Chapter 1
"A
DISCOURSE ON SUDDHA VIPASSANĀ" DELIVERED
BY
OVĀDĀCARIYA
VENERABLE ASIKKHANA MAHĀTHERA
MAHĀSĪ MEDITATION
CENTRE YANGON MYANMAR
The
fully Enlightened Buddha gave a sermon to Susima Paribbajaka
as mentioned in Nidāna Vagga Saṃyutta Pāḷi
canon: - "Pubbe Ko Dhamma Thiti Ñānaṃ Picca
Nibbāne Ñānaṃ" meaning meditators
who are practising Vipassanā meditation should first
and foremost strive to attain the Dhamma Thiti Ñāṇa
and later on Nibbāna Conscious Ñāna.
Now
one should try and understand what these two Ñāṇas
are. First "Dhamma Thiti Ñāṇa" is the awareness
of the impact of the external objects with our sense organs
in the body. We have six faculties for sense perceptions in
our bodies. That is the eye, ear, nose, tongue, body and mind-named
Ajjhattika Yatana in Pāḷi. Then we have six corresponding
external objects namely the sight, sound, smell, taste, touch
and the mind-objects called in Pāḷi as Bahirayatana
which come into contact with six Ajjhattikayatana or personal
bases. When the external objects come into contact with the
corresponding internal sense bases, that particular sense perception
occurs.
For
example, when the sight come into contact with eye, visual
perception or eye consciousness occurs. When the sound come
into contact with the ear, audio perception or ear consciousness
occurs. When the smell comes into contact with the nose, olfactory
perception or nose consciousness occurs. When the taste come
into contact with the tongue, gustatory perception or
tongue conscious-ness occurs. When the touch comes into contact
with the body, tactile perception or body consciousness occurs.
When the mind object comes into contact with the mind base,
mental perception or mind consciousness occurs. The awareness
of these perceptions are called Dhamma Thiti Ñāna.
The
meditators should first and foremost strive ardently to attain
this Dhamma Thiti Ñāṇa the moment it arises.
If not, these perceptions will excite the feelings of like
or dislike according to one's mentality. That will invariably
give rise to greed or attachment if it is pleasing, anger or
hatred, if it is not satisfactory and thus Kileasā or
mental defilement developed. Furthermore, out of delusions,
one will affirm these physical and mental phenomena as "I", "my",
self or Ego-entity and so on resulting in unwholesome consequences.
If a meditator is able to attain Dhamma Thiti Ñāna
by diligent contemplation as we have instructed, the chain
of events will stop at the stage of contact of the external
and internal Āyatanas.
Then
the meditator will clearly see for himself that all physical
and mental objects are incessantly appearing and disappearing
from moment to moment. As he relentlessly and carefully continue
noting the arising and dissolution of the physical and mental
phenomena, he become firmly convinced that these physical and
mental phenomena are impermanent, unsatisfactory or suffering
and there is no self nor ego-entity.
Developments
of such Vipassanā or meditational insight will gradually
eliminate meditator's mental defilement or Kilesās such
as craving or attachments in sensual objects (Ārammanānusaya
Kilesā) and craving or attachments deep rooted in every
creature (Santanānusaya Kilesā), and deluded personality
belief (Sakkāya Diṭṭhi) etc.
When
the mental defilement or Kilesās are eliminated step
by step momentarily, periodically and completely (Tadaṅga,
Vikkhambhana and Samuccheda) meditators will reach a state
of cessation of all the physical and mental phenomena and realization
of Nibbāna-the ultimate bliss of peace and tranquility
due to the cessation of the sufferings.
That
is the Nibbāna Conscious Ñāṇa which
the meditator must strive to attain it as a final goal. May
all the meditators most ardently and diligently contemplate
the Satipaṭṭhāna Vipassanā as instructed
by as and reach the cessation of all sufferings and realize
the ultimate peace and tranquility-Nibbāna.
Sadhu! Sadhu! Sadhu!
THE
THREE REFUGES AND THE FIVE PRECEPTS
(TISARAṆA & PAÑCA
SĪLA)
At
the time when the great world of ours evolves according to
Great Natural Law of the Ultimate Truth in conjunction with
the Great Mahābhūtas, the four great essential
elements viz.,
(i) Pathavī,
the element of extension, the substratum of matter. Without
it objects cannot occupy space.
