125.a manaual of peace 38 steps towards Enlightened Living

Wearing only robes made from rags retrieved some other food offered is better than that in your from a dust heap or from a charnel ground (§1). bowl, you cannot accept it (§3). 2. Triple-robe wearer’s Practice [tecÈvarikaÌga] 2. House-to-house seeker’s Practice [sapadÅna- Usually just three robes are allowed for monks cÅrikaÌga] For this practice you are only allowed to use, that is the upper robe [uttarasankaÔ], to go for almsround along prescribed routes. You the outer robe [saÌghatiÔ] and the waistcloth may not go on almsround to places where you [antaravasakaÔ]. These three robes are sup- think you might get better food. You cannot just posed to be adequate to keep monks warm even go down a street where you know plenty of rich in the coldest of weather. In later times there have people live who might give you appetizing food been trends to allow monks to have additional (§4). accessory cloths such as girdles, belts and a vest 3. One meal eater’s practice [ekÅsanikaÌga] If hou- to absorb sweat in hot climates. Usually monks seholders aren’t satisfied with their breakfast, will have a change of robes to a maximum of they can make up for it at lunch time. If they are three, to allow one set to be washed when the not satisfied with their lunch they can make up other is being worn. However, if you practice for it with an extra large evening meal. They eat dhutaÌga, only three robes are allowed. This so much that they have to sleep all afternoon and practice puts an end to the desire to be choosy gradually regurgitate the food little by little like about your clothes. You have to be very careful a cow chewing the cud. For monks however, with about where and how you sit or else you will only two meals a day, they have to train them- soil your robes and have to go to the inconven- selves to be content with whatever they receive. ience of washing them again. Thus such a prac- Even so, on two meals a day, some monks can tice makes you see the value of the robes you still not help but be interested in food, and may have while at the same time training you in overeat, becoming sleepy as the result. Therefore mindfulness (§2). some monks prefer to take only one meal per Overcoming slavery to one’s appetite [piÁÎapÅta- day (§5). paÊisaÔyutta]: If you are the sort of person who 4. Bowl-eater’s practice [pattapiÁÎikaÌga] This cannot control your eating it is hard to make practice entails eating all your food mixed up to- progress in meditation. If you eat too much you will gether. This is particularly suitable for those ad- be sleepy. With too much protein perhaps you will dicted to tasty food. In a single bowl all the food be subject to sensual temptations. If you cannot re- will be mixed up, no matter whether it be rice, strain your appetite for food it is unlikely that you chocolate powder, fish soup or whatever. By the will ever be able to overcome your appetite for time the fourth or fifth contribution is added to sexual temptations. The Buddha wanted monks to the bowl, the contents will resemble pig-swill. avoid becoming slave to their appetites and even Eating your food in this way will help to remind without following dhutaÌga practice monks are not you what the purpose of eating is — to give you allowed to eat between midday and the dawn of strength to carry on doing good deeds, not just the next morning, even if food is offered. There are for the sheer enjoyment of eating (§6). thus several ways in which monks can train them- 5. Late-serving refuser’s practice [khalupacchÅ- selves to become less controlled by their appetite: bhattikaÌga] This practice entails not accepting 1. Almsfood-eater’s Practice [piÁÎapÅÊikaÌga] further offerings of food once you have already Eating only food that has been received on started eating (§7). almsround. If anyone offers food to you on a plate you cannot accept it. You accept only as Overcoming Attachment to Luxury Accommoda- much as is given. If anyone makes something tion [senÅsana-paÊisaÔyutta] especially for you, you cannot accept it. Even if 1. Forest-dweller’s practice [ÅraññikaÌga] This practice entails living only in shelters in the for- 350 A Manual of Peace: 38 Steps towards Enlightened Living

est and never using accommodation in the town C.4 Necessary virtues for practising austerity (§8). In general, practice of any Dhamma practice is the 2. Tree-root dweller’s practice [rukkhamËlikaÌga] practice of austerities at the level of ‘sallekha’ (above), This practice entails living only in the forest at however, for the practice of intense austerities, it is the roots of trees without any building for shel- normal to practice under’residential’ circumstances ter. Such a person will stay under a tent or a mos- (i.e. to join a ‘dhutaÌga camp’). When you practice quito net — nothing more (§9). austerities, you have to do so while applying the 3. Open-air dweller’s practice [abbhokÅsikaÌga] following virtues: This practice entails living out in the open, not even using the trees for shelter. It serves radi- 1. Patience: (see Blessing Twenty-Seven) cally to reduce your attachment to comfort, 2. Must keep the Precepts strictly according to your luxury and fulfillment of sense desire (§10). 4. Charnel-ground-dweller’s practice [sosÅni- personal status: If you are a householder, Five kaÌga] This practice entails living only in a Precepts is no longer sufficient. You have to keep graveyard where corpses have been laid to rest the Eight Precepts at the least. Some people without coffins. The sound of mice running in might like to keep Ten Precepts like a novice. If and out of corpses and the sound of wind escap- you are a novice you must keep your Ten Pre- ing from corpses as they dry-out will soon put cepts strictly. If you are a monk you must keep an end to sexual obsessions and delusions of your 227 Precepts strictly. grandeur (§11). 3. Keep Sabbath Self-Discipline [uposatha- 5. Any-bed-user’s practice [yathÅsantatikaÌga] kamma]: You must revise your Precepts regu- This practice entails taking your shelter wher- larly in the same way as monks revise their Pre- ever you are put by your host. Even those who cepts by taking part in the pÅÊimokkha recita- stay under a camping umbrella or mosquito net tion ceremony every two weeks; are sometimes choosy about where they stay — 4. You must study the Teachings of the Buddha: You staying near the kitchen if they like the smell of need to alternate your activities with the learn- food or near the toilet if they think they are go- ing and memorizing of the scriptures by ing to have to visit often. If someone is extremely Dhamma sermons or readings and daily chant- choosy, maybe they should try staying in the ing. open air instead (§12) (see (§10) above). 5. Practise austerities to the best of your ability: Some healthy people might keep all thirteen of Overcoming Laziness [viriya-paÊisaÔyutta] the dhutaÌga rules at once, but it is more nor- 1. Sitter’s practice [nesajjikaÌga] This practice en- mal just to keep two or three of the rules at a time; tails avoiding lying down. Usually when one 6. Restraint of the senses; stays on a dhutaÌga retreat, one is there to medi- 7. Striving in meditation tate anyway. If you keep this sort of dhutaÌga practice you must restrict the position of your Sometimes the ‘sallekha’ practices might seem to body to standing, walking or sitting down. In overlap with the practices already mentioned in the the time of the Buddha, monks would keep this preceding Blessings. Sometimes for a person who ascetic practice for the duration of the rainy sea- still leads the household life and who must hold son. It works well for a group only when every- down a job, some of the dhutaÌga practices will body in the group is at the same high level of not be at all compatible with everyday life on a daily advancement in meditation. It should only be basis. However — if one knows what the practices done when you can meditate well enough to entail, one can look for opportunities to pursue overcome sleepiness (§13). them on a sabbatical basis — perhaps during free weekends or during the long summer holidays. Of these seven virtues, the first five have already been Blessing Thirty-One: The Practice of Austerities 351

discussed in the forgoing Blessings. As for practice 4. The tongue is like a mad dog: it is always froth- in everyday life, we find that far from being stran- ing with saliva at the mouth — if ever it has a gers to everyday life, the twin practices of restraint moment free it will fulfill itself by gossiping of the senses and striving to meditate are perfectly about the neighbours (even though the gossipper amenable even to the householder. The following knows how angry they would get if anyone gos- sections give further explanation of these sixth and siped about them!) seventh virtues of the practitioner of austerity — i.e. restraint of the senses [indriya saÔvara](see §D. 5. The body is like a fox: like a fox it likes to find a below) and striving [viriya] (see section E. below). warm and comfortable place to rest or to take the weight off its feet. D. RESTRAINT OF THE SENSES D.1 The Six Sense-doors 6. The mind is like a monkey: it is never still, but All of us have six channels by which we can im- must find something to think about the whole prove or damage the quality of our minds and lives. of the time. Even if you try to train your mind to They are like six entrances or doorways to the mind. think of a crystal ball or a Buddha image the The six entrances are: whole of time, it will think of castles in the air and every other possible thing under the sun. 1. Eyes 2. Ears Thus each of the sense doors has its own damaging 3. Nose tendencies in the absence of sensual restraint. This 4. Tongue is why the Buddha didn’t have a word of praise for 5. Our skin the sense-doors! 6. Our mind D.2 Attachment neither in whole nor in part Supposing there is a walled city with six gates — if The key to overcoming the vulnerability of the ever the gateman is caught unawares, robbers or senses is to cultivate sensual restraint. When we talk enemies can gain access to the house or the city by of restraining the senses, the Buddha taught us to any of the six entrances — subsequently wreaking practice as follows: havoc inside that city. The sense doors of the mind are comparable to those city gates. If our 1. Non-attachment to the perception in whole mindfulness is ever caught unawares, damaging [nimitta]: “When we receive images via our eyes, sensory information can find its way into our mind. sounds via our ears, smells via our noses, tastes If such damaging things can gain entry to the mind via our tastebuds, sensations via our skin or in- they will stir up the mind causing the defilements ner experience via our mind, we must not be- already there to create trouble for us. The Buddha come attached to the source of those sensations went further to compare the sense-doors to lowly (in a positive or a negative way)” — if we see an animals: attractive lady we must not react with the thought, “How beautiful she is!” If you see some- 1. The eyes are like a snake: the eyes are always one who is repulsive you must not react with tempted to look at secret things; the though, “How repulsive that person is!” If you are caught unawares thinking such a 2. The ears are like a crocodile: in just the same way thought, the thought will stir up defilements la- that the crocodile loves cool water, the ears are tent in the mind. always tempted to hear the flattery or flowery speech of others; 2. Non-attachment to the perception in part [anubyañjana]: You might see an attractive 3. The nose is like a caged bird: in just the same woman and think to yourself, “Overall, this way that a caged bird will never stay still in its woman is not very attractive but . . . how beauti- struggle to escape, the nose will always be ob- ful her lips are — like Cupid’s!” or “Overall, this sessed to find the source of any pleasant smell it woman is not very attractive but . . . look at her detects; little twinkling eyes!” Even such an attachment 352 A Manual of Peace: 38 Steps towards Enlightened Living

can lead us to make serious mistakes. People rec- lebrities or whisky bottles will arise in the mind — ognize, that such-and-such a man is completely these are signs that your restraint of the senses needs irresponsible and all his habits are despicable but improvement. If you can develop your restraint of . . . his gaze is so mesmerizing that they marry the senses sufficiently, your Precepts will be pure, him for the rest of their lives! In the opposite meditation will arise and brightness will arise inside sense even the sight of a part of an object might to the degree you can start to see the mind and the cause us irritation and anger. defilements in the mind, so that you can start to work directly on the purification of the mind by the quali- D.3 Restraint of the Senses paves the way to ties of seeing things as they really are liberation [yathÅbhËtañÅÁadassana] — in the same way as a medical worker can identify the vectors of illness in It is all very well knowing the advantages of sensual the body with his microscope — starting at first with restraint, but what if every woman you look at is only lenses of low-power, but gradually acquiring beautiful? You have to develop conscience (as already medium-power, high-power, oil-emulsion and even- mentioned in Blessing Nineteen §D.3) — and the pos- tually an electron microscope until none of the vec- sibility of what might happen to us if we make a tors of illness have anywhere left to hide and they mistake with our senses. It is a way of building up can be destroyed. In the same way, as the sublety of shame of evil [hiri] and fear of the consequences of our concentration increases, it will give way to dis- evil [ottappa]. The Buddha taught (Hiri Sutta A.iv.99) passion with sensuality [nibbitÅ], release [virÅga] that training ourselves in conscience will lead even- and eventually the seeing and knowing of liberation tually to liberation in the same way that if the heart- [vimuttiñÅÁadassana] (Kimatthiya Sutta A.v.1) wood of a tree is not rotten, it will protect the bark, and branches from rot too. More specifically, if we E. STRIVING IN MEDITATION can manage to train ourselves inconscience [hiri- By this time in the study of the Manual of Peace, by ottappa], restraint of the senses [indriya saÔvara] Blessing Thirty-One we are sure to be able to tell will be the natural consequence. If we are going to what is right and what is wrong. We know that the look at people, we look at them to find out what good practice of austerity is good, but we may be prone virtues they possess that we might learn from. We to giving up too easily instead of seeing our prac- don’t go looking for the physical beauty of others or tice through to its conclusion. We think of keeping any other superficial quality. If you keep on training Eight Precepts for the whole of the three months of yourself in this way it will make your self-discipline the rainy season. After the third day, when you feel [sÈla] steadfast. You will be able to upgrade your level hungry in the evening, you start to think to your- of Precepts. From not being able to keep the Five self, “I have kept the Eight Precepts for three days Precepts properly you will be able to upgrade to already — and that is already a lot of merit . . . keeping the Five Precepts properly, but not yet the maybe I will keep Eight Precepts again at the end Eight. If you continue to train yourself in restraint of of the rainy season . . . seven days altogether . . . the senses, before long you will be able to keep the and that is plenty of merit for me.” For such a per- Eight Precepts properly too. They will establish son, the ability to strive is only weakly developed. themselves almost automatically. Once our Precepts are properly kept, Right Concentration [sammÅ E.1 Four types of effort (A.ii.15, 16, 74) samÅdhi] will arise of its own accord. If you find in Properly developed striving has four components: the present day that your meditation doesn’t seem to be making much progress, then examine the pu- 1. not doing evils which you never did before rity of your Precepts. If the purity of your Precepts [saÔvarapadhÅna]; leaves something to be desired, they pay more at- tention to the restraint of the sense doors. Sometimes 2. overcoming evil habits you already possess when you sit for meditation, images of beautiful ce- [pahÅnapadhÅna]; 3. doing good deeds you never did before [bhÅ- vanÅpadhÅna], and; Blessing Thirty-One: The Practice of Austerities 353

4. maintaining the good habits you already pos- that in the town of Benares, there was a princess so sess [anurakkhÅpadhÅna]. beautiful that she would be bound to distract Loma- Kassapa from his practice. Thus Indra went to the E.2 Overcoming excuses for backsliding (8) king of Benares and told him that if he wanted to A backslider’s attitude to the world always gives rule the world he would have to make a special him an excuse not to meditate, whereas the attitude animal sacrifice and the only person who could do of a striver will lead him to take every chance to that was Loma-Kassapa. Indra told the king that further his meditation (see Table 31.1 p.346). If you Loma-Kassapa would be too afraid to kill an ani- use any or all of the backslider’s reasoning for not mal for sacrifice because it would be too obvious a meditating, you will be perfectly able to sleep all way of giving in to temptation. However, if the king year round and never do any meditation again. The were to lure Loma-Kassapa using the princess, be- same goes for people who cannot meditate in the fore long Loma-Kassapa would be fooled into do- summer because it is too hot. They cannot medi- ing the sacrifice. The king of Benares agreed to do tate in the winter because it is too cold. In the sea- the sacrifice and immediately sent his daughter to sons when the climateis just right, they regret not tempt the hermit. Unfortunately the hermit lacked using the favourable temperatures to get some restraint of the senses. As soon as he started think- hard-earned rest. Such excuses are not hard to find. ing about the beauty of the princess he became slave However, in the practice of austerity, even in eve- to his latent sensual desires. His meditational pow- ryday life, we should not resort to the lazy excuses ers disappeared instantly. He could no longer fly above, but instead try to transform that reasoning in the air. Now he had to walk — and he started to into the reasoning of a striver. follow the princess along the road back towards Benares. F. ILLUSTRATIVE EXAMPLES F.1 Ex. Loma-kassapa JÅtaka (J.433) It came to the day of the sacrifice and he was still Many aeons ago the Bodhisattva was born as a her- wearing the clothes of an ascetic — he felt nothing mit called Loma-Kassapa. The hermit trained him- about the fact that he was going to have to kill an self in austerities and asceticism together with medi- animal for sacrifice, because sensual desire had tation (pre-Buddhist). He focused his mind on overcome him. However, the people of Benares things outside the body and was able to attain the complained and protested asking how a hermit absorptions [jhÅna]. However his attainments in could ever do such a thing. All the animals of the meditation were still not very steadfast. His mind town howled and screamed at the same time. Some- was not perfectly at a standstill. Even so, the more one said the words, he practiced meditation, the more he managed to attain supranormal powers. He could fly through “The sun has strength, the moon has strength, the air at will. Indra1 the king of heaven observed monks and ascetics have strength, the ocean how powerful Loma-Kassapa was becoming and coast has its strength, but none of these forms realized that before long a mere ‘human’ would of strength can rival that of a temptress.” soon be becoming more powerful than any of the angels including himself. Indra felt jealous and On this occasion the complaints and the sound of didn’t want Loma-Kassapa to increase his mental the animals brought mindfulness back to Loma- powers to the degree that he would outshine the Kassapa. He threw away his sword and shame and angels of heaven. He looked for a way to destroy fear of evil and the consequences of evil [hiri-ottappa] the magical powers of Loma-Kassapa and found returned to him. He restrained his senses again. His Precepts became intact again and his ability to medi- 1. The word Indra is a rank or title rather than a personal name tate returned. He was able to float and fly in the air which denotes the most powerful angel in TavatiÔsa heaven. again. He flew up into the air and taught to all of The angel occupying this rank will change from time to time as the assembled people to learn from his mistake — angels are reborn again to the human realm. to practice restraint of the senses for themselves too 354 A Manual of Peace: 38 Steps towards Enlightened Living

