On The Nature of Nibbana - Mahasi

On the Nature of Nibbna
by
Tle Veneiable Mals Saydaw
of
Burma
Translated by
U Htin Fatt
Buddla Ssannuggala Oiganisation
Mals Tianslation Committee, Rangoon
by
Tle Veneiable Mals Saydaw
of
Burma
Translated by
U Htin Fatt
First printed and published in the Socialist
Republic of the Union of Burma
July 1981
Online Edition
Edited by
Bhikkhu Pesala
March 2011
All rights reserved
Contents
Editors Preface...................................................................................vii
Foreword...........................................................................................viii
Part I
Introduction...................................................................................1
Wlat is Nibbna'..................................................................................2
Ratana Sutta Paritta.......................................................................4
Calling A Halt to Kamma..............................................................5
Purification of Mind.......................................................................6
Purification of View.......................................................................6
Knowledge by Discerning Conditionality.....................................7
Knowledge of Arising and Passing Away....................................7
Arahantship Through Almsgiving................................................8
Arahantship Through Insight Meditation.....................................9
No Yearning for Death Nor for Life..............................................9
Rebirth is Dependent on Craving................................................11
No Craving Means No Rebirth....................................................11
Like A Flame Extinguished..........................................................12
Tle Meaning of Nibbna....................................................................13
The Meaning of Peace..................................................................15
The Cycle of Defilements.............................................................15
The Cycle of Actions....................................................................15
The Cycle of Results.....................................................................17
How to Escape from the Three Cycles................................................19
Annihilation of Existence.............................................................20
The Sammasa Sutta......................................................................21
Like the Stump of a Palm Tree.....................................................22
Nibbna is Hainess..................................................................23
True Bliss......................................................................................23
Diffeient Stages of Jlnic Bliss....................................................25
iv Contents
Part II
Mental Foimations and Nibbna........................................................27
1. Arising and Non-arising..........................................................27
2. Occurrence and Non-occurrence.............................................28
3. Having Signs and Signless.......................................................29
4. Accumulation and Non-accumulation....................................32
5. Rebirth-linking and Absence of Rebirth-linking.....................35
The Three Burdens..............................................................................36
1. The Burden of Defilements......................................................36
2. The Burden of Actions.............................................................36
3. The Burden of the Aggregates.................................................37
Discarding All Burdens......................................................................38
The Fetter of Existence.................................................................38
Five Sense Faculties......................................................................39
Cessation of Lust..........................................................................39
Nibbna Witlout Remaindei.......................................................40
Two Noteworthy Verses..............................................................41
Part III
Tle Stoiy of Bliya Diuciiya..........................................................44
Tle Bliya Sutta..........................................................................44
How Bliya Diuciiya Met tle Buddla....................................45
Just See As You See It...................................................................46
Bliya Becomes An Aialant.......................................................49
The Eye and Visual Perception...........................................................50
The Ear and Auditory Perception................................................51
The Nose and Olfactory Perception.............................................51
The Tongue and Gustatory Perception........................................51
The Body and Tactile Perception.................................................52
The Mind and Perception of Ideas...............................................52
Cessation of tle Senses is Nibbna.....................................................53
Fixing tle Mind on Nibbna........................................................53
The Right Method of Practice......................................................54
Knowledge of Disgust..................................................................55
Contents v
Part IV
Respectful Attention...........................................................................58
The Attentiveness of A Female Spirit..........................................58
About tle Natuie of Nibbna.............................................................60
Nibbna is Real............................................................................60
No Piimaiy Elements in Nibbna................................................61
Mattei is Non-existent in Nibbna..............................................61
Absence of Formless Consciousness............................................62
Absence of Mind and Mattei in Nibbna....................................63
Nibbna is Beyond All Realms....................................................64
Attiibutes of Nibbna.........................................................................65
Nibbna Has No Mass.................................................................65
Nibbna is Deatlless and Biitlless..............................................65
Nibbna Has No Abode...............................................................65
No Occurrence of Mind and Matter............................................65
Nibbna Offeis No Sense-objects.................................................65
The End of the World..........................................................................66
The Rohitassa Sutta......................................................................66
Suffering Ends With the End of the World..................................66
The Four Noble Truths Reside in the Body.................................67
The Universe is Within................................................................68
Meditating on the Four Elements................................................69
An Easy Method of Meditation..........................................................70
Suffering and its Cause Manifest During Ideation......................72
Discoveiy of Nibbna Wleie tle Univeise Ends........................75
No Foothold.................................................................................76
vi Contents
Part V
The Cessation of Craving....................................................................78
Let Me Think About It ................................................................78
Loatl to Eain Meiit foi Nibbna.................................................79
Maung Kla..................................................................................79
Excels A Deva or Brahma ............................................................82
Excels the King of Brahmas.........................................................82
Beings in Sensual Realms Dislile A Bialms Life ....................83
Beings in the Realms of Form Dislike the Absence of Form........83
Ciaving Has No Affinity foi Nibbna................................................84
The Noble Truth of the Cessation of Suffering ...........................85
The Four Substrata of Existence...................................................85
Cessation As Exounded in tle Kevaa Sutta............................87
About Supernormal Powers...............................................................88
Psychic Powers.............................................................................89
The Power of Mind Reading........................................................90
The Power of Instruction.............................................................91
Where Do the Four Elements Cease?...........................................92
Part VI
Tle Peace of Nibbna is Real..............................................................94
Tle Stoiy of Malajati Gotam.....................................................95
Cousin Nanda and Son Rlula....................................................98
Paiinibbna of Suddlodana........................................................99
Admission of Women into tle Sagla........................................99
Veneiable nanda Inteivened...................................................100
Permission Granted....................................................................100
Tle Paiinibbna of Gotam Tlei..............................................101
Gotam Tleis Tiibute to tle Buddla.......................................102
Obeisance to tle Sagla............................................................105
Gotam Tlei Comfoits Veneiable nanda...............................106
Sueinoimal Feats of Gotam Tlei...........................................107
The Last Request........................................................................108
Final Words of Advice...............................................................108
In Piaise of Nibbna...................................................................109
The Buddhas Exhortation.........................................................111
Editors Preface
Tle Veneiable Saydaws discouises weie addiessed to meditatois
iactising intensively at Mals Ssana Yeiltl, in Rangoon. Tley
contain many Pali words which, though familiar to those who have
heard regular discourses, may not be so familiar to others. I have
prepared this edition bearing in mind that it will be read by many
who may be unfamiliar with Pali terms. In this book especially, the
Saydaw uses many teims nom tle Ablidlamma. I lave given tle
Pali (in aientlesis), at least tle ist time tle teim is used, and in
some cases I lave used tle Pali teim foi tle sale of bievi[, sucl as
jhna foi tle state of dee concenuation usually uanslated as
absorption.
Tle uanslation sueiing is a veiy unsatisfactoiy uanslation foi
the Pali termdukkha. Although the term does embrace all kinds of
obvious sueiing lile lysical ain, mental soiiow, and giief, it
means much more. Even pleasure and joy are dukkha, because they
aie subject to instabili[, must be suiven foi, and aie tle cause of
grief when they change. The term dukkha las been uanslated as
unsatisfactoriness in most places.
In the footnotes, references are to the page numbers of the Pali
texts of tle Pali Text Socie[ wlicl, in tle uanslations, aie given at
the top of the page or sometimes in the body of the text. However,
in tle case of tle Dlammaada oi Aadna, iefeiences aie given to
verse numbers.
The discourses were delivered in Burmese, and were then
ublisled as bools in Buimese. Tlese weie latei uanslated to Englisl
and published. I have done my best to adapt them for print by
iemoving some ieetitions and lling in some elisions tlat aie
common in discourses, but unsuitable for books. I have added some
footnotes to explain some terms that, though understood by a
Buimese audience, would mean liule to otleis.
This latest edition includes numerous cross-references as hyper-
links for the convenience of reading online in a PDF viewer.
Please feel nee to iint out coies foi youi own use, oi foi nee
disuibution, but do not lost tle PDF le on youi own web site, noi
link to it directly. Post a link to the appropriate page on my web site
so that readers can see the book in context, and obtain the most recent
edition.
If you spot any errors, please let me know.
Bhikkhu Pesala, March 2011
viii
Foreword
Tlis bool of Dlamma conceining nibbna namely, On tle Natuie
of Nibbna embiaces tle basic metlod of iactical insiglt medita-
tion and also low tle eace of nibbna is aclieved wlile iactising
insiglt meditation. Wleievei tle Pi text and Commentaiies aie
dicult to undeistand, tle Veneiable Mals Saydaw las given
iecise and cleai exlanation. He oeis lucid insuuctions to tlose
meditators following a wrong path with erroneous views to enable
tlem to uead on tle Riglt Patl. To cite an examle, tle Saydaw
las cleaily insuucted tlat if, at tle beginning of tle exeicise in
meditation when every phenomenon that takes place at the six
sense-doors cannot possibly be noted, one of the more obvious bodily
belaviouis slould be noted ist, e.g., wlile walling, tle act of
walling and manoeuviing of limbs slould ist be obseived and
noted; as also in respect of other bodily actions. The most obvious
physical phenomenon the rising and falling of the abdomen is
emlasized foi tle meditatoi, to note. Wlen concenuation gains
momentum all other phenomena occurring at the six sense-doors
may be noted.
In tlis seiies of discouises tle concet of nibbna las been fully
elucidated beginning nom tle auainment of tle stage of sa-updisesa
nibbna u to tle nal destination of anupdisesa nibbna arrived at
by death called parinibbna. Further explanation given is, Buddha
has taught that with the achievement of the stage of Arahantship
wlen delements lave ceased to exist, tle iemnant of mateiial
aggregates, still remains and that this state is known as sa-updisesa.
Ahei tle demise oi parinibbna of an Arahant, both the remnant of
lysical aggiegates and delements cease to exist and all mauei,
mind, and mental formations become extinct. This complete cessation
and extinction is known as anupdisesa nibbna.
Here, as in all his discourses or articles on Dhamma, the Venerable
Mals Saydaw males a dual exosition of tle tleoietical asect
of the Dhamma based on scriptures (pariyai), and the practical aspect
of insight meditation exercises (paipai), tleieby aoiding medita-
tors a comprehensive knowledge of the Dhamma. Mention has also
been made of tle buiden of tle ve aggiegates of auaclment and
the burden of unwholesome Dhamma (abhisakhra), and the method
of tliowing down tle buidens to escae all sueiings aiising nom
craving, with rebirth ensuing.
Foreword ix
Tle Veneiable Saydaw las made it cleai in lain language tlat
new existence is tle iesultant eect of wlolesome and unwlolesome
kamma, merits and demerits. Past actions or previous activities are
known as kamma; their results are called vipka in Pi. Tle new
existence that has arisen causes the formation of the mental and
lysical aggiegates, wlicl biings foitl delements. Delements of
all forms generate kamma. The kamma of the past has created the
conditions of the present, while the kamma of the present is creating
the conditions that will exist in the future. As long as this kammic
foice exists tleie is iebiitl. To get iid of delements, lamma, and
tle iesultant eects, eoits slould be made to iactise geneiosi[
(dna), moiali[(sla), and meditation (bhvan) with special emphasis
on tle insiglt [e of meditation exeicise to eventually gain Patl
and Fiuition lnowledge, and nibbna. On auaining tle Patl and
Fruition of Arahantship, all kamma with its results would cease.
In so fai as tle docuine of nibbna is conceined, tle Buddla las
tauglt us tlat nibbna is a state wlicl is tle natuial and inevitable
result of the extinction of cravings. Among the forms of craving that
must be rooted out, is the longing for continued separate existence
in tlis life and leieahei.
Tleie aie a numbei of cuiient views accoiding to dieient sclools
of tlouglt conceining nibbna. Some iobably tlinl tlat nibbna
is a celestial alace, an abode of uemendous dimensions, a big ci[
or a radiance of a spectacular dazzling light. Some hold the view that
it is a state in which the individual soul is completely absorbed in
the universal soul, etc. These are all wishful thinking arising out of
ignorance.
Veneiable Ngasena, tle gieat Buddlist lilosolei, comaies
nibbna to a lotus owei and concludes by saying: If you asl, low
nibbna is to be lnown, I say it is to be lnown by needom nom
disuess and dangei, by condence, by eace, by calm, by bliss, by
lainess, by delicacy, by uii[ by neslness. (Milinda Pala)
Siie, nibbna is. It is cognisable by mind tlus uiied,
lo, suaiglt, witlout obsuuctions, witlout temoial
desiies. Tleie is nibbna, but it is not ossible to slow
by coloui oi conguiation.
x On the Nature of Nibbna
Nibbna, ahei all, aims at maling oui life seiene by extinguisling
all foims of ciaving. Tle veiy idea of nibbna is tle state of mind
coexistent witl tlis seieni[. It is in tle Buddlist concetion of
nibbna tlat we lave tle most comlete analysis of tle Univeise.
No ieal eace and lainess is ossible unless a man is nee nom
tle selsl desiie and egoism caused by tle tlieefold ciaving. It is
tle way out of tlis ciaving tle auainment of eteinal eace tlat is
tauglt by tle Buddlist docuine of nibbna as tle suieme destiny
awaiting all lumani[.
Tle ist and tle last woid on nibbna was said by Ngasena in
one liase: nibbna is! Foi no discussion witl tle nite mind will
enable one to cognise tle innite. It cannot be conceived, it can only
be experienced.
It is loed tlat ahei going tliougl tlis bool tloiouglly, one will
nd wlat nibbna means witlout any ambigui[. Tle Veneiable
Mals Saydaw las exlained it in unequivocal teims wlicl may
be summaiised as: nibbna is eteinal eace. It is biouglt about by
auaining tle Patl of Aialantsli tlat can be acquiied by following
the right path through the actual practice of insight meditation. All
uaces of delements, lamma, and eects of lamma aie comletely
obliteiated and eiadicated wlen one auains nibbna. Witl tlis
accomplishment a state is reached whereby all cravings cease on the
auainment of parinibbna. Tlis is tle end of all sueiing.
May you all happy and enlightened
Min Swe
Secretary
Buddlassannuggala Oiganization
1
Nibbna Patisayutta Kath
Part I
Delivered on the 8th waxing of Tawthalin, 1326 B.E.
14th September 1964
Introduction
Towaids tle end of my discouise on tle Cavedalla Suua last
weel, I made iefeiences to tle cateclism of Vislla tle millionaiie,
and Dlammadinn Tlei, the Arahant bhikkhu. What, asked the
foimei, is tle sensation of leasuie lile' Tle lauei answeied: It
is like the sensation of pain.
Pleasuie and ain aie diameuically oosed to eacl otlei, but
what the bhikkhu wisled to imiess uon Vislla is tlat tley aie
the same kinds of phenomena. The following questions and answers
followed:
Q
Wlat is tle sensation of indieience to leasuie and ain lile'
A
It is like ignorance.
What pleasure and pain arise either in the body or in the mind it
s easily cognisable, but indieience cannot be easily felt. Foi instance,
greed and anger can be known at once as soon as they assert
themselves, but when ignorance is at work it does not reveal itself
cleaily. Tlus indieience is veiy mucl lile ignoiance in its manifes-
tation.
Q
What is ignorance like?
A
It is like knowledge.
Knowledge, here, means the knowledge of the Path possessed by
the Worthy Ones, while ignorance means covering up of that
knowledge. The former recognises the Four Noble Truths and reveals
tlem to all, wlile tle lauei, not lnowing tlem, uies to lide tlem.
Knowledge, here, is thesis and ignorance its antithesis.
The Burmese Era began in year 638 of the Christian Era. It follows a lunar calendar
with the New Year beginning in April (ed).
2 On the Nature of Nibbna
Q
What is knowledge?
A
It is deliverance.
Deliverance (vimui) signies tle Fiuition of tle Patl. In fact, tle
Path (magga) and its Fruition (phala) are identical, because they are
dieient asects of tle same fullment. Fiuition is tle benecial
result of the realisation of the Path achieved by the Noble Ones. It is
recurrent. So knowledge and deliverance are synonymous.
Q
What, then, is deliverance like?
A
It is lile nibbna
When one is absorbed in the Fruition of the Path, one is in perfect
eace. Nibbna is tleiefoie equated witl tle Fiuition of tle Patl.
Q
Wlat, tlen, is nibbna lile'
At tlis stage of tle question, Dlammadinn clastised Vislla.
You have gone too far, she said, You have failed to stop where you
slould sto. Accoiding to Buddlas teacling, nibbna is tle liglest.
Moiali[, concenuation, and wisdom end in nibbna. Tley cannot
go beyond it. So, you slould not lave asled wlat nibbna is lile. If
you aie not satised witl my exlanation, you may iefei tle mauei
to Buddha himself.
Vislla at once wended lis way to Buddla and told tle lauei
how he posed the questions and how he got the answers. If I were
asked, the Buddha said, I would have answered your questions
in tle same way as Dlammadinn answeied. He iaised lei.
That is where my discourse ended. At that time I thought of giving
you a discouise on nibbna as well, but lacl of time ievented me
nom doing so. Only today can I manage to delivei tlis couise foi
youi benet.
What is Nibbna?
Nibbna means extinction oi annililation. Wlat is extinguisled
oi annililated' Tle cycle of sueiing in tle iealm of delement (kilesa
vaa), of action (kamma vaa), and the result of action (vipka vaa)
is extinguisled oi annililated. Tle iealm of delement encomasses
ignorance (avijj), craving (tah), and auaclment (updna). The
realm of action includes both meritorious and demeritorious deeds
tlat conuibute to tle emeigence of tle endless cycle of iebiitls. Tle
What is Nibbna? 3
realm of the result of action, usually called vipka, relates to the
consequences of actions, good or bad. Every action produces a
iesultant of mind, mauei, six sense-bases, feeling etc. Seeing, hearing,
smelling, tasting, touching, and thinking are all manifestations of
the result of action.
Failure to gain insight knowledge, which recognises the real
nature of existence, when one sees or hears something, is ignorance.
When one declares that one sees or hears something, one does so
with the wrong notion that it is actually ones ego that sees or hears,
but, in fact, there is no ego. This wrong notion deludes one into
believing that things are permanent, pleasing, or satisfactory. It thus
gives iise to ciaving, wlicl, as it intensies, develos into auaclment.
Tlis is low delement builds u its own emiie.
As soon as auaclment to sense-objects develos, eoits must be
made to satis( tle desiie foi tlose sense-objects. Tlen volitional
activities (sakhra) would start operating. In the present context they
may be called kamma-formations, for they are responsible for forming
or shaping actions. When, as a result of such formations, death takes
place in the course of existence, it is inevitably followed by rebirth,
for rebirth-linking consciousness (paisandhi cia) arises following
decease-consciousness (cuticia). Death is followed by becoming. In
other words, a new life begins. This, it may be said, is a resultant of
kamma formations, which repeatedly bring forth consciousness,
mind and mauei, six sense-bases, conuact, feeling, etc. Dependent,
on tle cycle of iesults, tleie aiises tle cycle of delements, and
deendent on tle cycle of delements, tleie aiises tle cycle of actions.
The revolution of these three cycles is incessant throughout the
endless cycle of existence. It is only when insight knowledge is
applied to the practice of noting the phenomena of arising and passing
away of tle aggiegates tlat Patl-consciousness develos and nibbna
is biouglt neai. At tlis stage, ignoiance, witl its faitlful auendant,
delement, is annililated. In tle absence of delement, no nesl
actions or kammas can be formed. Any residual kamma that happens
to exist ahei tle annililation of delement will be iendeied inoei-
ative oi ineective. Foi a Woitly One, an Aialant, no new life is
foimed ahei lis decease-consciousness. Tleie is now a comlete
seveiance of tle feuei of existence wlicl signies annililation in
siglt of nibbna. Hence, tle denition of nibbna iuns tlus:
Nibbti vaadukkha ehti nibbna; nibbti
vaadukkha etasmi adhigateti va nibbna.
In nibbna, tle cycle of sueiing comes to a eaceful
end. Hence cessation of sueiing is nibbna.
In other words, when the Path of Arahantship is reached, the
cycle of sueiing ceases. Nibbna is tlus tle eace establisled witl
tle annililation of sueiing. Foi tle sale of bievi[, lease note only
tlis nibbna is synonymous witl absolute eace. Annililation
biings about comlete elimination of tle cycles of delement, action,
and the results of action. The Commentaries say that the state of
peace (santi) is a claiacteiistic of nibbna. Wlen tlis cooling occuis
tle embeis of sueiing aie extinguisled. Wlat is to be noted witl
diligence is tle comlete annililation of tle tliee cycles of delement,
action, and iesult of action, wlicl all go to cieate mind and mauei,
volitional activities, etc.
In tle Ratana Suua, annililation is desciibed as quencling tle
ames. Nibbanti dhr yathya padpo, runs the relevant verse in
Pi. Witl men of wisdom lile Aialants, all becoming is extinguisled
in the same manner as light is put out. Their old kammas having
come to exlaustion, no new lammas tlat cieate nesl becoming can
aiise. Tle ame of existence is tlus extinguisled.
Ratana Sutta Paritta
The relevant stanza in the Ratana Suua of tle Suuanita says:
Kha pura nava nahi sambhava,
Viraaciyatike bhavasmi,
Te kha-bj aviruhicchand,
Nibbanti dhr yathya padpo. (Sn v 238)
An Aialant eliminates delements witl tle exteimination of all
uaces of tlem tliougl tle Patl aclieved by viitue of insiglt
knowledge gained with the practice of insight meditation by noting
tle aiising and assing away of mind and mauei tlat aeai at tle
six sense-doois. Once need nom tleii slaclles, tle Aialant commits
no evil whatsoever, although Arahants continue to perform actions
that normally produce merits. An Arahant does good in a number of
ways. Foi instance, teacling tle Dlamma, oi listening auentively to
others teaching it. An Arahant regularly pays homage to the Buddha
Calling A Halt to Kamma 5
and senior monks, gives away surplus food and robes to those in need,
and iactises moiali[, concenuation, and insiglt meditation witl
devotion. Howevei, as an Aialant las no delements, tlese meiito-
iious deeds aie ineective and ioduce no lamma. All tle good tlat
the Arahant does produces no results. In the absence of new kamma,
no new existence arises for one who has completed the path.
I notice that some misinformed laymen misinterpret the texts and
teach their followers that one should not perform meritorious deeds,
because Arahants usually dont. If such teachings are given credence,
people practising what they teach would not be acquiring any merit;
instead, they would be doing things that will lead them to the lower
realms. They may purposely avoid doing good. That may not do
them any harm, because that avoidance produces no reactions.
However, once they give way to evil deeds, the tendency would be
to indulge in them without qualms or remorse, having been
instigated by greed, anger, ignorance, pride, and wrong views. Evil
actions would inevitably result in equally evil results, in which case
tley will gain admiuance to lowei iealms ahei deatl.
Calling A Halt to Kamma
If you really want to call a halt to new actions arising on the
passing away of the old, you must practise insight meditation with
a view to realising the Path and its Fruition. I will tell you how to
practise it.
First you must perfect yourself in the observance of moiali[.
Foitied witl moiali[, you must acquiie slill in gaining concenua-
tion to perfect your meditation. If one practises absorption (jhna),
it is well and good; for with jhna as a steing stone one can suive
for meditation with ease. Even if you cannot achieve jhna, you can
practise the exercise of watching the six sense-doors, noting the
aiising and assing away of mind and mauei, in accoidance witl
tle insuuctions contained in tle Malsatialna Suua.
Ahei all, tlis noting itself is tle iactice of insiglt meditation. Befoie
you are able to take note of all that is happening at the six sense-doors,
you should, at the beginning, note any physical movement that is easily
noticeable. For instance, if you are walking, begin the practice with
noting tle lenomenon of walling. If you aie siuing be awaie of youi
ostuie of siuing. Begin witl tle lysical movement wlicl is, as I
have said, easily knowable. We advise the meditators to note the rising
and falling of the abdomen as they breathe in and out. While noting
its movement your mind may wander. You may think about this and
that, or you may imagine things. Note this thinking or imagining. You
may feel tired note this tiredness. You may feel hot or painful as you
exert note the arising and passing away of these sensations. Note
the phenomenon of seeing as you see, or hearing as you hear. When
you experience pleasurable sensations, note them also.
Purification of Mind
At tle beginning of insiglt iactice, youi owei of concenuation
may be weal, so youi mind goes o at a tangent. Wlen youi mind
wanders, note its wandering. As you repeatedly note phenomena,
youi owei of concenuation will get suongei, and youi mind, unable
to get away nom tle object tlat you aie noting, will be at one witl it.
At times you may imagine things. Note this at once and eventually you
will get familiar with the process of thinking. As soon as you are aware
of this process, stop thinking about it and bring your mind to the rising
and falling of the abdomen. Now you will come to realise that your
mind noting the object at the present moment has been preceded by
your mind doing similarly in the past, and that it is being followed by
your mind which will be doing similarly at the next moment. As it is
all the time wholly occupied with the act of noting the object, it will
get uiied, and tlis is called uiication of mind (cia visuddhi).
Purification of View
When the mind is thus made pure, it will be clear, being able to
iecognise sense-objects distinctly. Tlis claii[ biings one to tle
iealisation tlat tle noting mind is distinct nom tle sense-objects tlat
aie being noted. Ahei ieeated exeicises, a meditatoi will aiiive at
the conclusion that there are only two things in this entire process
of noting the knowing mind and the object known. At this stage,
lnowledge iegaiding tle uue natuie of lenomena tliougl analysis
of tle aggiegates into mind and mauei, wlicl means analytical
knowledge of body and mind (nmarpapariccheda a) has been
develoed. Once tlis lnowledge becomes matuie, uiication of
view(dihi visuddhi) is achieved.
Knowledge of Arising and Passing Away 7
Knowledge by Discerning Conditionality
As ones view las tlus been uiied, as one continues insiglt
meditation noting the phenomena of arising and passing away of
mind and mauei, one will be able to discein tle cause and condition
foi mentali[ and mateiiali[. Tlis disceinment is knowledge by
disceining conditionali[ (paccayapariggaha a). This knowledge
uiges all doubts, and tlis stage is called uiication by oveicoming
doubt (kakhavitaraa visuddhi). If one continues further with ones
meditation, one will note that objects of observation arise anew again
and again to disaeai soon ahei aeaiance.
Noting all this, one will be able to discern the three phases of
phenomena, namely, the arising phase, the static or developing phase,
and the dissolving phase. This is to say that the thing happening
now was conditioned in the past, and will likewise be conditioned
in the future. This stage of knowledge investigates the aggregates as
composites; and the result of such investigation will invariably be
the revelation that what appears and disappears is impermanent
(anicca), unsatisfactory (dukkha), and not-self (anaa). This is called
knowledge by comprehension (sammasana a).
Knowledge of Arising and Passing Away
As tle meditatoi continues to note and ieect on tle iise and fall
of tle ve aggiegates tliougl tle six sense-doois, mindfulness gains
suengtl and le oi sle becomes awaie of tle iise and fall instantly.
Thereby he or she establishes joy (pti) and uanquili[(passaddhi). This
is called knowledge of arising and passing away (udayabbaya a).
Fuitlei ieection would ieveal tle lollow natuie of conditioned
things with the disappearance of their form and substance. Both the
knowing mind and the object known dissolve as quickly as they
present themselves. This is known as knowledge of dissolution
(bhaga a).
Application of knowledge of dissolution gives rise to the establish-
ment of awareness of fearfulness (bhayatupahna a), which
regards all dissolving things with fear or repugnance. Consequently
it will lead to the development of lnowledge of equanimi[ about
formations (sakharupekkh a), which regards all formations as
neither repugnant nor pleasurable. As this wisdom grows by
continued practice of insight meditation the knowing mind gets
absoibed in tle annililation of all mind, mauei, and mental foima-
tions. The realisation of this knowledge is the realisation of the Noble
Path and its Fruition. The moment this stage is reached, be it only
foi once, a meditatoi becomes a Sueam-winnei. Witl tlis, all ast
actions come to an end; and so no new evil actions that can drag him
oi lei down to lowei iealms would aiise. If a Sueam-winnei
continues to practise insight meditation, developing insight knowl-
edge beginning with knowledge of arising and passing away
(udayabbaya a), he or she will realise the Noble Path and its
Fruition of a Once-returner (sakadgmi).
Continuing the practice of insight meditation a Once-returner
moves up to the next stage as a Non-returner (angmi), preparing
foi nibbna. All ast actions tlat could lave led to tle woild of tle
senses come to an end and no new actions that would send him or
her to the lower realms can arise. Here it may be asked whether
wholesome kammas appertaining to the domain of sensual pleasures
(kmvacara) may not arise. No doubt such good actions occur; but
since they are not accompanied by craving for sensual pleasures,
becoming in the sensual world (kmabhava), cannot recur. Then the
question arises whether good actions cannot produce results. By
virtue of the fact that actions must produce results, they will without
doubt continue to do so; but the results in this case would be the
Patl and its Fiuition. Tlis can be lnown nom tle stoiy of Ugga.
Arahantship Through Almsgiving
Ugga, a rich man, once gave almsfood to the Buddha and his
disciles, saying tlat le was doing tlis witl a view to geuing wlat
he considered to be the most cherished reward. At the time of
practising that almsgiving, he was already a Non-returner; and so
naturally, the most cherished reward he had in mind would be the
Path and its Fruition of Arahantship, the next stage that a Non-
returner aspires to. When he died, he was reborn as a brahma in the
lane of Suddlvsa. Not long aheiwaids le gained tle Patl and
its Fruition and became an Arahant, a worthy one.
Remembering the Buddha, he came down to earth to pay homage
to the Teacher. How now! asked Buddha, Have you realised what
Ugga of Hauligma and Ugga of Vesl weie botl Non-ietuineis, and botl
auained Aialantsli in tle celestial iealms (ed.)
No Yearning for Death Nor for Life 9
you cherished most? The brahma replied, Yes, I have. This shows
that a Non-returner can realise the Path as a result of wholesome
kamma performed in his life time in the world of the senses.
Arahantship Through Insight Meditation
Although it has been said that Arahantship can be achieved
through almsgiving, it must be borne in mind that it does not come
naturally or automatically without the practice of insight meditation.
A Non-returner must meditate with a view to realising the Path and
Fiuition of an Aialant. If le does so le will auain nibbna. Once an
Aialant, all delements sucl as ignoiance and ciaving aie annili-
lated. All lis ast actions cease. At tlis stage, le may iactise claii[,
moiali[, insiglt meditation, etc., as is his wont, but all these good
actions, in tle absence of delements, ioduce no iesults. We tlen
say tlat all lis actions become ineective.
Oidinaiy eole lave a gieat auaclment to tle woild tley live
in. Tley want an existence unuoubled by old age, disease, and deatl.
Howevei, tley aie subject to tle law of moitali[, so tley die. Yet,
when they die they desire to be reborn in another world which is
beuei tlan tle one tlat tley leh belind. Even Sueam-winneis and
Once-ietuineis cannot get iid of tlis auaclment altogetlei. Foi
instance, Non-returners aspire to get to the realms of form or the
foimless iealm. Tlat is wly tley aie ieboin in tlose iealms ahei
tley lave leh tlis woild. Witl Aialants, tleie is no longing oi
craving for existence.
No Yearning for Death Nor for Life
Tle following veise is usually uueied by Aialants in tleii uiuml.
Nbhinandmi maraa, nbhinandmi jvita.
