(Chapter Three)

The Four Conditions which are Difficult to Attain

All Buddhists and the listeners of dhamma are opportune to have the four conditions which are difficult to attain. There fore, you all are fortunate to be in the position to carry out good deeds. These four conditions are conducive for both mundane and supramudane benefits. People work hard to lead a whole some livelihood. On the other hand, they also give dana, observe sila and practise samatha and vipassana meditation as they are fortunate to have these four conditions.

The Buddha preached this dhamma related to the Erakapatta Naga (dragon), whereupon eighty four thousands worldlings were freed from the sufferings in apaya. ( * During the Kassapa Buddha's time one day a monk travelling in a boat on the Ganges river happened to break a blade of grass growing in the river because of the speed of the boat. This was a breach of the vinaya rule. Consequently when he was about to die, he felt that a blade of grass wrapping round his neck. Thereupon he remembered that he had failed to report the incident. However at that moment not a single monk was around him to report to. He passed away unhappily. He was reborn as the Erakapatta naga with a body as huge as a small boat.)

These four conditions which are hard to attain are

1. To be a human being

2. To be alive

3. To listen to four Satipatthana dhamma which can close the door to apaya and help to become an ariya.

4. To be in the presence of the Buddha's Sasana

To be complete with these four conditions is unexpectable. In the past existences you may have 1 or 2 or 3 of these conditions, however hardly all four. One may be born as a human being but he may not live long. Some die at the foetus stage, some die a few days or a month after they are born. Perhaps one lives long as a human being, however does not have a chance to listen to the noble dhamma if he is in a place devoid of dhamma. One is alive as a human being and fortunate to be in the presence of the Buddha's Sasana, however he has erroneous views such as it is not necessary to listen to the dhamma and perform good deeds as there is no next existence; it is to live happily in this very life.

Moreover one may be alive as a human being and fortunate to be in the presence of the Buddha's Sasana, however he is physically handicapped or mentally retarded that he could not hear or understand the noble dhamma. One may be born-deaf or dumb, who knows how many lives they have undergone in the cycle of birth. One may have the three conditions (being a human being, being alive and being in a condition to listen to the noble dhamma), however he is not in the presence of the Buddha's Sasana. Many a time in our cycle of life, we may have missed the Buddha's Sasana. Therefore these four condi tions are hard to attain.

In the present life when you are complete with these four conditions, if you strive ardently and practise vipassana meditation under the right guidance, you may become a sotapan and attain nibbana. A sotapan has to undergo a limited number of existences, that is he will attain nbbana in his seventh life. Even if he enjoyed worldly pleasure and forgot to practise dhamma during these existences, he will somehow or other, become remorseful in his last existence and become an arahant after practising vipassana meditation. There is no other life than the present one where one is opportune to practise dhamma and be a sotapan. For this reason, Venerable Mahasi Sayadaw has composed the following mottos to remind us to diligently practise vipassana meditation with firm faith.

Motto: Though it is very difficult to be a human being, now you are a human being

You are a human being in this present life because of good deeds, you have done in your past existences.

Motto: To be alive is very difficult

Now you are living, though it is difficult.

Some die in the mother's womb, some die a few days or months after they were born. You all are quite aware of the fact that many of your age, many older or younger than you die. To be alive you have to take suitable food, to wear proper clothes, to protect yourself from the weather. You have to build suitable house, so that you may live a comfortable and longer life. To fulfil all these necessities of life is difficult and troublesome. Nevertheless you will not live long, if you fail to fulfil them.

Motto: To listen to dhammd is very difficult

You are now listening to the dhamma, though it is difficult

To have favourable circumstances to listen to dhamma is not an easy matter, however you all are now listening to the noble dhamma.

Motto: It is difficult to be in the presence of the Buddha's Sasana

Yet you are now in the presence of the Buddha's Sasana

It takes a long long time for a Buddha to enlighten after fulfilling his perfection during 4 incalculable worlds and a hundred thousand worlds, 8 incalculable worlds and a hundred thousand worlds, and 16 incalculable worlds and a hundred thousand worlds without sparing his body and life, then only a Buddha is enlightened. Moreover there are many more worlds where Buddha is not enlightened (sunna world) than the worlds where there is enlightenment of Buddha ( A- sunna world). That is the reason why it is hard to be in the presence of the Buddha's Sasana. The listeners of dhamma are now in the presence of the Buddha's Sasana, due to your meritorious deeds of the past existences.