— so that the people of the world would not be ner of desires long hidden away in his mind over- slaves to their senses. Once Loma-Kassapa had give flowed — the hermit fell instantly in love with her, his warning, he flew away back to the forest again. consequently losing all his iddhi powers. As he had flown to the palace in the morning, he returned to F.2 Ex. MudulakkhaÁa JÅtaka (J.66) his dwelling on foot… Meanwhile the queen was upset to think she had unwittingly contributed to In previous lifetimes when the Buddha was still the undermining of her hermit’s austerities. pursuing perfections as the bodhisattva, he re- nounced the world in order to liberate himself from Seven days later the king returned, he found the the world of sense-desire. Practising meditation in ascetic disconsolate and unable to eat — on learn- the Great Forest, before long, through earnest prac- ing the reason, and out of respect for the hermit, tice, he was able to attain psychic powers through without hesitation agreed to offer him the queen in his meditation. Because the hermit could fly marriage. The reason why the king could deal so through the air by his mental powers, he would amenably with the hermit was that he was sure that always do so instead of walking. On one occasion the hermit’s condition was the result of his mistakes in search of supplementary minerals, he travelled or carelessness and not because of any wicked in- through the air to Benares for alms and while there tention in the hermit’s mind. Hearing the king’s stayed in the royal park. The king of Benares was equitable words, the hermit recovered instantly pleased with the hermit’s demenour and persuaded from all his apparent illness. Secretly, however, he him to live permanently in the royal park. Sixteen asked the queen, to think of some device by which years passed and the king, leaving the city to quell she might save the ascetic’s holiness. a border rising, left Queen MudulakkhaÁa in the care of the ascetic. Together the ascetic and the queen left the palace and went to a derelict house given to them by the The hermit was slightly inconsiderate of his spon- king which had previously been used as a lavatory. sor — and would visit the palace for alms at his The queen made the ascetic clean the house (know- own convenience. Any day he was particularly ing full well that dealing with loathesomeness hungry, he would go earlier to the palace. On days [asubhasaññÅ] is a ready antedote to sense desire). he was not so hungry, he would go later. Thus the Furthermore, she made him fetch water and do a queen would prepare food each day, but would hundred other chores. Having pushed him to the never know when the ascetic would come to col- very limits of his physical ability — the queen shook lect alms. On the fateful day, the ascetic had still him by the shoulders and shouted: not come for alms at the appointed hour, so the queen, tired of waiting went about her toilet and “And still you don’t wake up to the fact you are a laid down to relax while waiting for his arrival. The monastic? Is this how an ascetic who must be and ascetic finished his meditation and flew unan- example of relinquishing sense-pleasure for the rest nounced through the air at high speed, to the pal- of the world should behave? ace for his alms — not entering by the door, but through the open window! The queen had very lit- The ascetic then realized his folly and hastened tle warning, hearing nothing but the sudden sound back to the king, surrendering the queen with the of the wind whistling through the ascetic’s bark words: clothing as he flew. Getting quickly up from her couch, the queen’s clothes slipped from her body, “Before obtaining the beautiful Queen Mudu- revealing her nakedness to the ascetic. lakkhaÁa she was the only thing in the world I desired. But once having obtained her for myself, It was never the intention of the queen to lead the desire for other things has increased without her respected ascetic into temptation — however, end.” it was too late for the ascetic whose mind had al- ready been imprinted with her image — all man- With these words, the hermit was able to recover his mental powers.Taking his leave, the hermit flew back through the air to the Himavanta forest where Blessing Thirty-One: The Practice of Austerities 355

he cultivated the ‘divine abidings’ [brahma-vihÅra] under the Maha Bodhi Tree. The Buddha sat for for the rest of his life and on passing away was re- meditation under the Bodhi Tree and made the born in the Brahma world. vow, “For however long it take for me to attain enlight- F.3 Ex. Buddha’s vow under the Bodhi Tree enment as a fully enlightened Buddha, even if my The Buddha himself was an example to us the ideal body should shrivel and die leaving only skin, attitude to striving. On the morning before he sat sinew and bone, I will not leave this meditation for meditation for his enlightenment, he received seat.” milk-rice from SujÅtÅ and a seat of perfumed grass TABLE 32.1 Correlation of inner experience to sphere of mental experience sphere of mind subjective experience L Physical Body: Of course, everybody reading this book has a physical body (although O after reading Blessing Twelve you now appreciate how difficult this has been to achieve!), K but the inner experience that is central to the existence of the human body is a sphere of light at the centre of the mind that is bright and clear like a shining star — and which in the sensual DhammakÅya tradition is called the ‘initial path’ [paÊhama magga]. This is equivalent to I the first form-absorption in its precursory form. If you want to check the qualities of your Y experience with those in the TipiÊaka you will find that indeed you have the qualities of A initial application of mind [vitakka], continued application of mind [vicÅra], joy [piti], hap- B piness [sukha] and one-pointedness [ekaggatÅ]. The defilements associated with the physical H human body comprise covetousness [abhijjhÅ], vengefulness [byÅpÅda] and False View [micchÅ diÊÊhi]. When the mind is sufficiently pure to be released from these three defile- form ments, the mind will attain the Angelic Body. U M Angelic Body: This form is an inner body similar to the subtle human body but more I formless refined and beautiful. This level is equivalent to the second form-absorption. The defile- ments associated with the Angelic Body are greed [lobha], hatred [dosa] and delusion [moha]. L When the mind is sufficiently pure to be released from these three defilements, the mind O will attain the Form-Brahma Body. K U Form-Brahma Body: This form is an inner body similar to the angelic body but more re- T fined and beautiful. This is equivalent to the Third Absorption.The defilements associated T with the BrahmÅ Body are grasping [rÅga], hatred [dosa] and delusion [moha]. When the A mind is sufficiently pure to be released from these three defilements, the mind will attain R the Formless Brahma Body. A Formless-Brahma Body: This form is an inner body similar to the Brahma form but more refined and beautiful. This is equivalent to the fourth absorption.The defilements associ- ated with the Formless Brahma Body are subtle desire [kÅmarÅga Ånusaya], annoyance [pÅÊighÅ Ånusaya] and subtle ignorance [avijjÅ Ånusaya]. When the mind is sufficiently pure to be released from these three defilements, the mind will attain the first Dhamma Body [DhammakÅya GotrabhË]. Initial Body of Enlightenment: This is an inner body of the form of a crystal clear initial body of enlightenment inside oneself. The first Body of Enlightenment stands at the thresh- old between the mundane [lokiya] and the transcendental [lokuttara] worlds and is called ‘DhammakÅya GotrabhË’. There are still some subtle defilements left in the mind called ‘fetters’ [saÔyojana] — but these will be dealt with by cultivating the four remaining bodies of enlightenment — stream-enterer [sotÅpana], once-returner [sakidagÅmi], non- returner [anagami] and arahant (detail is given in Blessing Thirty-Three). 356 A Manual of Peace: 38 Steps towards Enlightened Living

Blessing Thirty-Two: Practising the Brahma-Faring A. INTRODUCTION the austerities, as soon as you find that your mind A.1 The place of Blessing Thirty-Two in the starts to become detached from sensual indulgence order of things and laziness, you must be quick to upgrade your mind towards the transcendental attainments. If As far back as Blessing Six (§B.) we learned about you are slow or too lazy, your old bad habits will levels of aim in life — indeed, earlier blessings were come back worse than before. Moreover, if our level adequate for exclusively material aim in life but of attainment were accidentally to reach transcen- moving into the material/spiritual or exclusively dental attainment, if our way of life were not suffi- spiritual ways of life, we need to depthen our un- ciently pure, it would not be able to support it. derstanding of spiritual practice to serve our higher aim in life. At the time of studying Blessing Six sev- A.2 Definition: the Brahma-faring eral complex facets of Buddhist cosmology and at- The Pali word used to refer to this blessing is tainment were left unexplained — and now, as we ‘brahmacariya’. This word is sometimes translated near the end of the Manual of Peace with striving as ‘brahma-faring’or ‘holy-life’ — or sometimes, towards liberation, it is necessary to explain some more mundanely as, ‘celibacy’ or ‘chastity’. In fact of these concepts before going further — concepts this word has a broader a spectrum of meaning (as which include the Buddhist world system, mental we shall see in §E. below). In the sense of practice, it attainments and the transcendental. means ‘conducting yourself like a god (Brahma).’ And how does a god conduct himself? A god con- In Blessing Thirty-One we studied about austeri- ducts himself strictly in accordance with the prac- ties as a way of burning up defilements in the mind. tices of Buddhism to elevate the state of mind until However, once you have burned up your defile- there are no further defilements remaining there. ments that is not the end of the story. It is like farm- Thus the rationale of this Blessing is for us to el- ers in the rainy season who have pulled out and evate our state of mind and behaviour to the level burned-up the weeds in the field. As soon as the of the Brahma faring for our ultimate liberation. weeds are gone and all that is left is the fertile soil, you have to be quick to plough. As soon as the rain B. LEVELS OF MIND vs. REALMS OF falls, you have to be quick to sow your crops. If EXISTENCE you are slow to sow your crops you will find that B.1 Levels of mind the weeds will grow up again worse than before. Quality of mind is dependent on the degree to You will have wasted your time completely. which the mind is unified, purified or made free of thought. If the meditator can overcome the Five With the removal of defilements from the mind, it is the same principle. Once you have practiced Blessing Thirty-Two: Practising the Brahma-Faring 357

Hindrances, (see Blessing Nineteen §D.2.2.) the mind side the whole of time and it is no problem if can become unified at the level of the first form- you want to sit for meditation uninterrupted for absorption [rËpa-jhÅna] a mental state which is seven days and seven nights without a break. qualitatively different from anything it has previ- There is hardly any need to sleep any more — ously known. Cultivation of the mind further will only 15 or 20 minutes per day is enough. The lead to the second, third and fourth form-absorp- brightness inside keeps the mind refreshed the tions. The next stage of progress of the mind is to whole of the time. make a qualitative leap to the formless-absorptions 4. The supramundane plane of the mind [lokuttara- [arËpajhÅna]. According to Buddhism, all of the bhËmi] This is a plane of mind is beyond the states of mind mentioned so far are considered no reach of worldly viscissitudes. At its most ad- better than ‘mundane’. However, anyone who cul- vanced it includes the level of mind of an arahant tivates their mind beyond the formless absorptions who has come to an end of defilements. can elevate the mind to a condition so pure that it is ‘transcendental’. As for the meaning of ‘form’, From the time of the birth of Prince Siddhartha to ‘formless’, ‘mundane’ and ‘transcendental’ — and the time when he left the palace to start his ascetic their relationship to liberation, what follows is an practices, even He was still trapped in the sensual examination of each in more detail. level of mind with his royal family and consorts and a palace for each of the three seasons. Once he B.1.1 The Three Planes of Mind [bhËmi] practiced to the point where he could attain the first The quality of our mind can be summarized down absorptions [rËpajhÅna] — e.g. at the age of seven to four different levels: under the black plum tree — he elevated his mind to the level of form. When he studied with ⁄Òara 1. the sensual plane of mind [kÅmavacarabhËmi]: and Udaka he could further raise the level of his this is the plane to which most people’s minds mind to the level of the formless. At the age of 35 are still attached to the temptation of sensual he could attain enlightenment his mind entered pleasures. Such people are still affected by the upon the level of the transcendental. He attained Five Hindrances. all of these levels without leaving the human realm — his mind was elevated not his body. 2. the ‘form’ plane of mind [rËpavacarabhËmi]: this is the plane of those whose minds are still B.1.2 Subdivisions within the Three Planes of attached to absorptions at the form plane [rËpa- Mind jhÅna]. With their eyes open or closed they will Within the three planes there are subcategories of perceive a bright sphere at the centre of their experience — and we experience these in medita- body the whole of the time as clearly as seen with tion in the form of inner bodies of experience (see the eye. If you are really at this plane, the mind Table 32.1 p.356). will be in this state of brightness the whole of the time and the mind will have no remaining B.2 Parallels between level of mind and realms interest in the sensual pleasures of a married life. of existence You will see such things as no more entertaining Many students of Buddhism, especially those who than child’s play; have practised meditation find no difficulty in un- derstanding how different levels can exist in states 3. The formless plane of the mind [arËpavacara- of mind — however, understanding the full vari- bhËmi]: this is the plane of the mind where the ety of realms of existence is less easy. With the na- mind is still attached to the absorptions at the ked eye, the only two forms of existence we can see formless level [arËpa-jhÅna]. You will be able are the human and the animal realms — are we suc- to perceive the inner body of the formless cumbing to gullability to accept that Buddhist cos- Brahma level at the centre of your body the mology consists of not two forms of existence but whole of the time. If you have such a level of thirty-one? attainment you will have intense brightness in- 358 A Manual of Peace: 38 Steps towards Enlightened Living

Indeed, some refuse to believe in the existence of ple in 1998 in the U.S. alone — shows differences in anything they cannot immediately see. They con- the nature of destination of those who have had sider as gullable anyone who believes in anything NDE’s. Some people report a destination that is without material proof. They maintain that if in- pleasant, others report a destination that is deeply visible realms are real, they should be immediately frightening. In summary of some of the differences: demonstrable to the naked eye. On the contrary, such skeptics find no difficulty in believing in the Heaven-Like Cases Hell-Like Cases existence of Japan or the existence of microscopic particles even though they have no direct experi- Friendly beings Lifeless or threatening appa- ence of either. Such skeptics would say, if you want ritions to prove the existence of Japan — you need to make Beautiful, lovely environ- Barren or ugly expanse the journey there. If you want to prove the exist- ments ence of microscopic particles, you have to have a Conversations and dialogue Threats, screams, silence microscope at your disposal — so even skeptics Total acceptance and an over- Danger and the possibility of have their conditions! — i.e.: whelming sensation of love violence and/or torture A feeling of warmth and a A feeling of cold (or of tem- ● You need to have the appropriate vehicle or sense of heaven perature extremes), and a equipment at your disposal; sense of hell ● You need to know the route to get there. TABLE 32.2: Categorization of Near Death Experiences ● You need to have enough resources in pocket. B.2.2 Equivalence between Planes of Mind and Well! Meditators can also have their conditions! If Spheres of Existence you want to prove the existence of invisible realms, you need to fulfil the following three conditions for There is a correspondence between states of mind reaching them, i.e. (which are transitory within a given life) and state of existence (which we inhabit the whole of our ● your mind needs to be sufficiently stable to ob- lives). What we do habitually leads to our habitual serve them state of mind and our habitual state of mind will lead to our next state of existence. ● you need to know the pathway by which you can arrive at there Asked why people who die have different desti- nations after death, there is always a temptation to ● you need to have sufficient merit to get you to require some higher ‘force’ to ‘put’ people ‘where there they deserve’— however, in reality, people’s ha- bitual state of mind is already ample reason to ex- At the very least, to see the invisible realms for your- plain afterlife destinations. Consider a bee and a self, you have to allow the defilements to precipi- dungfly in a bottle. When you open the lid of the tate out of your mind first. When defilements start bottle, the two insects escape. At first they fly along to precipitate out, the mind will be left bright and in unison, but before long they part — the bee heads clear. This is the brightness that we use to illumi- for a patch of flowers it can smell inthe distance, nate the path ahead and we will start to have the whereas the dung-fly heads for the dung heap. possibility to see those ‘invisible’ realms for our- Asked by whose power the insects have chosen to selves. go their separate ways — the answer is through the force of habit. Like attracts like — the bee has been B.2.1 The Destination of the Dead: The used to flowers all its life, so is attracted to flowers. evidence The dungfly has been used to dung all its life, so is Fortunately it is not only ancient and scriptural evi- attracted to dung heaps. Any creator god with the dence we have for realms of existence beyond the duty to ‘put’ them ‘where they deserve’ is decid- normal limits of our senses. The testimony of those edly redundant. who have had a Near Death Experience (NDE) — recorded as numbering between 8-13 million peo- Of course there are sometimes discrepencies be- tween habitual state of mind and afterlife destina- Blessing Thirty-Two: Practising the Brahma-Faring 359

plane of mind sphere of existence underpinning [bhËmi] [bhava] virtue sensual plane sensual sphere <human> [kÅmavacarabhËmi] [kÅmabhava] Five Precepts intact form plane form sphere <angelic> shame of evil [rËpavacarabhËmi] [rËpa-bhava] [hiri] and fear of evil [ottappa] formless plane formless sphere [arËpavacarabhËmi] [arËpa-bhava] The four divine transcendental abidings [brahma- Nirvana vihÅra]: 1. loving kind- ness; 2. compassion; 3. sympathetic joy; 4. equanimity. arupajhÅna absorp- tions Noble Eightfold Path (more in Blessing 33) TABLE 32.3: Spheres of Existence as they relate to Underpinning Virtues tion — again, it is no more difficult to explain than more detail. The Spheres of Existence are threefold, someone who has ‘crammed’ hard for an exam at like the Planes of mind, but their subcategories can the last minute (but who habitually knows nothing be expanded in detail to up to thirty-one realms of about their subject) who is put in an advanced class existence. as the result of their good examination results. This might be equivalent to someone who is indifferent B.3.1 The Three Spheres of Existence to virtue all their lives, but who makes an effort to The realms of existence can be summarized down elevate the quality of their mind in the final years into three spheres: of their life. 1. The sensuous sphere [kÅmabhava] — equivalent Returning to the maxim of ‘like attracts like’ we in subtlety to the sense-pleasure state of mind find that states of mind and realms of existence have — is the state of existence inhabited by humans, virtues and/or inner experience in common — and animals, hell-realms and angels. In the deepest if these virtues or inner experiences are habitual for heart of every being which inhabits this realm, a person throughout their lives or are steadfast in a there is still the feeling of enjoyment of sense person at their moment of death, they will lead to pleasure. Sense pleasure can mean sexual pleas- rebirth in the corresponding realm. The correspond- ure or it can mean pleasures of the five senses ence is illustrated in the table above. (pleasurable images seen with the eyes, pleasur- able sounds heard with the ears, pleasurable Please note that if the Five Precepts are not intact tastes reaching our tastebuds, pleasurable aro- then the mind will be attracted to the unfortunate mas that reach our nostrils or soft sensations that realms such as the hell realms at the break-up of come into contact with our skin. Every living the body. being in the sensual realm is searching for hap- piness via sense pleasure, whether by the chan- B.3 Realms of Existence nels of sight, sound, taste, smell or touch. Having understood the correspondence between 2. The Form Sphere [rËpabhava] is the dwelling inner experience and realms of existence, we now place of form-Brahmas [rËpabrahma]. Such be- turn to look at each of the Spheres of Existence in 360 A Manual of Peace: 38 Steps towards Enlightened Living

ings also are derived from people who managed sphere realms of existence to train themselves in meditation until they at- tained the ‘form absorptions’ [rËpajhÅna]. When t r a n s c e n - Nirvana they passed away, their body was buried or cre- dental ated, but their mind (astral body) had no further attraction for the Sphere of Sensual Pleasure so f o r m l e s s - · Realm of neither perception nor non-perception they escape from this Sphere into the Sphere of Form and take rebirth as a form-Brahma. planes [NevasaññÅnÅsaññÅyatana] 3. The Formless Sphere [arËpabhava] is the dwell- ing place of formless-Brahmas [arËpabrahma]. · Realm of nothingness [⁄kiñcaññÅyatana] Such beings also are derived from people who managed to train themselves in meditation un- · Realm of infinite consciousness [viññÅÁañ- til they attained the ‘formless absorptions’ [arËpajhÅna]. They were those who were at- cÅyatana] tached neither to sensual pleasure or to the pleas- ure of the form-absorptions — but they enjoyed · Realm of infinite space [ÅkÅsÅnañcÅyatana] the pleasure of the formless realms. form-planes · Realm of the supreme Brahmas [AkaniÊÊhÅ] To imagine the relationship between the three · Realm of Brahmas who are clear-sighted Spheres so far discussed, you should picture three [SudassÈ] concentric spheres — one the size of a football, the · Realm of Brahmas who are beautiful [SudassÅ] second in the centre of the football, but the size of a · Realm of Brahmas who are serene [AtappÅ] tennis ball and the third inside the tennis ball, but · Realm of Brahmas who do not fall from pros- the size of a ping-pong ball. If you were to use the perity [AvihÅ] analogy to explain the relationship between the · Realm of non-percipient beings [AsaññÈsattÅ] three Spheres, you can compare the ping-pong ball · Realm of Brahmas with abundant reward to the Sphere of Sensual Pleasure. The tennis ball [VehapphalÅ] can be compared to the Sphere of Form and the foot- · Realm of Brahmas with steady aura ball can be compared to the Sphere of the Form- [SubhakiÁhÅ] less. · Realm of Brahmas with infinite aura [AppamÅÁasubhÅ] B.3.2 Subdivisions within the Three Spheres · Realm of Brahmas with limited aura of Existence [ParittasubhÅ] The world system consists of thirty-one realms. · Realm of Brahmas with radiant lustre They are arranged within the three spheres of ex- [⁄bhassarÅ] istence already described. The sensual sphere · Realm of Brahmas with infinite lustre [kÅmabhava] includes the hells, the human realm [AppamÅÁÅbhÅ] and all the realms of heaven. In this sphere, the in- · Realm of Brahmas with limited lustre habitants spend nearly all of their time fulfilling [ParittÅbhÅ] themselves by the pleasure of the senses. If we can · Realm of Great Brahmas [MahÅbrahmÅ] escape the sensual realm then we enter upon the · Realm of Great Brahma’s ministers sphere of form [rËpabhava] which is known as the [BrahmapurohitÅ] Brahma-world because it is inhabited by Brahmas · Realm of Great Brahma’s attendants or gods. However there is a third sphere of exist- [BrahmapÅriasajjÅ] ence which is even more refined and this is called the formless sphere [arËpabhava] which is inhab- s e n s u a l - Fortunate Realms [kamasugati]: ited by formless Brahmas. planes · Heaven Realms: · Heaven of the Angels who lord over the creations of others [ParanimmitavasavattÈ] · Heaven of the Angels who rejoice in their own creations [NimmÅnaratÈ] · Heaven of the Satisfied Angels [TusitÅ] · Heaven of the Angel of Death [YÅmÅ] · Heaven of the Thirty Three [TÅvatiÔsÅ] · Heaven of the Four Great Kings [CÅtumahÅrÅjikÅ] · Human Realm [Manussa] The unhappy realms [ApÅya]: · Animal Realm [TiracchÅnayoni] · Monsters [AsurakÅya]: · Hungry Ghosts [Pittivisaya] · Hell Realms [Niraya] TABLE 32.4: The Thirty-One Realms of Existence Blessing Thirty-Two: Practising the Brahma-Faring 361