Klaca paikakhmi, sampajno patissatoti. (Theragth)
I yearn neither for death nor for life; but I bide my time
waiting for death (parinibbna) just as a worker waits for
pay-day.
Unbelieveis cast aseisions on nibbna by suggesting tlat tlose
wlo seal about it aie tlemselves doubtful about its ieali[. A man
doing good, they argue, is said to be able to go to the abode of
devas oi iealise nibbna ahei lis demise. If tlat weie so, would it
not be beuei foi tlose men of viitue to lill tlemselves so tlat tley
achieve heavenly bliss as quickly as possible? However, the fact is
that no one dares give up his life for future happiness. This shows
that no one actually believes what he himself teaches.
Here, such harsh critics are working on wrong premises. An
Arahant has no desire for the so-called happiness in the next existence
ahei lis parinibbna. In fact, he desires neither death nor life. In that
respect he is likened to a wage-earner as mentioned in the verse. A
wage-earner works not because he loves his job. The only reason he
woils is tlat le is anaid to be out of a job. If le is jobless wleie can
le nd tle means foi feeding and clotling limself' So le is caieful
to keep himself employed, looking forward, however, to his pay-day.
In tle same mannei an Aialant las no aection eitlei foi deatl oi
for life. He merely awaits the time of parinibbna, annihilation of his
ve aggiegates, foi, it is only wlen le aclieves it tlat le will be able
to throw down the burden.
Aialants considei tle ve aggiegates of mauei, eicetion,
sensation, mental formations, and consciousness as a heavy burden.
This body has to be cared for and nurtured, clothed and fed. It has
to be fed not only with food, but also with objects that appeal to its
senses. It has to be constantly toned up with mindfulness of the four
ostuies of walling, siuing, standing and lying down. It las to
bieatle to live. In fact, it las to be given constant auention foi its
welfare. To the Arahants all such undertakings are burdensome.
Speaking only about an Arahants last existence (preceding the
auainment of parinibbna), he or she acquires the burden of aggre-
gates nom tle time iebiitl-linling consciousness aiose on being
conceived in his or her mothers womb. From that time onwards
volitional activities begin oeiating, out of wlicl mind and mauei
evolve witlout a bieal. Rebiitl is ioduced by lamma and dele-
ments inleiited nom tle ast. Viewed nom tle iesent existence an
Arahant is just a product of the past aggregates formed as a result of
ievious lamma and delements. Tle fuitlei one delves into tle
past in this manner, the more one discovers the same phenomenon
of incessant arising of the aggregates. Thus one may never know
wlen becoming begins. Considei wlicl comes ist, tle egg oi tle
len, tle mango seed oi tle mango uee. Tle len lays eggs nom wlicl
are hatched chickens which grow up to be hens; and this process
No Craving Means No Rebirth 11
goes on ad innitum, and one never knows which is the progenitor.
Tle same may be alied to tle case of tle mango uee and its seed.
Perhaps, one may be able to put forward the view that the hen
and tle uee aie iimeval, existing at tle veiy beginning of tle woild,
but wleie tle aggiegates of mind and mauei aie consideied, you
can never know their beginning. Having borne the burden of the
aggiegates nom time immemoiial, an Aialant cleiisles only one
asiiation to tliow down tle buiden of tle aggiegates nom lis
shoulders when the time for parinibbna arrives.
Oidinaiy eole undei tle domination of delements lave to
accet tle buiden beginning nom tle moment tlat decease conscious-
ness links up with birth-consciousness, time and time again through-
out the cycle of rebirths. The burden gains weight and becomes heavier
as the cycle progresses. With Arahants, as they have no craving for
future existence, the seed of desire withers and no new becoming can
arise. So the burden is relieved. This is their ultimate goal.
Rebirth is Dependent on Craving
Obsessed witl ciaving, all beings lave a suong auaclment to tleii
present existence. If death can be dispensed with, they would like to
live eternally. If that is not possible, they would prefer starting a new
life in the literal sense. So they can hardly accept the idea of no rebirth.
Thus, for them, kamma renews their aggregates with birth-conscious-
ness ahei decease-consciousness las iun its couise. Having no ciaving
for a new existence, an Arahant desires cessation of his aggregates.
Desire for a new life is craving, but desire for cessation is functional
will (kiriyacchanda), and is functional consciousness.
Please note tle dieience between ciaving (tah), and will
(chanda). Craving is active, will is passive; the one for existence, the
other for the cessation of the cycle of existence.
No Craving Means No Rebirth
With Arahants, in the absence of craving, the seed of kamma
consciousness that activates, withers away and dies. Action, moral
and immoral is like the soil; action-producing consciousness is like
the water and manure. When a man is about to die, he recollects his
Good deeds of the Buddhas and Arahants are called functional because kamma
is not accumulated by tlem as tley uanscend good oi evil.
actions, good or bad, that he has done in his life-time. Again, he may
see visions or hear sounds associated with his deeds. He is seeing
the sign of his actions (kamma-nimia). In some cases the dying man
las visions of signs and symbols tlat foiecast lis destiny ahei lis
demise. This is the sign of destiny (gati-nimia).
Here, let me add a footnote to elaborate the meaning of kamma-
consciousness. It is synonymous with abhisakhravia, which
asserts itself at the dying moment as death-impulsion (marasa
javana), with its complement of moral or immoral action. It is not
impotent like functional consciousness (kiriya cia). It is active, and
so it takes in the sense-objects perceived at the time of death and
causes tle emeigence of iebiitl-linling consciousness ahei deatl.
Tlis is in accoidance witl tle Pi text, wlicl says: Deendent on
formations, consciousness arises. Kamma-consciousness has no
place for Arahants who, nearing parinibbna, have only functional
consciousness, which is not able to produce any result. When
decease-consciousness arises at their parinibbna, no rebirth-linking
consciousness, no mind, and no mauei can aiise again. Tlus it may
be said that no becoming arises because the seed of kamma-conscious-
ness is absent or impotent.
For Those Learned in the Abhidhamma
When an Arahant is about to achieve parinibbna, le is not uoubled
by kamma, kamma-nimia, or gatinimia. Activating consciousness
also fails to oeiate, and so no iesults of lamma can beai nuit. Only
ineective functional consciousness associated witl lis insiglt
meditation come into play. Beyond them there is nothing but
decease-consciousness pertaining to parinibbna, on the achievement
of which the seed of action becomes impotent. Thus there is the
complete annihilation of existence.
Like A Flame Extinguished
At one time, at tle belest of tle Buddla, Veneiable nanda iecited
tle Ratana Suua as le went aiound tle ci[ of Vesl. Duiing tle
iecital tle ame of an oil-lam tlat was buining went out because
the oil had been totally consumed and the wick completely burnt.
Just as tlis ame is extinguisled, obseived Veneiable nanda, all
conditioned things have been extinguished (in an Arahant). The
The Meaning of Nibbna 13
ame is deendent on tle wicl and tle oil. If tle oil-lam is ielled
witl a nesl suly of oil and ieued witl a new wicl, tle ame
will continue to give liglt. Wlen a ame is obseived closely, it will
be seen that the combustion is continuously supported by the burning
oil that is sucked up by the wick. Casual observers notice the whole
phenomenon as one continuous process. In the same way, the
aggiegates, geneiated by action, mind, climate, and nuuiment aie
continually renewed, now arising and now passing away. If you
want to know this nature, keep note of whatever appears at your six
sense-doors as you see, hear, feel or know a sense-object. You will
notice that a phenomenon occurs and at once ceases just as it has
occuiied. Wlen mindfulness gains suengtl, you will iealise tle
instant passing away of all phenomena of seeing, hearing, etc. To
ordinary people these phenomena are continuous. So the aggregates
aie lilened to a ame.
As tle cessation of tle aggiegates is lilened to a ame being
extinguished, people who are obsessed with the idea of self usually
think and say that an Arahant as an individual has disappeared. In
oint of fact an individual las no basis of ieali[. Wlat we desciibe,
in conventional language, as an individual is, ahei all, a comound
of mateiiali[ and mentali[ tlat manifest tlemselves. Witl Aialants,
these compound things become extinct. Cessation does not mean the
disappearance of the individual.
If one is xated on tle belief tlat tle individual disaeais, tlen
le will be guil[ of tle wiong view of annililationism(uccheda-dihi).
There is, as I have said, no individual. There is only a succession of
mental and physical phenomena arising and dissolving. An Arahant
is an epitome of that successive phenomena of arising and dissolution.
Beyond the aggregates, there is no individual. So, with Arahants,
cessation means the extinction of the successive rise and fall of the
aggiegates. It is witl tlis extinction in mind tlat Veneiable nanda
made a iefeience to a ame tlat was extinguisled.
The Meaning of Nibbna
The word nibbanti, meaning extinction, occuis in tle Ratana Suua.
E[mologically, it is deiived nomni, a negative iex, andva, meaning
ciaving. It denotes tle annililation of tle ames of lust, laued, and
ignoiance wlicl aie tle ioot causes of sueiing. Tle texts say: nibbti
vaadukkha eati nibbna. It means wleie tle cycle of sueiing
ceases, tleie is nibbna. At tle siglt of nibbna, on tle iealisation of
tle Patl and its Fiuition as a iesult of insiglt meditation, delements
like craving and ignorance become extinct, thereby giving no
ooituni[ foi actions and iesults of actions to aiise in tle foim of
consciousness, mind and mauei, six bases, contact, sensations, etc.
New becoming does not occur. This is the extinction of the cycle of
delements, tle cycle of actions, and tle cycle of iesults. Heie, in tlis
denition, tle secial quali[ of nibbna is used metaloiically foi
tle location of nibbna, but in fact, nibbna las no location.
The texts also say: nibbti vaadukkha etasmi adhigateti v
nibbna, wlicl means, wlen nibbna is auained, tle cycle of
sueiing is annililated. Heie it emlasises tlat tle Patl and its
Fiuition aie insuumental in biinging about tle cessation of sueiing.
So nibbna may also be desciibed as tle insuument by wlicl cessation
of sueiing is aclieved, but tlis is also said in a guiative sense.
Tle most imoitant oint to note is tlat tle natuie of nibbna is
tle annililation of all delements. Witl tle end of tle cycle of
delements, no new becoming aiises, and all is quiescence.
Let me coin an aphorism for easy recollection.
Nibbna is wleie tle cycle of sueiing ceases. Nibbna
is insuumental in biinging about tle cessation of tle
cycle of sueiing. Tle veiy natuie of nibbna is tle
cessation of cycle of sueiing.
Foi an insiglt meditatoi, delements become ineit only foi a
moment during the practice of insight meditation. They cannot be
totally uprooted. Total elimination is possible only with the realisa-
tion of tle Noble Patl, iesulting in Patl-consciousness owing into
tle sueam of annililation.
Nibbna is guiatively slown as tle abode of cessation of all
sueiing biouglt about by delements. Its natuie is also desciibed
metaphorically as the very element of quiescence, the result of
cessation of sueiing. In actuali[, nibbna is tle veiy natuie of tle
annililation of all tle tliee cycles of sueiing. Its claiacteiistic,
according to the Commentaries, is peace and calm(santi).
I was unable to nd eitlei tlis quotation oi tle ieceding one (ed.)
The Cycle of Actions 15
The Meaning of Peace
Peace (santi) also means extinction of all cycles of sueiing. Its
natuie oi claiacteiistic is seieni[. As all sueiings lave been
annililated absolute eace ieigns suieme in nibbna. I tlinl tlis
mucl is cleai by now, but foi a beuei undeistanding, I slall elaboiate
the nature of cycles (vaa).
The Cycle of Defilements
Tle cycle of delements (kilesa vaa), according to the Law of
Dependent Origination, is set into motion by ignorance (avijj),
craving (tah), and auaclment (updna). The incessant arising of
conditioned tlings lile mind and mauei at tle six sense-doois is
consideied as unsatisfactoiy because of tleii uansient natuie. It
biings about notling but sueiing. Tlis iealism of tle natuie of
existence is obscuied by tle maclinations of ciaving, and so tle uutl
iemains clouded and not ioeily undeistood. Tlis deviation nom
uutl is ignoiance. Sensual leasuies deiived nom leasuiable siglts
and sounds and enjoyable ideas aie all sueiing, but ignoiance
accepts them as happiness. A person under this delusion thinks to
himself, I exist. He exists. This existence is everlasting. The
sense-objects he observes appear to him as good and wholesome,
appealing to his aesthetic taste. Now that he takes them as wholesome
and beautiful, he craves for them; and this craving goads him on to
the satisfaction of his desires for them, which, in consequence,
ioduces auaclment. His volitional eoits to aclieve tle objects of
his desires lead him to volitional activities and becoming (kamma-
bhava), as a result of actions, moral or immoral.
The Cycle of Actions
Wlen tle tliee iimaiy delements of ignoiance, ciaving, and
auaclment aie talen into account, tleii secondaiy deiivatives lile
anger (dosa), pride (mna), and wrong views (dihi), must also be
considered. Prompted by craving, greed (lobha), asserts itself. Encour-
aged by greed, an individual makes the utmost exertion to get what
is desiied by eveiy means at lis oi lei disosal. Wlen dissatised,
angei aiises. Uniesuained, le oi sle sciambles foi tle object of desiie,
laying lavoc witl tle life and ioei[ of otleis. Sucl actions aie
accompanied by delusion (moh) another form of ignorance, which
goes along with unwholesome deeds (akusala). So, when one feels
angry or greedy, delusion is always there to aggravate the situation.
Then consider pride. It makes one think highly of oneself. As it
biools no equals, it suives ahei suiemacy. Pioud eole, obsessed
with wrong views, assert that they are always in the right; and with
tlis auitude tley woil foi tle eietuation of tleii wiong ideologies
either by persuasion or by aggressive propaganda. All of these actions
stem nom tle cycle of delements wlicl biings into lay tle cycle
of actions.
Murder, thieving, and lying are all immoral actions; while giving
alms and iactising moiali[ aie viitues. Oidinaiy eole and even
holy persons, barring the Arahants, are subject to the working of the
cycle of delements, so tleii deeds may be eitlei meiitoiious oi
demeritorious. When these volitions during the performance of deeds
are conjoined with greed, anger, and delusion, unwholesome kammas
will produce bad results or demerits. Where these three main
delements aie absent, wlolesome lammas, oi meiits, aie aclieved.
Evil deeds point the way to lower realms, while good deeds lead to
the realms of men, devas and brahmas. Ordinarily, goodness brings
about longevi[, iobust lealtl, and mateiial ioseii[. If one wisles,
one can even aspire to the Path and its Fruition, and ultimately to
nibbna, tliougl tle eifoimance of wlolesome deeds. If one wants
to avoid being ieboin in lowei iealms, and being uoubled by bad
results, one must avoid killing, stealing, etc. If one wants to be born
into the realms of men, devas, and brahmas, and ultimately to uead
tle Patl and auain nibbna, one must iactise claii[, moiali[, and
mental development. One who aspires to the Path and its Fruition,
and ultimately nibbna, must iactise insiglt meditation.
Do Not Associate With Fools
Nowadays some people who have wrong understanding of the
Dhamma teach their wrong views saying that those desiring to end all
sueiing witl no iecuiience of iebiitls slould not iactise claii[,
moiali[, and mental develoment, foi all tlese good deeds stem nom
tle cycle of actions, wlicl is conditioned by tle cycle of delements:
ignoiance, ciaving, and auaclment. Tlis cycle of actions, in tuin, also
biings about iebiitl-linling consciousness, mind, mauei, six sense-bases,
contact, feeling, etc. That being so, it is pointless to do wholesome deeds.
The Cycle of Results 17
Such a line of reasoning creates deterioration in the minds of people
of low intelligence. Taken in by this kind of teaching, they stop doing
good, iactising claii[, obseiving iecets, develoing loving-
kindness, and last, but not least, stop performing devotional exercises
at pagodas and monasteries. It is said that they are beset by feelings
of remorse for having done some good deeds such as alms-giving!
For such people, all merits that they would have accumulated for the
performance of good deeds will be thrown to the wind, but demerits
will surely accumulate, with the inevitable result that they will go to
hell. They will not be able to resist greed, and so they will not hesitate
to think, speak, and do evil whenever they make any exertion for the
satisfaction of tleii desiies. Tley will also baiely be able to iesuain
tleii angei, wlicl aiises on tleii failuie to satis( tleii desiies.
Wholesome consciousness bent on doing good, and unwholesome
consciousness bent on doing evil, cannot arise simultaneously; they
aeai one ahei tle otlei. Wlen walling, tle leh foot is iaised wlile
tle iiglt foot stands imly toucling tle giound. Wlen tle iiglt foot
is iaised, tle leh foot stands im. Botl feet do not go u oi down
simultaneously. Tle two [es of consciousness belave in tle same
way. While good actions are operating, bad actions remain dormant.
Good deeds aie invaiiably tle iesult of voluntaiy eoit, wlile bad
deeds hardly require any special volition. They arise spontaneously
obeying the dictates of greed, anger, and the like. Even when one is
practising Dhamma to suppress them, they appear at the slightest
ooituni[. It is tlus inevitable tlat wlen one abandons wlolesome
deeds, unwholesomeness is sure to gain in abundance. The way to
the lower realms is wide open for an evil-doer. All things considered,
it is because of the wrong views entertained by his mentor that the
uil goes asuay. It is in iegaid to sucl misguiding insuuctois tlat
the Buddha advises in the Magala Suua: asevan ca blna do
not associate with fools.
The Cycle of Results
Actions, moral or immoral, produce consequences, good or bad.
So the cycle of actions brings about the cycle of results (vipka vaa).
To escae nom tlis cycle, one slould iactise claii[, moiali[, and
mental development, especially mental culture through insight
meditation, which will ultimately lead one to the Path of Arahantship.
Tlen iebiitl ceases giving no ooituni[ foi tle aiising of new
becoming, oi new mind and mauei. Tlus tle cycle of iesults may
be dened as tle iecuiience of aggiegates oi conditioned tlings, as
a result of actions, moral or immoral.
Tle Pi woid vaa simply means going round in circles. The
cycle of delements iesolves into tle cycle of actions, wlicl, in its
turn, resolves into the cycle of results, and in this way they revolve
in a circle that has no beginning or end. No one can stop this wheel.
Regarding the nature of actions and their results, it may be easy for
an individual to desist nom doing good, but le will be uueily unable
to resist evil. If you fail to accomplish moral actions, you can be sure
tlat immoial actions will get tle beuei of you. Kamma iesults
ioduced by meiitoiious deeds will be liglly benecial to you, foi
they can send you to the abode of human beings and devas, but
demeiits accumulated by evil actions foiced uon you by delements
will surely drag you down to hell. If your kamma is favourable, you
may lave tle ooituni[ to associate witl men of wisdom and viitue,
but if bad lamma is at woil, you will become a co-uavellei witl evil
companions, and you may continue to commit evil deeds throughout
your life. In ones life, one may have done millions of things, but at
death there is only one action that produces rebirth, rendering
iemaining actions ineective as one deaits nom tlis woild.
Howevei, tlese iesidual lammas aie ieuibutive, and once one
goes down to tle lowei iealms, one would suei tleie foi aeons. If
one becomes a hungry ghost (peta), one will forever go hungry and
tliis[, oi one may be buint alive, oi subjected to injuiies inicted
by swords or other lethal weapons. One may weep and wail for such
sueiings. If one is ieboin as an animal, a woim, an insect, a bualo,
a bullock, a horse, or an elephant, one will face untold miseries, for
in tle animal woild, tle suong victimize tle weal wlo, in tle end,
would become a meal for the former. I am recounting these examples
to let you know what happens to people acquiring demerits.
Even when favourable kammas are at work and one is reborn a
man, one cannot escape old age, disease, and death, which cause grief,
lamentation, etc., wlicl aie all sueiing. If one is unfoitunate, one
may live in ovei[ in ones new existence, oi one may be victimized
by tle suong, oi one may be temted to commit evil. Tlen, as a iesult
of such evil actions, one may again go down to lower realms when
How to Escape om the Three Cycles 19
one dies. If luck would have it, one may be reborn in heaven, but in
heaven too, one may become sad, instead of being glad, as one feels
tlat ones desiies aie not totally fullled. Even as a deva, one may
become dejected with thoughts of death. If, even as a deva, one forgets
the Dhamma in the pursuit of sensual pleasures, one may also go
down to lowei iealms on ones decease nom tle woild of devas.
Tleie is no way to escae nom tlese tliee cycles of sueiing unless
one practises the Eightfold Noble Path taught as the Middle Way by
the Buddha in the Dlammacallaavauana Suua. This practice
entails tle develoment of moiali[, concenuation, and wisdom,
which are the main objectives of mental culture that I spoke of earlier
in this discourse when I emphasised insight meditation. The medita-
tois of tlis Ssana Yeiltl aie familiai witl Satialna Viassan,
which prescribes methods of noting the arising and dissolution of
mind and mauei as well as sense-bases, contact, feeling, etc., which
are conditioned by the cycle of results in the present existence.
How to Escape from the Three Cycles
Let me elaborate on this practice of insight meditation. Seeing,
hearing, smelling, tasting, touching, and thinking are the function
of the six groups of consciousness, namely, eye, ear, nose, tongue,
touch, and mind consciousness. Consciousness is invariably accom-
anied by its concomitants, wlicl fall into tle categoiy of mentali[.
Tle seat of tle sense-oigans, tle body, is, of couise, mateiiali[. Wlen
the eye, the object and the sense-base meet, contact occurs, and feeling
aiises. Tlese ve in tle cycle of iesultants mentali[, mateiiali[,
sense-base, contact, and feeling belong to the present moment,
since they are taking place daily. If they are not contemplated with
insight knowledge, craving develops in accordance with the kind of
feelings created, whether pleasant or unpleasant. Craving begets
auaclment. Not being able to note tle ve iesultants as tley ieally
aie is ignoiance, wlicl, togetlei witl ciaving and auaclment,
constitutes tle cycle of delements. Tlis gives biitl to tle cycle of
actions, which in its turn produces the cycle of results. To prevent
tle ist cycle, tlat of delements, nom aiising, tle woilings of tle
cycle of results must be observed and noted with the three character-
istics of impermanence, unsatisfactoriness, and not-self, when
lnowledge of tle absolute ieali[ of conditioned tlings will disel
all delements. In tle absence of ignoiance, ciaving cannot aiise,
and in tle absence of ciaving, auaclment witleis away. Tlen tle
cycle of actions ceases to operate, being unable to bring about results.
In this manner all the three cycles subside.
Heie I would lile to quote tle following exuact nom tle Lola
Suua of tle Nidnavagga Sayuua (S.ii.73):
Katamo ca, bhikkhave, lokassa samudayo? Cakkhuca paicca
rpe ca uppajjati cakkhuvia. Tia sagati phasso.
Phassapaccay vedan; vedanpaccay tah; tahpaccay
updna; updnapaccay bhavo; bhavapaccay jti;
jtipaccay jarmaraa sokaparidevadukkhadomanassupys
sambhavanti. Aya kho, bhikkhave, lokassa samudayo.
What, monks, is the origin of this world? Dependent on
eye and form, visual consciousness arises. The meeting
of the three eye, form, and consciousness produce
contact. Through contact, feeling arises; through feeling,
ciaving, tliougl ciaving, auaclment, tliougl auacl-
ment, becoming; through becoming, birth. Birth brings
about old age and deatl auended by soiiow, lamentation,
pain, grief and despair. This, monks, is how the mass of
sueiing called tle woild comes into being.
Tlus nom tle act of seeing, genesis, oi tle oiigin of life, and its
cycle of sueiing set tle wliiling of endless biitls and iebiitls in
motion. The eye grasps at its object, and vision arises producing a
sense of feeling corresponding to what it sees. If this phenomenon
is not analysed with insight knowledge for a proper appraisal of the
nature of things, craving will wreak havoc with your life as you exert
foi tle fullment of desiies by all means. Tlen actions ioduce
rebirths that bring the miseries of old age and death. This applies
with due alteration of details to other sense-bases. In this way the
cycle of existence (sasra) revolves endlessly.
Annihilation of Existence
How can tlis cycle of sasia be cut o' I will tell you about tle
annihilation of the cycle of existence based on the same discourse:
Katamo ca, bhikkhave, lokassa ahagamo? Cakkhuca
paicca rpe ca uppajjati cakkhuvia. Tia sagati
The Sammasa Sua 21
phasso. Phassapaccay vedan; vedanpaccay tah.
Tassyeva tahya asesavirganirodh updnanirodho;
updnanirodh bhavanirodho Evametassa kevalassa
dukkhakkhandhassa nirodho hoti. Aya kho, bhikkhave,
lokassa ahagamo."
What, monks, is the annihilation of the world? Dependent
on the eye and form, visual consciousness arises. The
meeting of the three eye, form, and consciousness
produce contact. Through contact, feeling arises, and
through feeling, craving. That craving is totally annihi-
lated (by the Path of the Worthy Ones) leaving no residue.
Wlen ciaving ceases, auaclment ceases, wlen auacl-
ment ceases, becoming ceases; when becoming ceases,
birth ceases; when birth ceases, old age and death cannot
arise. Then sorrow, lamentation, pain, grief, and despair
aie desuoyed. In tlis way, tle cycle of sueiing comes
to an end. Tlis, monls, is low tle mass of sueiing called
the world is annihilated.
From the act of seeing, feeling arises; and when this feeling is
properly observed and noted through insight meditation, all the three
cycles of sueiing will be annililated. Foi fuitlei undeistanding of
tle subject I will quote tle Sammasa Suua of tle same Nidna Sayuua.
The Sammasa Sutta
Yepi hi keci, bhikkhave, etarahi sama v brhma v ya
loke piyarpa starpa ta niccato passanti sukhato
passanti aato passanti rogyato passanti khemato passanti.
Te taha vahenti. Ye taha vahenti te upadhi
vahenti. Ye upadhi vahenti te dukkha vahenti. Ye
dukkha vahenti te na parimuccanti jtiy jarya
maraena sokehi paridevehi dukkhehi domanassehi upysehi,
na parimuccanti dukkhasmti vadmi.
Presently, monks, there are some monks or Brahmins
wlo ieect tlat wlat aeais to be agieeable oi deliglt-
ful is ahei all imeimanent, unsatisfactoiy, and not-self,
to be regarded as a disease, and therefore, as abhorrent.
Tley abandon ciaving, and consequently tle subsuata
of being, and nally eliminate all sueiing. Tley aie
tlen ieleased nom tle lold of iebiitl witl its auendants
sorrow, lamentation, pain, grief, and despair. I say unto
you tlat in tlis way tley aie libeiated nom sueiing.
Accoiding to tlis discouise, if one sees a foim and ieects on its
phenomenon in the light of the three characteristics of impermanence,
unsatisfactoriness, and not-self, craving will be eliminated at the very
instant insight knowledge arises; and then all the three cycles of
sueiing will be lalted. Tlat aiticulai moment of iealisation is tle
moment of uutl. It is tle momentaiy cessation (tadaga nibbna) of
all tliee cycles of sueiing caused by delement, action, and iesult.
Like the Stump of a Palm Tree
As insight knowledge is developed and when the Path and its
Fiuition aie iealised, all delements aie exteiminated. Tlen lamma
ceases to oeiate and no actions aie ienewed. So ahei tle decease
consciousness has taken place, the cycle of aggregates comes to a halt.
This is called anupdisesa nibbna, tlat is, nibbna witlout tle
subsuatum of existence iemaining. It means tlat tle aggiegates and
assions lave been totally discaided. It is uue tlat, by tle time of
tle iealisation of tle Patl, total cessation las alieady been eected,
but it is not as obvious as when parinibbna occuis. Wlen a alm-uee
bieals into two, tle uei uunl falls to tle giound, leaving tle lowei
stum eiect. Tlis stum gives tle illusion tlat tle uee is intact and
alive. Wlen it iots and falls to tle giound, tle entiie uee disaeais.
An Arahant is like that stump. He has abandoned aggregates and
passions by the time he realises the Path. However, the old aggregates
remain with him; and so the cessation is not intelligible. With the
auainment of parinibbna, he disappears totally just as the stump does.
Eailiei I gave you tle veise iecited by Veneiable nanda about tle
extinction of tle aggiegates being lile a ame extinguisled. All tlese
allegories describe how the aggregates cease.
Having banisled all delements, no mental sueiing aiises, but
as the body has not yet been discarded, the Arahant may experience
lysical discomfoits, wlicl may be consuued as lysical sueiing.
Formations continue to give their results in material form, and, thus
sueiing ielating to tle Aialants body is still tleie. Howevei, wlen
nibbna is aclieved, eace is witl lim witl its concomitant, coolness.
True Bliss 23
Nibbna is Happiness
Veneiable Siiuua used to exult, saying, Bietlien! Veiily,
nibbna is lainess! Veiily, nibbna is lainess! Veneiable Udy
was not satised witl tlis statement, and so le asled, Wleie in tle
woild will tlis lainess be, wlen in nibbna one las neitlei
feelings nor passions?
Yes, indeed, tleie is no feeling in nibbna. Tlen wleie can
lainess be' Tle eldei Udy iusled in wleie angels feai to uead,
because he was foolish. He was nicknamed Lludy llu being
a term for jester.
Indeed, ielied Veneiable Siiuua, in nibbna tleie is neitlei
feeling nor passion, and this absence itself is happiness.
There are two kinds of happiness, sensual and non-sensual. When
six sense-objects supply satisfaction or pleasure, it is called vedayita
sukha, lainess deiived nom tle senses. In tle sensual woild, tle
ve leasuies of tle sense of siglt, leaiing, taste, smell, and toucl
are regarded as the best. People do not like to be deprived of them.
Those who like chewing betel or smoking are not well-disposed to
living in an enviionment wleie tlese leasuies aie denied. Gluuons
do not like to be born in the world of brahmas where eating is
absolutely unnecessaiy. In tlat woild tleie is no dieientiation of
tle sexes. Absence of sexuali[ males tle ve constituents of sensual
leasuies sueiuous, but sensuous eisons do not lile tlat absence.
Wleie ignoiance and ciaving iedominate, nibbna is unwanted,
foi it lacls sensual leasuie. Lludy was one of tlose not liling
nibbna. Veneiable Siiuua lad to admonisl lim saying tlat
absence of feeling itself is nibbna. Peace and lainess not deiived
nom sensual leasuies constitute avedayita sukha.
True Bliss
True bliss is santi sukha, bliss of eace and seieni[. You may tlinl
tlat sensual leasuies give you lainess, but tlat is not uue lainess.
Such pleasures are merely like the satisfaction that a smoker derives
nom smoling. Tley aie also lile tle leasuies of a man sueiing nom
itches who feels that scratching gives him the sensations of pleasure.
Suppose you were made to enjoy the pleasures of the sights of
men and women, landsome and ie, oi beautiful aintings witlout
a break for a space of one minute or one second, for one month or
one year. Can you bear it? Suppose you are asked to listen to good
music all day long, or all month, or all year round. Could you do it?
If you are consuming delicacies, can you continue to enjoy them day
in and day out' Can you enjoy leasuiable contacts indenitely' If
such pleasures were to be enjoyed without any rest or sleep, you will
surely get bored in the end. Is not sleep a moment of peace that brings
uue lainess witlout tle inteifeience of sense-objects'
One who is familiar with only sensual pleasures think highly of
tlem. Enjoyment is tle liglest goal. In tle Buddlas time a docuine
was cuiient among leietics to tle eect tlat sueiing could be
exterminated during the present state of existence without the extinction
of existence. Followeis of tlat docuine weie lnown as dihadhammavd.
