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E-mail: bdea@buddhanet.net
Web site: www.buddhanet.net
Buddha Dharma Education Association Inc.
Sayadaw U Pandita
ON Tnr P~fn To FrrrnoV
A ntnd o] utsc dtsccnncnt ond opcncss
SAYADAW U PANDITA
A
compIIaIIon
oI dLamma dIscourses
Io IoreIgn yogIs
aI
MaLasI MedIIaIIon CenIre, Myanmar
(1986 1987)
TransIaIed Irom Myanmar by Mya TLaung
Buddblst Wlsdom Centre
PeIaIIng Jaya, SeIangor
MaIaysIa
8
lorrworn
SeveraI IransIaIIons Lave been made oI ILe IaIe Vener-
abIe MaLasI Sayadaw's dIscourses by varIous IransIa-
Iors. TLe presenI voIume Is one oI ILe Iew aIIempIs
made oI ILe Sayadaw U PandIIa's dIscourses. TLIs Iran-
scrIpI covers dIscourses gIven Io IoreIgn yogIs wLo came
Io pracIIse under LIm In Yangon (IormerIy Rangoon)
Irom AugusI 1986 Io MarcL 1987.
ParIs oI dIscourses In Iyped copIes Lave been dIsIrIb-
uIed Io medIIaIors aIIer eacL sessIon, buI seIdom In
a compIeIe seI IIRe ILe presenI one. SInce ILere Lad
been a demand Ior ILe compIeIe seI, ILe Iyped copIes
were IaRen Io AusIraIIa durIng Sayadaw's IrIp abroad In
1988. One oI ILe AusIraIIan yogIs, Leon ProIIus, oIIered
Io arrange and compuIerIse ILe arIIcIes. He managed
Io produce a draII seI.
TLougL Leon was suIIerIng Irom a IermInaI dIsease, Le
was dedIcaIed Io ILe compIeIIon oI ILe worR, so mucL
so ILaI Le was reIucIanI Io Land over ILe pro|ecI Io us
even wLen Le IeII serIousIy III. MonILs IaIer, mucL Io our
grIeI, Le succumbed Io LIs IIIness. CLrIs MacLacLIan
oI ILe BuddLa Sasana AssocIaIIon oI AusIraIIa man-
aged Io resume ILe worR IeII by Leon. TLIs was IaIer
reIurned Io us.
4
DurIng a dIscussIon wIIL ILe VenerabIe Su|Iva oI Sontt-
sukhoono, MaIaysIa, In 1991, Le readIIy agreed Io edII
and prInI ILe booR. For any suggesIIons or commenIs,
RIndIy conIacI ILe undersIgned.
Mya TLaung
c/o Iondttoono
80A Thon|utn Pood
Rohon, Yongon
Mqonno (Runo).
5
Ackxowirncvrxts
We wouId IIRe Io acRnowIedge Lere our deep and sIn-
cere graIIIude Io ILe many yogIs wLo Lave come Irom
many parIs oI ILe worId Io pracIIse under Sayadaw
U PandIIa and gIven vaIuabIe suggesIIons, Io Leon
ProIIus (posILumousIy), Ior LIs dedIcaIIon Io ILIs nobIe
deed, Io CLrIs MacLacLIan Ior LIs persIsIenI Iabour
and Io CLayanonI (CLarIIe) WuvanIcL oI TLaIIand Ior
LIs vaIuabIe supporI. AIso Io yogIs In MaIaysIa, parIIcu-
IarIy ILose Irom MaIaysIan BuddLIsI MedIIaIIon CenIre,
SanIIsuRLarama and BuddLIsI WIsdom CenIre Ior ILeIr
RInd assIsIance and supporI In many ways, maRIng
ILIs pubIIcaIIon possIbIe.
SpecIaI ILanRs are aIso due Io ILe VenerabIe Su|Iva, Dr
BeL, TucR Loon and CLee Fun Ior gIvIng a hnaI IoucL
Io ILe worR and brIngIng II Io compIeIIon.
To aII ILose wLo Lave conIrIbuIed Io ILe compIeIIon
oI ILIs worR buI wLose names couId noI be menIIoned
IndIvIduaIIy, may I oIIer my LearIIesI apprecIaIIon.
Sdhu! Sdhu! Sdhu!
Mya TLaung
Tons|oto
6
CoNfrNfs
FrrrnoV
1 Vlrw Or INnlvlnu~ilfv 21
Dc]nttton o] Icsono|ttq/Indtutduo|ttq 28
Conscqucnccs o] Sokkqo Dtttht 24
Iottucdho Iokkhoo Ionno 27
2 IcNor~Ncr, Av~rlcr ANn NrcilcrNcr 80
Thc Shoudcd Wo|d 80
Hou to Oucconc Ignooncc 81
8 Tnr Book Or Tnr Slxrs 84
4 Dlvrrslrlc~floNs 87
Coutng (Toh) 88
Concctt (Mno) 89
Vtcus (Dtttht) 41
Sottpotthno os Pcncdq 47
5 PrrvrrsloNs 48
6 Tr~lNlNc 58
Rhtkkhu 58
Dc]|cncnts (Kt|cso) 54
7
Thc Thcc Moggos 54
Icocc (Sontt) 61
Thc NoL|c Etght]o|d Ioth
(Atqo Atthongtko Moggo) 62
7 CoNfr~nlcfloN ANn CoViil~Ncr 64
8 M~kr H~v Wnlir Tnr SuN SnlNrs 66
Thc Iodtgo| Son 66
Vttuous Ptcnd (Ko|qonttto) 68
Rcnc]ts 69
9 Wnrris Or CoN:uNcfurr 70
Iottupodcsouso 70
Sopputsupontssoqo 71
Attosonnpotdht 71
IuLLckotopunnot 77
10 HuV~NklNn Is A R~rr Prlvlircr 80
11 Fuii Aw~rrNrss 88
Stthoko Sonpo]onno 88
Soppqo Sonpo]onno 84
Gocoo Sonpo]onno 85
Asonnoho Sonpo]onno 86
8
12 Tnr Cn~r~cfrrlsflcs 88
Dhonno Moxtn 88
Notuo| o Untquc Chooctctsttcs
(SoLhuo Iokkhoo) 89
IoLc||tng 91
Thc Ttp|c Chooctctsttcs
(Sonkhoto Iokkhoo) 95
Connon o Untucso| Chooctctsttcs
(Sononno Iokkhoo) 96
18 AccoViilsnVrNfs 98
Acconp|tshncnt though Icsono| Expctcncc
o Eutdcncc (Ioccokho Stddh) 98
Acconp|tshncnt Lq In]ccncc
(Anunno Stddh) 99
Acconp|tsncnt Lq Potth
(Okoppono Stddh) 99
14 NurfurlNc Tnr S~iilNc Or INslcnf 101
15 EirVrNfs Or ExrrfloN 104
Potth (Soddh) 104
Hco|th (Aogqon) 105
Stnccttq 106
Encgq (Vttqo) 106
9
16 Flvr W~vs To Procrrss 107
An Extoncous Dtscousc (Antoo Kotho) 107
17 MrNf~i Oinur~clrs ANn BoNn~crs 118
Mcnto| OLduoctcs (Cctokht|o) 118
SoLohnocot 117
Mcnto| Rondogcs (CctoutntLondho) 117
18 TrN ArVlrs Or M4r~ 119
Scnsuous I|cosucs (Kono) 120
Dtssotts]octton (Aott) 121
Hungc ond Thtst (Khupptposo) 124
Coutng (Toh) 127
S|oth ond Topo (Thtno-ntddho) 127
Pco (Rhu) 128
DouLt (Vtctktcch) 129
Hqpoctsq ond OLsttnocq
(Mokkho ond ThonLho) 129
Gotns, Ponc ond Pcuccncc
(ILho, St|oko ond Sokko) 180
Sc|]-cxo|totton ond Dtspoogtng Othcs
(Attukkonsono ond IoouonLhono) 188
10
19 Bunnn~ L~vs DowN Tnr Dn~VV~ PrlNcliirs 184
SuLhoddo's Qucstton 184
Dc]|cncnts (Kt|cso) 189
20 Tnr Trliir RouNn 140
Rcgtnntng o] thc Pound 140
C|tngtng ts thc Cousc 141
Escopc ]on thc Pound 148
21 MoVrNf~rv Pr~cr 145
22 Dlrrcf ANn Fuii KNowirncr 148
Thc Pou Gcot Esscntto|s 150
Mcnto| Chooctctsttcs 152
Rcqond Pon ond Monnc 158
Iotnn 154
28 ONr Biow Flvr Snofs 178
EstoL|tshcd 178
Appondo 175
Ethtco| Esscncc 179
24 AisorifloNs 180
Thcc Tqpcs o] Conccntotton 180
Mundonc ond Suponundonc 182
11
25 PrrilVlN~rv Pr~cflcr 188
26 Tr~Nquliilfv Mrnlf~floN 187
Poctos o] ALsoptton 187
Thc Thcc Mtoc|c 192
Mtoc|cs o] Potth 194
27 INslcnf Mrnlf~floN 196
Dc]nttton 196
Notcuothq OL]ccts 199
Ouccontng o] Htndonccs 200
Moncntoq Conccntotton
(Khotko Sondht) 202
Joq ond Hopptncss
(Itt-sukhon-utucko]o) 206
Ktnds o] Itt (Joq) 209
Thc Indo|cnt ond thc Encgcttc 211
Thcc Ktnds o] E]]ot 214
28 HlNnr~Ncrs To Pr~cflcr 217
Ptuc Htndonccs 217
29 IVirrrrcfloNs Or INslcnf 221
12
80 ENilcnfrNVrNffr~cfors ANn Tnrlr
Tnrr~iruflcfErrrcfs 227
Dcuc|opncnt o] thc Inucsttgotton o] Stotcs 284
81 SrNsuousNrss 245
Ktnds o] Scnsuousncss 245
Thc Tuo Extcncs 248
Tuo Ktnds o] Hopptncss 252
82 Tnr Mlnnir W~v 255
88 SrcoNn Jn4N~ 257
Con]dcncc utth Onc-potntcdncss o] Mtnd 257
Ionoontc Vtcu 259
84 Tnlrn Jn4N~ 268
Stognotton (A]]hotton Sothtto) 264
Podtng Auoq o] Hopptncss 267
Ittcoq OLstoc|c 269
Tcn Ktnds o] Equontnttq 270
Duc||tng tn Equontnttq 298
Thc Po|c o] Sott ond Sonpo]onno 802
Thc Quo|tttcs o] Sott ond Sonpo]onno 806
Equontnous R|tss 809
18
85 LovlNc-KlNnNrss Mrnlf~floN 818
Intoductton 818
Gcnutnc ond Ptcttttous Mctt 814
Notuc o] Mctt 817
Pont|q Iouc (Gchosstto Icno) 819
Mcthods o] Dcuc|opncnt 820
Aduontogcs 822
Pc|ottonshtp utth Non-hunons 827
Ktnds o] Icsons 829
Touods Oncsc|] 881
Touods o Dco Icson 888
Pou Expcsstons 884
Pou Iostucs 885
Pcso|uttons ond Mostcq 886
Assoctotcd Rcnc]ts 886
Mctt Rhuon ond Vtposson 888
Thc Pou Rhuons 840
Thc Rcoktng Doun o] thc Rotcs
(StnosonLhcdo) 841
Dcuc|optng 52S Ktnds o] Mctt 842
Dhonno Dtscusston (Dhonnoskocc) 848
14
86 Bunnnlsf CrrrVoNlrs Or Tnr V~ss~ (LrNf) 847
Kothtno 852
Thc Rcgtnntng o] Kothtno 858
Rcnc]ts 854
87 SrvrN Sulf~iir TnlNcs 858
Sptttuo| Pocu|ttcs 858
Shopcntng o] Pocu|ttcs 859
Woktng SuttoL|q 860
88 Tnr Sfrr~Vs 864
Thc Pcstotnt 864
Dtscousc on Rhodu]o 867
Thc Constotnt 870
Thc Ttp|c Pound (Votto) 872
Ccssotton o] Cqc|c 875
Ioth (Moggo) 881
89 Tnr Dn~VV~ 888
Thc Mcontng o] Dhonno 888
Iotcctton Lq Dhonno 884
Thc Whcc| o] Iou (Dhonnocokko) 885
Thc Quo|ttq o] Iou 886
Untucso| Guodtons 888
15
40 Lr~rNlNc Tnr Scrlifurrs 892
Whot to Icon 892
Iuposcs o] Icontng 895
41 Tnr Tr~lNrr ANn NoN-Tr~lNrr 898
A]tto's Qucstton 898
Rhtkkhu 400
Knoutng thc Atqos 401
Tqpcs o] Atqos 402
42 OrnlN~rv BrlNc 406
Sctptucs ond Attotnncnt 406
Iccctutng thc Atqons 407
Mu|ttp|tcttq o] Thtngs 407
Tcndcnctcs 411
Conp|cxtttcs 418
Thc P|oods 415
Thc Ptcs 418
Jtt Ptc 425
Moono Ptc 427
Thc Thcc Dtsostcs 480
Soko ond Othc Ptcs 482
Thc Dc]|cncnts 486
16
Dcstcs o] Scnscs 489
Hookcd on Coutng 444
Auotd thc Eut| Woq 445
Attochcd to Coutng 447
Htndonccs to Pccdon 449
Who|csonc ond Unuho|csonc Hcop 458
Itutng utth thc Icscnt 455
Atqos' Attttudc 457
Tuncd Auoq ]on thc Atqon Iou 458
M|o Moggo 459
IuLLoLhgo Moggo 460
Atqo Moggo 461
Scpootcd ]on thc Atqon Iou 468
Soddh Dhono 464
Tcsttng thc OL]cct o] Potth 468
Pcso|utcncss o] Potth 469
Motcto| Wco|th ucsus Atqon Wco|th 471
Mohopoto|o 478
Thc Rcnc]ts 475
S|o Dhono 476
Htt Dhono ond Ottopo Dhono 476
17
Suto Dhono 477
Cgo Dhono 477
Ionn Dhono 478
Thc Dcuout oc Pcspcctcd Eucquhcc 478
Ron o] Undcstondtng 479
Ptuc Dc|ustons 481
Thc Itght o] thc Wo|d 488
Thc Itght o] thc Sosono 488
48 Tnr Ooon FrlrNn 485
Whot ts o Good Ptcnd 485
Thc Scucn Quo|tttcs 485
Thc Etght Quo|tttcs 490
44 P~ssloN, M~ilcr ANn DriusloN 498
Chonno thc Wondcc 498
]uoko's Po||ouc 496
Good Tcochtng 497
Ptght Conduct 499
Poc-thcc-uc|| 500
45 Noiir SlirNcr 502
To|ktng ts o Gcot Htndoncc 502
18
46 ONr Trufn Lr~ns To Aii Trufns 505
Notuo| Iou 505
Thc NoL|c Tuth o] Su]]ctng
(Dukkho Socco) 505
Knou thc Tuth o] Su]]ctng 507
Knou thc Othc Tuth 508
47 QursfloNs ANn ANswrrs 511
Chooctctsttcs (Iokkhoo) 529
Puncttons (Poso) 529
Mont]cstotton (Ioccupotthno) 580
Blocr~inv 581
NuVrrlc~i Llsfs 585
||
19
On thc Ioth to Pccdon
20
FREEDOM
Adon utth thc go|ond o] gtutng
Pcc|tng ]oq ond dtgnttq utth ktnd |tutng
Duc|| on|q tn stotcs o] c|ottq
Gcot Lcoutq csu|ts utth tntcgttq.
Adon utth thc ]ogoncc o] uttuous octtuttq
Po othcs o coc ond scnstttuttq
Duc|| on|q tn stotcs o] contcntncnt
A hcot cnoucd o] thc thons o] cscntncnt.
Adon utth thc succtncss o] tonqut||ttq
So]t optuc ]on o |t]c o] stnp|tcttq
Duc|| on|q tn stotcs o] co|n pcocc
Mcnto| tuLu|cncc ond dtstoctton o|| ccosc.
Duc|| on|q tn stotcs o] pcocc ond hopptncss
A ntnd o] utsc dtsccnncnt ond opcnncss.
Thc thcc potsons o] uong utcu, concctt ond coutng
No |ongc htndc o cousc tnnc ttghtcntng
Vou dccp|q to dcuc|op thc tuc uoq
Adoncd tn thc hcot thcn ]ccdon ut|| |oq.
||
21
Cn~ifrr 1
\|rw or lxn|v|nuti|t\
Today, I wIII IIRe Io IaIR abouI Low peopIe vIew ILeIr
own seII I.e., ILe erroneous vIew oI ILe exIsIence oI
seII (sokkqo dtttht). In accordance wIIL ILe expres-
sIon 'sonto kqo sokkqo', sokkqo Is a compound oI
so or sonto (exIsIIng or evIdenI ILrougL dIrecI expe-
rIence) and kqo (nno-po aggregaIes). TLe rIgLI
undersIandIng oI ILe kqo (aggregaIes) sLouId arIse
noI Irom booRs or ImagInaIIon, buI Irom personaI expe-
rIence (ottopoccokkho), appreLendIng oI ILe aggregaIes
experIenIIaIIy.
KeepIng LIs mInd on ILe abdomen, ILe dIscIpIe noIes
(menIaIIy) ILe movemenI oI ILe rIsIng and IaIIIng oI ILe
abdomen wIIL dIIIgenI IImIng. TLIs Is ILe basIc exer-
cIse oI observIng ILe kqo (coIIecIIon or aggregaIes),
prescrIbed Io ILe begInners.
Suppose you are cIosIng your hsI. BeIore you acIuaIIy
cIose II, you ILInR or InIend Io cIose. SucL a process oI
InIenIIon occurs noI onIy In one or Iwo ILougLI momenIs,
buI In a serIes oI ILougLI momenIs, severaI In a succes-
sIon as you noIe 'InIendIng', 'InIendIng'. Now ILIs ILougLI
oI InIenIIon wLIcL occurs In your mInd Is 'nnokqo',
(menIaI body or aggregaIe). TLrougL empIrIcaI RnowI-
edge, ILe exIsIence oI nnokqo Is quIIe evIdenI.
22
As you InIend, you cIose your hsI by bendIng ILe hngers
graduaIIy, noIIng eacL movemenI. You sLouId proceed
wIIL ILe conIempIaIIon on every acIIon oI movemenI In
ILe course oI cIosIng ILe Land, IIRe 'bendIng', 'bendIng',
'cIosIng', 'cIosIng' and so on. TLese acIIons sLouId be
carrIed ouI sIowIy. TLe maIerIaI eIemenI wLIcL bends
or cIoses Is caIIed 'pokqo' or 'pokkhondho' (maIe-
rIaI body or aggregaIe).
TLus, you see ILe exIsIence oI ILese Iwo kqos or aggre-
gaIes (sokkqo) wLIcL unIIed maRe up a senIIenI
beIng. II you are careIess, you Iend Io vIew ILIs as II
Is I wLo am cIosIng ILe hngers" or TLe one wLo Is cIos-
Ing ILe hngers Is I", ILus IaIIIng InIo beIIevIng In ILe
exIsIence oI seII In aII ILree momenIs pasI, presenI
and IuIure resuIIIng In sokkqo dtttht. In ILe process
oI movemenI, you may IeeI paIn, LeaI, sIIIIness, IensIon
or oILer sensaIIons oI wLIcL you sLouId maRe a menIaI
noIe oI. II Is onIy wLen you observe and noIe ILe pLe-
nomenon as II arIses can you Rnow IIs Irue naIure com-
prIsIng oI nno and po.
LIIe Is seen as a manIIesIaIIon oI ILe naIure oI nno
and po, or In oILer words, a psycLo-pLysIcaI pLenom-
enon. TLere Is noILIng wLIcL cannoI be caIIed sokkqo.
WLen one concenIraIes on nno and po, one wIII
reaIIze ILaI ILe compound oI conscIousness and corpo-
reaIIIy Is noI a person, a beIng or an IndIvIduaI, 'I', 'me'
or 'mIne'. TLIs reaIIzaIIon sLaRes oII ILe sokkqo dtttht,
28
ILe erroneous vIew oI ILe exIsIence oI seII or personaI-
IIy beIIeI.
KnowIedge oI nno-po removes sokkqo dtttht Iempo-
rarIIy and ILe RnowIedge oI cause-eIIecI removes doubI
(utctktcch) IemporarIIy. II you don'I undersIand ILese
RnowIedges you wIII enIerIaIn IaIse vIews and IdeoIo-
gIes. In DLamma pracIIce you are sIrIvIng Io under-
sIand yourseII and ILe IruIL.
AI ILe momenI oI LearIng ILere occurs ILree eIemenIs:
sound: sIrIRer (pokqo)
ear basIs: recepIor (pokqo)
LearIng conscIousness,
conIacI and IeeIIng: IgnIIIon (nnokqo)
II you are aIIenIIve or mIndIuI, aII ILe above ILree eIe-
menIs wIII be noIIced. NoIIng ILe pLenomena as ILey
arIse, one can see ILIngs accordIng Io ILeIr Irue naIure,
pokqo or po sokkqo In ILe case oI ILe sound and
ear and nnokqo or nno sokkqo In ILe case oI ILe
ILIrd eIemenI. TLus ILe IaIse vIew oI IndIvIduaIIIy wIII
be abandoned.
DrrlNlfloN or PrrsoN~ilfv/INnlvlnu~ilfv
AI one IIme ILe BLIRRLunI Va|Ira was Larassed wIIL
doubIs by Mara, ILe TempIer or Ood oI DeaIL: WLaI
Is a 'person' ? How does Le arIse? WLo creaIes LIm?
24
However, Va|Ira undersIood ILaI quesIIons oI ILIs Iype
were mIsIeadIng and gave ILe IoIIowIng answer:
Ktnnu sotto tt pocccst ?
Mo, dttthtgoton nu tc.
Suddho-sonkho-pun]o-qon, noqtdho sottpo|oLLhott.
Yoth ht ongosonLh hott soddo otho ttt
cuon khondhcsu sontcsu hott sotto tt sonnutt."
Whq do qou thcn hop on thc uod 'pcson' ?
Mo, qou oc stottng ]on uong pcntscs.
Thcc ts nothtng Lut o |ot o] poccsscs:
no 'pcson' ts ]ound hcc.
Po ]ust os thc uod 'cotogc' ts uscd
uhcn thc pots oc conLtncd,
so thc uod 'pcson' ts connon|q uscd
uhcn thc ]octos oc pcscnt."
CoNsrqurNcrs or S~kk4v~ Dl))nl
Au]] (Ignoronce)
II we are noI mIndIuI, we wIII noI peneIraIe InIo ILe Irue
naIure oI ILIngs (Dhonnos) and we wIII be overcome
by Ignorance (out]]), wLIcL Is synonymous wIIL deIu-
sIon (noho). WLaI ILen? Absence oI RnowIedge (ponn)
Ieads Io ILe arIsIng oI Ideas (sonn). We Iend Io accepI
ILe noIIon oI 'I' as exIsIIng In aII ILe ILree momenIs
25
pasI, presenI and IuIure otto dtttht. TLIs noIIon oI
seII wIII Iead us Io conceII (nno). Some even go Io ILe
exIenI oI beIIevIng In ILe exIsIence oI a vIIaI prIncIpIe
or a souI caIIed ]uo otto wLIcL sees or Lears ILIngs.
II we are noI mIndIuI, we wIII be overcome by Ignorance
(out]]). TLIs Is aIso ILe cause oI cravIng Ior any oI
ILe ILree eIemenIs, I.e., we may crave Io see or Lear,
cIIng Io ILe eye or ear and desIre Ior ILe seen or Leard.
WLen cravIng (toh) Increases, II wIII Iurn InIo grasp-
Ing (updno), Io nno and so on.
TLe BuddLa IoId many sIorIes Io IIIusIraIe Low ILe
man wLo Is wrapped In Ignorance Is Io be pIIIed, more
so ILan oI a man wLo Is pLysIcaIIy bIInd. TLe BuddLa
pIcIured ILe man oI Ignorance as wearIng bIInders. A
wIse person can see ILe consequences oI LIs acIIons
(Ior LImseII and oILers), buI ILe spIrIIuaIIy bIInd person
cannoI see ILaI evII acIIons wIII bear onIy bIIIer IruII.
Vedon (Feetng)
II we are noI mIndIuI, cravIng or anger wIII arIse wLen-
ever a pIeasanI or paInIuI sensaIIon occurs. TLIs means
IeeIIng (ucdon) causes cravIng (|oLho) or anger (doso).