(ii) Āpo,
the element of cohesion. Unlike pathavī it is intangible.
It is this element that makes scattered particles of matter
cohere and gives rise of the idea of "body".
(iii) Tejo,
the element of heat. Cold is also a form of tejo. But heat
and cold are included in tejo because they possess the power
of maturing bodies.
(iv) Vāyo,
the element of motion. It is inseparably connected with heat.
The
world was in complete darkness with all the beings pertaining
to it. For the refuge of those beings the sun and moon has
to appear for reliance.
So
also for the knowledge of those beings to know exactly and
truly the wholesome and unwholesome, the good and the bad,
the three Great Ratanās, Triple Gem, have to appear to
adorn the world. "Triple Gem" or "Triyatana" possess the most
precious qualities. They are the Buddha, the Dhamma, and the
Sangha. We also call them "Three Refuges" (Tisaraṇa)
because they make possible complete security from suffering.
The Buddha is the Enlightened One who discovered and taught
the path to liberation; he has with his omniscient knowledge
perceived the Four Noble Truths and He has expounded them to
all beings in a clear vivid manner. The Dhamma is the path
itself, the state of Nibbāna to which the path leads,
and the teaching which explains the way to practise the path.
The noble Dhamma Ratana has saved beings from all the sufferings
of the four lower worlds, viz., the animal world, ghost-world,
demon-world and hell, and from the rounds of saṃsāra.
Through the power of vipassanā magga (path) and phala
(fruition) wisdom can be attained. The Dhamma guides all beings
on the path leading to the end of all sufferings. By practising
the Dhamma sincerely, and step by step, knowledge of higher
wisdom will arise.
The
sangha is the community of ariyans, the noble disciples of
the Buddha who practising the path have reached the graded
attainments culminating in full liberation. They undertake
to purity their minds and abandon the moral defilements by
practising Satipaṭṭhāna Vipassanā meditation
as expounded by the Buddha.
MORAL
DEFILEMENTS (KILESAS)
(1)
Latent defilements which are deep rooted in living creatures
arise only when conditions are favourable. These latent defilements
are known in Pāḷi as santanānusaya kilesās.
(2)
Defilements which are caused by the perception of external
objects, such as visible, audible, olfactory, gustative, tactile
and mental-objects. This group of kilesas is referred to in
Pāḷi as arammanānusaya kilesās.
Therefore
the monks who are well established in the Sangha and practise
Satipaṭṭhāna Vipassanā meditation can attain
Nibbāna, which is everlasting peace and freedom from
greed, anger and delusion.
Now
that you know the three Ratanas are full of power that can
lead beings to Nibbāna, which is the everlasting peace,
you good people should go to the three Ratanas for refuge by
reciting the following: "Namo tassa bhagavato arahato sammāsambuddhassa." Homage
to the Exalted One, the Worthy One, the Perfectly Enlightened
One! (Please say three times.)
TISARAṆA
Buddham
saraṇam gacchāmi. I go to the Buddha for aarefuge.
Dhamam
saraṇam gacchāmi. I go to the Dhamma for refuge.
Sangham
saraṇam gacchāmi. I go to the sangha for refuge.
Dutiyampi
Buddham saraṇam gacchāmi. For the second time
I go to the Buddha for refuge.
Dutiyampi
Dhamma saraṇam gacchāmi. For the second time I
go to the Dhamma for refuge.
Dutiyampi
Sangham Saraṇam gacchāmi. For the second time
I go to the sangha for refuge.
Tatiyampi
Buddham saraṇam gacchāmi. For the third time I
go to the Buddha for refuge.
Tatiyampi
Dhamman saraṇam gacchāmi. For the third time I
go to the Dhamma for refuge.
Tatiyampi
Sangham saraṇaṃ gacchāmi. For the third
time I go to the sangha for refuge.
Monk: Saraṇagamanam
sampunnam - The going for refuge is completed.