B.4 Rebirth ity from life to life. It indicates that the ‘soul’ or ‘en- B.4.1 If Rebirth is so obvious why should we tity’ that is reborn between one life and the next believe otherwise? might not be the same in nature but will have a qual- ity which will differ according to the actions most Another new concept which comes with moving recently performed by that being. Hindu tradition, around between realms of existence is ’rebirth’. For by contrast, uses the word ‘reincarnation’ which in- doctrinal reasons the teaching of rebirth has been dicates that a person reborn, has an unchanging suppressed and intentionally removed from Bibli- character or soul, but the new form of being at birth cal Christian literature. Only during the reign of might change to be a frog or a cat or an elephant, Constantine the Great with the finalizing of the but the soul is still John Smith etc. scriptures to be included in the Bible, was the doc- trine of transmigration as preached by the Gnostics C. PRINCIPLES OF LIBERATION decreed to be heretical and received criticism from The Three Spheres together are like a three-layered Greek philosophers such as Hyppolitus, Irenaeus prison which traps the beings in the world in a cy- etc. In fact the main problem for Christians with cle of rebirth. Returning to our model with three the concept of rebirth seems to be that they don't concentric spheres, we realize that even now, we see animals as sentient beings. If man can be born are still in that prison, rattling about inside the ping- as an animal sometimes, it devalues his spiritual pong ball. Even if we were to be born as angels we ‘worth’ in the eyes of God. would not escape the ping-pong ball. We get in a spaceship and go to the moon, thinking that we can Before this time doctrine of rebirth is not so alien escape from the prison of the world — but in fact, to western thinking as you may think. In the early the moon is just a satellite of the earth. Even if we days of Christianity as still recorded in some of the make it to the sun or the stars, we are still in the apocryphal (non-Biblical) scriptures and commen- same old galaxy, the same old universe — and we taries on the Bible, rebirth of the soul was accepted are still in the most basic level of prison — the sen- up until about 280 A.D. In the Gnostic tradition who suous realm. No matter how far we travel, we can- emphasized inner insight as the main source of rev- not escape. What must we do to escape from our elation they found no difficulty in fitting reincar- prison? The key to gaining liberation of our being is nation into their plan of salvation. Far from think- to gain liberation of mind. Body has mind as its gov- ing that reincarnation is alien to gospel-teaching, ernor. Liberation in Buddhism entails permanently they elaborately interpret certain of the most strik- extricating one’s mind out of states within the mun- ing sayings in this sense, and give graphic details dane [lokiya] plane and elevating one’s mind per- of how Jesus, as the First Mystery, brought to re- manently into the transcendental [lokuttara] plane. birth the souls of John the Baptizer and of the disci- If one’s mind is liberated into the transcendental ples, and supervised the economy of his own in- plane it will have access to happiness which is carnation. In this respect the Great Seth scriptures qualitavely different from the worldly state. offer richer material for those interested in this an- cient and widespread doctrine than can be found The people of old had a metaphor for the degree in any other old-world document in the West. Gnos- of happiness attained in each of the levels of mind. tic teachings like Buddhist ones have regarded re- In the four different levels, the level of happiness is incarnation as a calamity to be overcome by libera- not the same. In higher levels there is more happi- tion. ness and this is why we have to make the effort to improve our level of mind. B.4.2 Rebirth v.s reincarnation 1. The happiness of the sensual sphere (the happi- At this point it is necessary to point out a small dis- ness of having a family and of sense pleasure) is tinction in the use of language between the words like the happiness of a newborn child playing ‘rebirth’ and ‘reincarnation’. In Buddhism we usu- with mud or dung. ally use the word ’rebirth’ to describe the continu- 362 A Manual of Peace: 38 Steps towards Enlightened Living

2. The happiness of the form sphere (the happiness tion. Your mind has to be completely absorbed in of attaining the form absorptions) is the satisfac- the happiness of meditation attainment before it tion of someone who fulfills himself by perform- will be able to give up the happiness derived from ing his work well. sensual fulfillment. 3. The happiness of the formless sphere (the happi- If you have sweet dreams of graduating and find- ness of the formless absorptions) is like the sat- ing a cute husband or wife to marry, and having a isfaction of seeing the success of others who you cute little house and one or two cute little children have raised up, such as the happiness of raising of your own, and someone comes along and says one’s children into responsible members of soci- — give up all interest in sensual pleasure — it’ll be ety, when you once again have the freedom to good for you — you would probably think that kill- live your own life again. ing yourself might be a more viable possibility. If you really want to give up sweet dreams of sensual 4. The happiness of the transcendental (the happi- fulfillment, you have to meditate until brightness ness of removing all defilements) is happiness arises within, there is a possibility of finding alter- beyond comparison. native forms of fulfillment. Without an alternative you cannot force people to give up sensuality. Thus, Furthermore, the states of mind on the transcen- anyone who decides to give up sensual attachment dental level will be beyond the touch of the worldly without doing meditation to build up a better al- vicissitudes (see Blessing Thirty-Five) — the reason ternative for themselves is doomed to failure. for this difference is the radically reduced number of defilements inthe mind. D. PRACTISING THE BRAHMA-FARING IN EVERYDAY LIFE If we can permanently raise our mind to the high- D.1 Attitude to Sensuality est level, then when dying from the human realm How can it be that a person already had a spouse we will gain entry to a purer existence, or better or a partner or a boyfriend or a girlfriend or chil- still, will not be reborn any more. dren and the Buddha still insisted that sensual ful- filment is a mistake? The Buddha gave many rea- C.1 Relinquishing as a relay sons, but in these pages, just ten of his metaphors We have to throw off the temptations of sensuality, will suffice, to make the point. If you cannot com- and the temptations of satisfaction with the form pletely sever the ties, you can prevent yourself from or formless absorptions. You have to sever the at- increasing them. However, if you can release your- tachments sequentially. This point is difficult to un- self fromall the ties of sensuality it is the best of all. derstand — it has been very widely misunderstood Someone wishing to extricate themselves from sen- even amongst monks. You don’t give up everything suality should remind themselves regularly of the all at once. According to the RathavinÈta Sutta following metaphors: (M.i.145ff.), the process is a relay. For the mind it is the same, in order for the mind to escape a lower 1. Sensuality is like a hungry dog chewing a dry level, we need to build up a higher state of mind bone (the dog exhausts itself with its chewing ready and waiting to receive the outgoing mind. If but will never satiate its appetite). Married life you plan to remove sensual interest from the mind is just the same. It never fulfills us. Love is never and you just try to sever the ties without anything what it promises; in the way of replacement you will never succeed. The mind needs something as the object of its at- 2. Sensuality is like a piece of meat fought over tention. If you have no new (better) object of inter- by vultures. (It is said if you choose a wife, never est as a replacement, the mind will never give up choose a beautiful one, because she will be a its old ways. This is why you have to train yourself source of attraction to other men in the future in meditation to the degree that you attain the first too, and that will become the bane of your life.); absorptions of the mind (brightness within) before you can hope to sever the ties of sensual tempta- 3. Sensuality is like carrying a torch of fire while Blessing Thirty-Two: Practising the Brahma-Faring 363

walking into the wind. (As it burns down, the one to whom you are no longer physically at- fire comes closer and closer to burning your tracted) hand and in the end you have to throw it away. 7. Sensuality is like a fruit tree in the forest (The In the same way however much you may love fruit of a tree in the forest is public domain. The your spouse, both of you get older year by year fruit it bears is there to be taken by anyone who and in the end one of you has to be the first to has the time to pick it. If you are good at climb- the deathbed); ing the tree or knocking off the fruit or even at 4. Sensuality is like a pool of burning fuel (Every- cutting down the tree, the fruit is yours. The one knows if they fall in the pool they will never climber half way up the tree will be hurt when get out alive, but they cannot help being at- the tree cutters come along — but there is noth- tracted to walk along the edge of the pool until ing in the way of compensation because none they eventually fall in — even though they of them own the tree for themselves. In the same know the saying ‘wherever there is love there way, you cannot become the exclusive owner will be tears’) of the life of another person. If anyone else puts 5. Sensuality is like a dream (You dream of hap- in the time and the effort to make they love them piness, but before long you have to wake up to more than they love you, then your spouse be- the real world. Try asking a married couple what comes your ex-spouse. If you get beaten up by the happiest day of their marriage was. They other suitors, who can you complain to?) will always reply that it was the first and since 8. Sensuality is like a steak hammer. (Anyone who that day the causes of suffering have been in- gets involved with sensuality will be putting creasing day by day. When you were single you their own life at risk.) The more beautiful or could please yourself, but since you got mar- handsome you spouse, the more risky is your ried that has had to change. In the old days we marriage. You know your husband finishes thought it was hard work to look after our par- work at four in the afternoon. Why is he still ents, now you have to look after your partners’ not home at six o’clock? Has there been an acci- parents too — and perhaps their extended fam- dent or is he having a secret affair? The more ily too and any children inherited from previ- attractive they are, the more you have to worry ous marriages! You end up saying to yourself, about. As the result, instead of your marriage “If only I had known I would never have got bringing you happiness, the ensuing worry ages married!” but you will be saying that to the end you before your time. of your days.) 9. Sensuality is like a spear. (It has the tendency 6. Sensuality is like borrowed jewelry (When you to wound you). It is like teeth and a tongue wear it, it looks good and everyone admires you, which share the same mouth. Sooner or later but as soon as you meet the lender, they will ask you will end up biting your tongue. The fights for that jewellry back. Before marriage we take which grow up within a marriage are some of special care to choose the best of beauty or hand- the most painful to all concerned, and eventu- someness in our partner. People will admire you ally you end up dividing up the children be- when you first marry saying ‘What a lovely cou- tween you as if they were nothing more than ple!’ but that beauty and handsomeness will puppies or kittens. gradually be ‘returned to its lender’ with the 10. Sensuality is like a snake head. (If you have passing years leaving only wrinkles in its place. anything to do with it, you have always to be Even the most handsome filmstar ends up with on your guard. There is no time you can be off a bald head. The best of beauty wears off after your guard. You have to be thinking all the time, five or ten years. Supposing you are twenty-five “Do they really love me or are they just pretend- when you marry. From the age of thirty-five to ing to love me? Did they have an ulterior mo- the end of your days, you have to live with some- tive in loving me?” Suspicion grows like a can- 364 A Manual of Peace: 38 Steps towards Enlightened Living

cer in a marriage. Especially when your spouse If you see someone’s car has broken down, you is not a particularly moral person, the level of should help to push it. In a word, it is using suspicion will be all the greater and the suffer- strength surplus to our needs to help others. ing greater too, as the result.) Often if we have too much effort unused, it be- comes sensually directed instead, so you have In fact the Buddha had many more metaphors for to be quick to use it for more constructive ends. sensuality than this. Thus if you are yet to get your- ● Keeping the Five Precepts: You should keep the self a boyfriend, girlfriend or spouse, train your- Five Precepts purely. You will notice that keep- self in meditation more and more and when you ing the Five Precepts seems to be included in al- attain inner brightness, you will soon find a happi- most every form of Dhamma study. The Precepts ness which is superior. The thought of marriage will are unlike many other items of virtue which can disappear of its own accord. As for those who are be compared to steps on the stairway of Bud- already married, there is no need to go encourag- dhist practice, the Five Precepts can be compared ing divorces. If someone doesn’t yet have any chil- to the banister. The banister is always as long as dren, maybe they would prefer to keep in that way. the stairway itself — unlike the steps which each If someone has a certain number of children already, only extend a little way. Thus whenever you maybe they can be content with the number they speak of another virtue, you always take for already have. Chastity can offer a bright future to granted that that virtue comes within the guide- all who can practice it. lines of the Five Precepts (whether they are spe- cifically mentioned or not). Concerning chastity, D.2 Ways to Practise the Brahma-faring in the Five Precepts, the third Precept about not Many of the ways of practising chastity have al- committing adultery is most obviously the most ready been covered in previous Blessings. However, crucial. Supposing we would like to practice we come back to these again because chastity can chastity, but we still have responsibilities to our be practised at many levels. There are ten ways of own family, then proper attention to the Five practising chastity and as usual they range from Precepts is our best inroad to practice. Even if the easy to the difficult: we are still single and we are not yet brave The Brahma-faring at the Lowest Level enough to sever the ties of sensuality completely, we should establish ourselves firmly in the Five ● Generosity [dÅna]: Once your mind is already Precepts so that we don’t go messing about with purified by austerity, the first thing you must do other people’s husbands and wives and creat- is to practise generosity. The reason why we must ing trouble for ourselves in the long term. be generous, because possessions surplus to our needs will be chinks in the armour via which sen- The Brahma-faring at the Middle Level suality can form attachments. An excess of pos- sessions will attract people to love us for our ● Spreading Loving Kindness limitlessly wealth. [apamañña]: This is the spreading of good wishes and forgiveness to all without exception ● Service: [veyyavajja] To give our time and effort — even if they are enemies or those who have to help with good works or do favours to others hurt us in the past. Thinking to yourself, that we in need. If there is an ordination then you should are all in the same predicament of old age, sick- do your best to help them. If the neighbours are ness and death, so why create further suffering making a new road you should help them. Pick for ourselves by disharmony? Be careful to dis- up litter that has fallen at the side of the road tinguish between spreading loving kindness and and help to put it in the bin. Help them when spreading affection [rÅga]. If you spread loving they are organizing KaÊhina offerings or the of- kindness properly it will give the feeling as if fering of ‘forest robes’. If they are building a new the whole of the world is like our own children hospital or library, see what you can help with. Blessing Thirty-Two: Practising the Brahma-Faring 365

— because we wish that all of them could enjoy the day before the quarter moon days too, then happiness. Don’t go mistakenly spreading the on the quarter moon days and the day before feeling that you would like everyone in the world the quarter moon days and on the day (i.e. Mon- to fall in love with you. This is no longer loving day, Tuesday, Wednesday...) of your birthday kindness. Loving kindness has no admixing of and your spouse’s birthday. The people of old sensual desires. lent a lot of importance to keeping the Eight ● Contentment with one’s own spouse [sadara- Precepts on one’s birthday — reasoning that oth- santusa]: Whether you still find your spouse at- erwise, you might never have a clear mind to tractive or not, or less attractive than the neigh- think seriously about your life. They said that bours is something you have to put behind you anyone who has sexual relations on their birth- now because you have gone ahead and married day will be someone who will never know suc- them. You were the one who chose your spouse cess in their lives. If a child is born as the result, for yourself. You don’t have to blame anyone it will be the sort of child who doesn’t appreci- else. Cultivating limitless loving kindness to- ate its debt of gratitude to its parents — because wards others without exception and content- the parents haven’t ever taken any trouble to ap- ment with your spouse will limit the scope of preciate with gratitude the preciousness of at- our sensual desires. taining human birth. If you can build up your ● Abstention from sexual relations [methunavirati]: Eight Precepts, you will already be keeping This item applies specifically to those who do Eight Precepts for four days of the week (or three not yet have a family or a spouse of their own days of the week if both husband and wife were — or who are religiously ordained in some born on the same day). Another approach might sense. If you are single or an ordained person, be to keep the Eight Precepts throughout the you should think to yourself, “I’m strong rainy season. enough to be independent — I don’t need to rely ● Following the Eightfold Path [ariyamagga]: This on anyone else to do my ironing or to replace will be discussed in more detail in Blessing me as the bread-winner” and keep yourself sin- Thirty-Three. gle. Reflecting on the ten comparisons for sen- ● Following all available teachings [sÅsana- sual desire we have already mentioned, you will dhamma]: This means following all Buddhist soon see that sensual restraint is the key to your teachings available. It is like an amalgamation own freedom. of all the practices already mentioned. The Brahma-faring at the Highest Level At all levels of the brahma-faring, the Precepts are al- ways present. At the lower level, it is the Five Precepts, ● Persistence [viriya]: This is the fortitude to prac- at the mid-level it is the Eight Precepts and at the High tice meditation continuously for the whole of level, it will be Eight Precepts or 227 Precepts. your life. This refers to the four components met in the previous blessing i.e. not doing evil that Thus if you are going to practice at this high level, you have never done; giving up evil you have you should start by performing dhutaÌga practice as already done; doing all the good things you have mentioned in the previous Blessing. Once you have not yet done, and; continuing to do the good completed your dhutaÌga practice,you shouldn’t just things you have done before. go home and go back to bed! You need to further your practice by practising generosity every day, keeping ● Keeping Eight Precepts [uposatha]: For those who the Precepts at a level appropriate to your marital sta- are single, this means keeping the Eight Precepts tus and train yourself in meditation for the rest of your the whole of the time. Those who are married life. You should seek to train yourself in every virtue or who have their own family, they might start that exists in the world and this is the true meaning of by keeping the Eight Precepts on the quarter- chastity. moon days, then on the quarter moon days and 366 A Manual of Peace: 38 Steps towards Enlightened Living