BoIL are unwLoIesome menIaI sIaIes. AgaIn ILe rooI oI
IeeIIng (ucdon) can be Iraced bacR Io deIusIon (noho)
wLIcL Is synonymous wIIL Ignorance (out]]). For ILe
ordInary worIdIIngs, II Is so easy Io drIII InIo ILe cur-
26
renI oI dehIemenIs (kt|csos) as a resuII oI seeIng or Lear-
Ing. TLe currenI may ow aI a sIow pace or aI a IasI
raIe aI IImes wIIL ILe Iorce oI a waIerIaII.
Among ILe numerous specuIaIIve opInIons and ILeorIes
wLIcL Lave Inuenced manRInd, ILe wrong vIew ILaI
Las mosI mIsIed and deIuded manRInd everywLere and
aI aII IImes Is ILe personaIIIy beIIeI (sokkqo dtttht ) or
ego-IIIusIon (otto dtttht ). TLere are Iwo RInds oI sokkqo
dtttht:
sossoto dtttht eIernIIy beIIeI,
ucchcdo dtttht annILIIaIIon beIIeI.
Sossoto dtttht Is ILe beIIeI In ILe exIsIence oI a per-
sIsIIng ego enIIIy, souI or personaIIIy, exIsIIng Inde-
pendenIIy oI ILose pLysIcaI or menIaI processes ILaI
consIIIuIe IIIe, and ILaI II conIInues even aIIer deaIL.
Ucchcdo dtttht, on ILe oILer Land, Is ILe beIIeI In ILe
exIsIence oI an ego enIIIy or personaIIIy as a beIng,
more or Iess IdenIIcaI wIIL ILose pLysIcaI and menIaI
processes, and wLIcL ILereIore, aI ILe dIssoIuIIon or
deaIL, wIII be annILIIaIed. Here, sokkqo dtttht Is ILe
source or maIn IacIor. II sokkqo dtttht does noI arIse,
sossoto and ucchcdo dttthts wIII noI arIse. TLere are
sIxIy Iwo RInds oI dttthts wLIcL are ILe oIIsLooIs oI
sokkqo dtttht.
27
P~)lvrnn~ L~kkn~N~ P~NN4
For InsIance, as you are cIosIng your Land, you noIe
ILe sIep-by-sIep process oI InIenIIon (nnokqo) and
ILe acI oI cIosIng (pokqo) wLIcL IoIIows as ILe Iormer
occurs. II you are abIe Io observe ILe arIsIng and pass-
Ing away oI pLenomena, you wIII undersIand ILaI II Is
noI ILe 'I' personaIIIy wLo Is beLInd ILe acI. As you
undersIand ILe Irue naIure oI ILIngs you wIII noI enIer-
IaIn any wrong vIews. KnowIng ILe nno and po
aggregaIes Irom personaI experIence, one wIII be Iree
Irom sokkqo dtttht IemporarIIy and ILen permanenIIy
on ILe aIIaInmenI oI sotoponno (sIage oI reaIIzaIIon oI
ILe hrsI noggo and pho|o).
Suppose you are bendIng your arm, you sIarI ouI wIIL
a menIaI sIaIe, I.e., InIenIIon (chondo) Io bend. TLen
you bend ILe arm as a resuII oI ILIs chondo. As you are
bendIng, you noIe ILe sensaIIons wLIcL arIse durIng
ILe bendIng process, sucL as IensIon, sIIIIness, LeaI,
reIaxaIIon, eIc. As you hx your aIIenIIon Io ILe process
oI bendIng you wIII Iearn ILe Irue naIure oI ILIngs as
ILey occur. You wIII reaIIze ILaI In ILIs process oI bend-
Ing oI ILe arm ILere Is no 'I' personaIIIy beLInd ILe acI.
You wIII reaIIze ILaI ILere are onIy nno-po aggre-
gaIes In ILe wLoIe process.
As you noIe every second, you wIII undersIand ILe Irue
naIure and ILe 'I' personaIIIy wIII dIsappear, overcom-
28
Ing sokkqo dtttht, IIRe ILe sayIng unRnowIng we seIze,
RnowIng we reIease". In one mInuIe oI noIIng, II you can
undersIand ILe Irue naIure oI ILIngs, you are saId Io
Lave overcome wrong vIews (sokkqo dtttht) sIxIy IImes
and so on Ior a Ionger perIod.
TLus you wIII gaIn Irue RnowIedge Irom pracIIcaI expe-
rIence wIIL dIIIgenI eIIorI InsIead oI Irom booRs or Imag-
InaIIon. SucL RInd oI RnowIedge Is Rnown as pottucdho
|okkhoo ponn RnowIedge oI ILe cLaracIerIsIIc oI
peneIraIIon or reaIIzaIIon oI ILe Irue Dhonno. TLese
cLaracIerIsIIcs (|okkhoos) oI pLenomena, as experI-
enced dIrecIIy, IaII InIo Iwo caIegorIes:
specIhc or unIque (utscso o soLhuo) cLaracIer-
IsIIcs sucL as IensIon, sIIIIness occurrIng as a
resuII oI pressure eIemenI (uoqo), LeaI, IrrIIaIIon
and oILer sensaIIons;
common or unIversaI cLaracIerIsIIcs (snonno),
I.e., Impermanence (ontcco), suIIerIng (dukkho)
and seIessness (onott).
WLen ILese Iwo cLaracIerIsIIcs are seen, ILe remaInIng
one, sonkhoto |okkhoo, can be saId Io Lave been seen
(reIer Io CLapIer 12). UndersIandIng unequIvocaIIy and
dIscernIng cIearIy, one abandons Ignorance and waver-
Ing or doubI (utctktcch). Hence we Lave ILe apLorIsm:
29
Knoutng uhot cxtsts
And uhot docs not
Sccs Nno-po
And put]cs utcu.
Knoutng uhtch cousc ts co|
And uhtch not
Sccs cousc-c]]cct
And oLondons douLt.
OvercomIng doubI, one cuIIIvaIes IaIIL (soddh). II Is
saId, a monR wLo Las undersIandIng esIabIIsLes LIs
IaIIL In accordance wIIL undersIandIng. TLIs RInd oI
IaIIL Is based on reaI undersIandIng ILrougL personaI
RnowIedge oI ILe Irue naIure (soLhuo) oI ILIngs and
Is dIIIerenI Irom ILaI oI bIInd IaIIL. RaIIonaI IaIIL In
ILe IeacLIng wIII Iead Io IaIIL In ILe IeacLer. TLe under-
sIandIng oI nno-po DLammas ILrougL mIndIuIness
Is ILe Irue undersIandIng or ponn. TLe RnowIedge
arIsIng ouI oI ImagInaIIon causes InIerIerence In one's
eIIorI.
Sottpotthno, ILe seIIIng up oI mIndIuIness pracIIce, Is
ILe onIy way Io pracIIse Ior ILe undersIandIng oI ILe
Irue Dhonno. II promoIes unsLaRabIe IaIIL wLIcL Is
one oI ILe hve spIrIIuaI IacuIIIes.
80
Cn~ifrr 2
lcxortxcr, Avtr|cr & Xrci|crxcr
Tnr Snrounrn Worin
TLere are Iwo quesIIons:
In wLaI Is ILe worId sLrouded?
(Kcnossu ntuuto |oko?) and
WLy does II noI sLIne?
(Kcnossu noppoksott |oko?)
Ioko Is oI ILree, I.e., ILree dIvIsIons oI ILe unIverse:
okso ILe worId or ILe reaIm oI space,
sotto ILe worId oI senIIenI beIngs or anImaIs,
sonkho ILe reaIm oI InanImaIes or IormaIIons.
TLe answer Io ILe hrsI quesIIon Is ILaI ILe worId Is
sLrouded In Ignorance (out]]oqo ntuuto |oko). WLaI Is II
ILaI you are IgnoranI oI or don'I Rnow? II Is ILe IruIL
wLIcL you are IgnoranI oI and wLIcL you don'I Rnow.
TLe IruIL Is oI Iour RInds:
dukkho socco ILe IruIL oI suIIerIng,
sonudoqo socco ILe IruIL oI ILe orIgIn oI
suIIerIng,
ntodho socco ILe IruIL oI ILe cessaIIon oI
suIIerIng,
noggo socco ILe IruIL oI ILe way ILaI Ieads Io
ILe cessaIIon oI suIIerIng.
81
Aut]] Is oI Iwo RInds. TLe sImpIe Ignorance oI ILe IruIL
Is caIIed oppottpottt out]]. Wrong RnowIedge or mIscon-
cepIIon Is ntcchopottpottt out]].
TLe IourIL IruIL oI ILe EIgLIIoId PaIL (Moggo) IndIcaIes
ILe means by wLIcL ILIs exIIncIIon Is aIIaIned. SImpIe
unRnowIng oI ILe nobIe pracIIces Is oppottpottt out]]
and mIsconceIvIng II as IeadIng Io a greaI deprIvaIIon
or ILe end oI pIeasures, and so IuIIIe, Is ntcchopottpottt
out]].
How To OvrrcoVr IcNor~Ncr
Due Io ILe IacR oI IaIIL In ILe pracIIce one does noI
maRe an eIIorI ardour or LeaI (tpo). Due Io IacR
oI eIIorI one cannoI cuIIIvaIe mIndIuIness and concen-
IraIIon In ILIs case II Is momenIary concenIraIIon
(khotk sondht).
LIRe ILe bIood wLIcL Is cIrcuIaIIng In our body, II
exposed Io exIreme coId wIII Ireeze causIng LypoILer-
mIa and aIIendenI dIseases, so Ioo II ILe eIIorI (LeaI
or tpo) Is noI appIIed Io ILe pracIIce oI mIndIuIness
and concenIraIIon, ILe kt|cso germs wIII aIIacR us caus-
Ing samsarIc dIseases. NoI RnowIng ILe IruIL one wIII
remaIn conIused and bewIIdered (ossonopckkhono or
onnnupckkh). TLus Is ILe worId sLrouded In Igno-
rance. Here ILe worId means ILe beIng or nno-po
process.
82
As Io ILe second quesIIon, ILe answer Is 'because oI
avarIce (ucutccho) and negIIgence (pondo), II does noI
sLIne' (ucutccho, pondo noppokosott |oko), e.g., ILe
wIdenIng gap beIween ILe rIcL and ILe poor Las brougLI
wIIL II some vIcesI avarIce, envy and peIIy crIme. Here
avarIce Las Iwo menIaI componenIs, nameIy |eaIousy
(tsso) In respecI oI oILers' success and properIIes, and
sIIngIness (nocchotqo) In respecI oI one's own prop-
erIy. BoIL tsso and nocchotqo are regarded as ILe
IrIends oI doso because eacL oI ILem arIses wIIL II.
Mocchotqo Is oI hve RInds:
uso nocchotqo
sIIngIness wIIL respecI Io dweIIIng pIace;
ku|o nocchotqo
sIIngIness wIIL respecI Io IamIIy, doqoko
(maIe donor) and doqtko (IemaIe donor);
|Lho nocchotqo
sIIngIness wIIL respecI Io gaIn or InabIIIIy
Io sLare gaIn;
uoo nocchotqo
sIIngIness wIIL respecI Io appearance and Iame;
dhonno nocchotqo
sIIngIness wIIL respecI Io dLamma or
menIaI sIaIe.
Mocchotqo dIms ILe worId. InsIead oI sLarIng one's
properIy wIIL oILers, one Is mIserIy. Dno sLouId be
IIRe a soIdIer hgLIIng In a baIIIe heId. JusI as ILe soI-
88
dIer sacrIhces LIs IIIe Io sLIne In ILe baIIIe, so wIII one
sacrIhce one's properIy In dno. Mocchotqo Ieads Io
ILe IacR oI prosperIIy or weaIIL (Lhogo sonpottt) In aII
exIsIences. II dIms ILe worId.
As Io negIIgence (pondo) II Is oI Iwo parIs, nameIy,
negIIgence In absIenIIon and negIIgence In observance.
EvII conducI (duccotto) In deeds, words and ILougLIs
are ILIngs Io be absIaIned. AIso, kt|csos are Io be
abandoned by means oI utposson and noggo RnowI-
edge. TLe ILreeIoId stkkhs, nameIy, s|o, sondht and
ponn are ILe pracIIces Io be undergone or observed by
ILe yogIs. NegIIgence oI ILese absIenIIons and observ-
ances cause ILe worId Io dIm and noI sLIne. Hence
ILe exLorIaIIon by ILe BIessed One In HIs IasI words:
Sttuc on utth dt|tgcncc.
84
Cn~ifrr 8
Tnr Book or tnr S|xrs
I wouId IIRe Io descrIbe Iwo Iypes oI IndIvIduaIs, nameIy:
sokkqo Lhtoto
(IndIvIduaI wLo IaRes deIIgLI In IndIvIduaIIIy);
ntLLno Lhtoto
(IndIvIduaI wLo sIrIves Iowards ILe cessaIIon oI
nno-po dLammas).
WLereas ILe Iormer Is a worIdIIng wLo IaIIs Io IasLIon
LIs IIIe In sIx ways, ILe IaIIer Is a nobIe Iearner (sckho)
or perIecIed In IearnIng (osckho) wLo Is abIe Io IasLIon
LIs IIIe In sIx ways.
TLe sIx ways by wLIcL a sokkqo Lhtoto IasLIons LIs
IIIe InIo a IucRIess deaIL or a IucRIess IaIe are:
konnno
hndIng deIIgLI In worIdIy acIIvIIy, or geIIIng
engrossed In ILe deIIgLI oI worIdIy acIIvIIy;
Lhossno
hndIng deIIgLI In conversaIIons;
ntddno
hndIng deIIgLI In sIeepIng;
songontkno
hndIng deIIgLI In companIonsLIp;
sonsoggno
hndIng deIIgLI In socIaI acIIvIIIes;
85
poponcno
hndIng deIIgLI In dIIIuseness.
TLe monR wLo dweIIs mIndIuIIy and does noI hnd
deIIgLI In ILe manner menIIoned above wIII IasLIon LIs
IIIe Io a IucRy deaIL, or a IucRy IaIe. WIIL ILe aIIaIn-
menI oI NtLLno, Le Is greaIIy deIIgLIed, Le Las goI rId
oI LIs bundIe oI IIIe Ior ILe uIIer evadIng oI III.
TLere are hve RInds oI socIaI acIIvIIIes, nameIy:
dossono sonsoggo
assocIaIIng InIImaIeIy wIIL sucL persons as ILe
royaIIy, mInIsIers or LIgL oIhcIaIs, ILe Iay dIs-
cIpIes, ILe worIdIIngs, upsokos and upskos
(maIe and IemaIe devoIees), ILe Lhtkkhus and
Lhtkkhunts. TLIs reIers Io ILe oId days, wLereas
In ILe presenI IImes, ILIs may IncIude one's own
members oI ILe IamIIy wIIL wLom one assocIaIes
InIImaIeIy;
souono sonsoggo
assocIaIIon ILrougL IIsIenIng InIImaIeIy;
sonu||opono sonsoggo
assocIaIIon by conversaIIon;
sonLhogo sonsoggo
en|oymenI In personaI beIongIngs;
kqo sonsoggo
deIIgLI In one's own body.
SucL persons are Rnown as sonsoggno persons.
TLe yogI sLouId be Iree Irom ILem. As regards conver-
86
saIIon under unavoIdabIe cIrcumsIances, ILe yogIs may
communIcaIe wIIL eacL oILer by seIIIng a IIme IImII
(ponoqutto) Io ILeIr conversaIIons, IImIIIng ILem Io
DLamma aIIaIrs and wIIL IuII awareness wLen ILey
speaR. InsIead oI IaIRIng ILe yogI sLouId go Io bed Io
avoId dIsIurbIng oILers. A conversaIIon can cause a
doubIe dIsrupIIve eIIecI: I.e., ILe Ioss oI mIndIuIness and
ILe IIme and eIIorI Io pIcR up ILe ILread oI medIIaIIon.
RegardIng kqo sonsoggo, a medIIaIIng yogI needs onIy
Iour Lours oI sIeep, ILe oILer IwenIy Lours sLouId be
devoIed Io medIIaIIon. In ILe oId days, some Lhtkkhus
even reduced ILeIr sIeepIng Lours Irom Iour Io one and
ILen a Iew monILs IaIer Io none aI aII, or ILey wouId
sIeep onIy In a sIIIIng posIIIon wIILouI IyIng down
(ncso]]tkongo). TLIs Is one oI ILe ILIrIeen dhutongos or
asceIIc pracIIces as a means oI purIhcaIIon.
TLere sLouId noI be any worry abouI sIeepIessness, be-
cause ILe yogI IeeIs Le Is resIed by beIng reIeased Irom
dehIemenIs. II ILe yogI medIIaIes Ior IwenIy Lours a day,
Le wIII Lave accompIIsLed sevenIy-Iwo ILousand noI-
Ings aI ILe raIe oI one second per noIIng (60 x 60 x 20
= 72,000). For ILaI duraIIon, Le Is reIeased Irom dehIe-
menIs. TLIs Is a nobIe and a LIgL cIass RInd oI resI. As
regards deIIgLI In companIonsLIp, ILe ma|orIIy oI worId-
IIngs preIer Io sIay In paIrs. TLe yogI sLouId preIer sIay-
Ing aIone. He wIII hnd companIonsLIp a nuIsance.
87
Cn~ifrr 4
D|vrrs|r|ctt|oxs
Ioponco sIgnIhes obsIacIe, dIIIerenIIaIIon, dIIIuseness
or dIversIhcaIIon. II Is oI ILree RInds, nameIy, cravIng
(toh), conceII or prIde (nno), and wrong vIew (dtttht).
TLey are aIso Rnown as gohodhonnos (LoIdIngs).
TLose beIngs wLo are noI Iree Irom poponco cannoI be
Ireed Irom IurILer becomIng or rebIrILs. InsIead, ILey
wIII proIong ILeIr sIay In sonso and IIs concomIIanI
suIIerIng. CreaIed by toh, nno and dtttht, ILe worId
oI dIIIuseness causes ILe dIIIuseness oI one's aggre-
gaIes (khondhos) or ILe samsarIc dIIIuseness oI one's
own khondhos. HavIng co-exIsIed wIIL ILem ILrougL-
ouI ILIs Iong sonso, Low does one avoId ILem now?
Due Io ILe eye and a vIsIbIe ob|ecI, eye conscIousness
arIses. TLe coIncIdence oI ILIs ILree Is conIacI. WIIL
conIacI as a condIIIon, ILere Is IeeIIng. WLaI Le IeeIs,
Le perceIves: wLaI Le perceIves, Le ILInRs abouI: and
wLaI Le ILInRs abouI, Le dIversIhes (poponcctt ). OwIng
Io LavIng been dIversIhed, ILe evaIuaIIon oI dIversIIyIng
percepIIon beseIs a man wIIL respecI Io pasI, IuIure
and presenI vIsIbIe ob|ecIs and so on.
TLIs RInd oI poponco Is expIaIned by ILe commenIar-
Ies as due Io cravIng, prIde and vIews, and II may be
88
IaRen as ILe dIversIIyIng acIIon, ILe cLoosIng and re|ecI-
Ing, ILe approvaI and dIsapprovaI, exercIsed by cravIng,
eIc., as ILe base maIerIaI suppIIed by percepIIon and
ILougLI. II Is saId ILus:
Ioponco Lhtoto po]o ntppoponco tothgoto
Monktnd dc|tghts tn thc dt]]uscncss o] thc uo|d,
Thc pc]cct oncs oc ]cc ]on such dt]]uscncss.
Cr~vlNc (T~Nn~)
LeI us IaRe ILe case oI cravIng (toh). CravIng Ieads
Io more cravIng, so ILaI ILere Is no conIenImenI, no
IImII. Suppose you earn one Lundred RyaIs now. LaIer,
you wanI more Iwo Lundred or ILree Lundred and so
on. You own a Louse or a car wLIcL behIs your sIaIus,
buI you sIIII wanI a beIIer or a new one. TLere Is no
end. TLus, beIng mIred In a toh morass, you become
a sIave Io cravIng and ILIs dIIIerenIIaIes you Irom ILe
resI oI our socIeIy as a craver.
CorrespondIng Io ILe sIx sense ob|ecIs, ILere are sIx
RInds oI cravIng Ior vIsIbIe ob|ecIs, sounds, odours,
avours, bodIIy ImpressIons and menIaI ImpressIons.
Here Is a sIory oI a UnIversaI MonarcL (Cokko-uottt)
wLo was very powerIuI. SaRRa (RIng oI devas) oIIered
LIm LaII ILe RIngdom. BuI sIIII Le was noI saIIshed.
He wanIed aII ILe RIngdom. By ILaI IIme, Le was near-
89
Ing deaIL and Lad Io reIurn Io ILe Luman worId. SucL
cravIng Ior IerrIIorIes exIsIs even In ILIs worId.
II ILe yogI Is mIndIuI oI aII nno po pLenomena as
ILey arIse, Le wIII reaIIse ILeIr Irue naIure, ILeIr causaI
reIaIIonsLIp and ILeIr naIuraI cLaracIerIsIIcs sucL as
ILe arIsIng, ILe decayIng and ILe passIng away oI pLe-
nomena. TLIs nno po dLammas are noILIng buI
an aggregaIe oI dukkho. One deIIgLIs In ILem because
one ILInRs ILey are wLoIesome. Toho poponco wIII
noI IaRe eIIecI wLen ILe yogI aIIaIns dukkhonuposson
(RnowIedge In ILe conIempIaIIon oI suIIerIng). Once Le
becomes a sotoponno, Le wIII noI be sub|ecIed Io ILe
dIIIuseness oI cravIng (toh poponco) In ILe way ILaI
wIII Iead LIm Io ILe Iower worIds (opqo-gonontqo).
However, Le wIII sIIII be sub|ecIed Io dIIIuseness oI crav-
Ing sucL as Lhouo-toh Ior ILe nexI seven exIsIences.
OuI oI ILe ILree RInds oI IemperamenI cravIng, prIde
and vIews, cravIng Is sImpIy greed and prIde Is assocI-
aIed wIIL ILaI.
CoNcrlf (M4N~)
Mno Is rendered Lere boIL by 'prIde and conceII'. II
aIso Las ILe dIversIIyIng naIure. Even cLIIdren Lave
prIde. TLey IaRe prIde In ILe weaIIL oI ILeIr parenIs,
ILeIr educaIIon, ILeIr sIaIus, ILeIr sRIII In aILIeIIcs and
so on. Even In dLamma pracIIce, some may IaRe prIde
In ILeIr RnowIedge oI IIIeraIure, ILeIr abIIIIy Io medIIaIe
40
Ionger ILan oILers, ILeIr sRIII In IeacLIng medIIaIIon,
eIc. You may reIer Io 'Ten ArmIes oI Mo' (CLapIer 18)
Ior more InIormaIIon on ILIs sub|ecI.
Mno Is one oI ILe Ien IeIIers ILaI bInds one Io exIsI-
ence. II vanIsLes compIeIeIy onIy aI ILe enIrance Io
Aohotshtp. Mno Is oI ILree RInds:
nno (ILe equaIIIy conceII)
Le IaRes prIde by vIrIue oI LIs equaIIIy wIIL
anoILer, IIRe: We are equaIs and noI dIIIerenI";
onno (ILe InIerIorIIy conceII)
Le IaRes prIde by vIrIue oI LIs InIerIorIIy, as say-
Ing: TLougL I am InIerIor, wLy sLouId I care ?";
ottnno (ILe superIorIIy conceII)
Le IaRes prIde by vIrIue oI LIs superIorIIy, as
sayIng: I am beIIer".
TLe bIInd pursuII oI seII-InIeresIs Las creaIed a sense
oI power ILaI seems Io overwLeIm anyILIng ILaI geIs
In IIs way.
TLIs ILreeIoId conceII sLouId be overcome. TLe monR,
aIIer overcomIng ILIs ILreeIoId conceII ILrougL IuII pen-
eIraIIon, Is saId Io Lave puI an end Io suIIerIng. NoI onIy
ILe IndIvIduaI, naIIons are aIso egoIsIIc. For exampIe,
ILe peIroIeum producIng naIIons boasI oI ILeIr weaIIL.
In reaIIIy, aII ILIngs are onott and no ego-enIIIy Is Io
be Iound.
41
OI course, one may IeeI proud oI one's acLIevemenI,
IIRe I can medIIaIe Ionger ILan oILers" wLIcL can
be cIassIhed as kuso|o. TLIs Is caIIed scuttoLLo-nno,
an InnocenI Iype oI nno wLIcL Is worIL possessIng.
