(10.8.95)
In vipassana meditation exertion is an essential factor. How much do you need to exert'? For a sincere meditator, it is to exert until he reaches his ultimate goal that is to be free from apaya. In other words to become a sotapan. In the Padhana Sutta, Lord Buddha had preached the way and method of exertion to attain sotapanna, namely the four supreme exertions. You need to strive hard in order to be a sotapan in this very life. in a way it is to practise these four supreme exertions while engaged in vipassana medita tion. The four supreme exertions are...
1. To exert to prevent those demerits or unwholesome deeds which have not yet happened.
2. To exert to dispel those demerits or unwholesome deeds in, which had already happened.
3. To exert to develop those merits or wholesome deeds which have not yet developed
4. To exert to propagate those merits or wholesome deeds which already developed
Since the listeners of this sermon are well versed in these four supreme exertions, it is required for them to put them into practice.
To Prevent the Demerits
Motto: Exert to prevent the demerits which have not yet happened, so that they will not be apparent.
You have not committed any wrong deeds, however you see and know that the other person committed stealing, killing and other misdeeds.
If there is an epidemic of contagious disease such as cholera, dysentery and small-pox, people take precaution to prevent them. Similarly when you see and know the other person commit misdeeds, you must exert and prevent yourself from doing so. If you practise vipassana meditation, demerits will not happen.
To Discard the Demerits
Motto: Exert to discard immediately the already committed demerits.
Three types of unwholesome deeds.
If a person fails to observe the precepts in one way or the other, he is bound to commit physical and verbal unwholesome deeds.There also occurs repeated desire in your mind when your wishes are not fulfilled, in a way that is developing lobha. You will also be full of worries and anxieties, when something wenL wrong, that is anger. You might want to use force or to accuse and blame someone. However these desires are not overtly manifested as physical action and verbal expression. The practising yogi may have such experience, nevertheless they can dispel them by noting as soon as they arise. There is another type of unwholcsome disposition which has developed and accumulated by the continuous indulgence of them all along the past existences. (anusaya akusala).
So there are three types of unwholesome deeds, one is the physical and verbal unwholesome deeds, second is the repeated desire in the mind and third is the latent unwhole some disposition. The sotapanna magga and phala could be attained if these types of already developed unwholesome deeds are eliminated. It is, therefore, of vital importance to dispel them to become a sotapan.
The poisonous tree
The Athakatha masters cited an analogy of these three types of already developed unwholesome deeds, and a poisonous tree. In the Buddha's time, there were poisonous trees in the forest. People were afflicted with disease, if they happened to breathe the poisonous air. For that reason, it was important to destroy the tree. It is not only to cut down the tree tops, branches and the trunk, but also to dig out the roots altogether. If not the poisonous tree will grow again when there is enough water and air and is dangerous to the people. The physical and verbal demerits are likened to the tree tops and branches, whereas the trunk is to the unwholesome desire. You can see the tree tops and the branches from a distance distinctly. In the same way, the physical and verbal misdeeds such as killing, stealing, telling lies and sexual misconducts committed by a certain person can be noticed by the other people easily. The person himself knew it too.
A tree trunk could not be judged from a distance, when you come near it, then only you could see how big is the tree-trunk. Similarly the unwholesome desires in one's mind could not be seen or known to others. The person himself knows it very well when he contemplates.The latent un wholesome disposition is like the roots of a poisonous tree. The root could not be seen even if you were standing on them, for they are covered with earth and buried in the ground. If could be seen only when the earth is removed or they were dug out of the ground. In the same way, the unwholesome latent disposition could not be seen easily. If the roots are not totally destroyed, the tree can grow again at any time when there is sufficient water and air. So also if the unwholesome latent-disposition is not entirely eliminated by vipassana meditation, it could arise time and again, and cause many troubles.The Satipatthana or vipassana meditation is , therefore, the root-destroying dhamma.
Just cutting the tree tops, branches and the trunk is not enough to kill the poisonous-tree. Likewise observation of sila which discards physical and verbal unwholesome deeds, the practice of samatha meditation which dispels the unwholesome desire are not reliable to save one from apaya. Magga and phala will be attained only when the latent defilements are eliminated by the vipassana meditation, if the vipassana meditation is not practised, one could be reborn in apaya.
Motto: To exert to develop merits which are not yet developed.
There might be a few Buddhists who have not yet built monasteries, bridges, or offered robes, alms-food medicine, etc;. If one is unable to build monasteries, bridges, etc:, all by himself, he can share with others. This is how to develop the merits which you have not yet developed. There are quite a number who have not yet practised the vipassana meditation. They should strive to practise it. People should exert to foster the already developed merits. How? Many have offered waso and kathina robes in the past, even then they offer them this year. They are also thinking of offering waso and kathina robes in the coming years. Many have offered alms-food before, nevertheless they offer alms-food again and again.Since childhood many offered flowers, water, light, alms-food throughout their life. That is propagating the already developed meritorious deeds.If you develop the four supreme exertions according to the Buddha's advice, nibbana will be undoubtedly gained.
