WHEEL OF DHARMA

PREFACE TO THE DISCOURSE Today is the New Moon day of Tawthalin. Starting from today, we will expound the First Sermon of the Blessed One, namely the Dhammacakkappavattana Sutta commonly known as the Great Discourse on the Wheel of Dhamma. Being the First Sermon ever delivered by the Blessed One, it is the most ancient and the most straightforward of His Teachings. Rare is the person, amongst the laity of this Buddhist country of the Union of Burma, who has not heard of this discourse. Numerous are those who have committed this Sutta to memory. There are in almost every town and village, religious groups under the name of 'the Wheel of Dhamma Reciting Society', devoted to group recitation of the Sutta and listening to it. Buddhist followers regard this Sutta with great esteem and veneration as it was the First Dispensation of the Blessed One. There are now in existence numerous Nissaya or other forms of translation, explaining and interpreting the Pali version of the Sutta in Burmese, but there is scarcely any work which explicitly shows what practical methods are available from the Sutta and how they could be utilized by the ardent, sincere meditators who aspire to gain the Path and its Fruition. We ourselves have expounded this Sutta on numerous occasions, emphasizing on its practical application to meditation. We formally opened this (Rangoon) Meditation Centre with a discourse of this Sutta and have repeatedly delivered the Sermon here. Elsewhere too, wherever a meditation centre was newly opened, we always employed this Sutta as an inaugural discourse. The Buddhist Canon has three main divisions - the three Baskets or Ti Pitaka in Pali: 1 the Sutta Pitaka or the Sermon Basket 2 the Vinaya Pitaka or the Discipline Basket 3 the Abhidhamma Pitaka or the Analytical and Philosophical Basket. The Discourse on the Wheel of Dhamma is included in the Sutta Pitaka which is made up of the five Nikãyas, namely: i the Digha Nikãya ii the Majjhima Nikãya iii the Samyutta Nikãya iv the Anguttara Nikãya v the Khuddaka Nikãya. The Samyutta Nikãya is divided into five groups known as Vaggas: a Sagãthãvagga b Nidãnavagga c Khandavagga d Salãyatanavagga e Mahãvagga. The Mahãvagga is divided again into twelve subgroups such as Maggasamyutta, Bojjhan.gasamyutta, Satipatthãnasamyutta, etc, the last of which being Saccasamyutta. The Wheel of Dhamma appears as the first discourse in the second vagga of the subgroup Saccasamyutta, and it was recited as such in the proceedings of the Sixth Great Council. In the Sixth Great Council edition of the Ti Pitaka, it is recorded on pages 368 - 371 of the third volume of the Samyutta Pitaka. There the introduction to the Discourse reads: 'Evam me sutam, ekam samayam . . . Thus have I heard. At one time . . .' These were the introductory words uttered by the Venerable Ànandã when interrogated by the Venerable Mahãkassapa at the First Council held just over three months after the passing away of the Blessed One. The Venerable Mahãkassapa said to the Venerable Ànandã: "Friend Ànandã, where was the Dhammacakkappavattana Sutta delivered? By whom was it delivered and on whose account? And how was it delivered?" The Venerable Ànandã answered, "My Lord, Venerable Mahãkassapa. Thus have I heard. At one time the Blessed One was staying at the Sage's Resort, the Pleasance of Isipatana (where Pacceka Buddhas and Enlightened Ones alighted from the sky), in the deer sanctuary, in the township of Benares. Then the Blessed One addressed the group of five bhikkhus, "These two extremes, Bhikkhus, should not be followed by one who has gone forth from the worldly life." THE DATE OF THE DISCOURSE This introduction lacks a definite date of delivery of the Discourse. As in all other Suttas, the date was mentioned merely as "Once" or "At one time". A precise chronological data as to the year, the month and the date on which each Discourse was delivered would have been very helpful. But chronological details would appear to be an encumbrance to committing the Suttas to memory and to their recitation. Thus, it is not easy to place a precise date for each of the Suttas. It should, however, be possible to determine the exact date on which the Dhammacakkappavattana Sutta was delivered because it was the First Sermon of the Blessed One and also because reference could be made to internal evidence provided in other Suttas and the Vinaya Pitaka - the Buddha attained Supreme Enlightenment on the night of the full moon of Kason in the year 103 of the Great Era. Then He preached this Dhammacakkappavattana Sutta in the early evening on the full moon day of the following Wãso. This year is 1324 of the Burmese Era, and it is exactly 2506 years since the Buddha's final Parinibbanã. Taking into account His 45 years of Dispensation before Parinibbanã, it totals up to 2551 years. Thus, it was on the First Watch of the full moon of Wãso 2551 years ago that this First Sermon was delivered by the Blessed One. Western scholars regard this estimation as 60 years too early. According to their calculation, the First Sermon was preached only 2491 years ago. As the event of the Turning of the Wheel took place in the East, we would rather go by the oriental calculation and regard the First Sermon as being taught 2551 years ago. The deer park, in which the deers were given sanctuary, must have been a forested area with deers roaming about harmlessly. At present, however, the area has been depleted of forest trees and has become an open plain with cultivated patches surrounding human habitations. In ancient times, Paccekabuddhas travelled in space by supernatural powers from the Gandhamãdana Mountain and descended to earth at this isolated place. Likewise, the Enlightened Ones of the dim past came here by magical flights and alighted on the same spot to preach the First Sermon. Hence, the name Hermitage or the Sage's Resort. The Introduction to the Sutta says the Blessed One preached the First Sermon to the group of five bhikkhus while he was staying in the pleasance of the deer sanctuary in the township of Benares. That is all the information that could be obtained from the introductory statement, which is bare and inadequate. It needs some elaboration and we propose to provide one by drawing materials from other Suttas, also. THREE KINDS OF INTRODUCTIONS The introduction to a Sutta explains on whose or what account the Sutta was taught by the Buddha. Introductions are of three kinds: a) The introduction which gives the background story of the remote distant past. This provides an account of how the Bodhisatta, the future Buddha, fulfilled the perfections required of an aspirant Buddha - beginning from the time of prophecy proclaimed by Dipankara Buddha to the time when he was reborn in the Tusitã Heaven as a king of the devas named Setaketu. There is no need nor time to deal more with this background story of the distant past. b) The introduction touching on the background story of the intermediate period. This deals with the account of what passed from the time of existence in the Tusitã Heaven to the attainment of full enlightenment on the Throne of Wisdom. We shall give attention to this introduction to a considerable extent. c) The introduction which tells of the recent past, just preceding the teaching of the Dhammacakka Sutta. This is what is learnt from the statement "Thus have I heard. At one time . . ." quoted above. We shall now deal with relevant extracts from the second category of introductions, drawing our materials from Sukhumãla Sutta of Tika Nipata, Anguttara Nikãya, Pasarãsi or Ariyapariyesana Sutta and Mahãsaccaka Sutta of Mulapannãsa, Bodhirãjakumara Sutta and Sangãrava Sutta of Majjhimapannasa, Pabbajjã Sutta, Padhãna Sutta of Suttanipãta, and many other Suttas. BODHISATTA AND WORLDLY PLEASURES After the Bodhisatta had passed away from Tusitã Heaven, he entered the womb of Mahãmãyã Devi, the principal queen of King Suddhodana of Kapilavatthu. The Bodhisatta was born on Friday, the full moon of Kason in the year 68 of the Great Era, in the pleasure-grove of Sal trees called the Lumbini Grove and was named Siddhartha. At the age of sixteen, he married Yasodharã Devi, daughter of Suppabuddha, the Royal Master of Devadaha. Thereafter, surrounded by forty thousand attendant princesses, he lived in enjoyment of kingly pleasures in great magnificence. He was thus wholly given over to sensuous pleasure amidst pomp and splendour. One day he came out to the royal pleasure grove for a garden feast and merry-making accompanied by attendants. On the way to the grove, the sight of a decrepit, aged person gave him a shock and he turned back to his palace. On second occasion, he saw a sick and diseased person and he returned greatly alarmed. When he set forth for the third time, he was agitated in his heart on seeing a dead man and hurriedly retraced his steps. The alarm and agitation felt by the Bodhisatta were described in the Ariyapariyesana Sutta. THE IGNOBLE QUEST The Bodhisatta pondered thus: 'When oneself is subjected to old age, to seek and crave for what is subjected to old age is not befitting. And what are subjected to old age? Wife and children, slaves, goats and sheep, fowls and pigs, elephants, horses, cattle, gold and silver, all objects of pleasures and luxuries, animate and inanimate, are subjected to old age. Being oneself subjected to old age, to crave for these objects of pleasures, to be enveloped and immersed in them is not proper. 'Similarly, it does not befit one, when oneself is subjected to disease and death, to crave for sensual objects which are subjected to disease and death. To go after what is subjected to old age, disease and death (what is not befitting and proper) constitutes an Ignoble Quest (Anariyapariyesana). 'Being oneself subjected to old age, disease and death, to go in search of that which is not subjected to old age, disease and death constitutes a Noble Quest(Ariyapariyesana).' THE NOBLE QUEST The Sutta below describes the Bodhisatta himself engaging at first in ignoble quests: "Now Bhikkhus, before my Enlightenment while I was only an unenlightened Bodhisatta, being myself subject to birth, I sought after what was also subject to birth; being myself subject to old age, I sought after what was also subject to old age." This was a denunciation or stricture of the life of pleasure he had lived with Yasodharã amidst the gay society of attendant princesses. Then, having perceived the wretchedness of such life, he made up his mind to go in search of the Peace of Nibbana which is free from birth, old age, disease and death. He said, "Having perceived the wretchedness of being myself subject to birth, old age, it occurred to me it would be fitting if I were to seek the incomparable, unsurpassed Peace of Nibbana, free from birth, and old age." Thus, it occurred to the Bodhisatta to go in quest of Nibbãnic Peace, which is free from old age, disease and death. That was a very laudable aim and we shall consider it further to see clearly how it was so. Suppose there was someone who was already old and decrepit, would it be wise for him to seek the company of another man or woman who, like himself, was aged and frail, or of someone who, though not advanced in age, yet would surely turn old in no time? No, not at all judicious. Again, for someone who was himself in declining health and suffering, it would be quite irrational if he were to seek companionship in another who was ill and afflicted with painful disease. Companionship with someone, who though enjoying good health presently would soon be troubled with illness, would not be prudent either. There are even those who, hoping to enjoy each other's company for life, got into wedlock and settled down. Unfortunately, one of the partners soon becomes a bedridden invalid, imposing on the other the onerous duty of looking after the stricken mate. The hope of a happy married life may be dashed when one of the partners passes away, leaving only sorrow and lamentation for the bereaved one. Ultimately, both of the couple would be faced with the misery of old age, disease and death. Thus it is extremely unwise to go after sensual pleasures which are subject to old age, disease and death. The most noble quest is to seek out what is not subject to old age, disease and death. Here, at this meditation centre, it is a matter for gratification that the devotees, monks and laymen, are all engaged in the noblest quest - the quest for the unageing, the unailing and the deathless. THE RENUNCIATION OF THE BODHISATTA On his fourth excursion to the pleasure-grove, the Bodhisatta met a monk. On learning from the monk that he had gone forth from a worldly life and was engage in meritorious pursuits, it occurred to the Bodhisatta to renounce worldly life, become a recluse and go in search of what is not subject to old age, disease and death. When he had gained what he had set out for, his intention was to pass on the knowledge to the world so that other beings would also learn to be free from misery of being subjected to old age, disease and death. A noble thought, a noble intention indeed! On that same day and at about the same time, a son was born to the Bodhisatta's consort Yasodharã Devi. When he heard the news, the Bodhisatta murmured, "An impediment (rãhulã) has been born, a fetter has been born." On learning of this remark, the Bodhisatta's father, King Suddhodana, named his newborn grandson Prince Rãhulã (Prince Impediment), hoping that the child would indeed prove to be a fetter to the Bodhisatta and become a hindrance to his plan for renunciation. But the Bodhisatta had become averse to the pleasures of the world. That night he remained unmoved, unsolaced by the amusements provided by the royal entertainers and went into an early slumber. The discouraged musicians lay down their instruments and went to sleep there and then. On awakening in the middle of the night, the sight of recumbent, sleeping dancers repulsed the Bodhisatta and made his magnificent palace apartment seem like a cemetery filled with corpses. Thus at midnight the Bodhisatta went forth on the Great Retirement riding the royal horse, Khandaka, accompanied by his courtier, Channa. When they came to the river Anomã, he cut off his hair and beard while standing on the sandy beach. Then after discarding the royal garments, he put on the yellow robes offered by the Brahma God, Ghantikara, and became a monk. The Bodhisatta was only twenty-nine then, an age most favourable for the pursuit of pleasures. That he renounced with indifference the pomp and splendour of a sovereign and abandoned the solace and comfort of his consort, Yasodharã, and retinues, at such a favourable age while still blessed with youth is really awe-inspiring. MAKING HIS WAY TO ALARA, THE GREAT ASCETIC At that time the Bodhisatta was not yet in possession of practical knowledge of leading a holy life so he made his way to the then famous ascetic Àlãra who was no ordinary person. Of the eight stages of mundane jhãnic attainments, Àlãra personally mastered seven stages up to the jhãna consciousness dwelling on Nothingness (akiñcaññayatana jhãna) and was imparting this knowledge to his pupils. Before the appearance of the Buddha, such teachers who had achieved jhãnic attainments served as trustworthy masters giving practical instructions on methods of attainments. Àlãra was famous like a Buddha in those times. The Theravada literature was silent about him. However, in Lalitavistra, a biographical text of the northern School of Buddhism, it was recorded that the great teacher had lived in the state of Vesali and that he had three hundred pupils learning his doctrine. TAKING INSTRUCTIONS FROM THE HOLY SAGE, ALARA How the Bodhisatta took instructions from the holy sage Àlãra was described thus: "Having