TLe oscuttoLLo wIII be cIassIhed under evII conducI
duccotto. TLe percepIIon oI permanence, sucL as
In one's posIIIon, causes nno. As ILe yogI becomes
engaged In proIound medIIaIIon and conIempIaIes on
ILe Impermanence oI pLenomena InnumerabIe IImes
IIII Le aIIaIns ILe sIage oI ontcconuposson (conIem-
pIaIIon oI Impermanence), nno poponco wIII ILen be
reduced. AI ILose sIages, ILe 'I' personaIIIy and ego-
enIIIy wIII graduaIIy decrease. II Le Is esIabIIsLed In
reecIIon on Impermanence, Le wIII uprooI ILe conceII 'I
am', ILe ILougLI oI non-seII endures. TLInRIng on ILere
beIng no seII, Le comes Io ILe sIaIe wLereIn ILe conceII
'I am' Las been uprooIed. Sotoponnos, sokodgnts
and ongnts cannoI IoIaIIy eradIcaIe nno, buI ILeIr
nno Is cerIaInIy noI opqogonontqo (IIabIe Io descend
Io ILe Iower worIds).
Vlrws (Dl))nl)
Kuso|o acIIons may be perIormed, buI unIess dtttht
Is overcome, vIews Lave ILeIr source In deIusIon. TLe
IemperamenI oI vIews IaII wIILIn ILe deIuded Iempera-
menIs. In any one oI ILIs deIuded IemperamenI ILere
Is ILe IrequenI occurrence oI sucL sIaIes as sIIIIness,
42
Iorpor, agIIaIIon, worry, uncerIaInIy and LoIdIng on
IenacIousIy wIIL ILe reIusaI Io reIInquIsL. Here, I wouId
IIRe Io menIIon ILe beIIeI In ILe souI (otto) ILeory wLIcL
cIIngs Io ILe exIsIence oI ILe seII, ILe ego, ILe souI,
ILe permanenI and ILe uncLangIng personaIIIy core.
AccordIng Io ILIs souI ILeory, otto (souI) Is ILe sIIe oI
wIsdom ndtkoono notton. SouI ILeory Is oI Iwo
RInds:
poono-otto ILe supreme or ILe unIversaI souI
]uo-otto ILe IndIvIduaI souI
TLe Iormer Is ILe Rnow-aII, ILe one and onIy one, devoId
oI paIn and pIeasure, creaIes and conIroIs ILe acIIvI-
IIes oI ILe IaIIer. WLaIever ILe IaIIer does II Is done aI
ILe command oI ILe Iormer. BoIL are beIIeved Io be per-
manenI. SucL a vIew Is caIIed sossoto dtttht (eIernIIy
beIIeI).
Among ILe numerous specuIaIIve opInIons and ILeorIes,
wLIcL aI aII IImes Lave Inuenced and sIIII are Inu-
encIng, mIsIeadIng and deIudIng manRInd Is ILe wrong
vIew oI a personaIIIy-beIIeI (sokkqo dtttht) or ego-IIIu-
sIon (otto dtttht).
Now ILe BuddLa Las sLown us ILaI ILe personaIIIy, ILe
ego, ILe IndIvIduaI, ILe man, and ILe woman, eIc., are
noILIng buI mere convenIIonaI desIgnaIIons wLIcL In
ILe uIIImaIe sense Is onIy ILe seII-consumIng process
48
oI menIaI and pLysIcaI pLenomena (nno-po) ILaI
conIInuaIIy arIse and dIssoIve. TLe so-caIIed EvII VIews
wIIL a FIxed DesIIny (Ntqotontcch dtttht ) consIIIuIIng
ILe IasI oI ILe Ien unwLoIesome courses oI acIIon (kon-
nopotho) IncIude:
ohctuko-dtttht or ohctu-poccoqo dtttht
ILe causeIess vIew or ILe IaIaIIsIIc vIew oI ILe
uncausedness oI exIsIence, ILaI ILere Is no cause
or condIIIon Ior ILe dehIemenI oI beIngs;
utsonohctuko-dtttht or tssoontnnono hctuko
dtttht
ILe hcIIIIous cause vIew, LoIdIng ILaI ILe worId's
occurrence Is due Io prImordIaI essence (pokott),
aIoms (ou), and IIme (k|o) and so on as ILe
resuII oI ILe Ignorance oI cause-eIIecI reIaIIonsLIp.
WLen you bend your arm, hrsI oI aII you deveIop an
InIenIIon In your mInd Io bend, ILen you bend as
InIended. TLese conIInuous serIes oI InIenIIons (chondo)
cause ILe wLoIe process oI bendIng. InIenIIon Is ILe
cause and bendIng Is ILe eIIecI. TLIs proves ILe exIsI-
ence oI reIaIIons beIween acIIons or evenIs.
AI ILe momenI oI 'LearIng' ILere occur:
sound, ILe sIrIRer eIemenI as maIerIaIIIy (po):
ear basIs, ILe recepIor eIemenI as maIerIaIIIy
(po):
44
LearIng conscIousness, conIacI, IeeIIng and ILe
IgnIIIon eIemenI as menIaIIIy (nno).
TLey are aII condIIIonaI ILIngs condIIIoned by konno,
cttto, utu and ho.
SImIIar Is ILe case wIIL ILe oILer hve conscIousness eIe-
menIs: seeIng, smeIIIng, IasIIng, body and mInd. TLese
eIemenIs become obvIous aI ILe momenI oI noIIng.
WLenever we are noI mIndIuI, ILere wIII be Ignorance
oI ILe Irue naIure oI ILIngs and we Iend Io cIIng Io ILe
exIsIence oI a power-wIeIder beLInd eacL and every acI.
WLereas, wLenever we are mIndIuI oI ILe arIsIng pLe-
nomena, we wIII undersIand ILaI ILere Is neIILer a cre-
aIor (poonotnon) nor a creaIed (]uo-otto), buI onIy ILe
process oI maIerIaIIIy and menIaIIIy, wLIcL are noIL-
Ing buI soLhuo or dhonno (naIure) and are souIIess,
ImpermanenI and unsaIIsIacIory. WLaI Is ImpermanenI
cannoI be saIIsIacIory and wLaI Is ImpermanenI and
unsaIIsIacIory cannoI Lave a souI or be souI. TLere Is
no supreme beIng wLo Is conIroIIIng ILe sequence oI aII
seasons, ILey are governed by a naIuraI order or hxed-
ness oI Iaw.
TLere Is anoILer vIew, nameIy, ILe uncondIIIonaI beIIeI
In Ramma. SucL peopIe Iend Io puI ILe bIame on pasI
Ramma Ior any IauII wIIL ILe common expressIon oI
'IucRy' or 'unIucRy'. SucL vIew Is Rnown as puLLckoto-
45
hctuko dtttht. One cannoI puI personaI responsIbIIIIy
on Ramma aIone. For InsIance, maIerIaI pLenomena
arIse In Iour ways, nameIy Ramma, mInd, seasonaI con-
dIIIons and Iood.
To be Iree Irom personaIIIy vIew, one musI pracIIse
onottnuposson (conIempIaIIon oI non-seII). And Io
be Iree Irom ILe no-cause vIew, one musI pracIIse or
aIIaIn qoth Lhtnuposson no (RnowIedge and
vIsIon accordIng Io reaIIIy). II we do noI Rnow ILe Irue
naIure, we wIII IeeI doubIIuI (utctktcch) abouI ILIngs oI
ILe pasI and IuIure and oI condIIIonaIIIy. II aIso causes
sonnoho (bewIIdermenI or deIusIon). PeopIe wLo enIer-
IaIn sucL vIews are deepIy rooIed In maIerIaIIsm. II
aIso becomes exIremeIy dIIhcuII Ior ILem Io geI ILese
Ideas uprooIed. SucL a sIIuaIIon Is Rnown as oLhtn-
tucso (adLerence or IncIInaIIon Io one's dogmas and
sIrong aIIacLmenI Io vIews). II ILe yogI Is mIndIuI oI ILe
nno-po pLenomena as ILey arIse, Le wIII reaIIse ILe
cause-eIIecI reIaIIonsLIps and ILus beIIeve ILaI ILese
dLammas arIse noI onIy In LImseII buI aIso In oILers.
We aIways InvIIe ILose oI oILer denomInaIIons Io sLow
ILe way IeadIng Io Irue RnowIedge. We wIII aIso sLow
ILem our meILod by wLIcL ILey can come and pracIIse
Io undersIand ILe uIIImaIe reaIIIIes. We don'I converI
oILers by Iorce. We onIy InvIIe ILem Io come and see Ior
ILemseIves.
46
TLIs Is saId wIIL reIerence Io IaIIL. II Is worILy oI
an InvIIaIIon Io InspecI (chtposstko) ILIs dLamma. II
one responds Io ILIs cIarIon caII and pracIIses ILIs
dLamma, one Is cerIaIn Io undersIand ILe Irue naIure
oI nno-po pLenomena, ILeIr condIIIonaIIIy, ILeIr ont-
cco-dukkho cLaracIerIsIIcs and hnaIIy ILe abandonIng
oI ILe Iwo sokkqo dttthts, I.e., sossoto-dtttht (eIernIIy
beIIeI or docIrIne oI eIernaIIsm ILaI ILe worId Is seII
and eIernaI) and ucchcdo-dtttht (annILIIaIIon beIIeI).
One wLo sees passIng away oI pLenomena wIII eradI-
caIe ILe eIernIIy beIIeI (sossoto-dtttht ): and one wLo
sees reappearance wIII eradIcaIe ILe annILIIaIIon beIIeI
(ucchcdo-dtttht ). Or one wLo sees onIy passIng away
and noI reappearance assumes ILe annILIIaIIon vIew:
and one wLo sees onIy reapperance and noI passIng
away assumes ILe eIernIIy beIIeI. BuI sInce one wLo
sees boIL ILese pLenomena ouIsIrIp ILaI Iwo-IoId IaIse
vIew, ILaI vIsIon oI LIs Is ILereIore a cause Ior purIhca-
IIon oI vIew.
BeIngs may perIorm wLoIesome (kuso|o) acIIons, buI
II dtttht Is noI overcome In ILe ILree perIods, nameIy,
puLLo (preIImInary), nunco (durIng) and po|o (aIIer-
maIL), ILey may be reborn ILrougL rebIrIL-IInRIng con-
scIousness gIven by ILaI Ramma wIIL kuso|o ohctuko
sontono (rooIIess prohIabIe passIve resuIIanI con-
scIousness), sIgnIhed by congenIIaIIy bIInd, deaI, dumb,
Iame or wIIL sononossosohogoto no-utpoqutto oI
47
knuocoo utpko cttto (ILe sense-spLere, beauIIIuI
Iype oI resuIIanI conscIousness uncombIned wIIL RnowI-
edge) sIgnIhed by sIow undersIandIng ILougL ILey are
oILerwIse prosperous and successIuI.
S~fli~))n4N~ As RrVrnv
TLe dIIIuseness oI poponcos can go beyond IImIIs so
as Io InIoxIcaIe ILose wLo succumb Io ILe dIversIIyIng
acIIon, ILe cLoosIng, re|ecIIng, ILe approvaI and ILe dIs-
approvaI, exercIsed by cravIng, eIc. TLe consequences
can geI ouI oI conIroI and beyond IImIIs and IegaI
bounds. WLen conIronIed wIIL dIsagreeabIe ob|ecIs,
doso wIII arIse and drIve ILem mad. TLere Lave been
InsIances oI Lusband and wIIe quarreIIIng and breaR-
Ing domesIIc maIerIaIs. Sottpotthno Is ILe remedy Io
cure madness.
TLe compound 'sottpotthno' Is derIved Irom 'sott' (mInd-
IuIness) and 'upotthno' (esIabIIsLmenI or IoundaIIon),
meanIng ILaI mIndIuIness approacLes IIs ob|ecI and
remaIns ILere: 'potthno' sIgnIhes adLerence, enIerIng
InIo (ancLorIng upon), conIInuous occurrence, hrmness.
MIndIuIness cenIred on ILe body, II pracIIsed, made
mucL oI and pIunged InIo, conduces Io pIeasanI IIvIng
In ILIs very IIIe, Io ILe reaIIsaIIon oI ILe IruII oI reIease
by RnowIedge. BoIL ILe mInd and body become caIm
and dIscursIve ILougLIs come Io resI.
48
Cn~ifrr 5
Prrvrrs|oxs
TLe perversIons oI IruIL (utpo||so) are ILree:
sonn utpo||so ILe perversIon oI percepIIon;
cttto utpo||so ILe perversIon oI conscIousness;
dtttht utpo||so ILe perversIon oI vIew.
TLese ILree occur appreLendIng ob|ecIs ILaI are Imper-
manenI, paInIuI, non-seII, and IouI or ugIy, as perma-
nenI, pIeasanI, seII and beauIIIuI. Is II ILe same as
LaIIucInaIIons? NoI In ILe sense oI 'apparenI sensory
experIence oI someILIng ILaI does noI exIsI', buI In ILe
sense oI 'IaIse noIIon'. Vtpo||so Is IIRe a IaIse Impres-
sIon oI a reaI person seen Irom a dIsIance. II Is dehned
as 'IurnIng asIde or away Irom wLaI Is good or Irue
or moraIIy rIgLI.' II Is dIIIerenI Irom utpo||po wLIcL
means 'argumenI, IaIRIng nonsense'.
LIRewIse, II ILe yogI Is noI mIndIuI oI ILe pLenomena
as ILey arIse and noI aware oI nno-po dLammas,
ILeIr condIIIonaIIIy and ontcco-dukkho cLaracIerIsIIcs,
Le wIII remaIn perverIed Io IaIse percepIIon, conscIous-
ness and vIew. SucL perversIons hnd permanence In
ILe ImpermanenI, seII In ILe non-seII, pIeasure In ILe
paIn and beauIy In ILe IouI (osuLho). SucL Iempera-
menI Las exIsIed aII aIong ILe samsara, because we do
49
noI Rnow ILe meILod IeadIng Io ILe abandonmenI oI
perversIons. II Is In ILIs way ILaI we cIIng Io ILe ego-
enIIIIes and personaIIIy-vIews, no-cause vIews and so on.
AI ILe IIme oI naIuraI dIsasIers, one Iends Io puI ILe
bIame on ILe worR oI demons or superLuman beIngs.
And overcome by madness oI vIews (dttthunnottoko),
some resorI Io sacrIhcIaI oIIerIngs Io pIease ILe demons.
TLIngs do noI sIop ILere. TLey wIII reserve a pIace
In ILe Louse Ior ILe souI oI ILe deparIed or Reep LIs
beIongIngs In ILe grave Ior ILe souI Io en|oy In LIs nexI
IIIe, or occasIonaIIy Ieed ILe souI: some wIII go and
baILe In rIvers Io wasL away ILeIr sIns and oILers wIII
IuIhI ILeIr vows or sLow graIIIude Io ILe deIIIes by pIerc-
Ing ILeIr body wIIL sRewers or waIRIng over swords.
How abouI ILe oIIerIngs made Io ILe sLrIne In ILIs
counIry? TLe oIIerIng sLouId be done wIIL reecIIon
on ILe greaI vIrIues oI ILe BuddLa raILer ILan Io ILe
Image. OI ILe Iwo RInds oI oIIerIngs, ontso pu]o (oIIer-
Ing oI maIerIaI) and dhonno pu]o, ILe IaIIer Is superIor.
UnIII one undersIands ILe aws oI sensuous pIeasure,
one wIII InevIIabIy InduIge In II. Because Le Las noI
dIscovered sIep by sIep aII ILIngs rIgLIIy, Le does noI
undersIand ILe eye as ILe IruIL oI suIIerIng (dukkho
socco), ILe prIor cravIng ILaI orIgInaIes II by beIng IIs
rooI-cause as ILe IruIL oI IIs orIgIn (sonudoqo socco),
ILe non-occurrence oI bIrIL as ILe IruIL oI cessaIIon
50
(ntodho socco), and ILe way ILaI Is ILe acI oI under-
sIandIng cessaIIon Is ILe IruIL oI ILe paIL (noggo
socco).
One can undersIand ILe reaIIIIes by beIng wIIL ILe
ob|ecI aI ILe momenI oI arIsIng. OILerwIse one wIII
be deIuded (noho) Io mIsIaRe dukkho Ior sukho Iead-
Ing one Io a mIId Iorm oI madness. TLere are opInIons
ILaI IIvIng wIIL |oLho Is ILe cause oI LappIness. And
NtLLno Is vIewed as ILe absence oI LappIness, a poInI
oI no reIurn and a greaI deaIL because ILere are no
nno-po and no reIaIIves or IrIends Io meeI.
TLere are Iwo RInds oI beIngs wLIcL can be cIIed as
exampIes oI possessIng perverIed vIews. TLey are ILe
cLIId and ILe monRey. TLe cLIId Las a perverIed sense
oI rIgLI and wrong. II does noI undersIand rIgLI and
wrong. II Rnows onIy Io IuIhI IIs desIres. II yIeIds Io
IempIaIIons. II Is caIIed 'cLIIdIsL menIaIIIy' a RInd oI
nohunottoko.
TLere are IesIIvaIs wLere peopIe are possessed by
demons, Lave ILeIr bodIes pIerced wIIL needIes, waIR
on hre, and so on. TLere was an InsIance wLere even
nanda was possessed by Mara and rendered IorgeIIuI
Io IaIR Io ILe BuddLa.
Once, VenerabIe SarIpuIIa and MoggaIIana were IIvIng
aI KapoIaRandara monasIery. On one moonIII nIgLI,
51
SarIpuIIa, wLose Lead was |usI cIean sLaven, was
absorbed In Upckkh Rohnoutho Sondht (Rohno-
uthupckkh Sondht). AI ILaI IIme, Iwo demons
(qokkhos) were IraveIIIng Irom norIL Io souIL, and
seeIng SarIpuIIa, one oI ILem IoId LIs IrIend ILaI Le
wanIed Io LII ILe Lead oI ILe monR. TLe IrIend ob|ecIed
Io ILIs. For ILe second and ILIrd IIme, ILe same yaRRLa
InsIsIed and LIs IrIend ob|ecIed. AI IasI ILe yaRRLa LII
SarIpuIIa's Lead so Lard ILaI II was suIhcIenI Io pIunge
an eIepLanI InIo ILe ground or breaR up a LIIIIop. WLen
MogaIIana Rnew ILIs, Le enquIred abouI ILe LeaIIL oI
SarIpuIIa. TLe IaIIer repIIed ILaI Le was aIrIgLI excepI
ILaI Le suIIered Irom a sIIgLI LeadacLe. TLIs sLows
ILaI even ArIyas can be aIIecIed by ILe worR oI demons.
OI course, ILIs does noI amounI Io qokkhunnottoko.
TLere Is anoILer RInd oI madness caIIed 'ptttunnottoko'
wLIcL Is caused by seIzure wIIL some RInd oI organIc
dIsease sucL as maIarIa, yeIIow Iever or even LIgL Iever.
TLen we Lave peopIe wLo are drIven mad by InduI-
gence In InIoxIcanIs. AIcoLoI can IrIgger vIoIenI epI-
sodes. II one Is scLIzopLrenIc, a sIngIe beer Is enougL
Io send LIm over ILe edge. TLere are nearIy a mIIIIon
AmerIcans wLo suIIer ILe doubIe |eopardy oI menIaI III-
ness and cLemIcaI dependence. WeII Rnown cases oI
deaIL ILrougL accIdenIs due Io aIcoLoI and drug abuse
serve as ampIe prooI oI sucL madness, wLIcL Is aIso
very dangerous. TLIs Is caIIed suunnottoko.
52
TLus we Lave eigLI Rinds oI madness (unnottoko):
knunnottoko
kno madness or Irenzied wiIL IusI;
kodhunnottoko
doso madness or Irenzied wiIL LaIe;
dt;;hunnottoko
madness wiIL wrong view or Irenzied wiIL error;
nohunnottoka
Irenzied wiIL inIaIuaIion;
qokkhunnottoko
driven mad by yaRRLas or demonic possession;
ptttunnotokko
mad Irom organic disorders;
suunnottoko
Irenzied wiIL inIoxicanIs;
uqosonunnotokko
maddened by misIorIune, sucL as suIIering,
Iragic Ioss oI IamiIy members and being devasIed
by ILe Ioss oI Ioved ones.
We Lave a saying Lere:
Iuthu]]onoht unnuttoko
A|| odtnoq pcsons oc |unottcs.
Sottpo;;hno can overcome Iunacy.
53
Cn~ifrr 6
Trt|x|xc
Stkkh (Iraining) is oI ILree Rinds: s|o (virIue or moraI-
iIy), sondht (concenIraIion) and ponn (wisdom or
undersIanding). II is ILe Iraining wLicL ILe BuddLa's
discipIe Las Io undergo. TLe ILree aspecIs oI stkkh
give conndence in ILe pracIice, seII-conndence and con-
ndence in ILe dispensaIor.
Bnlkknu
Here, I wouId IiRe Io inIroduce a BuddLisI Ierm 'Lhtkkhu'
(maIe mendicanI monR). He Iears ILe round oI rebirILs,
ILus Le is a Lhtkkhu.
TLe BIessed One said:
Soto Lhtkkouc Lhtkkhu uthocqqo
Sonpo]no oqonuo onhkon onussont"
O Rhtkkhus,
Onc uho sccs ]co tn thc ound o] cLtths, thus hc ts
o Lhtkkhu.
Hc duc||s Lq dcuottng htnsc|] to thc tosk o] contcnp|otton
utth tuc ond conpchcnstuc pcsono| knou|cdgc
gotncd though tntuttton.
Thts to qou, Lhtkkhus, hos Lccn ou (Ruddho's)
cpcotcd tcochtng."
54
DrrlirVrNf (Klirs~)
TLere are ILree Rinds oI denIemenIs:
uttkkono kt|cso
denIemenIs oI Iransgression, ie., over one's pre-
cepIs, rigLIs oI oILers and moraI principIes. TLey
beIong Io ILe coarse or gross Iorm (coarse mani-
IesIaIions in acIion and speecL);
potqu;;hno kt|cso
obsessive denIemenIs wLicL occur aI ILe menIaI
IeveI, noI maniIesIed ILrougL body and speecL.
TLey beIong Io ILe medium Iorm;
onusoqo kt|cso
denIemenIs ILaI Iie IaIenI (dormanI) and waiI Ior
ILe opporIune Iime Io assauII us. TLey beIong Io
ILe subIIe or renned Iorm. TLey are aIso caIIed
procIiviIies, incIinaIions or Iendencies.
TLe nrsI cIass is overcome by virIue, ILe second by con-
cenIraIion and ILe ILird by undersIanding. TLe sIaIes
oI ILe ILree may be compared Io ILose oI a maIcL sIicR,
sparR and conagraIion, or a person's sIumber, awaRen-
ing and movemenI respecIiveIy in ILeir ascending order.
PIease reIer Io CLapIer 19.
Anusoqo kt|cso is aIso quaIined as possessing an inLer-
enI Iendency wLicL is diIncuII Io eradicaIe (thonogoto).
II is oI Iwo Rinds:
55
Sontnnusoqo kt|cso
Sontono = ever owing currenI oI nno-po proc-
esses. LaIenI denIemenIs in conIinuiIy, ILaI can
arise wiILin ILe samsaric exisIence wLen condi-
Iions are IavourabIe, so Iong as ILey Lave noI been
uprooIed by noggo (paIL). In sLorI, ILey are ILe
ones wLicL are possibIe Io arise in a being because
ILey Lave noI been eradicaIed.TLe exampIe given
Lere is ILaI oI a cLronic paIienI wiIL Iever arising
wLenever opporIune momenI comes;
onnononusoqo kt|cso
TLey are IaIenI denIemenIs in objecI, onnono.
TLey arise or Lave a cLance Io arise, wLenever
cIear objecIs are perceived ILrougL ILe six sense
doors, so Iong as ILey are noI undersIood accord-
ing Io reaIiIy ILrougL utposson. TLe exampIes
given Lere are ILaI oI a camera sLuIIer wLicL
does noI aIIow ILe image Io be prinIed on ILe nIm,
and ILaI oI a windsLieId wiper oI a sLip, wLicL
prevenIs ILe misI Irom coIIecIing on ILe screen.
TLe main diIIerence beIween ILe Iwo is ILaI ILe Iormer
is concerned wiIL ILe samsaric exisIence and ILe IaIIer,
ILe presenI exisIence.
TLe onusoqo kt|cso is oI seven Rinds:
knogo sensuous IusI or greed;
Lhouogo craving Ior conIinued exisIence;
56
po;tgho iII-wiII;
nno pride;
dt;;ht views;
utctktcch scepIicaI doubI;
out]] ignorance.
Dt;;ht and utctktcch are overcome by sotopottt noggo
(nrsI paIL consciousness). Sokodgnt noggo (second
paIL consciousness) weaRens knogo and po;tgho.
TLese Iwo are IoIaIIy eradicaIed by ongnt noggo
(ILird paIL consciousness). TLe oohot (IourIL paIL con-
sciousness) eIiminaIes ILe remaining procIiviIies.
WLaI Lappens Io a sotoponno wiII Le suIIer ILe conse-
quences oI pasI deeds or oI ILe remaining onusoqos?