They used to teach: Enjoy all kinds of sensual pleasures wherever
available. Tlis is tle ultimate good. Tlis is mentioned in Bialmajla
Suua. Tlose wlo lnow only jhnic or Brahmanic bliss to the exclusion
of other kinds of happiness, praise it to the skies. In fact, Baka Brahma
told the Buddha that Brahmanic bliss was the most enjoyable.
One would like to think that the kind of food and drink obtainable
in cities and towns appear to be more delicious than that available
in villages. In the same way people would like to think that jhnic
bliss is beuei tlan sensual leasuies. In fact, tle lind of bliss auained
tliougl tle Patl and its Fiuition is beuei tlan jhnic bliss. Going a
ste fuitlei, tle bliss of nibbna is beuei tlan tle bliss of tle Patl
and its Fruition.
First jhnic bliss is beuei tlan lainess deiived nom sensual
pleasures. Regarding jhnic bliss, Veneiable Siiuua commented
as follows, ist ointing out tle natuie of sensual leasuies: a visible
object gives rise to eye-consciousness, an audible object to ear-
consciousness, an olfactory-object to nose-consciousness, a taste-
object to tongue-consciousness and a tangible object to touch-
consciousness. All these objects of the senses appeal to the mind,
geneiate sense of love oi aection, ioduce sensuali[ and incite lust.
Tley all go to male tle ve constituents of sensual leasuies. In tle
woild of tle senses tlose wlo las tle ooituni[ to enjoy tlese ve
constituents feel tlat tley lave auained lainess.
On tle iactice of tle ist jhna, sensual pleasures are abandoned.
One who gains jhna gets absorbed in the jhna factors of initial
application (vitakka), sustained application (vicra), joy (pti), happi-
Dierent Stages of Jhnic Bliss 25
ness (sukha), and one-pointedness (ekaggat). Tle couise of tle ist
jhnic iatuie and lainess ows continuously witlout inteiiution,
unlile tle eaitlly joys of tle senses tlat aiise by ts and staits. In tle
sensual world one may feel happy at one moment and sad at another,
but the thrill of jhnic bliss continues without interruption for some
lengtl of time. If, duiing tle eiiod of concenuating on jhnic bliss,
a meditator happens to recall sensual pleasures enjoyed previously,
le oi sle will be iemoiseful, sueiing mental ain wlicl may be
lilened to tle ain of an old wound ieceiving a nesl blow. It means
that to a meditator absorbed injhna, the very memory of the pleasures
of the senses is enough to generate abhorrence and fear. He or she
lools foiwaid to tle auainment of nibbna wleie no feeling aiises.
Different Stages of Jhnic Bliss
When one gets absorbed in the second jhna ahei tle ist, iatuie
and joy gain momentum merging into one-pointedness, which
prevails throughout without any impediment for one or two hours
at a suetcl. If, by clance, tle ist jhna consciousness arises during
initial and sustained alication, tle meditatoi concenuating on
second jhna would feel painful at the thought of that consciousness
as mucl as one feels ainful wlen a nesl blow is given to an old
wound. These remarks apply also to those achieving the third and
fourth jhnas recalling lesser jhnas duiing tleii concenuation.
If may be slown leie tlat lainess deiived nom tle ist jhna far
uanscends tlat deiived nom sensual leasuies, tlat deiived nom tle
second jhna fai uanscends tlat deiived nom tle ist, tlat deiived
nom tle tliid fai uanscends tlat deiived nom tle second, and tlat
deiived nom tle fouitl fai uanscends tlat deiived nom tle tliid.
Compared to such jhnic happiness, the joy of formless jhna is far
superior to that enjoyed in the other four ordinaryjhna states. The four
formless jhnas aie: absoition in tle inni[ of sace (ksanacyatana),
absoition in tle inni[ of consciousness (viacyatana), absorp-
tion in nothingness (akicayatana), and absorption in neither-
perception-nor-non-perception (nevsa-nsayatana). Each jhna
is beuei tlan tle otlei, but even in tle liglest foimless jhna, namely
absoition in neitlei-eicetion-noi-non-eicetion, exuemely subtle
sensations can aiise. So nibbna wleie all sensations cease fai uan-
scends that which can be encountered in the highest formless jhna.
Nibbna is tlus moie sublime and noblei tlan jhna bliss. Insight
meditators know that the rapture and joy experienced at the stage
of equanimi[ about foimations fai excels tlose exeiienced at tle
stage of knowledge of rising and passing. When the Fruition of the
Path is accomplished, rapture and joy experienced are paramount.
Hence we say avedayita sukha far excels vedayita sukha.
Those who cannot practise insight meditation or jhna may be
able to aieciate tle dieient giades of lainess now enumeiated
and come to the conclusion that santi sukha is paramount. They may
also realise that in the realm of Buddhism, there are far higher ideals
that we cannot easily fathom, and this may serve as an impetus to
suive ahei tle develoment of faitl in tle Dlamma.
Tle teaclings of all tle Buddlas say tlat nibbna is aiamount.
It is the cessation of all feelings. In the absence of feeling, peace and
calm ieign suieme. All sueiing ielating to old age, disease, deatl
and dissolution cease. As it is deatlless, its bliss is indesuuctible.
Thus it is the highest bliss.
I will close witl a isum of wlat I lave said. Nibbna is wleie
tle cycle of sueiing ceases. It is also tle insuument by wlicl tlis
cessation is brought about. It is the state of annihilation of the cycle
of sueiing. Ignoiance, ciaving and auaclment constitute tle cycle
of delements. Actions eieuated accoiding to tle dictates of tle
cycle of delements constitute tle cycle of actions, moial oi immoial.
The aggregates that arise at rebirth as a result of meritorious or
demeritorious deeds constitute the cycle of results.
Hainess deiived nom contact witl tle six sense-objects is called
vedayita sukha. Peace and calm associated with the absence of
sensations arising out of six sense-objects is called avedayita sukha.
It is not always ooitune to leai a discouise on nibbna. Foi
the teacher, too, opportunities to deliver such a discourse are few
and fai between. In lis lifetime tle Buddla ohen tauglt about tle
natuie of nibbna. Tlis fact is iecoided in tle Udna Pi text and
on the next occasion I shall have something to say about it.
May all who have listened to this discourse enjoy the bliss of
nibbna, wlicl fai uanscends vedayita sukha, having realised the
Path and its Fruition in a short space of time.
Sdhu! Sdhu! Sdhu!
27
Part II
Delivered on the full moon day of Tawthalin, 1326 B.E.
21st September 1964
Last weel, in my discouise on nibbna, I dened it as tle cessation
of tle tliee cycles of sueiing. Today, I slall auemt at dieientiating
mental formations (sakhr) nom nibbna accoiding to tle Pi
text of tle Paisamblidmagga.
Mental Formations and Nibbna
1. Arising and Non-arising
The text says: Uppdo sakhra; anuppdo nibbna. It means
tlat aiising is mental foimations, and non-iising is nibbna.
Meditators know inwardly that every conditioned thing comes
u anesl eveiy time it dissolves. As lnowledge of equanimi[ about
formations (sakhrupekkh a) develops, the meditator becomes
aware of a state that is beyond the phenomena of arising and passing
away. It means that it has gone beyond formations to come nearer
to nibbna. Mental foimations aie diameuically oosed to nibbna,
and the two are incompatible. If one exists, the other disappears.
Wleie tleie is no aiising, tleie is nibbna, and conveisely wleie
tleie is aiising, tleie is no nibbna. One can see no liglt in tle
darkness, and no darkness in the light.
Witl sentient beings, mind and mauei ienew tleii states at tle time
of concetion. It laens in tlis way, Immediately ahei iebiitl-
consciousness, passive or life-continuum consciousness (bhavaga)
aiises. It is nom tlis moment of aiising tlat mateiial lenomena
aiising nom tle mind siing u. Tlis iocess continues, and mind
and mauei come into being in succession in accoidance witl tle [es
of consciousness appropriate to the objects perceived. For instance,
mind-consciousness occurs when one thinks of an object, and touch
consciousness when one touches it; and through such consciousness
is conditioned mentali[-mateiiali[ oi syclo-lysical lenomena
(nmarpa). Tlis becoming ows tliouglout life, ahei biitl las
Sakhra is a multi-signicant teim, oidinaiily iefeiiing to all mental states. It las
been vaiiously uanslated as volitional oi conditioning activities, mental foima-
tions, or kamma formations. Here it is applied to all conditioned things which are
subject to change. (Translator)
taken place. When this life has run its course, it is renewed in the next
existence and this goes on ad innitum. In other words, formations
inuenced jointly by wlolesome oi unwlolesome [es of conscious-
ness (kamma), mind (cia), climate (utu), and nuuiment (hra), are
called sakhr, which can be perceived by insight knowledge.
Ahei ieeated meditation exeicises, a meditatoi will exeiience
tlat consciousness ows on witlout iomting lile a sueam into
the region of not being. That moment of realisation of cessation is
tle bliss of nibbna, wlicl is lnown tliougl tle lnowledge of tle
Path and its Fruition.
2. Occurrence and Non-occurrence
The text says: Pavaa sakhra; pavaa nibbna. It means:
occuiience is mental foimations, and non-occuiience is nibbna.
Pavai suictly means a couise of existence between iebiitl-conscious-
ness and decease-consciousness.
Mind and mauei aie constantly foimed tliougl tle iocess of
aiising and assing away and tley ow lile a sueam. Wlen an object
of mind oi an object of sense enteis tlis sueam, otlei [es of
consciousness, such as mind-consciousness or touch-consciousness
occur, as stated before, appropriate to the objects perceived. Condi-
tioned things are formed in this way and life-continuum goes on like
a iunning sueam. Tlat being so, oidinaiy eole tlinl tlat tle
continuous mass of mind and mauei exists witlout sueiing any
change. They think that their bodies that they see now at the present
moment are the same as that existed when they were young. From
sucl notions aiises auaclment to self and to tle idea of eimanence
of self. Owing to tlis auaclment iealities aie not aieciated. Wlen
they experience the onset of pleasurable sensations assailing their
minds, they mistake them for happiness. Not being able to grasp the
ultimate uutls about mind and mauei, tley aie led to believe in
permanence, happiness, and self.
Through insight the meditator knows the process of formation
and dissolution of conditioned things, so his or her conviction in
imeimanence stands im. Tle meditatoi also iealises tlat wlat is
imeimanent is unsatisfactoiy, and wlat is unsatisfactoiy is sueiing.
The meditator sees no I in any phenomenon. As the meditator notes
tle aiising and assing away of mind and mauei, le oi sle eiceives
Having Signs and Signless 29
that this cycle of formation and dissolution is endless. What the
meditator thus sees with the aid of insight meditation is occurrence.
Concenuating on it incessantly, tle meditatoi aiiives at lnowledge
of equanimi[ about foimations (sakhrpekkh a), when the
mind is inclined to tle element of eace wleie tle sueam of mind
and mauei ceases to ow. As notling occuis at tlis stage, it is called
non-occurrence. That moment when this knowledge matures through
tle consciousness of tle Patl and its Fiuition is tle moment of uutl
wlen tle meditatoi becomes at one witl nibbna.
3. Having Signs and Signless
The text says: Nimia sakhra; animia nibbna. It means:
the presence of signs (of conditioned things or sentient existence) is
mental foimations, and absence of tlose signs is nibbna. In otlei
woids, nibbna is signless. Tlose not exeiienced in insiglt medita-
tion believe tlat visible objects lave denite slaes oi dimensions.
Even the meditator thinks so at the beginning of the practice. In
accoidance witl tle iinciles of Satialna, tle meditatoi may
be noting walling wlen walling, but cannot slale o tle
awaieness tlat, in tle iocess of walling, lis oi lei leg is being lihed
and that his or her body is moving. He or she feels the sensation of
movement of his or her body. Similarly when noting the rising and
falling of the abdomen, the meditator is always conscious of the
shape and form of the abdomen. It means that he or she is aware of
the signs of the presence of conditioned things, which are subject to
change. These signs are mental formations.
Howevei, wlen tle meditatoi auains a liglei stage of insiglt
knowledge, he or she is only aware of the element of motion, which
arises and then disappears. He or she now gains the conviction that
all is impermanent. In this way the meditator arrives at knowledge
of dissolution.
Signlessness Felt through Knowledge of Dissolution
The Visuddhimagga has this to say:
e tikkhe vahante sakhresu lahu upahahantesu
uppda v hiti v pavaa v nimia v na sampputi.
Khayavayabhedanirodheyeva sati santihati. (Vism. 641)
In tle Blagnuassanalatl, Paiadadassanavisuddliniddeso (ed.)
Once his knowledge works keenly, and formation
quickly become apparent, he no longer extends his
mindfulness to their arising or presence or occurrence
or sign but brings it to bear only on their cessation as
desuuction, fall and bieal-u.
When the meditators knowledge is rendered sharp with the
practice of meditation, the act of noting and recognizing the object
under observation is quickened so much that when becoming aware
of formations, mindfulness only extends to the cessation of phenom-
ena. It happens in this way: each thought-moment of consciousness
has three instants arising or genesis (uppdi) as the beginning,
stasis or development (hiti) as the middle, and cessation or dissolu-
tion (bhaga) as the end of the phenomenon.
Before the practice of insight meditation, the meditator is not
conscious of these three instants of thought-moments. To the beginner,
all forms, concepts, and signs indicate that every phenomenon occurs
as a continuous chain of events. The meditator thinks that events
ow lile a sueam witlout a bieal. Wlen tle ist stage of insiglt,
starts to develop, namely, analytical knowledge of body and mind
(nmarpa pariccheda a), which is knowledge arrived at by
dissecting mind and body into their ultimate parts, notions of
continui[ dwindle to a ceitain extent. Wlen lnowledge by comie-
hension (sammasana a) is developed, the meditator gains the
knowledge of the arising and ceasing of past, present, and future
events as arising, development, and dissolution. Even then they seem
durable since they are concatenated. When the knowledge of arising
and passing away (udayabbaya a) is realised, the meditator is
aware of the beginning and end of the thought-moment, but the
actual occurrence, the middle state, is not apparent.
When knowledge of dissolution is realised, the signs of mental
formations relating to arising and development subside, leaving only
dissolution or cessation for the meditator to notice. However, it does
not mean tlat tle meditatoi is now in siglt of nibbna. He oi sle is
just able to recognise mental formations with the three characteristics
of impermanence, unsatisfactoriness, and not-self. It is only when the
lnowledge of equanimi[ about foimations aiises, tlat tle meditatoi
Tlis uanslation is by Blilllu Namoli in lis edition: Tle Patl of Puiication,
published by R. Semage, Colombo 1956.
Having Signs and Signless 31
is able to cultivate indieience to all signs tlat indicate foimations,
namely, arising, development, and cessation. Finally, when the
meditatoi ieects witl lnowledge of ieviewing (paccavekkha a),
on tle Patl and its Fiuition, assions alieady desuoyed, assions to
be fuitlei desuoyed, and nibbna, tlen le oi sle aiiives at tle
ultimate stage where all signs of mental formations disappear.
Characteristics, Function, and Manifestation
Tle Commentaiies desciibe nibbna by its claiacteiistics, function,
and manifestation. Tle claiacteiistic of nibbna is eace, its function
is deathlessness, and its manifestation signlessness. Insight into
signlessness can be achieved only through the knowledge of the Path
and its Fruition aided by the knowledge of reviewing. As Noble Ones
ieect on tle Patl and its Fiuition, tle absence of foim, conventional
concept and sign becomes apparent.
Nibbna is Formless
In tle Milinda Pal, Veneiable Ngasena tells King Milinda tlat
tleie is notling tlat can be equated witl nibbna. It las no slae
or form, no size, and no dimension. It cannot be perceived by
reasoning, or by disputation, or by metaphorical presentation. It is
beyond compare. It is neither white nor black, bright nor dark, big
noi small. Nibbna is tle cessation of tle tliee cycles of delement,
action, and results.
Writing in 1943, I said in my book Insight Meditation by way
of inuoduction: Nibbna is not a mansion oi a alace. It is not a ci[.
It is not liglt. Tleie is no luminescence in nibbna. It las no element
of lucidi[ and coolness. Mansions, laces, cities, liglt, luminescence,
lucidi[, and coolness aie not unconditioned (asakhata) or ultimate
realities (paramaha).
I wrote that piece objectively without intending to impugn
anytling to anyone. Latei I found a bool tlat ieiesents nibbna as
an exanse of luminosi[. Readeis miglt tlinl tlat I was ciiticising
the writer of that book, but no! I wrote without any knowledge of it.
I ieeat tle woids of Milinda Pal wlen I say tlat nibbna is
foimless. A meditatoi concenuating on it witl tle lnowledges of
equanimi[, adatation, and matuii[ (goabh a) witl nibbna
as its object, will get lost in tle sueam of consciousness tlat
acknowledges the cessation of all formations. At this stage, both the
noting mind and the object noted appear to be dissolving.
4. Accumulation and Non-accumulation
The text says: yhan sakhra; anyhan nibbna. It means
accumulation (of actions) is mental formation and non-accumulation
is nibbna. Tle giammatical connotation of yhan is consuuct-
ing oi assembling. As in consuucting a louse, wleie tle buildei
assembles mateiials in an aioiiate oidei, eoits to accumulate
actions constitute mental foimations. Wleie sucl eoits aie absent,
tleie you will nd nibbna.
As the function of mental formations is to accumulate, its charac-
teristic is formation, which may be either passive or active. Where
formation is conditioned by the four composite factors of the so-called
being, namely, lamma, mind, climate, and nuuiment, it is assive.
Mind and mauei aie subject to tlese foui factois. It is witl iefeience
to tlis mind and mauei tlat we say all foimations aie imeimanent,
unsatisfactory, and not-self. Cetasik is the concomitants of conscious-
ness, and it is also called the aggregate of mental formations. When
it operates to cause mental, verbal, or physical conduct, the character-
istic of formations is said to be active. Volition (cetan) is one of the
mental concomitants. It produces results, either good or bad, in
confoimi[ witl tle mental, veibal, and lysical actions eifoimed
meritoriously or demeritoriously. Wholesome or unwholesome
kammas arise in this way, and it is this kamma that is active formations
tlat cause tle ienewal of existence ahei tle old aggiegates lave assed
away. Wleie volition fails to occui, no new mind and mauei aiise.
Howevei, as slown ieviously, in tle absence of delements, actions
become mainly functional and ineective Delements aie eliminated
when the Path and its Fruition are reached through insight meditation.
Fieed nom tle inuence of delements, ast lammas aie iendeied
imotent, and tley aie uueily unable to biing about tle foimation of
a new existence. With Arahants, all aggregates cease together with all
passions; and this state is known as anupdisesa nibbna.
Kamma Does Not Cease Without Exertion
It has been suggested that non-accumulation is the opposite of
exerting to accumulate actions that bring about kamma formations. If
Accumulation and Non-accumulation 33
this is not seen in its proper light, it may be misinterpreted that one
slould male no eoit to accumulate actions. Wlat is meant leie is tlat
in tle absence of delements, actions cannot accumulate, and meiitoii-
ous deeds tlus aeai to be sueiuous witl iefeience to Aialants.
You should not run away with the idea that if you do nothing, there will
be no kammic force, and thus no result. That may be possible, but it is
imiacticable. Ceitain teacleis misinteiiet tle text and say, All eoits
lead to sueiing. Maling no eoit is cessation, and is, tleiefoie, nibbna.
Almsgiving, practisingmoiali[, and mental develoment aie sueiu-
ous. Kee tle mind ineit. Tlis leads to nibbna. In 1952, wlen I came
to Rangoon, I heard such teachings over the radio. They might please
those who have no inclination to exert in the practice of the Dhamma.
Sucl teaclings aie conuaiy to wlat tle Buddla tauglt. In tle Tiiala
it says tlat all evil slould be slunned and tlat claii[, moiali[, and
mental development must be practised. Nowhere has it been said that
wholesome deeds should not be done! Without the accumulation of
wholesome deeds, bad kamma can never be avoided.
Tle esl is ione to evil, doing good needs faitl, willingness,
and eoit. It is dicult to aclieve. To accomlisl it is lile going
against the tide. Evil, however, can be easily done, for to commit it
no secial eoit is necessaiy. It occuis natuially. Tlus we say tlat an
evil-doei diihs witl tle tide.
When law and prudence intervene, evil actions, are checked to a
certain extent. For ordinary ordinary people, there are only two
things to choose to do wholesome kamma, or to do unwholesome
kamma. For as long as good deeds remain undone, evil will
iedominate. If, foi eveiy lundied minutes, nine[ minutes aie
devoted to the execution of evil by unwholesome consciousness,
tleie will be only ten minutes leh foi wlolesome consciousness to
perform its function. If these ten minutes of are abandoned, evil will
get tle beuei of you foi tle full one lundied minutes.
A person who does not practise mental discipline has no way of
lnowing low to iesuain evil. In tle face of vaiious objects tlat give
leasuie to tle senses, low can an oidinaiy eison conuol las oi
lei mind not to get auacled to sensual leasuies' He will foievei
be pleased with whatever desirable objects he or she sees or hears.
A family man baiely exeicises iesuaint in tle fullment of lis
familys desires, and will go any lengths to realise them. A single
man, without the ties of marriage, will also be unable to resist the
temptation of pleasurable sense-objects. Since he has all the privileges
of enjoying wlat is tleie to be enjoyed, le would not caie to conuol
his passions of greed, anger, and ignorance. He is sure to vent his
anger if he encounters any objects that he regards as undesirable.
Tleie is a stoiy of an uncle and a nelew iegaiding mind-conuol.
Tle young man used to say, Leave tle mind alone, by giving it nee
iein, it can lee out delements of its own accoid. Tle uncle got
fed up with his wisecracks and gave his nephew a slap on the cheek.
Wlen asled wly, tle uncle exlained tlat le was testing tle uutl
of the statement made. The young man, needless to say, became very
angiy. Angei can be discaided only wlen Aialantsli is auained
through the practice of insight meditation.
In tle Buddlas time, Veneiable Siiuua was lnown foi lis
equanimi[. He was nevei angiy. A bialmin, not believing in tle
eldeis conquest of assions, came u to lim nom belind and gave
lim a blow. Veneiable Siiuua, lowevei, moved on uneituibed.
Then only did the brahmin realise his mistake, and apologise. An
Aialant ossesses equanimi[ tliougl tle exteimination oi all
passions like anger, etc., with the practice of insight meditation which
brings forth Path-consciousness.
Wlen you see disgusting tlings can you conuol youi mind so
tlat you do not feel ievolted, sad, dejected, oi uoubled' Witlout tle
iactice of insiglt meditation you can nevei lnow low to conuol
the mind.
Where wholesome kamma is lacking, unwholesome kamma
dominates. Where wholesome kamma is not practised, unwholesome
lamma ievails. If one iactises claii[, moiali[, and mental
development, one can be reborn in the fortunate realms of men or
devas, even though one may not have aspired to the Path and its
Fiuition. In tle lauei iedicament of not laving been able to iealise
the Path, if one practises mental development wherever one is reborn,
one can in tle end nd tle atl. Howevei, if one neglects doing good
deeds, unable to accumulates merit, ones bad actions will lead to
iesults aioiiate to wlat one las done, and one will suei foi
tlem. One may even go to lowei iealms. Hence insuuctions not to
practise good must be viewed with dread. That is why I always urge
everyone to do meritorious deeds. Let me repeat here that non-
Rebirth-linking and Absence of Rebirth-linking 35
accumulation does not mean to shun meritorious deeds. It only
means that is abandons wholesome or unwholesome kamma that
gives rise to rebirth-consciousness. Good deeds help to develop
knowledge of dissolving things as fearful, knowledge of fearful
things as baneful, and knowledge of baneful things as disgusting.
Arahants Never Abandon Wholesome Kamma
Being nee nom all delements lile gieed, angei, and ignoiance,
Arahants never commit evil deeds. That is obvious. Questions may
arise, however, whether they accumulate merits by their practice of
claii[, moiali[, concenuation, insiglt meditation, loving-lindness,
aying lomage to tle Buddla, and so foitl. Since delements aie
absent, such good deeds produce no results. You may recall that in
the namakra devotional verse, the Buddha is described as having
renounced both wholesome and unwholesome kammas for he has
eliminated tle cycles of delement and action. Aialants can also
eliminate them. However, unlike the Buddha they cannot do away
with impressions (vsan) of the past good or bad actions that remain
on the mind. Here, in the devotional verse, renunciation of whole-
some lammas means tlat actions aie iendeied ineective because
delements lave been exteiminated by means of Patl-consciousness.
For ordinary people, moral or immoral actions, both past and present,
produce results in the form of rebirth-linking. In this way sentient
beings pass through innumerable existence. For as long as aggregates
continue to aiise, sueiing is endless.
5. Rebirth-linking and Absence of Rebirth-linking
Of tlis iebiitl-linling, tle Paisablidmagga las tlis to say:
Paisandhi sakhr; appaisandhi nibbna. It means rebirth-linking
is foimations, absence of iebiitl-linling is nibbna. Rebiitl-linling
is so called because it links across the gap separating the end of the
foimei existence nom tle beginning of tle next existence. Past
existence becomes linked with the present ad innitum for as long as
the law of kamma is working. This linking brings about life in lower
realms, in the hungry ghost realm, in the animal realm, or, for that
mauei in otlei iealms as well. To be boin again and again in tle
abodes of sueiing just mentioned is teiiible. Unless one gains
Aialantsli, one will be lost in tle cycle of existence. Even Sueam-
winners will have to go for seven rounds in the sphere of the senses.
A Once-returner has two existences to go. A Non-returner will be in
tle Puie Abodes wleie le is destined to auain Aialantsli. Otleis
will iemain in tle iealm of delements tlat aves tle way to endless
rebirths. As I have said, for Arahants all the three cycles of action,
delement, and iesult cease. Tlis is tle absence of iebiitl-linling
(appaisandhi) a claiacteiistic of nibbna. Tlus it may be said tlat
nibbna is unboin.
Those who have developed the knowledges of fearfulness, danger,
and disgust, usually become disenclanted witl tle cycle of sueiing,
laving iealised tle uutl tliougl Patl-consciousness. Looling
foiwaid to nibbna, tley iactise insiglt meditation to eliminate
delements and uead tle Patl. Tlis is tle iealisation of nibbna
itself, but as tle subsuata of existence lave not yet been discaided,
it is called sa-upadisesa nibbna in conuast to anupadisesa nibbna,
wleie no aggiegates iemain ahei uiooting all assions.
The Three Burdens
We aie all caiiying leavy buidens tle buiden of delements,
the burden of actions, and the burden of the aggregates.
1. The Burden of Defilements
Delements (kilesa) embraces passions such as greed, anger, and
ignorance. It imposes a heavy burden, a burden of evil deeds, for
man is liable to commit muidei, tleh, etc., at the dictates of passion,
and evil deeds cause sueiing.
2. The Burden of Actions
Accumulation of actions, moral or immoral, performed by an
individual, is bhisakhra, which is another name for kamma
formations. It is also a heavy burden. When actions performed are
evil, tley lead tle evil-doei to iealms of sueiing lile lell. Wlen an
individual is reborn in happy conditions, as in heaven, as a result of
moial actions, le will still be uoubled witl old age, disease, and
deatl. Wletlei le is satised witl lis lamma-iesults oi not, le
cannot get away nom tlese tliee undesiiable conditions. So le
carries his burden of actions, willy-nilly, unable to avoid the cycle of
sueiing. Even wlen le is ieboin a man, le may be so ieboin in
The Burden of the Aggregates 37
wietcled ovei[, aicted witl disease, and uoubled witl ill-lealtl.
Even though he may have good kamma-results awaiting him, he
may not lave tle ooituni[ to enjoy tlese iesults if bad lamma
oveitales lim aheiwaids. He will, as usual, be foiced to enduie
misery. In real life, it may be possible for him to avoid punishment
for his crimes. If he has a good lawyer to plead for him, he may come
out of the case an innocent man. In extenuating circumstances, he
may biibe foi lis needom. Tlen, tleie is amnes[ to save lim.
Howevei, witl lamma tleie is no escae nom tle law of ieuibution.
It may lie dormant for aeons in the cycles of existence, but when it
an ooituni[ occuis foi it to beai nuit, it will male its iesence felt.
The burden of actions and results is thus very heavy!
There is only one way to abandon the burden of actions, and that
is to iactise insiglt meditation. If one auains tle stage of Sueam-
winning, all uniotable actions cease, and one can nevei go down
to tle lowei iealms. If one auains Aialantsli, all buidens will be
lihed nom ones slouldeis, and no new becoming will aiise, but
befoie an Aialant auains parinibbna, the past kammas can give their
eects. It is said tlat even Buddlas cannot evade tle iesults of
lamma, wlicl aie inleiited, as it weie, nom foimei existences.
3. The Burden of the Aggregates
Because of the burden of actions, the burden of aggregates has to
be caiiied nom one existence to tle next. New aggiegates aiise as a
consequence of the past old aggregates. They are very active,
constantly moving about walling, siuing, standing, oi lying down.
They have to be fed, cleansed, and clothed. They like pleasure, and
so they have to be appeased with objects that give them pleasurable
sensations. In an auemt to full tleii desiies, tley aie comelled
to do tlings tlat aie sinful. Wlen a ciime is commiued, it aects
only the environment that surrounds the criminal, and that is the
end of it. Howevei, wlen an immoial act is commiued, it woiiies
tle sinnei tliouglout tle endless cycles of existence. To escae nom
them he will have to accumulate good actions with the development
of good perception, good formation, and good consciousness. When
one gets old, one feels the heavy burden. He learns that it has to be
carried not for one brief moment, but for ones entire life, and
tliouglout sasia, witlout any iesite, witlout any limit of weiglt,
distance, or time. I have told you elsewhere about the cycles of
delement, actions, and iesults. In essence, tlese tliee cycles lave
a bearing on the three burdens that I am talking about.
To sum u, all delements lile gieed, angei, and ignoiance
constitute tle buiden of delements, all moial oi immoial actions
constitute tle buiden of actions, and tle ve aggiegates constitute
the burden of aggregates.
Discarding All Burdens
Since Aialants lave eliminated all delements tliougl Patl-
consciousness, tley succeed in laying down tle buiden of dele-
ments, and tlat being so, tleii ast lammas aie iendeied ineective
ahei tleii parinibbna. That is past kammas can no longer create new
becoming for them. However, during their lifetime, they continue
to give iesults. Tle Commentaiies say tlat tle Buddla was auent
in his day because of his past good kammas. However, he was
accused of being immoial by Sundai, tle female ascetic, because
his past kamma was giving its results at that time. Veneiable Sval
always received bountiful alms, because he was generous in giving
alms in his previous existences. Venerable Losakatissa had to endure
gieat ovei[ because of lis ast lamma of niggaidliness.
The Fetter of Existence
Aialants aie ohen desciibed as loly men witl no buiden on tleii
slouldeis. Tleii accomlislment is tle iealisation of tle nuits of tle
Patl. Witl tlem tle feuei of existence las been seveied. In modein
parlance we use the expression: breaking the chains. However, with
Arahants it is more than breaking the chains of human bondage. The
bondage of human passion that ties man to the endless cycle of existence,
is entiiely cut o by an Aialant. Fieed nom tlis clain of existence, it
is no longer necessary for them to be born anew. A man negligent of
the Dhamma fails to break the chain of existence, which could, at one
time or another, drag him down to the four lower realms if his kamma
is bad. Hence the Dhammapada says, A worldling negligent of the
Dhamma makes four lower realms his permanent residence.