Laity: Āma,
Bhante - Yes, bhante. (Bhante: a term of respectful address
used for Buddhist monks)
As
treasures should be kept in a good safe or in a bank in order
that they can last for a long time, so also the three Ratanas
should be kept with the five precepts by laymen. (Now you are
to repeat after me)
PAÑCA
SĪLA - THE FIVE PRECEPTS
(Monk
followed by laity)
(1)
pāṇātipātā veramaṇi sikkhāpadam
samādiyāmi.
I undertake the training rule to abstain from taking life.
(2)
Adinnādānā veramaṇi sikkhāpadam
samādiyāmi.
I undertake the training rule to abstain from stealing.
(3)
Kāmesumicchācāra veramaṇi sikkhāpadam
samādiyāmi.
I undertake the training rule to abstain from sexual misconduct.
(4)
Musāvādā verāmaṇi sikkhāpadam
samādiyāmi.
I undertake the training rule to abstain from false speech.
(5)
Surāmeraya-majja pamādaṭṭhānā veramaṇi
sikkhāpadam samādiyami.
I undertake the training rule to abstain from intoxicating drinks
and drugs causing heedlessness.
Monk: Tisaraṇena
saha pañca - sīlam dhamma sādhukam surakkhitam
katvā appamādena sampādetha.
Maintaining
well the five precepts together with the three refuges strive
on with diligence.
Laity: Āma,
Bhante = Yes, Bhante.
If
you can safely keep the qualities of the three Ratanas by these
precepts, you embody in yourselves the special and noble dhamma,
i.e., path (magga) and fruit (phala) which can make you free
from the four lower worlds (four apāya bhūmis).
It is certain that special and noble Dhammas will arise in
all your physical and mental phenomena according to the Buddha's
version:"
"Catuhi
bhikkhave dhammehi samannāgato ariyasāvako sotāpanno
hoti avinipāte dhammo niyato sambodhipara-yahoti-Katamehi
catuhi samannāgato?
1.
Buddhe avecca pasā dena samannāgato.
Aka'¨ta0pö yoma'e
oreém*awm?
2.
Dhamme avecca pasā dena samannāgato.
"ar®ta0pö yoma'e
oreém*awm?
3.
Sanghe avecca pasā dena samannāgato.
ohaCta0pö yoma'e
oreém*awm?
4.
Ariyākantehi sīlehi samannāgatati.
t&d,muaeÅ[d
odav[d oreém*awm?
What
the version means is this.
The
noble disciple has absolute confidence in Buddha, Dhamma and
Sangha, and he keeps the precepts, he is similar to "Stream-winner" (Sotāpanna).
He/She is sure not to fall into the four lower worlds. He/She
is positive to reborn in good and higher realms in future existences.
So he/she is sure to attain higher paths (magga) and fruits
(phalas)
Now
in my conclusion I would like to say briefly the well known
pāḷi admonishment "Appamādena sampādetha" in
order that you can be full of the said four factors by carefully
practising vipassanā insight meditation in accordance
with the instructions given by Buddha.
Here
appamādena sampādetha means this: You are to note
whatever psychophysical phenomenon arises and strive on with
diligence.
You
may ask what are the things that arise?
(1)
Because you have eyes, there can arise many kinds of vision
and visible objects.
(2)
Because you have ears, there can arise many kinds of sound
and audible objects.
(3)
Because you have nose, there can arise many kinds of odour
and odorous objects.
(4)
Because you have tongues, there can arise many kinds of taste
and sapid objects.
(5)
Because you have bodies, there can arise many kinds of tangibility
and tangible objects.
(6)
Because you have mental phenomenon (citta which knows or experiences
something), there can arise many things to be known and cognizable
object.
In
the above mentioned objects there are many things to which
you are attached or which you hate as they may be meant you
or things that will delude you. If you crave the objects, lust
(rāga) defilements (kilesās) will arise in you.
If you hate them, hatred (dosa) defilements will arise in you.
If you are deluded by them, delusion (moha) defilements will
arise and remain in your psychophysical phenomena. Such defilements
can make your morality (sīla) impure, and they will
cloud the faith (saddhā) you have in Buddha, Dhamma and
Sangha. Therefore, I want you to note the things every time
you see, hear, smell, taste, touch or think with diligence
so that the defilements cannot arise and you can abandon them.