AIILougL a sotoponno can eradicaIe IoIaIIy Iwo onuso-
qos onIy, Le wiII noI commiI any gross Iorms oI ILe
remaining onusoqos so as Io cause Lim Io be reborn
in ILe Iower worIds. Nor wiII Le suIIer Io be reborn as
sucL in respecI oI ILe pasI deeds.
During utposson absorpIion, ILe onusoqos are Iempo-
rariIy inLibiIed, jusI IiRe wLen a paIienI is IaRing medi-
cines reguIarIy no Iever wiII arise. WiIL ILe aIIainmenI
oI noggo, ILe respecIive onusoqos are IoIaIIy eIimi-
naIed, jusI as aIIer ILe paIienI Las IaRen Lis medicines
reguIarIy, Le is IoIaIIy recovered Irom Lis iIIness, and
Iever wiII noI arise again under any condiIions.
57
II is evidenI Lere ILaI utposson pracIice is progressiveIy
weaRening ILe onusoqo kt|csos so ILaI ILey may be
IoIaIIy eradicaIed by ILe otqo noggo (nobIe paIL con-
sciousness). II may be iIIusIraIed IiRe ILis. In a boxing
maIcL you avoid your opponenI's bIows and aI ILe same
Iime waiI Ior your own opporIuniIy Io give Lim a good
beaIing so as Io decide ILe maIcL. TLere is one noIe oI
cauIion, ILaI is, Lowever sIrong and compeIenI you are
you may be a cLampion yeI you migLI noI be abIe
Io RnocR Lim ouI wiIL jusI a bIow or Iwo: you wiII need
many decisive bIows. LiRewise, ILe yogi musI pracIise
ILe ILree stkkhs in order nrsI Io weaRen ILe kt|csos
and ILen Io eIiminaIe ILem. WiIL ILe observaIion oI
virIues, ILe yogi musI concenIraIe Lis aIIenIion on ILe
rising pLenomena wiIL diIigence and persisIence.
Tnr Tnrrr M~cc~s
Can you expIain otqo noggo? TLe Iime is noI ripe Io
do so. Our immediaIe inIeresI is in ILe IormuIa and
noI ILe answer. TLe Iypes oI noggo may, oI course, be
given. One is n|o noggo (basic paIL), ILe oILer is
puLLoLhgo noggo (preIiminary paIL) and ILe ILird is
otqo noggo (nobIe paIL).
Mto Moggo
TLe nrsI one is concerned wiIL ILe IundamenIaI rigLI
view on Ramma, ILaI is 'konnossokot sonndt;;ht'.
58
WLaIever good or bad deeds you do sucL acIions
(konno) are your own properIy. In oILer words, moraI
acIions begeI wLoIesome resuIIs, immoraI acIions begeI
unwLoIesome resuIIs. Hence ILe DLamma maxim: You
are ILe owner oI your deeds. Deeds are one's own.
Beings are Leirs Io ILeir deeds. II is IiRe IaRing Iood iI
iI is wLoIesome ILere is no Larm, iI iI is noI, iI wiII be
LarmIuI, and ILere is no oILer being responsibIe Ior ILe
aIIer eIIecIs. TLis Rind oI view is Iermed 'ILe IigLI oI ILe
worId'. So Iong as we are going ILrougL ILe nno-po
process ILere is no end oI ILe acIion-reacIion mecLan-
ism, and as sucL ILis view is aIso caIIed 'ILe IigLI oI
ILe Sonso'.
Here, iI may be menIioned ILaI ILere are ILree brancLes
oI RusaIa acIions or ILaI ILe n|o noggo is brancLed
oII inIo ILree, nameIy, konno, ]hno and no. TLe
nrsI one comprises dno and s|o wLicL resuII in
ILe aIIainmenI oI ILe LigLer reaIm oI beings sucL as
Lumans and devas. TLe JLanic brancL comprises ILe
pracIice oI po and opo ]hnos (sonotho Lhuon)
wLicL wiII resuII in ILe aIIainmenI oI braLmasLip. TLe
ILird is ILe no brancL (brancL oI undersIanding) or
sottpo;;hno pracIice by wLicL one appIies mindIuIness
diIigenIIy and persisIenIIy Io Rnow ILe Irue naIure oI
pLenomena in accordance wiIL ILe utposson ntqno
(naIuraI Iaw):
59
On|q t] cought on thc spot, qou'|| spot SoLhuo.
TLe ILing caugLI on ILe spoI is eacL and every arising
oI menIaI and pLysicaI IeaIures.
Pubbobhgo Moggo
WLen you cIose your Land, nrsI you Iorm an inIenIion
in your mind Io do so. TLis inIenIion occurs in series.
WLaI do you IeeI wLen you cIose or open your Land?
WLo is cIosing your Land, or wLicL one wisLes Io do
so? II is ILe mind. Don'I you IeeI sIiIIness, Iension and
painIuI sensaIions? TLey are caIIed soLhuo (naIure).
To noIe ILese pLenomena is Io deveIop undersIanding
(no). LiRe ILe eIecIric currenI and ILe movemenI oI
ILe Ian, nno-po pLenomena are noI diIncuII Io be
discerned. JusI as you cannoI see ILe eIecIric currenI
you cannoI see ILe menIaI inIenIions, buI you can noIe
Io Rnow ILem. Nno and po soLhuo can be Rnown
onIy wLen you noIe aI ILe momenI oI arising.
TLere are ILree ILings abouI ILe maIeriaIiIy Iorm,
manner and naIure. TLe Iormer Iwo are noI maIeriaI-
iIy in reaIiIy, ILougL ILey are caIIed as sucL in ILe
ordinary sense. TLe reaI maIeriaIiIy is ILe sensaIions
wLicL arise during ILe cIosing and opening process,
caIIed soLhuos, wLicL reaIIy exisI and wLicL you are
required Io noIe. Prior Io ILe awareness oI ILe soLhuo
you can observe ILe Iorm and manner.
60
During mindIuIness, you appIy menIaI IacIors sucL
as maRing ILe rigLI aim (sonn sonkoppo), ILaI is
aiming or direcIing ILe noIing consciousness Iowards
ILe IargeI wiIL ILe rigLI eIIorI (sonn uqno) Io
become aware rigLIIy (sonn sott ) and Io pIunge
ILe consciousness inIo ILe objecI, ILaI is, Io concen-
IraIe rigLIIy (sonn sondht ). No |oLho or doso arise
during ILis pracIice. So, ILe mind is purined wLen iI
is direcIed Io concenIraIe wiIL rigLI eIIorI and rigLI
aiming. For one minuIe oI sucL pracIice ILe mind wiII
be sixIy Iimes purined and ILaI many Iimes more pow-
erIuI. In ILis way, you wiII bypass ILe percepIion oI
Iorm and manner Io Rnow ILe soLhuo. TLis is no
(undersIanding) or sonn dt;;ht noggo (paIL oI rigLI
view). TLis is puLLoLhgo noggo (Iorerunner oI otqo
noggo) synonymous wiIL utposson noggo or |oktqo
noggo.
WLen you Lave IuInIIed puLLoLhgo noggo you wiII
advance Io otqo noggo wiILouI speciaI eIIorI. AI puL-
LoLhgo wLoIesome noggo sIage, kt|csos are overcome
during utposson absorpIion onIy buI noI abandoned
IoIaIIy. TLe Iour nobIe IruILs Lave noI been perceived.
TLis means ILaI iI ILe yogi Ieaves ILe pracIice aI ILis
sIage beIore advancing Io otqo noggo ILe RnowIedge
gained ILrougL utposson pracIice wiII wiILer away.
61
Argo Moggo
TLe advancemenI oI RnowIedge Irom ILe puLLoLhgo
Io otqo noggo is IiRe submission oI oInciaI business
by ILe junior sIaII Io ILe senior or Lead oI deparImenI
Ior IormaI approvaI. II is onIy aI ILis sIage ILaI ILe
overcoming oI kt|cso and ILe percepIion oI ILe IruIL
are accompIisLed. II goes wiILouI saying ILaI ILe puL-
LoLhgo noggo musI be IuInIIed as a prerequisiIe Ior
ILe aIIainmenI oI otqo noggo, jusI as ILe case musI
be ILorougLIy sIudied and prepared by oInce sIaII Io
enabIe ILe cLieI Io give Lis nnaI approvaI.
TLis is menIioned Lere, because some peopIe Lave ILe
opinion ILaI otqo noggo or enIigLIenmenI wiII come aI
any momenI IiRe a asL wiILouI eIIorI wLen ILe Iime
comes Ior ILe auspicious occasion.
Pr~cr (S~Nfl)
Sontt (peace or compIeIe Ireedom Irom kt|csos) is oI
ILree Rinds:
todongo sontt (momenIary peace)
wLicL in IacI is utposson no;
occonto sontt (IoIaI peace)
iI is none oILer ILan ntLLno;
sonnutt sontt (convenIionaI peace)
iI is imaginary peace wiILouI any pracIice: Ior
insIance, ILe peaceIuI IiIe one can aIIain due Io
62
ILe saving by a powerIuI being, wLicL is noILing
buI a misconcepIion.
BuddLisIs are onIy concerned wiIL ILe Iormer Iwo.
WLen ILe yogi is aIIenIiveIy waIcLing ILe pLenomena
aI ILe momenI oI arising, Le wiII peneIraIe ILe inIrin-
sic naIure, sucL as ontcco-dukkho cLaracIerisIic signs
and ILe cause-eIIecI reIaIionsLip, and overcome kt|csos
and ILe misconcepIion oI seII. TLe series oI momenIary
peace ILus aIIained wiII Iead Io IoIaI permanenI peace.
Tnr Noiir Elcnfroin P~fn
(Arlv~ A))n~Nclk~ M~cc~)
By pracIising ILe Four FoundaIions oI MindIuIness
(Sottpo;;hno) nameIy: Kqonuposson (mindIuIness
oI ILe body), Ctttonuposson (mindIuIness oI ILe
mind), Vcdononuposson (mindIuIness oI IeeIing) and
Dhonnonuposson (mindIuIness oI mind-objecI), ILe
IoIIowing NobIe EigLIIoId PaIL, wLicL is ILe BuddLa's
way oI IiIe is acLieved. TLe NobIe EigLIIoId PaIL can be
subdivided inIo ILree main groups:
Wlsdom group or undersIanding aggregaIe
(Ionn Khondho):
RigLI view or undersIanding (Sonn dt;;ht);
RigLI aim (Sonn sonkoppo).
63
Morallty group or virIue aggregaIe (S|o
Khondho):
RigLI speecL (Sonn uc);
RigLI bodiIy acIion (Sonn konnonto);
RigLI IiveIiLood (Sonn ]tuo).
Concentratlon group or aggregaIe (Sondht
Khondho o Sonotho):
RigLI eIIorI (Sonn uqno);
RigLI mindIuIness (Sonn sott);
RigLI concenIraIion (Sonn sondht).
WLen you Lave IuInIIed ILe moraIiIy group, you are
bodiIy and verbaIIy purined and are said Io Lave
become an otqo (nobIe individuaI), i.e., ptsuddho
(purined) and uttono (nobIe or LigLIy). AI ILe ponn
sIage kt|csos are IoIaIIy uprooIed, ILaI is ILe on-
nononusoqo Iorm is eIiminaIed. He becomes exIremeIy
pure and nobIe. OI course, ILese quaIiIies are noI oI ILe
Rinds wLicL occur in pracIising yogis.
AI momenI oI absorpIion, ILe mind is purined and nobIe
and is IuInIIing ILe NobIe EigLIIoId PaIL. TLese eigLI
condiIions, wLen cuIIivaIed and made mucL oI, Iead Io
ntLLno. Hence, ILe expression 'otqo o;;hongtko noggo'
quaIiIying ILe 'message' wiIL otqo and o;;hongtko.
AnoILer quaIincaIion is 'sonn dukkhokhoqo gnt
noggo' (rigLI paIL Ieading Io ILe cessaIion oI suIIering
reacLed by ILe noIing mind).
64
Cn~ifrr 7
Coxtrtn|ct|ox Axn Covri|txcr
We Iive in a Luman worId oI IiRes and disIiRes, conicI
and Larmony. ConsequenIIy, during ILe pracIice ILe
yogi may experience undesirabIe objecIs (onttthon-
noo) and unbearabIe sensaIions aI wLicL Le may IeeI
dispIeased (dononosso). SucL Rind oI sIaIe is Rnown
as utodho (obsIrucIing, opposing). II's proximaIe cause
is unIuInImenI. On ILe oILer Land, Le may come across
desirabIe objecIs (ttthonnono) Io wLicL Le may be
IempIed and wLicL wiII serve as IundamenIaI cause Ior
greed. TLis is onuodho (compIiance or saIisIacIion). II's
proximaIe cause is IuInImenI. SucL is ILe naIure oI ILe
worId (|oko suLhuo).
A girI, coming oI age, wisLes Io be beauIiIuI. SLe wiII
do aII sLe can wiILin Ler means Io IooR more and more
beauIiIuI. SLe wiII never IeeI conIenI. A boy, wisLing
Io disIinguisL LimseII, does aII Le can Io become ouI-
sIanding in educaIion or aILIeIics. He wisLes Io sLine
in ILe spoIIigLI. WLen boIL ILe boy and girI grow oId,
ILey wisL Io become more and more successIuI, more
and more prosperous. TLese are ILe maniIesIaIions oI
craving Ior own body, own abiIiIy, as ILings and evenIs
conIorm Io ILeir wisLes (onuodho).
WLen ILey grow oId, in IaIer years, ILings and evenIs
65
rareIy compIy wiIL ILese wisLes: Ler appearance is noI
as aIIracIive as beIore, and Lis eInciency is going down
wiIL age. TLey may even become sociaI ouIcasIs. TLings
are noI conIorming wiIL ILeir ambiIions (utodho).
TLus, wiIL ILe brigLI side oI worIdIy condiIions, sucL
as gain, Iame, praise or Lappiness one IeeIs on Iop
oI ILe worId and experiences onuodho. And wiIL ILe
darR side, sucL as Ioss, disgrace, bIame or misery, one
experiences utodho. As Ior our body, wLen Ler bodiIy
appearance is compIying wiIL Ler wisLes in Ler youIL,
sLe is saIisned: wLen iI is noI compIying in oId age, sLe
is dissaIisned. Hence ILe expression:
Kqo-sonpottt-n|oko onuodho
Kqo utpottt n|oko utodho.
Is ILere any worIdIy means Io reconciIe ILese Iwo
exIremes? BoIL ILese opposiIe dLammas musI be noIed
by ILe yogis. SomeIimes ILe yogi becomes bored wiIL
ILe usuaI pracIice oI noIing ILe same objecI over and
over again. So Le yearns Ior new sensaIions wLicL may
be opposing (utodho) or desirabIe (onuodho). BoIL ILe
disIiRes and IiRes musI be noIed so ILaI, seeing an
objecI wiIL ILe eye, Le is neiILer aIIacLed Io objecIs
ILaI cLarm, nor averse Io objecIs ILaI dispIease. He
sLouId be prepared Io sIeer cIear oI ILese Iwo exIremes:
in youIL onuodho, in oId age utodho. TLis is an exam-
pIe oI no]]htno po;tpod (middIe paIL).
66
Cn~ifrr 8
Ntkr lt\ Vn|ir tnr Sux Sn|xrs
TLis is good advice Io remind one Io do ILings in Iime.
For insIance, iI you are bIeeding, you musI aI once be
IaRen Io ILe nearesI LospiIaI Io save your IiIe. Here,
Iime is very imporIanI. II you are IaIe by one Lour, you
may die. TLe same ILing wiIL oILer emergencies sucL
as appendiciIis.
LiRewise, you musI pracIise ILe dLamma in Iime, ILaI
is beIore you become Ioo oId or Ioo indisposed, or deaIL
IaRes you over. You musI pracIise wLen you Lave a
IeacLer and wLen you Lave ILe opporIuniIy or conven-
ience. JusI as youIL is ILe besI Iime Ior secuIar edu-
caIion, so aIso ILe nrsI period oI IiIe (IiIe is divided
inIo ILree equaI periods) is ideaI Ior ILe pracIice oI sott-
po;;hno, because one is young and acIive and Iree
Irom responsibiIiIies. TLis brings us Io ILe sIory oI ILe
son oI a miIIionaire caIIed MaLaddLana.
Tnr Pronlc~i SoN
He did noI sIudy wLiIe Le was young: wLen Le came oI
age, Le married ILe daugLIer oI a ricL man, wLo, IiRe
Lim, aIso Lad no educaIion. WLen ILe parenIs oI boIL
sides died, ILey inLeriIed eigLIy crores oI weaIIL Irom
eacL side and so were very ricL. BoIL oI ILem were
67
ignoranI and Rnew onIy Low Io spend money and noI
Low Io Reep iI or maRe iI grow. TLey jusI aIe and dranR
and Lad a good Iime squandering ILeir money. WLen
ILey Lad spenI iI aII, ILey soId ILeir neIds and gardens
and nnaIIy ILeir Louse.
TLus, ILey became very poor and LeIpIess: and because
ILey did noI Rnow Low Io earn a Iiving, ILey Lad Io
go begging. One day, ILe BuddLa saw ILe ricL man's
son Ieaning againsI ILe waII oI ILe monasIery IaRing
ILe IeII-overs given by ILe snocos. Seeing Lim ILe
BuddLa smiIed.
TLe VenerabIe nanda asRed ILe BuddLa wLy Le smiIed,
and ILe BuddLa repIied, nanda, IooR aI ILis son oI a
very ricL man, Le Las Iived a useIess IiIe, an aimIess
IiIe oI pIeasure.
II Le Lad IearnI Io IooR aIIer Lis ricLes in ILe nrsI
sIage oI Lis IiIe, Le wouId Lave been a Iop-ranRing ricL
man: or iI Le became a Lhtkkhu, Le couId Lave been
an Aohot, and Lis wiIe couId Lave been an Angnt.
II Le Lad IearnI Io IooR aIIer Lis ricLes in ILe second
sIage oI Lis IiIe, Le wouId Lave been a second ranR ricL
man, or iI Le became a Lhtkkhu, Le couId Lave been an
Angnt and Lis wiIe couId Lave been a Sokdgont.
II Le Lad IearnI Io IooR aIIer Lis ricLes in ILe ILird
sIage oI Lis IiIe, Le wouId Lave been a ILird ranR
ricL man, or iI Le became a Lhtkkhu, Le couId Lave
68
been a Sokdgont and Lis wiIe couId Lave been a
Sotoponno.
However, because Le Lad done noILing in aII ILe ILree
sIages oI IiIe, Le Las IosI aII Lis worIdIy ricLes, Le
Las aIso IosI aII opporIuniIies oI aIIaining any oI ILe
noggos and pho|os."
TLen ILe BuddLa spoRe in verse as IoIIows:
Acottu Lohnocotqon o|oddh qoLLonc dhonon.
Jtokoncuo ]hqontt khnonocchc'uo po||o|c."
Thcq, uho tn thct qouth houc nctthc |cd thc |t]c o] puttq
no houc ocqutcd uco|th,
uostc ouoq tn dc]cctton
|tkc dcccptt hcons on o dqtng pond dcp|ctc o] ]sh."
DLammapada 155
Vlrfuous FrlrNn (K~iv4N~Vlff~)
So, wLy ILis Iragic drama? TLe moraI oI ILe sIory is
ILaI a good reIiabIe Iriend (ko|qonttto) is stnc quo
non. nanda once said ILaI nobIe IriendsLip is LaII ILe
LoIy IiIe. To ILis, ILe BuddLa reIuIed by saying, 'NobIe
IriendsLip is ILe enIire LoIy IiIe, I myseII am ILe good
Iriend. II is owing Io my being a good Iriend Io ILem
ILaI ILe Iiving beings subjecI Io birIL are Ireed Irom
birIL.'
69
One Las Io be very careIuI oI associaIing wiIL ppontt-
tot (IriendsLip or associaIion wiIL sinners or eviI com-
panions). TLis wiII Iead Io kotqopothont (diminuIion
or Ioss oI acIion or pracIice).
As iI is ILe IeacLer's duIy Io IeacL and exLorI correcIIy,
iI is ILe discipIe's duIy Io Iearn and pracIise accordingIy.
BrNrrlfs
WLaI are ILe maximum benenIs oI pracIising sott-
po;;hno mediIaIion? TLey are:
purincaIion oI mind;
overcoming oI sorrows (soko) and aIIainmenI
oI peace (sontt);
overcoming oI IamenIaIion (potdcuo);
diminuIion oI pLysicaI pain (kqtko dukkho);
overcoming grieI (dononosso);
overcoming oI denIemenIs (kt|csos);
deIacLmenI (utucko);
Ireedom (ponokkho);
IiberaIion (utnokkho);
ILrougL ILe aIIainmenI oI noggo pho|o.
70
Cn~ifrr 9
Vnrris or Cox:uxcturr
TLis Iopic is cLosen Io answer ILe quesIion: Is ILere
any reIaIionsLip beIween pasI Ramma and presenI per-
cepIion oI dLamma?
TLe BIessed One said:
Rhtkkhus, thcc oc thcsc ]ou uhcc|s
uhccutth o ]ou]o|d uhcc| o] gods ond ncn so cndoucd o||s on,
nonc|q: duc||tng tn o suttoL|c p|occ, ossoctotton utth thc good,
sc|]-conto|, occunu|otton o] nctt tn pcutous cxtstcnccs."
TLe Iour cokkos (bIessings or wLeeIs oI IuInImenI) are:
Iottupodcsouso Iiving in a suiIabIe pIace;
Sopputsupontssoqo associaIion wiIL good
persons;
Attosonnpotdht rigLI seII-reguIaIion;
IuLLckotopunnot Laving done good worR
in Iormer exisIences).
P~flrui~nrs~v4s~
A suiIabIe IocaIiIy is wLere one can nnd conducive
sociaI condiIions ILaI can bring abouI wLoIesome
acIions, bodiIy, verbaI and menIaI. Oood sociaI condi-
Iions incIude ILe sIaIe oI good reIaIions wiIL Iriends,
71
IamiIy and IeacLers. TLey aIso incIude a siIuaIion wLere
one can perIorm cLariIy (dno), observe precepIs (s|o)
and pracIice dLamma (Lhuon). In oILer words, iI is a
pIace wLere BuddLism ourisLes.
S~iiurlsui~Nlss~v~
AssociaIion wiIL good persons or company can be Iound
in suiIabIe IocaIiIy. Oood companions (ko|qonttto)
can be Iound in parenIs, IamiIy members, IeacLers and
Iriends. TLis wiII LeIp Io awaRen IaiIL (soddh) and
arouse urgency (sonucgo) Io cuIIivaIe one's beLaviour.
Aff~s~VV4i~Nlnnl
Atto" may be rendered as mind or ILe wLoIe body incIud-
ing boIL mind and body. Attosonnpotdht" means
puIIing one's IiIe in order by using dLamma maRe up
or dLamma dress.
We can reguIaIe or mouId ourseIves correcIIy and seI
ourseIves on ILe rigLI course iI we Rnow ILe basic
principIe: 'Oood acIions bring good resuIIs: bad acIions
bring bad resuIIs'. II we eaI wLoIesome Iood, we IeeI
good. II we eaI unwLoIesome Iood, we suIIer Irom indi-
gesIion or sIomacL compIainI. So we Lave Io avoid
unwLoIesome ILings.
II a maIeriaI is reaIIy good, peopIe wiII pubIicize iI as
being wLoIesome: weII-wisLers wiII come Io you and
72
say, 'use iI, iI is good'. TLe same ILing goes wiIL sott-
po;;hno pracIice. Since iI is Rnown Io bring good
resuIIs by way oI wLoIesome courses oI acIion, bodiIy,
verbaIIy and menIaIIy, we wanI Io pracIise iI. So, we
vaIue iI, cLerisL iI and puI iI inIo pracIice. In ILis way
we can sRiIIuIIy mouId ourseIves.
WLen a dress is adverIised as Laving an aIIracIive
design, women wiII go Ior iI even iI ILe price is LigL,
because iI is pubIicIy adverIised, and iI musI be genu-
ine. So, wLen iI is purcLased and worn, iI beauIines
one. LiRewise, wLere we Lave been ouI oI IasLion pre-
viousIy wiIL duccotto, iI we now deveIop our pLysicaI
and verbaI acIions, we can IasLion ourseIves properIy.
We do noI incur any expendiIure Ior ILis.
NexI we Lave Io cuIIivaIe our minds by noIing every
arising objecI, noI IeIIing ILe mind wander oII and Iree-
ing ILe mind Irom menIaI denIemenIs. To a pracIising
yogi, in one minuIe oI mindIuIness and nxed aIIenIion,
Ior sixIy Iimes kt|csos wiII noI occur, and in one Lour
Lis mind wiII be purined ILree ILousand six Lundred
Iimes. He becomes beauIiIuI and aIIains perIecIion oI
spiriIuaI quaIiIies. He perIecIs Lis bodiIy, verbaI and
menIaI courses oI acIion. He is abIe Io pursue ILe ILree
Rinds oI Iraining (stkkh) s|o, sondht and ponn).