Men live in their own houses. If circumstances compel them to
visit other peoples houses, they might stay there for a while as guests
and return to their own houses. In the same way, when their
Cessation of Lust 39
permanent address is hell, they might, once in a while, pay a visit to
higher planes of existence to come back to their rightful place.
Sometimes, people born unto this world as men or women go up to
the brahma realms by virtue of their wholesome kammas, but the
feuei of sensual existence diags tlem down to tle luman abode. So
they die as brahmas to be reborn as men or women in this world.
When a tether is short the bullock cannot roam about beyond what
tle tetlei allows. In tle same way a man tetleied by a feuei to tle
naiiow connes of existence cannot go beyond tlose connes. Wlen
lis feuei of existence allows lim to ioam about only in tle foim
sphere or formless sphere, he will never be able to go beyond the
limits to aioacl nibbna. Hence le continues to live in miseiy,
sueiing, old age, ill-lealtl, and deatl. Howevei, Aialants lnow
tlat tley lave cut o tle feuei of existence once and foi all.
Five Sense Faculties
The Arahants are praiseworthy due to their achievement in
exterminating the biases (sava) and delements. (In oidinaiy eole
biases iise to tle suiface as delements as soon as an ooituni[
occurs). Like all sentient beings, Arahants possess sense faculties
because the sense-bases exist in their physical bodies. As these
sense-bases remain unimpaired, they can see, hear, smell, taste, and
toucl tle sense-objects and dieientiate wlicl among tlem is good
oi bad. In maueis of tle ve sense faculties, tley aie lile oidinaiy
human beings because they cannot as yet do away with feeling. They
lnow wlat sueiing and lainess aie lile, but, since tley lave
discaided all delements sucl as angei, tley do not feel unlay,
although, of course, they may recognise physical discomfort as such.
Conditioned by seasonal changes, they may feel hot or cold. They
may feel t oi unt accoiding to tleii lealtl. Wlen objects of sense
are not pleasing they may feel awkward physically, but mentally
tley aie indieient. Tley lave viitually no inteiest in leasuie oi
pain. No greed, anger, nor ignorance arise in them on account of the
pleasurable sensations created by sense-objects.
Cessation of Lust
In the Arahant, lust (rga) has ceased arising and so have anger
and ignorance. The Arahant sees, eye-consciousness arises, and is
known, but the Arahant has no feelings of lust, anger, or ignorance.
All passions are spent. This cessation of passion is sa-updisesa nibbna,
annililation of tle ames of lust, angei, and ignoiance witl tle
subsuata of being iemaining.
Once the Path is realised an Arahant enjoys sa-updisesa nibbna
until auaining parinibbna. He or she is absolutely happy in that state
because all sueiing caused by tle cycle of delements las been
discarded. However, the body the aggregates still remains, and
this may be for one or two thousand cycles in the case of those who
realised the Path while in the plane of the brahmas. This is good in a
way, because in tlat woild lysical sueiing and unleasant objects
are non-existent. However, for those who realise the Path in this
luman woild, tley will lave to enduie tle ills to wlicl tle esl is
an heir. For instance, the drudgery of making daily rounds for food,
washing the face or taking a bath daily, etc. In this way an Arahant
has to carry the burden of the aggregates in spite of having no
auaclment to tlem.
Venerable Blula, who gained pre-eminence as the healthiest
among tle Buddlas disciles, lived to be a lundied and six[,
becoming an Aialant at tle age of eigl[ and auained parinibbna
eigl[ yeais latei. Tlat means tlat le caiiied tle buiden of lis
aggiegates foi a lundied and six[ yeais, becoming libeiated nom
tle slaclles of tle aggiegates as well as luman assions only ahei
parinibbna. However, he neither wished for long life nor for death.
I told you last week that an Arahant neither yearns for life nor for
death although he eagerly awaits parinibbna.
Nibbna Without Remainder
Nibbna witlout iemaindei (anupdisesa nibbna) is the annihila-
tion of passions together with the aggregates. Thus it has been
exounded in tle Itivuuala. It says it is tle auainment by a noble
bhikkhu who is worthy of respect and homage earned by virtue of
lis abandonment of biases and delements, laving iactised all
there is to be practised, having accomplished all there is to be
accomplished, having laid down the burden of aggregates, having
cut o tle feuei of existence, laving been emanciated tlougl
knowledge fully-acquired, having rejected feeling as not delightful,
and nally, laving gained eace and uanquili[ duiing lis life-time.
Two Noteworthy Verses 41
The important point to note here is that feeling ceases with the
parinibbna of tle Aialant. Foi oidinaiy eole, and even foi uained
meditators, it cannot be discarded. They are wont to accept it as
deligltful, and tlus auaclment to it aiises in tlem. Being auacled
to feeling, they take it on even at the moment of decease-conscious-
ness. It tlus ows on as tle aiising of iebiitl-linling consciousness.
Consequently new becoming arises. However, for the Arahant the
cessation of feeling has been initiated in his life-time. It may be
iemembeied tlat an analogy las been diawn nom tle dying out of
a ame witl iegaid to tlat cessation. Tlis dying out staited in lis
life-time. Since feeling has thus been quenched, there is no opportu-
ni[ foi becoming to aiise again ahei tle Aialants parinibbna.
What has been said about feeling applies with due alteration of
details to perception, mental formations, and consciousness, which
all cease as feeling ceases. Togetlei witl mauei, tley constitute
aggregates depending on which results come into being. With the
negation of aggiegates and iesults, annililation is nally accom-
lisled by tle Aialant witlout tle subsuata of existence iemaining.
Two Noteworthy Verses
Regaiding tle two elements of nibbna, tleie aie two veises nom
tle Itivuuala, wlicl aie woitly of note.
Duve im cakkhumat paksit,
nibbnadht anissitena tdin.
Ek hi dhtu idha dihadhammik,
sa-updises bhavaneisakhay.
Anupdises pana samparyik,
yamhi nirujjhanti bhavni sabbaso.
Ye etadaya pada asakhata,
vimuaci bhavaneisakhay.
Te dhammasrdhigam khaye rat,
pahasu te sabbabhavni tdinoti.
Without dependence (on wrong views created by
ciaving), in full ossession of equanimi[ (towaids
sense-objects, pleasant or unpleasant), and in exercise
of the eye of wisdom, the Buddha has clearly shown the
Nibbnadltu Suua, Iti v 44.
two elements of nibbna. One element, sa-updisesa
nibbna, is tle cessation of delements witl tle subsuata
of existence remaining, and it is quite apparent here and
now. It signies tle seveiance of tle feuei of existence.
Anupdisesa nibbna becomes aaient only ahei parinibbna. In
this element, annihilation of becoming is complete. Knowing these
two elements as Unformed or Uncreated by virtue of Path-conscious-
ness, tle Aialants aie emanciated nom becoming. Having iealised
tle essence of tle Dlamma, and laving aclieved equanimi[ towaids
all sense-objects, good or bad, they delight in the extinction of
formations.
In my last discourse, anupdisesa nibbna was shown as an abode
wleie tle element of eace iesides. Tlis is said guiatively, foi it
las no location. Neitlei is it a cause noi an eect. In tle Commentai-
ies, sa-updisesa nibbna is slown as tle desuuction and absence of
lust, witlout indicating any location, cause, oi eect. It will not be
suictly coiiect to say tlat tle Patl and its Fiuition inclining towaids
nibbna is tle cause, and tle cessation of delements in tle two
elements is tle eect. It may also be noted tlat Peace to wlicl tle
Patl and its Fiuition aie inclined is oidinaiy nibbna and tle two
elements now undei ieview aie exuaoidinaiy nibbna. Botl of tlem
aie one and tle same, and botl ossess tle auibute of eace (santi),
one of tle claiacteiistics of nibbna.
Nibbna is timeless, and so it will be equally imioei to asl if
tle Patl, at tle moment of cessation of delements, inclines towaids
nibbna in tle veiy couise of its establislment, tlat is, in tle iesent
time oi wletlei it lools foiwaid to tle futuie nibbna witl its
annililation of aggiegates ahei tle Aialants parinibbna. Here,
nibbna is beyond tle concet of time.
Considei latent tendencies tlat conuibute to tle foimation of lust,
anger, and ignorance. Ordinary people possess them in abundance.
They arise when conditions are favourable. They cannot be assigned
to the past, present, or future. Since they are timeless, there cessation
is also timeless. Consider also the phenomenon of cessation. It is
neither an event, nor an arising. One cannot say that it arose, or it is
aiising, oi it will aiise. It las no ielationsli to time. Suictly sealing,
we do not say that cessation has completed. It occurs with the
moment tlat Patl-consciousness occuis. Wlen delements cease,
Two Noteworthy Verses 43
tle aggiegates deendent on tlem, lose tle ooituni[ to aiise. Tle
phenomenon in this instance is timeless. So it is pointless to ask
whether Path-consciousness inclines to the present or to the future.
Where the cycle of genesis (uppda), stasis (hiti), and dissolution
(bhaga), is operating, the best Dhamma is meditation on the Fruition
of the Path. When the absolute is arrived at with the disappearance
of tlese tliee instants of tle tlouglt moment, nibbna is iealised.
It is tle liglest stage. Wlen Aialants aiose nom tle meditation of
nibbna duiing tle auainment of tle nuits of tle Patls, tley used
to express their delight as follows:
Susukha vata nibbna, sammsambuddhadesita.
Asoka viraja khema, yaha dukkha nirujjhatti.
All sueiings aie exteiminated in nibbna wleie tleie
is no sorrow, no passion, and no danger. Blissful indeed
is nibbna slown by tle Fully Enligltened One.
Arahants are thus inclined towards this blissful state of anupdisesa
nibbna wleie all mauei, mind, and mental foimations become extinct.
Since tley do away witl tle cycle of sueiing, no becoming aiises.
May all wlo listened iesectfully to tlis discouise on nibbna
auain it in a sloit sace of time tliougl tle lnowledge of tle Patl
and its Fruition.
Sdhu! Sdhu! Sdhu!
44
Part III
Delivered on the 8th waning day of Tawthalin, 1326 B.E.
29th September 1964
The Story of Bhiya Drucriya
Having exlained tle two elements of nibbna, I slall iesume tlis
discourse with the verse of exultation (udna) uueied by tle Buddla
when the Arahant Bliya Diuciiya auained anupdisesa nibbna.
The Bhiya Sutta
Yaha po ca pathav, tejo vyo na gdhati.
Na taha sukk jotanti, dicco nappaksati.
Na taha candim bhti, tamo taha na vijjati.
Yad ca aanvedi, muni monena brhmao.
Atha rp arp ca, sukhadukkh pamuccatti. (Udna 10)
In tle iealm of nibbna, tleie aie no iimaiy elements of
eaitl, watei, ie, oi aii, Tleie no stai twinlles, no sun
shines, and no moon glows. Yet, no darkness is found there.
A sage comes to lnow nibbna by lis own eoit as le gets
enlightened through acquiring the knowledge of the Path,
and ultimately becomes an Arahant. He is then liberated
nom mauei and non-mauei, nom lainess and miseiy.
Deendent on tle foui iimaiy elements of eaitl (solidi[), watei
(uidi[), ie (temeiatuie) and aii (motion), mauei aiises causing
auaclment to sense-objects lile foims and sounds. Wlen tlose
elements become extinct, mauei dissolves into notlingness. It is
absent in nibbna. Wleie tleie is no mauei tleie can be no liglt
or darkness.
I lave ieeatedly suessed tle oint tlat nibbna las no footlold
anywhere, because it is impossible to locate the cessation of mind
and mauei. In one Suua it exiessly states tlat nibbna las no abode.
In another it mentions that in this one-fathom long body the Four
Truths have been proclaimed. The Abhidhamma, however, says that
nibbna is exuaneous to tle body. You will nd tle exlanation latei
when I deal with internal (subjective) and external (objective)
sense-bases oi faculties. Mauei exists in Foim Sleies, and mind in
Formless Spheres, but parinibbna deliveis an Aialant nom tle
How Bhiya Drucriya Met the Buddha 45
dominance of mind and mauei. So we seal of tle parinibbna of
Bliya Diuciiya as deliveiance nom tle cycle of sueiing.
How Bhiya Drucriya Met the Buddha
In tle time of tle Buddla, a meiclant by tle name of Bliya sailed
tle oceans foi uading. He was successful in all lis ievious ventuies,
but on the last occasion, his ship was wrecked. All the other sailors
and men were drowned and he alone saved himself. He was washed
to tle sloies of Suiala. Having been tossed about in tle sea, le
lost all his clothes. When he got to the dry land, he made for himself
a girdle of leaves stitched together with small sticks. He took a
begging bowl nom a sliine, and witl it le went iound tle village
for alms-food. By the girdle he wore, the residents of the place
mistool lim foi an Aialant and oeied lim food and clotling.
Bliya tlouglt to limself tlat if le donned tle clotles oeied lim,
ublic esteem towaids lim as an Aialant would be slaueied. So le
stuck to his girdle for a dress. The people continued to revere him as
an Arahant, and, as such, his fame spread far and wide. In the course
of time, he himself came to believe that he really was an Arahant.
At that time there was a brahma, a Non-ietuinei, wlo lnew Bliya
nom ievious lives. He came down to eaitl and, aioacling Bliya,
telling him directly that he was no Arahant and that he was not
iactising any Dlamma woitly of an Aialant. Bliya! tle brahma
said, you were one of seven of us who practised the Dhamma during
the time of Buddha Kassapa. I was the eldest of the seven, and am
now reborn in the world of brahmas. Formerly, your faith in the
Dlamma was so suong tlat wlen oeied food by an Aialant you
refused it lest it would hamper your realisation of the Dhamma. Now
you lave become an imostei, well-leased witl wlat liule auence
you have achieved through deception. You are no Arahant, possess-
ing no moral qualities that belong to an Arahant.
On leaiing tlis, Bliya was gieatly aslamed and iequested tle
brahma to guide him to the presence of an Arahant, if there were one.
Tle lauei told lim tlat tle Buddla, a uue Aialant, was iesiding at
tlat time in tle Jetavana monasteiy at Svaul.
Bliya went to tle monasteiy as diiected, but wlen le aiiived
the Buddha was not there, having gone to town for alms. He at once
followed the Buddha to where he was, and when he met the Blessed
One, he requested him to teach. His request was refused, for the time
and occasion weie inaioiiate. Howevei, Bliya insisted and
made tle iequest tliee times. Tle Buddla nally comlied witl lis
request and gave him the following advice, which has been incorpo-
iated into tle Bliya Suua.
Just See As You See It
Tasmtiha te, Bhiya, eva sikkhitabba Dihe
dihamaa bhavissati, sute sutamaa bhavissati, mute
mutamaa bhavissati, vite vitamaa bhavissatti.
Evahi te, Bhiya, sikkhitabba.
Bliya, since you insist, I now uige you to iactise tlis:
when you see, just see it; when you hear, just hear it; when
you know, just know it; and when you think, just think it.
You too, should practise this way of cognising each phenomenon
just as it occurs. This is the insight method known as dihe
dihamaa (just see as you see it, and nothing more). There are
six sense-doors though which six sense-bases perceive their respec-
tive six sense-objects. Heie, foi tle sale of bievi[, only foui examles
of sense perception were given.
When a person sees an object, he or she does not stop there. He
or she does not just see it. He or she goes further, and lets the mind
dwell on things incidental to the act of seeing, for instance, on the
shape and form of the thing seen, considering whether it is desirable
or repugnant, and reacting with feelings of pain or pleasure according
to the nature of the object. Naturally, he or she is pleased when it
gives pleasure, but when seeing what is considers to be ugly, he or
she becomes not only disconcerted, but also disgusted and angry.
Even wlen le oi sle is indieient to it, tle fact iemains tlat ego las
arisen. I see it, he or she thinks; and that I appears permanent.
If one just sees it and notes that one has seen it, without ruminating
on the nature of the subject that sees it, the object that is seen, and the
incidents of seeing, that would be merely just seeing. However, to
see a thing and stop at seeing it is not easy to do. If one fails to
recognise only the act of seeing for the sake of seeing, one cannot help
taking cognizance of the individual or the thing seen, thinking
whether he, she, or it is agreeable or not. If one likes what one sees,
Just See As You See It 47
aection will giow, and if it is disagieeable, ill-will will gnaw at tle
leait. Even if one is indieient to wlomevei one sees, one will alieady
lave cultivated tle idea of individuali[ and eimanence of tlat
individual. One will nd it dicult to bieal away nom tlis notion
of ego. It is only through the practice of insight meditation that one
will rightly know how to see only what one sees and nothing more.
Without practising insight meditation, it will not be possible for
a lay person to stop short at hearing when hearing, at smelling when
smelling, at tasting when tasting, and at touching when touching.
Tle most dicult tling to aclieve is to sto at tlinling as one tlinls,
so it is advised that one notes continually the phenomena as they
occur. In the beginning it is almost impossible to note all the
phenomena of seeing, hearing etc., so begin with one particular
phenomenon as you practise meditation.
In tle teacling of Satialna, it says tlat one slould note walling
as one walks. This is watching the phenomenon of movement, the
working of the element of motion. When you stand up, note that you are
standing u, wlen you sit down, note tlat you aie siuing down. Duiing
such moments you may experience some tangible things happening in
your body. Note them. We recommend that you to watch the rising and
falling of the abdomen as you take up meditation. As you are observing
tle iising and falling of tle abdomen in confoimi[ witl tle metlod of
meditation practice, your mind may wander, and you will start thinking
this and that. Note what you are thinking about. At times, as you meditate,
you may feel tiied, lot, stu, oi ainful. Note tlese sensations too. As
you feel tired, you may improve your posture. Note every movement
that you make as you seek comfort. As you are meditating you may hear
exuaneous sounds, wlicl must also be noted as tley aiise. In biief, you
must note your own behaviour, both physical and mental, together with
sensations that you feel. When there is nothing in particular to note,
concenuate youi mind on youi abdomen as in tle beginning.
As concenuation develos you will nd tlat wlen you see, seeing
is established momentarily just to dissolve in the next moment. The
same can be said of hearing, smelling, tasting, touching, and thinking.
As you note the act of hearing, both the sound and the perception of
tle sound disaeai. Wlen you feel ain, botl tle aiction causing
ain and tle ainful feeling disaeai. You concenuate on seeing,
noting inwardly what you know as seeing.
Subsequently, seeing, noting, and knowing get dissolved. Then
knowledge will arise that what arises passes away, and thus that the
phenomenon of seeing is impermanent. This knowledge of the
uansitoiy natuie of tlings is lnowledge of imeimanence. What
arises only to get dissolved is not satisfactory; so this phenomenon
is, ahei all, sueiing. Tlis lnowledge of tle iealisation of tle uutl
ielating to sueiing is dukkhnupassan a. Furthermore, knowl-
edge of the realisation of the not-self nature of things (ananupassan
a), is also developed as you get convinced that it is in the nature
of things just to happen of their own accord.
Bliya, being endowed witl eifections (pram), gained insight
as he listened to what the Buddha taught. When he saw an object,
he noted just what he saw and did nothing more. As he watched the
phenomenon as it occurred, nothing arose in his mind beyond the
fact that he saw. He did not, as he watched the phenomenon, think
to himself, I see it. This is my self who is seeing it. As his mind got
need nom auaclment, egoistic iide, and wiong views, togetlei
with the notion of self, were dispelled.
The Buddha further told him:
Tato tva, Bhiya, nevidha na hura na ubhayamantarena.
Esevanto dukkhassti.
Bliya! Wlen no auaclment occuis as you see, neitlei
this world nor other worlds will be with you. The fact
tlat existence is tlus negated deliveis you nom tle cycle
of sueiing. In tlat state you ieacl tle ultimate nibbna.
Once beieh of auaclment, egoistic iide, and wiong views, all
delements cease. Wleie delements aie absent, existence itself,
whether in the present or in the future, may be said to have become
extinct. Not becoming means tle end of sueiing, wlicl is
anupdisesa nibbna.
Heie, tle Commentaiy to tle Udna elaboiates. Tleie aie six
pairs of faculties, sense bases, consisting of six sense-organs, namely,
eye, ear, nose, tongue, body and mind, grouped as internal, and six
sense-objects, namely, form, sound, odour, taste, contact and ideas,
gioued as exteinal. Wlen one gets detacled nom sucl delements
as auaclment and tle lile tliougl tle develoment of insiglt
lnowledge, one also gets detacled nom botl tle inteinal (subjective)
Bhiya Becomes An Arahant 49
and external (objective) sense-bases. You or your self no longer
abide in the mind-door, sense-object and consciousness. This
cessation of tle functions of tlese sense-bases is nibbna itself.
This agrees with the actual experience of the meditator. In the
early stages of the practice, the meditator has to bend the mind on
the mind door, sense-object, and consciousness to note the arising
and assing away of mind and mauei. All tle time le oi sle is awaie
of the rise and fall of aggregates. When insight knowledge matures,
tle mind ows, as it weie, into tle cessation of all lenomena of
hearing, seeing, smelling, tasting, touching, and knowing, when the
meditatoi is said to come face to face witl nibbna.
Bhiya Becomes An Arahant
Wlile Bliya was listening to tle teacling of tle Buddla, le
became an Arahant. When the Enlightened One resumed his
alms-iound, Bliya went in seaicl of clotling discaided by otleis
so that they could be made into a monks robe, for he intended to get
oidained. Unfoitunately, a cow iotecting lei calves auacled lim.
He died on the spot. When the Buddha returned to his monastery,
le found tle body of tle Aialant, Bliya. He aiianged foi it to be
ciemated in a uing mannei and told lis disciles to eiect a agoda
(cetiya) in his memory.
Tle monls at tle monasteiy asled tle Buddla wleie Bliya was
reborn. The Buddha replied that he had become an Arahant before
le died, and tlat le lad tlus auained parinibbna, uueiing tle veise
cited eailiei witl iefeience to nibbna wleie foui iimaiy elements
are non-existent.
Tle Commentaiies say tlat Bliya died as le was goied by a cow
who was a woman in one of its previous existences. He wronged the
woman, robbing and raping her; and she died swearing vengeance
on him. She was reborn an ogress many times, and he, as a man to
be killed by her. Thus he died many deaths at the hands of the ogress.
His unwholesome deeds followed him like a shadow, causing untold
miseiies, ohen in tle lowei iealms. It was all as a iesult of lis bad
lamma. Had le not auained Aialantsli ahei meeting tle Buddla,
le would lave continued to suei nom lis evil deeds. Howevei,
now, although his death was caused by a cow in the way described,
all sueiing ceased foi lim on lis auainment of nibbna wleie no
aggiegates aiise. Tle Buddla tlus iegaided lis deatl as a uiuml.
He lonouied Bliya as ie-eminent among lis disciles in tle mauei
of gaining higher knowledge in the shortest possible time.
The Eye and Visual Perception
In tle Kmagua Suua of tle Sayatana Sayuua it says:
Tasmtiha, bhikkhave, se yatane veditabbe yaha cakkhu
ca nirujjhati, rpasa ca nirujjhati, se yatane veditabbe.
Monks! You should cultivate knowledge of the mind-
base bent on nibbna, wleie tle eye and tle sense-object
perceived by the eye, cease together. This cessation (of
tle oiigin of visual eicetion) is nibbna itself.
Thus said the Buddha regarding the cessation of the pair of sense
faculties, tle sense-oigan and tle sense-object. Tlis is low nibbna
is realised through meditating on the phenomenon of seeing. When
a meditator is mindful of the rising and falling of the abdomen, or
tle lysical ostuies of siuing oi standing, oi tle lenomena of
seeing, hearing, etc., during meditation, he or she will become
aware of the process of dissolution. If so, knowledge of dissolution
develops. From the point of view of the subject who sees, there is
absolutely nothing about which to say, It is I, or I exist. From
the point of view of the object that is seen, there is nothing to show,
It is a tling, it is an individual. Tlus one cannot nd anytling
woitly of auaclment. As tlis fact is being contemlated, tle
meditatoi auains tle lnowledge of equanimi[ about foimations,
through bare awareness of the states of the mind, body, and of
mental formations. Eventually the meditator will become aware of
the cessation of all aggregates.
Wlen tlis stage is ieacled, one miglt even feel tlat all mauei in
the body has disappeared. That is why it is said: Cakkhu ca nirujjhati,
which means that the organ of seeing ceases (to function). On
meditating further, you will notice that the form, the mind, and the
perception, all relating to the phenomenon of seeing, have been swept
away to non-enti[. Tle ielevant liase is rpasa ca nirujjhati,
meaning that the visual perception of form ceases (to arise). This all
denotes cessation of the sense-base and the sense-object. Once this
aii of faculties ceases, nibbna may be said to be in siglt.
The Tongue and Gustatory Perception 51
The Ear and Auditory Perception
Yaha sotaca nirujjhati, saddasa ca nirujjhati, se
yatane veditabbe.
In nibbna tle oigan of leaiing ceases and so does
auditory perception. Be it noted that this cessation of
the faculties of the sense organ and sense-object relating
to leaiing is nibbna.
As lnowledge of equanimi[ about foimations develos, wlen you
hear a sound, you happen to note it; and as soon as you have noted
it, you become aware of the dissolution of the aggregates of mind,
mauei, and mental foimations. At tlis stage you feel tlat youi wlole
body, with its organs of hearing, disappears altogether. It is as if you
do not hear the sense-object, and thus that you are not cognisant of it.
The Nose and Olfactory Perception
Yaha ghnaca nirujjhati, gandhasa ca nirujjhati, se
yatane veditabbe.
In nibbna tle oigan of smelling ceases, and so does olfactoiy
perception. Be it noted that this cessation of the faculties of the sense
oigan and tle sense-object ielating to odoui is nibbna.
As lnowledge of equanimi[ about foimations develos, you will
sense the smell as you get it. As you go on contemplating it, a stage
will be reached when you become aware of the cessation of mind,
mauei, and mental foimations. Tle entiie iocess of olfactoiy
perception seems to disappear altogether as you note it.
The Tongue and Gustatory Perception
Yaha jivh ca nirujjhati, rasasa ca nirujjhati, se yatane
veditabbe.
In nibbna tle oigan of tasting ceases, and so does gustatoiy
perception. Be it noted that this cessation of the faculties of
tle sense oigan and sense-object ielating to taste is nibbna.
As lnowledge of equanimi[ about foimations develos, tle
meditatoi may note tle taste of tle food le is eating, and nom tlis
he proceeds to the stage when he realises how the aggregates of mind,
mauei, and mental foimations cease.
The Commentaries mention innumerable instances of monks
auaining Aialantsli as tley meditated on tle taste of tle iice-giuel
that they were taking. As they took it with mindfulness, they were
awaie of tle assing away of tle aggiegates of mind, mauei, and
mental formations.
The Body and Tactile Perception
Yaha kyo ca nirujjhati, phohabbasa ca nirujjhati, se
yatane veditabbe.
In nibbna tle body ossessing tle sense of toucl ceases,
and so does tactile perception. Be it noted that this
cessation of the faculties of the body and bodily impres-
sions is nibbna.
For a meditator, the body is the sense-object, which has to be
watcled most of tle time. As lnowledge of equanimi[ about
formations develops, as you are noting the body that gives tactile
eicetion, you become awaie of tle dissolution of mind, mauei,
and mental formations, and the act of noting the phenomenon
disappears altogether.
The Mind and Perception of Ideas
Yaha mano ca nirujjhati, dhammasa ca nirujjhati, se
yatane veditabbe.
In nibbna tle mind togetlei witl eicetion of ideas
ceases. Be it noted that this cessation of the faculties of
mind-base and mind-object is nibbna.
Tlis is tle discoveiy of nibbna tliougl tle eicetion of tle
mind. Possibly, tlis discoveiy may be tle most nequent. As
lnowledge of equanimi[ about foimations develos, gioss
sense-objects disappear and subtler ones taking their place, as a
meditator notes the arising and passing away of the phenomenon.
He or she sees the whole body vanish with only perception
remaining. For, while noting the rising and falling of the abdomen,
the rising and falling disappear, and the meditator becomes aware
only of the fact that he or she is perceiving the rising and falling.
Concenuating on tlis, mind, mauei, and mental foimations cease.
Tlis awaieness of cessation is nibbna.
Fixing the Mind on Nibbna 53
Cessation of the Senses is Nibbna
To sum u, tle cessation of senses is nibbna. In tle Commentaiy
on tle Pacauaya Suua, tle negation of tle six aiis of sense faculties
las been slown as nibbna. Veneiable nanda conimed tlis by
saying tlat accoiding to tle Buddla, nibbna means tle cessation
of the six organs of sense and six sense-bases meaning, of course,
the cessation of their operations. Dependent on the internal faculties
of eye, eai, nose, tongue, body, and mind notions of ego-enti[ aiise,
and then we say that, this is an individual, this is a man, and this is
a woman. When these egoistical ideas are dispelled, peace is
establisled witl tle cessation of sueiing ielating to aging and deatl.
The cessation of external sense faculties of form, sound, odour, taste,
contact, and ideas are only secondary to the extermination of
sueiing, but as tley aie tle adjuncts of tle inteinal sense faculties,
it is only when they cease that others follow suit. Negation of these
aiis of faculties is nibbna.
Fixing the Mind on Nibbna
In tle Questions of King Milinda (Milinda Pal), tleie is a
assage dealing witl diiecting auention to nibbna:
Tassa ta cia aparpara manasikaroto pavaa
samatikkamitv appavaa okkamati, appavaamanuppao,
mahrja, sammpaipanno Nibbna sacchikarotti
vuccatti.
Tle meditatoi wlo, xes lis mind ieeatedly (on a
mind-object) ciosses tle sueam of occuiience ovei to
the state of non-occurrence. O king! If he, who has thus
arrived at the state of non-occurrence, practises in the
right way, he may be said to have come face to face with
nibbna.
As the meditator becomes aware of the dissolution of things as
he or she observes their rise and fall, a sense of disgust assails him
or her and the meditator begins to develop the desire to abandon
tlem. Mind and mauei aiise and ass away, owing as an endless
sueam. Concenuating on tlis ow, tle meditatoi just eiceives it
automatically, not going beyond this perceptive stage. Later he or
Tle Five and Tliee, Majjlimanilya, Uaiiasa, Suua 102.
sle becomes indieient to it, because, by now, tle lnowledge of
equanimi[ about foimations las develoed. Concenuating fuitlei
on the phenomenon, the meditator discovers that the perceiving
mind and tle eiceived object cease togetlei. Tlis is tle uansition
nom occuiience to non-occuiience. You may iecall wlat I said eailiei
in ielation to nibbna: wlat occuis is foimations, and wlat does not
occui is nibbna.
The Right Method of Practice
Veneiable Ngasena enjoined King Milinda to iactise in tle iiglt
way which is explained here.
Anyone asiiing to nibbna must ist aclieve uiication of
moiali[ (sla visuddhi). A layman must at least obseive tle ve
precepts or moiali[ witl iiglt livelilood as tle eigltl (jvahamaka
sla). Riglt seecl can be develoed tliougl abstaining nom
tale-beaiing, laisl seecl, and nivolous clauei. Riglt Action is
accomlisled tliougl abstaining nom lilling, stealing, and sexual
misconduct. Right Livelihood means following a harmless livelihood.