To Propagate the Merits
Motto: To exert to propagate merits which are already performed.
To eliminate the already committed unwholesome deeds is the most essential factor in these four supreme exertions. These unwholesome deeds fall into three parts: (1) physical action and verbal expression (2) unmanifested desires and (3) the latent disposition. The unwholesome physical actions and verbal expression are to be expelled by observing sila, such as abstaining from life taking, stealing, sexual misconduct, telling lies, taking intoxicated drinks. A man of moral conduct will never commit these unwholesome deeds as sila prevents him from doing so.
Motto: Physical and verbal demerits are expelled by sila.
The physical actions and verbal expressions are likened to the tree-tops and branches. Therefore sila is regarded as the dhamma which cuts the tree tops and the branches. The unmanifested desires in the conscious mind due to the unfulfilled wishes are likened to the tree-trunk. This is to be expelled by samatha meditation.When the Buddha's attributes are reflected upon repeatedly, concentration developed. Whereupon the unmanifested desires are eliminated and there arises tranquility in the conscious mind. Thus the unwholesome deeds are discarded.
Motto: Unwholesome deeds developed in the conscious mind is to be expelled by samatha meditation.
Saying prayers, offering flower, water light. ctc:, are counted as samatha practice. By doing so the unwholesome desires are controlled and calmed down for the time being. Samatha meditation therefore, is the dhamma which cuts the tree-trunk.
Those unwholesome deeds accumulated during the innumerable past existences and have developed as latent disposition is to be dispelled by vipasana meditation.
Motto: Unwholesome latent disposition is to he expelled by wisdom.
These latent disposition will be eliminated only when they are noted by vipassana meditation. If they are left unnoted, they will not be discarded. Magga wisdom is the dhamma which can eliminate the latent disposition. Furthermore magga and phala can be attained by vipassana meditation only. Hence vipassana meditation practice, in a way, eradicates the unwholesome deeds. The poisonous tree can grow again if the roots are not totally destroyed, so also ihe unwholesome latent disposition can foster if vipassana meditation is not practised. Thus vipassana meditation is the dhamma which destroys the roots. In other words the practice of Satipathan meditation cuts the roots.
Undoubtedly the poisonous tree will grow again when there is adequate water and air although the tops and branches and the trunk are cut down. Similarly by observing sila and practising samatha meditation, but not vipassana meditation (the root cutting dhamma), one is not certain to be saved from apaya. When the tree roots are entirely destroyed, the branches and the tree trunk will die and they are only useful as fuel. It is, therefore, evident that the highest dhamma is the vipassana meditation, the root cutting dhamma and the most dependable one. Everyone wants to have the best of best. You all now have the best of everything by practising vipassana meditation. However it is important to be under the right guidance.
Out of the three tasks (cutting the tree tops and branches, cutting the trunk and destroying the roots) which is the most difficult task? Of course, to destroy the roots is the heaviest one. A tree has numerous roots. How many roots do we have? Ten roots which have developed from the past existences could not be easily destroyed, unless it is done in the correct way.
Root-cutting Dhamma
According to the Rev: Mahasi Sayadaw's guidance, there are three ways of practising vipassana meditation, namely (a) sitting practice, (b) walking practice and (c) general noting practice. To contemplate the sitting practice, choose a secluded place, take a posture suitable for a long sitting. Straighten your back, hold up your head, close your eyes and fix your mind on the abdomen. Inhalation will make the abdomen to rise, then note "rising", "rising". The abdomen falls, due to exhalation, then note "falling", "fall ing". Note 'rising" from the beginning to the end of its appearance ,without letting the mind to wander off. The form of the body such as legs, hands, head are not to be noted as they are only conventional reality (pannatta). Are the hands, legs, and head pannatta or paramattha? (They are pannatta.) In vipassana meditation, it is to note only the ultimate reality (paramattha) but not pannatta.
Motto: Ignore the conventional terms but observe the ultimate reality.
The abdomen becomes tense and full and rises up; this process is paramattha. Is the "rising" pannatta or paramattha'? It is paramattha. Again it moves and falls gradually. This process is the nature of paramattha. Is the "falling" pannatta or paramattha? It is paramaitha. If the noting is superficial all these processes will not be distinct to the meditator. Concentration will develop only when noting is objective and mindful. The question and answer method of preaching was practised by the Lord to ascertain that the dhamma is perfectly and correctly comprehended by the listeners.