TLe ugIiness is IransIormed inIo beauIy wLicL every-
body wanIs.
73
Sottpo;;hno pracIice upIiIIs one's IiIe. WiILouI iI, one
wiII be moraIIy degraded. TLougL ILe maIeriaI worId
progresses, peopIe's moraIs do noI, and so ILe wLeeI oI
rigLI seII-reguIaIion is noI revoIving. II is mosI impor-
IanI Io improve ILe mind. UnIess ILe mind is properIy
IasLioned, bodiIy and verbaI beLaviour cannoI be IasL-
ioned. II depends on ILe mind. TLe onIy way Io mouId
ILe mind is ILe sottpo;;hno way.
Rc ntnd]u| ond ]u||q ouoc.
Nottng cucq otstng.
To Lc o|uoqs on qou guod.
II ILe yogi is noI mindIuI oI ILe objecIs aI ILe momenI oI
arising, vigiIanIIy and nxedIy, Le wiII become negIigenI
and wiII IaiI Io prevenI ILe enIry oI kt|csos. II ILe mind
is noI properIy mouIded, unwLoIesome ILougLIs wiII
arise and bodiIy and verbaI acIions wiII noI be in order.
Hence ILe expression: 'Soto Lhtkkhu potLLo]c' meaning
'ILe Lhtkkhu wanders mindIuIIy': aIso ILe apLorism:
Rq sott, onc cncnLcs thc oL]cct thts ts ntnd]u|ncss.
II exercises governmenI (over associaIed sIaIes) by ILe
cLaracIerisIic oI 'being presenI in', Lence iI is a conIroI-
Iing IacuIIy.
How sLouId ILe yogi nx Lis mind on ILe IargeI? He
sLouId sIrive in sucL a way ILaI Lis consciousness
sinRs inIo ILe objecI IogeILer wiIL ILe coIIecIion oI iIs
74
associaIed menIaI sIaIes (sonpoqutto dhonnos) IiRe a
sIone is dropped inIo ILe waIer, and noI jusI oaI away
aIong ILe sIream IiRe a corR on ILe surIace oI ILe waIer.
Hence, ILe cLieI cLaracIerisIic oI sott is 'noI oaIing
away' or 'non-supernciaIiIy' (opt|pono |okkhoo).
WLen you are noIing ILe abdominaI movemenI, as iI
rises, you waIcL aII ILe ILree divisions oI pLenomena,
i.e., ILe beginning, ILe middIe and ILe end. You musI
maRe your eIIorI in sucL a way ILaI ILe consciousness
is direcIed Io coincide wiIL ILe IargeI. OILerwise ILe
consciousness wiII gIide, sIide, sIip or sRim over ILe
IargeI. MindIuIness is ILe opposiIe oI supernciaIiIy.
II you are unabIe Io nx your aIIenIion Io oILer pLeno-
mena, you musI IaII bacR on ILe originaI rise and IaII
oI ILe abdomen and noI Iose sigLI oI iI. II is IiRe wLen
you are aIIer a person you wanI Io meeI, you IoIIow
Lim cIoseIy so as noI Io Iose sigLI oI Lim. TLe noIings
sLouId IoIIow one aIIer anoILer and ow in cIose suc-
cession. TLe IuncIion oI sott is osonnoso (unIorgeIIuI-
ness, wiILouI omission or sIipping).
Sott is maniIesIed as encounIering or meeIing Iace
Io Iace wiIL ILe objecI (utsoq Lhtnukho Lhuo poc-
cupo;;hno). II you IeeI any sensaIion sucL as LeaI or
Iension, or iI you maRe any movemenI during waIRing,
you noIe every sensaIion or movemenI. Your conscious-
ness musI encounIer ILe objecI as iI arises. WLen you
75
meeI a person, you IooR noI onIy aI Lis wLoIe Iace, buI
aIso aI aII ILe deIaiIs oI Lis Iace so as Io undersIand
Lim. AIso, wLen you are eaIing your Iood, you muncL
iI ILorougLIy so as Io enjoy iIs IasIe. II you jusI swaI-
Iow iI, you wiII noI Rnow ILe IuII IasIe. InsIead you
may suIIer Irom indigesIion. So aIso, ILe yogi may IeeI
dejecIed. TLus Le musI concenIraIe Lis aIIenIion on ILe
IargeI Io undersIand iIs naIure. WLen Le is ILus Iace Io
Iace wiIL ILe objecI, Le wiII undersIand iIs deIaiIs and
Lence iIs soLhuo or sooso (naIuraI or essenIiaI prop-
erIy or quaIiIy). Kt|csos wiII be prevenIed Irom enIering
(demonsIraIion: waIcL cIoseIy ILe cIosing and opening
oI ILe Land).
II ILe yogi is negIigenI, Le wiII be ugIy. His mind,
and so Lis IiIe wiII noI be proIecIed. II Lis mind is cuI-
Iured, Lis IiIe wiII be proIecIed Irom kt|csos and prop-
erIy IasLioned. Hence, anoILer maniIesIaIion oI sott
is ILe manner oI guarding or proIecIion (okkho poc-
cupo;;hno), resuIIing in ILe cLain oI causaI reIaIions,
nameIy, proIecIion Ieading Io securiIy, securiIy Io peace,
and peace Io Lappiness. Sott Las nrm percepIion or
appIicaIion oI mindIuIness as regards Io ILe body, eIc.,
as proximaIe cause.
To IasLion one's IiIe, sottpo;;hno is viIaI. ReaIising
ILe correcIness oI ILe meILod in puriIying ILe mind,
one wiII Lave IaiIL in iI. Being mindIuI in a Iace Io
76
Iace manner wiIL ILe objecI, ILe yogi undersIands ILe
pLenomena disIincIIy as nno and po. PreviousIy,
because Le did noI undersIand, Le was noI properIy IasL-
ioned. So now one reaIises ILaI iI is superb (nohontot-
ton or utpu|otton). AI ILis sIage ILe yogi Las noI yeI
reacLed ILe sIage oI undersIanding ILe cause-eIIecI
reIaIionsLip. However, as Le progresses Io a LigLer
sIage, Le is said Io Lave aIIained a greaI inIeIIecIuaI
deveIopmenI (utpu|otton). AI ILis sIage, Le Rnows ILe
causaI reIaIions beIween nno and po nno caus-
ing nno or po, and po causing po or nno.
Prior Io compreLension oI causaI reIaIionsLip, one was
doubIIuI and RnowIedge was IimiIed. Now aIIer reaIis-
ing ILe causaI reIaIionsLip, one overcomes doubI and
ILe RnowIedge becomes eminenI and disIincIive. By
overcoming ILe no-cause view, one is said Io become
properIy mouIded. However mucL peopIe may say, 'ILere
is no cause', ILis view wiII no Ionger be enIerIained.
Seeing ILe arising and passing away oI pLenomena,
ILeir naIuraI (dhonno) cLaracIerisIics and ILeir unsaI-
isIacIory siIuaIion, Lowever mucL peopIe may say, 'ILey
are permanenI, saIisIacIory and seII', one wiII noI accepI
ILese views anymore. TLis is anoILer sign oI progress
and proper IasLioning.
In ILis way, saIi becomes remarRabIe and progressive
IiII one experiences noggo no. TLe unpIeasanI siIu-
77
aIion inIo wLicL one Las been sLaped ILrougLouI ILe
exisIences wiII be pIeasanIIy sLaped. II is onIy wLen
one becomes an otqo (nobIe one), one is assured oI
graceIuI IiIe. OILerwise one can geI ouI oI sLape inIo
a disgraceIuI IiIe. Ariyas are ILe Irue discipIes or IisIen-
ers oI ILe BuddLa (suoko) wLo are waIRing on ILe Iour
paILs.
Puiirk~f~iuNN~f4
We do noI earn ILe above ILree bIessings IreeIy. Our
pasI meriIs Lave senI us Io a suiIabIe pIace wLere we
Lave ILe opporIuniIy oI meeIing rigLI peopIe. From ILe
good Iriends we Iearn ILe good dLamma by wLicL we
can reguIaIe or sRiIIuIIy mouId ourseIves. TLis deed,
ottosonnpotdht, becomes a cause Ior good meriIs,
puLLckotopunnot. TLe IaIIer wiII send us again Io a
suiIabIe pIace. TLus ILe cycIe roIaIes.
OuI oI ILe Iour, ILe Iormer ILree are ILe cause and ILe
IourIL is ILe eIIecI. AI presenI we are Iaced wiIL ILe
eIIecI. II ILe eIIecI is good, ILen ILe cause musI Lave
been good. WLen we see smoRe, we can saIeIy assume
ILe presence oI nre.
II we are unabIe Io mouId ourseIves, (i.e., ILe wLeeI
oI ottosonnpontdht is ouI oI order) we wiII sIand Io
Iose in spiIe oI our besI meriIs (puLLckotopunnot).
In ILe suIIas, we nnd ILe exampIe oI DevadaIIa and
78
AjaIasaIIu. TLe Iormer was abIe Io deveIop ]hnos and
even supernormaI RnowIedge (oLhtnn) as a resuII oI
Lis pasI meriIs. BuI, since Le opposed ILe BuddLa by
Iorming a secI oI Lis own and commiIIing ILe grievous
sin oI creaIing discord or scLism wiILin ILe broILer-
Lood (gouko soghoLhcdo), Le IeII inIo opqo.
As Ior AjaIIasaIu, Le Lad enougL perIecIions (poonts)
Io become aI IeasI a sotoponno aIIer ILe BIessed One
expounded ILe Iamous SuIIa oI 'Sononno-Iho|o' (TLe
FruiIs oI MonRLood). However, Le IeII inIo misery by
ganging up wiIL DevadaIIa and commiIIing paIricide.
So, aIILougL ILe pasI meriIs are exIremeIy imporIanI,
we can suIIer iI we cannoI IuInII ILe ILird sonpottt.
Again, ILougL basicaIIy we Lave noI sRiIIuIIy mouIded
ourseIves, we can deveIop ourseIves by Iearning and
pracIising.
Once, a man caIIed Ariya was nsLing wLen ILe BIessed
One passed by IogeILer wiIL Lis Songho. WLen Le saw
ILe BIessed One approacLing, Le puI down Lis nsLing
IacRIe ouI oI sLame. TLe BIessed One sIopped and asRed
ILe names oI Lis discipIes one by one, ILus IeIIing ILe
nsLerman wonder wLaI Le wouId say wLen Lis Iurn
came. His Iurn did come aI IasI. He repIied ILaI Lis name
was 'Ariya'. TLereupon, ILe BIessed One said ILaI Lis
name meanI 'nobIe', buI ILaI Le was nsLing, unbecom-
79
ing oI Lis name. TLe BuddLa expounded ILe dLamma
aI ILe end oI wLicL ILe nsLerman aIIained Sotoponno.
WLeILer one is ricL or inIeIIigenI or enjoying good IiIe,
wiILouI ottosonnpotdht one is ignobIe. II we wisL
Io upIiII our sIandard, we musI possess ILis sonpottt:
iI maRes a Luman ouI oI you. In ILe Luman worId
(nonusso |oko) we can sIrive Io aIIain BuddLaLood
iI we perIorm wLoIesome acIions energeIicaIIy. II ILis
sonpottt is saIisIacIoriIy accompIisLed, wLoIesome ener-
geIic acIions wiII resuII and in sucL a siIuaIion we do
noI need Io worry abouI ILe sIrengIL oI sott (mindIuI-
ness): insIead we can conIinue our eIIorI wiIL ILe same
sott we Lad.
TLus, iI can be seen ILaI ILe nrsI cause Ieads Io ILe
second, and ILe combinaIion oI ILe Iwo Ieads Io ILe
ILird wLicL is mosI cruciaI in upIiIIing oneseII. TLis
wiII again Iead Io ILe IourIL, compIeIing ILe cycIe. II
ILe wLeeI oI seII-reguIaIion is noI IuInIIed, ILe cycIe wiII
be disrupIed and one wiII IaII inIo misery. PIease aIso
reIer Io ILe Mongo|o Sutto (Discourse on BIessings).
80
Cn~ifrr 10
luvtxk|xn |s t Rtrr Pr|v|ircr
TLis means ILe aIIainmenI oI LumaniIy is a rare ILing.
Compared Io oILer worIds, ILe Luman worId Las ILree
advanIages:
in ILe Luman worId ILe sott (mindIuIness) is
sIronger. In ILe ceIesIiaI worId, ILe ceIesIiaI pIeas-
ures (dcuot sukho) cause beings Io be IorgeIIuI oI
doing meriIorious deeds;
In ILe opqo worId, ILe LeIIisL miseries (ntoqo
dukkho) impair ILe mind so as Io Iose IracR oI
ILe dLamma;
In ILe animaI Ringdom, iI is IearIuI and ILe Iear
arises wiILouI ILe appIicaIion oI sott. II perceives
RnowIedge onIy by Iraining.
TLe Luman reaIm is a mixIure oI boIL pain and pIeas-
ure. II ILey are noI mindIuI, ILey wouId meeI wiIL
dukkho. So, ILey Iend Io be mindIuI. AIIer we Lave sRiI-
IuIIy mouIded ourseIves, our sott wiII be exceIIenI. TLus
iI is evidenI ILaI ILe nonusso |oko exceIs dcuo |oko.
SecondIy, Luman beings Lave an opporIuniIy Io pos-
sess courage and enILusiasm in doing good as weII
as bad ILings, producing good or bad resuIIs. So, Io
acLieve good resuIIs, ILey sLape ILeir Iives properIy and
81
IoIIow ILe wLoIesome courses oI acIion courageousIy.
TLirdIy, Luman beings Lave ILe cLance oI pracIising
ILe nobIe paIL oI eigLI consIiIuenIs. In ILis regard aIso
ILe nonusso |oko is beIIer ILan ILe dcuo |oko.
In ILis way we can abandon unwLoIesome acIions wiIL
a manner benIIing our LumanRind, wiIL sound mind-
IuIness, courage and nobIe pracIice. SucL prospecI Ior
advancemenI does noI arise so easiIy in ILe dcuo |oko.
LiIe in ILe dcuo |oko is Ioo Iuxurious Io enabIe ILe prac-
Iice oI stkkhs. II is said ILaI wLenever SaRRa (ruIer oI
gods or Ring oI devas) wanIs Io observe ILe eigLI pre-
cepIs (uposotho), Le is wonI Io IaRe some earILIy dis-
guise and descend Io ILe nonusso |oko Io avoid ILe
Iuxurious IiIe in ILe dcuo |oko.
In ILe Luman worId, ILere is every cLance oI perIorm-
ing kuso|o acIions and as sucL iI is considered as virIue
(sukott). We can pracIise ILe dLamma wiIL sIeadIasI-
ness (odhtnokkho) and IuInI ILe perIecIions (pon )
Io acLieve Lodhtno (enIigLIenmenI). Monusso Lhouo
is IruIy admirabIe, and we are IorIunaIe Io be Luman
beings. BodLisaIIas preIer ILe Luman reaIm as ILey geI
beIIer opporIuniIies Io serve ILe worId and perIecI ILe
requisiIes Ior BuddLaLood. BuddLas are aIways born
as Luman beings.
By IuInIIing ILe ILird sonpotto, we can Iead a Lappy
IamiIy IiIe because we wiII absIain Irom misconducI
82
unbecoming oI a Luman being. AI IeasI, we can deveIop
our manners, bodiIy and verbaIIy, ILrougL s|o. TLrougL
sondht we can deveIop our mind, and ILrougL ponn
we can discover ILe IruIL and recIiIy our poinI oI view.
TLe RnowIedge ILaI we gain ILrougL ILe pracIice oI
saIipa((Lana is a miracuIous one and is Rnown as 'po-
thotqo ponn' (maIure RnowIedge guided by reason),
by wLicL we absIain Irom acIions wLicL are neiILer
benenciaI nor appropriaIe. TLis appIies Io mundane as
weII as supramundane acIiviIies. As we gain experience
in sRiIIuIIy mouIding ourseIves, we wiII become compe-
IenI in sorIing ouI wLaI is benenciaI or deIrimenIaI and
wLaI is appropriaIe or inappropriaIe. TLis is a greaI
RnowIedge wLicL can proIecI ILe worId. We wiII become
above-average even in ILis very exisIence. By pracIising
sottpo;;hno, we can sLape our Iives properIy.
83
Cn~ifrr 11
luii Awtrrxrss
Sonpo]onno is derived Irom ILe word 'son' meaning
'correcIIy', 'IuIIy', 'cIearIy', 'personaIIy', 'po' meaning 'dis-
IincIIy' or 'unusuaIIy' and ']onno' is 'Rnowing'.
Io + ]onno means awareness or compreLension oI pLeno-
mena and ILeir cLaracIerisIics. Hence, sonpo]onno
means IuII awareness or cIear compreLension ILrougL
personaI experience. One sLouId acI consciousIy wiIL
IuII RnowIedge oI wLaI one is doing (sonpo]onnok ).
According Io ILe CommenIaries, sonpo]onno is oI Iour
Rinds:
Stthoko Sonpo]onno
cIariIy oI consciousness regarding ILe purpose,
ILe progress oI dLamma and benenI;
Soppqo Sonpo]onno
cIear compreLension oI suiIabiIiIy;
Gocoo Sonpo]onno
spLere or domain oI cIear compreLension;
Asonnoho Sonpo]onno
undeIuded concepIion oI ILe acIiviIy concerned.
S4ffn~k~ S~Vi~:~NN~
WLen you are going Io do someILing, you wiII nrsI
ponder wLeILer iI is benenciaI or noI and noI suddenIy
84
do iI. AIIer you Lave reecIed you sLouId acI onIy wLen
iI is benenciaI. TLus, prior reecIion on ILe benenI or
Ioss oI an acI is stthoko sonpo]onno.
S~ii4v~ S~Vi~:~NN~
TLis means compreLension as Io ILe suiIabiIiIy or
appropriaIeness oI an acIion. AIIer cIearIy compreLend-
ing ILe purpose, we judge wLeILer iI is boIL benenciaI
and appropriaIe. For insIance, giving a dLamma dis-
course is benenciaI Ior boIL ILe speaRer and ILe Iis-
Iener. BuI iI ILe pIace is noisy and crowded iI is noI
suiIabIe Io LoId ILe dhonno dcson. Ooing on a piI-
grimage is a nobIe deed. BuI iI ILe pIace is crowded or
dangerous, iI wiII noI be proper, especiaIIy Ior monRs.
ConIempIaIion oI ILe impuriIy (IouIness) oI ILe body or
osuLho-Lhuon is benenciaI. BuI, iI ILe yogi Lappens
Io conIempIaIe on ILe body oI ILe opposiIe sex, IusI
(go) may arise. So, iI wiII noI be appropriaIe. TLus,
one musI weigL one's acIions and possess ILe quaIiIy oI
prudence (ncpokko ponn o pothotqo ponn), a Rind
oI raIionaIism Io reason wLeILer an acIion is boIL ben-
enciaI and appropriaIe.
TLese Iwo sonpo]onnos serve as ILe IoundaIions Ior
Luman reason and beLaving in a manner benIIing
a Luman IiIe. TLey aIso serve as a groundworR Ior
ILe deveIopmenI oI ILe oILer Iwo sonpo]onnos. I Lave
85
aIready menIioned ILe seven benenIs one can acLieve
ILrougL ILe pracIice oI sottpo;;hno. Knowing ILis is
stthoko sonpo]onno. ExerIing vigorousIy wLiIe ILere
is a IeacLer and you are young and LeaIILy is an
opporIune and suiIabIe momenI. II you grow pasI ILis
period, iI wiII noI be proper. Knowing ILis is soppqo
sonpo]onno.
Ooc~r~ S~Vi~:~NN~
Gocoo is ILaI wLereby anyILing is IimiIed, wLerein
iI abides, Iives, moves or expaIiaIes, or upon wLicL iI
operaIes: iIs spLere, domain, range, IuncIion, objecI or
aIIribuIes. TLus, Iorm is ILe gocoo oI ILe eye, ideas or
RnowIedge ILe gocoo oI ILe mind, and so on. TLe sense-
neIds or objecIs oI sense wLicL serve as supporIs Ior
ILe sense-cogniIions Io arise (gocoo-pos) are ILe six,
nameIy, Iorm, sound, odour, IasIe, body-impression and
mind-objecI. FuII awareness oI ILese objecIs is gocoo
sonpo]onno.
To compreLend cIearIy, one musI noIe ILe nno-po
gocoos as ILey arise. NoIe ILe rise and IaII oI ILe
abdomen, noIe ILe sensaIions, noIe every movemenI
oI your body wLen you are waIRing, noIe every pLe-
nomenon ILaI arises. NoIe conIinuousIy wiILouI omis-
sion. FuII awareness oI ILese objecIs means gocoo
sonpo]onno. SIacRness in noIing wiII noI bring abouI
gocoo sonpo]onno.
86
As~VVon~ S~Vi~:~NN~
As you appIy uttqo and sondht and as ILese IacuI-
Iies gain sIrengIL, you wiII Rnow ILe Irue naIure oI
nno-po pLenomena. DoubIs and conIusion, iI any,
wiII be overcome (osonnoho), because wLaIever you
observe is empiricaI neiILer imagined nor wLaI ILe
IeacLer or ILe booR says. You wiII undersIand (po]onno)
disIincIIy, ILorougLIy and accuraIeIy (sonn). You wiII
observe ILe reaI cLaracIerisIics sucL as impermanence
and unsaIisIacIoriness. TLis is ILe IuInImenI oI gocoo.
Sonpo]onno wiII accompIisL osonnoho sonpo]onno,
ILe Iormer being ILe acIion and ILe IaIIer ILe resuII. No
acIion means no resuII.
JusI as we Lave Io suppIemenI our Iood wiIL viIamins
Io buiId our LeaIILy body, we Lave Io appIy uttqo, sott
and sondht in our mediIaIive eIIorI so ILaI ILese Iac-
uIIies serve as menIaI nuIrimenI or viIamins Io aIIain
Lhuonnoqo ponn (wisdom based on menIaI deveIop-
menI) or dhonno]o ponn (wisdom based on dLamma
pracIice).
BuI ILese sonpo]onno are neiILer sonotho nor utpos-
son as yeI. TLey are mereIy IundamenIaI supporI
Io ILem. TLey are Iermed pothotqo ponn in ILe
VisuddLimagga.
87
DeIrimenIaI pLysicaI and menIaI LabiIs may go sIrong,
noI onIy iI IosIered deIiberaIeIy, buI aIso iI IeII unno-
Iiced or unopposed. MucL oI wLaI Las now sIrong rooIs
in our naIure Las grown Irom minuIe seeds pIanIed in
a Iong IorgoIIen pasI. TLis growIL oI moraIIy bad or oIL-
erwise deIrimenIaI LabiIs can be eIIecIiveIy cLecRed by
graduaIIy deveIoping anoILer LabiI: ILaI oI aIIending Io
ILem mindIuIIy.
II we now do deIiberaIeIy wLaI Lad become a mecLan-
icaI perIormance and iI prior Io doing iI we pause a
wLiIe Ior bare aIIenIion and reecIion ILis wiII give
us a cLance Io scruIinise ILe LabiI and cIearIy compre-
Lend iIs purpose and suiIabiIiIy (stthoko ond soppqo
sonpo]onnos).
II wiII aIIow us Io maRe a IresL assessmenI oI ILe siIua-
Iion, Io see iI direcIIy, unobscured by ILe menIaI Laze
ILaI surrounds a LabiIuaI acIiviIy wiIL ILe IaIse assur-
ance: II is rigLI because iI was done beIore". Even iI a
deIrimenIaI LabiI cannoI be broRen quicRIy, ILe reec-
Iive pause wiII counIer iIs unquesIioned sponIaneiIy oI
occurrence. II wiII sIamp iI wiIL ILe seaI oI repeaIed
scruIiny and resisIance, so ILaI on iIs recurrence iI
wiII be weaRer and wiII prove more amenabIe Io our
aIIempIs Io cLange or aboIisL iI.
88
Cn~ifrr 12
Tnr Cntrtctrr|st|cs
Dn~VV~ M~xlV
SoLhuo, Sonkhoto, Sononno,
ILe Irio oI Iokkhoos.

NoIe aI ILe very momenI, onIy ILen ILe

SoLhuo Iokkhoos are sure Io be Rnown.

OnIy wLen SoLhuo Iokkhoos are seen,

Sonkhoto Iokkhoos wiII become evidenI.