D.3 Possibilities for practising celibacy formation about ordination below: 1. Temporary or Permanent Ordination: There has ● Age at ordination: Those who ordain between long been the tradition in Thailand that every the age of 15 to 20 will ordain as ‘novices’ (who man should ordain as a monk at some time in keep the Ten Precepts). Those who ordain at the their life. Usually at the age of twenty, young men age of 20 upwards usually take full ordination will ordain for one month, two months or three as monks (who keep 227 Precepts). The latter is months. Some ordain for the rest of their lives. the superior form of ordination — but one should not provaricate about ordaining early in life be- 2. Ordaining as Nuns: Although there are no fe- cause limitations of health may make ordination male monks1, it is possible to ordain as a nun at a later age difficult. Also it is hard to teach an who keeps the Eight Precepts for a temporary old dog new tricks and those ordaining late in period or permanently. life are notoriously hard to instil with new vir- tues; 3. Staying celibate in your everyday life: It is pos- sible to keep the Eight Precepts while earning ● Period of ordination: It is usual to ordain for the your living in the proper way. All that is needed whole of one rainy season (three months) — or is to ignore those who would persuade you to do to ordain in the university summer vacation for otherwise. Never forget that they are persuad- one or two months. One might otherwise take ing you to turn yourself into a dog chewing a ordination when it is convenient to take leave dry bone! There is nothing dishonourable about from work or taking lifelong ordination is also being an old maid. The people of old said that to possible. Ordination should not be for less than remain unmarried is like to retain your freedom one month, however because it does not allow like a bird that flies free in the open sky. Once sufficient time for the study of the Dhamma; married, you are no longer a bird but more like a pet dog that has been put on a chain at home. ● Choosing a place of ordination: The amount we Thus, if anyone tries to chat you up or to pinch learn while ordained is entirely dependent on your bottom, you can tell them where to go. the quality of the training given by a temple or institute. You should choose a place of ordina- 4. Staying celibate once your eldest child gets mar- tion which emphasises strictness in Dhamma ried (or the first child in family gets married): education and monastic discipline. At a good there is an old tradition amongst the country place of ordination, the preceptor will take di- people of Thailand that as soon as the oldest child rect and intimate responsibility for training the in a family gets married, the parents must keep monks he ordains — giving an abundance of chastity (at low/mid/high level) from that time teachings and criticism to his students. This is in onwards. contrast to places which leave new monks to do whatever they like after their ordination. In some 5. Staying celibate once you are widowed: Instead places, from the day of ordination to the day of of thinking to remarry once your old spouse had disrobing, the ordinand doesn’t get to converse died, you should start to think of your long term a word of Dhamma with his preceptor. Really, benefits and keep the Eight Precepts for the rest what we are seeking from our ordination is to of your life. maximise the opportunity to be trained at the hands of our preceptor — don’t go thinking that D.4 Practical knowledge about ordination the magic of ordination comes from wearing saf- It is a Buddhist tradition for all young men to or- fron robes! — it is the training that counts; dain temporarily as monks at the age of twenty as a way of self-training in chastity. In practicality, ● Monastic Discipline: We should think to our- however, many hesitate to take the opportunity to selves that it is monastic discipline that sets us ordain because of unfamiliarity with the require- apart from household life. Without monastic dis- ments. Accordingly, please find some hints and in- cipline, we are no more than a householder with 1. in orthodox or Theravaada Buddhism Blessing Thirty-Two: Practising the Brahma-Faring 367

a shaven head and saffron robes. To masquer- suitor, they were quick to give her hand in marriage. ade as a monk is no better than to steal from the Little did the parents of both sides know that both faithful — therefore, once ordained we must be sides were already in communication with one another strict in keeping the monastic discipline other- by letter. Both Pipli and the millionaires daughter had wise we will regret it at a later date; independently written letters to one another saying ● Meditation Practice: Once ordained, one should the same thing (i.e. please inform your parents to can- consecrate one’s time entirely to studying the cel the marriage, because with all due respect, I am Dhamma and meditating rather than chattering not interested in marriage and would prefer to remain idly or looking for amusement; single for the rest of my life). The messengers bearing ● Helping Society: When ordaining for three the letters met one another on the road between the months, one should give first priority to train- two towns. Both were scared that if they brought bad ing and benefitting oneself — if there are oppor- news to the respective parents, they would get no re- tunities to help with humanitarian or social work ward for their efforts so the two of them read each while ordained — it is a good opportunity, but other’s letters then rewrote the letters to say that both one should not become so involved with this that sides were ready and waiting to marry. So it came to one diminishes the time available for meditation pass that Pipli and the millionaire’s daughter were and Dhamma study. Welfare work doesn’t re- married, but because both had cultivated chastity for quire us to be ordained to do it — we can always many lifetimes, they had no interest in sensual pleas- do it later after our disrobing. The true way to ures. Both had the latent ability to be arahants and even help society as a monk is to teach Dhamma for though they were forced to sleep in the same bed, both others’ benefit — however as a newly ordained of them felt completely indifferent. They would put a monk, our knowledge will not yet be enough to garland of jasmine flowers between them on the bed teach others — all we can do for society is to con- and each of them would meditate in the sleeping po- duct ourselves well, go on almsround in an or- sition throughout the night. Even after ten years when derly fashion, concentrating on making our be- the parents on both sides of the family had passed haviour worthy of faith — to be a good exem- away, they were still living their married life in the plar of the monastic discipline and knowing same way. Once the last of their parents had passed sense-restraint. away, they gave away all the family legacy. They both obtained the robes of an ascetic and left the home life. E. ILLUSTRATIVE EXAMPLES When they came to a fork in the road, the wife said, E.1 Ex. MahÅ Kassapa (AA.i.92ff., SA.ii.135ff., “Now we are ascetics, to go around as a couple is no ThagA.ii.134ff., Ap.ii.578ff., Ap.i.33ff.) longer appropriate.” Therefore the wife paid her last respects to her husband and both asked forgiveness There once was a young brahmin called Pipli. When for any mutual trespasses in the past, before the wife he was young, he was very handsome, but was not took the left hand fork and the husband took the right interested in the married life. He was interested only hand fork. It is said that through the power of the de- in the study ofthe Dhamma. His father was a wealthy cision by such young people to go their own separate man and was worried that he would have no-one to ways, at that time their was an earthquake in the vi- look after the family fortune when he was gone. His cinity. It is said that they were doing something very father was so anxious to see his son married that he difficult to do. The Buddha detected the earthquake went looking for suitors himself. Eventually, the fa- while he was meditating and looked for the reason. ther found another daughter of a millionaire who lived When he saw the reason was the ordination of Pipli, in a distant town. It happened that the daughter like he went to meet him along the way and in a single Pipli was disinterested by the subject of marriage. The sermon could elevate Pipli to the level of an arahant parents of this young girl were the same as Pipli’s in seven days. As for the wife . . . she met with a parents — they were afraid that she would be an ‘old bhikkhuÁi arahant who taught her to the degree that maid’. As soon as they heard that Pipli was to be a 368 A Manual of Peace: 38 Steps towards Enlightened Living

she could attain arahantship within seven days in the Thus from that day onwards, if the lady knew that same way. Ultimately, Pipli, under the ordained name there was a particular food that the monk was wish- of MahÅkassapa Thera was the monk praised by the ing for that day, she would provide the self-same food Buddha as unsurpassed in the practice of dhutaÌga for the next meal. The monks were constantly sur- because he kept the dhutaÌga practices throughout prised by the fact that whatever food they happened the whole of his life. After the passing away of the to be interested in, it would always be the next meal Buddha, because he was one of the most senior of the on their plates. Before long the monks were meditat- monks in the community, he was the monastic presi- ing better because they were no longer worrying about dent for the First Council. food and in seven days, fifty-nine of the sixty could become arahants. The fifty-nine returned to the tem- E.2 Ex. MÅtika MÅta (DhA.i.293) ple where the Buddha was residing. The remaining monk who had not been practising so hard was not In the time of the Buddha there was a group of sixty only hindered in his meditation, he also guessed that monks who having made sufficient study of Buddhist the lady was able to read his mind so he was scared of theory, went to take leave of the Buddha before going her. He knew if he should happen to think of any- into the deep forest to practise meditation. In the for- thing wicked he would be ashamed to death of that est they came across an old woman who was the lady. This last monk ran away back to the Buddha and mother of the village mayor. The old woman was very asked permission to pursue his meditation somewhere pleased to see such a large number of monks coming else. The Buddha asked the reason, and the monk said, to practice in the neighbourhood and so she provided “The supporter is a mind reader — supposing I think for all the catering needs of the monks. One day she anything evil, what will she think of me?” asked the monks, “Is it possible only to practice chas- tity as a monk or can women and householders also The Buddha said, “To have shame even of your practice?” The monks answered that it was also pos- thoughts might just be your advantage!” The monk sible for householders to practice chastity — it is pos- was sent back to where he had been before, but now sible for anyone who wants to come to an end of de- he took such care even of his thoughts that he was filements. The monk taught the lady all about medi- able to become an arahant. As an arahant, he looked tation and keeping the Eight Precepts and the remain- back into his past lives to see if this was the first life- der of the ten components of chastity. The lady trained time in which that lady had helped him. He found herself strictly in accordance with what she had been that in a previous life the lady had been his wife — taught and found she could make progress even more she had been unfaithful and had murdered him — quickly than the monks themselves. The reason she however in other lifetimes, the lady had sacrificed her could make more progress was because she had built life for his benefit. The reason why the woman had up such habits over the course of many lifetimes and become only an anÅgÅmi was because in the past she she could also see the value of such practice after com- had not paid enough attention to the practice of ing across many disappointments during her life. She dhutaÌga. was able to attain the form-absorptions, the formless- absorptions and the DhammakÅya to the level of E.3 Ex. BÅhiya DÅrucÈriya DhA.ii.209ff. anÅgÅmi. Through the power of her meditation, she was able to read the minds of others. She was able to Many kappas ago, the teaching of a previous Buddha know that her own progress in meditation was more was almost disappeared from the world. There were than any of the sixty monks for whom she brought seven monks who still practised well. They saw that food. She meditated further and found that the rea- society had degraded to to a level where no-one was son that they weren’t making progress in meditation interested to learn the Dhamma any more. The seven was because the monks were unfamiliar with the sort monks decided to disappear into the forest to practice of food they provided for them. Instead of meditating in earnest instead of wasting their time with society without any concerns, their minds were always dis- any more. They found a mountain which was sur- tracted by the thought of the food they were used to. rounded by cliffs on all sides. The mountain in the forest which was suitable for meditation. They agreed Blessing Thirty-Two: Practising the Brahma-Faring 369

amongst themselves to meditate on the top of the truth, BÅhiya looked up at the BrahmÅ and said, mountain until they could attain mental powers. They “Yes, I must admit that I am not an arahant, as you climbed a ladder up the cliff and when all had reached have said. I now realise that I have made a great mis- the top the kicked the ladder away — intending that take. But is there anyone in this world now who is if they couldn’t attain enlightenment in their medita- an arahant?” The BrahmÅ then advised him to go tion, they would rather die than give in. They medi- and seek help from the Buddha who was staying in tated without eating and without moving for five days SÅvatthÈ. before the first of the monks could attain transcenden- tal states. He was able to become an arahant and float- BÅhiya, realized the enormity of his guilt, felt very ing in the air, flew down the mountain to go for much distressed and travelled all the way to almsround. Returning from almsround, he brought SÅvatthÈ to see the Buddha. BÅhiya found the Bud- enough food for all the other monks too. However, dha going on an almsround with other bhikkhus and the other monks were resolute in their meditation and respectfully followed him. He pleaded with the Bud- refused his food. On the seventh day a second monk dha to teach him the Dhamma, but the Buddha re- attained anÅgÅmin. The two enlightened monks went plied that since they were on an almsround it was for almsround, but the remaining five still refused to not yet time for a religious discourse. And again, eat the food they had brought. Eventually the remain- BÅhiya pleaded, “Venerable Sir! One cannot know ing five died of physical exhaustion in their medita- the danger to your life or to my life, so please teach tion. The arahant entered parinibbÅna. The anÅgÅmÈ me the Dhamma.” The Buddha knew that BÅhiya’s entered the Form-BrahmÅ realm and the rest of the mental faculties were not yet ready to completely monks were reborn in heaven. realize the Dhamma. The Buddha also knew that BÅhiya’s mind was not receptive at that time because After spending the requisite time in heaven one he had just made the long journey and also because of the five monks was reborn in the human realm as he was overwhelmed with joy at seeing him. a merchant called BÅhiya DÅrucÈriya. While trad- ing in a ship, it was wrecked and he was the only The Enlightened One did not want to expound the survivor. He got hold of a plank and eventually came Dhamma immediately but wanted him to calm down to land at the port of Supparaka. As he was naked, to enable him to absorb the Dhamma properly. Still, he tied a piece of bark to his body, and sat in a place BÅhiya persistentlypleaded. So, while standing at where people could see him. Passers-by gave him the roadside, the Buddha said to him, “BÅhiya, when food. Some thought that he was a holy man and paid you see an object, be conscious of just the visible ob- respects to him. Some brought clothes for him to ject; when you hear a sound, be conscious of just the wear but he refused, fearing that by wearing clothes, sound; when you smell or taste or touch something, people would give him less respect. Besides, because be conscious of just the smell, the taste or the touch; some said that he was an arahant, he mistakenly came and when you think of anything, be conscious of just to think that he really was one. Thus, because he was that mind-object.” a man of wrong views who was wearing a piece of bark as his clothing, he came to be known as BÅhiya BÅhiya did as he was told and because of his deep DÅrucÈriya. concentration, the accumulated karmic force of his past good deeds became dominant and he attained At about this time, Maha BrahmÅ, who had been Arahanthood. He asked permission from the Bud- the friend who had attained anÅgÅmÈ in one of his dha to join the Order. The Buddha told him first to previous existences, saw BÅhiya’s views going collect the robes, the bowl and other requisites of a astray and felt that it was his duty to put him on the bhikkhu. On his way to get them, he was gored by a right path. Thus, the BrahmÅ came to him in the mad cow and died. This is said to be one of the only night and said to him, “BÅhiya, you are not an examples of those to attain arahantship before ordi- arahant yet, and what is more, you do not have the nation — but without ordination, he could not sup- qualities that make one an arahant.” Faced with the port such a high mental state and so passed away within seven days of his enlightenment. 370 A Manual of Peace: 38 Steps towards Enlightened Living

Blessing Thirty-Three: Seeing the Four Noble Truths A. INTRODUCTION practice must use austere techniques to burn up the A.1 Blessing Thirty-three in the order of things defilements in the mind — overcoming laziness and their habitual bad habits concerning use of cloth- This blessing and the remaining five blessings of ing, food and shelter. In the blessing concerning the the MaÌgala Sutta are the culmination of all the ‘Brahma-faring’ we sowed the seeds of goodness previous thirty-two blessings. It is not to say that in the pure mind. The process of sowing virtue is there was nothing gained from the foregoing bless- like smelting a metal to purity. We have already said ings, but those previous blessings have not yet man- that overcoming impurities in the mind can only aged to raise us to liberation or transcendental pu- take place if we have transcendental happiness to rity. replace our mundane happiness. As we change the staple diet of the mind from mundane happiness In the Blessing Thirty-two we discussed cosmol- to transcendental happiness, eventually when this ogy saying that our current sphere of existence can becomes habitual, it will dictate our rebirth in the be compared to ‘life in a ping-pong ball’ (!), i.e. the corresponding transcendental realm orlead to no Sphere of Sense-Pleasure. Our sphere of existence further rebirth. is enclosed within a larger sphere like a tennis ball, which is called the ‘sphere of form-BrahmÅs’. This As you practice more and more according to the tennis ball is enclosed within a larger football which prescribed stages, the clarity and brightness of the is called the ‘sphere of formless-BrahmÅs’. Some- mind will increase. As the brightness of your mind times we think that our cosmos is incomprehensi- increases, the mind will have the ability to appreci- bly large, but to a meditator, it is no more cosmi- ate the reality of life and the world. If you are able cally significant than a ping-pong ball. We refer to to appreciate such a reality, in that way you can all three of these spheres together as the ‘ti-bhËmi’ come to an end of all suffering — and attain real or ‘Triple World’. The knowledge of anything any happiness. Buddhism refers to ‘seeing reality in the further than this ‘Triple World’ is unique to Bud- way that can bring you to an end of suffering’ as dhism amongst world religions. Buddhism, has spe- ‘Seeing the Noble Truths’ — which is the subject of cialized in the fact that its implicit knowledge ex- this blessing. tends further than the Triple World into experiences that truly transcend the mundane world [lokuttara] A.2 Definition: The Noble Truths and concern Nirvana. The word ‘noble’ is used to describe the truths ex- amined in this Blessing. The reason for them being Of all the blessings we have studied, those which noble is threefold — they are: have emphasized earnest practice the most are blessings Thirty-One and Thirty-Two. Those who Blessing Thirty-Three: Seeing the Four Noble Truths 371

● Noble in themselves: Seeing these truths, you dis- a single epoch, but a period of the order of 10140 ae- cover the key to the nature of reality. Simply ons. This is how long it takes for someone to train knowing the truth about certain key issues, you themselves sufficiently well in the thirty-eight bless- will be able to appreciate the truth of everything ings to discover the Noble Truths anew. If such a — in contrast to the knowledge of mundane person has not arisen in the world, the world will matters which does nothing to transform us for remain in ignorance concerning those truths. How- the better; ever, once such a person has seen the Noble Truths, even though they might be able to teach those No- ● Discovered by someone who was noble: The ble Truths for the benefit of others, it doesn’t mean Noble Truths can be discovered only by those that others will necessarily be able to see the Noble who are really noble — not by birth but by the Truths in the same way. utter purity of their minds; The Noble Truths are difficult to see or appreci- ● Will make the attainer noble: Whosoever attains ate because our relationship to them (especially suf- the noble truths will gain penetrating knowledge fering) is like a fish’s relationship to water. A fish is of all things and that in itself will make that per- so used to the water it lives in, that it fails to notice son noble. the presence of that water. In the same way, our human condition is so intimately in contact with We might ask ourselves, having studied the forgo- the Noble Truths that without penetrative insight ing blessings, why we have not yet see the Noble we fail to see the patterns or the reasons behind Truths as a result. The reason is because we have them. not yet trained ourselves to the utmost. First, we have to ask ourselves honestly whether we have B. THE NOBLE TRUTHS really practiced the forgoing blessings in earnest or not? Once satisfied with our efforts to study the pre- The Buddha’s first teaching, the Dhammacakka- ceding blessings, it is also pertinent to remind our- pavattana Sutta (S.v.420ff.), which is the main source selves that even if we are not yet at the point where of our knowledge about the Noble Truths is one of we can see the Noble Truths for ourselves, the study the most important teachings for Buddhists to of this blessing is still essential, even if only to know know. Its importance lies in the fact that it acts like what we are looking for. a blueprint for all the subsequent teachings on Bud- dhism given during the Buddha’s lifetime. Even if To see the Noble Truths is not the work of a single the Lord Buddha were to teach the day. Even if we cannot reach this spiritual destina- Dhammacakkapavattana Sutta and never to teach tion today, at least we can know the route to take another word of Dhamma for the rest of his life, us there — so that in the future we can orientate His duty in proclaiming the Dhamma to the world ourselves in the right direction. Thus, this blessing would have been fulfilled. Just as each country of will deal with ‘knowing about the Noble Truths’ so the world has a Constitution as the blueprint for that we know what they comprise. When we have the rest of the laws of the country to expand upon, practised further, then we will be able to recognize similarly, the other teachings of the Buddha, the the Noble Truths when we see them for ourselves. teachingsof the arahants and the teachings of dis- tinguished Buddhist teachers down to the present A.3 Noble Truths: overlooked for epochs time are simply enlargements upon the Noble The Four Noble Truths are Truths which have ex- Truths of the Dhammacakkapavattana Sutta. The isted as long as the Earth or longer. However, even Noble Truths are fourfold and consist of: though they existed, no-one ever noticed them. 1. The Noble Truth of Suffering [dukkha- Their discovery had to wait for many aeons (an aeon being defined as the time it takes to wear a 16km x ariyasacca]; 16km x 16 km solid stone mountain down to the 2. The Noble Truth of the Origin of Suffering ground by rubbing it once every hundred years with a light cloth [Pabbata Sutta S.ii.181]). Not just [samudaya-ariyasacca]; 3. The Noble Truth of the Cessation of Suffering 372 A Manual of Peace: 38 Steps towards Enlightened Living

[nirodha-ariyasacca], and; still within the Three Spheres you cannot escape: 4. The Noble Truth of the Path to the Cessation of 1. Birth [jÅta]: Most people wonder why the Bud- Suffering [magga-ariyasacca or dukkha- dha designated birth as a form of suffering — in nirodha-gÅminÈ-paÊipadÅ-ariyasacca]. contrast to most religions of the world which conclude that it is a pleasure to be born. The If you were to compare these with our system of Buddha, by contrast, taught that birth is suffer- curing illness, you can compare: ing because it is the starting point for all the other sorts of suffering. In addition birth is fraught 1. Suffering to the condition of being ill with the following ten aspects all of which lead 2. The Origin of Suffering to the pathogen, bacte- to suffering: 1. the Suffering of Internment in the Womb ria or virus 2. the Suffering of Physical Shocks to the Womb 3. The Cessation of Suffering to the condition of 3. the Suffering of Unnatural Childbirth 4. the Suffering of Undergoing Childbirth (for being healed from the illness 4. The Path to the medicine that can cure one of the baby) 5. the Suffering of Being Cleaned-Up after birth the said disease. 6. the Suffering of Curtailed Life 7. the Suffering of Wounds in Combat To take the metaphor further, it can be said that 8. the Suffering of Birth in the Hell Realms everyone in the world is ill with the disease of 9. the Suffering of Birth in the Animal Kingdom suffering — but it is as if no-one really knows 10. the Suffering of Birth in the Realm of Hun- what the nature or the cause of the illness — let alone the cure. The purpose of this blessing is to gry Ghosts allow us to know the real nature of Suffering and 2. Aging [jarÅ]: Aging is a form of suffering easily how we can extricate ourselves from it. seen from the sighs and moans of old people each B.1 The Noble Truth of Suffering time they have to get up from their chairs. In- The Pali word used for this Truth is ‘dukkha’ which deed, most people think that aging starts when means the (truth of the existence of) Suffering. you are seventy or eighty years old. However, Suffering in general means ‘awkwardness’ or the worst aspects of aging are not the grey hair ‘discomfort’ of body or mind. Over the course of and wrinkles, but the hidden part which works many existences, when the Buddha had devel- in the background from the day we were born oped inner brightness sufficient to see the reality — compared to an unseen fire which reduces a of the world, he saw that every living being in forest to cinders or storm which leaves nothing the world is plagued by suffering. Even multi- but debris in its wake; millionaires are suffering. No matter if they are 3. Death [maraÁa]: All living beings have to un- the president, members of parliament, the king, dergo death before they leave one existence for the emperor or even monks — all are plagued by the next — no matter whether they are rich or suffering. All are suffering to a greater or lesser poor, have led a good life or a bad one. When extent. As the result of extended self-training, the the mind must depart from one’s body at the end Buddha was able to see the nature of suffering of one’s life, it is only those who have managed and even to analyze it into its different compo- to attain transcendental [lokuttara] mental states nents. There are eleven major categories of suf- who don’t fear oncoming death. This is why the fering under the two headings of inevitable and Lord Buddha referred to death as suffering. The miscellaneous (to a greater degree avoidable) suf- suffering of dying brings excruciating misery fering: because of: ● the scorching sensation when dying which B.1.1 Inevitable Suffering [svabhÅvadukkha]: It doesn’t matter what sort of birth you take, you seems to penetrate the whole of our body cannot escape this type of suffering — even if you are a man, an angel or a god, for as long as you are Blessing Thirty-Three: Seeing the Four Noble Truths 373