Due to the element of motion the abdomen becomes tense and full, this is known as "rising", then it moves and falls down, it is "falling". Note the process of rising and falling presently and precisely. If the mind is not stable by noting two sections, "rising", "falling", then note three sections as "rising" ,"falling" and "touching". Ignore the form of the body as much as possible and try to note the "heat" or the "hardness" caused by the touching of the buttocks with the floor. "Hardness" is the element of existence and the heat sensation is the element of heat. If the noting of three sections can control the mind, keep on noting "rising", "falling", "touching". However if mind still wanders, note four sections, "rising", "falling", "sitting", "touching". Again do not note the form of the body. Nevertheless note the nature of stiffness of the body caused by the intention to sit, as "sitting" "sitting".
To perceive the ultimate reality and to ignore the conventional reality is the most essential factor in vipassana meditation. Try and note the present happening as precisely as possible and keep pace with the process of "rising" and "falling". In vipassana meditation to note paramattha and to be precise on the present happening are the two important factors. Some yogi with some knowledge of dhamma said that they would like to practise the "genuine" vipassana. However, when asked they could not explain what is the "genuine" vipassana. In vipassana meditation, the main theme is to note paramattha and to leave the pannatta alone. Moreover it is essential to note objectively whatever is happening presently; in other words to let your mind dwell on the present happening, the vital factor in vipassana meditation.
6. Walking Practice
There are four ways of noting in the walking practice
1. One noting of each step, such as" left foot forward", "right foot forward".
2. Two notings of each movement, such as "lifting", "drop ping"
3. Three notings, such as "lifting", "moving", "dropping".
4. Six notings, such as "raising", "lifting", "moving", "drop ping", "touching", "pressing".
The three notings is the most practised way of noting in the walking practice. When the foot is lifted, note attentively to perceive the lightness in the gradual upward movement. When the foot is moving forward, note objectively the phenomena of movement; when the foot is dropped, try to apprehend the slow dropping down movement. Whereupon, the nature of phenomena becomes conspicuous to the meditator and he comprehends the ultimate reality, and the forms such as legs, hands and heads are ignored.Remember, it is very important to note paramattha.
People usually noted the forms as "my legs", "my arms", "my head", "his legs", "his arm", "his head", etc: since the time immemorial. Due to this wrong view, there v are misnomer as 'men'. women'. "1". "you". "pretty" "ugly", dc: Thus attachments and desires developed and we have suffered for uncountable existences. Thereupon the conventional reality is the cause of sufferings, therefore, it is to be ignored as much as possible. The ultimate reality leads to happiness and if you could perceive it distinctly, it will be a foundation for the progress of dhamma.
When the concentration is strengthened by attentive noting, the meditator himself will be aware of the lightness in "lifting", while contemplating "lifting", "moving", "drop ping". Note the process of lifting objectively and ignore the form of the foot. That is the correct way of noting
In noting "dropping", heaviness in the dropping foot will become conspicuous, then note it and ignore the form of the foot. The lightness is the element of motion and heat, the heaviness is the element of existence and cohesion. Now the meditator comprehends the four elements that means progress in dhamma. As he is successful in contemplation, he is happy and the stages of insight improved successively. It is important to conceive the dhamma. He is now more interested in meditation and vipassana wisdom develops with each noting. Whereupon there is no more difficulty for the progress of dhamma.
"Dhamma is auspicious for it fosters wholesome deeds and expels the unwholesome ones. Furthermore it is profound and deep; it is also inconcievable. By dint of contemplation; there is improvement in dhamma which leads to freedom from apaya" said the Buddha. The dhamma will not be gained if the noting is superficial. For this reason the right method in vipassana meditation is of utmost importance.
Motto: The apparent lightness is due to the elements of heat and motion
The apparent heaviness is due to the elements of existence and cohesion
The most salient four elements (mahabhuta) are now vividly conceived by the meditator. Before practising meditation, though you have heard and read about them, you did not conceive them. Now you experience them in yourself. It is therefore, regarded as a gain in dhamma.
General Noting
This is essential for the meditators who are striving hard for the attainment of magga and phala. It is to note the "intention" before you act or move, when you want to stand up. If you observe your conscious mind attentively you will realize the intention to stand up. Then note "intend to stand", "intend to stand". Then you make effort to push up your body by your hands. Note "standing", "standing", when the body slowly moves upwards. "Standing" is a conventional term, the moving process is the ultimate reality or paraniattha. Keep pace with the upward moving process, thereupon you will distinctly perceive the lightness in that upward movement.
The intention to stand is the conscious mind or nama and the act of standing is unconscious matter or rupa. There exist only the pair of nama and rupa. The term "I" is a conventional one used for the convenience's sake of conversation. In fact there is no "I" or "self'. The erroneous view of "self" and the attachment to the five aggregates are then completely eradicated. Thereupon some of the roots are destroyed since the attainment of the stage of Namarupa pariccheda Nana. The intention to stand is the cause and the standing action is the effect, thus cause and effect are now conspicuous to the meditator, i.e. Paccaya pariggaha Nana. He could decide himself that he has already gained two stages of insight due to noting the "intention". Is it necessary to ask somebody else?