OnIy wLen Sonkhoto Iokkhoos become evidenI,

Sononno Iokkhoos wiII be seen.

OnIy wLen Sononno Iokkhoos are seen,

Vtposson No arises.

OnIy wLen Vtposson No maIures,

Moggo No reaIizes.

OnIy wLen Moggo No reaIizes,

NtLLno is seen.

OnIy wLen NtLLno is seen,

one is deIivered Irom Apqo.
89
N~fur~i or UNlqur Cn~r~cfrrlsflc
(S~in4v~ L~kkn~N~)
II is ntqno (nxedness oI Iaw) in utposson ILaI sensa-
Iions sucL as sIiIIness, Iension, irriIaIion and pain are
unique cLaracIerisIics wLicL arise Io awareness as ILe
yogi is mindIuI aI ILe momenI oI occurrence. TLese are
Rnown as speciaI or unique cLaracIerisIics, soLhuo
|okkhoos.
SoLhuo is a compound oI Iwo PaIi words: soko (own,
individuaI, specinc, unique) and Lhouo (exisIing, becom-
ing), meaning individuaI or specinc essence or naIure.
II is synonymous wiIL poccotto (individuaI) |okkhoo,
utscso (disIincI) |okkhoo and sooso (essenIiaI proper-
Iies IiRe ILe cLaracIerisIic IasIe oI Iood) |okkhoo.
As ILe yogi breaILes or moves Lis posIure, Le noIes aIIen-
IiveIy cLanges sucL as rising and IaIIing oI ILe abdomen,
bending and sIreIcLing oI ILe Land, siIIing, sIanding or
waIRing wLere Le wiII be aware oI ILe unique cLaracIer-
isIics arising aI every momenI. SoLhuo |okkhoos are
ILe Iypes oI nno and po pLenomena wLicL ILe yogi
observes in ILe beginning oI Lis mediIaIion pracIice.
WLereas, in ILe AbLidLamma, one is concerned wiIL
ILe anaIyIicaI aspecI oI ILe poonottho dhonnos, in
mediIaIion, one IoIIows ILe SuIIa meILod, i.e. uohoo
aspecI (common or universaI usage or vocabuIary), sucL
as seeing, eaIing, siIIing.
90
Years ago, EIder DLammapaIa, ILe sub-commenIarian
on VisuddLi Magga, presenIed an argumenI (codono)
wiIL a quesIion and answer Io cIariIy any doubI wLicL
may arise in connecIion wiIL IabeIIing, i.e. menIaI
noIing oI ILe consciousness arising as a resuII oI ILe
impingemenI oI ILe sense door and sense objecI. TLis, I
wouId IiRe Io expIain Io you Ior your generaI RnowIedge.
In ILe exposiIion enIiIIed Dt;;htgoto Sutto is given ILe
IoIIowing passage:
Kothonco Lhtkkhouc cokkhunonto possontt?
Ido Lhtkkhu Lhton Lhtoto possott.
Rhton Lhtoto dtsu Lhttosso ntLLtdqo
Vtgqo ntodhqo po|ponno hott
Euon kho Lhtkkhouc cokkhunonto possontt.
Monks, hou docs o knou|cdgcoL|c cqc |ook (ot thtngs)?
Hcc, o nonk |ooks ot thtngs os thcq oc o occu.
I] hc sccs thtngs os thcq oc (occu),
Hc cochcs dtsposston, ]odtng ouoq (o] gccd) ond ccssotton.
Thts ts thc uoq o knou|cdgcoL|c cqc oLscucs (thtngs).
In 'Rhton Lhtoto possott', wLicL says 'one IooRs aI
ILings as ILey reaIIy are (occur)', 'ILings' (Lhto) reIers
Io condiIioned pLenomena, nveIoId aggregaIes or nno-
po and musI be someILing ILaI can be direcIIy expe-
rienced, e.g., inIenIion (Io siI) and ILe wLoIe process (oI
siIIing) ILaI IoIIows: wLereas ILe second word, Lhtoto,
91
reIers Io ILe manner oI IooRing, nameIy, as ILey are or
occur. II is synonymous wiIL qothsoLhuoto.
To see soLhuo |okkhoos, ILe yogi musI nx Lis mind
aIIenIiveIy and diIigenIIy on ILe objecI as iI arises
wiIL exerIion (uttqo) and mindIuIness (sott ), jusI as Le
cLews Lis Iood properIy wLen eaIing so as Io capIure
ILe diIIerenI IasIes in ILe Iood. Hence ILe moIIo:
On|q t] cought on thc spot, qou'|| spot soLhuo.
In ordinary IiIe, one says, 'sIriRe wLiIe ILe iron is LoI'.
'OnIy' is imporIanI because iI empLasises ILe presenI
momenI. TLere is no pIace Ior ILinRing, reecIions,
specuIaIions or inIerpreIaIions. One Las Io be wiIL ILe
momenI Lere and now on ILe spoI, noI beIore or IaIer.
L~iriilNc
TLis concise insIrucIion oI 'Rhton Lhtoto possott'
was suIncienI Ior peopIe wiIL Reen insigLI (during
ILe BuddLa's Iime) wLo couId conIempIaIe on simpIe
and bare guidance Io gain insigLI. LaIer, ILis Iype
oI person became rare and ILereIore IeacLers oI ILe
CommenIaries expIained ILe necessiIy oI IabeIIing.
Hence ILe argumenI puI Iorward by ILe EIder as IoIIows:
Does noI IabeIIing, wLicL in IacI amounIs Io an
inIroducIion oI a new seI oI concepIs (ponnttt),
conIradicI ILe acIuaI insIrucIion oI seeing ILings
92
as ILey reaIIy are? WLereas in sonotho, wLicL
Las concepIs as iIs objecIs, IabeIIing IaRes pIace
naIuraIIy sucL as seIIing ILe mind on ILe name
concepI as 'earIL, earIL' in earIL kosto, appre-
Lending ILe sign and denning by coIour, sLape,
IocaIion, eIc., in mindIuIness occupied wiIL ILe
ILirIy-Iwo aspecIs oI ILe body, utposson is con-
cerned wiIL ILe awareness oI poonotthos, and
IabeIIing or menIaI noIing oI soLhuo |okkhoos,
sucL as ILe arising po and nno pLenomena,
wouId inIerIere wiIL ILe awareness oI poonot-
thos. Since utposson is concerned wiIL ILe seII-
wiInessing oI onnonos or bare sensaIions, is
IabeIIing noI superuous?
TLe sub-commenIarian caIIed sucL IabeIIing 'to]]o
ponnttt' (to]]o arising ILereIrom: ponnttt or uohoo
name or usage). HeaI, a sensaIion, is a reaIiIy (poonot-
tho) wLicL can be IeII wiILouI IabeIIing. BuI ILere is a
name concepI (uohoo) Ior iI, 'LeaI', wLicL can be used
by beginners wLose sondht is noI deveIoped enougL
as a IooI Io direcI ILe mind Io ILe objecI.
Here ILe sensaIion oI LeaI is soLhuo and ILe name
concepI is to]]o ponnttt. As ILe pracIice maIures, ILe
IabeIIing becomes unnecessary and ILe mind wiII expe-
rience iIs objecI sponIaneousIy, Iree Irom concepIs.
In ILe VisuddLimagga, MaLaIiRa is given ILe IoIIowing:
93
No nu co to]]o-ponnottt uoscno soLhuo-dhonno gohqottt?
Soccon, gohqott puLLhoLhgc
Rhuonqo pono uoddhonnqo ponnotttn sonottkkonnttu soLhuc
qcuo cttton tttthott.
(Ict us ]o thc sokc o] oguncnt, posc o qucstton:)
Is tt ncccssoq, tn thc pusutt o] thc conpchcnston
o] thc tuc notuc (soLhuo) o co|ttq (poonottho),
to contcnp|otc Lq uoq o] nonc conccpt o |oLc||tng, (to]]o ponnttt)?
It ts tndccd ncccssoq, to contcnp|otc tn thc nonnc (ot |cost)
tn thc pc|tntnoq stogc.
Houcuc, dcspttc conccptuo|tzottons, thc ntnd,
houtng gonc Lcqond o oLondoncd thc nonc conccpt,
cucntuo||q csts on thc co| notuc (poonottho soLhuo),
os ntnd dcuc|opncnt (Lhuon) notucs.
TLus in accordance wiIL ILe IeacLing: 'Rhton Lhtoto
possott', wLoever conIempIaIes ILe Iour greaI primaries,
nameIy earIL, nre, waIer, air or exIension, LeaI, coLe-
sion, mobiIiIy, noIe by menIaIIy IabeIIing as soII or Lard,
LoI or coId, uidiIy or soIidiIy, Iension or reIaxaIion:
wLicL are aII to]]o ponnttt, beIonging Io convenIionaI
IruIL (sonnutt-socco).
SimiIarIy, wLen Le sees, Lears, or IoucLes, Le noIes as
seeing, Learing or IoucLing, wLicL are to]]o ponnttt.
AIILougL ILe IabeIIing diIIers wiIL ILe diIIerence in ILe
Ianguages, ILe uIIimaIe sensaIions sucL as sIiIIness,
Iension, movemenI are ILe same.
94
WiIL ILe maIuriIy oI sondht-ponn, objecIs appear
Io arise in rapid procession. Hence, as ILe yogi gains
experience in Lis pracIice, Le wiII sLiII Irom noIing
wiIL IabeIIing Io jusI noIing, especiaIIy wLen Le reacLes
udoqoLLoqo no, wLere Le needs Io Reep pace wiIL
ILe IasI rising pLenomena, and more so aI Lhongo
no. TLus, aI ILese sIages, ILere are Iwo cLoices Ior
ILe yogi. II Le wisLes Io sIicR Io IabeIIing, Le wiII suIIer
a dampening eIIecI in Lis pracIice and aI ILe same Iime
miss some oI ILe objecIs. II Le wisLes Io grasp aII ILe
objecIs, ILen Le wiII do so wiILouI IabeIIing.
AI Iimes, wLiIe Le is noIing ILe primary IargeI wiIL
IabeIIing, oILer pLenomena migLI come inIo ILe avenue
oI Lis mind door. TLese Iend Io be noIed wiILouI IabeI-
Iing, or simpIy Rnown.
As mucL as iI is noI possibIe Ior a cLiId, wLo is begin-
ning Io Iearn a Ianguage, Io undersIand ILe senIences
by mere scanning wiILouI speIIing and pronouncing
ILe words, iI is impossibIe Ior a beginning pracIiIioner
Io reacL concenIraIion wiILouI noIing by IabeIIing. As
mucL as iI is inappropriaIe Ior an aduII Io conIinue
speIIing and pronouncing ILe words, iI is inappropri-
aIe Ior an experienced yogi Io conIinue IabeIIing aI ILe
LigLer nanas.
TLe anaIogy is ILe case oI a cLiId wLo cannoI pro-
nounce aI nrsI. II speIIs ILe IeIIers oI ILe word (e.g., c~f
95
or r~f) and IaIer pronounces ILe word. However, as iI
maIures iI need noI speII ILe word, buI is abIe Io pro-
nounce iI direcIIy, and even undersIand ILe words, sen-
Iences and paragrapLs by mere scanning.
TLere Lave been insIances wLere a Iew among ILe
Iess inIeIIigenI youngsIers and even aduIIs pracIise by
vocaIIy IabeIIing ILe objecIs aI ILe iniIiaI sIage. On ILe
oILer Land, ILere are oILers among ILe inIeIIigenIsia
wLo pracIise a 'cLoiceIess' meILod, ILaI is wiIL mere
IooRing aI ILe objecI and wiILouI going Io ILe IroubIe oI
menIaIIy IabeIIing, ILus going counIer Io ILe BuddLa's
IeacLing. II is noI Rnown wLeILer ILe IaIIer Iype oI
person aIIains any sondht or no. AI ILis sIage ILe
appIicaIion oI Iwo jLanic IacIors, nameIy, uttokko and
utcoo is necessary.
Tnr Trliir Cn~r~cfrrlsflcs
(S~Nkn~f~ L~kkn~N~)
II one sees soLhuo |okkhoo, one wiII discern ILe men-
IaIiIy maIeriaIiIy (nno-po) IogeILer wiIL iIs condi-
Iions. WiIL conIinued and concerIed eIIorI, one sees
ILe Irio oI momenIs or pLenomena, i.e., ILe beginning,
ILe middIe and ILe end (according Io suIIa) or ILe
arising, ILe presence and ILe dissoIuIion (according Io
AbLidLamma).
96
In ILe beginning, one observes onIy ILe middIe oI ILe
rise or IaII, and, IaIer, ILe beginning and ILe middIe
and noI quiIe ILe end, as ILe yogi is occupied wiIL
noIing ILe arising pLenomena reIenIIessIy. WLiIe ILe
yogi is noIing one onnono, anoILer one arises beIore
ILe preceding one vanisLes, and so on. TLis Lappens
because ILe sondht is noI sIrong enougL.
AI ILis poinI, I migLI menIion ILaI one cannoI Rnow
ILe Sonkhoto Iokkhoos wiILouI nrsI experiencing ILe
SoLhouo Iokkhoos. II one does oILerwise, ILen iI is
IiRe painIing a picIure in ILe air wiILouI using a canvas.
TLis wiII amounI Io mere imaginaIion. TLis wiII serve
as a reminder Io imaginers.
CoVVoN Or UNlvrrs~i Cn~r~cfrrlsflcs
(S~V~NN~ L~kkn~N~)
On ILe IuInImenI oI sonkhoto |okkhoos and ILe appIi-
caIion oI uttqo and sondht, ILe yogi wiII reaIise ILe
impermanence oI ILings (dhonnos), deny ILe asserIions
oI permanence and admiI ILe IruIL oI impermanence.
II is IiRe ILe case oI an accused person sIanding IriaI,
denying Lis criminaI oIIence and pIeading noI guiIIy.
However, on persisIenI IriaI, Le sIarIs conIessing Lis
oIIence. TLe same goes wiIL ILe IruIL oI impermanence.
TLe IacI oI impermanence is conIessed Io ILe yogi wLo
undersIands. In snonno, iI one marR, nameIy ontcco,
is ILorougLIy seen, ILe remaining marRs can be seen.
97
TLe probIem is, Low does ILe yogi undersIand? Does Le
undersIand Irom ILe booRs or ILe IeacLer? TLe answer
is 'No'. He undersIands Irom seII-experience, by noIing
ILe soLhuos. TLus wiII Le undersIand ILe ILree cLar-
acIerisIics (tt|okkhoo) oI nno-po, nameIy ontcco,
dukkho and onott. TLese are Rnown as common or
universaI cLaracIerisIics. SomeIimes, ontcco is appar-
enI, aI oILer Iimes, dukkho or onott. WLen snonno
|okkhoos are seen, utposson no arises.
98
Cn~ifrr 18
Accovri|snvrxts
TLere are ILree stddhs (accompIisLmenIs or reaIiza-
Iions) wLicL are worILy Io noIe.
TLey are:
poccokkho stddh
accompIisLmenI ILrougL personaI experience
or evidence;
nunno stddh
accompIisLmenI by inIerence;
okoppono stddh
accompIisLmenI by IaiIL (soddh).
AccoViilsnVrNf fnroucn PrrsoN~i
ExirrlrNcr or EvlnrNcr
(P~cc~kkn~ Slnnn4)
An exampIe is seeing wLere ILe Iour eIemenIs, nameIy
visuaI eIemenI, visibIe objecI, IigLI and aIIenIion (adver-
Iance) are invoIved. TLe simuIIaneous occurrence oI
ILese Iour eIemenIs causes seeing or eye consciousness.
TLis is Low ILings are appreLended by direcI experienc-
ing wiILouI any need Ior reIevanI opinion. OILer exam-
pIes are seeing nno-po, cause-eIIecI, ontcco-dukkho
and overcoming kt|cso.
99
AccoViilsnVrNf iv INrrrrNcr
(ANuV4N~ Slnnn4)
Anunono stddh wLicL IoIIows poccokkho stddh is ILe
process oI arriving aI some concIusion wLicL possesses
some degree oI probabiIiIy reIaIive Io ILe premises or
evidence. An exampIe is ILe presumpIion oI ILe pres-
ence oI nre wLen one sees ILe smoRe. TLis is a deduc-
Iion based on seII-evidence, noI quiIe IogicaI ILinRing,
since ILe IaIIer sounds ILeoreIicaI. TLus, wLen one
accompIisLes by direcI experience (poccokho stddh) oI
ILe DLamma pracIice, one deduces by onunno stddh
ILe exisIence and IruIL oI ILe BuddLa wLo expounded
ILe meILod. AnoILer exampIe is ILe cause-eIIecI reIa-
Iions. Once you reaIize ILis RnowIedge, you wiII deduce
ILaI iI is aIso occurs in ILe oILers, ILaI iI occurred in
ILe pasI and iI wiII occur in ILe IuIure as weII.
AccoViilsnVrNf iv F~lfn
(Ok~ii~N~ Slnnn4)
An exampIe is ILe undersIanding oI ILe exisIence oI
ILe oILer worIds (poo|oko), sucL as ILe opqo worId,
NtLLno and oILer possibiIiIies, ILrougL one's own IaiIL
in ILe BuddLa and ILe Sosono, aIILougL ILey are
beyond one's reacL. SucL a IaiIL is aIso caIIed sod-
dhcqqo stddh (IrusIworILy accompIisLmenI), wLicL is
diIIerenI Irom bIind IaiIL. BIind IaiIL is unreasoned
IaiIL. TLere are many ILings wLose exisIence is pos-
100
sibIe, wLicL are beyond ILe reaIm oI science. TLese
seemingIy impossibIe ILings are undersIood as possi-
bIe ILrougL IaiIL onIy and noI by RnowIedge (no).
AppIicaIion oI RnowIedge in ILis case wouId cause com-
pIicaIion. Okoppono stddh is based on poccokkho
and onunno stddhs. WiILouI poccokkho stddh, no
onunno stddh wiII arise, Lence no okoppono stddh.
101
Cn~ifrr 14
Xurtur|xc tnr Stri|xc or lxs|cnt
TLere are nve ways oI aIIording proIecIion Io utposson
no wLicL is IiRened Io a sweeI mango sapIing:
In nurIuring a sweeI mango sapIing, ILe gardener
erecIs a suiIabIe Ience around ILe pIanIaIion as
a proIecIive measure. LiRewise, ILe yogi observes
moraIiIy (s|o) as non-Iransgression, by way oI
body or speecL, oI precepIs oI virIue ILaI Lave
been underIaRen. (TLe monRs are governed by
utnoqo code). In ILis way, Le IorIines utposson
no. TLis meILod is Rnown as s|o-nuggohtto.
TLe gardener waIers ILe pIanI reguIarIy in order
Io nourisL iI. So aIso, ILe yogi pursues ILe Rnow-
Iedge by Iearning Irom Lis IeacLer in order Io
adLere Io ILe correcI paIL. TLis is caIIed sut-
nuggohtto.
TLe gardener prepares and improves ILe soiI by
digging ILe ground (so ILaI ILe rooIs can grow
IreeIy) and IerIiIizaIion. So aIso, ILe yogi maRes
an LonesI presenIaIion oI Lis pracIice Io Lis
IeacLer and discusses wiIL an open mind ena-
bIing ILe IeacLer Io give proper guidance. TLis is
caIIed sokocch-nuggohtto.
102
TLe gardener reguIarIy cIears ILe pIanIaIion
ground oI weeds, creepers and insecIs wLicL
wouId Larm Lis pIanI. LiRewise, ILe yogi con-
IempIaIes on Lis mediIaIion objecI diIigenIIy and
concenIraIes Lis aIIenIion on every arising oI ILe
pLenomena reIenIIessIy in order Io overcome nuo-
oo weeds and insecIs, Io puriIy and sIrengILen
utposson no. TLis is Rnown as sonotho-
nuggohtto.
TLe gardener removes ILe cobwebs wLicL Lave
enIangIed ILe pIanI. In ILe same way, ILe yogi
abandons any aIIacLmenI (ntkontt) by means oI
sIrong (Lo|ouo) utposson pracIice, so ILaI ILe
course oI Lis insigLI pracIice is noI inIerrupIed by
yearning (ntkontt) Ior ILe unusuaI sIaIe oI mind
sucL as ILe presence oI aura. TLis is caIIed utpos-
son nuggohtto.
TLe BuddLa once said Io one wLo was benI on
peace:
Nctthc to o||ou thc ntnd to uondc outstdc
no to stop tnstdc.
To cxpctcncc tuc pcocc, thts ts thc odutcc.
Wandering ouIside means being careIess and ignoranI
wLen ILe sensuaI objecIs sIriRe ILe sense doors and
ILe mind runs aIIer ILem resuIIing in |oLho, doso, as
ILe case may be. Here, ILe yogi musI appIy diIigenI con-
cenIraIion, sonotho-nuggohtto.
103
Wondctng thoughts,
On thc spot,
Mtss not, notc thcn o||.
On ILe oILer Land, pIeasanI sensaIions, sucL as ILriIIs
and rapIure may arise in IransiIion as ILe resuII oI
dLamma pracIice, aIIowing a subIIe Iorm oI craving
Io creep in and causing Lindrances Io progress. TLis
is caIIed sIopping inside or sIagnaIing wiILin. TLe
anIidoIe in sucL a case is sIrong utposson pracIice,
utposson-nuggohtto.
JusI as ILe sweeI mango Iree wLicL Las been cared
Ior in ILe above manner wiII grow smooILIy and swiIIIy,
bearing abundanI quaIiIy IruiIs, so wiII ILe rigLI under-
sIanding deveIop smooILIy and swiIIIy in ILe direcIion
oI ILe PaIL bearing ILe utposson no ILrougL ILe
above nve ways.
104
Cn~ifrr 15
Lirvrxts or Lxrrt|ox
TLe EIemenIs oI EIIorI (Iodhntqongo podhno+ongo)
are ILe IoIIowing nve quaIiIies:
IaiIL,
LeaIIL,
sinceriIy,
energy,
wisdom.
F~lfn
FaiIL (soddh) or conndence Ior a BuddLisI means
beIieI in ILe PerIecI One's EnIigLIenmenI or in ILe TLree
JeweIs, by IaRing Lis reIuge in ILem. His IaiIL sLouId
be reasoned and rooIed in undersIanding. A BuddLisI's
IaiIL is noI in conicI wiIL ILe spiriI oI inquiring. TLus,
soddh is noI bIind IaiIL. II is conndence based on
RnowIedge.
FaiIL is caIIed ILe seed oI aII wLoIesome sIaIes because,
according Io ILe commenIariaI expIanaIions, iI inspires
ILe mind wiIL conndence and deIerminaIion Ior IauncL-
ing Io cross ILe oods oI sonso. UnsLaRabIe IaiIL is
aIIained on reacLing ILe nrsI sIage oI LoIiness, sIream
enIry (sotopottt), wLen ILe IeIIer oI scepIicaI doubI (utct-
ktcch) is eIiminaIed. UnsLaRabIe conndence in ILe
105
TLree JeweIs is one oI ILe cLaracIerisIic quaIiIies oI ILe
sIream-winner.
FaiIL is ILe nrsI oI ILe nineIeen beauIiIuI menIaI sIaIes
(concomiIanIs), presenI in aII RammicaIIy wLoIesome
consciousness and iIs corresponding neuIraI conscious-
ness. PurincaIion (sonpossdono) oI iIs menIaI asso-
ciaIes is iIs cLieI cLaracIerisIic. II is compared Io ILe
waIer-puriIying gem oI ILe universaI monarcL.
TLis parIicuIar gem, wLen ILrown inIo waIer causes
mud and waIer-weeds Io subside and purines ILe waIer.
In ILe same way, soddh purines ILe mind oI iIs
sIains.
In generaI Ierms, soddh is denned by DLammasangani
as ILe IaiIL wLicL on ILaI occasion is IrusIing in, pro-
Iessing conndence in, ILe sense oI assurance oI IaiIL as
a IacuIIy and as a power. ScepIicism on ILe oILer Land
wiII Iead one nowLere. II wiII be IiRe erecIing a sIairway
in ILe air.
Hr~ifn
HeaIIL (oogqon) Lere reIers Io equabIe sIaIe oI boIL
body and mind. II comprises Ireedom Irom iIIness (oppo-
Lodhotto) and Ireedom Irom IaIigue and suIIering (oppo-
tonko). SuiIabIe Iood musI be IaRen Ior bodiIy LeaIIL.
So Iong as ILe yogi can digesI Lis Iood, Le can be said
Io be LeaIILy.