Motto: To be complete with 4 conditions is very difficult You now have the 4 conditions though to have them is difficult.

By the virtue of your parami or good deeds you have performed in the past life, you all have the four conditions which are difficult to have

Motto: When the four conditions are received Ariya magga should be achieved.

You give dana, observe sila, practise samatha and vipassana meditation as you have the four conditions which are difficult to have. Thence you can be an ariya, if you practise the right method. Among dana, sila, samatha and vipassana meditation, the last one should be your choice, since it is the best to take you to nibbana in this very life. Just giving dana and observing sila will result in rebirth in the worlds of human and deva. Whereas samatha meditation will take you to the realm of Brahma. Therefore vipassana meditation is the only reliable one for the attainment of nibbana. If you practise the vipassana meditation, your most aspired goal which you wished for everytime you give dana and whenever you observe sila, will be achieved. With successful vipassana meditation, you will gain magga and phala. Thereafter through successive progress of insight you'll finally attain nibbana.

The listeners of dhamma already discern the 4 foundations of mindfulness, namely, the contemplation of the body, the contemplation of feeling, the contemplation of consciousness and the contemplation of dhamma. Practising these 4 founda tions of mindfulness is the only way for the freedom from apaya and the attainment of nibbana. Accordingly you all are earnestly practising it and will certainly attain nibbana. Some may query whether dana, sila and samatha meditation should not be practised. Certainly they also must be practised, as they have reciprocal effects. Because of dana one can observe sila, because of sila one could develop concentration by samatha meditation, since samatha will not be successful if your sila is not perfect. Vipassana meditation, in turn depends upon mature concentration. Thus each one is supporting the other. When you offer alms-food, your mind is already filled with loving-kindness for the one to whom you offered. You offer alms-food so that the receiver may be well and happy.

Consequently with loving-kindness in mind, it is again easy to observe sila and not to infringe it. Since you know very well the owner will be very unhappy if his properties are stolen, you will never commit stealing. Similarly with other precepts such as killing, sexual misconduct, eto:. You, therefore, develop loving-kindness because of conscious mind, you are not going to make others unhappy and miserable. Thereupon your sila is perfect and as a reciprocal effect you develop concentration easily.

To say prayers, to tell beads are the samatha practice which foster the concentration. Thereupon it is no longer difficult for you to practise vipassana meditation. There is no vipassana wisdom without concentration. Noting whatever and whenever the sense objects manifest will strengthen your concentration which in turn will develop vipassana wisdom. There upon magga, phala and nibbana will be easily attained. "Dana alone, sila alone and samatha alone cannot save one from apaya" said the Lord. Although one may enjoy sensual pleasure in the Deva world, due to his dana and sila or one may be in the Brabma world byvirtue of samatha meditation, if he has not practised vipassana meditation, freedom from apaya is uncertain. That is the reason why vipassana meditation is the only practice which is dependable for the end of sufferings.

Difficult to be a human being

While residing at Zetavan monastery, Savatthi, the Exalted one came to the waiting congregation of monks and devotees. As there was no time to preach sermon, the Lord put some earth dust on his thumb nail and knowingly asked the monks, "Oh! my good sons, what would you say comparing the earth dust on my nail with the earth dust on the earth?" "Your most Rev, the amount of the earth dust on your nail is incomparable to that of the dust on the earth" respectfully replied the monks. "Yes, it is so. The number of people who will not return to ap&ya is comparable to the dust. on my nail. Those who will return to their abode, apaya, is comparable to the dust on the earth. That shows how difficult it is to be a human being. You, therefore, should not forget," instructed the Enlightened one.

"Do not you forget" is the usual advice of the Lord when the time is short for a dhamma discourse. Many agree to this advice in general, however it does not mean not to forget to live a happy life as a human being, as a Deva, or as a Brahma. On the other hand the Buddha's advice is to remember to practise insight meditation. That means not to forget to be mindful. When you see, hear, sit, walk, eat, etc:, To be mindful means to practise vipassana meditation, the only mindful means to practise vipassana meditation, is the only way which can free the living beings from apaya and sufferings of aggregates and to attain nibbana. The reason why the Exalted One had perfected his parami during the 4 incalculable worlds and a hundred thousand worlds, 8 incalculable worlds and a hundred thousand worlds and 16 incalculable worlds and a hundred thousand worlds with no regard for his body life and wealth is not for the people to enjoy worldly pleasure. However, it is to save them from apaya and to send them to nibbana, Buddha, therefore frequently reminded "forget not", "Forget not".