Having aclieved tlis, uiication of mind (cia visuddhi) must be
gained tliougl concenuation oi absoitions (jhna). If one has
sucient eifections, one may gain tle ist, second, tliid, and fouitl
jhnas successively. On tle auainment of jhna the hindrances will
be removed. The hindrances are sensual desire, ill-will, sloth and
toioi, iestlessness, and doubt. Ahei auaining jhna, the meditator
must practise insight meditation.
Even when a meditator cannot aspire to jhna, he or she must
suive to gain access concenuation (upacra samdhi). If he or she
cannot yet gain tlis, le oi sle slould begin by concenuating on tle
foui iimaiy elements, tle eiglteen mateiial qualities of mauei, tle
twelve inteinal and exteinal sense-bases, tle ve aggiegates, oi at
least tle two asects of mind and mauei. Tle Malsatialna Suua
says tlat tle meditatoi slould concenuate on tle foui elements of
eaitl, watei, ie, and aii, on sensations, on mind, etc. The text says,
When you go, know that you go. In this way you note in order to
lnow tlat you aie standing wlen you stand and tlat you aie siuing
wlen you sit. Tlen tle mind will not wandei. It gets xed to tle
object noted. Then you should know that you have achieved
uiication of mind wlen all lindiances get iemoved. Tlis stage is
Knowledge of Disgust 55
called vipassan khaika samdhi, a kind of mindfulness established
momentaiily, wlicl is as on a ai witl access concenuation. In biief,
uiication of mind means a state of mind unlameied by ignoble
conduct and delements.
A meditatoi accomlisled in uiication of mind notes tle iise
and fall of mind and mauei in ielation to tle tliee mails of
imeimanence, unsatisfactoiiness, and not-self. He oi sle ieects:
Mauei is not eimanent, feeling is not eimanent, etc. Then he or
sle gets boied and disgusted witl all mind and mauei. Wlen tle
meditatoi becomes sinceiely detacled nom mind, mauei, and mental
formations, craving for them is absent. Becoming weary with life,
tle meditatoi gets disgusted witl it, abandons all desiies, and nally
aclieves emanciation. Now tle atl comes to nuition.
Tle Paisamblidmagga mentions many stages of insiglt lnowl-
edge that should be progressively realised by a meditator. However,
those who are loath to practise insight meditation or to encourage
others who are practising it, make statements that should never be
made. They say, Now that we know the unsatisfactory nature of
foimations, iactising meditation is unnecessaiy. If you concenuate
on sueiing, you will be connonted witl sueiing. If you let tle
mind go, all is done. You need not tale tle uouble of noting it. Sucl
advice conuadicts tle docuine tauglt by tle Buddla. Wlat do tlese
advisois ieally lnow' Tleii lnowledge of foimations as sueiing
is sueicial. Tley cannot eneuate to tle absolute iealities. If tley
uuly iealise wlat sueiing is, tley aie bound to get disgusted witl
it and will ceitainly uy to escae it. Tley asseit tlat tley lnow
sueiing, but tley do not actually iegaid mind and mauei as
unsatisfactory. They cannot develop disenchantment, so they do not
feel disgusted with conditioned things. They have no desire to
abandon them. In fact, they would like to embrace and accept them.
Knowledge of Disgust
Knowledge of baneful things as disgusting is knowledge of
disgust (nibbid a). This sense of disgust is described in the
Commentaiies witl tle analogy of a sleiman wlo catcles sl witl
an oen-ended ua. Wlen le tlinls tlat a sl las been cauglt, le
uts lis land into tle ua and tales it out. Howevei, le discoveis
that he has caught a snake with three circular marks around its neck.
Realising that he has made the greatest mistake in his life, he gets
disgusted with himself and feels repugnant to the poisonous reptile.
Tliee times le waves it ovei lis lead and nally ings it away witl
all lis miglt. Tlose wlo iegaid tle aggiegates of mind and mauei
as liglly desiiable aie veiy mucl lile tlat sleiman wlo cauglt
the snake in his hands. Before knowing what he had caught, he was
oveijoyed, but wlen le soued tle tliee ciiculai mails aiound its
necl, le got tle niglt of lis life.
As a meditator notes the rise and fall of aggregates, he or she will
be reminded of the three marks of impermanence, unsatisfactoriness,
and not-self. Applying them to the phenomenon on which he or she
is meditating, he or she comes to realise that all conditioned things
are baneful and disgusting. No ordinary person regards his or her
body or aggregates as like a snake. The mere knowledge of its
resemblance to a loathsome creature will not be enough to arouse
disgust witl lis oi lei own body. He oi sle must be uuly convinced
of tle ieali[ of luman sueiing.
It is only wlen a meditatoi gains insiglt into tle uue natuie of
mind and mauei tlat le oi sle iegaids tlem as ieugnant and
consideis all auaclment as vain and em[. Eventually, le oi sle
develos indieience to tle iise and fall of aggiegates to aiiive at
tle stage wleie all foimations can be iegaided witl equanimi[. At
ist, one las to exeit to come to tlis stage, but witl continued iactice,
equanimi[ aiises natuially as one contemlates tle iise and fall of
phenomena. When you have acquired that knowledge, you feel that
you become cognisant of lenomena at once, but aie unaected by
tlem, wletlei tley aie agieeable oi not. No auaclment aiises in
your mind when it dwells on pleasurable objects, nor are you
disconcerted by disagreeable things. You have developed stoicism
like that of Arahants. At this stage of mental development, there may
be occasions when your mind would like to roam about leaving the
object of concenuation belind, but as you gain exeiience, youi
mind would refuse to leave the object on which it dwells.
Witl tlis iiglt metlod of meditation, you ioceed nom lnowl-
edge of equanimi[ about foimations to lnowledge of adatation
(anuloma a), when you gain adaptive knowledge in preparation
for realising the Four Noble Truths. Peace is established once you
have discarded occurrence to reach its opposite, non-occurrence.
Knowledge of Disgust 57
Nibbna cannot be seen witl tle lysical eye. It can be seen witl
the minds eye as the cessation of all phenomena.
As a iesult of listening to tlis discouise witl iesectful auention,
may you be able to practise the right way to meditate on the cessation
of all sueiing caused by tle mind-dooi, sense-objects, and conscious-
ness, becoming libeiated nom tle slaclles of tle six aiis of
sense-faculties, to ieacl tle ultimate stage wleie tle continual ow
of mind and mauei is lalted foievei!
Sdhu! Sdhu! Sdhu!
58
Part IV
Delivered on the 15th waning of Tawthalin, 1326 B.E.
6th October 1964
Nibbna, tle cessation of lust and laued, is tle antitlesis of
delements. Tle teim, sakhra-nirodho, meaning the end of all
foimations, is alied to nibbna. It is tlus in diiect oosition to
foimations. Wlen tle natuie of nibbna is exounded, it is only
uing tlat delements and mental foimations slould also be
exlained. Toniglt I slall uy to exlain tlem.
Respectful Attention
When the Buddha was residing at the Jetavana monastery in
Svaul, le used to teacl lis disciles about nibbna in tle evening
in the ante-room of his perfumed chamber. About this the scriptures
have this to say.:
The monks pricked up their ears while listening to the
Dlamma, witl a sinceie desiie to be intellectually beneted,
and witl sucl mindfulness and concenuation tlat focus
auention only on one object.
I urge the audience to listen to this discourse in the manner of the
monls wlo aid iesectful auention to Buddlas teacling, all minds
concenuating on tle Dlamma.
The Attentiveness of A Female Spirit
Once, as the Buddha was teaching, a female spirit (yakkha),
wandeied neai tle monasteiy witl lei osiing in seaicl of food.
Although yakkhas aie classied as deities, tleii status is veiy low.
They have no proper abode. They are never adequately clothed or
fed. Punabbasumt for that is the name of the female spirit
was accomanied by lei daugltei Uuai and lei son Punabbasu.
When she got to the main gate leading to the monastery, all was quiet.
She thought there might be alms-giving and entered the building in
tle loe of geuing sometling to eat. Wlen sle got as fai as tle altai,
she found herself amidst a congregation of monks and laymen
listening to tle Buddlas discouise. As le tauglt in a melliuent
voice, sle listened to lim witl iat auention, comletely entlialled,
The Aentiveness of A Female Spirit 59
but her children were so hungry, that they could not remain quiet.
Motlei! Give us food! Tley ciied. My deais! Enueated
Punabbasumt, Please be quiet wlile tle gieat teaclei of gods and
men is teacling tle Dlamma. He is discussing nibbna wlicl seveis
all clains of sueiing. My love and devotion to nibbna lave giown
in me exceedingly.
Nibbna is tle cessation of sueiing. Tlus, wlen one is aicted
witl soiiow and miseiy, one yeains foi nibbna. Tlat is natuial.
When a man is in the best of health, he is not interested in medicine.
When he is healthy, he does not consider the subject of health as
important, but when he gets older and becomes sick, he ruminates
on tle benets of lealtl. As le wants to get lis siclness cuied, le
now listens witl iesectful auention to well-wisleis iesciibing
medicine for him.
In much the same way Punabbasumt listened to the Buddhas
discouise on nibbna. Sle miglt be sueiing at tlis moment nom
intense hunger, and as she was destitute she had to beg for herself
and her children. Born into this sensual world, she bore children
wlo must needs be looled ahei. Being subject to untold miseiy and
sueiing, sle yeained foi nibbna. Sle told lei clildien tlat sle
loved them, but she emphasised that her love and devotion for
nibbna was gieatei tlan lei mateinal love.
Piyo loke sako puo, piyo loke sako pati.
Tato piyatar mayha, assa dhammassa maggan. (S.i.210)
It is the way of the world to love ones son and to love
ones husband. However, I love searching for the
Dhamma more than loving them. Love for my son and
lusband cannot exuicate me nom sueiing. Only by
listening to tle Dlamma can I get libeiated nom tle
cycle of sueiing.
Devout motleis do geneially ay iesectful auention to teaclings,
but they are harassed by their crying children. The children of this
female yakkha appeared to be docile and obedient. They listened to
tle Buddlas discouise iesectfully ahei tley lad been clastised by
their mother.
The Buddha foresaw that both the mother and her son would
become Sueam-winneis ahei tley lad leaid tle Dlamma. So le
tauglt tle Foui Noble Tiutls. Punabbasumt and lei son became
Sueam-winneis accoidingly. As sle became a Sueam-winnei, lei
life clanged comletely. Sle was foitlwitl uansfoimed into a decent
dei[, beautiful, well-clotled, and well-fed. Uuai, lei daugltei,
was too young to undeistand tle Dlamma, albeit sle ioted nom
her mothers accumulation of merit.
About the Nature of Nibbna
In tle Pi text of tle Udna tle following assage occuis ielating
wlat Buddla uueied in uiuml in ielation to tle natuie of nibbna.
Tlis uueiance las been incoioiated into tle Canon as tle Nibbna-
aisayuua udna.
Ahi, bhikkhave, tadyatana, yaha neva pathav, na po,
na tejo, na vyo, na ksnacyatana, na viac-
yatana, na kicayatana, na nevasansa-
yatana, nya loko, na paraloko, na ubho candimasriy.
Tapha, bhikkhave, neva gati vadmi, na gati, na
hiti, na cuti, na upapai; appatiha, appavaa,
anrammaameveta. Esevanto dukkhassti. (Udna v 71)
Monls! Tleie is tlat facul[ (yatana) that has no ele-
ments of eaitl, watei, ie, and aii. It is neitlei tle iealm
of Inni[ of Sace, noi tle iealm of Inni[ of Conscious-
ness, nor the realm of Nothingness, nor the realm of
Neither Perception nor Non-perception. It is neither this
world nor other worlds. No moon nor sun shines there.
Here, monks, I say there is no going or coming. It has no
foothold or residence. It is deathless, unborn, and
unformed. It has no abode. Nothing ever occurs there.
It las no sense-objects. It is tle end of sueiing.
Nibbna is Real
Since nibbna means tle cessation of mind, mauei, and mental
foimations, suggestions lave ohen been ut foiwaid tlat it signies
notling and is tlus useless. Howevei, nibbna is absolute ieali[, tle
ieali[ of tle nullication of tle activities of mind, mauei, and mental
formations to which the knowledge of the Path, Fruition, and
reviewing (paccavekkhaa) is inclined. It is the mind-object to which
Maer is Non-existent in Nibbna 61
this knowledge is directed. Buddhas, Arahants, and Noble Ones vouch
foi tle uutl of its ieali[. Foi tle sale of aigument, let us say tlat tleie
is no nibbna wleie all tle cycles of delement, actions, and iesults
cease. Tlen no one in tlis Univeise can nd eace. In tle absence of
nibbna, delement will lay lavoc witl oui lives to ioduce action,
which will bring about results, which will create conditions for the
aiising of a new giou of aggiegates auended by sueiing. It is only
tle Patl and its Fiuition tlat can exteiminate delements, and tlis
exteimination will biing tle cycle of sueiing to an end. Tlis cessation
of sueiing is ieal. Buddlas and Aialants actually ieacl tlis stage,
and ahei tleii parinibbna all sueiings come to an end.
No Primary Elements in Nibbna
In nibbna tleie aie no element of eaitl oi solidi[, no element of
watei oi uidi[, no element of ie oi tleimal eneigy, and no element
of air or motive force that can usually be met with in the world of the
senses, such as the world of men and devas, or in the world of Form,
such as the world of corporeal brahmas, etc. Possessing solidi[, men,
devas, andbrahmas assume shapes and forms. Cessation means the end
of such shapes and forms that possess mass. In the absence of mass,
tleie aie no elements of uidi[, tleimal eneigy, and motive foice.
Matter is Non-existent in Nibbna
In the absence of the four primary elements there can be no
deiived mateiiali[ (upda rpa) formed by these four elements, for
instance, the eye and the sight, the ear and the sound, etc. Since they
are absent there will be no phenomena of seeing, hearing, etc., which
occur in the sensual realm as sense-sphere consciousness and in the
Form Sphere as form-sphere consciousness.
Consider this: without eyes one cannot see, without ears one
cannot hear, without nose one cannot smell, without tongue one
cannot taste, and without body one cannot get the sensation of touch.
Tle lysical sense bases aie tle seat of sensation, oi tle ve sense
organs that form the bases of consciousness. Devoid of the organs
of sense, consciousness cannot arise. In the world of the brahmas,
only the eye-base (cakkhu pasda) and ear-base (sota pasda) exist
nose-base (ghna pasda), tongue-base (jivh pasda), and body-base
(kya pasda) being absent. So brahmas may possess noses and tongues
in rudimentary forms or bodies or masses in great dimensions, but
they do not know what smell is, what taste is, or what bodily
impression is. However, there is the seat of consciousness usually
called the heart-base (hadaya vahu), in all sentient beings, whether
celestial or human. So in these three realms, thought, knowledge,
and absorptions can occur.
As I lave said, as tleie aie no iimaiy elements in nibbna, all mauei
dependent on these four elements are non-existent. Because of the
absence of mauei, tleie is no consciousness aeitaining to tle iealm
of tle senses oi to tle iealm of foim as, foi instance, tle ist jhnic
consciousness. Foi bievi[s sale I will discuss only about mind (cia),
but whenever mind is mentioned one must remember it is accompanied
by mental concomitants (cetasik). Now the question arises whether in
nibbna tleie aie still extant consciousness tlat aiises witlout deend-
ing on mauei as, foi examle, foimless consciousness.
Absence of Formless Consciousness
Here, the text is also very explicit about the absence of formless
sleie consciousness in nibbna, wletlei it be consciousness
aeitaining to tle abode of tle Inni[ of Sace, oi to tle abode of
tle Inni[ of Consciousness, oi to tle abode of Notlingness, oi to
the abode of Neither Perception nor Non-perception. In the realm of
tle Inni[ of Sace, iebiitl-linling begins witl tle advent of
consciousness relating to kamma result, mind and mental concomi-
tants. For ordinary people, during the course of existence between
rebirth-linking and death, wholesome or unwholesome consciousness,
together with their concomitants arise. When such ordinary people
aie duly uained in tle Dlamma tley aie lnown as uainees (sekkha).
Sucl uainees may become Aialants wlen tley aie ieboin in tle
iealm of tle inni[ of Sace. In tlat case, only wlolesome and
functional consciousness arise together with their respective concom-
itants, but mauei is absent tleie. Only mind and mental concomitants
all in a state of ux aie iesent. In tlat iealm all lenomena
are psychical. It just occurs to me that psychic beings need no food,
clothing, or shelter, but it is usual for artists to depict this realm and
others of the Formless Sphere as having palaces and mansions.
Howevei, in nibbna tley will be sueiuous, as in nibbna tleie
is neitlei mind oi mauei.
Absence of Mind and Maer in Nibbna 63
Today non-Buddhists have become highly interested in space, but
the space they have in mind is space in the physical sense. They may
not be able to assimilate the idea of the existence of the realm of
Inni[ of Sace, but tle Buddla cleaily dieientiates tle iealm of
mind and its constituents togetlei witl its state of absoitions nom
the realm of no-mind where all its concomitants and absorptions are
nullied. A meditatoi wlo concenuates lis oi lei mind on tle iise
and fall of the aggregates can aspire to reach the stage of knowledge
of equanimi[ about foimations. If le oi sle ieacles tlat stage, le
or she would feel the disappearance of the physical self, experiencing
only a sueam of consciousness tlat oats in sace. As lis oi lei
lnowledge iogiesses, tlis sueam will become cleaiei and cleaiei.
Suictly sealing, tlis is not absoition on Inni[ of Sace, but it is
an insight akin to that absorption.
From the foregoing it may also be adduced that there is no
consciousness and its concomitant appertaining to the realm of
Inni[ of Consciousness, and tle same may be said of consciousness
and its concomitant appertaining to the realm of Nothingness, and
of Neither Perception nor Non-perception. The highest plane of
existence is where perception is so subtle that it can be described as
an intermediate stage between perception and non-perception.
Equally subtle are contact, feeling, consciousness, and mental
formations concomitants of the mind that can be met with in that
iealm. In nibbna sucl subtleties of tle mind aie entiiely absent.
Tlose lacling condence in tle Dlamma and unable to iealise
tle auainment of jhna or ecstatic meditation (sampai), dispute all
teachings relating to the realms of existence just described. What
such sceptics should do is to practise insight meditation as taught
by tle Buddla. If tley do tley will auain jhna that belongs to the
realm of Neither Perception nor Non-perception, and realise for
tlemselves tle dieience between tle jhnic state in the Formless
Sleie and nibbna wleie sucl a state becomes iedundant. It is
futile to reject jhna and nibbna witlout any iactical investigation.
Absence of Mind and Matter in Nibbna
In nibbna tleie aie no sucl tlings as mind oi mental concomi-
tants, which can be met with in the sense-sphere or form-sphere. It
natuially follows tlat mind and mauei tlat belong to tle tlii[-one
lanes of existence aie totally absent in nibbna. Howevei, some
would lile to ioose tlat ahei tle parinibbna of the Buddha and
tle Aialants, tley acquiie a secial lind of mind and mauei in
nibbna. Sucl an exuaoidinaiy way of tlinling may aeal to tlose
who cannot do away with self or ego.
Witl iegaid to tlis ioosition a leained Saydaw ieasoned tlat if
tleie is a secial lind of mind and mauei in nibbna, tleie must also
be a special kind of rebirth which gives rise to a special kind of old age,
disease, and death, which in turn bring about a special kind of sorrow,
lamentation, sueiing, disuess, and desaii. Wlen tle teaclings
explicitly say cessation, it will be improper to go beyond it and formulate
an idea of a special kind of existence. Extinction points to nothing other
tlan Notlingness. Nibbna, wlicl is not involved in mind and mauei,
cannot be made to get involved either in this world or in other worlds.
Nibbna is Beyond All Realms
Hence the text says, nya loko, na paraloko, which means
neitlei in tlis woild noi in otlei woilds. In tle absence of mauei
there can be no concept of darkness; and in the absence of the concept
of dailness, tleie can be no concet of liglt. Hence in nibbna tleie
is no sun nor moon. Where no new bodies of the aggregates arise
there can be no darkness or light. Yet the question might arise whether
it is ossible foi sentient beings to come to nibbna in tle way tlat
beings nom tle lowei iealms come to tle luman woild, oi beings
nom tle luman woild come to tle woild of devas. However, in
nibbna tleie aie no sucl comings. Tle usual teim to desciibe tle
iealisation of nibbna is tlat tle Buddlas and Aialants entei
nibbna, oi secically, anupdisesa nibbna. This does not mean the
aiiival of new aggiegates, but tle cuuing o of tle ow of mind and
mauei tlat causes existence. It is tle comlete extinction of aggie-
gates; and this extinction is recognised as anupdisesa nibbna. It is not
a lace wleie beings male tleii landing nom otlei lanes of existence.
No one goes out oi gets uansoited nom nibbna to otlei lanes
of existence either. Beings with wholesome kammas depart this
human world for the world of devas; and tlose nom leaven miglt
also come down to earth as human beings. Those with unwholesome
lammas miglt iefei going down to tle lowei iealms. In nibbna
there is no such coming and going.
Nibbna Oers No Sense-objects 65
Attributes of Nibbna
Nibbna Has No Mass
It is ohen asled wletlei tle Buddlas and Aialants exist as
individuals in nibbna. Tleie is no mass in nibbna. As it is not built
u witl a secial lind of mauei oi mind, it cannot be looled uon
as a mountain peopled by individuals, standing solidly across the
imament, lile leaven oi eaitl.
Nibbna is Deathless and Birthless
In tle tlii[-one lanes of existence one is boin to die and be
ieboin to die again. Nibbna is deatlless and biitlless. In tle woild
of devas and brahmas, birth means sudden appearance, and death
means sudden disaeaiance. Nibbna is tle cessation of all
aggregates. In such a cessation there is neither appearance nor
disappearance.
Nibbna Has No Abode
Nibbna las no abode, tlus it cannot be located. It is neitlei leie
nor there. It is not in the heavens. In the term nmarpa, nma
denotes tlat it embiaces nibbna, but it is, in tlat context, neitlei
consciousness nor its concomitant. So the three aspects of conscious-
ness genesis, stasis, and dissolution aie non-existent in nibbna.
It is only guiatively sealing, tlat nibbna abides in tlis one-
fathom-long body.
No Occurrence of Mind and Matter
In tlis body of tle aggiegates, mind and mauei aie in a state of
continual ux and so we say tlat tley ow lile a sueam incessantly.
A meditator who has realised the knowledge of the rise and fall of
conditioned tlings is awaie of mind and mauei aiising now and
passing away the next moment. When he or she has developed the
lnowledge of equanimi[ le oi sle feels tlat tle wlole sueam of
mind and mauei sto owing. Tlis is extinction.
Nibbna Offers No Sense-objects
In tle absence of mind, mauei, consciousness, concomitants, etc.,
There can be no sense-objects, and in the absence of sense-objects no
ooitunities aiise foi mental foimations to lay tleii ait. Nibbna
means tle end of sueiing. Since tleie aie no iimaiy elements and
no mind and mauei, eveiytling ceases, and tlis cessation means
eteinal eace. All sueiings end.
The End of the World
Nibbna is not situated anywleie, but, guiatively sealing, it
resides inside the body of an Arahant. This is mentioned in the
Rolitassa Suua in tle Sayuua and Aguuaia Nilya.
When the Buddha was residing in the Jetavana monastery in
Svaul, a deva by the name of Rohitassa, approached him and asked:
Venerable sir! Is it possible for one to go to the end of the world where
there is no becoming, no aging, no death, and no rebirth?
The Rohitassa Sutta
The Buddha answered this question thus:
Yaha kho, vuso, na jyati na jyati na myati na cavati na
upapajjati, nha ta gamanena lokassa anta teyya
daheyya paeyyanti vadmti.
Friend! I do not say that one can walk to the end of the
world where there is no becoming, no aging, no death,
and no rebirth. I do not say that by such means the end
of the world can be reached, realised, and known.
Rohitassa was very pleased with this exposition. He was at one time
an ascetic ossessing sueinoimal lnowledge witl wlicl le auemted
to seek the end of the world. He walked the universe stepping in one
suide nom one lanet to anotlei foi fully a centuiy, but lis ielentless
seaicl boie no nuit. At tle end of lis mission, le died and was ieboin
as a deva in tle same univeise wlicl le lad uaveised fai and wide as
a powerful ascetic. What he had in mind was, however, the material
universe. What Buddha had in mind in answering him was the cycle
of sueiing caused by tle eietual ux of mind and mauei. It is only
when this cycle ceases can one reach the end of the world.
Suffering Ends With the End of the World
The Buddha then continued:
S.i.61 and A.iv.45.
The Four Noble Truths Reside in the Body 67
Na kho panha, vuso, appatv lokassa anta dukkhassa
antakiriya vadmi. Api ca khvha, vuso, imasmiyeva
bymamae kaevare sasaimhi samanake lokaca
paapemi lokasamudayaca lokanirodhaca lokanirodha-
gminica paipadanti.
Fiiend, I do not say tlat all sueiing will cease witlout
reaching the end of the world, but I say that the world
lies within this fathom long body, which possesses mind
and perception. I also teach the origin of the world, the
cessation of the world, and the way leading to the
cessation of the world.
If one cannot reach the end of the world though physical exertions,
one can reach it through applying knowledge of insight. What the
Buddla means by tle woild is sueiing. One wlo fails to ieacl
its end tliougl wisdom cannot auain tle cessation of sueiing. Tle
entiie woild conditioned by tle ux of mind and mauei is tle woild
of sueiing beyond wlicl lies nibbna.
The Four Noble Truths Reside in the Body
In this fathom long body the world can be proclaimed. It is all
sueiing, and so it ieveals tle uutl of sueiing. In it tleie can also
be found tle cause of sueiing, and so it teacles us tle uutl of tle
cause of sueiing. In it tleie can be souglt emanciation nom
sueiing, and so it also slows us tle uutl of tle cessation of
sueiing. Tlis cessation can be iealised in tle body. Tlus it slows
us tle way leading to tle cessation of sueiing. Hence all tlese
Four Noble Truths can be discovered in the bodies of beings
belonging to this universe.
You cannot locate nibbna. Befoie enteiing parinibbna, Arahants
still caiiy tle buiden of tle aggiegates, wlicl all cease to aiise ahei
their parinibbna. It may be said that this cessation takes place inside
the body of the Arahants. Hence we speak conventionally of the
existence of nibbna inside oui bodies of tle aggiegates. Accoiding,
to tle Ablidlamma, lowevei, nibbna is exuaneous to tle body.
Tlat is wly in tle Udna Pi text it is desciibed as appatiha,
which means having no place on which to stand.
In a conventional sense. Palamanibbnaaisayuua Suua
The Universe is Within
Tle uutl of sueiing ielates to tle sueiing inleient in tle ve
aggiegates of auaclment, wlicl aiises in tle sense-base as ieected
by the sense-object which enters the sense-door. When you look at a
thing, the eye base receives the image of the eye-object through the
eye-door, and the contact established between the base and the object
lets you know that you have seen the thing. This phenomenon of
seeing is quite obvious. You know that you have eyes and feel that
you are in full possession of them. You, as a seer, exist. The object
you see is clear and pleasing to your mind. Consider in like manner
the remaining phenomena of hearing, tasting, and so on. Whenever
eacl of tlem aiises, auaclment to tle sense-object undei obseivation
is developed. When you see someone, you recognise that someone
as man or woman possessing features which appear as agreeable to
you. You at once get auacled to lim oi lei. Youi eye and tle
eye-object constitute tle aggiegates of auaclment to foim oi mauei.
When you recognise what you see, you should know that conscious-
ness is oeiating, you now lave tle aggiegate of auaclment to
consciousness. Having seen the object, feelings pleasurable or
otherwise, arise in you. Now you have developed the aggregate of
auaclment to feeling. You usually note wlat you see so tlat you can
recall it to mind when occasion demands. Perception has developed
in you, and you now lave tle aggiegate of auaclment to eicetion.
Then there are the volitional activities that take place in your mind in
relation to wholesome or unwholesome deeds that you commit. Such
mental states outside the domain of feeling and perception constitute
foimations to wlicl you get auacled. Tlus aiises tle aggiegate of
auaclment to mental foimations. Now nom tlis act of seeing, leaiing,
etc., all tle ve aggiegates of auaclment lave aiisen.
These aggregates are always arising in us, but the arising is so
instantaneous that we hardly notice it. We almost always fail to
capture the moment when the phenomenon occurs. However, with
mindfulness we can note the arising and passing away of the
aggiegates of auaclment to iealise tle fact tlat tlis state of ux is
liglly unsatisfactoiy, and tlat is sueiing.
Tlese ve aggiegates of auaclment foim tlis univeise. Tley
ieveal tle uutl of sueiing. An oidinaiy individual fails to note
seeing just as le oi sle sees, and is tlus unable to gias tle uue
Meditating on the Four Elements 69
nature of the phenomenon at the instant it arises. He or she feels that
seeing is leasuiable, tales sueiing foi leasuie, and tlus a liling
foi leasuie develos. Tlis is ciaving, wlicl becomes intensied as
auaclment. As le oi sle males eoits to full desiies to aease
tle auaclment, foimations tale lace. Now mental foimations aie
brought into play. Because of the action of formations, a dying person
perceives through the mind-door his or her own actions (kamma),
signs of actions (kamma-nimia), and signs of destiny (gati-nimia).
Tle mind will incline towaids tlese objects because of auaclment.
It is like the case of a drowning man, who grasps whatever object
comes by. The dying person grasps the mind object. Then decease-
consciousness occurs, and as he or she leaves the aggregates behind,
this consciousness recedes into the past.
Howevei, as auaclment las not been eiadicated, tle mind-object,
deiived nom tle decease-consciousness of tle ievious existence,
inuences tle iebiitl-linling consciousness tlat las just occuiied
in this present existence. Thus a new life begins with a new
consciousness and this links the past with the present. Thus it is
called rebirth-linking consciousness. This consciousness is succeeded
by mental contents of the factor of life. Whenever consciousness
occurs, its concomitants follow. Then material phenomena that are
deendent on tlem aiise. If ciaving cannot be cut o, tlese mental
and material phenomena continue to arise ad-innitum throughout
sasia. Hence, ciaving is tle cause tlat biings about tlis univeise,
and since tlis univeise is a mass of sueiing, it lolds u tle uutl
of tle cause of sueiing foi all to see.
Seeing, hearing, tasting, smelling, and touching are all the factors
of sueiing, and it is on tlat scoie tlat ciaving becomes tle cause.
Because of this cause, we like to see, hear, taste, smell, and touch,
and sueiing aiises again. Tlese aie tle uutl of sueiing and tle
uutl of tle cause of sueiing.
Meditating on the Four Elements
Consciousness occurs when contact is established between the
sense-base and the sense-object. A meditator starts with the practice
of concenuating lis mind on tlis lenomenon of consciousness tlat
aiises oiiginally nom tle foui essential mateiial ioeities, namely,
solidi[ (pathav), thermal energy (tejo), motive force (vyo), and
uidi[ (po). Wlen tle Malsatialna Suua says, I lnow I am
going when I go it is a direction to the meditator to know the element
of motion that is brought into play through the contact that excited
consciousness. Wlen you aie siuing, lnow tlat you aie siuing, noting
tle lysical tension biouglt about by tle act of siuing. You miglt
then be aware of other physical or mental phenomena taking place
in conjunction with the posture that you are assuming. For instance,
you might have noticed that as you sit, your feet are touching each
other, your hands are interlocking, your clothes are clinging to your
body, and so forth. When you observe them with mindfulness you
will come to iealise tle natuie of tle activities of mauei tlat aiise as
sense-base and sense-object come into contact with each other.