106
SlNcrrlfv
SinceriIy reIers Io LonesI presenIaIion abouI ILe
progress oI dLamma pracIice. II is ILe reIaIionsLip
beIween ILe yogi and ILe mediIaIion masIer and is com-
pared Io ILaI oI ILe paIienI and ILe pLysician. As ILe
paIienI correcIIy reporIs Lis compIainI Io ILe pLysician,
ILe IaIIer prescribes and insIrucIs wLaI Io IaRe and
absIain Irom. TLe pracIising yogi sLouId on no accounI
be deceiIIuI (onqut).
ENrrcv
Energy or eIIorI (uttqo) is ILe rooI oI aII acLievemenIs.
II is oI ILree Rinds:
onLho dhtu
ILe eIemenI oI puIIing IorIL eIIorI or iniIiaI aIIacR;
ntkkhono dhtu
ILe eIemenI oI sIepped-up eIIorI or exerIion;
pookkono dhtu
ILe eIemenI oI sIriving Iowards success.
JusI as you weaRen and prevenI ILe weeds and insecIs
Irom aIIacRing ILe pIanIaIion, so aIso Ior every second
you puI in ILe energy, you wiII be abIe Io remove ILe kt|c-
sos away Irom you and weaRen ILe nuooos. Wisdom
Lere reIers Io ILe RnowIedge oI rise and IaII oI nno-
po (udoqoLLoqo no).
107
Cn~ifrr 16
l|vr Vt\s To Procrrss
AN Exfr~Nrous Dlscoursr (ANf~r~ K~fn4)
Today, I wanI Io IaIR Io you abouI nve ways Io progress
in your dLamma pracIice or Io prevenI kt|csos Irom aris-
ing. TLere are IacuIIies (tndtqo) sucL as eye (cokkhu),
ear (soto), nose (ghono), Iongue (]tuho), body (kqo) and
mind (nono) wLicL are aIso caIIed ILe six bases. TLe
BIessed One says ILus:
On scctng o utstL|c oL]cct utth thc cqc, hc oppc-
hcnds nctthc thc stgns no thc pottcu|os though
uhtch, t] hc |c]t thc cqc ]ocu|tq unguodcd, cut|
ond unpo]toL|c stotcs o] couctousncss ond gtc]
ntght tnuodc htn, hc cntcs upon thc uoq o] tts
cstotnt, hc guods thc cqc ]ocu|tq, undctokcs
thc cstotnts o] thc cqc ]ocu|tq. On hcotng o
sound utth thc co. On snc||tng on odou utth
thc nosc. On tosttng o ]ouou utth thc tonguc.
On touchtng o tongtL|c oL]cct utth thc Lodq. On
cogntztng o ncnto| oL]cct utth thc ntnd, hc oppc-
hcnds nctthc thc stgns no thc pottcu|os though
uhtch, t] hc |c]t thc ntnd ]ocu|tq unguodcd, cut|
ond unpo]toL|c stotcs o] couctousncss ond gtc]
ntght tnuodc htn, hc cntcs upon thc uoq o] tts
cstotnts, hc guods thc ntnd ]ocu|tq, undctokcs
108
thc cstotnt o] thc ntnd ]ocu|tq, ts uttuous tn
cstotnt o] thc scnsc ]ocu|ttcs."
So, wiILouI conIroI oI IacuIIies, ILe yogi wiII IaII prey
Io |oLho, doso or noho (noI Rnowing ILe objecIs as
ILey arise) one way or anoILer. II is IiRe a soaRed cIoIL
wLicL musI be dried Io become useIuI again. Even aIIer
drying, iI wiII remain smeIIy. LiRewise ILe mind wiII be
weI, cIumsy and smeIIy iI iI is aIways soaRed in kt|cso,
insIead oI dry, aIerI and aromaIic.
II ILe mind is noI aIerI, neiILer ptt in any degree nor
sukho wiII arise. II Le does noI IeeI bIiss and peace
wiILin Lis body and mind Le wiII noI be abIe Io deveIop
neiILer ILe concen-IraIion (in sonotho) nor ILe reaI
RnowIedge (in utposson). II sondht does noI arise,
ILe mind wiII noI be caImed. II utposson does noI
arise, utposson bIiss, noggo, pho|o and ntLLno wiII
noI arise. WLaI is ILe rooI cause oI aII ILese? II is ILe
IacR oI resIrainI oI ILe sense IacuIIies. In ILis regard, iI
is said in ILe MiIinda's QuesIions:
Cokkhunosso qoth ondho
Though onc hos thc cqc to scc,
Onc nust Lchouc |tkc thc L|tnd.
TLe bIind wiII noI boILer Io see: Le is disinIeresIed and
unconcerned. II you IooR around and see ILings, your
pracIice wiII be disrupIed and you wiII be inviIing |oLho
and doso. You wiII noI grasp ILe quaIiIy oI dLamma.
109
AcIuaIIy, you conIroI ILe eyes, buI do noI Lave Io cIose
your eyes pLysicaIIy. SimiIarIy:
Sotou Lodhto qoth
Though onc hos thc co to hco,
Onc nust oct |tkc thc dco].
OI course, you are Learing sounds. II you IaRe inIeresI,
your worR wiII be disIurbed. You Lave Io resIrain your-
seII. TLe deaI IaRes no inIeresI in ILe sounds: Le is
caIm and unconcerned. Once you can exercise your
conIroIIing power in ILese Iwo spLeres, you are greaI.
InIeIIigenI peopIe, Iearned in ILeories and pracIices, wiII
wisL Io speaR oI wLaI ILey aIready Rnow, Io compare
and reason. However, during pracIice, iI is advisabIe
Io be IiRe ILe dumb and sLow no signs oI inIeIIigence.
He resIrains ILe IacuIIy oI speecL. He sLouId obey ILe
insIrucIions wiILouI argumenI. TLus, iI is said:
Ionnuosso qoth ngo
Thc utsc non shou|d not spcok cucn skt||cd uods.
One can nnd argumenIaIive persons everywLere. Once
I came across a yogi wLo was weII versed in IiIerary
RnowIedge. In every inIerview, Le wouId cLip in and
poinI ouI reIerences Io booRs. I Lad Io IeII Lim ILe sIory
oI a wedding ceremony perIormer (masIer oI ceremony)
wLo was very eIncienI in perIorming marriage ceremo-
nies. WLen Le LimseII became a bridegroom, Le wenI
110
over Io ILe pIace oI ILe perIormer, Ieaving Lis bride-
groom seaI vacanI. He appeared very absurd in ILe
eyes oI ILe guesIs because Le was noI in ILe rigLI pIace
ILis Iime. AIIer ILe sIory, I IoId ILe yogi Io be in ILe
rigLI pIace, and ILaI Le sLouId undersIand wLeILer Le
was ILe discipIe or ILe IeacLer.
So wLiIe ILe yogi is a discipIe Le sLouId acI IiRe a dis-
cipIe and be obedienI. TLen onIy Le wiII Iearn. TLere
is no need Io sLow oII. LiRe a caI, iI musI Lide iIs
cIaws IiII ILe Iime comes Ior iI Io sLow ILem. Again, ILe
yogi musI beLave IiRe a sicR and weaR person, moving
sIowIy and noIing inIensiveIy, oILerwise ILe dLamma
RnowIedge wiII noI progress. II is ILus said:
Ro|ou duLLo|otuo
Though hc ts stong ond hco|thq,
Hc shou|d oct |tkc o stck pcson.
II is imporIanI Io noIe aII IeeIings and acIions. II Le acIs
IiRe a sIrong person and moves IasI, Le wiII noI be abIe
Io concenIraIe ILorougLIy. WLen you are IooRing aI an
objecI Irom a disIance, ILe objecI may IooR raILer dim
and Lazy: so aIso iI ILe IargeI is noI observed cIoseIy,
iI wiII IooR gross and obscure. II ILe noIing is exIen-
sive, you may miss cerIain objecIs. So, noIe inIensiveIy
and sIowIy IiRe a sicR person, appIying uttqo, sott and
sondht. TLen you wiII peneIraIe ILe IargeIs and see
ILe Irue naIure. You wiII deveIop conndence (soddh).
111
WLen iI comes Io common acIiviIies, sucL as baILing,
eaIing, eIc., you may acI normaI. However, wLen you
are on your own, pIease acI sIowIy and noIe inIensiveIy.
OILerwise you wiII be deIeaIed in ILe dLamma pracIice.
So, as noI Io suIIer deIeaI, I exLorI you Io acI sIowIy.
In ILis connecIion, VenerabIe Nagasena menIioned in
'MiIinda's QuesIions' ILe nve quaIiIies oI ILe cocR Io
be adopIed. And ILis, sire, was said by ILe EIder
Kaccayana ILe OreaI:
'Ict htn utth stght Lc os though L|tnd,
And hc uho hcos os though dco].
Ict htn utth o tonguc Lc os though dunL,
Thc stong non os t] hc ucc ucok.
Thcn uhcn o nottc otscs,
Hc cou|d cst (os) tn thc csttng p|occ o] thought.'"
TLe arising oI maIIers reIers Io IeeIings ILaI arise in
ILe minds oI ILe yogis. In coming Lere Io pracIise ILe
dLamma, ILe yogis are separaIed Irom ILeir IamiIies
and Iriends. TLey Lave IeII beLind ILeir occupaIions
and ILeir usuaI pIeasures. TLis is noI easy Ior ILem.
Moreover, ILey are required Io resIrain ILeir IacuIIies.
TLey are cerIain Io suIIer Irom pLysicaI and menIaI
resIricIions. OnIy by sacrincing ILeir body and IiIe, wiII
ILey succeed in overcoming ILese diIncuIIies.
WLen sucL IeeIings arise, ILey sLouId beLave IiRe a
dead person. A corpse in ILe graveyard wiII Lave no
112
IeeIing wLen IoucLed. II wiII noI compIain. TLe yogi
wiII beLave IiRe a corpse and bear ILe diIncuIIies wiIL
paIience. TLis is an advenIure, wLicL, iI successIuI, wiII
enabIe Lim Io Iace any evenIuaIiIy. One may consider
ILe BuddLa's PaIL as severe and crueI. NoI aI aII. We
are noI pusLing ILe yogi Io a meaningIess desIinaIion
or Io deaIL. To acLieve a beIIer bIiss, one musI be abIe
Io sacrince. TLus, iI is said:
Atto otthc sonupponnc soqctho notosqtkon
Whcn o nottc otscs, hc nust Lchouc |tkc o dcod pcson.
As Ior ILe nIIL quaIiIy oI ILe cocR, iI is said ILus:
Agotn, stc, o cock, cucn though hc ts Lctng
ottockcd utth c|ods o] coth, sttcks, c|uLs ond
cudgc|s, docs not gtuc up hts oun donotn: cucn so,
stc, uht|c thc qogt, thc concst studcnt o] qogo, ts
cngogcd tn oLc-noktng o cpottng Lut|dtngs, o
tn onq o] hts pocttccs ond duttcs o tn cctttng (thc
Iottnokkho) o noktng othcs ccttc tt, hc shou|d
not gtuc up cosoncd constdcotton. Po thts, stc,
ts o qogt's oun donotn, thot ts to soq cosoncd
constdcotton. Thts, stc, ts thc ]]th quo|ttq o] thc
cock thot nust Lc odoptcd. And thts too, stc, uos
sotd Lq thc Iod, thc dcuo oLouc dcuos: ' And uhot
ts o nonk's oun postuc, hts nottuc Lcot ? It ts thc
]ou opp|tcottons o] ntnd]u|ncss.' "
113
Cn~ifrr 17
Nrxtti 0unurtc|rs txn Boxntcrs
I am giving ILis inIerim discourse as a reminder Io aII
yogis. In IacI, I Lave been ILinRing oI IaIRing on ILis
subjecI Ior some Iime, and now is ILe cLance.
MrNf~i Oinur~clrs (Crfoknli~)
TLis is Rnown in PaIi as cctokht|o, wLicL aIso means a
ILorny or diIncuII mind. In essence iI is scepIicaI doubI
(utctktcch) and dispIeasure (doso).
TLere are nve ILings wLicL sIiIIen and Linder ILe mind
Irom maRing ILe rigLI exerIion, nameIy:
doubIs abouI ILe Ruddho
doubIs abouI ILe Dhonno
doubIs abouI ILe Songho
doubIs abouI ILe ILree Stkkh (S|o, Sondht
and Ionn)
iII-wiII Iowards Lis IeIIow monRs/companions.
WLen ILe yogi is sIriving Iowards an objecIive, Le may
enIerIain sucL ILougLIs as, 'Is ILe dLamma Irue?' 'Can
iI produce any benenI?' TLis is a case oI deIeaIism. For
Lim, Lis eIIorIs wiII noI be ILorougL and produce any
benenI, and even iI ILere is resuII, iI wiII noI be com-
pIeIe. SucL is ILe Ioko Ntqno (NaIuraI Order).
114
Here IaiIL is essenIiaI. II you wisL Io bend or sIreIcL
a piece oI bamboo or wood, you wiII soIIen iI by oiIing,
LeaIing, eIc., so as Io render ILe maIeriaI pIiabIe, oILer-
wise iI may breaR. So aIso IacR oI IaiIL in ILe yogi wiII
Larden and sIiIIen Lis mind so ILaI Le becomes una-
menabIe.
II is undersIandabIe ILaI ILose wLo are noI born
BuddLisI wiII nnd iI diIncuII Io cuIIivaIe IaiIL in ILe
BuddLa. I aIso do noI mean Io press Ior ILis. However,
ILere is ILe possibiIiIy oI accepIing and Laving IaiIL in
ILe DLamma, wLicL is impersonaI. Once sucL a IaiIL
is deveIoped, ILe benenIs are sure Io arise. II ILe yogi
sIrives sincereIy and ILorougLIy, Le may even risR Lis
IiIe Io aIIain ILe objecIive. So, IaiIL is very imporIanI.
II is imporIanI Io Lave IaiIL in ILe Stkkh (S|o, Sondht
and Ionn). In ILe absence oI IaiIL, ILe yogi wiII noI
Lave any inIeresI and ILus wiII noI sIrive ILorougLIy.
WiIL IaiIL in ILe Stkkh, ILe yogi can pracIise suIn-
cienIIy and saIisIacIoriIy. WiIL bodiIy and verbaI con-
ducI weII guarded and under conIroI, Le wiII Lave IaiIL
in s|o and wiIL mind weII under conIroI, Le wiII Lave
IaiIL in sondht. As Le sIrives Le wiII undersIand ILe
nno-po pLenomena. He wiII say Io LimseII, 'To knou
thc Tuth ts o uondc]u| thtng'. So Le wiII undersIand
ILe nobIeness and ILe benenIs. He wiII cuIIivaIe IaiIL
in ponn. TLis wiII be Lis accompIisLmenI. For a doubI-
115
IuI person, ILe BuddLa says ILere is no cure. Here is
an iIIusIraIion in connecIion wiIL IaiIL.
Soon aIIer Lis enIigLIenmenI, ILe Lord IraveIIed Io ILe
Deer ParR oI IsipaIana in Benares, wLere ILe group oI
nve monRs (poncouoggt) were sIaying. TLe Lord Lad
greaI Ioving-Rindness and compassion (Mho Mctt and
Mho Kou) Ior ILem. He wanIed Io expound Lis nrsI
docIrine Io ILem. TLe group saw ILe Lord coming in ILe
disIance: seeing Lim, ILey agreed among ILemseIves,
saying 'your reverences, ILis recIuse OoIama is coming,
Le Iives in abundance, Le is wavering in ILe sIriving,
Le Las reverIed Io a IiIe oI abundance. He sLouId nei-
ILer be greeIed, nor sIood up Ior, nor sLouId Lis bowI
and robe be received: aII ILe same a seaI may be puI
ouI, Le can siI down iI Le wanIs Io.'
BuI as ILe Lord graduaIIy approacLed ILis group,
ILe IaIIer, noI adLering Io ILeir own agreemenI, wenI
Iowards ILe Lord. One received Lis bowI and robe and
made ready a seaI and one brougLI waIer Ior wasLing
ILe IeeI, a IooI-sIooI and a IooI-sIand. TLe Lord saI
down on ILe seaI made ready. TLey addressed ILe Lord
by name and wiIL ILe epiILeI oI 'ouuso' (Iriend).
TLe Lord IoId ILe group Io IisIen Io Lim because Le Lad
Iound ILe DLamma. TLe IaIIer reIused Io beIieve wLaI
ILe Lord said. For a second and ILird Iime, ILe Lord
asRed ILe group Io IisIen Io Lim. For a second and a
116
ILird Iime, ILey reIused. TLus ILe group Lad no IaiIL in
ILe Lord and ILe DLamma (ILere was no SangLa as yeI
aI ILaI Iime). TLey Lad a sIubborn aIIiIude (cctokht|o)
Iowards ILe MasIer.
AI ILis, ILe Lord cLanged Lis IecLnique oI approacL and
convinced ILe group ILaI Le Lad never spoRen Io ILem
IiRe ILis beIore noI even LinIing oI seeing a vision
wLiIe ILey were sIriving IogeILer in UruveIa IoresI. TLe
Lord's Mho Mctt and Mho Kou on ILe group
seemed Io worR. TLey began Io IisIen Io Lim again,
gave ear Io Lim and aroused ILeir minds Ior proIound
RnowIedge. TLen ILe Lord roIIed ILe DLamma wLeeI.
On ILe nrsI day, Kondanna undersIood ILe DLamma
and became a Sotoponno IoIIowed by ILe remaining
monRs one aIIer anoILer. FinaIIy, on ILe exposiIion oI
ILe AnaIIaIaRRLana SuIIa, ILe group oI nve became
Aohots.
WLy did ILe group noI beIieve in ILe Lord in ILe nrsI
pIace wLen Le addressed ILem? II is IiRe a weII-Rnown
pLysician IreaIing a paIienI wLo Las no IaiIL in Lim
because Le (ILe paIienI) Las Lad no experience wiIL
Lim (ILe pLysician), aIILougL Le may Lave Leard oI
ILe pLysician's compeIence eIsewLere. OnIy wLen ILe
paIienI receives ILe IreaImenI LimseII and nnds iI saI-
isIacIory, wiII Le beIieve in ILe pLysician and in ILe IaI-
Ier's IreaImenI oI oILer paIienIs.
117
Hence, we Lave Iwo Rinds oI IaiIL, nameIy, IaiIL based
on reIiabIe sIaIemenI and IaiIL based on personaI
experience. Regarding ILe IaiIL obsIacIe, bLiRRLus are
advised Io pracIise IoIerance Iowards one anoILer.
S~ir~nV~c~rl
TLis means one wLo pracIises reIigious duIies in associ-
aIion wiIL oILers or a IeIIow bLiRRLu or yogi. TLey are
seven in number: nameIy Lhtkkhu, Lhtkkhunt, stkkho-
nono (Lhtkkhunt under Iraining), snoco (maIe
novice), snoct (IemaIe novice), upsoko and upstk
(maIe and IemaIe Iay supporIers or discipIes).
Any cause Ior dissaIisIacIion, iII-Iemper or inexcuse
Iowards ILese individuaIs amounIs Io suIIering oI
mind and sLouId be removed wiIL a Iorgiving mind.
OILerwise ILe yogi wiII Lave no cLance oI progress in
ILe BuddLa sosono.
II ILe yogi does noI absIain Irom wLaI sLouId be
absIained and observe wLaI sLouId be observed, Le is
said Io Lave become negIigenI (pondouth ).
MrNf~i BoNn~crs (CrfovlNli~Nnn~)
TLis is menIaI bondage ILaI binds one so ILaI one is
unabIe Io aIIain noggo and pho|o and insIead one Las
given up one's eIIorI. TLis is oI nve Rinds:
118
knogo sensuous IusI;
Lhouogo cIinging Io oneseII or one's exisIence;
craving Ior exIernaI ILings;
enjoying Iuxuries, sucL as induIging in Iood
(eaIing Io beIIy-IuII), sIumber (scqqo sukho),
Iorpor (ntddho sukho) and Langover;
craving Ior becoming in ILe Deva worId.
TLose wLo possess ILese bondages Lave no Lope oI
progress in ILe BuddLa sosono. In oILer words, ILey
are reIucIanI Io worR Ior ILe aIIainmenI oI noggo,
pho|o and ntLLno or Lave given up aII Lopes oI aIIain-
menI, and are Rnown as 'ntkkhtto dhuo' individuaIs
ILose wLo are unamenabIe Io discipIine. Due Io sIacR-
ness oI eIIorI and because ILey do noI absIain Irom
wLaI sLouId be absIained and do noI pracIise wLaI
sLouId be pracIised, ILey are caIIed pondouth
ILose Iiving negIigenIIy.
119
Cn~ifrr 18
Trx Arv|rs or N\rt
In ILis sensuous worId, peopIe go aIIer sensuous objecIs
and desires. TLey consider ILem as ILe reaI pIeasures.
NegIecIing ILe dLamma, ILey end ILeir Iives. In IacI
ILey Lave enjoyed sucL sensuous pIeasures ILrougLouI
sonso, and sIiII ILey do noI wisL Io reIinquisL ILem.
Now ILe bLiRRLus Lave IeII sucL worIdIy pIeasures
(eiILer IemporariIy or permanenIIy) and are pracIising
ILe dLamma in order Io Iree ILemseIves Irom ILe okus-
o|o courses oI acIion. TLey are said Io Lave won over
ILe Armies oI Mara (RiIIer). Mo Las Iwo denniIions:
ILe RiIIer oI virIue
ILe RiIIer oI exisIence
As ILe yogis are pracIising utposson, ILey are in IacI
ngLIing a war againsI ILe Armies oI Mara, wLo are
on ILe side oI okuso|o. TLe Armies oI Mara are Ien,
nameIy:
kno sensuous pIeasures,
oott dissaIisIacIion,
khupptpss Lunger and ILirsI,
toh craving,
thtno ntddho sIoIL and Iorpor,
Lhu Iear,
120
utctktcch doubI,
nokkho thonLho Lypocrisy and obsIinacy,
|Lho, st|oko and sokko gain, Iame and
reverence,
ottukkonsono and poouonLhono seII-
exaIIaIion and disparaging oILers.
SrNsuous Pir~surrs (K4V~)
TLere are Iwo groups oI kno:
ILe sensuous objecIs (uotthukno)
ILe LanRering Ior ILese pIeasanI objecIs
(kt|csokno)
TLere are nve sensuous objecIs or cords oI sensuous-
ness: ILe visibIe, audibIe, odoriIerous, edibIe and Ian-
gibIe objecIs wLicL are desirabIe. TLe aIIacLmenI Io
one's IamiIy, properIy, business and Iriends, wLicL
are uotthukno, consIiIuIe ILe FirsI Army oI Mara.
NormaIIy Ior a senIienI being, ILis army is diIncuII Io
overcome. I myseII Lave no IamiIy, so I Lave noILing Io
cIing Io. TLougL a worIdIing may sLed Iears on sucL
occasions, a monR wiII nnd iI easy Io overcome. For
monRs and yogis, ILey Lave IeII ILeir IamiIies, ILeir
occupaIion and oILer pIeasures. TLey are pracIising
ILe dLamma and are abIe Io acLieve ILe FirsI Jhno
wiIL ILe appIicaIion oI uttokko and utcoo wiILouI diI-
ncuIIy. TLus are ILey abIe Io overcome ILe FirsI Army
oI Mara.
121
Dlss~flsr~cfloN (Ar~fl)
AIIer ILe yogi Las IeII Lis sensuous pIeasures beLind,
Le may nnd sIaying in ILe reIreaI (konno;;hno) raILer
boring. WLiIe mediIaIing Le may nnd LimseII a biI
unLappy. TLougL Le Las overcome ILe nrsI obsIacIe, Le
may nnd ILe IoresI or monasIery unappeaIing iI Le Las
noI reaIIy capIured ILe avour oI ILe dLamma. SucL a
condiIion is caIIed dissaIisIacIion (oott).
For ILis, ILe yogi needs Io become an opposiIe oI oott
(oLhtott), a deIigLIed or devoIed person in dLamma.
Comparing ILe Lappiness arising Irom Ramic pIeasures
and ILaI Irom dLamma pIeasures, ILe yogi nnds ILe
IaIIer Io be overwLeIming, esIabIisLing a sound basis
Ior becoming an oLhtott.
Having Iound ILe correcI meILod and ILe subsequenI
sIaIes oI ptt, sukho and sondht resuIIing Irom ILe
absence oI Lindrances, ILe yogi begins Io undersIand
ILe wonderIuI quaIiIy oI ILe dLamma, ILus becoming a
biI oI oLhtott. A biI oI sucL undersIanding means a biI
oI inIeresI in ILe dLamma. II ILe yogi is noI ILorougL
and careIuI, Le wiII noI nnd ILe quaIiIy in ILe dLamma.
For a yogi, ILe sIaIe oI oLhtott is a rare acLievemenI
poLLo]ttcno ouuso oLhtott dukkoo (diIncuII Ior a monR
Io become a dLamma devoIed person).