Motto: The dust on the nail is compared to the number of none apaya returner.

The dust on the earth is compared to the number of apaya returners.

Whilst a human being, not to forget is the reason.

"Not to forget" means to remember to practise the four foundations of mindfulness.

Difficult to be alive

Death of day-old and month-old babies, deaths of people at your age, older or younger than you are the vivid illustration of how difficult it is to be alive. To be alive one has to struggle for food, clothings and shelters. In other words you have to work incessantly, day in and day out for a sound economy to keep yourself alive. If you do not put such effort, you may not live long. Not only to be alive, but it is also important to lead a healthy wholesome life. To live longer is to perform more meritorious deeds and to gain wisdom. That is why the Lord Buddha has expounded the five factors essential to be alive.

1. To take suitable food and to behave properly. Unsuitable food and improper behaviour (not adaptive to weather, etc:) may shorten your life.

2. To know the extent of taking food. If you over-eat, you will not live long. For example, you are fond of sweet things. Your indulgence in sweet things will cause you disease such as diabetes

3. Digestion. It is important to take food which are suitable for your digestive system, especially for the older people. Indigestion also is a danger to your life.

4. Proper moral conduct. It is a known fact how one with no moral conduct endangers his life by stealing, life-taking. sexual misconduct, lying and drinking. A person with a healthy physique seems to live longer, nevertheless if he has no moral conduct and commits crimes, he will not live long. As you have seen and heard, nowadays, there are many vivid examples of how people of misconduct met with grotesque death.

5. Good companions. To live with good sons and daughters, agreeable wife and husband is a happiness leading to a longer life.

The aggregate of the body is composed of four corporealites namely

1. Kamma Rupa (Karmic Corporeality)

2. Cittaza Rupa (Mind-produced Corporeality)

3. Uduya Rupa (Weather produced Corporeality)

4. Ahaya Rupa (Food-produced Corporeality)

When these four corporealities are well-balanced, one will live longer. Because of bad children or disagreeable wife and husband, one is unhappy, thereupon the mind-produced corporealiy is no longer in a good condition. Then the Karmic corporeality and the food-produced corporeality are weakened.

If one of the 4 legs of a table is broken, the table is no longer useful. Similarly, if one of the corporealities is weakened, then the equilibrium among the corporealities is disturbed. Thus life is in danger. One will live longer when the 4 corporealities support each other. "These are the prime factors for longevity" remarked Buddha.

Motto: Suitable food, knowing the extent, good digestion

Good friends and moral conduct perfection

Are the five for a longer life

Difficult to listen to the noble dhamma

Though one is endowed with the three opportunities (being a human being, being alive, and in the presence of the Buddha's sasana) one may not be able to listen to the noble dhamma due to physical or mental (unfavourable condition). Furthermore one may be a human being, alive and in good conditions to listen to the dhamma, however the Buddha's sasana does not flourish. About 40 years ago, people were quite satisfied with dana and sila and were not in the habit of listening to the dhamma. The monks also preached only the benefits of dana and sila, however not on vipassana meditation. At that time, it was a great prestige to be the donors of pagodas and monasteries. People respected and had faith in them.

Moreover the monks themselves were contented just to follow the vinaya rules. Nowadays you all are opportune to listen to the noble dhamma because you are favoured with the 4 conditions which are hard to attain. Lord Buddha preached 21 times at 21 places in the Guru Province alone. Because of the favourable weather, sumptuous food, and sound economy people there were healthy and strong to listen to the dhamma. Present day Myanmar is also in such a favourable condition, that the devoees can practise vipassana meditation with mature concentration and well developed wisdom. Moreover they have no difficulties to listen to the dhamma.

In the presence of the Buddha's Sasana one has a great chance to listen to the dhamma and practise vipasana meditation. However in the absence of sasana, it is difficult to listen to the noble dhamma and not only that there is not even the men tioning of the name of vipassana meditation. "Suppose the Buddha the moon, the Buddha the sun has not enlightened, there will be no sasana. Thereupon no mention of dhamma on vipassana meditation. According to your parami, you are fortunate to be in the presence of the Buddha's sasana. Without the enlightenment of the Buddha, there is no sasana, therefore, it is difficult to be in the presence of the Buddha's Sasana" said the Lord.