● having to face pre-death omens and visions sensitive about a particular thing or bear a ● the struggle of clinging to possessions in vain grudge). Some people bear a grudge against their ● the struggle of clinging to loved ones in vain parents for not having showed them enough ● special torment of death in the case of execu- love. Some wives bear a grudge against their husbands for receiving less affection than they tion think they deserve. 5. Despair [upÅyÅssa]: This is when you give up any B.1.2 Miscellaneous Suffering [pakiÁakka- hope of success in something. You might see a dukkha]: task which is so great that you give up hope of This is suffering which is caused when the mind is ever completing it. lacking in quality. It is a category of suffering which 6. Exposure to hateful things [apiyehi sampayoga]: you have the opportunity to escape — but for those The Buddha characterized this form of suffering who don’t make the effort to escape, they will meet as the sort of cloudedness of mind, grief and mel- up with a lot of it. If you know the method to avoid ancholy which result from coming into contact this sort of suffering, you can reduce your misery with those things to which we are averse. The — especially by changing your attitudes at a deeper things which make us feel averse may come via level: our five senses — we feel aversion and would like to remove those hateful things or escape 1. Sorrow [soka]: This is the ‘dry-minded’ suffer- from their grasp — but when we can’t it only ing — for example, that of a mother with a new adds to the suffering in our mind. baby who cannot take her baby to work (or she 7. Separation from loved ones and treasured things will be fired), but must leave the baby in the [piyehi vipayoga]: If we are the sort of person crêche or with a maid despite her misgivings. who wishes for fulfilment by the sense-pleasures He anxiousness leads to sorrow for the situation. and habitually indulges the senses, when we are With the anxiety of whether the maid will take eventually separated from such sources of pleas- proper care of the baby or whether they will leave ure, the heartbreak of parting is the characteris- the baby to be bitten by ants. tic of this sort of suffering. Separation from loved ones (like close relations who pass away) or from 2. Lamentation [parideva]: This is sorrow that drives treasured things (possessions, home or honours) you to tears. If the mother in the last example will bring us misery for as long as we still har- should worry herself to tears it would be counted bour these attachments in our hearts. as lamentation. 8. Disappointment [alÅbha]: The Buddha divided this category of suffering into two parts — physi- 3. Pain [dukkha]: This is physical suffering. The cal disappointment and spiritual disappointment. Buddha characterized this sort of suffering as Supposing in spite of working hard and having that which makes the mind depressed and de- all the necessary patience in the face of hardship, jected. The cause of the suffering might be ill- a person still doesn’t manage to earn their living ness, physical torture, punishment, imprison- successfully — physical disappointment is what they ment or having hands or feet cut off. As the suf- feel as the result. If a person hankers after more fering must be endured alone — friends and rela- abstract things like honours, but is unable to pro- tives can do nothing to help us, or else we are cure all that they are looking for, spiritual disap- separated from them. Some people feel such pain pointment is what they feel as the ersult. For as as a result of their poverty — being unable to long as we still harbour such disappointment in afford clothes and jewelry to wear like more for- our hearts, they will continue to bring us misery. tunate people. The mental anguish which comes from the resentment of the unavoidability and For people in general who never studied the seeming unfairness of one’s circumstances can also be ascribed to this form of suffering. 4. Feeling slighted [domanassa]: This is when one has a ‘chip on one’s shoulder’ (to be aggressively 374 A Manual of Peace: 38 Steps towards Enlightened Living

Dhamma or listened to sermons concerning suffer- ments in the mind create craving [taÁhÅ] which ex- ing, when they are overtaken by old-age, sickness presses itself in different ways. The Lord Buddha or death, it comes as a major shock. As for those taught the existence of three sorts of craving who have achieved some level of enlightenment or (A.iii.445): craving for sense-pleasure [kÅmataÁhÅ], have heard the teaching of the Lord Buddha, the craving for the form realms [bhavataÁhÅ] and crav- inevitability of such suffering presents no surprise. ing for the formless realms [vibhavataÁhÅ]. Faced by suffering, the wise reflect that all beings are subject to suffering, irrespective of whether they 1. Craving for Sense-Pleasure: Craving for sense- are possessed of supra-normal powers — no mat- pleasure is the grasping of the mind when it is ter how rich or influential a person might be, one under the influence of greed or desire for the doesn’t feel one is being singled out for particular objects of the senses i.e. images, sounds, per- bad luck — all are equal in the face of suffering. fumes, tastes and touching. It is the craving of Thus, to realize the reality of suffering for what it those who think that true happiness can be ob- really is, to know the Noble Truth of Suffering, is tained via sense pleasures. Thus such people indeed one strength of the Enlightened Ones. wish to be reborn in the human realm or one of the heavens, all of which are in the Sphere of The realization of the Noble Truth of Suffering Sense Pleasure [kÅmabhava]. Skilful-minded has been achieved independently by all the Bud- people with such an attitude to life, try to do as dhas and paccekabuddhas. As for the arahants and many meritorious actions as possible (e.g. keep- various enlightened disciples of the Buddha — it ing the Precepts or being generous) in order to has only been as the result of the teaching of the be reborn in heaven. Such an attitude is one Buddha that such an insight has been attained. driven by craving for sense-pleasure and the Lord Buddha enumerated it as one of the Noble B.2 The Noble Truth of the Origin of Suffering Truths of the Origin of Suffering. The Pali word used for this Truth is ‘samudaya’ 2. Craving for the Form Realms: Craving for the which means the ‘origin’ of Suffering. When peo- Form Realms is the attitude of those who wish ple are ignorant of the real reason behind their suf- to be reborn in the BrahmÅ-world or the Realms fering, they tend to clutch at straws — blaming any- of Form [rËpabhava]. Such people believe that thing they can think of (but themselves). Some being able to attain the BrahmÅ-world (to be reu- blame the gods and deities, some say ‘that it is God’s nited with God etc.) will allow them to escape way of testing one’s patience’ or ’that it is God’s from the suffering of birth, old age, sickness and punishment’. Some say the victim has ‘fallen prey death. Such people devote all their efforts to the to the local spirits or to the Devil’. It is like people attainment of the form-absorptions [jhÅna] in who don’t know the reason for an economic crisis order to pass away into the BrahmÅ-world at will blame anything they can think of — e.g. the death. Spiritual practitioners who subscribe to government or foreign countries — but they never this attitude, having developed a certain degree think of blaming themselves or the laziness of their of meditation, will acquire the ability to recol- fellow countrymen. Some people will always find lect their previous lives and will know what form someone to blame whether it is their husband or they had taken in previous lives. When passing wife or the government. If they fail their examina- away, the highest realm in which they can be re- tions they blame their teachers. They will do any- born will be the Form-BrahmÅ world. Such an thing to make sure that they pass the buck. attitude is one driven by craving for the BrahmÅ- world and the Lord Buddha enumerated it as It is only the Buddha who taught us to blame our- one of the Noble Truths of the Origin of Suffer- selves — to blame ourselves for not having com- ing. pletely dealt with the craving that remains in the mind. The Buddha taught that we suffer because 3. Craving for the Formless Realms: Craving for we still have defilements in the mind. The defile- the Formless Realms is the attitude of those who Blessing Thirty-Three: Seeing the Four Noble Truths 375

wish to be reborn in the formless BrahmÅ-world craving is extinguished. The way that craving can be or the formless Realms [arËpabhava]. Such peo- extinguished is by eradicating the defilements in the ple believe that being able to attain the formless mind. If defilements are reduced, craving is reduced. BrahmÅ-world will allow them to escape eter- If craving is reduced, suffering will be reduced. If you nally from rebirth in lower realms and that it will can bring craving to an end, there is nothing to cause allow them to attain Nirvana. Spiritual practi- you to be reborn any more. If there is no birth any tioners who subscribe to this attitude, who have more, then that will eradicate suffering at its roots. developed a certain degree of meditation, will Furthermore, cessation of suffering is something we acquire the ability to know what awaits them can find for ourselves. We don’t have to wait for an after death. The limit of the knowledge of such unknown ‘factor’ or external agent or deity to do the practitioners are the Formless-BrahmÅ Realms work for us. — knowledge gained as the result of developing the formless absorptions [arËpa-jhÅna]. Such as- B.4 Noble Truth of the Path to the Cessation of Suffering cetics misunderstand that being reborn in the Form- less BrahmÅ-world will release them from suffer- The Pali word used for this Truth is ‘magga’ which ing — thus all their time in the human world is means the ‘Path’ or ‘dukkhanirodha gÅminÈ spent trying to develop the formless absorptions paÊipadÅ’ which means the ‘path leading to cessa- in order to try to be born in the Formless-BrahmÅ tion. It refers equally to the ‘Middle Way’ and to the Realms. Such an attitude is one driven by craving Noble Eightfold Path. for the Formless-BrahmÅ world and the Lord Bud- dha enumerated it as one of the Noble Truths of The ‘Middle Way’ [majjhimÅ paÊipadÅ] doesn’t the Origin of Suffering. mean ‘moderation in all things’ but to cultivate the cessation of craving by steering between the extremes The wise recognize these three forms of craving as of sensual indulgence [kÅmasukallikÅnuyoga] and the Noble Truth of the Origin of Suffering because self-mortification [attakilamathÅnuyoga] in one’s they are the prime-mover for all subsequent forms spiritual practice. Such cultivation is a way of train- of suffering. Craving for sense pleasure is the origin ing ourselves until the mind can wriggle itself free of of all the suffering connected with rebirth in the craving — something achieved by freeing the mind Sphere of Sensual Pleasure. Craving for the Brahma of all the thoughts that cause it to move. If the mind world or the Formless Brahma World are the origins is not still it has no way of extinguishing craving. Fur- of all the suffering connected with rebirth in the thermore, if the mind is still, it will be sufficiently Spheres of the Form-BrahmÅs and the Formless- clear and bright to identify the defilements remain- BrahmÅs respectively. It is for this reason that crav- ing in the mind, and it will be possible to banish these ing is explained as being the sole cause of all forms defilements from the mind. This way or path of prac- of suffering — suffering cannot be blamed on any tice to bring the mind to a standstill consists of eight other thing. If craving can be avoided, the suffering components — which is why it is called the Eight- of birth, old age and death will be escaped. fold Path. Craving has been responsible for keeping beings The Noble Eightfold Path can be found at all levels in the endless cycle of birth and rebirth in the cycle of of advancement, whether it be the Sensual Sphere existence without offering any possible refuge. It is [kÅmavacarabhËmi], the Form Sphere [rËpÅ- for this reason that craving has been called ’samudaya’ vacarabhËmi], the Formless Sphere [arËpavacara- the Noble Truth of the Origin of Suffering. bhumi] or the Transcendental Level [lokuttara- bhËmi]. If it arises at the Transcendental Level then B.3 Noble Truth of the Cessation of Suffering it is called the Transcendental Path [lokuttaramagga]. The Pali word used for this Truth is ‘nirodha’ which If it arises in the Triple World then it is called the Mun- means the ‘extinction’ or ‘cessation’ of Suffering. The dane Path [lokiyamagga] — although the way it is ap- Buddha found that craving can only be overcome if plied changes with the level of practice (see Table 33.1. right) 376 A Manual of Peace: 38 Steps towards Enlightened Living

TABLE 33.1: Practising the Eightfold Path on Mundane and Transcendental Levels Right View Mundane [lokiya] Transcendental [lokuttara] [sammÅ diÊÊhi] Confidence in the working of the Law of Karma Fiercely accurate understanding of life and the and the power of the Triple Gem. Overcoming world based on thorough understanding of the Eight Sorts of False View Four Noble Truths and without further influence of ignorance or the defilements. Insight into the becoming of the Five Aggregates Right Intention The wholesome intention to remove oneself from Release from the three types of wrong preoccupa- [sammÅ saÌkappa] the influence of sensual desire, vengefulness and tion [akusala-vitakka] and bias [agati] aggression by being generous, keeping Five Pre- cepts and meditating Right Speech Avoiding telling lies, divisive speech, harsh speech Every word as artful speech or else maintaining [sammÅ vÅcÅ] and idle chatter. noble silence. Right Action Refraining from killing and cruelty towards living Practice for the removal of every last trace of igno- rance and craving. [sammÅ kammanta] beings, stealing and sexual relations outside mar- riage. Doing things by the rules. Right Livelihood Refraining from earning one’s living by selling Earning one’s living in a compassionate way. [sammÅ ÅjÈva] weapons, slaves, animals to the slaughterhouse, alcohol, drugs, poison or prostitution, ‘fixing’ weights and measures used for business or other- wise misleading customers. Right Effort Avoiding evils not yet done, breaking of bad hab- Dedicating oneself actively to the attainment of [sammÅ vÅyÅma] its, development of virtues not yet done and main- Nirvana. tenance of virtues already mastered. Right Mindfulness Keeping our mind on wholesome thoughts with- Cultivating the Four Foundations of Mindfulness. [sammÅ sati] out any deviation, especially by practising medi- tation until attaining one-pointedness of mind Right Concentration Following the absorption of the mind onto equa- Seeing and knowing the Four Noble Truths and [sammÅ samÅdhi] nimity. the Three Universal Characteristics in the Five Ag- gregates until releasing oneself from the action of the defilements. Attainment of Cessation of Suf- fering and entry upon Nirvana. TABLE 33.2: Correlation between Eightfold Path Factors & the Threefold Training Eightfold Path Factors Threefold Training Right View Wisdom Right Intention Right Speech Self-Discipline Right Action Right Livelihood Right Effort Meditation Right Mindfulness Right Concentration Blessing Thirty-Three: Seeing the Four Noble Truths 377

For as long as a meditator cultivates the Noble ficiently refined to be able to see the Four Noble Eightfold Path purely, completely and according to Truths in the way described: the principles of the Middle Way (i.e. with the mind entering continuously upon the pathway at the cen- The comparative wisdom of available to the in- tre of the body), the mind will be liberated from ner bodies at each level was described by the Great mood influences in the outside world. Once the Abbot of Wat Paknam Bhasicharoen (Phramonkol- mind has adjusted itself, the meditator will see the thepmuni) as follows: diamond clear PaÊhama Magga Sphere (DhammÅ- nupassanÅsatipaÊÊhÅna Sphere) at the centre of his “If you are able to attain the body of enlighten- or her body. At its smallest it will be the size of a ment (DhammakÅya) you will find that it is star. Medium-sized, it will be the size of the full many tens of times wiser than our human moon. At its largest it will be the size of the midday physical body. sun. The PaÊhama Magga Sphere arises when all If you attain the subtle human body it is already eight components of the Noble Eightfold Path are twice as wise. present and fuse into unity [maggasamaÌgÈ]. This Attaining the angelic body, it is twice as wise is the trailhead of the pathway to Nirvana. You need again. to train yourself simultaneously in all eight of the Attaining the subtle angelic body, it is three following the Noble Eightfold Path. times wiser. Attaining the form-brahma body, it is four times The Eightfold Path can be expanded into the wiser. whole of the 84,000 teachings of the Buddha or con- Attaining the subtle form-brahma body, it is five tracted into the Threefold Training [sikkhÅ] of self- times wiser. discipline [sÈla], meditation [samÅdhi] and wisdom Attaining the formless-brahma body, it is six [paññÅ] — (as shown in Table 33.2. p.377) times wiser. Attaining the subtle formless-brahma body, it C. SEEING THE FOUR NOBLE TRUTHS is seven times wiser C.1 How the Noble Truths can be seen Attaining the body of enlightenment and sub- tle body of enlightenment, they are eight and At this point we now know how many sorts of nine times wiser respectively. suffering exist — but so far this is only theoretical This is the nature of their successive wisdom knowledge. In fact, for the ariyasacca to work, we — you should familiarize yourself with their must see them twelve times — three cycles in relative wisdoms.” twelve characteristics. (See Table 33.4) Seeing the Noble Truths is different from seeing other things What is the true meaning of ‘insight’ [vipassanÅ] because seeing them, one’s self is transformed by meditation? In fact insight is insightful vision or the act of seeing. Seeing, for example ‘craving’, one seeing things according to their true nature, seeing immediately will relinquish craving and having them thoroughly from every perspective. The relinquished it, you see that one has done so. It is ‘Dhamma’ eye is the eye of the ‘Body of Enlighten- equivalent to seeing ‘this is the medicine’, while ment’ which has the ability to penetrate to the truth, automatically realizing ‘this medicine should be especially to know the origins of defilements, how taken’ and eventually recognizing ‘this medicine they come to enslave the mind and how we can has already been taken’. This is possible only be- overcome them. This is a major difference from the cause it is not the physical eye or imagination eyes of bodies belonging to the mundane levels of which we use to see the truths but the Eye of the mind to which the defilements are invisible. DhammakÅya or ‘dhamma-cakkhu’. C.2 Characteristics of the Body of Enlighten- Of course the other inner bodies of experience ment already mentioned in Blessing Thirty-two also Luang Phaw Wat Paknam explained that the have their equivalent form of ‘inner eye’ but, as Dhamma Body is similar in shape and form to a we shall see, (See Table 33.3) these eyes are not suf- 378 A Manual of Peace: 38 Steps towards Enlightened Living

TABLE 33.3: Correlation between state of mind, inner experience & capacity for insight sphere subjective experience equivalent inner eye sensual Physical Body: Angelic Body physical eye mundane form [maÔsa-cakkhu] states of formless Form-Brahma Body Formless-Brahma Body angelic eye mind [dibba-cakkhu] [lokiya] the eye of wisdom [paññÅ-cakkhu] transcendental Dhammakaya GotrabhË Body all-seeing eye states of mind of Enlightenment and higher [samanta-cakkhu] [lokuttara] Buddha eye [buddha-cakkhu] TABLE 33.4: Seeing the Four Noble Truths - Three Cycles with Twelve Characteristics Ariya- Dukkha Samudaya Ariyasacca Nirodha Ariyasacca NirodhagÅmÈnÈ sacca Ariyasacca PaÊipadÅ Sacca- knowledge of the Ariyasacca ñÅÁa existence of suffering knowledge of the existence knowledge of the knowledge of the existence Kicca- knowledge of what of the origin of suffering existence of the cessation of the path to the cessation ñÅÁa should be done in of suffering of suffering relation to suffering Kata- knowledge of what should knowledge of what knowledge of what should ñÅÁa knowledge that what be done in relation to the should be done in relation be done in relation to the needs to be done has origin of suffering to the cessation of path to the cessation of been done in relation to suffering suffering suffering knowledge that what knowledge that what knowledge that what needs to be done has been needs to be done has been needs to be done has been done in relation to the done in relation to the done in relation to the path origin of suffering cessation of suffering to the cessation of suffering Blessing Thirty-Three: Seeing the Four Noble Truths 379