An Easy Method of Meditation
So that both the young and old can take up meditation, we prescribe
what we consider to be an easy course in insight meditation beginning
with noting the rising and falling of the abdomen. As you breathe in
the abdomen becomes distended, and as you breathe out it subsides.
You will experience the motion of the rising and falling of the abdominal
wall and iecognise it as tle activi[ of tle element of motion. You note
tlis. Tlat is to say, you concenuate youi mind on tle iising and falling
of the abdomen with the intellectual appreciation of the nature of the
phenomenon. There should be no respite between noting the two
consecutive movements. Kee youi mind xed on tle stait of tle iising
movement following it till it ends, and switch over to the start of the
falling movement till it also ends. If, in the process, you notice that
tleie is some ga ahei bieatling in oi ahei bieatling out, you must
be mindful tlat you aie siuing (if you sit wlile meditating).
At times ideas will form in your mind, as you think of something.
Or you may have some intention to do this or that. Note all such ideas.
Wlenevei youi mind diihs away nom tle main sueam of mindfulness,
follow it. Dont let it escae youi auention. Continue noting tle
phenomenon of thinking. Then resume noting the movements of
your abdomen. Sometimes you may encounter sensations, mostly
unleasant, because you feel sti and tiied, oi lot and ainful as you
sit meditating. In that case, note this tiredness and pain, and when
sucl sensations disaeai concenuate youi auention again on tle
rising and falling of the abdomen.
An Easy Method of Meditation 71
To ut it biiey, lease note tle movements of tle abdomen, botl
your physical and psychological behaviour and experience so that
there can be no interval in the whole process of meditation during
which your mind is kept idle. If you have no special object on which
to focus youi auention, you lee on noting as usual tle iising and
falling of your abdomen which is distended and tense at one moment
and ielaxed and accid at tle next.
As youi owei of concenuation imioves you will notice tlat
each movement of the muscle has many distinct phases of action that
may be called incidents and that each incident arises and then
disappears. Each appearance or disappearance that occurs in
succession is palpable. This observation applies to the mind-object.
The noting mind, the subject, also behaves in much the same way as
the object, now appearing and now disappearing in quick succession.
As your observation gets keener, moment by moment, you recognise
every part of the phenomenon that occurs and dissolves, as if each
las been set aait nom tle otlei to tale its own couise.
As the noting mind and the noted mind-object come to pass as if
only for the sake of dissolution, it now dawns upon you that they
aie uansient. Tley aie foievei in a state of ux. It is tleii inleient
natuie to aiise and vanisl. Sucl uansience is most unsatisfactoiy.
Wlat is unsatisfactoiy is sueiing. Now you lave aiiived at tle
lnowledge of tle uutl of sueiing. Tlis iealisation disels ignoiance,
so craving fails to assert itself as your mind-object. As craving is
absent, auaclment, cannot act as its accomlice. As no auaclment
occurs, no volitional activities can operate for the satisfaction of
desires conjured up by the mind and its object. It means that no
actions can be formed, when we say that no formations arise. When
formations cease, no rebirth-linking consciousness can take place.
So there will be no new birth, that is to say no new aggregates. This
indicates tle cessation of botl sueiing and tle cause leading to
sueiing. At tlat aiticulai instant wlen you iecognise tlis cessation
you iealise nibbna. Tlis may be only foi one moment, but tlat
moment is the most precious. Noting and knowing the phenomena
which ultimately leads to the knowledge of cessation, tantamount
to woildly iealisation of tle uutl of tle atl leading to tle cessation
of sueiing. Tlus it is commonly said tlat tle Foui Noble Tiutls
reside in the body of the meditator.
As lnowledge of equanimi[ about foimations is aclieved, one
becomes so absorbed in meditation that one feels ones body, together
with its sense of touch and perception, comes to cessation. Hence
the text further says:
In nibbna tlis body, togetlei witl its sense of toucl
and the working of faculties, sense-bases, ceases. One
must be aware of such cessation.
Tlis, in eect, is tle iealisation of tle eace of nibbna tliougl
the Noble Path. Hence the Commentaries add:
In this one fathom long body is proclaimed the world,
wleie tle uutl of sueiing, tle uutl of tle cause of
sueiing, tle uutl of tle cessation of sueiing and tle
uutl of tle Noble Eigltfold Patl can be discoveied.
Know, my deai niend, tlat witl tlese woids I do not
ioclaim tle ieali[ of tle Foui Noble Tiutls in sucl
inanimate objects as grass or wood, but in the body
composed of the four primary elements.
Tle uutl of sueiing is evident eveiywleie, but tle uutl of tle
cause of sueiing can be adduced nom tle inuinsic natuie of all
oidinaiy eole wlo cannot get iid of mental delements. Befoie
one can uead tle atl one can seaicl foi tle cause tliougl
inuosection of ones own body. Tle uutl of tle cessation of tle
cause is said (conventionally) to be present in the Noble Ones despite
tle fact tlat tley may lave some iesidues of delements and
aggregates within them.
Witl Aialants, lowevei, as delements lave been eiadicated,
cessation is said to have been achieved. The Noble Truth of the
Eightfold Path can, of course, be discovered in the body of the
Arahant heading for the Path and its Fruition. Here it is meant to
slow tlat tle eace of nibbna can be iealised only witl tle total
extinction of mind and mauei and its concomitants.
Suffering and its Cause Manifest During Ideation
In tle foiegoing I lave slown low tle aggiegates of auaclment
arise through the interaction of sense-bases like the eye, ear, etc., and
of sense objects like form, sound, etc. Now I shall deal with the
interaction between the mind and mind-object which, in ordinary
Suering and its Cause Manifest During Ideation 73
language, is ideation tlat gives iise to aggiegates of auaclment.
Inuosection into tle natuie of ideation will give out tle uutl
ielating to sueiing and its cause.
As you think, you are aware where the seat of thinking lies.
Obviously it lies in your body and in your heart-base. Add to them
the mind-object. Depending on these three-factors of the process of
ideation, thoughts, intentions, desires, etc., arise. If you fail to note
tle uue natuie of tlis iocess, you miglt be led to believe tlat tle
entire physical body together with its mind base is your own self.
Here I am, you might say to your self, this body is mine. It is I
who am thinking. This is my thought. I am the mind-object. Or, he
is the mind-object. You might formulate such ideas in your head,
but in fact tle lenomena tlat aiise as you tlinl and uy to lnow
wlat you tlinl aie all tle aggiegates of auaclment. Tlese aggiegates
aie all a mass of sueiing. Now you see tle uutl of sueiing. Tlese
aggiegates of auaclment may be categoiised as follows:
1. At the time of ideation, the mind-base and the body which
forms the seat of the mind start operating. They constitute the
aggiegate of auaclment to mauei.
2. Then thinking occurs. All thoughts and ideas constitute the
aggiegate of auaclment to consciousness.
3. Then feelings arise, discriminating between pleasure and pain
geneially. Tley constitute tle aggiegate of auaclment to feelings.
4. Then perceptions arise noting the mind-object. They constitute
tle aggiegate of auaclment to eicetions.
5. Then mental formations occur. They constitute the aggregate
of auaclment to mental foimations.
Tle last-mentioned aggiegate, tle ioducts of volition, aie exuemely
consicuous, you can nd tlem eveiywleie. Wlen consciousness aiises
through seeing, hearing, etc., mental formations take place in the form
of tlouglts and emotions. Tlis is low desiie and auaclment foi tle
pleasures of the senses arise. As you see or hear things, you discriminate
between good and bad or between wholesome and unwholesome.
Tleie will be an ani[ foi tlings you considei to be leasant, but wlen
they are not to your liking, anger, disgust, and loathing assail your mind.
This leads you to the growth of egoistical pride that persuades you to
foimulate wiong views. Tlen doubts, jealousy, anxie[, and iestlessness
come uailing belind to uouble you.
On the other hand, it is also possible for you to have developed
wlolesome tlouglts lile faitl, claii[, mindfulness, foibeaiance,
sympathy, kindness, etc., as you think wisely regarding the sense-
objects that you observe.
All these tendencies, whether wholesome or otherwise are aggre-
gates of mental formations. When you intend to sit, or stand, or go, or
speak, this aggregate of formations is at work. If your volition is
wholesome, wholesome kamma is made; if not, then it is unwholesome.
Tle woild of tlese aggiegates of auaclment to foimations is uuly tle
woild, and tlis woild is a mass of sueiing. Tlose unaccustomed to
tle alication of insiglt lnowledge to tle absolute iealities of sueiing
through meditation develop a wrong sense of exhilaration about their
tlouglts and ideas, loing foi tle beuei even wlen tley come face
to face with misery. They are pleased with the idea of the existence of
self. Tley long foi its ioseii[, mistaling sueiing foi lainess. In
tlis way auaclment giows in tlem, and tley male all linds of eoits
to satis( tleii desiies. To aease tlese desiies, tley will not lesitate
to kill, steal, cheat, or commit all sorts of misdeeds.
Others, however, may do wholesome deeds with a view to
accumulating merits for their future lives in the cycle of existence.
Formations arise in accordance with the merits or demerits that they
achieve. When they are dying, actions, signs of actions, and signs of
destiny appear as sense-objects to be perceived by the sense-bases,
and depending on what appears in their minds eye as we say in
ordinary parlance rebirth linking consciousness is formed in the
next new existence wleie nesl sense-bases and sense-objects inteiact
as befoie to ioduce ciaving and auaclment, wlicl all go to male
u tle same cycle of sueiing. Foi tle entiie clain of ciaving,
auaclment, lamma, and becoming sells notling but tle uutl of
sueiing. It is only wlen tlis clain is cut o witl tle lnowledge of
equanimi[ about foimations tlat tle eace of nibbna can be
established. So the Buddha said:
Where mind and perception with the mind cease, there
is cessation of all faculties or sense-bases, and this should
be known (by the meditator).
Tlis cessation is nibbna. In tle text tle woid mana is used, but
tlis needs claiication. It las been used to embiace two [es of
Discovery of Nibbna Where the Universe Ends 75
consciousness, namely, life-continuum consciousness (bhavaga), and
apprehending consciousness (vajjana). Bhavaga is the state of mind
that occurs while one is dreaming or half-asleep. It is not as important
as apprehending consciousness, which needs to be closely observed
so that you become aware of its cessation. In the text the word
dhammasaa, is also used. It means the perception of the sense-object.
With regard to this, we usually say mind(cia) for easier understanding.
So I have rendered this apprehending consciousness simply as mind.
What is meant here is the cessation or the extinction of the mind
that takes in the mind-object, the mind that ordinarily knows, and
tle mind tlat nally aielends. Tlis ieiesents tle tliee lases
of the mind in operation. Their cessation denotes the complete
annililation of all foimations, and tleiein lies nibbna. Tlis Dlamma
can be realised only with the practice of insight meditation. When
tle mind is inclined to nibbna, all foims of consciousness cease,
when Path consciousness and Fruition consciousness are realised.
Discovery of Nibbna Where the Universe Ends
In the third part of this discourse, it has been shown that as we
are noting the phenomenon of seeing, both the eye-base and
perception of form get dissolved, that as we are noting the phenom-
enon of hearing, both the ear-base and perception of sound get
dissolved, that as we are noting the phenomenon of smelling both
the nose-base and perception of smell get dissolved, that as we are
noting the phenomenon of tasting, both the tongue-base and
perception of taste get dissolved, that as we are noting the phenom-
enon of touching both the body and perception of touch get dissolved,
and that as we are noting ideation, both the mind and perception of
ideas get dissolved. To know this dissolution or cessation of visual,
auditory, olfactory, gustatory, tactile, and mental perceptions at the
six mind-doois denotes tle iealisation of tle uutl of cessation of tle
cause of sueiing.
Cessation cannot be realised by just thinking or imagining, but
by actual iactice of meditating on mind and mauei until lnowledge
of equanimi[ is aclieved. Wlen it is uuly iealised, conviction tlat
all conditioned tlings sell sueiing will be gained. You will also
come to tle conclusion tlat ciaving foi tlat sueiing is sueiing
itself. When craving is dispelled no new becoming can arise. On
auaining Enligltenment tle Buddla uueied tlis veise of uiuml
expressing exultation over his conquest of craving.
Anekajti sasra, sandhvissa anibbisa.
Gahakra gavesanto, dukkh jti punappuna. (Dhp v 153)
Gahakraka dihosi, puna geha na khasi.
Sabb te phsuk bhagg, gahaka visakhata.
Visakhragata cia, tahna khayamajjhag.
(Dhp v 154)
I have wandered through the cycle of rebirths seeking,
but not nding, tle buildei of tlis louse (of tle aggie-
gates). To be boin again and again is sueiing. Now,
house-builder, you are seen! You will build no house
again, youi iaheis lave been ulled down and tle
ridge-pole dismantled. My mind, gone to the annihila-
tion of all foimations, las auained tle end of ciaving.
Needless to say, the house-builder is craving, which builds the
house of the aggregates in the cycle of existences, thus bringing forth
becoming, the most terrible of all miseries and pain that can be found.
If the house-builder is not discovered, he will continue building the
house again and again. You may not have any inclination to go down
to the lower realms, but craving will insist on your taking up
iesidence in tle louse le builds tleie. You will nevei nd lim if you
fail to gain Enlightenment. The Buddha, before the realisation of this
wisdom, had to wander through myriads of rebirths.
It has become a custom with Burmese Buddhists to recite these
two verses when pagodas or images are consecrated. It is also not
unusual foi tle lai[ to iecite tle Law of Deendent Oiigination
(Paiccasamuppda) in direct and reverse order during that ceremony.
This law was contemplated by the Buddha on the seventh day of his
Enlightenment. The consecration ceremony is called anekazatin in
Burmese. This practice is not prevalent in Thailand or Sri Lanka.
No Foothold
Wlat is imoitant to note is tlat nibbna las no footlold
(appatiha). It las no location. Wlen we seal of nibbna as iesiding
within this fathom long body, we mean it metaphorically. This has
been emlasised ieeatedly. No doubt tle uutl of sueiing and tle
No Foothold 77
uutl of tle cause of sueiing aie actually aaient in tle body of
any individual. Tle uutl of tle atl lies latent in tle meditatoi wlo
iactises insiglt meditation to aiiive at tle Noble Patl. Tle uutl of
tle cessation of sueiing, wlicl is nibbna itself, iesides in tle body
of the Noble Ones who have inclined to the Path and its Fruition. So
it may be said that it is always present in the bodies of the Arahants.
Howevei, tlis does not mean to say tlat nibbna exists witl tle
Noble Ones in tle suict mateiialistic sense of tle woid. In tle leait
of tle Noble Ones all delements lave been exteiminated. Tlis
exteimination las been given a location in a guiative sense, and
this has been explicitly mentioned in the Visuddhimagga thus:
Nibbna las no location, but wlen sealing of tle
cessation of delements, tle lace wleie delements
are situated has to be mentioned. So a location is
indicated metaphorically.
In the usual saying that eyes are lovely and that craving for those
lovely eyes are extinguished, you cannot actually locate where such
extinguislment tales lace. Tlus we can only seal guiatively of
tle lace wleie nibbna is situated. Tle Ablidlamma is exlicit on
tlis oint. It cleaily states tlat nibbna is exuaneous to tle body. It
is accomplished outside the body. Hence we say that is has no
residence, no abode, and location.
As a iesult of listening iesectfully to tlis discouise on nibbna,
may you auain nibbna, tle end of tle woild of sueiing, tliougl
tle ievelation of tle uutl of sueiing aiiived at by tle iactice of
insight meditation.
Sdhu! Sdhu! Sdhu!
78
Part V
Delivered on the 8th Waxing day of Thadingyut, 1326 B.E.
14th October 1964
This is the continuation of my previous four discourses on the subject
of nibbna, wlicl las been desciibed as a state of cessation of all
foimations caused by delements enabling no new aggiegates to aiise.
The Cessation of Craving
Tle Pi woid vna, nom wlicl is deiived tle woid nibbna,
means craving for sensual existence (kmabhava), craving for realms
of form (rpabhava), and craving for formless realms (arpabhava).
It takes delight in both the objects of sense and in thought. It hops
nom one object to anotlei, wletlei systematically oi unsystematically,
in a logical sequence oi in ieveise oidei. It moves lile a sluule in
weaving. In fact, the original meaning of the word relates to weaving.
Past, iesent, and futuie existences aie woven into a auein as
vaiiegated as luman imagination could cieate. Nibbna las as its
aim tle libeiation nom tle clutcles of ciaving. Tle texts say Vnato
nikkhantanti nibbna nibbna is a deaituie nom ciaving.
Another exegesis says: Nahi vana ehati nibbna craving is
not in nibbna. All tlese go to slow tlat ciaving does not lave
nibbna as its objective.
Lust oi sensual ciaving cleiisles tlat sexes slould be dieienti-
ated. It loves sensual leasuies deiived nom tle senses: eyes, eais,
etc. It feels boied in tle absence of tle ve suands of sensual
pleasures. Craving developed in the realm of form likes the existence
of the Form Sphere and that developed in formless realm, likes the
existence of the Formless Sphere. Those who are obsessed with
ciaving cannot iealise tle ills of existence, and so tley lave no ani[
foi nibbna wleie tleie is no becoming. Peole iay foi nibbna,
but if told tlat tley would be instantly uansoited tleie witl all
chances for a return to the present existence barred, they would
hesitate in the manner of the devotee in the following story.
Let Me Think About It
A lay devotee prayed before the Buddha image that he may reach
nibbna as soon as ossible. Heaiing lis nequent iayeis, a iactical
Maung Kla 79
joker hid himself behind the image and said with a thundering voice,
You lave iayed ohen enougl. Today I am sending you to nibbna.
Tle asiiant to nibbna ielied, Well and good! Howevei, let me
go back home to consult my wife. When he got home he related the
incident to his wife and sought her advice. What a lucky man, she
said Dont hesitate. Go quickly. The nave devotee then asked,
Consider whether you can run the house without me, she replied,
Go without any misgiving! Theres no need for me to consider.
The husband retorted, Even though you wont consider the
ioiie[, let me considei it.
It may not be a uue stoiy, but it smacls of iealism.
Loath to Earn Merit for Nibbna
Accumulating merits though the practice of insight meditation
biings one neaiei to nibbna, but few actually tale it u. We usually
lave to male suenuous eoits to eisuade a devotee to meditate.
Consider the case of Queen Klem, tle wife of King Bimbisia.
Although he was a devotee, she had never visited Buddha. He had
to emloy a numbei of suatagems to iomt lei to go to tle
monastery, but once she was in the presence of Buddha, all was well,
and she became an Arahant the moment she had listened to the
Dlamma. Tleie is also anotlei stoiy about Kla, tle son of
Antlaiila. Let us call lim Maung Kla in tle Buimese way.
Maung Kla
Antlaiila, tle millionaiie, leaid tle news about tle Buddla
wlile le was uading at Rjagala. He visited lim and listened to
lis teacling. At once le became a Sueam-winnei and invited tle
Gieat Teaclei to ieside at Svaul. He bouglt Piince Jetas gaiden
for 180 million, built a monastery costing another 180 million, and
held a libation ceremony spending still another 180 million. He
donated the monastery to the Buddha and his disciples. Every day
he would feed 500 monks, observing the Uposatha himself and
encouraging his household to do likewise. Although he had become
a donoi of a monasteiy, lis son, Maung Kla, lad no inclination foi
the Buddhas Dhamma.
There was a reason for him not to have any sense of devotion for
the Buddha and the Dhamma, for in those days people followed
Puia Kassaas leietical teaclings. Tleie weie also many linds
of animists. Some worshipped Brahma as god. Had it not been for
tle Buddla, Antlaiila limself would lave been involved witl
various kinds of religious denominations current before the Buddhas
Enligltenment. Maung Kla miglt also be a followei of leietical
sclools of ieligion. It miglt not be convenient foi lim to clange nom
one religion to another.
The father thought about the sons welfare: My son does not know
tle Buddla. He cannot aieciate tle Dlamma oi tle Sagla. He
has no desire to go to the monastery. He has no inclination to listen
to the Dhamma. He shuns doing chores for the convenience of the
monls. Slould le die a leietic le would suiely go to Avc, tle lowest
of the hell realms. That my son is not a Buddhist is the height of
imioiie[. If le gets to Avc wlile I am still living, it will be woise.
Money can change the mind of many. I must send him to the
monastery at the risk of indulging in bribery. Thinking thus, the
millionaire told his son that he would give him a hundred kahpaas
if le would go to tle monasteiy, and lis son acceted tle oei.
Wlen le got to tle monasteiy Maung Kla close a cosy coinei wleie
he slept heartily, for he had no mind to listen to the Dhamma. When
he came home, the father fed him well in the belief that his son had
let tle Uosatla. Maung Kla was always ahei money and so le lad
lis meal only ahei le lad been aid. Next tle iicl man told lim tlat
if only he would listen to the Dhamma and relate just one stanza of it
to the father, he would be rewarded with a thousand kahpaas.
Maung Kla aid anotlei visit to tle monasteiy and tlis time le
listened carefully to what the Buddha taught. The Teacher knew him
well, and he purposely delivered several discourses that the rich
mans son could not easily commit to memory. As the stipulation
with his father was to retell what Buddha taught even if it be but one
verse, he now took special care to understand. Reaching understand-
ing, his faith developed, and at this opportune moment the Buddha
taught him so that he could understand well. Having accumulated
eifections in tle ast, Maung Kla at once auained to Sueam-winning.
Now a Sueam-winnei, lis faitl in tle Dlamma became steadfast,
all doubts and wrong views having been dispelled. On that particular
day he did not go home by himself early, but, instead remained
behind in the company of the Buddha and his disciples. When they
Maung Kla 81
visited the rich mans house for alms, he followed them. On reaching
the house he became worried that his father might give the thousand
kahpaas to him in the presence of the Buddha, for, he did not want
it to be known that he went to the monastery with a pecuniary motive.
A sense of shame had overtaken him. As usual he took his meals
ahei tle Buddla and tle monls, but tlis time le tool caie not to
male limself consicuous. Neveitleless, Antlaiila came to
him and paid him the money as promised saying that it was a reward
foi lis sons auendance at tle monasteiy to lee tle Uosatla, and
listen to the Dhamma. He was greatly embarrassed and refused to
accept the money. The father related the whole incident to the Buddha,
saying that on this particular day his son had radiated happiness
unlike on previous occasions when greed seized him.
Tle Buddla said, Youi son las become a Sueam-winnei wlo is
nobler than a universal monarch, a deva, or a brahma.
A Sueam-winnei fai excels a univeisal monaicl. Almost
everyone likes to be a king. Even being a village headman has its
aeal. A lingdom is beuei tlan a iinciali[. A biggei lingdom
is fai beuei. An emeioi is moie oweiful tlan a feudal Loid. A
monarch ruling the entire continent would be far more powerful.
If one became a universal monarch, lord of all four continents, what
moie can be said' Wielding lis magic wleel of autloii[ and
shining in an aura of virtue, all emperors and kings bow to him.
Because of lis viituousness, all lis subjects ossess auence,
solidaii[, and iiglteousness.
A life of luxury enjoyed by a universal monarch pales into
insignicance wlen comaied to tle state of eacefulness aclieved
by a Sueam-winnei. Tle monaicls lainess would last only foi
his lifetime. If he rules the universe with kingly virtues, he may be
ieboin ahei lis deatl in leaven, but no one can say foi ceitain
wletlei le would be destined foi nibbna oi foi tle foui lowei
iealms. Howevei, once a devotee becomes a Sueam-winnei, all doois
to the lower realms will be closed for him. Should he or she go to
heaven, he or she has only seven more existences, and will be
destined foi Aialantsli subsequently auaining to tle state of
comlete annililation of tle cycles of sueiing ahei parinibbna. The
Buddla tlus iaised Maung Kla wlose life was fai beuei tlan tlat
of a Universal monarch.
Excels A Deva or Brahma
A Steam-winner is nobler than a deva or a brahma. There are six
celestial lanes of existence, of wlicl Ctumalijila is tle lowest in
the order. Even there, devas enjoy long lives. A day in that plane is
equivalent to yeais of life on tlis eaitl. Tle san of life of a deva
in Ctumalijila is 500 celestial yeais, wlicl equals nine million
years of our human world. Humans live to be a hundred, in which
case a devas life is nine[ tlousand times longei tlan luman life. Tley
ossess not only longevi[, but also beau[. Tley enjoy lainess moie
than we do. The devas of Tvatisa excel tlose of Ctumalijila.
Their span of life is three times longer than that of the residents of the
lower plane. Computed to earth-years, their span of life equals
tlii[-six million yeais. Longevi[ of tle Yma devas is four times that
of Tvatisa, so tle san of life tleie is 144 million eaitl-yeais.
Calculating the earth-years in the same way, a Tusita devas longevi[
is 576 million yeais, a Nimmnaiati devas is 2,304 million years and a
Paianimmitavassavat devas is 9,216 million. Wlatevei tleii longevi[,
tley cannot escae nom tle foui lowei iealms, foi wlen tley die, tley
may be reborn into this human world, fall into bad company, and
commit evil deeds. Not being destined foi nibbna desite tleii
sueinoimal auainments, tley cannot get away nom tle tuining of
the wheel of existence, and so they will be subject to disease and death.
Sueam-winneis give a wide biitl to foui woeful states and tley lave
only seven existences to undeigo befoie auaining parinibbna.
The lives of brahmas aie fai noblei and beuei tlan tlose of tle
devas. Tley aie imeivious to tle wiles of tle ve constituents of
sensual leasuie. Tley also enjoy eace. Tleii lives last nom one-tliid
of a world-cycle to 84,000 world cycles. Yet when brahmas die, they
revert to the world of the senses where, if they happen to commit
evil, they could also go down to the lower realms. They are subject
to cycles of sueiing lile aging and deatl, as tley ietuin to tle sensual
woild. Foi Sueam-winneis, lowevei, tleie aie no lells awaiting
tlem, and tley aie destined foi nibbna ahei seven existences.
Excels the King of Brahmas
If the king of the brahmas is just an ordinary being not inclined to
tle Dlamma, le cannot escae nom tle foui lowei iealms noi nom
tle cycles of sueiing. A Sueam-winnei las notling to feai foi le
Beings in the Realms of Form Dislike the Absence of Form 83
las only seven existences to undeigo befoie le auains parinibbna
wleie all sueiings cease.
Wlat I would lile to emlasise in tle stoiy of Maung Kla is,
istly, tle fact tlat le lad to be coaxed into listening to tle Dlamma
although he had long gained perfections that prepared him for the
state of a Sueam-winnei, and, secondly, tlat ciaving is anatlema to
nibbna. One obsessed witl ciaving would not leed any teacling
tlat oints tle way to nibbna. I would also lile to iemind you tlat
once a Sueam-winnei is witlin siglt of nibbna, le las but seven
existences to go during which he will, as of course, be subjected to
miseiies and sueiings. In tle end, lowevei, le will be an Aialant
wlo can annililate all delements.
Beings in Sensual Realms Dislike A Brahms Life
Beings in sensuous spheres desire sensual pleasures arising out
of dieientiation of tle sexes. Brahmas have no sexual characteristics
and so they do not have any desire for sensual pleasures derived
nom sexual ielations. Tley aie veiy lay in tlat state, but tle
lustful have no desire to be sexless brahmas. They considers the
absence of sexual pleasure as misery. Brahmas live without eating.
Where there is no need for food, no desire for it can arise; and this in
itself slould be lainess as lacl of necessi[ foi tle daily iound of
food does away witl many uoubles. Howevei, sensuous beings love
gustatory pleasures, and so to them absence of those pleasures means
misery. Where contact is absent, no pleasurable tactile sensations can
be enjoyed. This can also bring happiness, for it does away with
desiie. Because of tlis natuie, tlose enuanced in tle jhnic state of
the Form Spheres feel happy. Sensuous beings regard life in those
spheres as unhappy because they are obsessed with sensual pleasures.
Beings in the Realms of Form Dislike the Absence of Form
In Formless Spheres mental phenomena like mind and volition
dominate. There are four planes in these spheres, namely, the Plane
of tle Inni[ of Sace, tle Plane of tle Inni[ of Consciousness, tle
Plane of Nothingness and the Plane of Neither Perception nor
Non-perception. Those who have perfected themselves in arpa jhna
can get to any one of tlese foui lanes wleie mauei is totally absent.
Tley live in tle woild of ideation wleie tleie is no mateiial sueiing.
Tlose ossessing ciaving foi sensuali[ and mateiiali[ do not lile
to be reborn in any of the Formless Realms, but the occupants of those
planes of formless existence are quite happy with their psychological
conditions. They are, however, in a dead end. They are unaware of
the appearance of the Buddhas or of their Enlightenment.
Having no material body, they lack sense organs and so are
impervious to the teachings. No Buddha can teach them the Dhamma.
Tley live exceedingly long lives foi twen[, foi[, six[, oi eigl[-foui
thousand world-cycles; but when they pass away they may be reborn
in sense-sleies. ia and Udala, wlo ist tauglt meditation to
tle Bodlisaua befoie le iactised austeiities, lost an invaluable
ooituni[ to see tle liglt of tle Dlamma wlen tle Buddla auained
Enlightenment because they happened to be reborn in one of the
Formless Realms, which is included in eight kinds of existence remote
nom tle atl of deliveiance. If one gets to any one of tle foui
Formless Realms as an ordinary individual, one would surely miss
tle Patl. Howevei, if one gets tleie as a Sueam-winnei, Once-ietuinei,
oi Non-ietuinei, by viitue of insiglt iactice, le can auain Aialant-
ship and parinibbna.
Craving Has No Affinity for Nibbna
The element of total extinction of the aggregates (anupdisesa
nibbna), is not liked by any form of craving sensual craving,
ciaving foi foim, oi ciaving foi foimlessness. Tle majoii[ wlo
fail to gain convinction in tle futili[ of tle aggiegates and
lamma-foimations lave no love foi tlat element of nibbna wlicl
leaves belind no subsuata of existence. Yesteiday, I talled about
Lludy wlo giumbled: Wlat lainess is tleie in nibbna wlicl
is devoid of sensations' To lim, nibbna aeaied to be a mass
of sueiing in tle absence of sensations. Unbelieveis, wlo lave
develoed auaclment to tle aggiegates and foimations, sco at
tle idea of nibbna, wlicl tley iegaid as tle deatl of all deatls
as it means no ietuin to life ahei deatl. Tleii auitude towaid
nibbna is due to ciaving.
I have already suggested that craving cannot take up its residence
in nibbna. Heie I may add an obseivation wlicl says: Nahi
vnametasmi adhigateti nibbna Wlen nibbna is auained,
craving goes out of existence.
The Four Subsata of Existence 85
The Noble Truth of the Cessation of Suffering
In tle Dlammacallaavauana Vaggo, tle Noble Tiutl of tle
Cessation of Sueiing is desciibed tlus:
Katamaca, bhikkhave, dukkhanirodha ariyasacca? Yo
tassyeva tahya asesavirganirodho cgo painissaggo
mui anlayo ida vuccati, bhikkhave, dukkhanirodha
ariyasacca.
And, what, monks, is the Truth of the Cessation of
Sueiing' It is tle uuei fading away and cessation of
that very craving, the giving it up, the abandoning it,
tle ielease nom it, and tle detaclment nom it. And tlis,
I say monks, is the Noble Truth of the Cessation of
Sueiing. (U Pe Maung Tins uanslation.)