Difficult to Be in the Presence of the Buddha's Sasana

It takes 4 incalculable worlds and a hundred thousand worlds, 8 incalculable worlds and a hundred thousand worlds and 16 incalculable worlds and a hundred thousand worlds for the enlightenment of Buddha. There are more worlds where the Buddha does not arisen than the number of worlds where there is enlightenment of Buddha. Therefore, it is difficult to have all the 4 opportune conditions. Now you have the 4 conditions which are difficult to have. That is the reason why you should determine to practise vipassana meditation. Beginning from this present life, if you practise, you will certainly be a sotapanna, free from apaya and subsequently will attain nibbana.

The Athakatha masters remarked that to be in the presence of the Buddha's sasana is "Buddhuppadha navana Khana". Buddha is Buddha + uppadha means enlightened + navama means 9 + Khana means opportune time. In other words it is the 9th time, a good chance where the Buddha has enlightened and the sasana flourishes. It is the time where the Buddha has arisen, thereupon one can become a sotpanna, sakadagan, anagan and arahant after passing the 8 bad times. You should be much delighted to meet this 9th time and practise vipassana meditation.

You might be in hell, in the animal world or in the peta world for numerous existences where you could not practise to attain magga, phala and nibbana. It, therefore, can be regarded as a bad time where there exists no three gems. To be born in a place devoid of dana, sila and vipassana meditation, or to be a Brahma in the Rupa-brahma Realm, where there is no nama, is also a bad time. Without the conscious mind it is a fact that one could not practise vipassana meditation and no gain of dhamma. Furthermore in many lives, you might have erroneous views, such as there is no next existence. This also is termed as a bad time.

In the absence of the Buddha's Sasana, you could not listen to the noble dhamma and practise vipassana meditation; you could not even differentiate wholesome and unwholesome deeds; could not practise the four righteous practices. Therefore it is a bad time too. Undoubtedly you might have lived many exist ences in the absence of the Buddha's Sasana. Eventhough, you are in the presence of the Buddha's Sasana, to be satisfied with dana, sila and samatha meditation, but not vipassana meditation. may be considered as a bad time. The reason is that dana, sila and samatha meditation could not free one from the sufferings in apaya. Now you are in the 9th time, a good chance and if you practise ardently, you will attain nibbana, free from all sufferings.

Motto: Have passed the eight bad times

With the enlightenment of Buddha, you are in the ninth good time

Whilst it is opportune to be a sotapanna

Noble yogi must strive to be an ariya

Four Foundations of Mindfulness

If you practise the right method it is inevitable that you will attain nibbana. What are the right methods? It is, of course, the four foundations of mindfulness

1. Kayanupassana Satipatthana

To contemplate the body. To contemplate the movements of the body precisely, in the four postures; such as walking, standing, sitting and lying down. If your noting is objective and fixed on the present happening (i.e. any movements of the body) the dhamma or the nature of the movement will be vivid to you. According to one's parami one could perceive the dhamma lucidly as soon as his mind dwells upon the present manifestation. Whenever and whatever arises and if you note presently, then we can say your contemplation is precise. If your mind is diffused or wanders instead of noting, your noting is not precise and the nature of the movements of the body will not be clearly seen; when you are mindful and note precisely then the nature of the movements will be vivid to you.

2. Vedananupassana Satipatthan

To contemplate the feeling. When you note mindfully the feelings such as itching, numbness, pain, pulling, pushing, etc the concentration will be strengthened and the dhamma will be apparent to you.

3. Cittanupassana Satipatthan

To contemplate the consciousness. Reflect whether you are happy or sorry, you are glad or angry. You will discover that your mind is changing. It is sad now, however it is glad in the next moment; it is angry but not in the next minute. You keep on noting these swift changes of your conscious mind.

4. Dhammanupssana Satipatthan

To contemplate the dhamma. Upon seeing or hearing, just note them as mere seeing or hearing. Do not follow the sound or let the sight influence you.

These 4 foundations of mindfulness are found and practised by the Buddha himself. He expounded and explained explicitly in such a way that people may be able to practise them without difficulties. If one practise objectively and sincerely, he can gain magga and phala within 7 days. By virtue of his parami, he can also be a sotapan free from sufferings in apaya in the subsequent life. Moreover he is undoubtedly free from the danger of being born in hell, animal world, and peta world. He will go through the cycle of existence with no fear and doubt.