gone forth and become a recluse in pursuit of what is holy and good, seeking the supreme, incomparable Peace of Nibbãna, I drew to where Àlãra Kãlãma was and addressed him thus: 'Friend Kãlãma, I desire to lead the holy life under your doctrine and discipline.' When I had thus addressed him, Àlãra replied, 'The Venerable friend Gotama is welcome to remain in this teaching. Of such a nature is this dhamma that in a short time an intelligent man can realize for himself and abide in possession of what his teacher has realized as his own.'" After these words of encouragement, Àlãra gave him practical instructions on the doctrine. REASSURING WORDS Àlãra's statement that his dhamma, if practised as taught, could be realized soon by oneself as one's own was very reassuring and inspired confidence. A pragmatic doctrine is trustworthy and convincing only if it could be realized by oneself and in a short time. The sooner the realization is possible, the more heartening it will be. The Bodhisatta was thus satisfied with Àlãra's words and this thought arose in him: "It is not by mere faith that Àlãra announces that he has learned the dhamma. Àlãra has surely realized the dhamma himself, he knows and understands it." That was very true. Àlãra did not cite any texts as authority. He did not say that he had heard it from others. He clearly stated that what he knew personally he had realized it himself. A meditation teacher must be able to declare his conviction boldly like him. Without having practised the dhamma personally, without having experienced and realized it in a personal way, to claim to be a teacher in meditation, to preach and write books about it after just learning from the texts on meditation methods is most incongruous and improper. It is like a physician prescribing medicine not yet clinically tested and tried by him, and which he dared not administer on himself. Such preachments and publications are surely undependable and uninspiring. But Àlãra taught boldly what he had realized himself. The Bodhisatta was fully impressed by him and this thought arose in him: "Not only Àlãra has faith, I also have faith. Not only Àlãra has energy, mindfulness, concentration, wisdom, I also have them." Then he strove for the realization of that dhamma which Àlãra declared that he himself had learned and realized. In no time, the Bodhisatta learned the dhamma which led him as far as the jhãnic realm of Nothingness. He then approached where Àlãra Kãlãma was and enquired of him whether the realm of Nothingness, which the latter had claimed to have realized it himself and lived in possession of, was the same stage as what the Bodhisatta had now reached, Àlãra replied, "This is as far as the dhamma leads, of which I have declared that I have realized and abide in its possession, the same stage as friend Gotama has reached." Then he utter these words of praise, "Friend Gotama is a supremely distinguished person. The realm of Nothingness is not easily attainable yet Friend Gotama has realized it in no time. It is truly wonderful. Fortunate are we that we should light upon such a distinguished ascetic companion as your Reverence. As I have realized the dhamma, so have you realized it, too. As you have learnt it, so have I learnt to the same extent as you. Friend Gotama is my equal in dhamma. We have a large community here. Come, friend, together let us direct this company of disciples. Thus Àlãra, the teacher, recognized the Bodhisatta, the pupil, as completely equal to himself and honoured him by delegating to him the task of guiding one hundred and fifty pupils, which number was exactly half of all the disciples Àlãra had. But the Bodhisatta stayed at the centre only for a short time. While staying there this thought came to him: "This doctrine does not lead to aversion, to abatement and cessation of passion, to quiescence for higher knowledge and full enlightenment nor to Nibbãna, the end of sufferings, but only as far as the attainment to the realm of Nothingness. Once there, a long life of 60,000 world cycles follows, and after expiring from there, one reappears in the Karma existences and goes through the sufferings again. It is not the doctrine of the undying that I am looking for." Thus becoming indifferent to the practice which led only to the jhãnic realm of Nothingness, the Bodhisatta abandoned it and departed from Àlãra's meditation centre. APPROACHING THE SAGE UDAKA After leaving Àlãra's place, the Bodhisatta was on his own for some time, pursuing the supreme path of tranquillity to reach the undying state of Nibbãna. Then the fame of Udaka or Rãmaputta (the son of Rama or disciple of the sage Rãma) reached him. He drew to where Udaka was and sought to lead the religious life under the dhamma and discipline of the sage Rãma. His experiences under the guidance of Udaka, how Udaka explained to him the dhamma, how the Bodhisatta was impressed with the doctrine and practised it, how he realized the dhamma and recounted to Udaka what he had gained, were described in almost exactly the same words as before. We have, however, to note carefully that Udaka or Rãmaputta, as his name implied, was a son of Rãma or a disciple of Rãma. The sage Rãma was accomplished to go through all the eight stages of jhãna and reached the highest jhãnic realm of Neither Perception nor Non-perception. However, when the Bodhisatta reached where Udaka was, the old sage Rãma was no more. Therefore, in asking Udaka about Rãma's attainments, he used the past tense 'pavedesi'. "How far does this doctrine lead concerning which Rãma declared that he had realized it for himself and entered upon it?" Then there is the account of how this thought occurred to the Bodhisatta: "It is not only Rãma who had faith, industry, mindfulness, concentration and wisdom. I also have them." There is also this passage where it was stated that Udaka set him up as a teacher. "You know this doctrine and Rãma knew this doctrine. You are the same as Rãma and Rãma was the same as you. Come, friend Gotama, lead this following and be their teacher." And again the passage where the Bodhisatta recounted, "Udaka, the disciple of Rãma, although my companion in the holy living, set me up as his teacher." These textual references make it apparent that the Bodhisatta did not meet with the sage Rãma, but only with Rãma's disciple Udaka who explained to him the doctrine practised by Rãma. The Bodhisatta followed the method as described by Udaka and was able to realize the stage of Neither Perception nor Non-perception. Having learnt the doctrine himself and realized and entered upon the realm of Neither Perception nor Non-perception like the sage Rãma, he was requested by Udaka to accept the leadership of the company. It was not mentioned in the literature of the Theravadins as to where Udaka resided and how big his following was, but Lalitavistra, the biography of the Buddha of the northern Buddhism, stated that Udaka's centre was in the district of Rajagaha and that he had a company of seven hundred strong. It is to be noted that at the time of meeting with the Bodhisatta, Udaka himself had not attained the jhãnic realm of neither Perception nor Non-perception yet. He explained to the Bodhisatta only what stage Rãma had achieved. So when the Bodhisatta proved himself to be the equal of his master by realizing the stage of neither Perception nor Non-perception, he offered the Bodhisatta the leadership of the whole company. According to the Tikã (Sub-commentary), Udaka later strove hard, emulating the example set by the Bodhisatta and finally attained the highest jhãnic stage of neither Perception nor Non-perception. The Bodhisatta remained as a leader of the company at the centre only for a short time. It soon occurred to him: "This doctrine does not lead to aversion, to absence of passion nor to quiescence for gaining knowledge, supreme wisdom and Nibbãna, but only as far as the realm of Neither Perception nor Non-perception. Once there, a long life of 84,000 world cycles is enjoyed only to come back again to the existence of sensual pleasures and be subjected to much suffering. This is not the doctrine of the Undying that I long for." Then becoming indifferent to the doctrine which leads only to the realm of Neither Perception nor Non-perception, he gave it up and departed from Udaka's centre. PRACTISING EXTREME AUSTERITIES IN URUVELA FOREST After he had left Udaka's centre, the Bodhisatta wandered about in Magadha, searching on his own the peerless path of tranquillity, the Undying Nibbãna. During his wanderings, he came to the forest of Uruvela near the big village of Senanigamã. In the forest he saw the clear, flowing river Neranjara. Perceiving thus a delightful spot, a serene dense grove, a clear, flowing stream with a village nearby which would serve as an alms resort, it occurred to him: "Truly, this is a suitable place for one intent on effort", and he stayed on in the forest. At that time the Bodhisatta had not yet worked out a precise system of right struggle. Austerity practices were, of course, widely known and in vogue throughout India then. Concerning these practices, three similes came to the mind of the Bodhisatta. THREE SIMILES A log of snappy wood freshly cut from a sycamore tree and soaked in water cannot produce fire by being rubbed with a similar piece of wet sappy wood or with a piece of some other wood. Just so, while still entangled with objects of sensual desires such as wife and family, while still delighting in passionate pleasures and lustful desires are not yet quieted within him, however strenuously someone strives, he is incapable of wisdom, insight and incomparable full awakening. This was the first simile that occurred to the Bodhisatta. Even if the sycamore log is not soaked in water but is still green and sappy, being freshly cut from the tree, it will also not produce any fire by friction. Just so, even if he has abandoned the objects of sensual desires such as wife and family and they are no longer near him, if he still delights in thoughts of passionate pleasures and lustful desires still arise in him, he is incapable of wisdom, insight or full awakening. This is the second simile. According to the Commentary, this simile has a reference to the practices of Brahma dhammika ascetics. Those Brahmins led a holy ascetic life from youth to the age of forty-eight when they went back to married life in order to preserve the continuity of their clan. Thus, while they were practising the holy life, they would have been tainted with lustful thoughts. The third simile concerns with dry sapless logs of wood not soaked in water. These logs of dry wood will kindle fire when rubbed against one another. Similarly, having abandoned objects of sensual desires and weaned himself of lustful thoughts and cravings, he is capable of attaining wisdom, insight and full awakening, whether he practises extreme austerity or whether he strives painlessly without torturing himself. EXTREME AUSTERITY OF CRUSHING THE MIND WITH THE MIND Of the two methods open to him according to the third simile, the Bodhisatta considered following the path of austerity. "What if now with my teeth clenched and my tongue cleaving the palate, I should press down, constrain and crush the naturally arising thought with my mind." The Pali text quoted here corresponds with the text in the Vitakka Sandhãna Sutta, but the method of crushing the thought with the mind as described in the Vitakka Sandhãna Sutta was one prescribed by the Buddha after attaining enlightenment. As such, it involves banishment of any lustful thought which arises of its own accord by taking note of its appearance as an exercise of Vipassanã meditation in accordance with the Satipatthãna Sutta and other similar texts. The method of crushing the thought with the mind as described here refers to the practical exercises performed by the Bodhisatta before he attained the knowledge of the Middle Path and is, therefore, at variance with the Satipatthãna method. However, the Commentary interpretation implies suppression of evil minds with moral minds. If this interpretation were correct, this method, being concordant with Satipatthãna Sutta and other texts, would have resulted in Enlightenment for the Bodhisatta. Actually, this method led him only to extreme suffering and not to Buddhahood. Other austerity practices taken up afterwards also led the Bodhisatta merely into wrong paths. Austerity practice followed by the Bodhisatta at that time appeared to be somewhat like that of mind annihilation being practised nowadays by followers of a certain school of Buddhism. During our missionary travels in Japan, we visited a large temple where a number of people were engaged in meditation exercises. Their meditation method consists of blotting out a thought whenever it arises. Thus emptied of mind (mental activity), the end of the road is reached, namely, Nothingness, i.e. Void. The procedure is as follows: young Mahayana monks sat cross-legged in a row, about six in number. The master abbot went round showing them the stick with which he would beat them. After a while, he proceeded to administer one blow each on the back of each meditator. It was explained that while being beaten it was possible that the mind disappeared altogether, resulting in Nothingness. Truly a strange doctrine. This is in reality annihilation of thought by crushing with mind, presumably the same technique employed by the Bodhisatta to crush the thought with the mind by clenching the teeth. The effort proved very painful for him and sweat oozed out from under his armpits, but no superior knowledge was attained then. JHÂNIC ABSORPTION RESTRAINING THE BREATH Then it occurred to the Bodhisatta: "What if I controlled respiration and concentrate on the breathless jhãna?" With that thought, he restrained the in-breathing and out-breathing of the mouth and nose. With the holding of respiration through the mouth and nose, there was a roar in the ears due to the rushing out of the air just like the bellows of a frog making a roaring noise. There was intense bodily suffering, but the Bodhisatta was relentless. He held the in-breathings and out-breathings, not only of the mouth and nose, but also of the ears. As a result, violent winds rushed up to the crown of the head, causing pains as if a strong man had split open the head with a mallet, as if a powerful man were tightening a rough leather strap round the head. Violent winds pushed around in the belly causing misery like being carved up by a sharp butcher's knife. And there was intense burning in the belly as if roasted over a pit of burning coals. The Bodhisatta, overcome physically by pain and suffering, fell down in exhaustion and lay still. When the deities saw him lying prone, some of them said, "The monk Gotama is dead." Other deities said, "The monk Gotama is not yet dead, he is dying." Again other deities said, "The monk Gotama is neither dead nor dying. He is just lying still, dwelling in the state of Arahatship." In spite of all these painful efforts, no higher knowledge was gained. EXTREME AUSTERITY OF FASTING So it occurred to the Bodhisatta: "What if I strive still harder, entirely abstaining from food?" Knowing his thoughts, the deities said, "Please, Lord Gotama, do not entirely abstain from food. If you do so, we shall instill heavenly nourishment through the pores of your skin. You shall remain alive on that." Then it came to the Bodhisatta: "If I claim to be completely fasting and these deities should instill heavenly nourishment through my pores and I should thus be sustained, that would be for me a lie." The Bodhisatta rejected the deities offer saying that he refused to be injected with divine nourishment. Then he decided to take less and less nourishment, only as much bean soup as