This procedure of noting the intention may not be clear at first for the beginners. However after some days of mindful practice, it will be quite easy for them. Similarly when noting " sitting", just be attentive and then you will be aware of the appearance of intention to sit. Then pote "intend to sit", "intend to sit"; your body will move downward slowly. Then note "sitting", "sitting ."Sitting" is a conventional term, the downward movement is the ultimate reality. Try to note this process precisely and you will vividly cognize the heaviness in your body.
The intention to sit is nama and sitting behaviour is rupa. Then you realize that there is just the pair of nama and rupa and the erroneous view of self and the attachment to the five aggregates are dispelled, i.e. Nama-rupa pariccheda Nana. The intention to sit is the cause and the sitting action is the effect, it is Paccaya pariggaha Nana. By noting the intention, you attain two stages of insight. When you clearly understand how to note the intention in "standing" and "sitting" procedure the rest will be easy. If the noting is superficial, you will not do so. We habitually stand and sit without noting for numerous existences. The Buddha's method of noting, therefore, is the best method. So control your mind.
"The meditator who has attained the Paccaya pariggha. Nana is very much satisfied when he could distinguish cause and effect and at the same time, he develops a firm standing in the Buddha' Sasana. He is now Sula-sotapan (Junior sotapan) who has no regards for any other wrong beliefs, such as there is no cause for good or bad effect, there is no subsequent existence, etc., Since he could not he influ enced by any of the erroneous beliefs, he is saved from apaya and will have good subsequent births", remarked the Athakattha masters.
By virtue of controlling the mind, yogi clearly con ceived the fact that good cause leads to good effects and bad cause leads to bad effects. Thereupon if the unwhole some desire arises, he can note spontaneously and dispel it. The non-cause belief and the incongruous creation belief (the roots of a poison-tree) could no longer endanger him. One root, therefore, is destroyed, but there are nine more left. By dint of the Buddha's method we can destroy the roots. If the top and branches are cut by sila, and the trunk by samatha meditation but the roots are left undestroyed, the poison-tree could grow again, creating dangers to the people. In the same manner, if we could not eliminate the roots, the unwholesome deeds, by vipassana meditation, evidently we will never be free from sufferings.
Once the Buddha was residing at Veluvan monastery, Rajagyo. One day on His alm-round, He saw a female pig at the city gate . There flashed light when He smiled. Ashin Ananda respectfully enquired the reason of His smile. Thereupon the Buddha related the story of the pig. In her past existence, she was a Brahma. The monks were shocked and frightened upon learning that, even a Brahma could be reborn as an animal. The Buddha took the opportunity and preached a sermon. "In the life time of the Buddha Kakusan, this pig was a hen near a forest monastery. While eating the thrown away tit-bits of food, she heard the dhamma recited by the monks.Although she did not understand the dhamma, she was pleased and happy.
"One day she died while listening to the dhamma and was reborn as Princess Upari. She turned into a nun of good moral conduct (sila), the top-cutting dhamma. One day she saw the maggots in the pit and contemplated the samatha meditation, the trunk-cutting dhamma. Thereupon she gained the first jhanic absorption and was reborn in the Brahma World when she died. Next she was reborn as a rich man's daughter. She indulged in unwholesome deeds and in her subsequent birth, she became a pig which you see now at the gate of Rajagyo City". Upon hearing the story of the pig, the monks were very much frightened and remoseful.
The reason why a noble Brahma was reborn as a pig is that Princess Upari as a nun observed only sila, the top- cutting dhamma and practised the samatha meditation, the trunk-cutting dhamma, but not the vipassana meditation, the root-cutting dhamma.
Motto: As the latent (Anusaya) kilesa is not eradicated completely
She was reborn as a pig subsequently
The Lord gave a sermon on the spot as He knew that the monks were remorseful and in a condition to gain dhamma. "Oh , my good sons, if only the branches of a tree are cut but not its roots, the tree can grow again if there is enough water and air. Similarly, the physical and verbal unwholesome deeds, likened to the top and branches of tree, are expelled by sila. Likewise the unmanifested repetitive unwholesome dispositions, likened to the tree-trunk is dispelled by the samatha practice. However, if the latent defilements, likened to the roots of the tree, are not eliminated by the vipassana practice, by magga wisdom, there will be repetitive various-sufferings, such as becoming, decay, sickness, death, sorrows, lamentation, etc,. in the coming existences."
After listening to the dhamma, the monks practised vipasana meditation and gained magga wisdom, which eliminated the latent kilesa completely, like cutting the roots of the tree. They became Sotapans and ariyas and were entirely safe from apaya.