You may have a desire to find out whether you yourself or the other one is really a sotapan. The easiest way is to watch whether he will confide instead of hiding the misdeeds (physically, verbally, mentally) he has committed. A sotapan never hides his misdeeds, but confide in a suitable person. This is one characteristic of a sotapan. There are many other means of judging a sotapan. A sotapan has only 7 existences to undergo and even if he forgets the dhamma and enjoys dana, sila and samatha during these existences, somehow or other, in his last existence, he will be remorseful and practise vipassana meditation, then attains nibbana. During these seven lives he enjoys only good births.

At one time, while residing at the Zetavan Monastery, Savatthi, the Exalted One put some dust on his thumb nail and compared it to the amount of sufferings a sotapan has to encounter and the dust on the earth compared to that of sufferings which have been already eliminated. The realization that, there is just seven existences to undergo will make him feel relieved and foster his concentration. Thus the Lord meant to say that sotapan is a noble ariya who can certainly attain nibbana.

After listening to this sermon on "The four conditions which are difficult to attain", may you all be able to practise in accordance with the Buddha's instruction. With diligent contemplation. may you all immediately realize your most aspired Nibbana, the end of all sufferings, by practising with ease.

Sadhu .......... Sadhu .......... Sadhu

(Chapter 4)

The Unobstructable Four Conditions

(24.8.89)

Everyone is afraid of dangers and harms and take preventive measures with all their might and with whatever wealth they possess. Even so if these measures could not prevent the dangers, they may seek others' help. They are very much disturbed and unhappy when danger unavoidably falls upon them. As there are dangers which could be prevented, so also there are dangers which cannot be prevented.

(1) Decay (2) Sickness (3) Death (4) Subsequent ill-result of misdeeds are the four dangers which no one could obstruct. Not even the most developed and advanced science, nor alchemist, nor mantras, nor super-normal power could prevent them. Buddha himself could not help. The Blessed One has remarked that no one could escape from these four dangers.

Decay

Motto: Decay, sickness, death and the ill-effect of misdeeds are the unobstructable four.

Those approaching poisonous snakes, equip themselves with sticks, knives, etc:. In the same way, we who are getting nearer and nearer to the dangers of old age, sickness and death, must protect ourselves by firm and strong dhamma.

There are two ways of growing old, physically and mentally. You become slow in movements, you need help in sitting down and getting up and in other activities. These are the signs of growing old physically. Your memory begins to fail, you do not remember the names of dear and near ones, relatives, friends, etc:. You forget the purpose of getting into the room and hence to go out and recall. These are the characteristics of mental decay. Just reflect the fact that if you live the full life-span, you are certain to grow old physically and mentally. In old age with failing memory, to practise dhamma is not an easy matter. Thus reflecting, pride in youthfulness will be toned down and prepare you to practise dhamma.

Motto: Reflect upon the danger of old age before you grow old.

As soon as a baby is born aging sets in. It is just like a budding mushroom grows out of the ground with earth dust on it. The aging process is not so apparent because of youthful physique. However aging process carries on since birth.

Motto: It is convenient to practise dhamma before you grow old.

If you practise dhamma in your youth according to the instructor's guide, it can be easily attained, as you are physically and mentally pliable and workable. Your memory too is quite strong. Those between the age of 20-40 years, under the right instructor and right method, may gain dhamma within a month. However, those near 60 years of age may take two months as their health is not so good. Those between 70-80 years of age, with no foundation of dhamma will find difficulties in practising dhamma.

Motto: It is not convenient to practise dhamma at old age.

Sons and daughters, after attaining dhamma themselves, would like their old parents to practise dhamma and send them to a meditation center. The old parents, with their failing memory and also because of inability to sit long, or to walk straight and disturbed by frequent nature calls, could not concentrate. After 10 or 15 days of meditation, the instructor is not satisfied with the old folks, thinking that they were not contemplating attentively. Thus both the instructor and old folks are unhappy. Though the old folks want to go home, they are reluctant to do so because they know that their children will not be satisfied with their practice.

Motto: It is a mistake not to attain dhamma although you are growing old.