Here, craving is totally extinguished through developing the Path
of Arahantship. In the absence of craving, no actions arise, and
consequently no new becoming, no mind, no mauei, and no
aggregates.
On tle hietl day ahei lis Enligltenment, tle Buddla meditated
on tle essence of nibbna wlicl is so subtle tlat it cannot be easily
understood.
Idampi kho hna sududdasa yadida sabbasakhra-
samatho sabbpadhipainissaggo tahkkhayo virgo nirodho
nibbna.
Veiily nibbna exists wleie all foimations cease, all
subsuata of existence aie abandoned, all desiies become
extinct, all assions aie sent, and tle mass of sueiing
is brought to its end.
The Four Substrata of Existence
Upadhi is a subsuatum of existence oi tle foundation tlat males
the body the seat of pleasure and pain, or happiness and misery.
Not, as tle oiiginal uanslation says, in tle Dlammacallaavauana Suua, but
in tle Klandla Suua tle tliid Suua of tle same clatei in tle Sayuuanilya,
just ahei tle Dlammacallaavauana Suua. In tle Dlammacallaavauana
Suua, tle Buddla doesnt ose tle question, but just says: Ida kho pana bhikkhave
dukkhanirodha ariyasacca. (ed.)
Vinaya Malvaggo, Bialmaycanalatl (ed.)
Tleie aie foui: tle subsuatum of sensuali[(kmupadhi), tle subsua-
tum of the aggregates (khandhupadhi), tle subsuatum of tle dele-
ments (kilesupadha), and tle subsuatum of mental foimations
(abhisakhrpadhi). Tle subsuatum of sensuali[ is tle ve suands
of sensual pleasure. They are the causes of misery, but ordinary
people think that they give them happiness or delight.
Khandhupadhi ielates to tle ve aggiegates, wlicl biing us
sueiing. Oidinaiy eole, lowevei, say tlat tley aie also souices
of happiness. For them to see beautiful sights, to hear pleasant sounds,
to smell nagiant odouis, to taste delicious food, to feel a soh toucl,
and to ponder agreeable ideas are all enjoyment, but to Arahants
these roots of pleasure are all miserable.
Is it not just to satis( tle demands of leasuie tlat one woils foi
a living? In ones daily work one has to be careful to save what one
earns, sometimes at the risk of ones life. As one competes for the
auainment of needs and desiies, one ohen quaiiels even witl niends
oi siblings. Sometimes wlen tlouglts of ossessing ioei[ aie
ueimost, iihs develo even among families. Civil law suits foi
inheritance come about in this way. The root cause of all such
miseiable diama in life can be uaced to tle auaclment to tle ve
suands of leasuie. All sueiing stems nom mind and mauei. Wleie
tlese aggiegates do not aiise, tleie is tle cessation of sueiing.
Hence tle aggiegates aie iecognised as a subsuatum of existence.
Gieed, animosi[, and delusion aie basic delements. Tley
geneiate sueiing in all cycles of existence. Tley oeiate in all iealms,
whether of devas, men, animals, or hungry ghosts, or in hell. As they
foim a base foi sueiing to aiise, tley aie lnown as kilesupadhi.
The accumulation of wholesome and unwholesome actions is
called abhisakhra. By viitue of geneiosi[, moiali[, and mental
development, one may be reborn in heaven, and then as a deva or
brahma one may think that ones life is the epitome of happiness.
Peole in tlis woild, enjoying tle nuits of wlolesome actions,
also think that they are enjoying happiness. However, Arahants
see tlem all as subject to sueiing, foi, as tle destinies of beings
are determined by their actions, they may go down to the lower
realms if their kammas go awry. Hence formations are held to be
abhisakhrpadhi. In nibbna all tlese foui subsuata of existence
are extinguished.
Cessation As Expounded in the Kevaa Sua 87
Cessation As Expounded in the Kevaa Sutta
In the Law of Dependent Origination it has been shown that the
cessation of ignorance brings about the cessation of formations, and
that the cessation of formations brings about the cessation of
consciousness, which leads to rebirth-linking and new becoming.
Hence, cessation is explained in the Commentaries as synonymous
witl nibbna. Heie, it suces to say tlat it is tle cessation of, and
libeiation nom, ciaving and lust. I slall now iefei to tle Kevaa
Suua foi moie exlanation.
Via anidassana, ananta sabbatopabha.
Eha po ca pathav, tejo vyo na gdhati.
Eha dghaca rassaca, au thla subhsubha.
Eha nmaca rpaca, asesa uparujjhati.
One cannot see consciousness. It has no limits. It shines
witl uii[. It las no iimaiy elements lile watei, eaitl,
ie, and aii. It is neitlei long noi sloit, it is neitlei big
nor small; it is neither pleasing nor displeasing to the
eye. In nibbna all mauei tlat inclines towaid tle mind
ceases totally. Since consciousness is rendered extinct,
mind and mauei cease altogetlei
Indeed nibbna cannot be seen witl tle naled eye, it can be seen
only with the eye of wisdom (path-knowledge). It is beyond
comparison. It has neither beginning nor end, and neither arising
noi dissolution. One cannot say tlat nibbna aiises leie and vanisles
there. Where on earth can anyone discover the beginning or end of
a phenomenon when formations are totally extinguished?
Nibbna is of iistine uii[. Pollution of mind and mauei is
ossible as delements lile gieed, angei, and ignoiance dele
consciousness. In fact, they can even pollute wholesome actions.
Howevei, in nibbna no sucl delements can aiise. Hence we say
tlat its uii[ is biiglt and cleai. Tlis guiative language leads to
tle desciition of nibbna as liglt. Howevei, liglt is tle iesult of tle
contact of a sense-base witl a sense-object and indicates mateiiali[.
In nibbna mauei is absent, and so to tale it as liglt in a liteial sense
goes against the teachings of the Buddha.
Dglanilya, Slalllandla Vagga, Suua 11.
The word sabbatopabha in tle above assage nom tle Kevaa
Suua, las anotlei connotation tlat emlasises tlat nibbna is tle
destination reachable through the practice of meditation. The
Visuddhimagga and the Abhidhamma mention foi[ metlods of
iactice, but in tle Canonical texts only tlii[-eiglt aie slown
excluding light device (loka kasia) and space device (ksa kasia).
Literally kasia means whole and complete. It is an image
conceptualised by the meditator as light, which extends everywhere
completely without limit. Or, in other words, it is a contemplation
device on which a concept is imagined. Hence, loka kasia is usually
rendered as light device, and ksa kasia as space device. The
practice of any one of these objects of meditation can lead the
meditatoi to tle iealisation of nibbna. If one wants to go to sea, one
can get to it nom any oint on tle coast. If you want to batle in a
lale, you can get to its wateis nom any oint of its eiimetei.
Similaily, if you want to ieacl nibbna you can tale any of tle
tlii[-eiglt iesciibed meditation objects. Of couise, you cannot get
to youi desiied destination only tliougl tle uanquili[ metlod of
uaining in concenuation. You must also tale u insiglt meditation
ahei accomlislment in uanquili[. Insiglt meditation alone can
lead you to absoition nom wlicl stage you can asiie to nibbna
through the realisation of the Path and its Fruition.
Once a young monk entered a forest with a novice in search of vines
for a tooth-brush. The novice came across a dead body. At once he
contemlated tle coise and auained tle ist jhna. He meditated on
the rise and fall of the aggregates till he reached the second and third
stages of tle Patl. As le was uying foi tle fouitl stage leading to
Aialantsli, le was lailed nom afai by lis senioi. He iose nomjhna
and pointed out the corpse to the monk, who, at once practised meditation
till le auained to Non-ietuining. It aeais tlat botl tle monl and tle
novice were quite familiar with the methods of insight meditation, and
so tley became Non-ietuineis. Tlis slows tlat any of tle tlii[-eiglt
metlods of meditation can lead one to tle Patl and nibbna.
About Supernormal Powers
I will now tell you why the Kevaa Suua was taught by the
Buddla. At one time Kevaa aioacled tle Buddla and iequested
him to allow the monks to exercise supernormal powers (pihriya).
Psychic Powers 89
Tlis ci[ of Nlanda is tliiving, said Kevaa, and its citizens
are devoted to the Blessed One. Their devotion will become all the
more profound if you would appoint a monk to exhibit supernormal
powers either fortnightly or monthly.. The Blessed One refused, but
Kevaa ieeated lis iequest tliee times in tle fond belief tlat only
through an exhibition of supernormal powers could adherents
develop more faith in the Buddha. The Enlightened One, however,
foiesaw ioblems iesulting nom monls using tleii oweis. So le
gave a discourse on the three kinds of supernormal powers.
Psychic Powers
Supernormal psychic powers (iddhividh abhi) can conjure up
many forms. In the texts this is expressed as being one, he becomes
many. The owner of this knowledge can reproduce his likeness a
lundied oi a tlousand times. He can y tliougl tle aii, wall on
water, dive into the earth, bring remote things near and send near
objects far away.
Wlen tle Buddla clastened Agulimla le conjuied u a small
lot of giound into a vast exanse, and a nagment of a bouldei into
a hill. This made the murderer got exhausted as he chased the Buddha
to lill lim foi le lad to iun a gieat distance wlile tle lauei just
walked. Monk! He shouted at last, Stop as I stop! and he stopped
iunning. Agulimla! ielied tle Buddla I lave stoed wlile
you are still running.
Agulimla was bewildeied on leaiing tle Buddla say tlat it
was he himself who was running while the great monk had stopped,
when, in fact, it was the other way round. He sought an explanation,
and tle Buddla exlained: Agulimla! I lave stoed iunning
tliougl tle endless cycles of existence as I lave discaided delements.
You cleiisl tle delements and aie still sinning in tle wliilool of
sasia. Foitlwitl Agulimla saw tle liglt of wisdom and
iequested admission into tle Sagla. Tle Buddla said, Come monl!
and tle muideiei became a monl. In tlis case, ioximi[ was made
to appear remote through the exercise of supernormal powers.
Veneiable Malmoggallna conveited Kosiya the miser, and
biouglt lim and lis wife to tle Jetavana monasteiy nom tle village
of Salllaia neai Rjagala by involing lis sueinoimal oweis. He
worked the miracle of bringing the gate of the monastery to the
door-steps of the rich mans mansion. In this case remoteness was
made to appear proximate.
No doubt dislaying sucl sueinoimal oweis conuibutes to tle
develoment of ie[, but tley can be disciedited by unbelieveis
wlo miglt say: In tle counuy of Gandlia, tleie aie magicians
who can conjure up wondrous forms and images. Your Teacher might
be well-veised in tlat lind of Gandlian magic. Tle Buddla
questioned Kevaa in tlat way, and le admiued tlat it could laen.
This would not be good for the dispensation.
There are other drawbacks with regard to the exhibition of
sueinoimal oweis. It would conuadict tle obseivance of iiglt
livelilood if monls accet gihs donated in consideiation of tle
exercise of those powers with sincere motives. If the use of super-
normal powers was allowed, devotees would be more inclined to
support those with supernormal powers than ordinary monks
iactising moiali[, in wlicl case tle iecets let by tle monl
with supernormal powers will have been broken. This is considered
unwlolesome. A monl may lave auained Aialantsli, but le may
not possess supernormal powers. Because of this, a laymans faith
and devotion may dwindle. Tlis will aect tle ioseii[ of tle
dispensation. If that is the case the monk exhibiting supernormal
powers will naturally be held responsible, he will be held to have
commiued unwlolesome deeds, and tlis will do lim no good. Ahei
Veneiable Piola used sueinoimal oweis at tle suggestion of
Veneiable Malmoggallna foi tle acquisition of a sandalwood bowl,
the Buddha forbade the display of supernormal powers.
The Power of Mind Reading
The higher knowledge of knowing the thoughts of others mind
reading is cetopariya abhi. To know the minds of others is a
supernormal power.
Tleie is tle stoiy of Buddlas conveision of tle ie-woisliing
ascetics led by Uruvela Kassapa. On one occasion Kassapa invited the
Buddla to a feast. Tle Buddla, lowevei, did not auend tle feast on tle
appointed day, but only on the next day. When asked why, the Buddha
said, Is it not the case that on the day of the feast it occurred to you that
it would be beuei if I did not come as invited, since, if I came and
displayed psychic powers, peoples devotion would grow more towards
The Power of Insuction 91
me rather than towards you? It then occurred to Kassapa that the
Buddha was more powerful as he could read other peoples minds.
There and then devotion to the Buddha developed in him. Thus he was
converted by the Buddha who exercised his powers of mind reading.
Once, tle Buddla was walling foi alms in tle village of Uuaial
with Sunalllaua, a monl belonging to tle Licclav clan. On tle way,
tle lauei saw Koialllauiya, a leietic doing tle dog-iactice by
which he imitated the behaviour of a dog. In a previous existence
Sunalllaua lad followed sucl a iactice, so wlen le saw tle ascetic
imitating a dog, le felt a sense of ani[ foi lim. Tle Buddla clastised
him, It is surprising that you call yourself a son of the Sakyan!
Sunalllaua ieacted to tlis asling tle Blessed One wly le made sucl
a disaiaging iemail. Sunalllaua, tle Buddla ieiimanded lim
again, you lold Koialllauiya in ligl esteem. Youi veneiation foi
this heretic is misplaced. This is an example of the application of
mind reading when the Buddha had occasion to reprimand his disciples.
Besides creating wonder, such a way of rebuke may, perhaps,
draw more sincere devotees for the faith, but it also has its disadvan-
tages. Those who are well-deposed to the faith, said Buddha, may
praise this kind of miracle, but unbelievers would say that the Teacher
is applying the art of magic practised by those well-versed in the
Mal manua. Not to iovide any cause foi sucl slandei, tle
Buddha forbade the use of supernormal powers.
The Power of Instruction
In the propagation of the Dhamma the Buddha relied more on his
owei of insuuction (anussan pihriya) than on psychic powers. His
insuuctions to lis disciles always ielated to iiglt tlinling. His
exhortations are mainly concerned with noting and observing phenom-
ena. His teachings encourage doing good and shunning evil. His method
of admonition is awless. Anyone wlo iactises wlat le teacles may
become iocient in tle establislment of moiali[, mindfulness, and
wisdom till he realises the Path and its Fruition. Supernormal powers
may be the most potent in the art of persuasion, but they cannot render
tle delements extinct, wlicl is most imoitant in lis teacling. In tle
Kevaa Suua, tle Buddla cites tle following case of a monl in seaicl
of the way to bring about the cessation of the four primary elements.
The bhikkhus weie lnown as Salyauua, sons of Salyamui (ed.)
Where Do the Four Elements Cease?
A monk wanted to know where the four primary elements of earth,
ie, watei and aii cease witlout leaving any iesidue. He ossessed
the higher knowledge of psychic powers, so he went up to the six
planes of devas in search of an answer. All the devas in Ctumalija,
Tvatisa, Yma, Tusita, Nimmnaiat, and Paianimmitavassavat
advised him to approach the Great Brahma to get the solution to his
riddle on the four elements. So he went to the Great Brahma and
asked him where the extermination of the four elements takes place.
O monk! Said the Great Brahma, I am the greatest. I surpass all;
none surpasses me; I see all. Everything comes into being as I will it.
I am the Lord of the Universe. I create the Earth and its inhabitants.
I am the Creator. I am the father of all who come into being now and
also of all who will come into being in the future.
Tle Bialmajla Suua discusses tle tleoiy of cieation. Accoiding
to it, at the beginning of the world, a brahma came into being in the
plane of the brahmas. He was tlen alone. As tle gained longevi[,
he felt oppressed with this loneliness and so he thought to himself
that it would be great if he could have company. At this juncture
some of the people on this earth gained jhna and were reborn in the
lane wleie tle Gieat Bialm was iesiding. Tle new-comeis weie
not as powerful as himself. So he thought that they came into being
because he willed them to be. They died in the course of time; but
he remained. Thus lesser brahmas recognised him as their Creator.
However, the monk was not asking whether or not the Great
Brahma was really the Great Brahma who created the Universe. He
only wanted to know the place where the four elements meet their
end. So he repeated the riddle; and the Great Brahma kept on saying
that he was the Creator. As the questioner was persistent, he was at
long last obliged to tell lim tle uutl in tle absence of all otlei
brahmas, for, he did not want to let them know his ignorance and,
thereby, lose his prestige as the all-knowing and all-powerful.
O monl! He conded, I do not lnow anytling about tle
cessation of the elements. You are wrong to have come to me when
you have Buddha who can answer your question. Go to him!
Then the monk approached Buddha and asked: Venerable Sir!
Where do the four primary elements come to cessation without
leaving any residue?
Where Do the Four Elements Cease? 93
Tle Buddla lilened tle monl to a biid ying out nom a sli at
sea in search of land. Not being able to reach land, it comes back to
the ship. You should not have posed the question in the way that
you did, said the Buddha, Your question suggests that there is a
denite lace outside tle body wleie tle cessation of tle elements
occurs. In fact, there is no such place. You should have asked where
the four elements lose their footing; that is to say where they lose their
existence. Likewise you should have asked where do long and short,
great and small, and good and bad, lose their footing. You should
also lave asled wleie do mind and mauei get totally annililated
leaving no residue. If you ask like this, you will have the answer.
Tlen le uueied tle veise tlat begins Vina anidassana,
ananta sabbatopabha, which has been explained extensively before.
In nibbna, tle foui elements togetlei witl mind and mauei lave
no footing. That is to say, they do not exist.
So fai I lave exounded tle auibutes of nibbna beginning witl
its state of emanciation nom tle woild of ciaving to tlat of cessation
of all formations about which, I believe, all that needed to be said
has been said.
As you lave listened witl iesectful auention to tlis discouise
on nibbna, may you be iewaided witl auainment of tle Patl and
its Fiuition tlat can lead you to nibbna wleie all foimations cease
as cravings are discarded.
Sdhu! Sdhu! Sdhu!
94
Part VI
Delivered on the full moon day of Thadingyut, 1326 B.E.
21st October 1964
The celebration of the full moon day of Thadingyut has drawn a
large gathering; and so I will tailor my discourse to suit the occasion.
Tle majoii[ of Buddlists in Buima lnow tle life and deatl of
Malajati Gotam Tlei, and I slall seal about lei today as lei
biogialy can ieveal some salient oints about tle natuie of nibbna.
Tlat nibbna denotes tle cessation of delements, actions, iesults,
and aggiegates of mind and mauei miglt well be undeistood by now
ahei a seiies of discouises. Howevei, some may go away witl tle idea
tlat, because cessation is ohen emlasised, it means notlingness.
Actually it is an absolute ieali[, and if tlat ieali[ weie to be denied
tleie will be notling leh but delements, actions, iesults, and
aggiegates, and no one will be able to get away nom tlis wliiling
cycle of rebirths (sasra). This cycle can actually be stopped with the
diligent iactice of tle Middle Way. Aialants do away witl it ahei
the occurrence of their decease-consciousness following their
parinibbna. It slows tlat tle bliss of nibbna can actually be estab-
lished. It is commonly held that cancer is incurable, for there is no
medicine for it, while there are medicines for other diseases. This shows
that remedies are available for a number of diseases notwithstanding
the fact that cancer is incurable. In as much as such remedies are real,
tle iemedy foi tle comlete cuie of tle aiction by delements is
ieal. Once it is cuied, tle bliss of nibbna is establisled.
The Peace of Nibbna is Real
Tle ieali[ of tle eace of nibbna las been slown by tle Buddla
in the following passage:
Ahi, bhikkhave, ajta abhta akata asakhata. No
ceta, bhikkhave, abhavissa ajta abhta akata
asakhata, nayidha jtassa bhtassa katassa sakhatassa
nissaraa payetha. Yasm ca kho, bhikkhave, ahi
ajta abhta akata asakhata, tasm jtassa bhtassa
katassa sakhatassa nissaraa payatti.
Many advances have been made since 1964, but some are still incurable (ed.)
Tatiyanibbnaaisayuuasuua, Udna 73.
The Story of Mahpajpati Gotam 95
The element of peace of the unborn, the uncreated, the
uncaused and the unformed does exist. If this element
of peace of the unborn. The uncreated, the uncaused
and the unformed were absent, there will exist in this
woild mind and mauei tlat aie boin, cieated, caused
and formed, in which case there will be no knowing by
an individual of low to escae nom tlis sasia.
Now I slall tell you about tle cessation of tle cycle of sueiing
aclieved by Malajati Gotam as sle auained anupdisesa
parinibbna.
The Story of Mahpajpati Gotam
Tle Buddlas motlei was Malmy Dev. Hei youngei sistei
was Maljati Gotam. Both were the daughters of King Ajana
of Devadala, neai Kailavaulu. King Suddlodana of Kailavaulu
maiiied botl sisteis. Couit asuologeis iedicted tlat sons boin to
these two queens would become universal monarchs.
According to the ancient chronicles (por), the normal span of
human life was a hundred years. For chronological purposes it is
divided into three periods, each period being again divided into
three portions of time. It is in the natural order of things for mothers
of Bodlisauas to give biitl in tle last ait of tle second eiiod of
life. Based on tlat statement I lave calculated tlat Mal My boie
tle son, Piince Siddlaula, wlen sle was ast -six. By todays
standaids tlis may not be ossible, but in tlose days of longevi[ it
is ieasonable to x tle age as I do.
Seven days ahei giving biitl to tle Piince, wlo was destined to
become a Buddla sle died to be ieboin in Tusit as a deva.
Malajati Gotam, wlo miglt lave been about -foui,
succeeded her elder sister as chief queen, and soon she also gave
birth to Prince Nanda. She nurtured both her own son and her elder
sisters, but she breast-fed her step-son leaving her own son to the
care of a wet nurse. For that reason Burmese Buddhists say that the
Buddha was highly indebted to his step-mother.
Piince Siddlaula giew to tle age of sixteen wlen le was maiiied
to Yasodlai, tle daugltei of King Suabuddla of Devadala.
Lolling in tle la of luxuiy of ioyal[, le enjoyed life to tle full until
le became disgusted witl it, and at tle age of twen[-nine le
renounced the world to become a recluse. For six years he practised
austerities, which he abandoned in the end, realising that they did
not help in the search for Enlightenment. He then adopted the Middle
Way, and auained enligltenment on tle full moon day of Kason
(about May) wlen le was tlii[-ve yeais of age.
Ahei tle auainment of Buddlalood, le went to tle Deei Pail in
Isiatana, and on tle full moon day of Wso (about July) le tauglt
tle Dlammacallaavauana Suua to tle giou of ve monls,
among wlom Koaa became a Sueam-winnei on tle veiy ist
day le leaid tle Dlamma. Tle otlei foui followed suit ahei one,
two, tliee, and foui days iesectively. On tle hl waning of Wso,
tle Buddla tauglt tle Anaualalllaa Suua wlen all ve monls
became Aialants. Duiing tle ist Rains Reueat -ve monls
leaded by Yasa auained Aialantsli.
By tle end of tle ist Rains tle Buddla lad gatleied aiound lim
six[ Aialants wlom le sent all ovei tle counuy to ioagate tle
Dhamma. He himself converted 1,000 ascetics led by Uruvela Kassapa.
Tley all became Aialants and accomanied tle Buddla to Rjagala. At
tle ist gatleiing of welcome extended to lim by King Bimbisia and
his 110,000 subjects, the Buddha preached the Four Noble Truths. Having
iealised tlem, tle ling built tle Veuvana monasteiy foi tle Buddla wlo
tool u iesidence tleie teacling tle Dlamma aiound Rjagala and
Gijjlalua lill. Wlen King Suddlodana came to lnow of tlis, le sent
ten couit ocials, eacl witl a following of 1,000 to eisuade lis son, now
tle Enligltened One, to come to Kailavaulu. Howevei, none of tle
emissaries ever returned as they all sought ordination under the wing of
tle teacling. At last tle ling sent Kludy exlicitly enjoining lim to
sing an ode to tle beau[ of summei in six[ stanzas, foi it is usually tle
best season foi uavel any time anywleie. I give below my own uanslation
of two of the stanzas which can be recited as a devotional practice.
Trees have shed their leaves and donned a new foliage
of aming ied tlat engulfs tle entiie foiest. It is now
time foi you O Gieat Man, to ietuin to youi Ci[!
The season is neither too cold nor too hot. Fields covered
with a carpet of green grass portend abundance that
knows no famine. It is now time for you, O Great Sage,
to ietuin to youi Ci[!
The Story of Mahpajpati Gotam 97
So on tle ist waning of Taboung (about Maicl) tle Buddla leh
Rjagala foi Kailavaulu, a distance of six[yojanas, walking one yojana
a day, and arrived on the full moon day of Kason (about May). All the
ielatives welcomed lim and biouglt lim to tle Nigiodlima monasteiy.
Tle men of tle Slyan clan weie lnown foi tleii iide. Tle
Buddla was tlen only tlii[-six, and so tle ielatives wlo weie oldei
than him were loath to pay homage. They preferred to remain at the
bacl usling in nont tleii youngei biotleis, sons, nelews, and
grandsons who would worship the Enlightened One. In order that
tle wlole Slyan clan could lnow tle viitues of an Enligltened One,
the Buddha performed a feat of supernormal power, creating a huge
wallway wleie le walled as lis body sewed ie and watei togetlei.
On seeing this, King Suddhodana paid homage to his son and
tleieahei all followed lis examle. King Suddlodana and Queen
Gotam become Sueam-winneis.
The next morning, the Buddha, accompanied by 20,000 monks,
went iound tle ci[ of Kailavaulu foi alms. Yasodlai saw tlis
nom tle window of lei alace and ieoited tle mauei to tle ling
saying tlat it was beneatl tle digni[ of a lings son to go about
begging. King Suddlodana was aslamed and iusled out nom lis
palace to the Buddha and protested, Why do you put me to shame
by going iound tle ci[ begging' Do you tlinl tlat I cannot feed
you and your 20,000 followers? The Buddha told his father that it
is the practice of all Buddhas to go round for alms in the event that
no individual donor had invited them to visit his or her house for
an oeiing of alms. He tlen uueied tlis stanza:
Uihe nappamajjeyya, dhamma sucarita care.
Dhammacr sukha seti, asmi loke paramhi ca.
Do not neglect the practice of standing for alms. Main-
tain this noble practice. One who practises it abides well
in this world and in other worlds. (Dhp v 168)
Having heard this, the king applied his mind to the meaning of this
statement, saw tle liglt of tle Dlamma, and became a Sueam-winnei.
The Commentaries point out that development of joy in thinking
of tle nobili[ of tle Buddlas viitues can lead one to tle auainment
of insiglt into tle uansient natuie of tle lenomenon of joy as it
arises and passes away. For present day individuals a whole day of
meditation is not sucient foi tle develoment of concenuation. It
may take them a week or so to gain it in order to realise the nature
of mind and mauei. Foi King Suddlodana, lowevei, iealisation of
the Dhamma was immediate because he had perfected himself for
such realisation since time immemorial. So when he came to know
that the conduct of a recluse required the Buddha and his disciples
not to asl foi food veibally, but simly to stand in nont of tle louse
of a would-be donor, his mind became well-disposed towards the
Buddha for such noble conduct. It led him to the development of joy.
He meditated on that joy and realised its nature of origination and
dissolution. In an instant, insight knowledge matured and he became
a Sueam-winnei.
Tle ling tool tle bowl nom tle Buddlas lands and invited all
tle monls to lis alace wleie le intended to male a giand oeiing.
Once in tle iesence of Queen Malajati Gotam and tle couitieis,
the Buddha again lauded the virtues of a recluses conduct, on hearing
wlicl tle Buddlas ste-motlei also became a Sueam-winnei.
Cousin Nanda and Son Rhula
The next day the king held a ceremony to install Prince Nanda,
lis son by Malajati Gotam, as Piince Regent, and to mail tle
occasion le made oeiings of alms to tle Buddla and lis disciles.
When it was over, the Buddha gave his alms-bowl to his cousin, Prince
Nanda, and ietuined to tle monasteiy. Tle lauei ieluctantly followed
lim, and Janaadalaly, lis beuotled, enueated lim, Come bacl
soon, dear!
When he got to the monastery he was asked by the Buddha if he
would become a monk. He gave his half-hearted assent out of awe
and ieveience foi tle Enligltened One. He was duly admiued to tle
Sagla. A weel latei, Rlula, tle Buddlas son, came to tle
monasteiy to asl foi lis inleiitance nom lis fatlei at lis motleis
bidding. Tle Buddla told Veneiable Siiuua to oidain lim, and
so he became a novice (smaera). Soon ahei tlat tle Enligltened
One gave Suddlodana a discouise on tle Mal Dlammal Jtala,
and tle lauei foitlwitl auained to tle stage of Non-ietuining.
Leaving Kailavaulu, tle Buddla clanged lis iesidence to tle
village of Anupiya in the Malla kingdom. While he was staying there,
Bladdiya, King of tle Slyans, Anuiuddla, nanda, Bagu, Kimila
Admission of Women into the Sagha 99
and Devadaua, all iinces, accomanied by tleii baibei Uli, came
to lim and iequested tlat tley all be oidained. In tlat ist Rains
Reueat, Bladdiya became an Aialant wlile Anuiuddla auained
tle Divine Eye, and Veneiable nanda won tle stage of a Sueam-
winnei. Devadaua gained sueinoimal oweis.
Parinibbna of Suddhodana
Tle Buddla ietuined nom Anuiya to Rjagala to send tle
second and following Rains Reueats tleie. Wlile le was sending
tle hl Rains at tle Kgiasl monasteiy of Malvana Foiest in
Vesl, King Suddlodana died in lis own alace at Kailavaulu.
Before he died he meditated and gained the Path and its Fruition,
became an Aialant, and auained parinibbna. Tle Buddla auended
his fathers funeral.
Admission of Women into the Sagha
Ahei tle parinibbna of King Suddlodana, Queen Malajati
Gotam aioacled tle Buddla, seeling eimission foi women to
gain admiuance to tle Sagla. Tliee times lei iequest was iejected.
Tlis statement is made on tle autloii[ of tle Commentaiies on
Tleigtl: otlei veisions suggest tlat sle souglt eimission as
eaily as tle ist Rains Reueat in Kailavaulu, but tle Commentaiies
are held to be reliable. The story is as follows.
Wlen tle Buddla was iesiding at Kgiasl monasteiy at
Vesl, on ietuin nom Kailavaulu wleie le auended lis fatleis
funeial, 500 iinces of botl Sliya and Koliya clans, iefugees nom
inteinecine suife ovei tle disute iegaiding tle use of tle wateis of
tle Rolin iivei, iequested tle Buddla foi oidination, and tley weie
duly admiued into tle Oidei. Tleii wives, now witlout tleii men,
became weaiy of life and aioacled Gotam to iequest tle Buddla
to admit women into tle Sagla as tley all wanted to become
bhikkhus. Malajati and tle 500 iincesses slaved tleii leads,
donned yellow iobes, and walled tle -one yojanas to Vesl,
which took two months. They arrived there with swollen feet.
Aiiiving at tle gate of tle monasteiy, Malajati Gotam wet
at tle tlouglt tlat if sle and tle ve lundied women failed to get
eimission foi oidination tley would be suanded in a foieign land
with only shaven heads and yellow robes to their credit.
Venerable nanda Intervened
Wlen Veneiable nanda saw tlis, le told tle Buddlas ste-
mother to wait a while as he approached the Enlightened One to get
permission. As before, the Buddha refused to give permission. Then
Veneiable nanda asled: Veneiable sii! Can women not auain tle
four Paths and Fruitions if they abide in the Dhamma under the wing
of your Teaching? The Buddha conceded that they could. Venerable
sii! Veneiable nanda enueated again, If tlat is so, lease giant
their request to get ordained as bhikkhus in this dispensation.