the hollow of a hand could hold. Living on about five or six spoonfuls of bean soup each day, his body reached the state of extreme emaciation. The limbs withered, only skin, sinews and bones remained. The vertebrae became exposed in uneven lumps and protuberances. The widely dispersed bones jutted out, presenting an ungainly, ghastly appearance just as in the paintings of the Bodhisatta undergoing extreme austerity. The gleam of the eyes shrunk down in their sockets, looked like the reflection from water sunk deep in the well. The scalp had shrivelled up like a green, soft gourd withered in the sun. The emaciation was so extreme that if he attempted to feel the belly skin, he encountered the spinal column; if he felt for the spinal column, he touched the belly skin. When he attempted to evacuate the bowel or make water, the effort was so painful that he fell forward on the face, so weakened was he through this extremely scanty diet. Seeing this extremely emaciated body of the Bodhisatta, the people said, "The monk Gotama is a black man." Others said, "The monk Gotama has a brown complexion." Again others said, "The monk Gotama has the brown-blue colour of the torpedo fish." So much had the clear, bright, golden colour of his skin deteriorated. MÂRA'S PERSUASION While the Bodhisatta strove hard and practised extreme austerity to subdue himself, Mãra came and addressed the Bodhisatta persuasively in beguiling words of pity, "Friend Gotama, you have gone very thin and assumed an ungainly appearance. You are now in the presence of death. There is only one chance left in a thousand for you 'to live'. Oh, Friend Gotama! Try to remain alive. Life is better than death. If you live, you can do good deeds and gain merits." The meritorious deeds mentioned here by Mãra have no reference whatsoever to the merits accruing from acts of charity and observance of precepts, practices which lead to the path of liberation nor to merits which result from development of Vipassanã Insight and attainment of the Path. Mãra knew of only merits gained by leading a holy life abstaining from sexual intercourse and by worshipping the holy fires. These practices were believed in those times to lead to a noble, prosperous life in future existences. However, the Bodhisatta was not enamoured of the blessings of existences and he replied to Mãra, "I do not need even an iota of the merits you speak of. You should go and talk of the merit to those who stand in need of it." A misconception had arisen concerning this utterance of the Bodhisatta that he was not in need of any merits, that is 'meritorious deeds are to be abandoned, not to be sought for nor carried out by one seeking release from the rounds of existence like the Bodhisatta'. A person once approached me and sought elucidation on this point. I explained to him that when Mãra was talking about merit, he did not have in mind the merits which accrued from acts of charity, observance of precepts, development of insight through meditation or attainment of the Path. He could not know of them. Nor was the Bodhisatta in possession then of precise knowledge of these meritorious practices; only that the Bodhisatta was then engaged in austerity exercises taking them to be noble ones. Thus, when the Bodhisatta said to Mãra 'I do not need any merit', he was not referring to the meritorious practices that lead to Nibbãna, but only to such deeds as were believed then to assure one of pleasurable existences. The Commentary also supports our view. It states that in saying 'I do not need any merit', the Bodhisatta meant only the merit which Mãra spoke of, namely, acts of merit which are productive of future existences. It can thus be concluded that no question arises of abandonment of meritorious practices which will lead to Nibbãna. At that time, the Bodhisatta was still working under the delusion that austerity exercises were the means of attaining higher knowledge. Thus, he said, "This wind that blows can dry up the waters of the river. So while I strive strenuously, why should it not dry up my blood? And when the blood dries up, bile and phlegm will run dry. As the flesh gets wasted too, my mind will become clearer: mindfulness, concentration and wisdom will be more firmly established." Mãra was also under the wrong impression that abstention from food would lead to liberation and higher knowledge. It was this anxiety that motivated him to coax the Bodhisatta away from following the path of starvation. With the same wrong notion, a group of five ascetics waited upon him, attending to all his needs, hoping that this abstemious practice will lead to Buddhahood as they intended to be the first recipients of the sermon on liberation. It is clear, therefore, that it was a universal belief in those days that extreme self-mortification was the right path which would lead to Enlightenment. RIGHT REASONING After leading the life of extreme self-mortification for six years without any beneficial results, the Bodhisatta began to reason thus: "Whatever ascetics or brahmins in the past had felt painful, racking, piercing feelings through practising self-torture, it may equal this, my suffering, not exceed it." "Wherever ascetics or brahmins in the future will feel painful, racking, piercing feelings through the practice of self-torture, it may equal this, my suffering, not exceed it; whatever ascetics or brahmins in the present feel painful, racking, piercing feelings through the practice of self-torture, it may equal this, my suffering, not exceed it. But, by this gruelling asceticism I have not attained any distinction higher than the ordinary human achievement; I have not gained the Noble One's knowledge and vision which could uproot defilements. Might there by another way to Enlightenment apart from this path of torture and mortification?" Then the Bodhisatta thought of the time when, as an infant, he sat alone under the shade of a rose-apple tree, entered and absorbed in the first jhãnic stage of meditation while his royal father, King Suddhodhana, was busily engaged in ceremonial ploughing of the fields nearby. He wondered whether this first jhãnic method would be the right way to the Truth! ABSORPTION IN FIRST JHÂNA WHILE AN INFANT The Bodhisatta was born on the full moon of Kason (April). It appeared that the royal ploughing ceremony was held sometime in Nayon or Wãso (May or June) a month or two later. The infant child was laid down on a couch of magnificent clothes under the shade of a rose-apple tree. An enclosure was then formed by setting up curtains round the temporary nursery with royal attendants respectfully watching over the royal infant. As the royal ploughing ceremony progressed in magnificent pomp and splendour, with the king himself partaking in the festivities, the royal attendants were drawn to the splendid scene of activities going on in the nearby fields. Thinking that the royal infant had fallen asleep, they left him lying secure in the enclosure and went away to enjoy themselves in the festivities. The infant Bodhisatta, on looking around and not seeing any attendant, rolled up from the couch and remained seated with his legs crossed. By virtue of habit-forming practices through many lives, he instinctively started contemplating on the incoming, outgoing breath. He was soon established in the first jhãnicabsorption characterised by five features, namely, thought conception, discursive thinking, rapture, joy and concentration. The attendants had been gone for some time now. Lost in the festivities of the occasion, they were delayed in returning. When they returned, the shadows thrown by the trees had moved with the passage of time, but the shade of the rose-apple tree under which the infant was left lying was found to have remained steadfast on the same spot. The infant Bodhisatta was sitting motionless on the couch. King Suddhodana, when informed, was struck by the spectacle of the unmoving shadow of the rose-apple tree and the still, sitting posture of the child. In great awe, he made obeisance to his son. The Bodhisatta recalled the experience of absorption in the respiration jhãna he had gained in childhood and he thought, "Might that be the way to Truth?" Following up on that memory, there came the recognition that respiration jhãna practice was indeed the right way to Enlightenment. The jhãnic experiences were so pleasurable that the Bodhisatta thought to himself: "Am I afraid of (trying for) the pleasures of jhãna?" Then he thought: "No, I am not afraid of (trying for) such pleasures." RESUMPTION OF MEALS Then it occurred to the Bodhisatta: "It is not possible to attain the jhãnic absorption with a body so emaciated. What if I take some solid food I used to take? Thus nourished and strengthened in body, I'll be able to work for the jhãnic state." Seeing him partaking of solid food, the group of five ascetics misunderstood his action. They were formerly royal astrologers and counsellors who had predicted, at the time of his birth, that he would become an Enlightened Noble One, a Buddha. There were eight royal astrologers at the court then. When asked to predict what the future held for the royal infant, three of them raised two fingers each and made double pronouncements that the infant would grow up to be a Universal Monarch or an Omniscient Buddha. The remaining five raised only one finger each to give a single interpretation that the child would most undoubtedly become a Buddha. According to the Mula Pannãsa Commentary (Vol.2, p.92), these five court astrologers forsook the world before they got enchained to the household life and took to the forest to lead a holy life, but the Buddhavamsa Commentary and some other texts stated that seven astrologers raised two fingers each giving double interpretations while the youngest Brahmin, who would in time become the Venerable Kondañña, raised only one finger and made the definite prediction that the child was a future Buddha. This young Brahmin, together with the sons of four other Brahmins, had gone forth from the world and banded together to form 'The Group of Five Ascetics', awaiting the Great Renunciation of the Bodhisatta. When news reached them later that the Bodhisatta was practising extreme austerities in the Uruvela Grove, they journeyed there and became his attendants, hoping 'when he has achieved Supreme Knowledge, he will share it with us. We will be the first to hear the message'. When the five ascetics saw the Bodhisatta partaking solid food, they misunderstood his action and become disappointed. They thought: "If living on a handful of pea soup had not led him to higher knowledge, how could he expect to attain that by eating solid food again?" They misjudged him; thinking that he had abandoned the struggle and reverted back to the luxurious way of life to gain riches and personal glory. Thus, they left him in disgust and went to stay in the deer sanctuary in the township of Benares. THE ENLIGHTENMENT The departure of the five ascetics afforded the Bodhisatta the opportunity to struggle for final liberation in complete solitude. The Mula Pannasa (Vol. 2, pg. 192) gives a description of how, working alone with no one near him for a full fortnight, seated on the throne of Wisdom (under the tree of Enlightenment), he attained Omniscience, the Enlightenment of a Buddha. The Bodhisatta had gone forth at the age of twenty-nine and spent six years practising extreme austerity. Now at the age of thirty-five, still youthful and in good health, within fifteen days of resumption of regular meals, his body had filled up as before and regained the thirty-two physical characteristics of a Great Being. Having thus built up strength and energy again through normal nourishment, the Bodhisatta practised the in-breathing, out-breathing meditation and remained absorbed in the bliss of the first jhãna, which was characterized by thought-conception, discursive thinking, rapture, joy and one-pointedness of mind. Then he entered the second state of the jhãna, which was accompanied by rapture, joy and concentration. At the third state of the jhãna, he enjoyed only joy and one-pointedness of mind and at the fourth stage, equanimity and clear mindfulness (one-pointedness). Early on the full moon day of Kason (April) in the year 103 of the Great Era, i.e. 2551 years ago, counting back from the year 1324 of the Burmese Era, he sat down under the Bo Tree (the Bodhi Tree) near the big village of Senanigãma awaiting the hour of going for alms food. At that time, Sujãtã, the daughter of a rich man from the village, was making preparations to give an offering to the tree-spirit of the Bo tree. She sent her maid ahead to tidy up the area under the spread of the holy tree. At the sight of the Bodhisatta seated under the tree, the maid thought the deity had made himself visible to receive their offering in person. She ran back in great excitement to inform her mistress. Sujãtã put the milk rice which she had cooked early in the morning in a golden bowl worth a hundred thousand pieces of money. She covered the same with another golden bowl. She then proceeded with the bowls to the foot of the banyan tree where the Bodhisatta remained seated and put the bowls in the hand of the Bodhisatta, saying, "May your wishes prosper like mine have." So saying, she departed. Sujãtã, on becoming a maiden, had made a prayer at the banyan tree: "If I get a husband of equal rank and same caste with myself and my first born is a son, I will make an offering." Her prayer had been fulfilled and her offering of milk rice that day was intended for the tree deity in fulfillment of her pledge. However, later when she learnt that the Bodhisatta had gained Enlightenment after taking the milk rice offered by her, she was overjoyed with the thought that she had made a noble deed to the greatest merit. The Bodhisatta then went down to the river Neranjara and had a bath. After bathing, he made the milk rice offered by Sujãtã into forty-nine pellets and ate it. The meal over, he discarded the golden bowl into the river saying: "If I were to become a Buddha today, let the bowl go upstream." The bowl drifted upstream for a considerable distance against the swift flowing current, and on reaching the abode of the snake king, Kala, sank into the river to lie at the bottom of the bowls of the three previous Buddhas. Then the Bodhisatta rested the whole day in the forest glade near the bank of the river. As evening fell, he went towards the Bo tree, meeting on the way a grasscutter named Sotthiya who gave him eight handfuls of grass. In India holy men used to prepare a place to sit and sleep on by spreading sheaves of grass. The Bodhisatta spread the grass under the tree on the eastern side. Then with the solemn resolution "Never from this seat will I stir until I have attained the supreme and absolute wisdom", he sat down cross-legged on the grass cover facing east. At this point Mãra made his appearance and contested for the seat under the Bo tree with a view to oppose the Bodhisatta's resolution and prevent him from attaining Buddhahood. By invoking the virtues he had accumulated through the ages, fulfilling the Ten Perfections such as Charity, etc., he overcame the molestations set up by Mãra before the sun had set. After thus vanquishing Mãra, in the first watch of the night through jhãnic meditations, the Bodhisatta acquired the knowledge of previous existences; in the middle watch of the night, the divine eye; and in the last watch of the night, he contemplated on the law of Dependent Origination followed by development of Insight into the arising and ceasing of the five aggregates of grasping. This Insight gave him in succession the knowledge pertaining to the four Holy Paths, resulting finally in full Enlightenment or Omniscience. Having become a fully