TABLE 33.5: Stages of Inner Attainment at which fetters are uprooted attainment/practice remaining fetters [saÔyojana] destroyed fetters [samyojana] DhammakÅya GotrabhË Body self-view [sakkayadiÊÊhi] none using the Dhamma eye of this body to examine doubt [vicikicchÅ] the Noble Truths as they pertain to the attachment to rites and rituals[sÈlabbataparamÅsa] physical body, the DhammakÅya SotÅpana sensual grasping [kÅmarÅga] Body can be attained annoyance [pÅtighÅ] attachment to the form realms [rËparÅga] attachment for the formless realms [arËparÅga] stubbornness [mÅna] absent-mindedness [uddhacca] ignorance [avijjÅ] DhammakÅya SotÅpana Body sensual grasping [kÅmarÅga] self-view [sakkayadiÊÊhi] using the Dhamma eye of this body to examine annoyance [pÅtighÅ] doubt [vicikicchÅ] the Noble Truths as they pertain to the angelic attachment to the form realms [rËparÅga] attachment to rites and rituals body, the DhammakÅya SakidÅgÅmÈ Body can attachment for the formless realms [sÈlabbataparamÅsa] be attained [arËparÅga] stubbornness [mÅna] absent-mindedness [uddhacca] ignorance [avijjÅ] DhammakÅya SakidÅgÅmÈ Body using the sensual grasping [kÅmarÅga] self-view [sakkayadiÊÊhi] Dhamma eye of this body to examine the Noble annoyance [pÅtighÅ] doubt [vicikicchÅ] Truths as they pertain to the Form Brahma attachment to the form realms [rËparÅga] attachment to rites and rituals body, the DhammakÅya AnÅgÅmÈ Body can attachment for the formless realms [sÈlabbataparamÅsa] be attained [arËparÅga] stubbornness [mÅna] absent-mindedness [uddhacca] ignorance [avijjÅ] desire [rÅga](diminished) hatred [dosa] (diminished) delusion [moha](diminished) DhammakÅya AnaagÅmÈ Body using the attachment to the form realms [rËparÅga] self-view [sakkayadiÊÊhi] Dhamma eye of this body to examine the Noble attachment for the formless realms doubt [vicikicchÅ] Truths as they pertain to the Formless [arËparÅga] attachment to rites and rituals Brahma body, the DhammakÅya Arahant stubbornness [mÅna] [sÈlabbataparamÅsa] Body can be attained absent-mindedness [uddhacca] desire [kÅmarÅga] ignorance [avijjÅ] annoyance [pÅtighÅ]. DhammakÅya Arahant Body none self-view [sakkayadiÊÊhi] doubt [vicikicchÅ] attachment to rites and rituals [sÈlabbataparamÅsa] sensual grasping [kÅmarÅga] annoyance [pÅtighÅ] attachment to the form realms [rËparÅga] attachment for the formless realms [arËparÅga] stubbornness [mÅna] absent-mindedness [uddhacca] ignorance [avijjÅ] 380 A Manual of Peace: 38 Steps towards Enlightened Living

Buddha image (of the sort with a lotus bud on the electric fan which rotates without getting any- topknot) — but crystal clear and sparkling like a where). For progress with enlightenment, progress- mirror — but exquisitely beautiful and propor- ing in the cycle eradicates the defilements as it ro- tioned. The Dhamma Body is the most refined of tates. It was because the Buddha and all the arahants all the inner bodies described so far — and itself had completed all three cycles with their twelve exists at differing levels of refinement: components in their entirety, that they can attain full enlightenment — with no further rebirth. ● Dhammakaya GotrabhË Body ● Dhammakaya SotÅpana Body Once you have seen the Noble Truths clearly, over ● Dhammakaya SakidÅgÅmÈ Body and over again, it will gradually reduce the number ● Dhammakaya AnÅgÅmÈ Body of defilements in the mind. When the defilements ● Dhammakaya Arahant Body become permanently less, you will be able to attain Buddhist sainthood at the level of stream-entry The DhammakÅyas are all transcendental [sotÅpana], once-returner [sakidÅgÅmi], non-re- [lokuttara] in nature — that is they are not made up turner [anÅgÅmÈ] or arahant. of conventional aggregates [khanda] but are made up of transcendental aggregates [dhammakhanda] — In conclusion, you need to practice sequentially the physical form, feeling, perception, memory and if you are going to be successful in your practice cognition still exist at the level of the Dhamma Body, and the sequence of progress ofthe mind towards but they are all purified to the point of perfection. ‘seeing’ the Noble Truths. By contrast the aggregates that make up the body at the level of the human, angel, form-brahmÅ and Importantly, it should be noticed that the noble formless-brahmÅ are still on the mundane level truths can not be seen by those who have not yet [lokiya] and lead the owner of those bodies to be attained the DhammakÅya. However, those who reborn further in the cycle of existence. have attained the DhammakÅya from the level of DhammakÅya GotrabhË upwards are able to do Meditators who attain the Dhamma Body to the the final work of eradicating the Ten Fetters from degree that their mind becomes irreversibly uni- the mind by seeing the Noble Truths and can even- fied with the Dhamma Body, thereby make them- tually become fully-enlightened. selves invulnerable to the action of defilements. The progression through the Dhamma bodies, eradicat- D. ILLUSTRATIVE EXAMPLES ing the final ten subtle defilements, or fetters D.1 Milakkha-Tissa Thera (AA.i.21, [saÔyojana] from the mind is shown in Table 33.5. SA.ii.199ff.) (opposite): In the time of the Buddha there was a hunter called C.3 Three Cycles withTwelve Characteristics Milakkha. Every day of his life since his youth, he Seeing the Noble Truths in each one of the inner had been involved with killing animals in one way bodies has three stages or ‘cycles of examination’. or another. He had done evil every day of his life As there are four Noble Truths, multiplied together, until there was virtually nothing left in his heart in seeing the Noble Truths the Buddha or the arahants the way of virtue. One day, the miniscule amount are able to eradicate all the defilements from their of good deeds he had done in his past caught up minds is achieved by the same sequential method with him. He started to think of his state of affairs. described below. These twelve stages of the Cycle He had been setting his traps in the forest and was of Examination are the product of multiplying the thirsty. He saw some monks practising meditation Four Noble Truths by the Three Cycles of Exami- in the forest and walked straight into their encamp- nation. The cyclical pathway of attainment is rather ment looking for something to drink. The monks like the way a nut gradually makes progress along were sitting in meditation or practising walking the screw-thread of a bolt by rotating (not like an meditation, trying to maintain the quality of their minds. Even though some of the monks were al- ready arahants, he didn’t feel anything special when Blessing Thirty-Three: Seeing the Four Noble Truths 381

he saw them, because his mind was still caught up make it. with the usual concerns of trapping and killing. The arahant taught the new novice meditation, but Thus he ignored the monks and walked straight into one of the monk’s kutis looking for something to because of all the evil he had done in his past, his drink. He opened up the water jar in the monk’s meditation was always disturbed and haunted by kuti, but even though the jar was full of water, it images. Everytime he closed his eyes for medita- looked completely empty to him. As a result of see- tion he could never imagine the object of medita- ing the water jar all dried up with his unquenched tion. He always felt as if all the animals he had killed thirst, he turned round and insulted the monks say- had come back to haunt him, twitching as if in their ing, “What do you do all day long? Sitting around, death throes on his lap. He couldn’t close his eyes walking up and down but leaving your water jars without being disturbed. In the end he went to the empty when your neighbours are thirsty. You go arahant and asked to disrobe because he felt his preaching to everyone else to be generous and hos- original inspiration for practice had burned out. He pitable, but when it comes to playing the host your- asked permission to revert to his old livelihood of self, you don’t show any interest”. hunting. He thought to himself that if he was go- ing to be born in hell anyway that there was not An arahant nearby knew that the hunter had been much harm in falling into hell a little bit deeper than blinded by his own bad karma. He said, “Take a before . . . rest from your insulting in the shade and I will bring you some water.” He brought more and more cups The arahant didn’t try to persuade the novice oth- of water until the hunter had quenched his thirst erwise, but he asked the novice to do one final chore and could start to talk some sense. The hunter before disrobing — to bring some green wood to started to notice the things around him. He saw how make a fire.The novice did as the arahant said, but radiant the arahant was and what good manners he as hard as he tried, he could not manage to light had. He thought,”Even after being insulted he has the fire. Once the novice had tired himself out, the shown no anger but has even brought water for me arahant asked the novice to stand to one side and to drink. If it had been me on the receiving end of said that he would light it for him. The arahant medi- some insults I would probably have killed the of- tated and split the earth deep down until both of fending person by now. Even though I have still them could see the deepest level of hell [aveci]. The not gone to a new existence, I still cannot see the arahant took an piece of embers from Aveci hell, the water that is filling a water jar. Supposing I were to size of a firefly and lit the green wood. It burned to die, I would surely go to hell. Even though good a cinder in a fraction of a second as if it were noth- things are there before my eyes, I cannot see them. ing more than tissue paper. My life is indeed in a sorry state.” Therefore the hunter sat and discussed the Dhamma with the The novice was frightened. Before he hadn’t re- arahant. He received abundant food for thought alized how hot the fires of hell were. His teacher from the arahant. He realized how much evil he had said, this is how hot a cinder from hell is. Suppos- collected for himself. Only then did he realize that ing the whole of you has to fall into hell, can you his whole life had been concerned with evil. If any- imagine how hot that will be? Milakkha no longer one had told him that killing was bad before he dared to disrobe — no matter how badly he was would say, “What do you think you’re saying? haunted when he meditated, he was not discour- Don’t you eat meat then?” Today he listened to the aged. He kept up his practice for several years with teaching of the arahant, and as the result, for the an earnest. The hauntings became less frequent and first time in his life he started to fear evil. Thus he eventually disappeared altogether. His mind be- asked to ordain. The arahant looked at the potential came more peaceful and radiance arose from of the man and allowed him only to ordain as a within. The arahant allowed him to take full ordi- novice. He thought that as a monk he would never nation as amonk. Milakkha practiced with earnest. Eventually he came to the day when he managed to maintain the 382 A Manual of Peace: 38 Steps towards Enlightened Living

positivity of mind to the full. His old merits together him to give her the medicine that would restore her with the new merits of his continuous practice came dead son to life. to fruition. His teacher saw his progress and saw that he was ready to hear his teaching. He said: The Buddha knowing her distracted mental con- dition told her to go looking for some mustard seeds “Honour will accrue to all who are earnest, who from a home where there had been no death. Over- have mindfulness, right livelihood and acting joyed at the prospect of having her son restored to only as the result of consideration in advance. life, KisÅ GotamÈ ran from house to house, beg- When self-controlled and abiding in the ging for some mustard seeds. Everyone was will- Dhamma without recklessness.” ing to help her but she could not find a single home where no death had ever occurred. The people were Milakkha examined himself: seeing that he had only too willing to part with their mustard seeds, earnest (ever since seeing the fires of hell), but no-one could claim never to have lost a loved mindfulness (no longer was he disturbed by haunt- one in death. As the day dragged on, she realised ing images), right livelihood (as a monk his that hers was not the only family that had faced maintenence of the monastic discipline was un- death and that there were more people dead than blemished), thinking before speaking or acting and living. As soon as she realised this, her attitude to- certainly not reckless. Milakkha saw that he had wards her dead son changed; she was no longer accomplished all that his teacher had set for him. attached to the dead body of her son and she real- He felt content and refreshed by his own conduct. ised how simply the Buddha had taught her a most The satisfaction of keeping the Precepts properly is important lesson: that everything that is born must considerably more powerful than any worldly eventually die. achievement. For Milakkha, the contentment al- lowed his mind to become unified and stop. He at- She did a funeral for her dead son and told the tained DhammakÅya, and used the DhammakÅya Buddha that she could find no family where death to consider the Four Noble Truths until he became had not occurred. Then the Buddha said,”GotamÈ, enlightened at the level of the non-returner you should not think that you are the only one who [anÅgÅmÈ]. He couldn’t attain arahatship because has lost a son. As you have now realised, death he had not trained himself sufficiently in previous comes to all beings. Before their desires are satiated lifetimes. When he passed away, he could not yet death takes them away.” enter upon Nirvana but was born in the BrahmÅ world called the Pure Abodes [SuddhÅvÅsa]. There Perceiving the fleeting nature and impermanency he continued to purify his mind until he could en- of life, KisÅ GotamÈ decided to renounce the ter upon Nirvana. worldly life. D.2 Ex. KisÅgotamÈ TherÈ (DhA.ii.270ff.) She then requested the Enlightened One to ad- KisÅ GotamÈ lived in SÅvatthÈ. She was known as mit her to the Order of Nuns. Accordingly, the Bud- KisÅ GotamÈ because of her slim body. She mar- dha sent her to the community of nuns and directed ried a rich young man and a son was born to them. that she be admitted. The son died when he was just a toddler and KisÅ GotamÈ was stricken with grief. Carrying her dead She was a very hardworking nun and was always son, she went everywhere asking for medicine that mindful and conscientious of her religious duties, would restore her son to life. People thought she and strove diligently for her spiritual development had gone mad. But a wise man seeing her pathetic to purify her mind of all mental defilements. condition, decided to send her to the Buddha. He advised her, ‘Sister, the Buddha is the person you One night, she lit some oil lamps. Having lit them, should approach. He has the medicine you want. she went and sat down a short distance away. As Go to him.’ Thus she went to the Buddha and asked she observed the flames, her mind focussed and she noticed that while some flared up some others flick- ered out. With her mind concentrating on the flames as the object of meditation, she meditated as fol- lows, ‘Even as it is with these flames, so also is it Blessing Thirty-Three: Seeing the Four Noble Truths 383

with living beings in this world: Some flare up, while tioned things. The Buddha also commented, others flicker out; only those who have attained Nir- “Though one should live a hundred years without vana are no more seen.’ perceiving the Deathless State (Nirvana), yet better indeed, is a single day’s life of one who perceives Through his supernormal power, the Buddha saw the Deathless State.’ that KisÅ GotamÈ was ripe for enlightenment. He sent forth his radiance and exhorted her to continue At the conclusion of the discourse, KisÅ GotamÈ meditating on the impermanent nature of all condi- attained Arahanthood. 384 A Manual of Peace: 38 Steps towards Enlightened Living

Blessing Thirty-Four: The Attainment of Nirvana A. INTRODUCTION under examination in material terms. Especially A.1 Place of Blessing Thirty-four in the order of when enumerating guidelines for the discussion things of Dhamma we discovered that we should not Nirvana is the ultimate state of existence and the immediately reject items of Dhamma we don’t highest state of mind a person can attain. It is some- immediately understand (see Bl. Thirty §C.1). The thing which makes Buddhism unique amongst the right attitude is to use the principle of ‘live and world religions. Not only to attain Nirvana, but let live’ when confronted by differences in Bud- even to understand the concept of Nirvana is a chal- dhist doctrine. Being ‘democratic’ in Buddhism lenge because it requires a steadfast understand- is to support any skilful means [kusala upÅya] ing of almost all of the preceding Blessings studied that encourages people to do wholesome deeds in groupings Eight and Nine: that conform to those propounded by Buddhism ● Blessing Twenty-nine: The Sight of a true monk: — whether it be practising the Noble Eightfold Path, the Three Trainings, the Six Directions, the Those with a mundane level of knowledge tend Three Modes of Merit-Making or avoiding the to form an understanding about the new things roads to ruin [apÅyamukha]. We should give they encounter, in terms of the experiences they support and encouragement to anyone who is already have. If a new thing has an added di- inspired to practise these skilful means rather mension, it is hard for them to understand it in than creating conflicts over points of philosophy terms of their previous experience. It is like try- which might serve only to dissuade them from ing to describe the colours of a garden to some- continuing with their practice. Even though dif- one who has been blind since birth. This is why ferent schools might differ in opinion concern- in Blessing Twenty-Nine we had to see a true ing the higher philosophy by referring to differ- monk to alert us to the existence of the transcen- ent parts of the scriptures, or have differences of dental — as with the tale of the turtle and the interpretation, surely we would be better to fish! (Bl.29 §D.8) Understanding the qualitative ‘agree to disagree’ on these subjects rather than differences between teachings for practice and to let these differences divide us? All spiritual higher philosophy learned in Blessing Twenty- cultivators are rather like long-distance travel- nine is particularly important when studying lers in the cycle of rebirth [vaÎÎasaÔsÅra]. Even Nirvana. though we might differ as to the expectations of ● Blessing Thirty: Regular Discussion of the what we expect our destination to be like, we Dhamma: Since the thirtieth blessing it has be- can still share the same path of progress together come harder and harder to explain the virtues Blessing Thirty-Four: The Attainment of Nirvana 385

and help each other along the way! As long as The previous blessing was not the last, however, we stay with the Middle Way of practice, we can because simply to see the Four Noble Truths is not continue to make progress, and one day when enough. You have to remove the defilements from we reach our destination, we will each be able to all the bodies that are still defiled so that they are see the nature of our destination for ourselves as pure as the DhammakÅya — something which without any need to differ in our opinions any is not easily realized. To attain the DhammakÅya more. If on the contrary we fight amongst our- is only like someone who has succeeded in their selves over differences of opinion on the way, or education up to the level of passing their entrance we walk the way separately, it does nothing but examinations to get into university. Managing to waste valuable journey time. Moreover, if we pass your entrance exam doesn’t mean that you will refuse to walk the path at all, or backslide on the go on to get your university degree. There are plenty path by refusing to keep the Precepts or medi- of people who drop out at in their first year, their tate, spending all our time arguing about the second year or even in their third year. It is the same characteristics of higher teachings, for sure, we for your practice of meditation. If you are able to will never arrive at our destination! attain the DhammakÅya but don’t continue to pur- ● Blessing Thirty-two: Practising the Brahma-far- sue your practice, you will slip back into your old ing: The equivalence of states of mind [bhËmi] ignorant ways. You have to practice further, until and realms of existence [bhava] discovered in you cannot only see the Four Noble Truths, but be- Blessing Thirty-two holds true also in the present come unified with them. This is why we must prac- blessing. We will find in the present blessing that tise further until Nirvana can be attained. just as angelic states of mind have their equiva- lent realm of existence — liberated states of mind A.2 Two levels of Buddhist teachings represented by the Arahant body of enlighten- Before embarking on academic study of things like ment [dhammakÅya] have their own equivalent ‘Nirvana’, a few words of caution are necessary con- state of being which is called Nirvana. cerning the best approach to the studies of higher ● Blessing Thirty-three: Seeing the Four Noble teachings. Buddhist teachings can be categorized Truths: the Noble Truths have to be seen with the into two levels: eye of the DhammakÅya because they cannot be seen with the human eye. If the Noble Truths could 1. Teachings for practice: such as the Noble Eight- be seen with the naked eye, surely undertakers fold Path [ariyamagga], the Threefold Trainings would come to and end of defilements before any- [sikkhÅ], the Four Bases of Sympathy [saÌgaha- one else — because they see dead people every day! vatthu], the Six Directions [disa], the Three On the contrary, we are surrounded by birth, old Modes of Merit-making [puññakiriyÅvatthu], age, sickness and death every day of our lives, but the Four Foundations of Success [iddhipÅda]; we fail to see the Noble Truths! Indeed, not even the angels, Brahmas or formless-Brahmas can see 2. Teachings on Metaphysics [abhiprajñÅ]: tran- the Noble Truths, unless they practice meditation scendental phenomena which are above the di- to the degree they can attain the DhammakÅya. rect experience of mundane states of mind, such The reason why DhammakÅya can see the Noble as heaven and hell, the law of Karma, Nirvana, Truths while the mundane inner bodies can’t, is cosmology or the supernatural. because the DhammakÅya no longer has any ad- mixture of defilements in the mind — this is why No special caution is required when discussing the its aggregates are called Dhamma-aggregates ‘teachings for practice’ (apart from applying the [dhamma-khandha]. Only with such a pure body can right practice to overcome the right problem). How- one clearly see the Four Noble Truths. ever, when treating subjects of higher philosophy (the so-called ‘unfathomable’ [acinteyya] A.ii.80) (such as whether there will be an end of the world or not; or whether the TathÅgatha still exists or 386 A Manual of Peace: 38 Steps towards Enlightened Living