Motto: Without cutting the roots, but just the branches, the tree can grow again.
If the latent kilesa are not eradicated, one will be in the world of miseries again.
When the latent kilesa are eliminated the emancipation from miseries is evident. To eliminate the latent kilesas, develop mindfulness faithfully.
After listening to the Four Supreme Exertions and the top-cutting dhamma, the trunk-cutting dhamma and the root-cutting dhamma as expounded in the Padhana Sutta, may you all be able to practise according to 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
Happiness and Pleasurable Feeling
(Sukha Somanassa Sutta)
(20-3-93)
Today's Dhamma discourse is on the "Sukha Somanassa Sutta". Sukha=happiness, somanassa=pleasurable feelings; sutta=explanation. In this sutta, Buddha explained how one can enjoy happiness and pleasurable feeling in this very life. If a monk (one striving for freedom from sufferings) is accustomed to the six factors, he can enjoy happiness and pleasurable feelings in this very life. If he continued to practise dhamma, he could eliminate asavo, that means he gains arahatta fruition (phala) where one's mind is directed towards nibbana which is free from all sufferings.
This discourse is very appropriate to the dhamma listeners. The six factors are -
(1) To delight in dhamma
(2) To delight in meditation
(3) To delight in discarding immoral dhammas
(4) To delight in solitude
(5) To delight in place free from sufferings
(6) To delight in freedom from dhamma expanding the cycle of existence
(1) Delight in dhamma
There are various ways of enjoying oneself, such as enjoyment in the company of wife, husband. sons and daughters, enjoyment in playing and listening to music and dancing. Some find enjoyment in taking care of animals. I met a lady who enjoyed in fanning a pet dog on hot days. As for kings and emperors they have a great delight in possessing pomp and wealth and also in possession of elephants and horses. All these happiness and pleasure lead to sufferings in rounds of samsara. Therefore, they are the causes of old age, suffering and death.
However delight in Dhamma results in happiness and pleasurable feeling in this very life and also the attainment of nibbana in the subsequent existence. Of all the delights, one in dhamma is the most noble one as its effect is the attainment of nibbana which is free from all sufferings in the rounds of samsara. It is more evident in vipassana meditation. Reading and recitation of dhamma scriptures and also teaching the three Tipitakas (baskets) are regarded as delight in dhamma. Lecturer monks feel that the day is incomplete if they have not to lecture. Student-monks also are unhappy when they cannot study. That is how monks delight in dhamma. Some even shed tears while reciting or chanting parittas and gathas (verses from the scriptures). This kind of tear is cold tear for dhamma due to the delight in dhamma.
A yogi who has reached Udayabbaya Nana Stage, practised in a secluded place and comprehended the nature of becoming and dissolution of nama and rupa. Whereupon vipassana piti and sukha developed and he was in a delightful state. The Buddha had remarked that leave alone a common worldling, not even a deva could enjoy such delight. Yogi with strong Udayabbaya Nana will remember their similar experiences. At the mature stage of Udayabbaya Nana after experiencing the pleasure of this happiness and joy, yogi exclaimed thus, "It is the great opportunity to be a human being in this very life. I'm quite certain, I'll attain nibbana with this consciousness'. As a matter of fact, he has enjoyed the incomparable delight in dhamma. This bliss and weak joy is regarded also as a preliminary nibbana by the Lord. Though it is the cause for the attainment of nibbana (result), it is connoted as the result. In other words, the Buddha meant to say that one who has enjoyed such bliss and weak joy one day, will attain nibbana inevitably.
(2) Delight in Meditation
There are two ways of meditation; samatha (tranquility) meditation and vipassana (insight) meditation. Samatha meditation dispels nivarana (hindrance) and it result in happiness and pleasurable feelings in this very life, whereas vipassana meditation sends one to nibbana which is free from all sufferings. People delight in meritorious deeds according to their accustomed inclination in their past existences. Those with inclination towards giving dana and charity and are not greedy (a-lobha) usually delight in giving dana in this life too. They enjoy building pagodas and monasteries and in ordinations of monks.
Those with inclination towards the development of loving-kindness (a-dosa) in their past existences delight in observing moral conduct (sila) and also in undertaking duties such as helping old and sick ones, monks and yogi. A-dosa is metta, which manifests in the desire for happiness in oneself and in others too, and also in observing sila and not breaking the precepts. Some delight in sila and some in dana but not in vipassana meditation. However, those who have inclination towards development of wisdom and expelling moha (delusion) i.e. vipassana meditation in their past existences, delight in practising vipassana meditation. They usually do not enjoy dana and sila. Dana and sila are supporting factors for the happiness of deva realm and human abode, whereas samatha meditation is for Brahma realm. Vipassana meditation is the only way leading to nibbana. Listeners can make a choice. Though one may be reborn in the highest Brahma realm, his next destiny might be in apaya, since he had not practised vipassana meditation.