Enlightened One, he spent seven days on the Throne of Wisdom under the Bo tree and seven days each at six other places, forty-nine days in all, enjoying the bliss of the fourth state of Fruition (Fruits of Arahatship) and pondering long upon his newly found system of Law (Dhamma). EXTREME AUSTERITY IS A FORM OF SELF-MORTIFICATION The fifth week was spent under the goatherd (Ajjapãla) Banyan tree and while there he reflected on his abandonment of the austerity practices: "Delivered am I from the austerity practices which cause physical pain and suffering. It is well that I'm delivered of that unprofitable practice of austerity. How delightful if is to be liberated and have gained Enlightenment." Mãra, who was closely following every thought and action of the Buddha, ever alert to accuse him of any lapses, immediately addressed the Buddha: "Apart from the austerity practices, there is no way to purify beings; Gotama has deviated from the path of purity. While still defiled, he wrongly believes he has achieved purity." The Buddha replied: "All the extreme practices of austerity employed with a view to achieve the Deathless (the Immortal State) are useless, unprofitable much as the cars, peddles and pushing poles are useless on land, on the sand banks. Fully convinced that they are unprofitable, I have abandoned all forms of self-mortification." The Commentary also mentions that extreme practices such as scanty diet, scanty clothing, constitute self-torture. That extreme austerity is a form of self-mortification should be carefully noted here for better comprehension of the Dhammacakka Sutta when we deal with it. CONSIDERING THE QUESTION OF GIVING THE FIRST SERMON Having spent seven days each at seven different places, the Buddha went back to the goatherd's banyan tree on the fiftieth day. Seated under the tree, he considered: "To whom should I best teach the doctrine first? Who would quickly comprehend the Dhamma?" Then it occurred to him: "There is Àlãra Kãlãma who is learned, skilled and intelligent. He has long been a person having but little dust of defilement in the eye of the wise. What if I teach the doctrine to Àlãra Kãlãma first? He would quickly comprehend this Dhamma." It is significant that the Buddha had tried to first seek out someone who would understand his teaching quickly. It is of utmost importance to inaugurate new meditation centres with devotees who are endowed with faith, zeal, industry, mindfulness and intelligence. Only such devotees as are in possession of these virtues can achieve penetrative Insight quickly and become shining examples for others to follow. Devotees lacking in faith, zeal, industry, mindfulness and intelligence or enfeebled in mind and body through old age can hardly be source of inspiration to others. When we first launched on teaching the Satipatthãna Vipassanã Meditation, we were fortunate in being able to start off with three persons (my relatives actually) endowed with unusual faculties. They acquired the knowledge of awareness of arising and passing away (udayabbaya ñãna) within three days of practice and were overjoyed with seeing lights and visions accompanied by feelings of rapture and bliss. Such speedy attainments of results have been responsible for the worldwide acceptance and dissemination of the Mahasi Vipassanã Meditation technique. Thus, it was that the Buddha thought of teaching his first sermon to someone who would quickly grasp it and when he considered Àlãra Kãlãma, a deity addressed him: "Lord, Àlãra Kãlãma had passed away seven days ago." Then knowledge and vision arose to the Buddha that Àlãra had indeed passed away seven days ago and had, by virtue of his jhãnic achievements, attained the Sphere of Nothingness (Akin.caññayatana Brahma Plane - the State of Immateriality). MISSING THE PATH AND FRUITION BY SEVEN DAYS "Great is the loss to Àlãra of Kãlãma family," bemoaned the Buddha. As Àlãra was developed enough, he would have readily understood the teaching of the Buddha. He could have gained the Path and attained Arahatship instantly, but his early death had deprived him of this opportunity. In the Sphere of Nothingness, where only mental states exist without any forms, he could not have benefitted even if the Buddha had gone there and taught him the Dhamma. The life span in the Sphere of Nothingness is also very long, being sixty thousand world cycles. After expiry there he would appear again in the human world, but would miss the teachings of the Buddhas. As a common worldling he would do the rounds of existence, sometimes sinking to the nether world to face great sufferings. Thus the Buddha bemoaned that the loss of Àlãra was very great. Even nowadays there are people, who are deserving of higher attainments, but pass away without an opportunity of hearing the Satipatthãna Meditation practice as expounded by us, or having heard the Dhamma thus taught but had not yet made the effort to put it into practice. The good people assembled here now hear what we are teaching should see carefully that such rare opportunities for their upliftment be not thrown away. MISSING THE GREAT CHANCE BY ONE NIGHT Then the Buddha thought of teaching the first sermon to Udaka, son (pupil) of the great sage Rãma. Again a deity addressed the Buddha: "Lord, Udaka Rãmaputta had passed away last night." The knowledge and vision arose to the Buddha that the hermit Udaka had indeed died the previous night in the first watch and by virtue of his jhãnic achievements had attained the state of neither Perception nor Non-perception (Nevasaññãnasaññãyatana Brahma Plane). This sphere is also a state of immateriality, a formless state and its life span extends to eighty-four thousand world cycles. This is the noblest, the loftiest of the thirty-one planes of existence, but the Dhamma cannot be heard there. On appearing again in the human world, Rãmaputta could instantly attain Arahatship if he could but listen to the Dhamma because he was already so highly developed. Unfortunately, he would not get such an opportunity again, having missed it by dying one night too early. The Buddha was thus moved again to utter in pity: "Great is the loss to the hermit Udaka, the son (pupil) of the great sage Rãma." Then the Buddha thought again to whom he should give his first sermon. The group of five Bhikkhus appeared in his divine vision and he saw them living then in the deer Sanctuary in the township of Benares. JOURNEY TO GIVE THE FIRST SERMON The Blessed One set out for Benares. Some previous Enlightened Ones had made the same journey by means of miracles. Our Lord Gotama Buddha, however, proceeded on foot for the purpose of meeting the naked ascetic Upaka on the way, to whom he had something to impart. The Buddhavamsa Commentary and the Jataka commentary state that the Blessed One started on the journey on the full-moon of Wãso. As the deer Sanctuary in Benares was eighteen yojanas (142 miles) away from the Bo Tree and the Blessed One made the journey on foot, the distance could not have been covered in one day unless done miraculously. It would be appropriate, therefore, if we fixed the starting date on the sixth waxing of Wãso. MEETING WITH UPAKA, THE NAKED ASCETIC The Blessed One had not gone far from the Bodhi Tree on the way to Gãya (six miles) when he came upon the naked ascetic Upaka, a disciple of the great leader Nataputta of the Naked Sect. On seeing the Blessed One, Upaka addressed him, "Your countenance, friend, is clear and serene; your complexion is pure and bright. In whose name have you gone forth? Who is your teacher? Of whose teaching do you profess?" The Blessed One replied: Sabbãbhibhã sabbaviduhamasami Sabbesu Dhammesu anupalitto Sabbin.jaho tanhãkkhaye vimutto Sayam Abiññaya kamuddiseyyam. I am one who has overcome all . . . (while common worldlings are affected by what is seen or heard, ending up in suffering, the Blessed One transcends all and remains serene, countenance clear). Who knows all, I am one who has overcome all, I am detached from all things; Having abandoned everything, obtained emancipation, By the destruction of desire. Having by myself gained knowledge, Whom should I call my master? The Blessed One made known his status more emphatically as follows: na me ãcariyo atthi I have no teacher, sadiso me na vijjati One like me is not, sadevakasmim lokasmin In the world of men and gods, natthi me patipuggalo None is my counterpart. Upon this Upaka wondered whether the Blessed One had gained the Arahatship. The Buddha replied: Aham hi arahã loke I, indeed, am the Arahat in the world Aham satthã anuttaro The teacher with no peer, Ekomhi Sammãsambuddho The sole Buddha, supreme, enlightened Sitibhótosami Nibbuto All passions extinguished, I have gained Peace, Nibbãna. Upaka then asked the Blessed One where he was bound for and on what purpose. "To start in motion the Wheel of Law, I go to the Kãsis' town. In the world of blind beings, I shall beat the drum of the Deathless," replied the Blessed One. Upon this Upaka queried: "By the manner in which you profess yourself, are you worthy to be an infinite Conqueror?" And the Buddha said: Mãdisã ve jinã honti, Ye pattã Âsavakkhayam jitã me papakã Dhammã, Tasamãhamupaka jino. "Those are the Conquerors who, like me, have reached the extinction of cankers. I have vanquished all thoughts, ideas, notions of evil (sinfulness). For that reason, Upaka, I am a Jina, a Conqueror, a victorious One." Upaka belonged to the sect of naked ascetics under the leadership of Nataputtã who was addressed by his disciples as Jina, the Conqueror. The Blessed One in his reply explained that only those who have really extinguished the cankers, eradicated the defilements, like him, are entitled to be called a Jina. TRUTH IS NOT SEEN WHEN BLINDED BY MISCONCEPTION After this declaration by the Blessed One that he was truly an infinite Conqueror, the naked ascetic Upaka muttered: "It may be so, friend," shook his head and giving way to the Blessed One, went on his journey. It is important to note carefully this event of Upaka's meeting with the Buddha. Here was Upaka coming face to face with a truly Enlightened One, but he did not realize it. Even when the Blessed One openly confessed that he was indeed a Buddha, Upaka remained skeptical because he was holding fast to the wrong beliefs of the naked ascetic sect. In these days too, there are people who follow wrong paths, refuse to believe when they hear about the right method of practice. They show disrespect to and talk disparagingly of those practising and teaching the right method. Such misjudgments arising out of false impression or opinion should be carefully avoided. Even though he did not evince complete acceptance of what the Buddha said, Upaka appeared to have gone away with a certain amount of faith in the Buddha, as he came back to the Buddha after some time. After leaving the Buddha, he later got married to Capa (Chawa), a hunter's daughter, and when a son was born of the marriage, he became weary of the household life and became a recluse under the Blessed One. Practising the Buddha's teaching, he gained the stage of Once-returner, the Anãgãmi. On passing away, he reached the Realm of Suddavãsa Avihã, (Brahmã World), where he soon attained Arahatship. Foreseeing this beneficial result which would accrue out of his meeting with Upaka, the Blessed One set out on foot on his long journey to Benares and answered all the questions asked by Upaka. ARRIVAL AT ISIPATANA When the group of five ascetics saw the Blessed One at a distance coming towards them, they made an agreement amongst themselves saying, "Friends, here comes the monk Gotama who had become self-indulgent, given up the struggle and gone back to a life of luxury; let us not pay homage to him nor go to greet him and relieve him of his bowl and robes. However, as he is of noble birth, we will prepare a seat ready for him. He will sit down if he is so inclined." As the Blessed One drew near to them, they found themselves unable to keep to their agreement because of his illustrious glory. One went to greet him and receive the bowl, the second one took the robe and the third one prepared the seat for him. Another brought water to wash his feet while the other arranged a foot stool. But they all regarded the Blessed One as their equal and addressed him as before by his name Gotama and irreverently with the appellation "my friend". The Blessed One sat on the prepared seat and spoke to them: "Bhikkhus, do not address my by the name Gotama nor as friend. I have become a Perfect One, worthy of the greatest reverence. Supremely accomplished like the Buddhas of yore, fully Enlightened. Give ear, Bhikkhus, the Deathless has been gained, the Immortal has been won by me. I shall instruct you and teach you the Doctrine. If you practise as instructed by me, you will in a short time, and in the present life, through your own direct knowledge, realize, enter upon and abide in Arahatship, the Nibbãna, the ultimate and the noblest goal of the Holy life for the sake of which clansmen of good families go forth from the household life into homeless one." Even with this bold assurance, the group of five Bhikkhus remained incredulous and retorted thus: "Friend Gotama, even with the abstemious habits and stern austerities which you practised before, you did not achieve anything beyond meritorious attainments of ordinary men (you were not able to transcend human limitations . . . uttarimanussadhamma) nor attain the sublime knowledge and Insight of the Noble Ones which alone can destroy the defilements. Now that you have abandoned the austerity practices and are working for gains and benefits, how will you have attained such distinction, such higher knowledge?" This is something to think over. These five Bhikkhus were formerly court astrologers who were fully convinced and had foretold, soon after his birth, that the young Bodhisatta would definitely attain supreme Enlightenment. But when the Bodhisatta gave up privation and stern exertions, they had wrongly thought that Buddhahood was no longer possible. It could be said that they no longer believed in their own prophecy. They remained incredulous now that the Blessed One declared unequivocally that he had won the Deathless, had become a fully Enlightened One, because they held to the wrong notion that extreme austerity was the right way to Enlightenment. Likewise, nowadays, too, once a wrong notion has been entertained, people hold fast to it and no amount of showing the truth will sway them and make them believe. They even turn against those who attempt to bring them to the right path and speak irreverently and disparagingly of their well-wishers. One should avoid such errors and self-deception. With great compassion and pity for the group of five Bhikkhus, the Blessed One spoke to them thus: "Bhikkhus, the Perfect One like those of yore is not working for worldly gains, has not given up the struggle, has not abandoned the true path which eradicates the defilements; he has not reverted to luxury" and declared again that he had become a Perfect One, worthy of great reverence, supremely accomplished and fully Enlightened. He urged them again to listen to him. A second time, the group of five Bhikkhus made the same retort to him. The Blessed One, realizing that they were still suffering from illusion and ignorance, and out of pity for them gave them the same answer for the third time. When the group of five Bhikkhus persisted in making the same remonstrance, the Blessed One spoke thus: "Bhikkhus, ponder upon this. You and I are not strangers. We had lived together for six years and you had waited upon me while I was practising extreme austerities. Have you ever known me speak like this?" The five Bhikkhus reflected on this. They came to realize that he had not spoken thus before