Because
you practise vipassanā insight meditation continuously,
the defilements caused by the objects cannot cloud the Buddha,
Dhamma, Sangha which you go for refuge. That is why, the doubt
on the Buddha, the Dhamma and the Sangha will disappear from
your heart when you meditate without stopping, with
diligence, your mind becomes pure and serene. Because you have
pure and serene mind inside your body, the blood in your body
becomes so purified that there come out some great physical
comfortness from your body.
Because
the physical comfortness appear the vision, the knowledge,
the wisdom, the penetrative insight, the light will arise in
you and other concerning psycho-physical phenomena according
to the Pāḷi text of "The Wheel of Dhamma (Dhammacakkappavattana)
sutta. Finally all your defilements will disappear and you
will attain and realize Nibbāna through the Ariyan Path
Knowledge and Fruition Knowledge.
Therefore,
beginning with noting the rising and falling of the abdomen,
you are to constantly observe the arising of the psycho-physical
phenomena as much as you can . With such observation, may you
develop extraordinary vipassanā insights, rapidly attaining
knowledge of the noble path (Ariya Magga-ñāṇa),
Knowledge of the fruition of the path (Phala-Ñāna)
and Nibbāna!
Sādhu! Sādhu! Sādhu!
A
DISCOURSE ON DULLABHA.
"Manussata
bhāvo dullabho"- Thus is well-known pāḷi saying.
This means that to become or becoming a human being is difficult.
It is very difficult to obtain human life.
Even
though you obtain a human life, you are to encounter old age,
sickness, death, sorrow, lamentation, pain, grief and despair.
These sufferings follow you forever. Before the sufferings
come to you, you should strive to attain the noble dhamma which
must be completely reliable. Therefore Buddha, the Enlightened
One delivered this "Pañci me Ānandā anisamsā pubba
yogavacare". Before the said sufferings come to you, you can
practise vipassanā insight meditation so that you can
get the five advantages. These are the following:-
(1) "Diṭṭhe
va dhamme paccattanne va annam ārādheti". This
means: if you practise vipassanā insight meditation,
you can realize the fruition of holiness (arahatta-phala) even
in the present early life. You can realize the bliss of Nibbāna,
Supramundane, the cessation of cravings at the last moment
of death.
As
it is said that you can realize the Fruition of Holiness even
in the present life, there is nothing to say about attaining
the three lower Fruitions, which are under the Fruition of
Holiness and they can be surely attained.
(2)
If you cannot realize the Fruition of Holiness and Nibbāna
in the present life, you can realize them at the dying moment.
"No
ce diṭṭhe va dhamme annam ārādheti atha
maraṇa kāle annam ārādheti". This
is Buddha's additional word, according to this word, the yogī who
has strenuously practised vipassanā insight meditation,
as he has already gained some vipassanā knowledge on
his continuum of mental and physical phenomena, he can attain
Nibbāna at the last moment of his death.
When
the yogī is about to die, the new kammaja rūpas,
i.e. matters that are conditioned by the past kamma do not
spring up with effect from the thiti, i.e. the static instant
of the 17th consciousness counting in reverse order from the
death-consciousness. The yogī knows by his/her vipassanā knowledge
that old kammaja rūpas are passing away. So, when it
comes to the bhaṅga, i.e. cessation instant of the 17th
consciousness i.e. the death-consciousness the yogī realizes
that all types of consciousness along with the death kammaja
rūpas pass away and that new and kammaja rūpas
(matters) cease to arise and there is the annihilation of further
existences.
Seeing
that all psychophysical phenomena have completely annihilated,
the yogī realizes the complete extinction of existence,
i.e. Bhava Nirodha. Hence the pāḷi version is as
follows: Atha maraṇa kāle ārādheti".
By this, the yogī, at the death-door, can surely realize
Nibbāna, the extinction of existences.
(3)
If the yogī cannot attain the fruition of holiness because
he/she has any hindrance or remorse or paying attention in
an improper manner at the dying moment, he/she may be reborn
as a deva, (a celestial being who, as a rule, is invisible
to the human eye) in the next existence for he/she has already
done wholesome deeds before. Then he/she can attain the fruition
of holiness in accordance with the Master's encouraging pāḷi
version "No ce maraṇa kāle ārādheti
atha deva putto ārādheti".