"Shining, shining in Brahma World, grunting, grunting in the sty of pigs". That is the reason why samatha meditation is unreliable for the attainment of nibbana which is free from all sufferings. Happiness in deva world and human abode are free from sufferings for one existence, not for ever. Nibbana is the only one completely free from all sufferings. In fact practising yogi have explicit knowledge of the difference between samatha and vipassana meditation, thereupon they ardently contemplate vipassana meditation. At the beginning yogi may encounter with dukkha, however in the later stages, he will have happiness. At first because of pain, aches, numbness and so on, yogi may be depressed. therefore sayadaw has to deliver frequently, dhamma discourse on the benefits of vipassana meditation. "The enjoyment of worldly pleasure undoubtedly ends in unhappiness and sufferings, if not in this very life, it will manifest in subsequent existences. That means suffering in apaya," said the Buddha-would-be hermit.
The benefit of samatha meditation is jhana absorption whereas that of vipassana meditation is the attainment of nibbana. At the Nama-rupa pariccheda Nana Stage, yogi experiences dukkha to a certain extent. To control your body not to sway and to control your mind so that it may not wander, for an hour long sitting is dukkha, especially when concentrations is not strong enough. It will be the same at the Paccayaparigghaha Nana Stage. However, at the Sammasana Nana Stage, the worst one of all stages of insight, there is more pain, aches, numbness; giddiness, heaviness, swaying etc. Yogi has no clear idea of what he experienced although about ten days have gone by. He wants to go home as he has not gained dhamma, but only aches, pain, etc:. After giving many lame excuses, he went home and said that he had not gained any dhamma.
He did not understand that these manifestations of dukkha is dhamma, since he has no knowledge of dhamma. Another way, the vivid manifestations of these dukkha vedana are to be contemplated, therefore they must be taken as dhamma and objects of noting. Noting dukkha vedana is vedanan nupassana i.e. contemplation of vedana. The Buddha reminded to note vedana. Thinking that he has not gained dhamma, yogi is reluctant to go up to the meditation hall. Upon hearing the bell to practice he said, "Here goes the bell. I have to go and sit and suffer for an hour".
At the mature Udayabbaya Nana Stage, yogi experiences happiness instead of pain, aches, numbness giddiness and so on. At the Sammasana Nana Stage, the meditation instructor has to encourage yogi telling "You'll have less pain and more pleasure in the next stage of insight". This is not just words of comfort but a truth. If yogi notes respectfully, attentively and objectively, he will progress in a short time. Some yogi used to complain, "I practise vipassana meditation to gain sukha, however it is all pain, dukkha. I'm nearly dying". As one suffers more pain one has to strive more and note successively, not sporadically. Thence dhamma progresses swiftly. If noting is sporadic and shifting here and there i.e. noting rising and falling for a while and then change to "sitting", "sitting , there is no hope for progress in dhamma even though a month has passed. One must practise without sparing one self and life.
Motto: Disregard your body and life but must not spare yourself
Certainly you are not going to die. Practise with utmost physical and mental diligence. Thereupon, it is evident that nibbana will be attained. If you note and overcome whatever dukkha manifests, you will gain dhamma.
Motto: Must overcome whatever sufferings may manifest, when you are contemplating
Not long after sitting, yogi experiences pain, aches, numbness, giddiness, swaying, heaviness and so on. To him sensations of pain and aches appear to come from the bone, bone marrows and nerves. When concentration is deepened, sensation of pain is exaggerated. In fact it is not that strong. After days of practice, there is less pain and more progress in dhamma. Some yogi take only a day and a night to overcome this stage. At the Udayabbaya Nana Stage, in contrast to the Sammasana Nana Stage, pain is no more distinct. Yogi feels both physical and mental buoyancy and remarked. "Though I'm swaying, it is very light. As if my body is pumped with air and it is just like a floating leaf'. At Sammasana Nana Stage he felt heaviness in his body. Yogi sways in both Sammasana Nana Stage and Udayabbaya Nana Stage; however the sensation is different. He delights buoyant swaying at the Udayabbaya Nana Stage and thus hinders the progress in dhamma.
Meditation instructor has to remind him to note "swaying" "swaying" and not to develop an inclination towards it since it is an obstruction to the progress of dhamma. Yogi experiences both physical and mental buoyancy and subtleness. The instructor keeps a close watch on how the yogi reports, gentleness in his action and walking movements Thereupon he can assess the improvement in dhamma and also whether yogi is at the Sammasana or the Udayabbaya Nana Stage. If yogi's report is still on pain and aches for several days, he is certainly at the Sammasana Nana Stage. He has not progressed.