because he had not attained Higher Knowledge then. They began to believe that he must have acquired the Supreme Knowledge now to speak to them thus. They replied respectfully, "No, Reverend Sir. We have not known you speak like this before." Then the Buddha said, "Bhikkhus, I have become a perfect one worthy of the greatest respect (Arahan), supremely accomplished like the Buddhas of yore (Tathãgata), by my own effort I have become fully Enlightened (Sammãsambuddho), have gained the Immortal, the Deathless (anatamadhigatam). Give ears, Bhikkhus, I shall instruct you and teach you the Doctrine. If you practise as instructed by me, you will in no time and in the present life, through your own direct knowledge, realize, enter upon, and abide in Arahatship, the Nibbãna, the ultimate and the noblest goal of the Holy life for the sake of which clansmen of good families go forth from the household life into homeless one." Thus the Blessed One gave them the assurance again. The five Bhikkhus got into a receptive mood then and prepared themselves to listen respectfully to what Buddha would say. They awaited with eagerness to receive the knowledge to be imparted to them by the Blessed One. What we have stated so far constitutes relevant events selected from the Intermediate Epoch of Introductions. We now come to the Recent Past, introduced by the words "Thus have I heard", which gives an account of how the Blessed One began to set in motion the Wheel of Dhamma by giving the first Sermon. The time was the evening of the full moon of Wãso 2551 years ago as counted back from this Burmese era 1324. The sun was about to set but still visible as a bright, red sphere; the moon, bright yellow, was just coming up in the eastern skies. The Commentary on the Mahãvagga Samyutta mentions that the first sermon was given while both the sun and the moon were simultaneously discernible in the sky. The audience consisted of only the five Bhikkhus from the human world, but the Brahmãs numbered 18 crores, and the devas, according to the Milinda Pañhã, innumerable. Thus when the five Bhikkhus together with Brahmãs and devas, who were fortunate enough to hear the first Sermon, were respectfully awaiting with rapt attention, the Blessed One began teaching the Dhammacakka Sutta with the words: "Dve me, Bhikkhave, antã pabbajitena na sevitabbã." "Bhikkhus, one who has gone forth from the worldly life should not indulge in these two extreme parts (portions, shares) which will be presently explained (Ime dve anta)." Here, anta according to the Commentary interpretations, connotes grammatically kotthãsa or bhãga which means share or portion or parts of things. However, in view of the doctrine of the Middle Path taught later in the Sermon, it is appropriate also to render Anta as extreme or end. Again, "part or portion of things" should not be taken as any part or portion of things, but only those parts that lie on the two opposite ends or extremes of things. Hence, our translation as two extreme parts or portions. The Singhalese or Siamese commentaries render it as lanaka kotthasa meaning 'bad portion' or part, somewhat similar to the old Burmese translation of "bad thing or practice." Thus it should be noted briefly first that "One who has gone forth from the worldly life should not indulge in two extreme parts or practices." Katame dwe. Yo cãyam kãmesu kãmasukhalðkãnuyogo-hino, gãmmo, pothujjaniko, anariyo, anatthasamhito. Yo cãyam attakilamathãnuyogo-dukkho, anariyo, anattha-samhito. What are the two extreme parts or practices? Delighting in desirable sense-objects, one pursues sensuous pleasure, makes efforts to produce such pleasures and enjoys them. This extreme part (practice) is low (bad), vulgar being the habit of village and town folks; common and earthly, being indulged in by ordinary common worldlings; not clean, ignoble, hence not pursued by the Noble Ones; profitless and not pertaining to the true interests one is seeking after. Such pursuit after sensuous pleasures is one extreme part (practice) which should be avoided. Pleasurable sight, sound, smell, taste and touch constitute desirable sense-objects. Taking delight in such objects of pleasure and enjoying them physically and mentally, one pursues after these sensuous pleasures. This practice, which forms one extreme part is low, vulgar, common, ignoble and unprofitable and should not, therefore, be followed by one who has gone forth from the worldly life. The other extreme part or practice which is concerned with attempts to inflict torture on oneself can result only in suffering. Abstaining from food and clothing which one is normally used to is a form of self-torture and is unprofitable. Not being clean nor noble, this practice is not pursued by the Noble Ones. Neither does it pertain to the true interests one is seeking after. Thus practice of self-mortification, the other extreme part of practice, should also be avoided. Avoiding these two extremes, one arrives at the true path known as the Middle Path. THUS THE BLESSED ONE CONTINUED "Ete kho, Bhikkhave, ubho ante anupãgamma majjhimã patipadã Tathãgatena abhisambuddhã cakkhukaraòð, ñãòa karaòð, upasamãya, abhiññãya, sambodhãya, nibbãnãya samvattati." Bhikkhus, avoiding these two extreme parts, the Blessed One had gained the Supreme Knowledge of the Middle Path, which produces vision, produces knowledge and leads to tranquillity (stilling of defilements), higher knowledge and Nibbãna, the end of all suffering. Avoiding the two extremes, Rejecting wrong paths, The Middle Path is reached. Walking this true Path, Enlightenment is gained, Nibbãna realized. How the Middle Path , which is also known as the Eightfold Path, produces vision, knowledge and how it leads to tranquillity and Enlightenment will be dealt with in our sermon next week. May you all good people present in this audience, by virtue of having given respectful attention to this great discourse on the Turning of the Wheel of Dhamma together with its Introductions, be able to avoid the wrong path, namely, the two extremes and follow the Noble Eightfold Middle Path, thereby gaining vision and higher knowledge which will soon lead to the realization of Nibbãna, the end of all sufferings. This discourse delivered by us beginning on the New Moon of Tawthalin with the introduction, which had taken most of our time. We could deal only with the opening lines of the Sutta. Today, we will pick up the thread from there. "Dve me Bhikkhave antã pabbajitena na sevitabbã." "Bhikkhus, one who has gone forth from the worldly life should not indulge in these two extreme parts (things, practices)" - which will be presently explained. And why shouldn't he indulge in these? Because the main purpose of one who has gone forth from the worldly life is to rid himself of such defilements as lust and anger. This objective could not be achieved by indulging in the two extreme things, for they will only tend to promote further accumulations of lust and anger. What are the two extreme things (parts, practices)? Delighting in desirable sense-objects, pursuing and enjoying sensuous pleasures constitute one extreme practice. This practice is low, vulgar, being the habit of village and town folks, indulged in by ordinary common worldlings, not pursued by the Noble Ones, ignoble, unclean, not tending to the true interests one is seeking after. Such pursuit after sensuous pleasures is an extreme (part) practice which should be avoided. There are five kinds of desirable sense-objects, namely: pleasurable sight, sound, smell, taste and touch. In brief, all the material objects, animate or inanimate, enjoyed by people in the world. Delighting in a seemingly pleasurable sight and enjoying it constitute practice and pursuit of sensuality. Here the sense object of sight means not merely a source of light or colour that comes into contact with the seeing eye, but the man or woman or the whole of the object that forms the source or origin of that sight. Similarly, all sources of sound, smell, and touch-whether man, woman or instrumental objects-constitute sensuous objects. As regards taste, not only the various foods, fruits and delicacies, but also men, women and people who prepare and serve them are classified as objects of taste. Listening to a pleasant sound, smelling a sweet fragrant smell are as sensuous as enjoyment of good, delicious food, the luxury or a comfortable bed or physical contact with the opposite sex. SENSUOUS GRATIFICATION IS BASE AND VULGAR Delighting in sensuous pleasures and relishing them is to be regarded as a vulgar practice because such enjoyments lead to formation of base desires, which are clinging and lustful. It tends to promote self-conceit, with the thought that no one else is in a position to enjoy such pleasures. At the same time, one becomes oppressed with thoughts of avarice, not wishing to share the good fortune with others or overcome by thoughts of jealousy, envy, anxious to deny similar pleasures to others. It arouses ill-will towards those who are thought to be opposed to onself. Flushed with success and affluence, one becomes shameless and unscrupulous, bold and reckless in one's behaviour, no longer afraid to do evil. One begins to deceive oneself with false impression (moha) of well-being and prosperity. The new informed worldling (puthujana) may also come to hold the wrong view of living soul or atta to entertain disbelief in the resultant effects of one's own actions, Kamma. Such being the outcome of delighting in and relishing of sensuous pleasures, they are to be regarded as low and base. Furthermore, indulgence in sensual pleasures is the habitual practice of lower forms of creatures such as animals, petas, etc. The Bhikkhus and Samanas, belonging to the higher stages of existences should not stoop low to vie with the lower forms of life in the vulgar practice of base sensuality. Pursuit after sensuous pleasures does not lie within the province of one who has gone forth from the worldly life. It is the concern of the town and village folks who regard sensual pleasures as the highest attributes of bliss; the greater the pleasures, the greater the happiness. In ancient times, rulers and rich people engaged themselves in the pursuit of sensual pleasurers. Wars were waged, and violent conquests made, all for the gratification of sense-desire. In modern times too, similar conquests are still being made in some areas for the same objectives. But it is not only the rulers and the rich who seek sensual pleasures, the poor are also arduous in the pursuit of worldly goods and pleasures. As a matter of fact, as soon as adolescence is reached, the instinct for mating and sexual gratification makes itself felt. For the worldly householder veiled from the Buddha Dhamma, gratification of sense desires appears to be indeed the acme of happiness and bliss. DITTHADHAMMA NIBBÂNA VÂDA Even before the time of the Buddha, there were people who held the belief that heavenly bliss could be enjoyed in this very life (Ditthadhamma Nibbãna Vãda). According to them, sensual pleasure was indeed blissful; there was nothing to surpass it. And that pleasure was to be enjoyed in this very life. It would be foolish to let precious moments for enjoyment pass, waiting for bliss in a future life, which does not exist. The time for full gratification of sensual pleasure is now, this very life. Such is the Ditthadhamma Nibbãna Vada - Heavenly bliss in this very life. This is one of the 62 wrong views (Micchãditthi) expounded by the Buddha in the Brahmajãla Sutta of Silakkhanda in the Digha Nikãya. Thus, enjoyment of sensual pleasure is the preoccupation of town and village people, not the concern of the recluses and Bhikkhus. For them, to go after sense desires would mean reverting to the worldly life which they have denounced. People show great reverence to them, believing they are leading a holy life, undisturbed by worldly distractions or allurements of the opposite sex. People make the best offer of food and clothing to the recluses, denying these to themselves, often at the sacrifice of the needs of their dear ones and their family. While living on the charity of the people, it would be most improper for Bhikkhus to seek worldly pleasures just like the householders. In addition, Bhikkhus renounce the world with a vow to work for release from the sufferings inherent in the rounds of rebirth and for the realization of Nibbãna. It is obvious that these noble ideals cannot be attained by the Bhikkhus if they go after sensual pleasures in the manner of householders. Thus, one who has gone forth from the worldly life should not indulge in delightful sensuous pleasures. A LOW, COMMON PRACTICE The majority of people in the world are ordinary common folks engaged only in seeking the means of living and enjoying sensuous pleasures. There are only a few, who can rise above the common crowd, who can see the Dhamma and live a holy life. It is not for them to indulge in coarse, worldly pleasures, which is the main concern of the lower class of beings. NOT THE PRACTICE OF THE NOBLE ONES Enjoyment of worldly pleasures is not the practice of the Noble Ones (Ariyas). One may ask here why the Ariyas like Visãkhã, Anãthapindika and Sakka, the king of celestial beings, who had already reached the first stage of the Noble Life (sotãpanna) engaged themselves in pursuit of sensuous pleasures. In Sotãpannas, lust and passions are not yet overcome; there still lingers in them the incipient perception of agreeableness of carnal pleasures (sukha saññã). This point is illustrated in Aïguttara by the example of a person who is fastidious in the habits of cleanliness, seeking shelter in a filthy place filled with excrement to avoid attack by an elephant in must. This defiling, coarse habit being ignoble and unclean should be avoided by recluses and Bhikkhus. NOT TENDING TO ONE'S WELFARE (ANATTA SAMHITO) This practice does not tend to one's own welfare or well-being. In the common popular view, making money and accumulating wealth, establishing a family life with retinues and a circle of friends, in short, striving for success and prosperity in this world, appears indeed to be working for one's own welfare. Actually, however, such worldly success and prosperity do not amount to one's own well-being. One's true interest lies in seeking ways of overcoming old age, disease, and death and attaining release from all forms of suffering. The only way to escape from all forms of suffering is through development of morality (sila), mental concentration (samãdhi) and Insight, wisdom (paññã). Only these, namely, sila, samãdhi, paññã are to be sought in the true interest of oneself. Pursuit of sensual pleasures cannot lead to the conquest of old age, disease, death or all forms of suffering. It only tends to breach morality codes, such as non-commitment of illegal sexual conduct. Seeking worldly amenities through killing, theft or deceit also amounts to violation of moral precepts. Not to speak of physical actions, the mere thought of enjoyment of sensual pleasures prohibits development of mental concentration and wisdom and thus forms a hindrance to the realization of Nibbãna, cessation of all sufferings. Failure to observe moral precepts is a sure step to the four nether worlds of intense suffering. It is to be noted, however, that maintenance of moral character alone without simultaneous development of samãdhi and paññã will not lead to Nibbãna. It only encourages rebirth repeatedly in happier existences, where, however, manifold sufferings such as old age, disease and death are still encountered again and again. Recluses and Bhikkhus, having renounced the world, with the avowed purpose of achieving Nibbãna, where all sufferings cease, should have nothing to do with pursuits of sensuous pleasures that only