It
is true. But some yogīs cannot attain Nibbāna
as mentioned above at the last moment because of their paying
attention in an improper manner to the bad feeling of any serious
disease though they had strenuously practised vipassanā insight
meditation as instructed by the master. Although they happen
to die as they cannot repel the pain of the disease, they can
remember the special dhamma (vipassanā insight) once
they had gained in the previous life as soon as they get to
the Deva world. There were many many examples at the time of
the Enlightened One. They were Samaṇa Deva putta and
many others. They were the Devas who attained the special dhamma
(vipassanā insight) after they had reached Deva world.
That is why there should be no doubt about this.
(4)
Having reached the deva world some enjoy sensual pleasures
and forget to practice vipassanā insight meditation.
So they cannot attain vipassanā knowledge. Concerning
such persons, in order not to lose or lessen their energy,
the teacher instructed them to try their utmost to practise
vipassanā insight meditation. If they do so, they can
attain Nibbāna any time, finally they are sure to realize
the Fruition of Holiness at the times of future Enlightened
Ones. These persons should not be disheartened for not having
realized the special dhamma. They should not do unwholesome
deeds at random. Having saddhā, the faith that they can
realize the special dhamma, vipassanā knowledge, when
they come across the Buddha who can deliver the dhamma which
is proper for their knowledge, and perfection.
(5)
So you should cultivate good and purify your mind instead of
doing evil. You must wait until you have a mature knowledge
of perfection. Having been stimulated by essential perfections,
you can become Pacceka Buddha, that is one who has attained,
like a Buddha, by his unaided powers the knowledge necessary
to realize Nibbāna, but can not teach it to others. At
that time you will be furnished with the eight requisites (parikkharas)
and you will attain Pacceka Buddhaship whatever difficulty
you may meet.
Now
that you have obtained a human life which has knowledge and
have met Buddha's Teachings that can save and free you from
the rounds of rebirths, you should practise satipaṭṭhāna
vipassanā meditation.
Now
in conclusion, I urge you to meditate beforehand, i.e., before
you come across old age, sickness and death, as it is the very
time you should make effort to practise Vipassanā insight
meditation. I mean you should make full use of time so that
you can get one of the said five advantages delivered by Buddha
for your own sake.
May
you all soon realize Nibbāna, cessation of sufferings!
Sādhu! Sādhu! Sādhu!
"EXPOSITION
ON ULTIMATE TRUTH"
(PARAMATTHA
DHAMMA) BY
OVĀDĀCARIYA
ASIKKHANA MAHĀTHERA
MAHĀSĪ MEDITATION
CENTRE YANGON. MYANMAR
"Citta,
Cetasika, (Mind) matter and Nibbāna", four types of Dhamma-Paramattha.
Excepting Nibāna, the rest three Dhammas are found in
every living being as Nāma - Rūpa.
Out
of the above mentioned four Paramattha Dhammas every living
being is endowed with Citta, Cetasika (mind) and matter that
is Nāma and Rūpa or five Khandās (Group of
existence). Inside the Nāma Rūpa or five Khandās
inevitably lies the inherent-taṇhā Vāna
(craving) which is the chief root of suffering and of the ever
continuing cycle of rebirths and deaths.
That
is why these Nāma-Rūpas are savānas and they
are far from realization of Nibbāna as they will be swept
away in the birth-death-rebirth cycle of existence endlessly.
So it is very important for everyone to strive most urgently
and ardently to set oneself free from this entangled Vāna
(taṇhā) by studiously and mindfully contemplate
the satipaṭṭhana Vipasanā meditation in accordance
with the Noble Eight-fold paths as expounded by the perfectly
Enlightended-One-Sammāsam-Buddha.
(1)
In the core of one's Nāma-Rūpa deep seeded is the
Taṇhā-Vāna. Being the subject of the Taṇhā-Vāna,
Nāma Rūpas become Savāna (Taṇha associates)
(2)
If one most mindfully contemplate with full awareness, one's
Nāma-Rūpa will be free of Vāna and will surely
become Nivāna. (Taṇha free)
(3)
By making use of one's three Paramatha Dhammas Citta, Cetasika
(mind) and matter (Rūpa) one should strive to realize
Nibbāna. When one's Nāma Rūpa is free from
Vāna one surely becomes Nivāna.