Malajati las done a gieat seivice to you, as youi nuise and
fostei-motlei. Feeding you witl mill nom lei own bieast.
It was usual for women to be ordained as bhikkhus in the
dispensations of previous Buddhas, but the Enlightened One was
reluctant to grant the wishes of women easily. He foresaw advantages
to lis teacling and foi female devotees if admission to tle Sagla
was made dicult by suict disciline.
Permission Granted
Tle Buddla tlen said: If, nanda, Malajati will tale uon
herself the eight rules of respect (garudhamma), let this be her
ordination. So she was ordained on her acceptance of the eight
rules of respect. Others, however, were ordained according to the
procedural rules that requires kammavca, or a vote by a chapter of
monks. Subsequent ordinations lay down the requirement for a
ist iound of votes by bhikkhus (nuns) followed by a second round
by bhikkhus (monks).
Hencefoitl, Malajati became lnown as Gotam Tlei and
she soon won Arahantship under the guidance of the Buddha. When
Aialants discaid all delements, tleii actions, even wlen tley aie
wholesome, are rendered inoperative, unable to bring about any
result, such as becoming; and so new actions cease to arise with them.
Referring to this fact, we used to say that Arahants deny themselves
wholesome kamma or actions that earn merit. This does not mean
the abrogation of wholesome deeds, but it emphasises the absence
of iesults tlat slould lave acciued nom tlem. Aialants do eifoim
sucl meiitoiious duties as doing obeisance to Buddla and tle Sagla,
practice jhna and insight meditation, but these wholesome deeds
produce no result.
The Parinibbna of Gotam Ther 101
Wlen Malajati became a bhikkhu, she may have been in her
iie old age of nine[-foui, wlile tle Buddla was about foi[. Hei
followers, the 500 princesses, deserted by their husbands during the
waiiing eiiod, enteied tle Sagla and latei all became Aialants on
hearing the discourse given by Nandaka Thera, a foimei Slyan iince.
The Parinibbna of Gotam Ther
Wlen Gotam Tlei lad comleted twen[-six yeais of life as a
bhikkhu, sle ieacled tle age of a lundied and twen[, wlile tle
Buddla was tlen six[-six. At tle time sle was iesiding witl lei 500
bhikkhus at a monasteiy not fai nom tle Kgiasl monasteiy
where the Buddha was also residing. One day as she was absorbed
in jhna leading to tle auainment of Fiuition, sle came to iealise tlat
it was time for her to discard the burden of the aggregates. Her
disciples, who were in their sixties or seventies, were also of the same
opinion as their mentor that it was time for them to depart. So they
went in a group to the Buddha to inform him that they were going
to enter parinibbna. On hearing this sad news, the female disciples
of Gotam Tlei biole down and wet. Sle comfoited tlem:
Ruditena ala pu, hsakloyamajja vo. (v 119)
Cirappabhuti ya mayha, pahita ajja sijjhate.
nandabherikloya, ki vo asshi puik. (v 126)
Weep not, O daughters! This should be a day of rejoicing
foi you! Long, O dauglteis, lave I asiied foi nibbna,
and today my aspirations are to be realised. Now is the
time for me to beat the drum of satisfaction and joy. It
is of no avail to weep.
It is only natural that women weep when death deprives them of
their beloved, but this is not unusual for mortals. What is most
important for us, however, is not to get sunk to the lower realms once
we leave this world for the next. If, when weighed in the balance,
wholesome kammas are found wanting, death will indeed be an
occasion foi soiiow and desaii. Howevei, it aoids us a good cause
to rejoice if we die with a mind rendered pure by the accumulation
of wholesome kammas, in which case, dying is just like moving out
nom an old louse to a new one.
Tlese veises and tle following aie nom Malajati Gotam Tlei Aadna (ed.)
About one thousand aeons ago, when Padumuuaia Buddha
gained Enligltenment, Gotam Tlei was boin as tle daugltei of a
ministei in ioyal seivice. One day, as sle auended a ieligious seivice
presided over by the Buddha, she was inspired by the example of
an elderly bhikkhu wlo nuised and biouglt u tle Bodlisaua as
a child when his mother died, as she was also the step-mother.
Padumuuaia confeiied uon lei tle lonoui of ie-eminence, as tle
most senior in the service of the dispensation among all the bhikkhus.
Gotam Tlei, tlen a ministeis daugltei, consideied tle life of a
Buddhas mother as the noblest. So she made a wish that she be reborn
in a futuie existence as a ste-motlei to a Bodlisaua, and lei wisl
came to be fullled at tle time of Gotama Buddla.
Now tlat tle end was neai, Gotam Tlei leh a woid of advice
foi tlose weeing. O dauglteis! sle said, If you uuly love me,
abide in the Dhamma so that Buddhas teaching may last long. He
las given us eimission to entei tle Sagla, and I lave been lay
for this boon, and I believe you too are happy. If that is so, practise
the Dhamma happily.
Gotam Thers Tribute to the Buddha
Having thus comforted her devotees she approached the Buddha
and aid lim uibute in tle following teims.
Venerable sir! She said, I am commonly known as your mother,
but nom tle oint of view of tle Dlamma, you aie, indeed, my fatlei.
Under the wing of your teaching I have become a Noble One. I
brought you up feeding you with my milk. You brought me up with
the milk of your Dhamma. My milk appeased your hunger for a
short while. Your Dhamma stamped out the hunger of craving, for
eteini[.
So saying, sle uueied tle following stanzas:
Rao mt mahesti, sulabha nmamihina.
Buddhamtti ya nma, eta paramadullabha. (v 135)
Parinibbtumicchmi, vihyema kaevara.
Anujnhi me vra, dukkhantakara nyaka. (v 137)
Cakkakusadhajkie, pde kamalakomale.
Pasrehi pama te, karissa puauame. (v 138)
Gotam Thers Tribute to the Buddha 103
For a woman to be a queen, the mother of a universal
monaicl, is easy to aclieve, but it is exuemely dicult
to gain the honour of the mother of a Buddha.
O Buddla! Exteiminatoi of sueiing! Man of couiage!
Lord of this world! Grant me, O Lord, permission to
discaid tlis body and entei nibbna!
O my son! Siead out youi noble feet, soh as lotus-etals,
marked with the sign of the wheel, the hook, and the
ag, in oidei tlat I can do obeisance.
Three Verses That Bring Blessings
She also recited the following three verses, which bring blessings
to tlose wlo ay lomage to Buddla in esl and blood.
Nadato parisya te, vditabbapahrino.
Ye te dakkhanti vadana, dha te narapugava. (v 150)
Dghagul tambanakhe, subhe yatapahike.
Ye pde paamissanti, tepi dha guandhara. (v 151)
Madhurni pahahni, dosagghni hitni ca.
Ye te vkyni suyyanti, tepi dha naruama. (v 152)
Lord of all men! When you deliver the Dhamma to the
audience, your voice reverberates like the sound of
drums. Fortunate and auspicious are those who have
seen tle lis tlat ioduce tlese sounds in esl and
blood.
Possessor of virtue! Fortunate and auspicious are those
who bow in clasped hands in homage at your feet,
slender-toed, red-nailed and long-heeled.
Noblest of all nen! Fortunate and auspicious are those
who shall hear you speak in a sweet voice, inspiring joy,
diselling luman failing and sustaining ioseii[.
Wlat Gotam Tlei emlasised in tlose veises was tlat altlougl
it would be her last chance to see the Buddha face to face, pay homage
and hear his Dhamma, those whom she was about to leave behind
would have the good fortune to continue to abide with him, revering
him and hearing his teachings.
Now that you are hearing the words of Buddha as you listen to
this discourse you should rejoice! However, those who in the past were
able to leai lim teacl in esl and blood aie moie foitunate tlan tle
present audience, for they were twice blessed in that they could hear
lis voice and at tle same time get tle benet of tle Dlamma. Howevei,
wlat is most to be iejoiced at is foi you to lave tlis ooituni[ to
know and understand what is now being taught by the Buddhas
disciples. If insight knowledge is developed and the Path and Fruition
aie iealised, one can at least be a Sueam-winnei. If one become a
Once-ietuinei, a Non-ietuinei, oi an Aialant, all tle beuei. So tle
present audience may comfort themselves with the fact that they are
equally fortunate as the disciples in the time of the Buddha.
Tle veises say tlat tle Buddlas voice is melliuous. Tle texts
desciibe it as lile tle sound tlat a laiavla biid males. Regaiding
tlis, tleie is tle stoiy of Queen Asandlimiu, wife of King Sii
Dlammsola, wlo, leaiing tle voice of tlis biid, iecalled tle
Buddlas voice witl joy on wlicl sle xed lei mind and meditated
witl tle iesult tlat sle became a Sueam-winnei.
It is also mentioned in the verses that the Buddhas voice gladdens
tle leait of lis leaieis. Once a faimei became soiely disuessed as
lis wleat eld was ooded. Tle Buddla comassionately came to
lim and tauglt lim tle Kma Suua, wlicl gladdened tle leait,
not only of tle faimei, but also of lis wife, botl of wlom auained
tle Patl of Sueam-winning.
Tle deatl of Bimbisia toimented Ajtasauu, tle auicide. Tle
Buddla tauglt lim tle Smaalala Suua on tle benets of a
homeless life. The King regained peace of mind. He could have
become a Sueam-winnei, lad not tle unwlolesome lamma of lilling
his own father overtaken him.
Lastly, the verses point out that the Buddhas words or teachings
disel all luman failings lile angei, laued, and so on. Listening to
the Buddha one becomes able to abandon unwholesome actions as
one comes to realise ones misdeeds and reform oneself. Mindfulness
of the teaching leads one to the practice of insight meditation which
wipes out all unwholesome kammas.
Tambadlila was a murderer, but as he listened to Venerable
Siiuuas discouise, lis mind became inclined to insiglt, and wlen le
Burmese karaweik. Suuanita, Alalavaggo, vv 772-777.
Obeisance to the Sagha 105
died le was ieboin in Tusit. Agulimla was woise tlan Tambadlila,
as he had killed so many innocent victims, but on hearing the Buddhas
teacling, le became a monl wlo latei auained Aialantsli.
Tle Buddlas teaclings aie conducive to ioseii[ in life. If one
practises the Dhamma, merits can be gained here and now, not only
in ahei-life. If tle usual iactice is suoited by insiglt meditation,
it can lead one to the Path.
Obeisance to the Sagha
Gotam Tlei aioacled tle bhikkhus including her grandson
Rlula, son Nanda, and nelew nanda, and uueied tle following
two verses tendering her respects to them all:
svislayasame, rogvse kaevare.
Nibbind dukkhasaghe, jarmaraagocare.
Nnkalimalkie, paryae nirhake.
Tena nibbtumicchmi, anumaatha puak. (vv 155-156)
My son and my grandson! I have grown weary with this
corpse of a body which is like the haunt of poisonous
snales, tle seat of all disease, tle louse of sueiing, tle
iesoit of old age and deatl, a gaibage lea of ltl and
dirt, always subservient to others and never self-sustain-
ing. I would willingly lave tlis sueiing ended. Allow
me to lave my wisl fullled.
Tlis body is made u of foui iimaiy elements: eaitl, watei, ie, and
aii. Eaitl oi solidi[(pahav) denotes laidness oi sohness of mauei and
is ieiesented in tle body by twen[ vaiieties of lysical mauei
comiising laii, nails, teetl, slin, esl, tendons, leait, lungs, livei,
stomach, intestines, rectum, brain, etc. Watei oi uidi[ (po) is also
represented by twelve physiological items such as pus, bile, blood, sweat,
fats, tears, urine, and the like. Fire (tejo) is represented by four kinds of
heat; while air (vyo) comprises six kinds of wind including that which
is involved in breathing. For all sentient beings these elements are a source
of misery and pain, for when they function abnormally, sickness and
death will be the result. Hence they are likened to poisonous snakes.
That this body is the host of all kinds of ailments needs no
elaboiation. Gotam exiessed lei wisl to leave tlis domain of old
age, disease, and death.
Tle tlii[-two aits of tle body (kohsa) are always subjected
to disease. People abhor them as repulsive, but we should be more
concerned with the impurities of the mind rather those of the physical
body. Unwholesome actions beget unwholesome results. Arahants
do not have to worry about them, but since mental formations are
universal to all of us, we must be mindful of the upsurge of
delements tlat contaminate us lile ltl and diit.
We say: Tlis body is mine, but is it uuly ouis' Accoiding to tle
ancients, it is tle abode foi eigl[ linds of aiasites. In fact, wlat
we call oui body is tleii lome. Insects lile ies, mosquitoes and
bugs prey on it. Hence we say that it is always subservient to others.
This human body is unable to maintain its own health and welfare.
Tlis can best be seen wlen it is aicted witl disease. It cannot cuie itself,
and so you, who claim to be the owner, have to call in the doctor. It cannot
sustain itself by its own eoits. It always deends on outside factois.
Gotam Ther Comforts Venerable nanda
At tle time Gotam Tlei was bidding lei faiewell, Nanda and
Rlula weie alieady Aialants, and so tley weie unmoved by tle
impending death of their mother and grandmother, but Venerable
nanda was tlen only a discile in uaining foi tle Patl, so le biole
down and wept.
H santi Gotam yti, nna buddhopi nibbuti.
Gacchati na cireneva, aggiriva nirindhano. (v 161)
Alas! Gotam is auaining parinibbna where peace reigns
supreme. Soon the Buddha will also cease to be,
extinguisled lile a ame as tle wicl is buint out.
On leaiing Veneiable nanda lamenting, Gotam Tlei comfoited
him in the following words.
Sutasgaragambhra, buddhopahnatappara. (v 162)
Na yua socitu pua, hsakle upahite.
Tay me saraa pua, nibbna tamupgata. (v 163)
Tay tta samajjhiho, pabbajja anujni no.
M pua vimano hohi, saphalo te parissamo. (v 164)
Ya na diha purehi, tihikcariyehipi.
Ta pada sukumrhi, saavasshi vedita. (v 165)
Supernormal Feats of Gotam Ther 107
You nanda, wlo ossess lnowledge as dee and wide
as the ocean, and who have taken upon yourself the task
of caring for the Buddha! Be not sad on this occasion for
iejoicing. I am taling iefuge in nibbna as youi assist-
ance has enabled me to take it.
nanda, my son! At youi iequest foi oui benet, tle
Buddla las eimiued women to be oidained as bhikkhus.
You need not be disuessed, foi youi gieat eoits will be
amly iewaided. nanda! Pieviously no leietics could
discovei nibbna in site of tleii ieligious iactices. Now
even a seven-year-old girl comes to know of it.
In tlis way Gotam Tlei aid lei uibute to Veneiable nanda foi
his part in winning the permission of the Buddha for female devotees
to entei tle Sagla. As lay disciles, Gotam and lei followeis miglt
have found it hard to become Arahants, but thanks to Venerable
nanda, tley lad by now become Aialants, and wlat is moie, many
bhikkhus lad gained tle ooituni[ to iactise tle Dlamma foi tle
iealisation of tle Patl well ahei tle deatl of Buddla. Outside tle
domain of Buddhist teaching, before the Buddhas enlightenment,
tleie weie ascetics lile Saiablaga, ia, and Udala wlo ossessed
sueinoimal oweis, but tley did not lnow about nibbna. Yet wlen
lay women lad been admiued into tle Sagla, even a young giil of
seven could be familiai witl nibbna. So, Veneiable nanda lad made
a great achievement in his life for which he should be happy.
Supernormal Feats of Gotam Ther
As the time for her parinibbna approached, the Buddha asked
Gotam Tlei to exlibit lei sueinoimal oweis.
Thna dhammbhisamaye, ye bl vimati gat.
Tesa dihippahnaha, iddhi dassehi Gotam. (v 178)
Gotam! Tle ignoiant aie in doubt about tle abili[ of
women to gain full comprehension of the Dhamma. In
order to dispel this doubt, please exercise your super-
normal powers.
Heretics were prevalent at the time of the Buddha in spite of his
teaching. They refused to accept the fact that lay women practising
concenuation oi meditation leading to tle iealisation of tle Patl
could gain jhna and higher knowledge. For their enlightenment the
Buddla asled Gotam Tlei to exlibit lei syclic oweis. Pieviously
tle Buddla iosciibed it to foiestall adveise ciiticism by deuactois
saying that bhikkhus and bhikkhus indulged in magic, but now that
Gotam was maling lei last bow sucl ciiticisms would be iendeied
innocuous by her death.
Tlen Gotam Tlei woiled feats of sueinoimal owei. Being
one, she appeared as many; being many, she appeared as one. That
is she created many likenesses of herself and reduced those likenesses
into one. Sle ew into tle aii and dived into tle eaitl. Sle slowed
herself in various shapes and forms, in particular assuming the
apparition of a universal monarch accompanied by a retinue of
couitieis. Tlis exlibition of lei sueinoimal abilities suengtlened
the faith of believers and won over the hearts of non-believers. This
is a general statement. It might be that dogmatism could make some
eole iefuse to believe, even wlen slowed tlat sle could y.
The Last Request
Having performed supernormal feats at the Buddhas bidding,
Gotam Tlei made lei last iequest.
S vsavassasatik, jtiyha mahmune.
Alamevat vra, nibbyissmi nyaka. (v 192)
O great sage! I have come to the age of a hundred and
twen[ yeais. Let tlese sueinoimal feats be enougl.
Allow me to entei nibbna wleie all sueiings cease.
Tle Buddla gave lis assent by iemaining silent. Tlen Gotam
Tlei and lei ve lundied deaited foi tleii monasteiy. Tle Buddla
following them in their last journey. At the gate they all paid their
last respects to Buddha.
Final Words of Advice
All the bhikkhus led by Gotam Tlei ietiied to tleii iesective
places and sat kneeling in the fashion of meditators. Female devotees
surrounded them, mostly weeping. Taking one of them to her side,
and auing lei fondly on tle lead, tle eldest of all bhikkhus gave
the following words of advice.
In Praise of Nibbna 109
Ala pu visdena, mrapsnuvain.
Anicca sakhata sabba, viyoganta calcala. (v 243)
It is of no avail to weep, O daughters! You should not
suiiendei youiselves to tle owei of Mia, tle dele-
ments. All foimations of mind and mauei aie uansient,
at long last we have to part with them. Nothing is
everlasting.
Tlen, laving sent bacl tle devotees to tleii iesidences, Gotam
Tlei went into meditation. Sle auained tle ist jhna, then the
second, the third, and the fourth in due order. Then she came back
to tle ist jhna, in reverse order. Then again she repeated the process
nom tle ist and wlen sle auained tle fouitl jhna, all her
aggiegates came to cessation just lile tle blowing out of a ame as
botl tle oil and tle wicl lave been comletely consumed. All ve
hundred bhikkhus enteied nibbna in tle same way.
Tle iemains of Gotam Tlei weie ciemated. Veneiable nanda
collected the bones and ashes and handed them over in a casket to
tle Buddla wlo leld it in lis lands and aid uibute to lis
step-mother saying, Her death is like the breaking of a big bough
nom a uee. Sle las ciossed tle ocean of sasia. Since all dele-
ments lave come to an end, all sueiings aie annililated. Wlile
living, she was a woman of high intellect besides being the most
senior of all the bhikkhus, sle ossessed all ve liglei lnowledges.
Piocient in tle desuuction of tle biases, sle was a eifect bhikkhun.
In Praise of Nibbna
Tle Buddla uueied tle following two veises:
Ayoghanahatasseva, jalato jtavedassa.
Anupubbpasantassa, yath na yate gati. (v 286)
Eva samm vimuna, kmabandhoghatrina.
Papetu gati nahi, pana acala sukha. (v 287)
Just as tleie is no way of lnowing wleie tle sails y
tlat asl as tle sledge-lammei suiles, even so tleie is
no way of lnowing tle destiny of Aialants as tle oods
of sensual desiie aie oveicome and eace and uanquili[
imly establisled.
As the blacksmith wields his sledge-hammer on the anvil, sparks
asl foi a biief moment and die out. Tleie is no way of lnowing
wleie tley go. Tle Aialants oveicome tle iusling tide of tle oods
of delements sucl as sensual desiie and tle lile. In tle absence of
auaclment, actions, signs of actions, and signs of destiny fail to give
rise to formation of sense-objects. With insight meditation decease-
consciousness, appertaining to parinibbna, casts o mind and mauei
wlicl cease to ow witl tle iealisation of tle eace of nibbna. All
formative activities come to a standstill. So there is no way of
lnowing to wlicl of tle tlii[-one lanes of existence tle Aialants
go. In this analogy, the sparks are impermanent and unreal, and thus
non-existent. Similaily, mind and mauei, tlat made u tle basis of
life before parinibbna, are impermanent, unreal, and non-existent.
Those clinging to the idea of self, might put forward the proposition
tlat tle individuali[ of tle Aialants las gone to notlingness, but it
must be iemembeied tlat tleie is no individuali[. Wlat we commonly
call an individual is nothing but a representation of the phenomenon
of the rise and fall of aggregates. Depending on this phenomenon,
auaclment aiises, but it is but a mass of sueiing. Wlen moiali[,
concenuation, and wisdom aie coiiectly iactised, tle lind of
weaiiness about wlicl Gotam Tlei sole will be develoed. Tlen
tle feuei of auaclment of mind and mauei will be totally cut o. Ahei
tle decease-consciousness of tle Aialants, all subsuata of existence
are annihilated. This does not mean nothingness, but it does mean the
ieali[ of tle total cessation of tle cycle of sueiing. Wlen no new
becoming aiises on tle cessation of sueiing, aging, disease, deatl
and all kinds of miseries that accompany it disappear altogether.
One may asl if it will not be fai beuei if we can go to leaven
where there is no aging, disease, and death? However, this is just the
apex of idealism. This kind of heaven exists only in imagination.
Whatever arises gets dissolved. The abodes of devas and brahmas are
leavens, but tleie you will nd mind and mauei tlat aie constantly
in a state of ux now aiising, now assing away. So wlen tleii teims
of existence expire, they also die!
It is only wlen tle extinction of mind and mauei ieveals to us
tle uutl of sueiing tlat ieal lainess can be found. By means of
tle atl and its nuition, ciaving wlicl is ievealed to us as tle cause
of sueiing can be exteiminated. Tlen only will tle aggiegates cease
The Buddhas Exhortation 111
to aiise ahei tle decease-consciousness ielating to parinibbna. When
they come to cessation anupdisesa nibbna is achieved.
The Buddhas Exhortation
Tle Adna Pi text, wleie tle account of Gotam Tlei is given,
ends with an exhortation (uyyojana) by the Buddha to his disciples:
Aadp tato hotha, satipahnagocar.
Bhvetv saabojjhage, dukkhassanta karissatha. (v 288)
Be islands unto yourselves, abiding in the domain of the
four foundations of of mindfulness as you gain emanci-
pation. Having developed the seven requisites of
enlightenment, you will achieve the Path and its Fruition
wleie all sueiings end.
Kynupassan is mindfulness of the physical body, vedan-
nupassan is mindfulness of feelings or sensations, cinupassan is
mindfulness of mind, anddhammnupassan is mindfulness of mental
objects. The Buddha exhorted his disciples to practise mindfulness as
iesciibed in tle Malsatialna Suua and to establisl tlemselves
in the domain of such contemplation. This is developing an island for
them to live in, if these four modes of contemplation are practised
tley can asiie to tle fullment of tle seven factois tlat can lead tlem
to suieme lnowledge, wlicl aves tle way to nibbna.
Concluding, let me pray for the members of this audience who
lave listened to tlis discouise witl due iesect and auention. May
tley all auain nibbna as soon as ossible by viitue of tleii wlole-
some thoughts and actions in the practice of mindfulness or contem-
lation in accoidance witl tle iules of Satialna wlicl can lead
them to the realisation of the seven factors of enlightenment (bojjaga).
Sdhu! Sdhu! Sdhu!
113
Index
A
Absence of Rebirth-linking
(appaisandhi), 36
Absorption (jhna), 5, 54
Access Concentration (upacra
samdhi), 54
Actions (kamma), 69
Air (vyo), 44, 69, 105
Analytical Knowledge of Body
and Mind (nmarpapariccheda
a), 6, 30
Anattalalllaa Sutta, 96
Ancient Chronicles (Por), 95
Anger (dosa), 15
Annihilationism(uccheda-dihi),
13
Antlaiila
son of, 79
Apprehending Consciousness
(vajjana), 75
Adna, 111
Attachment (updna), 2, 15
Awareness of Fearfulness
(bhayatupahna a), 7
B
Becoming (kammabhava), 15
Biases (sava), 39
Bliss without feeling (avedayita
sukha), 26
Body-base (kya pasda), 61
Bialmajla Sutta, 24, 92
Buddhist Monk (bhikkhu), 100
Buddhist Nun (bhikkhu), 100
Bliya Sutta, 44, 46
Blula, 40
C
Climate (utu), 28
Constructing (yhan), 32
Craving (tah), 2, 11, 15
Craving for Formless Realms
(arpabhava), 78
Craving for Realms of Form
(rpabhava), 78
Craving for Sensual Existence
(kmabhava), 78
Cycle of Actions (kamma vaa),
2, 16
Cycle of Defilements (kilesa
vaa), 2, 15, 16
Cycle of Existence (sasra), 20,
89, 94
Cycle of Results (vipka vaa),
2, 17
D
Death-impulsion (marasa
javana), 12
Decease-consciousness
(cuticitta), 3
Defilements (kilesa), 36
Deliverance (vimutti), 2
Delusion (moh), 15
Dependent Origination
(Paiccasamuppda), 15, 76, 87
Derived Materiality (upda
rpa), 61
Dhammacakkappavattana
Sutta, 19, 96
Dhammapada, 76, 97
Dissolution (bhaga), 30, 43, 65
114 Index
E
Ear-base (sota pasda), 61
Earth (pathav), 44, 69, 105
Ecstatic Meditation (sampatti),
63
Eight Rules of Respect
(garudhamma), 100
Exhortation (uyyojana), 111
Extinction of the Aggregates
(anupdisesa nibbna), 22, 32, 36,
42, 64, 84, 95, 111
Eye-base (cakkhu pasda), 61
F
Faculty (yatana), 60
Fire (tejo), 44, 69, 105
Fruition-knowledge (phala a),
2, 60
Functional Consciousness
(kiriya citta), 12
Functional Will (kiriyacchanda),
11
G
Generosity (dna), ix, 86
Genesis (uppdi), 30, 43, 65
Greed (lobha), 15
H
Happiness (sukha), 24
Heart-base (hadaya vatthu), 62
Hungry Ghost (peta), 18, 35, 86
I
Ignorance (avijj), 2, 15
Impermanent (anicca), 7
Impressions (vsan), 35
Infinity of Consciousness
(vinacyatana), 25, 62, 63,
83
Infinity of Space
(ksanacyatana), 25, 62, 63,
83
Initial Application (vitakka), 24
Itivuttaka, 40, 41
J
Joy (pti), 7, 24
Just see as you see it (dihe
dihamatta), 46
K
KammaFormations (sakhr),
3, 32, 36
Kevaa Sutta, 87, 88
Knowledge by Comprehension
(sammasana a), 7, 30
Knowledge by Discerning
Conditionality
(paccayapariggaha a), 7
Knowledge of Adaptation
(anuloma a), 56
Knowledge of Arising and
Passing Away (udayabbaya
a), 7, 30
Knowledge of Disgust (nibbid
a), 55
Knowledge of Dissolution
(bhaga a), 7
Knowledge of Equanimity
About Formations
(sakharupekkh a), 7, 27,
29
Knowledge of impermanence
(aniccnupassan a), 48
Index 115
Knowledge of not-self
(anattnupassan a), 48
Knowledge of Reviewing
(paccavekkha a), 31, 60
Knowledge of suffering
(dukkhnupassan a), 48
Kma Sutta, 104
Kmagua Sutta, 50
L
Life-continuum Consciousness
(bhavaga), 27, 75
Light Device (loka kasia), 88
Loka Sutta, 20
Lust (rga), 39
M
Malsatialna Sutta, 5, 54,
70, 111
Maturity Knowledge (gotrabh
a), 31
Magala Sutta, 17
Meditation (bhvan), ix
Mental Concomitants (cetasik),
62
Mental Formations (sakhr),
10, 12, 27, 28, 29, 32
Mind (citta), 28, 62, 75
Mind and Matter (nmarpa), 27
Momentary Cessation (tadaga
nibbna), 22
Morality (sla), ix, 2, 5, 16, 33, 86
Morality with Right Livelihood
as the Eighth (jvahamaka
sla), 54
N
Neither Perception Nor Non-
perception
(nevsa-nsayatana), 25,
62, 63, 83
Nibbna Witlout Remaindei
(anupdisesa nibbna), 40
No Foothold (appatiha), 76
Non-returner (angmi), 8
Nose-base (ghna pasda), 61
Not-self (anatta), 7
Nothingness (akicannyatana),
25, 62, 63, 83
Novice (smaera), 98
Nutriment (hra), 13, 28, 32
O
Once-returner (sakadgmi), 8
One-pointedness (ekaggat), 25
P
Pagoda (cetiya), 49
Path-knowledge (magga a),
2, 34, 60, 87
Pacattaya Sutta, 53
Paisamblidmagga, 35, 55
Peace (santi), 4, 15, 42
Perfections (pram), 48
Power of Instruction (anussan
pihriya), 91
Practice (paipatti), viii
Pride (mna), 15
Psychic Powers (iddhividh
abhi), 89
Punabbasumt, 59
Purification by Overcoming
Doubt (kakhavitaraa
visuddhi), 7
116 Index
Purification of Mind (citta
visuddhi), 6, 54
Purification of Morality (sla
visuddhi), 54
Purification of View (dihi
visuddhi), 6
Q
Questions of King Milinda
(Milinda Pah), ix, 31, 53
R
Ratana Sutta, 4, 13
Rebirth-linking Consciousness
(paisandhi citta), 3
Rohitassa Sutta, 66
S
Sammasa Sutta, 21
Sensual Becoming (kmabhava),
8
Sensual Realm(kmvacara), 8
Seven Factors of Enlightenment
(bojjaga), 111
Sign of Actions (kamma-nimitta),
12, 69
Sign of Destiny (gati-nimitta), 12,
69
Space Device (ksa kasia), 88
Spirit (yakkha), 58
Stasis (hiti), 30, 43, 65
Study (pariyatti),, viii
Supernormal Powers
(pihriya), 88
Sustained Application (vicra),
24
Suttanita, 4
Smaalala Sutta, 104
T
Thirty-two Parts of the Body
(kohsa), 106
Tongue-base (jivh pasda), 61
Trainee (sekkha), 62
Tranquility (passaddhi)., 7
True Bliss (santi sukha), 23
U
Udna, 26, 44, 60, 67
Udy, 23
Ugga, 8
Ultimate Realities (paramattha),
31
Unconditioned (asakhata), 31
Unsatisfactory (dukkha), vii, 7,
15, 21, 28
Unwholesome (akusala), 16
V
Verse of Exultation (udna), 44
Visuddhimagga, 29, 77, 88
Volition (cetan), 32
W
Water (po), 44, 70, 105
Will (chanda), 11
Wrong View(dihi), 15

On The Nature of Nibbana - Mahasi

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On the Nature of Nibbna

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