obstruct development of sila, samãdhi and paññã. To recapitulate, enjoyment of sensuous pleasures is low and vulgar, being the pre-occupation of common people of low intelligence, unclean, ignoble; and is not practised by the Noble Ones. It is detrimental to progress in sila, samãdhi and paññã and thus works against the true interest of those intent on achievement of the unaged, undeceased, the deathless - Nibbãna. CAN HOUSEHOLDERS INDULGE IN SENSUOUS PLEASURES? The text only says that 'one who has gone forth from the worldly life should not indulge in sensuous pleasures'. The question, therefore, arises whether ordinary householders who remain amidst the worldly surroundings could freely pursue sensuous pleasures without any restraint. Since the gratification of sense desires is the pre-occupation of common people, it would be pointless to enjoin than from doing so. But the householder intent on practising the Noble Dhamma, should advisedly avoid these pleasures to the extent necessary for the practice. Observance of the five precepts requires abstaining from commitment of sins of the flesh. Likewise, possession of worldly goods should not be sought through killing, theft or deceit. FOUR KINDS OF INDULGENCE IN WORLDLY ENJOYMENTS In Pãsãdika Sutta of Pathika Vagga, Digha Nikãya, the Buddha had stated four kinds of indulgence in worldly enjoyment. "Sunda, in this world there are some foolish, ignorant people who promote their own enrichment by the slaughter of animals - cattle, pigs, chicken, fish. This practice constitutes the first form of indulgence in worldly enjoyment. Theft, dacoity and robbery constitute the second form of indulgence in worldly enjoyment while deceitful means of earning one's livelihood constitute the third. The fourth form of indulgence embraces other means besides these three, by which worldly wealth is gained." The Sutta stated that Buddha's disciples, Bhikkhus, were free from these indulgences. Lay people, in observing the eight precepts and ten precepts have to maintain chastity and abstain from partaking of food after midday, dancing and singing, all these being forms of sensuous pleasure. When one is engaged in meditation practices, one has to forego all kinds of sensuous enjoyment just like the Bhikkhus who have gone forth from the worldly life because they tend to hinder the development of sila, samãdhi and paññã. A meditator, even if he is a layman, must not, therefore, indulge in worldly enjoyment. This should suffice regarding one form of extreme practice, namely, indulgence in worldly enjoyment. PRACTICE OF SELF-MORTIFICATION The practice of self-mortification, which forms the other extreme practice results only in self-torture and suffering. It is not the practice of the Noble Ones, hence ignoble, unclean and does not tend to one's own welfare and interest. This extreme practice should also be avoided. Self-mortification which leads only to suffering was practised by those who held the belief that luxurious living would cause attachment to sensual pleasures, and that only austerity practices such as denying oneself sense-objects such as food and clothing would remove the sense desires. Then only the eternal peace, the state of the unaged, undiseased, the deathless could be achieved. Such was the belief of those who practicised self-mortification. METHODS OF SELF-MORTIFICATION Good Bhikkhus cover themselves with robes and clothings for decency and to shield themselves from heat and cold, from insects, flies and mosquitoes. But self-mortifiers go about without any clothing - when the weather is cold, they immerse themselves under water; when hot, they expose themselves to the sun, standing amidst four fire-places, thus subjecting themselves to heat from five directions. This is known as five-fold penances by heat. They have no use for regular beds, lying on the naked ground for resting. Some of them resort to lying on prickly thorns covered only by a sheet of clothing. There are some who remain in a sitting posture for days while others keep standing only, neither lying nor sitting down. A form of self-infliction is to lie hanging down, suspended from a tree branch by two legs; to stand straight on one's head in a topsy-turvy posture is yet another. Whereas it is the normal habit of good Bhikkhus to assuage hunger by partaking of food, some self-tormentors completely cut off food and water. There are some who eat on alternate days only while others eat once in two days, three days, etc. Some practitioners abstain from food for 4 days, 5 days, 6 days, 7 days; some even for 15 days on end. Some reduce their meal to just one handful of food while others live on nothing but green vegetables and grass or on cow excrement. (In Lomahaõsa Sutta, Ekanipãta Commentary, it is stated that the Bodhisatta himself followed these practices in one of his existences, 91 world-cycles, ago. He realized his mistakes when he saw signs of future miserable life as death approached. By abandoning the wrong practices, he managed to attain the deva world.) All such self-imposed penances constitute self-mortification (attakilamathãnuyoga). These practices were followed by Niganda Nãtaputta sects long before the time of the Buddha. The present day Jains are the descendants of the Niganda Nãtaputta. Their practice of self-mortification was commonly acclaimed and well-thought of by the multitude in those days. Hence, when the Bodhisatta gave up austerity practices and resumed partaking of normal meals, his intimate colleagues, the group of five Bhikkhus forsook him, misjudging that the Bodhisatta had given up the right practice, right exertion (padhãnavibbhanta) and that he would not attain Enlightenment. THE NIGANDA SCRIPTURE According to the scriptures of the Niganda, emancipation from the sufferings of samsãra (rounds of rebirth) is achieved by two means: 1. Restraint (samvara) - This method consists restraining sense-objects such as sight, sound, smell, taste, touch from entering their body as it is their belief that they will conjoin with the atman (atta) to produce fresh kamma, which will in turn form new life (existence). 2. Annihilation of results of past kamma through torturous penance (nijjara) - Their belief is that results of past misdeeds (akusala kamma) are expiated and redemption obtained by submitting oneself to self-mortification. The Buddha asked of the naked ascetics who were practising self-mortification, "You state that you go through physical sufferings to exhaust the results of akusala kamma of past existences, but do you know for certain that you had indeed committed unvirtuous acts in previous existences?" Their reply was in the negative. The Buddha further questioned them whether they knew how much akusala kamma they had done previously; how much of it they had expiated through self-mortification, and how much of it remained. The replies were all in the negative - they did not know. Then the Buddha explained to them that in order to give them the seed of intellectual advancement, it was fruitless to practise torturous penance, not knowing if there were any past misdeeds orknow how much they had expiated. The Buddha stated further that those who were trying to absolve themselves from their past misdeeds through self-torture may truly have committed large amounts of akusala deeds. The Bodhisatta previously adopted extreme measures of practice not with a view to expiate his past misdeeds, if any, but thinking that they would lead to higher knowledge. However, after five years of strenuous efforts, as stated above, and realizing that extreme practice would not lead to knowledge or insight and wondering whether there was another way that would lead to his cherished goal, he abandoned the practice of self-mortification. PHYSICAL SUFFERING Practice of self-torture results only in physical suffering, but it was regarded by naked ascetics as being holy. In order to spare their sensibilities, as explained in the Commentary to the Patisambhidã (2nd vol., p.215), the Buddha did not denounce the practice as being low or base, nor was it described as vulgar, not being practised by ordinary village folk, nor as common because ordinary common people did not indulge in them. The Buddha described the method simply as painful, unclean and ignoble, not being followed by the Noble Persons. PROFITLESS EFFORT Practice of extreme torture also does not pertain to the true interests one is seeking. Not only that, it is not concerned with higher ideals of sila, samãdhi and paññã. It does not contribute anything to mundane advancements. Being a profitless effort, resulting only in physical suffering, the austerity practices may even prove fatal to the over-zealous practitioner. It is utterly profitless. Before the appearance of the supremely Enlightened Buddha, it was widely held throughout India, the Middle Country, that self-mortification was a noble, holy practice (training) which truly led to liberation (from evil effects of bad kamma). The group of five Bhikkhus also held that view. However, the Buddha said that the extreme practice, being unclean and ignoble, produced only suffering and was not indulged in by Noble Persons. It did not pertain to the interests one was seeking. The Buddha, therefore, clearly advised those who had gone forth from the worldly life to avoid them (not to indulge in them). A definite pronouncement regarding unworthiness of extreme practice was necessary at that stage because not only was it universally held that 'only self-mortification would lead to higher knowledge', the group of five Bhikkhus also accepted this belief. As long as they held fast to this view, they would not be receptive to the doctrine of the Noble Eightfold Path. Hence, the open denunciation by the Buddha that self-mortification was profitless leading only to physical suffering. The first extreme portion (practice) gives free rein to mind and body and is, therefore, to be regarded as too lax or yielding. A (free) mind not controlled by meditation (concentration or insight) is liable to sink low into pursuits of sensuous pleasures. It is learnt that some teachers are teaching the practice of relaxing the mind, giving it a free rein, but the mind is such that it requires constant guard over it. Even when constantly controlled by meditations, the mind wanders forth to objects of sensual pleasures. It is, therefore, obvious that left by itself, unguarded by meditation, the mind will surely engage itself in thoughts of sensual pleasures. The second extreme portion or practice inflicts suffering on oneself through denial of normal requirements of food and clothing. It is too rigid, unbending, depriving oneself of ordinary comfort and is thus to be avoided too. WRONG INTERPRETATION OF SELF-MORTIFICATION A wrong interpretation as to what constitutes self-mortification is being made by some teachers in contradiction to the teaching of the Buddha. According to them, earnest, tireless effort required for meditation amounts to self-mortification. This view is diametrically opposed to the exhortation of the Buddha who advised strenuous, unrelenting exertion (labour) even at the sacrifice of life and limb to attain concentration and insight. 'Let only skin, sinew and bone remain. Let the flesh and blood dry up. I will exert incessantly until I achieve the Path and Fruition I work for.' "Such must be the resolute firmness of determination with which the goal is to be pursued", the Buddha counselled. Thus, strenuous, relentless efforts in meditation practices for achievement of concentration and Insight should not be misconstrued as a form of self-torture. Leaving aside meditation practices, even keeping of precepts which entails some physical discomfort is not to be regarded as a practice of self-mortification. Young people and young novices suffer from pangs of hunger in the evenings while keeping the eight precepts, but as fasting is done in fulfilment of the precepts, it does not amount to self-mortification. For some people, the precept of abstaining from taking life is a sacrifice on their part; they suffer certain disadvantages as a consequence. But as it constitutes the good deed of keeping the precept, it is not to be viewed as a form of self-mortification. In the Mahãdhamma Samãdãna Sutta of Mula Pannãsã, the Buddha explained that such acts of sacrifice at the present time is bound to produce beneficial results in the future. The Buddha said: "In this world, some people abstain from taking life, causing some physical and mental sufferings to themselves. They take up the right view (of not killing) for which they have to suffer physically and mentally. These people thus voluntarily go through suffering to keep the precepts at the present time. After passing away, they will attain the higher abodes of the devas. These ten meritorious deeds are known as good practices which produce beneficial results in after life through suffering in the present. Thus, any practice which promotes sila, samãdhi and paññã is not profitless, not self-mortification which is to be indulged in, but beneficial and is in line with the Middle Path which should certainly be followed. It should be definitely noted that a practice which does not develop sila, samãdhi and paññã but results merely in physical suffering constitutes self-mortification. MISCONCEPTION REGARDING CONTEMPLATION ON FEELING There are some who hold the view that contemplation on pleasant feeling constitutes indulgence in sensuous pleasure (first extreme) while contemplation on painful feeling (suffering) constitutes self-mortification (second extreme). Thus, they believe that one should avoid both of them and engage only in contemplating equanimity. This is certainly an irrational misconception, not supported by any textual authority. The Buddha had definitely stated in the Mahã Satiptthãna Sutta that pleasant feeling, painful feeling as well as equanimity are all objects for contemplation. The same statement was repeated in many other Suttas. Thus, it should be definitely noted that any object which falls under the category of Five Groups of Grasping is a legitimate object for meditational contemplation. THE VIEW OF A TEACHER A lay meditation teacher is reported to have stated , "While engaged in the practice of meditation, if after taking up any posture, one begins to feel tired, painful or benumbed, hot or unpleasant in the limbs, one should at once change the posture. If one persists in practice of mindfulness in spite of the unpleasant sensations or tiredness, one is actually engaged in self-torture." This statement is made apparently taking into consideration the welfare of the meditator. Nevertheless, it must be said that it is unsound and ill-advised. In the practice of concentration or Insight Meditation, patience or self-control (khanti samvara) plays an important role - it is an important factor for the successful practice of concentration or Insight Meditation. One-pointedness of mind can be achieved only through patiently bearing some bodily discomforts. It is within the experience of anyone who has practised meditation in earnest that continual changing of posture is not conducive to development of concentration. Therefore, unpleasant physical discomfort has to be borne with patience. The self-control practised thus is not self-mortification inasmuch as the goal being not mere suffering, but for promotion of sila, samãdhi and paññã in accordance with the wishes of the Buddha. The Blessed One desired, if possible, an even more relentless effort to achieve the Noblest Fruit of Arahatship by one continuous sitting, uninterrupted by change of posture. In the Mahã Gosinga Sutta of Mula Pannãsa, the Blessed One stated: "A Bhikkhu meditates after making a firm resolution 'Unclinging, I will remain seated, without changing the crossed-legged