All
of the layman's mind are clouded by the kilesās or mental
defilements. When one has done intensive Satipaṭṭhana
Vipassanā meditation studiously and methodically by treading
Majjhima-patipadā (Middle path) or the Noble Eight-fold
paths as expounded by the Lord Buddha, meditator's mind becomes
clear and bright with wisdom as the mind is set free from the
Vānas. This deliverance from the Vānas is called
Nivāna and that is interpreted as Nibbāna in the
commentaries. The mind that is clear and untainted by Vānas
attain Vipassanā Ñāna's progressively and
finally realised the extreme bliss of the Nibbāna.
(4)
Nivāna is called Nibbāna clean, clear, free from
Vāna. If one is Noble eight-fold path steadfast, all
Vānas will depart.
VIÑÑĀṆAM
ANIDASSANAM, ANANTAM SABBHATO PABAM
(5)
Viññāṇa of the mind is boundless,
immeasurable and formless. So it is not something to be seen.
(6)
With the right method of satipaṭṭhāna meditation,
the mind is free from defilements. When deepseeded unwholesome
Vānas are wiped out, the Noble Nivānas sprout.
This Nivāna is interpreted as Nibbāna in the commentaries.
(7)
Nibbāna, being free from Vāna, clean, clear
and bright. There is nothing comparable to its might. As the
defilement can no longer insist, the Nibbāna is the supreme
bliss.
Sādhu! Sādhu! Sādhu!
"SĀRASĪYA
OVĀDA KATHĀ"
BY
THE VENERABLE ASIKKHANA MAHĀTHERA
MAHĀSĪ MEDITATION
CENTRE, YANGON,
MYANMAR
All
the creatures that come into being in this world are like travellers.
They set their own goals for their journey in accordance with
their own outlooks and imaginations. In the past, many leaders
in a variety of communities have expounded diverse ethical
and religious philosophies for the followers of the sect to
practise. But no single doctrine was conducive to the attainment
of the ultimate truth and the final deliverance from sufferings
and realization of extreme bliss of Nibbāna.
In
the 6th Century BC, the truly Enlightened One the Lord Buddha
strongly and bravely declared the doctrine of the Middle Path
(Majjhima-Patipadā) or the noble Eight-fold path as one
and only way to attain Enlightenment and deliverance from suffering.
The best single method for everyone regardless of race, sex,
class or faith to adopt and practise is The Satipaṭṭhana
Vapassanā meditation through the noble eight-fold paths
or middle path.
If
practised with ardent faith and diligence, one can invariably
gain the seven kinds of benefits:-
1.
Purification from all kinds of defilements
2. Overcoming sorrow and worry
3. Overcoming lamentations
4. Cessation of all kinds of mental sufferings
5. Cessation of all kinds of physical sufferings
6. Attainment of enlightenment
7. Attainment of Nibbāna
Thus
the Buddha had shown to the world the correct and sure way
to enlightenment and deliverance from all sufferings of life
which he had personally found, practically followed and finally
attain the supreme bliss of Nibbāna.
The
Satipaṭṭhāna Vipassanā meditation- the
sure way to Nibbāna as expounded by the Most Venerable
late Mahāsī Mahāthera has been practised
widely by meditation centres all over the world.
For
the easy understanding by the man in the street, Mahāthera
had adopted simple but invaluable method of meditation after
he had studied and sifted the various discourses from all the
Scriptures of Buddha's Dhamma.
He
had himself practised under the guidance of the most learned
and highly esteemed teachers of the Noble Order in this country.
So I would like to urge all of you to take time and opportunity
to practise Satipaṭṭhāna Vipassanā meditation
at the meditation centres of your convenience as the most urgent
priority.
Now
to justify my advice, I shall relate and explain to you our
Lord Buddha's very words of advice which he had frequently
spoken in His lifetime as well as on His deathbed just before His
death. (Parinibbāna).