Yogi is also bodily and mentally pliable and when he reports, he is very mindful and subtle. Those who used to change 3 or 4 times in one sitting, now do not change their posture during the whole sitting. Furthermore those who could sit without changing for an hour, now can sit for 2,3, and 4 hours.
He is also physically and mentally proficient. The arising of object of noting and the noting seem to be effortless and go on of its own accord. There is no need to control his body or mind. Moreover he feels physical and mental calm and peace. His body is still and erect just like a doll and his conscious mind also continues to note spontaneously. He is happy both physically and mentally. Now yogi enjoys vipassana bliss incomparable to any other joy. At the beginning of meditation practice, it is painful or dukkha, however in the middle yogi finds happiness or sukha. Thus he delights in vipassana meditation. Since samatha meditation is for happiness in just one existence, it is not dependable. As vipassana meditation is the most reliable, we must delight in it.
(3) Delight in discarding immoral dhamma.
One with moral dhamma usually does not want to associate with persons who indulge in immoral deeds. Nor he wants to hear about unwholesome circumstances. Practisingin a meditation centre is, in a way eliminating delusion, greed and anger, the bases for immoral dhamma. When unwholesome consciousness such as raga and lobha arise, it is to be eliminated by contemplating asubha kammatthana, the meditation- subjects of impurities dosa or anger can be eradicated by metta- bhavana loving - kindness meditation. Vipassana meditation is the best way of dispelling moha-ignorance or delusion.
Motto: When raga arises dispel by contemplating the body as loathesome and impure (asubha)
Raga arises when you perceive the loathesome body (asubha) as a desirous one (subha). Attachment to oneself or others' will not arise if you contemplate the meditation-subjects of impurities.
Motto: When dosa arises expel it by loving-kindness meditation
Once you develop loving-kindness, dosa or anger will disappear. Loving-kindness, and anger are antithesis. As soon as you contemplate metta bhavana dosa vanishes.
Motto: When moha arises annihilate it by vipassana meditation
When moha arises one is deluded and could not even differentiate nama and rupa. Delusion is to be dispelled by panna bhavana which is vipassana meditation. Hence it means to contemplate insight meditation.
4. Delight in solitude
To enjoy happiness and pleasurable feelings in this very life and to attain nibbana in the subsequent existences, dwell in a solitary place. If you want to be liberated from asavo dhamma (defilements) practise in solitude. Is it delightful to
stay in a meditation centre undisturbed by sensual sight, sound, smell, music, dance and so on? So to stay in a meditation centre is the same as staying in solitude. You can see clearly how happy are yogi practising in a meditation centre as it is peaceful and quiet. There are three kinds of seclusion (viveka).
(1) kaya viveka-physical seclusion
(2) Citta viveka-mental seclusion and
(3) Upadhi viveka- complete or utter seclusion
(1) Physical seclusion
Yogi comes to a meditation centre, leaving his family, relatives, friends and other business behind. Since you have no concern about them, your movement and behaviour be come gentle and calm. It is more so when you meditate in the forest, away from the commotion of life. When you are with friends and relatives or have company, you have to have consideration for them, for example, when you say or do something, you are worried whether the words or the action might annoy your friends. You gain physical seclusion if you practise in the forest.
(2) Mental seclusion
According to the scriptures mental seclusion is the attainment of jhana absorption. Those who practise samatha mediating gain jhana absorption which expels (nivarana) hindrances such as lobha, dosa, moha, conceit. Hence their mind is calm and clean, that is mental seclusion. Mental seclusion promotes more happiness than physical seclusion.
As for vipassana meditation, mental seclusion is not readily gained at the beginning of practice in the meditation centre. After practising for several days yogi's mind wanders no more; noting mind settles on the object of noting precisely. With proficient concentration, yogi can note successively and thereupon lobha, dosa and moha have no opportunity to arise. This annihilation of lobha ,dosa and moha is mental seclusion. Yogi who had passed Udayabbaya Nana Stage experiences with mental seclusion more vividly.
Both samatha meditators and vipassana meditators gain physical seclusion when they leave their family and enter a meditation centre. Samatha meditators gain mental seclusion when they attain jhana absorption whereas vipassana meditation gain mental seclusion where the concentration is mature and noting is precise and objective. Whereupon there is no chance for the development of nivarana (hindrances).
(3) Utter or complete seclusion
Samatha meditators after gaining concentration absorption (jhana sampatti) switch over to vipassana meditation and attain nibbana. The realisation of nibbana through arahatta magga and phala is regarded as utter seclusion. Vipassana meditation, at the Sankharupekkha Nana Stage, experiences more distinctly the spontaneous arising of object of noting and the noting mind. Hence he needs no effort to note, as the Sankharupekkha Nana Stage is well-known for "the equilibrium of happiness and suffering". Thereupon his mind is calm and peaceful that is mental seclusion. By virtue of repetitive and continuous contemplation, yogis progress through the stages of insight. On the maturation and fulfillment of vipassana Nana (insight knowledge) he realizes nibbana after attaining Sotapanna magga and phala for once. Thus he is liberated from rounds of sufferings in apaya. This is how a vipassana meditator enjoys utter seclusion and become a sotapan - stream-winner.