position until the ãsavas (taints) have been removed'. Such a Bhikkhu is an adornment to the Gosinga monastery in the forest of Ingyin trees, a valuable asset to the forest abode." Thus, to state that patient contemplation of painful feelings is a form of self-torture is to denounce those yogis who are following the instruction of the Buddha. It also amounts to rejection of the Buddha's words and discourages the effort of yogis who could achieve concentration and insight only through patient bearing of pain brought about by shiftless posture. Note: Bhikkhus, in this teaching, a Bhikkhu after well consideration, patiently puts up with cold, heat, hunger, thirst, attack by insects and reptiles, effects of wind and sun, accusation and abuses, painful discomfort which arises, painful suffering which is violent, sharp, unbearable, unpleasant, hateful, fearful, (which may endanger his life even). Beneficial result of such patient toleration of heat, cold, hunger, thirst, attacks of insects, insults, physical discomfort, is non-appearance of taints, impurities, suffering and burning which would surely make their appearance if not borne with patience. It should be noted seriously that the Blessed One advised in this Sabbhasava Sutta to bear with pain or suffering which is severe enough to cost even one's life. In the Commentary to the Sutta, it is mentioned that the Elder Lomasa Naga persisted in his meditation practice even when enveloped by snowflakes while sitting in the open, round about the full moon of January/February. He overcame the cold surrounding him, without giving up his meditation posture simply by contemplation of the intense cold of the Lokantarika region of the Purgatories. Such example of forbearance while engaged in meditation are abound in numerous stories mentioned in the Suttas. Thus, comparatively mild forms of pain such as stiffness of limbs, heat sensation, etc. should be borne with patience, without changing the original meditation posture. If possible, persistence should be maintained even at the risk of one's life as it will promote self-control (khanti samvara), concentration and insight. If, however, discomforting pains and sensations reach unbearable magnitude, the body position may be changed, but very slowly and gently so as not to disturb mindfulness, concentration and insight. Thus, practices which are not concerned with promotion of sila, samãdhi and paññã, but are taken only for mere suffering are definite forms of self-torture. On the other hand, arduous efforts, however painful and distressing, if made for the development of sila, samãdhi and paññã, do not constitute self-mortification. It must be definitely taken as the Middle Path or the Noble Eightfold Path put forward by the Blessed One. The Blessed One himself, after avoiding the two extreme practices, namely, the indulgence in sensual pleasures, which is too lax and self-mortification, which is too rigid, had by following the Middle Path reached Buddhahood and gained Enlightenment. The Middle Path - the practice and the benefit: Ete Kho, Bhikkhave, ubho ante anupagamma majjhimã patipadã. Tathãgatena abhisambuddhã - Cakkhukarani, Nãnakarani, upasamãya, abhiññãya, Sambodhãya, Nibbãnãya Samvattati. The Blessed One continued: "Bhikkhus, avoiding these two extreme practices, the Tathãgata (the Master) has gained the penetrative knowledge of the Middle Path which produces vision and foremost knowledge and tends to calm, to higher knowledge, penetrative insight and realization of Nibbãna." With these words, the Blessed One let the group of Five Bhikkhus know that after giving up the two extreme practices, he had found the Middle Path by means of which he had personally gained vision, knowledge, tranquillity, etc. For a full thirteen years from the age of sixteen to the age of twenty-nine, he had indulged in sensuous pleasures, the path of extreme laxity. At the age of twenty-nine, he had given up the lax way of living by going forth from the worldly life. Then for six years he had practised extreme austerity through self-mortification. After six years of rigorous training, he had not gained any higher knowledge; he had not benefited in any way from the training and he realized that he had pursued the wrong path. Accordingly, he gave up the austerity practices and resumed partaking of normal meals in order to fortify his physical strength to work for jhãnicattainments through breathing exercises. The resumption of meals was a well-considered action taken purposely to enable him to engage in meditation exercise on breathing, which is part of the Middle Path. As the food was taken in moderation in a mindful manner, it should not be regarded as enjoyment of sensory pleasure. Nor was it self-mortification, there being no suffering through denial of food. Thus, it was definitely the Middle Way, unrelated to the two extreme practices. On regaining physical strength through partaking of normal meals, the Blessed One worked for and won the four jhãnic attainments. These jhãnic concentrations are precursories to the Path of the Ariyas (pubba bhãga magga), or foundation for Insight Meditation and thus constitute Right Concentration, one of the steps of the Middle Path or the Noble Eightfold Path. Based on this foundation of Right Concentration, the Blessed One, with his fully concentrated mind, developed Insight and Right Understanding. In this way, he found out personally the four Noble Magga or the Noble Eightfold Path - not through rigorous abstention from material food not through enjoyment of sensual pleasures (kãmasukhallika), but by following the Middle Course. Therefore, he stated: "Bhikkhus, avoiding these two extreme practices (portions), the Tathãgata had gained the penetrating knowledge of the Middle Path." By this he meant that he had gained the knowledge of the Middle Path, which is neither too lax nor too rigorous, by abandoning the two wrong practices, namely, kãmasukhallika, which is too lax and attakilamatha, which is too austere. To extreme paths are wrong, They are to be avoided. The Middle is the Right Path. HOW TO AVOID THE TWO EXTREMES Of the five sense objects, namely, sight, sound, smell, taste and touch, those objects which would not violate observance of Precepts or which would be helpful to the practice of Dhamma may be enjoyed. Eating food which should be normally eaten, wearing clothes which should be normally worn, contribute to easeful practice of Dhamma, thus avoiding the extreme austerity of self-mortification. Necessary material goods such as food, clothing, medicine and shelter (dwelling place) should be used, accompanied either by reflective contemplation or practice of concentration or insight meditation. Everytime contact is made with five sense objects, they should be noted as objects of insight meditation. By adopting a reflective mood or noting these sense objects as objects of insight meditation, partaking of necessary food, clothes, etc. does not develop into enjoying them with delight or pleasure, thereby avoiding the other extreme of indulgence in sensuous pleasures. Therefore, the Blessed One declared: "Having avoided these two extreme practices (parts), I have come to understand the Middle Path." ANTIDOTE FOR THE INDIGESTIBLE FOOD Adopting reflective contemplation or practising Insight Meditation amounts to development of mindfulness, concentration, Insight, which are steps in the Noble Eightfold Path. It is like taking antidotes after taking unsuitable, indigestible food. A convalescent, after a serious illness, has to be careful with his diet. He has to avoid the wrong kind of food which might be harmful. If he could not resist the temptation to take unsuitable, indigestible food, he has to take digestive medicine to counteract the harmful effects of the food he has taken. In this way, he could satisfy his desire to eat what he wants and, at the same time, avoid getting the bad effects of it. Similarly, by contemplating on the material goods we have utilized or noting them as objects of meditation, we have prevented the partaking of them from developing into sensuous enjoyment of them. For the yogi who notes everything he sees, hears, contacts, cognizes, and understands the nature of impermanence, suffering and insubstantiality in every phenomenon that arises and vanishes, greed (lobha) and hatred (dosa) concerning objects he sees, hears, etc. cannot develop in him. Every time he partakes of the four essential material goods, namely, food, clothing, medicines and shelter, and if he keeps on noting his feelings, no defilements can develop in connection with these material objects. Thus, he can make use of essential material goods for comfortable living, and at the same time avoid the development of delight and pleasure in them through the practice of reflective contemplation and Insight Meditation. In this manner, the two extremes are avoided. Practising reflective contemplation and insight meditation at the time of partaking of food, etc., amounts to the practice of the Middle Path. With this practice of the Middle Path, which keeps noting every object that appears at the six sense doors, thereby knowing their true nature, vision will arise, the eye of wisdom will open up, leading to the realization of Nibbãna. Such are the benefits that accrue from following the Middle Path. The Buddha continued to explain: "The Middle Path, understood penetratingly by the Tathãgata, produces vision, produces knowledge." HOW VISION AND KNOWLEDGE ARE DEVELOPED Whoever practises the Middle Path, the Noble Eightfold Path, in him vision is produced, knowledge is produced. Here, vision and knowledge connote the same meaning. Dhamma is seen so clearly as if by eyesight, hence vision. Vision and knowledge cannot arise through indulgence in sensuous pleasure nor through self-torture. They appear only by following the Eightfold Path. Development of vision and knowledge is very important. In the teaching of the Buddha, meditation is practised for the purpose of developing the Eightfold Path. When the Eightfold Path is developed, the true nature of matter and mind is clearly discerned as if seen by the eyes. The arising and vanishing of matter and mind is also discerned truly as they occur. The impermanent, suffering and insubstantial nature of all material and mental phenomena also becomes very clear, not through reading nor listening to the teacher, but intuitively by self-experiencing it. Finally, the nature of Nibbãna, namely, quiescence of all physical and mental formations, cessation of suffering in the rounds of existence will be clearly seen and fully realized as one's own experience. It is important to scrutinize whether such personal realization has been attained. HOW VISION AND KNOWLEDGE APPEAR STEP BY STEP To the yogis engaged in Vipassanã Meditation, which takes note of rupa and nãma at the time of each arising and vanishing, appearance of vision and knowledge is very clear and vivid. At the beginning of meditation, although the yogi takes note of the rising and falling of the abdomen, sitting, touching, seeing, hearing, every time each phenomenon occurs, no extraordinary knowledge is gained as his power of concentration is not established yet. After the lapse of a few days, the mind becomes tranquilized and his power of concentration grows. The mind practically stops wandering forth to other sensual objects. It remains rivetted on the chosen object of meditation, namely rupa and nãma, as they arise. At that time, the distinction between rupa (the object of awareness) and nãma (the mental quality that takes note of it) becomes very pronounced. At the start of the meditation exercise, the yogi can hardly distinguish between the physical phenomenon of rising and falling of abdomen and the mental act of noting the phenomenon. He remains under the impression that these separate phenomena are one and the same. As the power of concentration increases, rupa (the object of awareness) becomes automatically differentiated with every note-taking from nãma that takes note of it. They appear separately, unmixed. The knowledge arises then that this body is made up of only the rupa and nãma. There is no live entity in it, only the two elements of material object and the knowing mind existing together. This knowledge appears not through imagination, but as if it is presented on the palm of the hand; hence, it is described also as vision, i.e. as if seen by the eyes. As samãdhi (the power of concentration) increases, understanding arises - there is seeing because there is eye and sight (object) to be seen; there is hearing because there is ear and sound; bending because of the desire to bend; stretching because of the desire to stretch; movement because of the desire to move; there is liking because of ignorance about the reality (not knowing what reality is); there is craving, attachment because of liking; and craving motivates action which in turn gives rise to beneficial or baneful results. Then, as samãdhi continues to grow, it is vividly seen that the object of awareness and the act of noting it arise and vanish, arise and vanish as if under one's own eyes. Thus, the yogi will come to know very clearly himself that nothing is permanent, everything is unsatisfactory, suffering, and that there is only ungovernable, uncontrollable phenomena without any individual or ego entity. When he has fully developed this anicca, dukkha, anatta nãma, knowledge about impermanent, suffering, insubstantial nature of things, he will realize Nibbãna, the cessation of all sankhãras of rupa and nãma, all suffering, through the knowledge of the Ariyãpatha - the ariya magga ñãna, which constitutes the higher vision, higher knowledge. Thus, the yogi who keeps note constantly of the rupa and nãma as they arise in accordance with the Satipatthãna Sutta, becomes personally convinced that the Eightfold Path produces vision and knowledge as stated in the discourse. It is clear that such direct personal experience of truth (about anicca, dukkha, anatta) which constitutes higher knowledge, cannot be gained just by learning the Abhidhamma texts and pondering over its contents. No higher knowledge will arise by mere reflection on the text. In time, when reflective contemplation is neglected, even the texts will go out of memory because it is only superficial knowledge gained through exercise of intellect, not through personal realization. KNOWLEDGE DEEPENS THROUGH PRACTICE If the Path is practised to gain direct personal experience, it is usual that knowledge deepens as time goes on. Once Venerable Ànandã paid a visit to the monastery of the Bhikkhunis, who recounted to him that the Bhikkhunis of the monastery dwelt practising the four Satipatthãnas and that their knowledge of Dhamma deepened with the passing of time. Ànandã agreed and said, "It is usually so." When later Ànandã reported this account to the Blessed One, the Blessed One said, "Truly so, Ànandã, if any Bhikkhu or Bhikkhuni dwelt in the practice of the four Satipatthãna, it could be definitely believed that they would come to know more deeply and more of the Noble Truths than they had before. THE COMMENTARY EXPLANATION The Commentary explained that the knowledge gained at first was concerned with the discernment of the four Great 'Elements of Matter, whereas the later enchanced knowledge arose out of discernment of the derived elements (upãda rupa). Similarly, knowledge about all the material elements (rupa) is followed by the contemplation and discernment of Mental Elements (nãma). Likewise, knowledge about rupa and nãma is followed by discernment about their cause. Knowledge about the cause, which gives rise to rupa and nãma is followed by discernment of the three characteristics of their impermanence, suffering and insubstantiality. Thus, the knowledge