"VAYADHAMMA
SAṄKHARĀ, APPAMĀDENA SAMPĀDETHA"
That
is the Lord Buddha's final sermon meaning ""All the mental
and physical phenomena (Saṅkhāras) that arise disappear
immediately. So strive for your deliverance diligently.''
As
we have come into this world as living being, we are born with
mind and body - Nāma and Rūpa. These mental and
physical phenomena (Saṅkhāras) are never permanent
as they appear and disappear immediately from moment
to moment. (Vayadhamma Saṅkhāra)
Now,
as the Lord Buddha had exhorted "Appamadena Sampādetha",
as the meditator most earnestly and strenuously contemplate
on these mental and physical phenomena, the meditator will
gradually perceive their impermanence, unsatisfactoryness and
egolessness.
As
he contemplates on relentlessly with full awareness his delusion
of Saṅkhāras as I, he, she, man or woman etc (Atta " Diṭṭhi
and Sakkavā Diṭṭhi) will be abolished and the
linkage of existence - Vāna (taṇhā) will
be gradually eliminated. That is the Nivāna (void of
cravings)
When
the meditator's Vipassanā Ñāna (Insight)
progresses through the higher stages, he will perceive the
complete cessation of physical and mental phenomena and there
will also be the ultimate and absolute deliverance from all
sufferings and misery resulting in attainment of supreme bliss
of Nibbāna.
As
the Lord Buddha had expounded in Aṅguttara Pāḷi
text "Your body is the place to search for the Dhamma" you,
humble meditators contemplate with full awareness the physical
and mental phenomena occurring and disappearing in your body
at the moment of actual happening.
By
so practising Saṭṭipathāna vipassanā meditation
as we have instructed, may you all find the four noble truths
and realize the supreme bliss of Nibbāna-the cessation
of all sufferings in the shortest possible time.
Sādhu! Sādhu! Sādhu!
"THE
NOBLE EIGHT FOLD PATH-THE ONLY WAY TO NIBBĀNA"
(TRANSLATED
BY DR. U THAN NAUNG)
"The
Lord Buddha's sermon on request by his last disciple to become
Arahat-Ascetic Subhadda, as mentioned in sutta Mahāvā,
Mahāpari-Nibbāna Sutta Pāḷi canon."
In
the Garden of Saltrees owned by the Malla kings of Kusinagara,
just on the eve of His Mahāparinibbāna, the Lord
Buddha exhorted the wandering ascetic Subbhadda as follows:-
"Yasamin
Kho Subhadda Dhamma Vinaye, Ariyo Aṭṭhaṅgko Maggo
Upalabbhati Tattha Pathamopi Maggso Upalabbhati Dutiyopi Maggo-Tatiyopi
Maggo
Catutthopi
Maggo Upalabbhati meaning:- "O Subbhadda! Only a master who
laid down the sacred Noble eight fold path as the law and discipline
of his school will be able to profess you to attain firstly
the Sotāpatti Magga Phala (path & fruition), secondly
the Sakadāgāmi Magga Phala (path & fruition),
thirdly the Anāgāmi Magga phala (path & fruition),
and fourthly the Arahatta Magga phala (path & fruition).''
To
practise the Satipaṭṭhāna meditation in accordance
with the Noble eight fold path. Sati or Mindfulness is the
most important requisite. One must make unwavering effort to
keep one's awareness on the objects one is contemplating at
the moment of actual happening.
For
example, when one is breathing, the abdominal wall rises with
inspiration and falls with expiration. A meditator must observe
and note with keen interest to perceive clearly the actual
process of the rising and falling of the abdomen. Full awareness
of any mental and physical phenomena that arises and passes
away continuously is Sammasati Maggaṅga-Right Mindfulness.
While
a meditator is contemplating thus, as he is making utmost effort
to be mindful of the objects he is developing Sammavāyama
Maggaṅga the Right Effort. Keeping of his conscious mind
steadily on the object of contemplation is Sammāsamādhi
Maggaṅga-Right Concentration.
One's
sending of one's noting mind to locate exactly on the meditating
objects is Sammāsaṅkappa Maggaṅga-Right Thoughts.
As one keeps on meditating continuously, one gradually perceives
the basic and characteristic nature of the arising and dissolution
of all the physical and mental phenomena, that is, Sammādiṭṭhi
Maggaṅga-Right Views.