One who realizes nibbana after attaining Sakadagami magga and phala is nearly free from repetitive sufferings of old age, sickness and anxieties in the six realms of Deva and human abode. He returns to the realm of Deva and human abode for once only - once-returner. One who realizes nibbana through anagami magga and phala is completely free from sufferings of kama sensuous sphere, such as old age, sickness and death. Thus he develops upadhi viveka-non-returner. Those who realize nibbana with arahatta magga and phala are completely free from the sufferings of 31 planes and establish utter or complete seclusion-Arahat, the Noble One.
Through three types of seclusions one has the opportunity to enjoy happiness. Mental seclusion provides happiness more than physical seclusion. Utter seclusion prompts happiness of nibbana more than mental seclusion. The three seclusions have reciprocal effect. Because of physical seclusion one can establish mental seclusion. Utter seclusion is established due to mental seclusion. For these reasons one has just to establish physical seclusion, then mental seclusion. The practising yogi have already established physical seclusion and even some of them have developed menial seclusion. It is, therefore, of utmost importance, to endeavour to gain utter seclusion.
(5) Delight in emancipation of suffering.
One is emancipated from suffering (a) when be attains nibbana and (b) when he attains arahatta phala. In this case i.e. No. (5) it is to take delight in the arahatta phala which is free from suffering. One should have a disposition to take delight in arahatta phala so as to live with happiness and pleasurable feeling in this very life and to attain nibbana in subsequent existences. In other words, one should practise satipatthana vipassana meditation which is the only way to arahatta phala, freedom from all sufferings.
(6) Delight in freedom from dhamma propagating the cycle of existence
Nibbana is the only place free from dhamma propagating the cycle of existence. What are these dhamma? Tanha (craving), Mana (conceit or pride) and Ditthi (erroneous view) the three papanca (expansion of the world) dhammas. A greedy person has no contentment He is never satisfied with what he has and wishes to have more and more , and better and better. Due to his craving and greediness, he is liable to commit any misdeeds, legal or illegible. Furthermore he could not gain dhamma. Without the knowledge of good deeds and bad deeds and their consequences, there is no checking for a greedy man who make mistakes after mistakes. That is how the world is expanded, i.e. creating sufferings after sufferings. Is it happiness or suffering to go round the cycle of existence? That is why craving is the cause of propagation of cycle of existence.
Erroneous view also is one of the propagating dhamma. Because of erroneous views, one develops attachment to wrong thoughts and ideas. That is the reason. why one should delight in the attainment of nibbana, so as to have happiness and pleasurable feelings in this very life and also to gain arahatta phala in subsequent existences. Even one with certain development of parami could not gain noble dhamma if he delights in diffuseness of the world.
Ashin Anuroddha, holder of highest designation in possession of divine-eye, took admonishment from Ashin Sariputtara and went to the forest to practise dhamma.
Inspite of fifteen days of strenuous practice he did not gain dhamma. The reason was his delight in diffuseness of 1000 universe, which he saw with his divine eyes. He became weary and took rest under a shady bamboo grove. There he thought up ideas. Lord Buddha knew his seven thoughts and came to him as swift as the stretching of a bending arm. The Lord then said, "Oh! my good son, are you not thinking of these seven ideas?' "Yes, your Lord" replied Ashin Anuroddha. "These seven ideas are certainly related to dhamma, however there is one more factor for you to gain dhamma", said the Buddha and continued to admonish Ashin Anuroddha, "My good son, four magga, four phala and nibbana, altogether making nine dhammas are not to be attained by one who delights in expansion of phenomena, like you. These nine dhammas are for one who delights in non-diffuseness. It is not for him who delights in worldliness." The Buddha returned after giving Ashin Anuroddha instruction on meditation. The latter meditated according to the Buddha's instruction and gained arahatship in a short time. This is due to his delight in non-diffuseness of the world.
Motto: One delights in diffuseness, craving and pride will never gain dhamma.
One delights in non-diffuseness and contemplation will gain dhamma.
It is the dhamma (magga, phala and nibbana) for one who delights in non-diffuseness and contemplation with mind directed towards nibbana. In other words it is to practise mindfulness meditation with directed attention to nibbana.
After listening to this dhamma discourse on "Sukha Somanassa Sutta", may you all be able to practise in accordance to the Buddha's instruction. With diligent contemplation, may you all immediately realize your most aspired Nibbana, which is free from all sufferings, by practising with ease.
Sadhu..... Sadhu..... Sadhu