which arises first leads on to the Noble super-knowledge later on. In the practice of kãyãnupassanã, according to the Sotãpanna Sutta, one begins with noting material forms while in the process of going, standing, sitting, lying, bending, stretching, moving, etc. This amounts to taking note of the characteristics of the wind element (vãyo) - namely, its quality of pushing, stretching and moving, etc. Only after thoroughly understanding the nature of the great elements, can one discern the workings of the derived elements such as eyes, sight, ear, sound, by noting seeing, hearing, etc. Having mastered the nature of all the material forms, attention is next given to the arising of mind and mental formations. In this way, superior knowledge appears step by step in consequential order. STARTING FROM ANY STEP ACCORDING TO THE DEFINITIONS OF THE TEXTS Having learnt the definition and description of rupa, nãma, etc., from the Abhidhamma texts, one can start from the derived elements (upãda) instead of from the great fundamental elements. It is possible too to begin with nãma before investigating rupa. Putting aside rupa and nãma, one can start considering Causes and Effects according to the Law of Dependent Origination or Contemplating the phenomena of arising and vanishing; or the three characteristics of impermanence, suffering and insubstantiality. Some say that it is a slow process to begin with the knowledge of differentiation between nãma and rupa (nãma-rupa pariccheda ñãna). It would be much quicker to begin with the awareness of constant arising and vanishing of nãma and rupa (udayabbhaya ñãna) and bhanga nãna. They even say they prefer the quicker method. But studying nãma and rupa and their definitions and descriptions from the texts and beginning to contemplate on them, starting from wherever one desires, will not give rise to true vipassanã Insight. Consequently, the arising of a later knowledge superior to the precedent one in accordance with the Teaching cannot be experienced this way. Just as a student increases the retentive power of the text he has learnt by rote by repetitive recitation, so also such practice will help only to remember the definitions and descriptions of nãma and rupa. No extraordinary insight will result from such practice. It has come to our knowledge that at a well-known meditation centre, attempts were made to go through the whole series of various stages of knowledge development just by following the stages step by step as they have learnt from the texts. After reaching the stage of sankharupekkha-ñãna (knowledge acquired by reflecting upon the formations of existence) difficulty was encountered when they come to anuloma and gotrabhu magga phãla-ñãna stages. So they had to go back right to the beginning. This is an instance to show that vipassanã Insight cannot be realized through short cuts. By practising meditation in accordance with the Satipatthãna Sutta and developing the Middle Path or Eightfold Path, one is bound to experience deeper superior knowledge after each precedent knowledge as stated in the Dhammacakka sutta: Vision arose, knowledge arose. THE KILESÂS ARE CALMED The Middle Path also leads to calm, the tranquilization of kilesãs. In a person who develops the Eightfold Path, the kilesãs remain tranquilized.Vipassanã magga produces momentary calmness while the ariya magga brings about a complete annihilation of kilesãs. Indulgence in sensuous pleasures does not at all lead to the cessation of kilesãs. Rather, it helps to develop more and more of them. Once it is given in to the temptation for enjoyment of sensuous pleasures, craving for repeated gratification results. Coming into possession of one sense-object leads to desire to possess more and more. One craving develops more and more craving. There is no end to it. You have only to take the example of the rich people of the developed countries. They have everything they need. Yet they are never satisfied. There is no end to their desires. It is quite obvious, therefore, that practice of sensuous indulgence does not promote cessation of kilesãs. It only causes their multiplication. Self-mortification practices also do not tend to terminate kilesãs. The practitioners of this method may hold the belief that exposure to extreme cold, extreme heat and strict fasting tend to remove the kilesãs. In fact, it is one's lowered vitality, as a result of extreme practices, that keeps the kilesãsin check temporarily. During serious illness or suffering from painful diseases, when the physical strength is at a low ebb, kilesãs remain dormant. But after the illness, once normal health and strength is regained, desires for sensual gratification make their appearance as usual. Thus, after coming out of the practice of self-mortification, or stopping the practice for some time, when vitality returns, kilesãs also return as before. Even while self-mortification is being practised, although gross kilesãs remain suppressed, fine, subtle kilesãs continue to arise. There will arise desires for comfortable living, free from discomfort and pain of the practice. There is bound to arise too kilesãs of the wrong view of self - 'I am doing the practice', the wrong view of conceit - 'No one can do such practice' and the wrong belief in practice - 'that it will lead to liberation'. WRONG BELIEF IN THE PRACTICE - SILABBATAPARÂMASA DITTHI Holding a wrong practice as a right practice is called Silabbataparãmãsa, wrong belief in the practice. According to the teaching of the Buddha, apart from the Noble Eightfold Path, which leads to the development of sila, samãdhi and paññã, all other practices are wrong practices and taking them as right practices amount to wrong belief in the practice. Not seeing the Truth, Keeping aside the Path, Hoping for lasting happiness, T'is wrong belief in practice. Everything that appears at the six doors of senses constitute the five Group of Grasping, namely, rupa and nãma, the Truth of Suffering. Meditating on rupa and nãma is practising the Path by which the Four Noble Truths will be understood. Believing in and practising any other method which keeps aside the magga Path and which does not lead to understanding the Four Noble Truths, is wrong belief in the practice (silabbata parãmãsa ditthi). There are people who are preaching that "It is not necessary to practise meditation nor to observe the precepts (sila). It is sufficient to listen to sermons and learn by heart the nature of rupa and nãma." It will be necessary to consider whether such views amount to silabbata parãmãsa. In our opinion, such preachments amount to teaching wrong view in practice as this method excludes the three disciplines of sila, samãdhi and vipassanãinsight. A sotãpanna, being well-established in the knowledge of the right vipassanã practice, is not liable to hold the wrong view of silabbata parãmãsas. In future existences, there is no danger for him to fall into this wrong belief. This is calming the kilesã by virtue of the Noble Path. TEMPORARY PUTTING AWAY When a sense object under contemplation is noted as impermanent, suffering, insubstantial, the defilements of mind (kilesãs) which would accrue by wrongly holding them as permanent, pleasant, and substantial, would have no chance to arise. This amounts to temporary putting away of kilesã, just as light dispels darkness by virtue of mutually opposing nature, as explained in Visuddhi Magga. This is how kilesã, lying dormant in the sense object (ãrammanãnusaya) which would have risen if not noted, is removed by means of a fraction ofvipassanã insight. Wise people should ponder well over this illustration given in the Visuddhi Magga. If, as some people hold, contemplating the knowledge acquired by mere learning (suta-maya-ñãna) leads to vipassanã, the question arises whichkilesã lying dormant in which sense objects is eradicated by that vipassanã insight. It would be difficult to answer that question in the absence of a definite object of awareness. For the yogi who, following the Satipatthãna method, observes the rupa and nãma in the process of their formation, there are definite objects of awareness to take note of. At the same time, there are also objects of awareness that escape his notice. Thus, he can eradicate the kilesãs lying dormant in the objects he has noted, while those lying dormant in the objects he has failed to note remains uneradicated. The answer is very simple for him. After eradicating temporarily the kilesãs lying dormant in the objects noted by him, there remain in the yogi latent kilesãs which are removed only by the ariyã magga. Thus the first stream-winner (sotãpanna) has reached the stage where he has eradicated personality-belief (sakkãya ditthi), perplexity (vicikicchã) and wrong view in practice (silabbata) and all defilements which are liable to cause rebirth in regions of purgatory. In thesagadagãmi, all the coarse forms of lust and ill-will are eradicated. The anagami becomes free from finer forms of lust and ill-will while the arahat is fully liberated from all forms of defilements. In this way, vipassanã magga and ariya magga are capable of either putting away kilesãs temporarily or uprooting them out permanently. The Blessed One was having this fact in mind when he said that the Middle Path leads to calm, tranquillity (upasamãya samvattati). ARISING OF SUPER-KNOWLEDGE The Middle Path also leads to super-knowledge (abhiññãna samvattati). Abhiññãna is akin to vision or knowledge but its effect is more pronounced; hence its mention separately. The Four Noble Truths become known by virtue of this super-knowledge in consequence of vipassanã magga and ariyã magga. The vipassanã magga developed beforehand enabled the vipassanã ñãna, which is developed later, to know the Four Noble Truths. Actually, only the Truth of Suffering or the Group of Grasping (upãdãnakkhandã) which happens to be noted in the course of meditation is concerned here. Nãma and rupa or the truth of suffering is seen as impermanent, as suffering or non-self. Every time they are seen thus, there is no chance for craving and clinging to make their appearance. Thus, there is liberation from craving and clinging. It is called pahãnabhisamãya, knowing samudãya by abandonment though not by realization. Every time rupa and nãma become subjected to his awareness, the meditator is free from ignorance, avijjã, that could lead him to the wrong path. Being thus free from avijjã, he is free from ills of sankhãra and viññãna. This is temporary cessation of ills, tadanga nirodha saccã. This temporary cessation of ills is realized by vipassanã at every instance of noting, but not as its object of contemplation. Every act of awareness develops vipassanã magga, headed by sammãditthi. This is called bhãvanabhisamaya, knowing vipassanã magga sacca by developing it in oneself. This knowledge is achieved, though not by contemplating at the moment of noting, but having it developed in oneself, it could be clearly perceived through reflection. Knowing the Truth of Suffering through noting the phenomenon of nãma and rupa leads simultaneously to the knowledge of the three remaining truths, also. This is knowing the four truths by means of special vipassanã nãma. Hence, the Middle Path is said to produce super knowledge of the truths, abhiññã. Further more, it also causes arising of special ariya magga ñãna. As vipassanã ñãna attains full maturity, Nibbãna is realized and ariya maggasdeveloped. Then the four truths become known as they should be known by means of ariya magga ñãna. For this reason too, the Middle Path is said to give rise to abhiññã. PENETRATIVE INSIGHT The Middle Path also leads to penetrative Insight (sambodhãya samvattati). Abhiññã means super-knowledge about Vipassanã Insight and ariya magga ñãna, which was not previously developed. Sambodha refers to penetrative Insight. Things hidden behind big curtains or thick walls become visible when these barriers are shattered asunder or windows are opened out. Likewise the Four Noble Truths are kept hidden behind avijjã, which takes note of that which is wrong but covers up that which takes note of that which is wrong but covers up that which is right. By developing the Eightfold Path through meditation exercises, Truths which were not known before become apparent through Vipassana ñãna and ariya magga ñãna. Thus avijjã has been penetrated and Noble Truths become known by means of penetrative insight. It is quite obvious that kãmasukhallika and attakilamatha practices can never give rise to super-knowledge nor penetrative insight (abhiññã norsambodha). REALIZATION OF NIBBANA Finally, the Middle Path, the Eightfold Noble Path, leads to the realization of Nibbãna (nibbãna samvattati). Penetrating to the Four Noble Truths by means of the arahatta magga ñãma amounts to realization of Nibbãna. But as Nibbãna is the final and the noblest goal of those who work for liberation from the rounds of suffering it was mentioned again as a separate attainment by the Blessed One. By developing the Eightfold Noble Path, penetration of the Four Noble Truths will be attained by means of ariya magga; finally Nibbãna will be realized through the Arahattaphala. Having thus realized Nibbãna, the last conscious moment of Parinibbãna will not lead to new existence for new forms of mind and matter. It is the cessation of all suffering. In this way, the Eightfold Path leads to realization of Nibbãna, cessation of all sufferings. To summarise the benefits that will be derived from practising the Middle Path: 1 Avoid sensual pleasures. 2 Avoid self-mortification. 3 Avoid both extremes being wrong paths. 4 The Middle Path is the right one. 5 Following the right path, Insight will be developed and Nibbãna realized. Benefits that will accrue from following the Middle Path has been exhaustively expounded. They represent the highest goal aimed at by persons working for liberation from the sufferings of the rounds of existence. There is nothing more that they should need. It now remains only to know what constitutes the Middle Path. In order to explain the Path, the Blessed One started with a question in accordance with the traditional usages of those times. Katamã ca sã, bhikkhavã, majjhima patipadã Tathãgatena abhisambuddhã-Cakkhukarani, Nãnakarani, upasamãya, abhiññãya, Sambodhãya, Nibbãnã ya Samvattati? What Middle way, Bhikkhus, understood by the Tathãgata, produces vision, produces knowledge and leads to calm, super-knowledge, penetrative insight, Nibbãna? The answer was supplied by the Blessed One Himself: Ayameva ariyo atthan.giko maggo - Seyya thidam; Sammãditthi, Samôãsan.kappo, Sammãvãcã, Sammãkammanto, Summãjivo, Sammãvãyama, Sammãsati, Sammãsamãdhi. Only this, the Noble Eightfold Path (the Blessed One pointed out the Path, as if by pointing a finger at visible objects or holding them in the palm of his hands) namely: Sammã Ditthi - Right View Sammã Sankappa - Right Thought Sammã Vãcã - Right Speech Sammã Sammanta - Right Action Sammã Ajiva - Right Livelihood Sammã Vãyama - Right Effort Sammã Sati - Right Mindfulness Sammã Samãdhi - Right Concentration These constitute the Eightfold Path, the Middle Path, which when fully understood by the Tathãgata produces visions, produces knowledge and leads to calm; super-knowledge, penetrative insight, Nibbãna. The definition of the Middle Path has now been given. Elaborate exposition of this Eightfold Path will have to wait till next week. By virtue of having given respectful attention to this great Discourse on the Turning of the Wheel of Dhamma, may you all good people present in this audience be able to avoid the wrong path, namely, the two extremes and follow the Noble Eightfold Middle Path, thereby gaining vision and higher knowledge which will lead to the realization of Nibbãna, the end of all suffering.