As
the meditators are observing morality of five or eight precepts
or sīla, they have already attained Sammāvācā Maggaṅga-Right
Speech, Samma-Kammanta-Right Action and Sammāājīva-Right
livelihood, beforehand.
Now
in this way, a conscientious meditator who is already and strenuously
contemplating in conformity with the Noble eight fold path
composed of five pubbabaga Maggaṅga (Sammā sati,
Sammā Samādhi, Sammā Vāyama, Sammā Diṭṭhi,
Sammā Saṅkappa) and three Virati Maggaṅga (Sammā Vācā,
Sammā Kammanta, Sammā Ājīva) can anticipate
the attainment of the Magga phala (path and fruition) and Nibbāna.
The
above mentioned instruction is cited for the sitting meditation.
Similarly, one can meditate in other three postures of meditation
either walking, standing or lying down. For example, when the
meditator is changing from sitting to standing posture, one
must make note firstly of the intending mind to stand as (Wanting
to stand, wanting to stand, wanting to stand), then when standing
up, noting he whole process of standing as (standing, standing,
standing). It is of paramount importance that every movement
should be done very slowly with continuous mindfulness.
When
one starts walking one first make note of the intending mind
as (Wanting to walk, Wanting to walk, Wanting to walk). Then
when walking, one makes note of left step, right step or lifting
(the foot), dropping or lifting, moving, dropping etc. as instructed
by the teacher. At the end of the walk, when one stops, make
note as (standing, standing, standing), then when turning (turning,
turning, turning) and so on.
From
walking, when one sits, makes note as (sitting, sitting, sitting).
When lying down, (lying, lying, lying). Always start noting
from the intending mind. Whatever the body posture may be the
relevant fact is for one to do every bodily movement very slowly
with full awareness and making note of every physical and mental
phenomena like wandering or thinking mind, feelings or sensations
and sensory perceptions.
Such
systematic and diligent contemplation of saṭṭipathāna
vipassanā meditation is in compliance with the features
of Noble eight fold path which can lead one to extreme bliss
of Nibbāna. It is clearly evident that to have satisfactory
progressive meditation insight or vipassanā ñāṇa
successively, it is absolutely essential for the meditators
to practise the contemplation earnestly and continuously from
the moment of awakening until falling off to sleep without
any interruption.
There
are two major kinds of craving (kilesa or taṇhā)
that dwell in every living creature. One is inseparably deep
rooted kilesa since the origin of a life being from the start
of the saṃsāra-unbroken chain of birth-death-rebirth
cycle of every creature. That is the Santana nusaya Kilesa
(Inherent Taṇhā).
The
other, known as Aramananusaya Kilesa, which is induced, originated
and invigorated when the external sense objects are impacted
with the sense base in our body. As Kilesas naturally have
great affinity for sense objects, they flourish uncontrollably
in unmindful non-meditating persons. But they attenuate gradually
in studious and faithful meditators, who finally relinquish
all the defilements or Kilesas and there by attain the deliverance
from all sufferings and realize Nibbāna.
To
eliminate the Kilesas or defilements completely and attain
the deliverance from all sufferings and realization of Nibbāna,
the meditators must (1) associate with wholesome, learned and
able master in the filed of practical vipassanā meditation "Sappurisasansevo" (2)
be paying heed to their teaching and strictly and respectfully
complying their instructions "Saddhamma Savanam" (3) have wise,
reasoned and methodical attentive reflection of circumstances "Yoniso
Manasikāro" (4) have strict observance and studious practice
of mental, verbal and bodily morals in conformity with the
nine supra mundane states-(4 paths and 4 fruitions with Nibbāna
ninth)" Dhammānu Dhamma Paṭipatti.
So
may you all meditators, by making good use of various methods
as enumerated above be able to completely cleanse all kinds
of mental defilements or kilesas and deliver yourselves from
all sufferings and realize the supreme bliss of Nibbāna
in the shortest possible time.
Sādhu! Sādhu! Sādhu!
Mahāsī Ovādācariya
Aggamahā Kammaṭṭhānācariya
Bhaddanta Asikkhana
Saddhama Sītagū Pathein Mahāthera
18-6-95