not after death) often the Buddha would intention- what we can say about Nirvana for sure is that it ally avoid giving a direct or comprehensive answer does exist. Thus whatever we believe about the — not because he didn’t know the answer but be- detail of Nirvana, as Buddhists, should take confi- cause he knew if the enquirer had not practised to dence in, is that the Buddha asserted that Nirvana a sufficiently high level, they would misunderstand does exist and it is the end of all suffering. As such, or fail to believe his answer — thus in balance, a it is the ultimate goal in the pursuit of goodness of comprehensive answer might do more damage than all Buddhists. good. As students of Buddhism, it is therefore nec- essary for us to accept that the Buddha never gave B. NIRVANA detailed descriptions of subjects of metaphysics. He B.1 Definition would simply leave us with implications. It is our The word ‘Nirvana’ (in the Pali language ‘nibbÅna’) duty to fill in the details through the results of our has a variety of meanings. Nirvana can be trans- own practice. lated as ‘extinguishing’ or it can mean ‘escape’. Where Nirvana means ‘extinguishing’ it means the The lack of detail is a double-edged sword because extinguishing of defilements or of suffering. Where although it ensures a lack of dogmatism amongst Nirvana means ‘escape’ it means to escape from the those who have not yet reached direct experience of three prisons of the Triple World. Looking at the metaphysics in their own practice — it also leaves translation of the word ‘Nirvana’, it can have two room for interpretation. Even though we try to avoid shades of meaning being dogmatic — it is also a mistake to give no guidelines. In the majority of the Buddhist textbooks, ● Nirvana as a state of mind of a person with no the higher stages of practice are generally not very further defilements or; clearly described, because all of these things are taken to be merely ‘the results’ of meditation. It is all very ● Nirvana as a place where those who have freed well leaving the student to discover things by them- their mind of all defilements can go to partake selves — but for some people doubts might lead to of eternal bliss. discouragement. They might worry, “Does Nirvana really exist or not?” or “Is Nirvana just a fairy story?” B.2 Terminologies concerning Nirvana For such practitioners, some guidelines are useful, if Given that the word ‘Nirvana’ leaves room for in- only to inspire them with the confidence to practice terpretation, usually in the study of Buddhism we until they can know Nirvana for themselves. Giving make what we are talking about clearer through too many guidelines may be counterproductive for the addition of pre-fixes. Thus, at this point it is those who tend to think, “Now I know Nirvana is a worth pausing in order to clarify their definitions: reality, there is no point trying to prove it for myself 1. Nirvana as a state of mind [sa-upÅdisesa- any more — I’ll go back to bed instead of meditat- ing.” nibbÅna]: Sa-upÅdisesa Nirvana is our experi- ence of Nirvana as a mental state — that is our When studying Nirvana, it is thus necessary to living experience of Nirvana — that is, we don’t take as some form of guidance the little scriptural have to die first and be reborn to attain it. We evidence the Buddha did give us. When speaking touch upon Nirvana in our experience when we of Nirvana,the Buddha did assert that Nirvana ex- have purified our mind from all defilements but ists, but his description of the characteristics of Nir- our five aggregates [khandha] have not yet bro- vana consists of a series of negations (not confir- ken up. DhammakÅya will be manifest inside mations) for the reasons already mentioned. As a ourselves imparting the same happiness to us result of this lack of detail we can make no firm as if we were really inside Nirvana as a realm of conclusion about certain characteristics of Nirvana existence — but we are still ‘alive’ in our human from the scriptures (see also §B.3 below). However, body. 2. Nirvana as a realm of ‘existence’ [anupÅdisesa- nibbÅna]: AnupÅdisesa Nirvana is the Nirvana Blessing Thirty-Four: The Attainment of Nirvana 387

that exists as a realm outside our body and mind. them are their Dhamma Bodies — but Dhamma Sometimes it is called ‘posthumous’ Nirvana Bodies more exquisite than any Dhamma Body because you can only go there after the breaking you can perceive within yourself — Dhamma up of your five aggregates for the last time (you Bodies that are self-sufficient with boundless will not be reborn again). The DhammakÅya happiness independent of any outside influence which one has attained by becoming unified with — because the mind of those Buddhas has tran- Sa-upÅdisesa Nirvana will be drawn through the scended all suffering entirely, having attained centre of the body and enter upon AnupÅdisesa the true fulfilment of life. In this respect, the Nirvana — the quest of all Noble Ones. Nirvana scriptures explain (Pathama NibbÅna Sutta is an empty area outside the Triple World which [Ud.80]: is beyond the reach of suffering. This place is the abode of all the bodies of enlightenment of all O! Monks! There is the existence a sphere in the fully-enlightened Buddhas, paccekabuddhas which earth, water, fire, air, sphere of infin- and arahants who have attained enlightenment ity of space, sphere of infinity of conscious- in the past. Nirvana is full of all of these ness, sphere of nothingness, sphere of nei- ‘DhammakÅyas’. In that place there is only hap- ther perception nor non-perception, this piness, because no suffering can reach there. world, the next world, the moon, the sun There is no rebirth, aging, sickness or death, be- have no part. cause everything is made up of Dhamma-aggre- O! Monks! I do not say that that sphere has gates. This place cannot support people or an- coming, going, existence, arising, falling gels or Brahmas because these things are not away, in a place that has no abode, without made up of Dhamma-aggregates. Only Dha- feeling . . . this, is the end of suffering. mmakÅyas can enter thereon. This is the type of Nirvana that you can only attain when you are 4. Nirvana as the final destination [parinibbÅna]: an arahant, paccekabuddha or fully-enlightened A last term which it is necessary to know to make Buddha who passes away from this world for sense of Buddhist texts is the word ‘parinibbÅna’ the last time. When the five aggregates of his — which is usually used as a verb to indicate the physical body break up at death, his Dhamma- action of entry into AnupÅdisesa Nirvana for the kÅya will be attracted directly into Nirvana. final time by an arahant or by the Buddha. Some- 3. Nirvana as the location of Nirvana [Åyatana- times it is used as a noun to indicate the occa- nibbÅna]: ⁄yatana Nirvana is the location of sion of the final entry of an arahant of Buddha Nirvana. ⁄yatana Nirvana actually exists but into AnupÅdisesa Nirvana at death. it is not made up of normal elements like earth, water, wind and fire in the same way as things Although in the scriptures, a clear distinction is we can see with the naked eye. It is neither in made between the terms ‘Sa-upÅdisesa Nirvana’ this world or another world. It is not the sun, and ‘AnupÅdisesa Nirvana’ (It.38), most of our the moon or the stars because all of those things knowledge of the difference between these terms are still within the Three Spheres [bhava] and comes to only courtesy of the commentary by the are hence mundane [lokiya]. Nirvana is outside Great Abbot of Wat Paknam Bhasicharoen the Three Spheres and is trancendental (Phramonkolthepmuni). Without understanding [lokuttara]. In Nirvana there is no movement, this distinction, the more you read about Nirvana no coming or going. Those who have attained in the textbooks, the more confused you will be- ⁄yatana Nirvana are able to see past Buddhas come. The reason is that most of the textbooks have sitting deep in meditation [nirodha samÅpati] been based on interpretation of older texts rather there, more numerous than all the grains of sand than being based on experience. Some texts even in the four (cosmic) oceans. All that remains of go so far as to say that Nirvana doesn’t exist. They 388 A Manual of Peace: 38 Steps towards Enlightened Living

say that it is just a metaphor for having come to an ... asaÔhÈraÔ asaÌkuppaÔ end of defilements. Some even say that animals can go to Nirvana. This is no surprise because even ... it cannot be taken away or changed heaven and hell, let alone something as lofty as Nd2.56 Nirvana, have become subject to interpretation. Some believe that the two realms are nothing more . . . and the Buddha taught that anything that is than states of mind — they say that when you do permanent is no longer subject to suffering or ‘not- good deeds, you feel relieved and fulfilled just as if self’ . . . you were in heaven; when you do bad deeds you feel guilty and anxious just as if you were in hell; YadaniccaÔ taÔ dukkhaÔ and they would have us believe that there is noth- yaÔ dukkhaÔ tadanattÅ ing more to heaven and hell than states of mind — that the corresponding realms do not exist. At the whatever thing is (of the nature of) imper- same time there are others who believe that heaven manence is also (of the nature of) suffer- really exists as a realm with its angels and heav- ing; whatever thing is (of the nature of) suf- enly mansions and that hell exists as a realm with fering is also (of the nature of) no/not-self. its fire and cauldrons of molten metal to incinerate its denizens. It is therefore our good fortune to have S.iii.22 clear guidance on Nirvana still available to us within living memory, so that our inspiration to Furthermore, the Buddha specifically said that Nir- cultivate ourselves until being able to attain Nir- vana is of the nature of happiness [sukhaÔ] vana for ourselves is not misplaced. NibbÅnaÔ paramaÔ sukhaÔ B.3 The Characteristics of Nirvana Nirvana is the highest happiness. From the passage quoted from the PaÊhama NibbÅna Sutta above, we can see that there are three Dh.57 major characteristics of Nirvana in contrast to the characteristics of matter still within the grasp of the Thus Nirvana is specifically said to be of the three Universal Characteristics [sÅmañña-lakkhaÁa]: nature of happiness and permanence. How- ever, it is only by implication that Nirvana is C o n d i t i o n e d Nirvana as a non-condi- said to be of the nature of ‘self’ or not of the Dhammas such as the tioned phenomenon nature of ‘not-self’. The major debate concern- Five Aggregates (with (without Three Charac- ing the characteristics of Nirvana concerns Three Characteristics) teristics) whether it is of the nature of ‘self’ [atta] or ‘non-self’ [anattÅ] is an issue which they have impermanent permanent been unable to agree upon since ancient times suffering happy shortly after the time of the Lord Buddha’s not/no-self self...? parinibbÅna. This issue has been with us throughout the history of the development of Buddhism. Even in the present day, there are academic scholars of the West and the East who are still debating this issue. In fact, there are several separate issues concerning this issue which they are debating: TABLE 34.1: Scriptural evidence for the Universal 1. The existence of the teaching of the exist- Characteristics in Conditioned and Unconditioned Phenomena ence of true self [atta] in Buddhist teachings: There are those who believe that there ex- Nirvana is asserted to be outside the influence of ists such a thing as ‘true self’ and those who the Three Characteristics [ti-lakkhaÁa]1 — specifi- believe that a ‘true self’ doesn’t exist. Pro- cally it is permanent rather than impermanent: ponents of ‘true self’ in Buddhism appear to be greater in numbers than opponents. 1. The three Universal Characteristics [sÅmañña-lakkhaÁa] are Amongst their numbers are established the same as the Three Characteristics [ti-lakkhaÁa] western scholars such as Mrs. Rhys Davids1, Blessing Thirty-Four: The Attainment of Nirvana 389

and Miss I.B. Horner2. Both of these were schol- words in the scriptures, even the same ones, may ars of incomparable dedication and expertise in have hundreds of different implications. In the the study of Buddhist scriptures. Both had an case of the words ‘atta’ and ‘anattÅ’ are no ex- important role to play in the compilation of the ception. Some say that the word ‘atta’ means ‘self’ Pali Text Society (PTS) edition of the Pali in the same way that ‘atman’ means ‘self’ in TipiÊaka, which is recorded in Romanized script Hindu teachings. Hindus teach that there is a — the edition of the Pali TipiÊaka accepted by ‘self’ inside every one of us, which will ultimately scholars throughout the world as the most au- be re-united with the Great Being thoritative. Among other scholars subscribing to [paramÅtman]. They are afraid that if Buddhists the same view are Christmas Humphreys3 and accept ‘self’ then they will be giving in to Edward Conze4. Such scholars agree upon two Brahminism. In fact, these fears are ill-founded major arguments: because the word ‘atta’ has many possible mean- ings. It can mean ‘imagined self’ (‘me’, ‘my’) or 1. That the Buddha never clearly denied that the higher concept of ‘me’ and ‘my’ for an angel the true self [atta] doesn’t exist or that true or a god, which must be qualitatively very dif- self doesn’t exist in any level of the truth. ferent. The word ‘atta’ can also mean ‘true self’ in an ultimate sense, of the sort that the Buddha 2. That the original teachings of the Buddha im- advocated us to adopt as our ‘island’ or ‘refuge’. plies that the true self exists in a state that is higher than the level of the Five Aggregates AttadÈpÅ viharathi, attasaraÁÅ [khandha] or conditioned phenomena. anaññasaraÁÅ, dhammadÈpÅ dhammasaraÁÅa, anaññasarañÅ They say that the Buddha never referred directly to the existence of a true self is because those May you all take your self as your island. who have not attempted to practice meditation May you take yourself as a refuge. Take no for themselves might misunderstand that the other thing as your refuge. May Dhamma ‘true self’ in Buddhism was the same as the one be your island. May Dhamma be your ref- in Hinduism. References for these arguments are uge. Take no other thing as your refuge. found in texts as diverse as the Pali TipiÊaka, the Sanskrit texts, the Chinese TipiÊaka, the Ti- MahÅparinibbÅna Sutta D.ii.72 betan TipiÊaka and texts in other languages. Even so there are still scholars who assert that In this case ‘atta’ obviously has a different mean- there is no such thing as ‘true self’ in the teach- ing from the word ‘atta’ as used in the case of ing of the Buddha and equally they have their ‘imagined self’ or the word ‘atta’ as used by the own scriptural sources and arguments. Hindus. Thus in the study of the TipiÊaka, it is 2. The real meaning of the words ‘atta’ and essential to distinguish the definition of the vo- ‘anattÅ’: A lot of confusion arises in academic cabulary we meet independently for each occur- circles as the result of scholars who encounter rence. For the word ‘anattÅ’ we need to be no technical terms in the scriptures and assume that less careful. There are those who believe that the one word has the same meaning in every place word ‘anattÅ’ means ‘no-self’ (i.e. self-lessness) it appears in the scriptures. Each time the Bud- and others who believe that it means ‘not-self’ dha preached he adapted his teaching to the char- (i.e. that which is not a self). It is the same as acter and needs of the listener. Thus the use of looking at the word ‘manusso’ which means ‘person’. The word ‘amanusso’ also exists. 1. late president of the Pali Text Society (1922-42) in Steven Collins Should it mean ‘no-person’ (i.e. person-lessness) (1997) Selfless Person: Imagery and thought in TheravÅda Buddhism, or ‘not-person’ (i.e that which is not a person)? Cambridge: Cambridge University Press, p.7 This gives a different angle when we look at the usage of the word ‘self’ — for example, when 2. late president of the Pali Text Society (1959-81) in Peter Harvey (1995) The Selfless Mind, Curzon Press, p.17 3. Buddhism (1959) Penguin Books, p.88 4. Buddhist Thought in India, (1962) George, Allen and Unwin, p.39 390 A Manual of Peace: 38 Steps towards Enlightened Living

the Buddha taught that the Five Aggregates all the ingredients to get the end product you [khandha] are not the ‘self’, the implication is require. that the real ‘self’ is elsewhere, outside of the Five Aggregates. Thus the Buddha taught us that real level of practice Precepts Meditation Wisdom ‘self’ is our refuge, and that you can attain true Dhammakaya GotrabhË perfect ‘self’ by the practice of the Four Foundations of Seeing the Four Noble Truths perfect reasonable reasonable Mindfulness [satipaÊÊhÅna]: seeing the body in the body, feeling in the feeling, mind in the mind Arahantship perfect perfect reasonable and dhamma in the dhamma. This issue attracts a great deal of controversy. perfect perfect 3. In the words, ‘sabbe dhammÅ anattÅ’ (all phe- nomena are ‘anattÅ’), what is the scope of the TABLE 34.2: Threefold training at Different word ‘dhamma’ (phenomena)? Some commentar- levels of attainment ies include Nirvana amongst the ‘phenomena’ (Nd2A.8,219 [Mahachula Royal Institute edi- In order to attain the DhammakÅya at the ini- tion]), others not (ibid. part 7, p.62). In the latter tial level [dhammakÅya-gotrabhË], you need the scope of ‘phenomena’ extends to nothing to practice the Precepts perfectly, even if your more than the Five Aggregates but does not in- meditation and your wisdom are not so well clude Nirvana. developed (see Table 34.2 above). If you develop your meditation further you will soon be able For each of the arguments put forward, there are to see the Noble Truths (Precepts perfect, medi- many supporting references from primary sources tation perfect, wisdom reasonable) and if all in various languages. There is analysis of each in Precepts, meditation and wisdomare perfect comparison with the principle teachings of Bud- then you have the chance to attain Nirvana. As dhism. There are conclusions of possible implica- your wisdom improves you will be able to at- tions and conclusions from each side of the argu- tain the DhammakÅya of an arahat.When an ment — for example, if there happened to be no arahant passes away, his physical body will be ‘self’ how can we explain the operation of the laws buried or cremated. His DhammakÅya will en- of karma between one lifetime and the next? There ter upon AnupÅdisesa Nirvana. There will be is no concensus of opinion to the contrary, but does no further rebirth for them. In conclusion, if you nothing to quench the ferocity of the debate. want to attain Nirvana, you have to attain Nir- vana that is inside yourself. Only those who C. THE PRACTICALITY OF ATTAINING NIRVANA have practised the whole of The Manual of Peace C.1 Sequential practice for the attainment of Nirvana from the first blessing onwards (emphasizing For sure, if you are to attain any of these forms strict practice of the Noble Eightfold Path), have of Nirvana, you have to practice the Noble Eight- a chance of attaining). fold Path perfectly. You need possess all eight components at the same time: Right View, Right C.2 Nirvana: Accessible to all Intention, Right Speech, Right Action, Right Buddhism is not an exclusive religion. Anyone Livelihood, Right Effort, Right Mindfulness, who has cultivated as many good deeds as the Right Concentration. Put another way, you need Buddha or the arahants can, like them, enter upon to practice the Precepts (Right Speech, Right Ac- Nirvana. Anyone who practises the Noble Eight- tion, Right Livelihood), Meditation (Right Effort, fold Path properly will eventually attain it for Right Mindfulness, Right Concentration) and themselves. Thus, once we know Nirvana exists, wisdom (Right View, Right Intention) perfectly. and know the method, we should make the requi- It is like when you are cooking, you need to add site effort to attain it — in accordance with the guidelines laid out in this blessing — by practis- ing good deeds incorporating the Noble Eightfold Path, keeping of the Precepts, practising medita- tion and accruing wisdom. Blessing Thirty-Four: The Attainment of Nirvana 391