When at home they wish to participate in the family discussion, however the children do not give them a chance. They wish their parents to spend time by meditation, but not to worry about the domestic affairs. Feeling hurt that they are left out, they become very unhappy and angry. Why? because they have not attained dhamma. The sons and daughters nursing their senile parents, become unhappy and not so attentive. At the same time they are afraid that they are committing some misdeeds. Sayadaw has to comfort them by telling that it was not so. Why this unpleasantness in the family? If the parent have attained dhamma, both parties will be happy. Practise dhamma before you grow old, so that you can have the following opportunities in old age.

When the parent contemplate and gain dhamma, the children are very much happy and satisfied that they pay respect and offer the old parents in kind and cash. Then both parties gain merits. Reflect frequently upon the characteristics of old age. People used to take pride in their youthfulness and commit mistakes and misdeeds. By pondering upon the fact that one day you will be old, lessen your pride in youthfulness and become interested in dhamma and, practice before you are too old. Reflect upon it frequently so that you see yourself growing old in your mind eye vividly.

Sickness

Motto: Though you are not yet sick, anticipate the danger of sickness.

Think of the conditions you will experience, when you are sick and bed-ridden, although you are healthy now.

Motto: It is most favourable to practise dhamma, before you are inflicted with disease.

In your youth while you are physically and mentally fit, when you practise meditation you do not suffer much pain. Therefore you can develop concentration in a short time and gain special and noble dhamma.

In order to gain dhamma we need five factors.

(1) Faith (2) Health (3) Honesty (4) Diligence and (5) The knowledge of arising and passing away. Health takes 2nd place. Practice meditation when you are young and healthy and reflect upon old age i.e. think of yourself as an old sick man, lying in bed, in a state which is unconducive for meditation. You are surely to commit more demerits and less merits, since you have not attained dhamma. Reflecting thus your pride in healthiness will be alleviated.

Motto: To practise dhamma when you are sick is not favourable.

Sick and lying in bed, uncertain of life and death, then only you are remorseful and begin to practise dhamma. How could you concentrate if so stricken by sickness. As no wisdom arise you are disheartened. Everyone is not always fit and healthy, they may suffer some kind of unserious sickness. By giving lame excuses i.e. overstating the ordinary pains and aches if you fail to practise dhamma, then it will be a great loss to you. "It is better to practise dhamma so that you will suffer only physical pain but not mental pain" said Buddha.

A ninety year old millionaire, Nakulapita, stricken by disease and in the last stage of life-span, went to Buddha and requested "Oh, The Blessed One, I am too old and sick, I may not be able to come and see you again. Please favour me with a sermon". In order to let him realize the true nature of life., Buddha told him that there was no one who was unstricken by sickness. The learned one (Athakatha master) expands Buddha's sermon by explaining that what so ever excretes from the body is regarded as disease e.g. tears, sweat, saliva, etc:. Over excretion, like sweating cause one to be weak, whereas if constipated, one may suffer a sort of uneasiness. In fact everyone suffers one kind of sickness or other though not so serious. When Buddha said, "Practise to be not stricken mentally but only physically "the millionaire was glad and comforted as it suited him perfectly.

He went to see Ashin Sariputtara who asked him whether Buddha had delivered a sermon since he appeared to be very peaceful and calm. Whereupon the millionaire replied, "Why not to a man like me," as he had been honored as the most intimate one of the Blessed One. Ashin Sariputtra also held the Supreme Honor in Wisdom. When the Elder asked about the sermon, the millionaire said that it was to practise not to be mentally sick but only physically. The Elder again asked him "Did you request the Lord to explain the meaning of to suffer physically but not menially. And also to suffer both mentally and physically?" Since the millionaire had not done so, requested the Elder to explain to him, for he was too old and sick to visit the Elder again.

One suffers both physically and mentally because he has not attained the knowledge to differentiate rupa and nama. When he is physically painful he is also unhappy i.e. mental pain. The Elder explained the twenty false views of self-(five aggregates and four views of self). To illustrate one false view of self you regard your body as 'I'. when physically painful, you regard it "That it is 'I' who is painful". On seeing something 'That it is 'I' who perceives." That it is 'I' who condition". "That it is 'I' who knows.

Motto: If you perceive rupa and nama as 'I', you will suffer both physically and mentally.

You may suffer both physically and mentally when you cannot note rupa and nama as two separate dhammas. The listeners of this sermon, am sure, can note vedana and differentiate rupa and nama. Thus concentration is sustained, wisdom arises and overcome vedana. Sometimes it seems that suffering is detached from yogi, thence he is no more noting vedana. Noting of the dissolution is predominating though there is bodily pain which he is no longer aware of therefore there is no mental pain.