D. ILLUSTRATIVE EXAMPLES within a short time attained Arahanthood. D.1 Ex. VaÌgisa Thera Vatthu (DhA.iv.226ff.) Later, when the other brahmins came back, one Once in RÅjagaha there was a brahmin by the asked him whether he had acquired the skill. name of VaÌgisa who could tell the afterlife des- VaÌgisa said, “You all had better go now. There is tination of a corpse simply by tapping its skull. no need for me to learn the skill any more. I will The brahmins were very proud of VaÌgisa and no longer be going along with you.” On overhear- took him to many villages where people flocked ing this, the other monks asked the Buddha, “Ven- to him and paid handsomely to find out from him erable Sir! VaÌgisa claims to have attained where their various dead relatives had been re- Arahanthood. Is it true?” The Buddha replied, born. “Monks! He really knows the death and rebirth of beings. He is an arahant.” On one occasion, VaÌgisa and his party came to a place not far from the Jetavana monastery. See- Thus, as a result of this tale, we learn that Nir- ing many people who were going to the Buddha, vana is not just a higher level of heaven — it is the brahmins invited them to come to VaÌgisa outside the Triple World system completely — if who could tell where their relatives had been re- it were just another level of heaven VaÌgisa would born. But the people said to them, “What does have been able to find the afterlife destination of VaÌgisa know! Our Teacher is one without a ri- the arahant. val, he alone is the Enlightened One.” As a result there was a heated argument between the people D.2 Ex. KuÊumbiyaputta-Tissa Thera (MA.i.188ff) and the brahmins. Finally one person said, “Come now! let us go and find out which of the two knows A young man called Tissa heired from a wealthy more, VaÌgisa or the Buddha.” So they all went KuÊumbiya family of SÅvatthÈ. He renounced a to the Jetavana Monastery. legacy of forty crores and became a monk dwell- ing in the forest. His younger brother’s wife who The Buddha, knowing their intention, instructed had inherited the wealth in his place was afraid a monk to gather together five skulls, one of a per- that he might give up his vocation as a monk and son reborn in hell, one of a person reborn in the come home asking for his fortune back. She could animal world, one of a person reborn in the hu- not sleep in peace and therefore decided to send man world, one of a person reborn inthe deva- five hundred ruffians to kill him.The ruffians went world and one of an arahant. Having found the to where Tissa was meditating in the forest and five skulls the monk placed them in a row. When surrounded him. Tissa asked them why they had VaÌgisa was shown the skulls, he could tell where come. The ruffians replied that they had come to the owners of the first four skulls had been reborn; kill him. He didn’t resist, but begged them to spare but when he came to the skull of the arahant, he his life for one further night (to give him enough was at a loss. The Buddha asked, “VaÌgisa don’t time to strive for enlightenment). The ruffians you know? I know where the owner of that skull asked who would guarantee that he would not run is.” VaÌgisa then urged the Buddha to teach him away in the night. Because there was no-one else the skill by which he would have the ability to tell who could be his witness, he picked up a stone where that particular person was reborn. The Bud- and used it to break both his own thigh-bones as a dha told him that the condition of learning such token that he would not attempt to escape — ask- and ability was to enter the Holy Order. ing them whether that would be sufficient guar- antee. The ruffians, however, were not entirely VaÌgisa reluctantly agreed to join the monastic satisfied and built a fire nearby on the place where order. He told his brahmin friends to come back the monk normally did his walking meditation for him later when he had learned the skill. As a and slept there. During the night he overcame his monk, he was instructed by the Buddha to con- pain and, reflecting on the purity of his own self- template the thirty-two parts of the body. He dili- discipline, meditated for the whole of the night to gently practised meditation as instructed and became an arahant at dawn. 392 A Manual of Peace: 38 Steps towards Enlightened Living

The Tenth Group of Blessings “The Fruits of Having Practised until reaching an end of defilements” Having rid ourselves even of the subtlest defilements as a result of our practice in in Group IX culminating in the Attainment of Nir- vana (Blessing Thirty-Five) — the only remaining work on the Bud- dhist path of progress, is to receive the fruits of our labours. Group X is entitled ‘the fruits of having practised until reaching an end of defilements’. In fact, there is no practice left to do in this grouping, and the remaining blessings are more a description of the fruits of one’s practice. It is like having washed oneself thoroughly, all there is left is the feeling of cleanliness and refreshedness. This grouping contains four blessings: ● Blessing Thirty-Five: A Mind Invulnerable to Worldly vicis- situdes ● Blessing Thirty-Six: The Sorrowless Mind ● Blessing Thirty-Seven: Freedom from Subtle Defilements ● Blessing Thirty-Eight: The Blissful Mind The Group describes the qualities of a mind freed from the influ- ence of defilements. The first of these we are to examine in this chapter is the state of invulnerability to worldly vicissitudes. Blessing One: Not Associating with Fools 393

394 A Manual of Peace: 38 Steps towards Enlightened Living

Blessing Thirty-Five: A Mind Invulnerable to Worldly Vicissitudes A. INTRODUCTION A.2 The point of studying vulnerability for those A.1 The Place of Blessing Thirty-Five in the who have not yet attained order of things The subject matter of this blessing concerns invul- nerability to the temptations of the world. Some Cultivation of invulnerability has already might ask whether there is any point in studying this largely been dealt with in Blessing Twenty-Four blessing for people who have not yet become arahants (§E.3) although some tips are given here for how — but in fact, by studying the invulnerability to the to minimize your vulnerability to worldly vicis- temptations of the world as one of the possible re- situdes for those whose mind is not yet at the sults of persevering with meditation practice, it is transcendental level. Having practised all the hoped to be inspiration to readers to practice fur- forgoing blessings, you will have attained a ther until they can attain such invulnerability for body of enlightenment within yourself which themselves. The objective is not to ’be invulnerable’ has an appearance like a living Buddha of crys- without having attained DhammakÅya, the Four tal at the centre of one’s body. Your doubts about Noble Truths and Nirvana, because without these reality and world will be almost completely things, your invulnerability is not yet watertight. overcome, having used the DhammakÅya to ex- amine the nature of the world, especially the A.3 Definitions Four Noble Truths. You will be able to under- The title of this blessing in Pali ‘phuÊÊassa- stand for yourself the answers to so many of lokadhammehi cittaÔ yassa na kampati’ is ‘In- those questions that are useless to have ex- vulnerability (lit. untouched) to the vicissitudes of plained to you by anyone else. If you can attain the world’. To define each of the constituent terms the ability to see the Four Noble Truths, and see in turn: Nirvana for yourself, the next outcome of your practice is that your mind starts to become in- ● The Mind: When talking about the invulnerabil- vulnerable to the temptations of the world. If ity of the mind, by ‘mind’ we mean our good you are an arahant, you will be completely in- quality of mind; vulnerable to the temptations of the world — however, if you have attained the DhammakÅya ● Invulnerable: Invulnerable means not being at any other level, although you will still be vul- dulled by aversive consequences such as loss of nerable to the temptations of the world, you will fame, loss of possessions or loss of loved ones. It only be partially vulnerable. also means not being elated by desirable conse- quences. If your mind is affected in either of the two ways mentioned, then it is still vulnerable. Blessing Thirty-Five: A Mind Invulnerable to Worldly Vicissitudes 395

● vicissitudes of the World [lokadhamma]: These B. WORLDLY VICISSITUDES are features of life in the world which are B.1 Varieties of Worldly Vicissitudes fraught with uncertainty and which no-one There are a total of eight types of vicissitudes in the can avoid for as long as they live in the world (A.iv.157). These eight are divided into two world. The varieties of the vicissitudes are groups — the first group of desirable [iÊÊhÅramaÁa] examined in more detail below. It is just like vicissitudes which can make the mind elated: it is the nature of the ocean to have waves on it. If anyone goes to sea then they must 1. Wealth [lÅbha]: this is anything which we meet with waves. If you go into the forest, gain or which comes to us as profit, such as then you cannot avoid trees because it is the possessions, a spouse, land, houses or jewelry; nature of the forest to have trees. The nature of the world is to have vicissitudes which are 2. Honour [yasa]: This is receiving promotion to always fluctuating for the better or the a better position or status or being accorded worse. If we allow these fluctuations to dic- more powers; tate our mood, our quality of mind will be like a roller-coaster! In fact, there is only one 3. Praise [pasaÔsÅ]: This is receiving compli- type of person who is not affected by the vi- ments or flattery or a tribute; cissitudes of the world and those are the arahants. Their mind has sufficient self-con- 4. Happiness [sukha]: This is receiving comfort fidence and steadfastness to be equanimous or convenience of body or mind. or indifferent in the face of worldly vicissi- tudes. Even though they too are subject to The second group of vicissitudes is the opposite to worldly vicissitudes, their mind is not upset all of the above because they are all undesirable by unpleasant vicissitudes and it is not elated [aniÊÊhÅramaÁa]: by desirable vicissitudes. The mind of such a person sees all vicissitudes as things that 1. Loss of Wealth [alÅbha]: You lose what you will not last forever, and lends them no more used to own — whether it is your wealth, your importance than they deserve. house, your land, your spouse, your children or your jewelry; A.4 Why make our minds invulnerable to worldly vicissitudes? 2. Loss of Honour [ayasa]: This means demo- tion or being fired or having your powers The Buddha warned of the dangers of acquir- withdrawn; ing the desirable vicissitudes when one doesn’t know how to prevent oneself from becoming 3. Malicious Gossip [nindÅ]: This means being attached to them. He compared acquired wealth criticized for your faults, or someone talking in such a case as being like fish bait (BaÒisa Sutta about your faults to your face or behind your S.ii.226), a hunter’s dart (Kumma Sutta S.ii.226), back; a thornbush entrapping long-haired sheep (DÈghalomi Sutta S.ii.228) and turns those pre- 4. Suffering [dukkha]: This is hurt or torture of viously of good conscience into those who the body or mind. would rather tell a lie than lose what they have acquired (MÅtarÈ etc. Suttas S.ii.242ff.).It is for For all of these desirable things, before we have this reason that if we are not yet invulnerable to them, we spend years worrying about how to gain such vicissitudes, we have to train ourselves in them. Once we have got them,we are possessive contentment (as explained in Blessing Twenty-Four, and scared that we will lose them. If we lose them, §E.3). we spend years lamenting their loss. When ordi- nary people encounter the vicissitudes of the world, they cannot but help be elated or disappointed. For the enlightened ones however, encountering the same vicissitudes, they cause no disturbance to the mind. When the arahants are praised or insulted, their the suffering is different to that of a mundane person because the suffering of illness affects only their body. They have their ’bunker’ inside the 396 A Manual of Peace: 38 Steps towards Enlightened Living

depths of mind which they can use to shelter from in fact this is not the case. If you don’t believe it, suffering the whole of the time. The happiness of try taking photos of yourself as a demonstration the world is no temptation to the arahant who al- — you are born as a baby (take a first picture), ready knows the superior happiness of Nirvana. take another picture after a month, after a year, at teenage, in middle-age, in old age. If on the It is like a millionaire with assets of $100 million last day of your life you were to compare all the is offered a ‘free gift’ of $5. He will feel indifferent. pictures that have been taken throughout your It is like the ocean full of water feels indifferent if life you will find that there are no two pictures two or three drops more of rain should fall. An alike. This is true, not just for people, but for all arahant is like a millionaire of happiness. If you of- things in the world is this characteristic applica- fer him a little more insignificant piece of happi- ble. Everything is in flux. There is degradation ness, it is unlikely to interest him. If he hears the and deterioration built into everything around praise or condemnation of others he will feel indif- us. Metal rusts. Paint blisters. Cloth frays. This ferent because he knows what the truth is — there is true, not only for material objects, but even is no need for him to listen to the opinions of others abstract phenomenon in the world. Last year about what the truth might be like. Praise and gos- they said they loved you, but this year, that seems sip is no more than the sound of a crow or a dog to have changed. Last year, they looked beauti- barking to someone who would prefer to discuss ful in your eyes, but this year, that seems to have the Dhamma. If he were to obtain a new robe or changed. Even if you try weighing the most pre- some nice food or a new kuti to live in — all of these cious of materials like your gold ring, you will things are functional but the happiness they give is find that year by year, the weight will systemati- insignificant compared to the happiness of reach- cally decrease. The price of the gold sometimes ing an end of defilements.They are nothing com- goes up and sometimes goes down. Even if you pared to the requisites available in the heavenly were to sell the ring back to the shop tomorrow, world which they have already seen and had the there is nothing to guarantee the price that you chance to compare the things of the world with. will recover the amount of money for which you bought the ring. Even the state of our mind is B.2 The Three Universal Characteristics impermanent. When you pass your entrance Everything in the world has its own characteris- exams to go to university you make up your tics. Some characteristics are unique — some are mind to work so hard for your degree that you shared with others. Gold, for example, has the char- will get a ‘first-class honours’. However after acteristic that when it is pure, it will have a yellow seven-days of diligence, you change your mind colour and will sparkle. It is hard to alloy it with in favour of the night life. At the end of the year other elements. Iron has the characteristic that it is you get thrown out of university...! So much for a hard metal but it rusts easily. Mercury is a fluid steadfastness of mind! metal that is heavy. These are the specific qualities 2. Suffering [dukkhatÅ]: The second Universal of certain materials. People have their own charac- Characteristic is suffering. Normally we under- teristics too. They are able to speak and move about stand suffering as pain, but the word ‘dukkhatÅ’ and can be knowledgeable about things. However, in the Pali has the wider meaning that it is the for all their differences, there are three characteris- quality of things that they ‘have decay as their tics that are shared by all things in the world. It was nature’ with all the shades of meaning (already these that the Lord Buddha called the Three Uni- discussed in Blessing Thirty-Three, §B.1). versal Characteristics [sÅmaññalakkhaÁa] (S.iv.1, 3. Being without self [anattatÅ]: The third Uni- Dh.277-29): versal Characteristic is ‘not-self’. Nothing in the world has implicit identity. You look at a medi- 1. Impermanence [aniccatÅ]: The first Universal tation mat and ask what about the meditation Characteristic is impermanence. Sometimes we think that material things are unchanging, but Blessing Thirty-Five: A Mind Invulnerable to Worldly Vicissitudes 397

mat makes it a mat. If you were to take it apart ultimate result attainable through good deeds. into all its components, you will just be left with The reason why such people are confused is that a pile of components — there is no particular part which makes it a ‘mat’. If you look at it with a they don’t realize that certain things exist that are microscope all you can see is a collection of cells. not subject to the Three Characteristics — that are You cannot even see the components any more. permanent, happy and true self — the characteris- In the same way people look at their own bodies tics of Nirvana (described in Blessing Thirty-Four, and they say “This is me”, “This is what makes §B.3) me who I am”. However, if they were to look closely at their body and see that it is just a col- C. BECOMING LESS VULNERABLE TO VICISSITUDES lection of organs, bones, tissues and nerves, it C.1 Some principles will make them wonder what about their body In general, the more uncontrollably people laugh makes them who they really are. The word when they are elated, the louder they will cry when ‘anattatÅ’ has a second important meaning and they are disappointed. If people only smile slightly that is the quality of something that is ‘outside when they are pleased about something, when they your control’. From the point of view of practice are disappointed the trauma will be only minor. We this is a very important definition. You might must continually remind ourselves not to allow our- notice when you sit for meditation that you can- selves to be too elated or disappointed when we not stop yourself from feeling aches and pains. encounter the vicissitudes of the world, and before You cannot even keep your mind on the thing long, the resulting stability of mind will soon lead you want to concentrate on for your meditation. us to attain the DhammakÅya for ourselves, attain Even if you don’t want to look old, you cannot the Four Noble Truths and attain Nirvana. stop the signs of aging from appearing on your body. Your hair turns grey without you being C.2 Some things to remind yourself able to stop it. All you can do to stop it from Even the best of people, the Buddha himself, still changing colour is to dye it. Your hair falls out had to encounter vicissitudes. Thus don’t be too without you being able to stop it. All you can do upset if you too encounter such vicissitudes — just to save yourself from baldness is to buy a wig. minimize the damage they do to your mind. The people of old gave the general advice that if you Whether the Buddha arises in the world or not, are put under pressure by the vicissitudes of the these Three Characteristics are the nature of things world, you should soften the blow by reflecting that: in the world. However, if it wasn’t for the teaching of the Buddha, we might never realize. ● The darker it gets the later it must be. The later it gets, the closer it gets to dawn. Darkness in Don’t take the teachings that way however — this world can last for twelve hours at the most. some people hear the teachings that everything in In the thirteenth hour it must reach the dawn. the world is impermanent and they think to them- Even if you are at breaking point as the result of selves, “Why bother to invest one’s time and effort the pressure you have been put under, know that in doing any good deeds?” If you don’t understand before much longer you will be close to an end this point correctly you will be like many Buddhists of suffering. The word for ‘hindrances’ or ‘ob- who use this teaching as an excuse for doing what- stacles’ in the Pali, ‘upasakka’ actually means ever they like — killing, stealing, corruption and ‘close to heaven’. Even the unpleasant things of lying — why? — because they believe that there is the world are subject to the Universal Charac- no lasting effect from any of their actions. They for- teristics — just as they have come into being, be- get that the Buddha taught that if you do good you fore long they must decay; will receive good fruits from your actions. If you do evil deeds, you will receive evil results from your ● the good things coming to you are not forever: action and that DhammakÅya and Nirvana are the Instead of becoming elated one should reflect that when the vicissitudes have worked in our favour, such good fortune cannot last for ever. 398 A Manual of Peace: 38 Steps towards Enlightened Living

Even wealth, honour, praise and worldly happi- shining forth its light for the benefit of the manyfolk. ness has suffering and change as its nature. Be- Sakka, the king of heaven, felt a warming of his cause of the lack of such elation and disappoint- ment, they manage to escape the clutches of birth, throne as the result of Visayha’s generosity and old age, death, pain, feeling slighted and despair. thought Visayha’s generosity was surely intended ● everything that evolves must also decay: When to outshine his own goodness. He feared to lose his the Three Universal Characteristics are the real- own position — so Sakka decided to use his pow- ity of the world, Buddhists have long had the ers to reduce Visayha to poverty overnight — so tradition to remind themselves that it is the na- that he would no longer be able to give gifts to oth- ture of everything in the world to evolve, to sus- ers. Sakka saw to it that all of Visayha’s wealth dis- tain and then to decay. No-one can stand in the appeared leaving nothing to give away. way of this process. It is no use trying to create eternity in this world. Not even Buddhist teach- Waking up to find all his wealth gone, Visayha ings with all their powers can last forever. Even reflected to his wife, “If our life is without giving, it after 2,500 years there are already those who have is an empty life indeed. We cannot quit from our their doubts about whether Buddhism is genu- giving.”He told his wife to go and search the entire ine because peoples’ memories are subject to the house for anything that could possibly be used as a Three Universal Characteristics. gift. The wife scoured the house and found only a ● don’t take the vicissitudes personally: The eight scythe, a yoke-bar and a rope forgotten by a serv- vicissitudes will happen to people no matter ant by the gate. These she brought to her husband. whether they attain the stages of Buddhist saint- Visayha said,”Never in my life have I been reduced hood or not. Don’t think that just because some- to cutting grass — but today I’m going to have to one is a Buddhist saint, nothing unpleasant will learn to become a grass-cutter in order to have fod- happen to you. For all of us who have not yet der to sell, so that we can have something to give.” attained DhammakÅya, the Noble Truths and Nirvana, of course our mind is still not com- Having spent the day cutting grass he amassed pletely invulnerable to the vicissitudes of the enough fodder to sell and made the promise to him- world — but if we know that we are not alone in self that he would keep half the earnings acquired being victim to such vicissitudes, and that even to support himself and his wife, while giving away those who are more fortunate than us still suffer the other half. That day, however, there was a par- from them, somehow it will make us feel better ticularly large number of paupers who came beg- about them. ging — so by force of habit he gave away every- thing he had — that day he and his wife going with- D. ILLUSTRATIVE TALES out any food themselves. The same thing happened D.1 Ex. Visayha JÅtaka (J.340) for six consecutive days. On the seventh day, Visayha was carrying a sheaf of grass in the fierce When the Buddha was still pursuing perfections heat of the midday sun when his fatigue and hun- as the bodhisattva, he was born in the family of ger got the better of him and he fell to the ground bankers and had the name ’Visayha’. He was ex- in exhaustion. tremely wealthy but was of the habit always to give alms. He gave alms daily to 600,000 persons in six Sakka had been following the banker around un- parts of the city. He would not only give alms in seen and at this point made himself visible to large amounts, but he would give only refined Visayha, floating in the air before him and calcu- things and delicacies — of the same quality that he lated to give Visayha’s generosity its final blow with used himself. He would give away vast quantities the taunt, “Before you were wealthy — but you of alms each day and was thus a refuge to paupers have squandered your wealth on the poor — and and those in suffering alike. He was like the moon now look at you! If only you are to cling on to your wealth, before long you can return to your usual wealth! Promise me that from now on you will put an end to this foolish generosity!” Blessing Thirty-Five: A Mind Invulnerable to Worldly Vicissitudes 399