By noting rupa and nama as soon as they arise, there will be only physical pain but no mental pain. Therefore it is wise to practise dhamma when you are healthy.

Motto: By noting the arising rupa and nama separately, there will be only physical pain but no mental pain.

In reality to physically suffer and not mentally is experienced by the arahants only. Even Sotapannas suffer both physically and mentally. If you can note rupa and nama as they arise you may not suffer mentally, if not you may suffer both. Those approaching the poisonous snakes prepare themselves to prevent the danger, likewise we must practise contemplation right now in order to avoid dangers of old age, sickness, death and the ill-effect of misdeeds.

You should try to overcome vedana. After four or five days of practice, aches and pains will be quite intensive. Then you must be patient and keep on noting. Patience begets Nibbana. Once a monk while meditating the whole night, caught cold and became very sick. It was so much so painful that he could not even take care of his robes while rolling side to side. An experienced elder monk Rev: Pintapatika reminded him to be patient when stricken by vedana. The sick monk said "Sadhu" and began to note the vedana and passed away after becoming an Anagan. This is one of the many cases in which vedana is overcome and dhamma achieved through patience. No one, in fact, can escape terminal disease. We should take a lesson.

It is important to have good friends to remind you to be patient and note vedana. When vedana arises, try to find out whether it is a terminal disease, or just in the skin, flesh, bone or marrow. It is natural to suffer, when pain arises and yogi's duty is to note it. Yogi becomes tense both physically and mentally when vedana increased. He must relax and fix his noting mind right on the pain. Pain increases with each noting and it may also decrease with each noting. It is easy to note when mind is fixed directly on the pain. Both vedana and noting mind are nama and both are very swift. However in the end vedana is overcome by the noting mind.

By successive noting yogi will notice that vedana moves from one place to another and it also disappears after reaching the height. As a matter of fact, yogi now recognizes the true nature of vedana. As vedana increases, yogi also notes ardently. Whereupon disappearing becomes prominent than the noting of pain. This, in fact is, how noting overcome vedana, Yogi is also aware of the passing away of suffering, the knowing of the pain and the noting of that knowing mind. Yogi is then very much interested in the passing away of these three factors and realizes all the three are impermanent i.e. Anicca. To note the dissolution continuously is not a pleasant one i.e. Dukkha. It carries on of its own accord that is Anatta (Selfless). The three characteristics of Vedana are now distinct to him and he gains dhamma.

Motto: Reflect upon the danger of sickness in anticipation of suffering it.

It is most appropriate to practise dhamma before you are sick.

It is most inconvenient to practise dhamma when you are sick.

It is a great mistake not to gain dhamma when you are already sick.

You have not attained dhamma, however vedana is gaining over you. You are miserable and unhappy thinking "Am I going to die? Will doctors be efficient to cure me?" If you die in this state, you surely will go down to the lower abode.

Death

Motto: Reflect upon the danger of death in anticipation of dying.

We are not certain whether we will be still alive or dead. We cannot foresee how long we will live, what disease will inflict us, when death will come, where we will die. However most certain is that we will die one day. The internal dangers are the 96 different kinds of diseases, whereas weapon, poisons, accidents, etc.: are the external danger. We cannot bribe and make appointment with death and its emissaries. We cannot be friend with him. Besides we have not recruited armies to attack death. Though we are still alive, today. We are not sure for tomorrow. Therefore, it is advised that you ponder upon the fact that death is not far off.

Motto: No appointment has been made, nor bribe can win best.

Not enough force to face death.

Who knows that we will be still alive tomorrow,

so postpone no more,

Practise now and evermore.

The reflection upon the danger of death will subdue the pride in being alive. It also inspires to practise dhamma before death falls upon you.

Motto: Better ponder upon the danger of death before it visits you.

Now is the most opportune time for you to practise dhamma for the reasons that you are still alive, a human being, you have a chance to hear the noble dhamma, you are born in the time of Buddha's Sasana. Take this golden opportunity and practise insight meditation. Whereupon you will realize Nibbana which is free from sickness.

Motto: It is the most favourable chance to practise dhamma before you die.

Those who have not reflected upon the danger of death, enjoy sensual pleasures and forget to carry out meritorious deeds. Not only that they also fail to meditate. These people with little moral deeds and no vipassana practice will be very much frightened when the unpleasant thoughts and fearful symbols appear in their mind on their death bed. They die with fear and delusion which is not a desirable one.

Motto: When delusion occurs near death, it is indeed the most unfavourable mattcr.

If they die in delusion, it is a certainty that they will be reborn in (apaya) lower worlds, the realms of sufferings.. Furthermore they will also encounter with sufferings and misdeeds along the coming existences.

Motto: It is a great mistake to die without attaining dhamma.

Ponder upon the dangers of decay, sickness, death until they are apparent vividly in your mind and practise meditation. Then only you will attain Nibbana which is free from these dangers. Old age starts as soon as a baby is born. Because of youthfulness, it is not so obvious. A baby is growing (getting old) day by day, and month by month. This process of aging is normally regarded as growth and development.

Old age sends one to sickness; sickness, in turn, sends one to death. A cowherd goads his cattle to the grazing ground, similarly decay and sickness are, all the time driving us to death. By contemplation only we can escape from these three dangers.

Motto: Becoming is always accompanied by decay.

It is nearer to sickness as decay sends us to it.

It is nearer to death as sickness drives us towards it.

No bribery can win the dangers of decay, sick ness and death.

Contemplation surely will save us from these dangers.

A man is surrounded by enemies, however there is a way to escape to a safe place. If he does not try to escape there is no one else who is more stupid. Similarly, there is a place, Nibbana which is free from all these dangers and the way magga, to that safe place. He, who does not take that magga does not develop dhamma is the most stupid one. It is better to develop magga dhamma by insight meditation as soon as possible.

Motto: Facing dangers of decay, sickness and death Parents, if alive feel helpless

Sons and daughters are unable to cure

Develop magga dhamma to overcome these dangers for sure.

Ill-effect of Misdeeds

The dangers of decay, sickness and death are so far discussed to a certain extent. Let us consider the ill-effects of misdeeds. In this world all beings and creatures do not wish to encounter with these three dangers. However none could avoid them. So also nobody desires to have ill-effects of misdeeds, but who could prevent them. They surely have to face these dangers; even arahants could not escape from the ill-effects of misdeeds.

There are numerous instances of such effect. Samavadi and her five hundred ladies-in-waiting of King Brahmadat. Baranasi, on one afternoon went to the River to play in the water. When it got late, in order to warm themselves, they set fire to a bush on the river bank. When the fire died down, to their astonishment, they found a Silent-Buddha in the pile of ashes. It so happened that Silent Buddha was the one who used to come to the palace for alms. Samavadi and the ladies were so frightened to be punished by the King, they gathered some more wood and set fire again. hoping that the Silent-Buddha would die in the fire. The Noble one did not succumb to death as he was enjoying the ecstatic jhana state. For that evil deeds they suffered for more than hundred thousand years in hell. In the after-hell existences they were put to death by house-fires for more than 500 existences. In the Gotama Buddha's time, by listening to the dhamma through Khuccuttara, they all became Sotapanna.

However the ill results waited for their turn. One day an uncle of Magandi, the jealous rival, painted the house where Samavadi and her ladies-in-waiting lived, with grease on the pretence of making the building stronger. Afterwards he locked the building and set fire. All of them were burnt to death.

Another case is about Ashin Moggallan. In his one early existence would-be Moggallan pretended to take his old and blind parents to their relatives. In the forest, shouting "Bad men are coming" he himself beat them to death. He was reborn in niriya and suffered there for more than one hundred thousand years. After suffering in hell, in his next existences, he was beaten to death by bad men for more than 500 existences. In his very last birth as a result of killing his parents he was beaten to death by bad men. Though escape twice by getting out of the key hole and through the roof, in the third time he let himself be beaten by the roughers because he realized that he could never escape the ill-effect of killing his blind parents. He was beaten till his bones were broken into pieces. As the possessor of super normal power, by developing the ecstatic Jhana state, he saved his life and went to Buddha. He passed away into Nibbana after paying respect to Buddha. It is quite obvious that no one can escape the ill-effects of misdeeds.

The good Buddhist are very careful not to commit serious misdeeds.

After listening to this sermon may you all be able to practise accordingly and in short time attain Nibbana which is free from old age, sickness, death and ill-effects of misdeeds by effortless practice.

Sadhu .......... Sadhu .......... Sadhu