122
Once ILe yogi enIers upon and dweIIs in ILe nrsI utpos-
son ]hno, Le wiII begin Io deIigLI in ILe dLamma,
Ior one ILing because Le is experiencing ILe quaIiIy oI
ILe dLamma. As Le progresses inIo ILe second ]hno,
Le experiences ILe IucidiIy as Io percepIions wiIL con-
cenIraIion becoming more inIense, ILereby generaIing
LigLer Iorms oI ptt (resuIIing Irom inIense sondht).
Comparing wiIL ILe sensuous pIeasures, Le wiII nnd
ILaI ILe dLamma pIeasure is supreme and ILaI iI is
noI ordinary kuso|o, buI iI is odhtkuso|o (superior
kuso|o). In ILis connecIion, I wouId IiRe Io quoIe ILe
DLammapada. In verse 374, iI says:
Yoto, qoto Sonnsott
Khondhnon udoqoLLoqon
IoLhot pttpno]]on
Anoton ton ut]onoton.
Eucq ttnc hc c|co|q conpchcnds thc otstng ond thc pctshtng
o] thc khondhos hc ]nds ]oq ond optuc.
Thot, to thc utsc, ts thc uoq to NtLLno (thc Dcoth|css).
AI ILis sIage Lis inIeresI in ILe dLamma wiII noI dimi-
nisL, buI wiII increase and enabIe Lim Io progress
ILrougL ILe LigLer sIages oI utposson. Regarding ILe
pIeasures oI ILe dLamma wLicL exceIs ILaI oI kno, iI
is sIaIed in verse 373 as IoIIows:
123
Sunngon pout;;hosso
Sontoctttosso Lhtkkhuno
Annus ott hott
Sonn dhonnon Vtpossoto.
Thc Lhtkkhu uho gocs tnto scc|uston (to ncdttotc),
uhosc ntnd ts tonqut|, uho c|co|q pccctucs thc Dhonno,
cxpctcnccs thc ]oq uhtch tonsccnds thot o] (odtnoq) non.
AIILougL ILe ptt is noI Io be deIigLIed in and aIIacLed
Io as sucL, iI is a good cause Ior deIigLI in ILe dLamma.
Hence, in a way, one may say iI is good. WLy? Because
aIIer ILe yogi Las come inIo ILe domain oI utposson
and overcome ILe FirsI Army oI Mara, Le may nnd cer-
Iain dissaIisIacIion (oott), and iI Le experiences ptt, Le
wiII say Io LimseII, 'II is noI bad aIIer aII'. TLus wiII Le
be abIe Io overcome ILe Second Army oI Mara.
TLe overcoming oI diIncuIIies in ILe way oI utposson
pracIice is IiRe ngLIing a war. TLe yogi wiII wage an
oIIensive, a deIensive or a gueriIIa warIare againsI Lis
enemies, depending upon Lis capabiIiIies. II Le is sIrong,
Le wiII advance. II Le is weaR, Le may wiILdraw Iempo-
rariIy, buI in a vicIorious and sysIemaIic manner, noI
in a LeIIer-sReIIer IasLion, reeIing and running in dis-
order.
124
HuNcrr ~Nn Tnlrsf (Knuiili4s4)
Now, aIIer ILe Second Armed Force oI Mara Las been
beaIen, Le is saIisIying LimseII wiIL wLaIever neces-
siIies are oIIered Io Lim by ILe donors. However, Le
may sIiII miss ILe usuaI IaciIiIies ILaI Le Las enjoyed
beIore. TLis wiII Iead Lim Io anoILer baIIIeneId wLere
ILe TLird Armed Force oI Mara is waiIing. TLis Iorce is
caIIed Lunger and ILirsI (khupptps).
He is noI geIIing ILe sweeI, sour, saIIy, LoI or ricL
ILings Le used Io geI and so Le misses ILem. So Lis
mind is agiIaIed and Le cannoI perceive ILe dLamma.
He is unabIe Io concenIraIe ILe mind. For ILe monRs,
wLaIever is oIIered and Ior ILe Iay yogis, wLaIever is
avaiIabIe, Las Io be accepIed. TLus iI may be Lard Ior
ILe yogi Io overcome ILis enemy.
II ILe yogi is an easiIy conIenIed person, Le can over-
come ILis enemy easiIy. He is Iiving on oILers' dno
and iI is imporIanI ILaI Le is conIenI wiIL wLaIever Le
is oIIered, oILerwise iI is necessary Io arrange ILings
Io be in Reeping wiIL ILe advanIage oI Iood, Lho]ono
soppqo.
AI one Iime, during ILe BuddLa's Iime, ILere were sixIy
monRs pracIising ILe dLamma in a IoresI. TLey were
being IooRed aIIer by an eIderIy Iady caIIed MaIiRa
MaIa. WLiIe doing Ler daiIy cLores aI Lome, sLe prac-
125
Iised ILe dLamma and aIIained Anagami IogeILer wiIL
oLhtnns. TLinRing ILaI Ler sons (ILaI was Low sLe
caIIed ILe sixIy monRs) wLo pracIised IuII-Iime migLI
Lave aIIained nos, sLe IooRed aI ILem wiIL Ler super-
naIuraI powers Io see Low ILey Iared. To Ler surprise,
sLe saw ILaI ILey Lad noI aIIained any no. SLe aIso
saw ILaI ILey IacRed in one oI ILe seven soppoqos,
nameIy Lho]ono soppqo. So, sLe prepared Iood accord-
ingIy and ILe monRs became saIisned wiIL ILeir Iood
requiremenIs and gained percepIion in ILe dLamma.
TLus, aI IasI ILey became AraLaIs. TLis goes Io sLow
Low imporIanI are ILe organizaIion and managemenI
oI ILe cuIinary maIIers in a mediIaIion cenIre.
WLiIe on ILis subjecI, I wouId IiRe Io IaIR abouI veg-
eIarianism. Some LoId ILe view ILaI iI is moraI Io eaI
onIy vegeIabIes. In TLeravada (ILe ScLooI oI ILe EIders)
ILere is no sucL ILing as vegeIarianism Ieading Io ILe
percepIion oI ILe dLamma in an excepIionaI manner.
TLe BuddLa does noI IoIaIIy proLibiI ILe eaIing oI meaI.
WLen DevadaIIa demanded ILe BuddLa Io Iay down a
Vinaya ruIe Io proLibiI ILe eaIing oI meaI, ILe BuddLa
reIused aIIer considering ILe pros and cons oI sucL a
pracIice. In ILose days peopIe aIe boIL Rinds oI Iood.
TLe monRs Lad Io go aIms-begging Ior ILeir IiveIiLood.
TLey couId noI disIinguisL beIween wLo were vegeIar-
ians and wLo were omnivorous and ILey Lad Io IaRe
126
wLaIever was oIIered by donors. II ILe BuddLa Lad Iaid
down a ruIe Io reIrain Irom eaIing meaI, ILe percepIion
oI dLamma wouId be aIIecIed. So, ILe correcI approacL
is Io Io eaI as specined by ILe BuddLa, sucL as reec-
Iion on eaIing, noI geIIing aIIacLed Io any Rind oI Iood,
eIc. One need noI resIricI oneseII Io vegeIarianism Io
pracIise ILe dLamma.
However, iI is good iI you can eaI vegeIabIes onIy.
BuI Ior ILose wLose body pLysioIogy is condiIioned Io
eaIing meaI and meIaboIizing animaI proIein, ILey may
remain omnivorous. II ILey suddenIy swiIcL ILeir dieI
Io sucL ILings as beans and peas, ILey migLI end up
wiIL sIomacL compIainIs, ILus noI acLieving Lho]ono
soppqo.
In ILose days, boIL braLmins (wLo were vegeIarian)
and non-braLmins (wLo were omnivorous) came inIo
ILe BuddLa sosono. TLe BuddLa Lad Io consider ILis
IacI as weII. One can IooR aI ILe anaIogy oI a moIor
veLicIe engine. II may be eiILer peIroI-operaIed or dieseI-
operaIed. BuI one cannoI use dieseI in an engine wLicL
is consIrucIed Io use peIroI, and vice versa. One can
eaI meaI, so Iong as iI is noI sinIuI, as specined by ILe
BuddLa. TLe moraI oI ILis argumenI is ILaI one cannoI
do everyILing one wisLes Io do, buI do onIy wLaI is
mosI benenciaI and appropriaIe. II a Iaw is promuIgaIed
and cannoI be obeyed by ILe majoriIy, iI is noI eIIecIive.
127
Cr~vlNc (T~Nn~)
Once ILe yogi discovers ILe reaI IasIe oI ILe dLamma,
Le geIs ILe upper Land and is abIe Io win over ILe
TLird Army oI Mara. OILerwise Le wiII crave Ior ILe
usuaI IaciIiIies, potqcson toh (searcLing and crav-
ing). A IoI oI eIIorI is needed Ior ILis, so ILe yogi geIs
wearied wiIL ILe punisLmenI oI Lunger and ILirsI. TLis
causes ILe yogi Io Iace ILe FourIL Army oI Mara, crav-
ing (toh).
Siofn ~Nn Torior (TnlN~-Mlnnn~)
WLen we are unabIe Io sIop ILe Lunger and ILirsI,
and craving Ior sensuous desires, we become compIeIeIy
exLausIed, sIupid and noI IresL and evenIuaIIy a vicIim oI
ILe FiIIL Army oI Mara, sIoIL and Iorpor (thtno-ntddho).
TLe yogi wLo is originaIIy noI IiabIe Io IaII asIeep so
easiIy (or perLaps, suIIering Irom insomnia) may, aIIer
a Iew siIIings, doze and LiI ILe oor wiIL Lis IoreLead
or reeI bacR, ILus desIabiIizing Lis posIure. AI ILis
momenI, ILe mind becomes viscous and sIimy. His
menIaI energy is exLausIed. TLis is simpIy Iermed Iazi-
ness. II is raILer diIncuII Ior ILe yogi Io overcome ILis.
II is said in ILe AnguIIara NiRaya ILaI MoggaIIana
encounIered sIoIL and Iorpor wLiIe sIriving Ior ILe
LigLer PaILs (Le was ILen a sotoponno). TLe BuddLa
Lad Io give Lim some poinIers and a sIraIegy Io combaI
128
ILis FiIIL Army oI Mara. II a sotoponno wiIL sucL maIu-
riIy Iound iI diIncuII Io overcome ILis siIuaIion, wLaI
can we expecI oI an ordinary person?
TLe yogi can, Lowever, reIresL Lis mind by boosIing up
Lis energy, coupIed wiIL ILe experiencing oI ptt, so ILaI
Le mobiIizes aII Lis eIIorI and is abIe Io overcome thtno-
ntddho. AIIernaIeIy, Le can assume a dangerous siIua-
Iion wLere Le needs Io mobiIize aII Lis energy.
Fr~r (Bnlru)
Under ILese circumsIances, ILe yogi wiII need Io maRe
IuII exerIion in order Io overcome ILis sIaIe oI Iaziness
and sIacRness oI mind. OILerwise, Iear wiII arise wLiIe
sIaying in ILe IoresI or reIreaI.
AIso, iI Le Las IosI percepIion in ILe dLamma, Le
wouId IeeI uneasy Io see ILe mediIaIion IeacLer (kon-
no;;hnocotqo) or even Lis IeIIow yogis. He wiII be jusI
IiRe a sIudenI wLo Las noI done Lis scLooI Iessons and
so does noI wisL Io see eiILer ILe IeacLer or Lis IeIIow
sIudenIs. TLe yogi is said Io Iace Iear (Lhu) or beIIer
sIiII, cowardIiness, ILe SixIL Army oI Mara.
On ILe oILer Land, iI ILe yogi Las an unusuaI percep-
Iion oI ILe dLamma, Le wouId IeeI a sIrong urge Io speaR
Io Lis mediIaIion masIer. And, iI sucL a siIuaIion occurs
aI nigLI, Le wouId become so exciIed ILaI iI migLI even
cause a dLamma Lindrance, aI IeasI, Ior ILaI nigLI.
129
Douif (Vlclklccn4)
II Le perceives ILe dLamma, Le wiII noI nnd iI diIncuII
Io overcome Iear. II ILere is no sucL percepIion, Le wiII
be wasIing Lis Iime Irom Lours Io days, IormenIed by a
nagging generaI sense oI IaiIure. TLen Le wiII begin Io
IeeI doubIIuI abouI ILe auILenIiciIy oI Lis eIIorIs, Iead-
ing Lim Io Iace ILe dreadIuI SevenIL Army oI Mara,
doubI (utctktcch).
TLe booRs say ILaI imaginaIion (ILings beyond ILe
scope oI RnowIedge) can prevaiI over some wLo wouId
be deIuded (uoncctt) by ILeir doubIIuI views in accord-
ance wiIL ILe expression: utctktcch uoncctt" (ILe iIIu-
sion oI scepIicaI doubI emerging in ILe guise oI reason).
TLis is ILe momenI Ior ILe yogi Io receive insIrucIions
Irom abIe masIers. TLen Le wiII overcome doubI, gener-
aIe IaiIL and aIIain utposson ]hnos, nrsI, second and
ILird in succession.
Hviocrlsv ~Nn OisflN~cv
(M~kkn~ ~Nn Tn~Vin~)
Now a sIage wiII be reacLed, wLereby ILe yogi experi-
ences unusuaI percepIion in ILe dLamma and becomes
compIacenI. He wouId ILinR Io LimseII, 'WLaI a wonder-
IuI IeIIow I am: I Lave aIIained Io a LigL sIage, Laven'I
I? PerLaps, ILe IeacLer LimseII Las noI aIIained Io sucL
a sIage'. TLus Le Iaces ILe EigLIL Army oI Mara, Lypo-
crisy and obsIinacy (nokkho ond thonLho).
130
For a IiIIIe oI ILe above menIaIiIy, iI is noI diIncuII Ior
ILe yogi Io overcome. II Le conIinues in Lis eIIorIs, Le
wiII experience ILe quaIiIies oI ILe dLamma and begin
Io improve Lis manner and beLaviour so as Io become
venerabIe and impressive. TLis wiII resuII in ILe pos-
session oI gains (|Lho), Iame (st|oko) and reverence
(sokko), ILe NinIL Army oI Mara.
O~lNs, F~Vr ~Nn RrvrrrNcr
(L4in~, Sliok~ ~Nn S~kk4r~)
SucL a siIuaIion rareIy occurs in ILe mediIaIing yogi.
II usuaIIy occurs in ILe mediIaIion masIer wLo, wiIL
Lis oraIoricaI prowess, becomes sRiIIed in insIrucIing,
IeacLing and exLorIaIion, resuIIing in gains, Iame and
reverence.
TLis is sucL a wonderIuI IreaImenI Ior Lim ILaI Le
wouId driII Ioward deIusion. NoI being IuIIy versed in
ILe IiIerary RnowIedge (Lohussuto) oI utposson mediIa-
Iion, Le wouId preacL IaRe Iaws (dhonno-pottpoko).
Even in ILis counIry, wLere TLeravada BuddLism is
dominanI, ILere Lave been insIances oI IaRe dLammas
as a consequence oI gains and reverence. Hence, posses-
sion oI greaI reIigious RnowIedge (Lohussuto) is impor-
IanI. TLis sLouId be borne in mind.
II is IiRe an unsRiIIed sIudenI wLo is wriIing senIences
on a bIanR paper wiILouI Iines or ruIes (sutto). His
131
scripI may be going up and down and noI sIraigLI. AIso,
a carpenIer needs a Iine so ILaI Le can cuI or saw ILe
wood.
So aIso, in ILe reaIm oI dLamma, ILe pracIiIioners oI
s|o, sondht and ponn require sutto or ruIes so ILaI
ILey wiII noI deviaIe Irom ILe correcI paIL Iaid down
in ILe IiIeraIure. OILerwise IaRe IeacLings can appear.
TLe IeacLer may deIigLI in ILis and ILe IoIIowers may
increase in number in spiIe oI ILe IaRe.
Hence are menIioned ILe Iwo diIIerenI paILs in ILe IoI-
Iowing verse:
Ann ht |Lhponts
Ann ntLLnogontnt
Euoncton oLhtnnqo
Rhtkkhu Rhuddhosso suoko
Sokkon nLhtnondcqqo
Vtucko nonuLqhoqc.
Thc pocttcc o] ospttng
o]tc gotns ond cuccnccs (|Lho ond sokko)
ts quttc opot ]on thc good pocttcc o] co|tztng ntLLno.
Thc noL|c pocttcc o] co|tztng ntLLno
tn odc to oucconc o|| ktnds o] su]]ctng
ts dt]]ccnt ]on thc unuho|csonc pocttcc
o] ospttng o]tc g|otcs ond gotns.
Being ILus IuIIy aware, wiILouI ILe sLadow oI a doubI
oI ILe Iwin paILs, i.e., ILe paIL Io ILe round oI rebirILs
and apaya and ILe paIL Io ntLLno and ILe Irue naIure
132
oI ILings, ILe Lhtkkhu, ILe good discipIe wLo coura-
geousIy IoIIows ILe compassionaIe exLorIaIions and
aIIecIionaIe IeacLing oI ILe OmniscienI One and wLo
sees imminenI dangers in ILe rounds oI rebirILs, wiII
dweII wiIL neiILer oI ILe passions associaIed wiIL dno
Irom maIe and IemaIe devoIees: craving Irom noI receiv-
ing and joyIuI exciIemenI aI receiving iI.
For ILe purpose oI secIusion, Le wiII approacL a quieI
pIace and pracIise ILe Iwin Lhuon IiII Le IuInIs aIIain-
menI and progresses more and more. WLaI maRes a
good discipIe? TLe CommenIary Io ILe VisuddLi Magga
says:
Rhogouoko oudnussontn
Sokkoccon sunontttt suoko.
Rccousc thcq |tstcn (suontt)
to thc R|csscd Onc's tcochtng ottcnttuc|q (sokkoccon),
thcq oc hts dtsctp|cs.
[Suoko |tt. hcocs]
FurILermore, ILe words 'Sokkoccon souono' are ren-
dered in ILe OreaI Sub-commenIary (MaLaIiRa) as
IoIIows:
Yoth nusttthon po;tpo]]oncno ktccostddhtko
otqoLhuouohon souonon sokkocco souonon nno.
Rq 'sokkoccon souono' (|tstcntng ottcnttuc|q)
ts ncont |tstcntng tn odc to ottotn noL|cncss (otqohood)
Lq oLondontng kt|cso though thc tght uoq
tn occodoncc utth tnstucttons.
133
Srir-Ex~if~floN ~Nn Dlsi~r~clNc Ofnrrs
(Affukk~Vs~N~ ~Nn P~r~v~Vin~N~)
OuI oI respecI and Lomage sLown by ILe peopIe,
Le begins Io greaIIy overesIimaIe and exaII LimseII
(ottukkonsono) and disparage oILers (poouonLhono).
TLis is ILe Rind oI baIIIe Iaced by mediIaIion masIers.
Hence verses 438 Io 441 oI ILe Oroup oI Discourses
(SuIIa-NipaIa) say:
Kno tc pothon scno; duttq oott uuccott.
Tottq khupptps tc; cotutth toh pouuccott.
Ionconon thtno ntddhon tc; chotth Lhu pouuccott.
Cotton utctktcch tc; nokkho thonLho tc o;;hono.
ILho st|oko sokko; ntcch|oddho co qo qoso.
Yo cottnon sonukkonsc; poc co ouo]nott.
Es nonuct tc scn; konhoss Lhtppohtn.
No non oso ]tntt; ]cttu co |oLhotc sukhon.
Scnsuous p|cosucs oc qou ]st onq;
Dtscontcnt ts co||cd qou sccond;
You thtd ts hungc ond thtst;
Thc ]outh ts co||cd coutng;
S|oth ond topo oc qou ]]th;
Thc stxth ts co||cd ]co;
You scucnth ts douLt;
Hqpoctsq ond oLsttnocq oc qou ctghth;
Gotn, cnoun, honou ond uhotcuc ]onc ts ]o|sc|q ccctucd;
And uhocuc Loth cxto|s htnsc|] ond dtspoogcs othcs.
Thot ts qou onq, Nonuct (thot ts) thc sttktng ]occ o] Konho.
Onc uho ts not o hco connot conquc tt,
Lut houtng conquccd tt onc oLtotns hopptncss.
134
Cn~ifrr 19
Bunnnt it\s nowx tnr Dntvvt Pr|xc|rirs
Suin~nn~'s QursfloN
In ILe pracIice oI DLamma Io overcome RiIesas, BuddLa
Iays down Iwo principIes. BuI beIore I come Io ILese
principIes, I wouId IiRe Io reIaIe an evenI Ieading Io ILe
exposiIion oI ILese principIes.
Hearing ILaI 'On ILis day, in ILe IasI waIcL oI ILe nigLI,
ILe potntLLno oI ILe Samana OoIama wiII IaRe pIace',
SubLadda, a wandering asceIic, Lad ILis ILougLI: 'I
Lave Leard ILaI TaILagaIas arise in ILe worId onIy
rareIy. Today, in ILe IasI waIcL oI ILe nigLI, ILe potntL-
Lno oI ILe Samana OoIama wiII IaRe pIace. TLere is
an uncerIainIy (regarding ILe Irue docIrine) ILaI Las
arisen in me. I Lave IaiIL in ILe Samana OoIama ILaI
Le wiII be abIe Io expound ILe DocIrine Io me so as Io
remove ILis uncerIainIy.'
SubLadda approacLed ILe VenerabIe nanda in ILe SaI
grove oI ILe MaIIa princes, aI Kusinara, and requesIed
permission Io see ILe BuddLa. To ILis nanda reIused
saying ILaI ILe BuddLa was Iired and ILaI seeing Lim
and IaIRing Io Lim aI ILis Iime wouId amounI Io Lar-
assing Lim. For ILe second and ILird Iime, SubLadda
repeaIed Lis requesI. And, Ior ILe second and ILird
Iime aIso, nanda reIused.
135
OverLearing ILe conversaIion beIween nanda and
SubLadda, ILe BuddLa said: 'nanda, do noI prevenI
SubLadda. LeI Lim see me. II Le asRs me anyILing,
everyILing Le asRs wiII be because Le wanIs Io Rnow
and noI because Le wisLes Io Larass me. WLen I answer
wLaI Le asRs, Le wiII readiIy undersIand.'
ObIaining permission, SubLadda approacLed ILe BuddLa
wiIL courIeous greeIings and addressed Lim ILus:
'OcOoIama, ILere are Samanas and BraLmanas (reIi-
gious Ieaders) wLo are Ieaders oI ILeir secIs, wLo
are weII esIeemed by many peopIe, sucL as Purana
Kassapa, MaRRLaIi OosaIa, AjiIa KesaRambaIa, PaRudLa
Kaccayana, Sancaya BeIaIILapuIIa and NiganILa NaIa-
puIIa. Do aII oI ILem Lave RnowIedge and undersIand-
ing as ILey ILemseIves Lave decIared? Or do aII oI ILem
Lave no RnowIedge and undersIanding?'
To ILis ILe BuddLa repIied ILaI sucL quesIions sLouId
noI be asRed and IoId Lim Io IisIen Io ILe DocIrine.
TLe BuddLa gave ILis discourse: 'SubLadda, in wLaIever
IeacLing is noI Iound ILe NobIe EigLIIoId PaIL, neiILer in
iI is ILere Iound a Sonoo (priesI) oI ILe nrsI sIage (reaIi-
zaIion oI ILe FirsI Moggo and Iho|o, a Sotoponno), nor
a Sonoo oI ILe second sIage (reaIizaIion oI ILe Second
Moggo and Iho|o, a Sokdgont), nor a Sonoo oI ILe
ILird sIage (reaIizaIion oI ILe TLird Moggo and Iho|o, an
Angnt), nor a Sonoo oI ILe IourIL sIage (reaIizaIion
oI ILe FourIL and FinaI Moggo and Iho|o, an Aohot)'.
136
In ILis way ILe BuddLa Iaid down ILe Iwo principIes
Ior ILe assessmenI oI any IeacLing. TLe BuddLa conIin-
ued Io decIare ILus: 'Now SubLadda, in ILis IeacLing
(oI mine) ILere is Io be Iound ILe NobIe EigLIIoId PaIL,
and in ILis TeacLing aIone is Iound a Sonoo oI ILe
nrsI sIage (Sotoponno), a Sonoo oI ILe second sIage
(Sokdgont), a Sonoo oI ILe ILird sIage (Angnt)
and a Sonoo oI ILe IourIL sIage (Aohot). OILer sys-
Iems oI IeacLing are void oI ILe TweIve NobIe Sonoos
wLo Lave Irue RnowIedge. SubLadda, iI ILese IweIve
Iypes oI Lhtkkhus pracIise and pass on ILe TeacLing
rigLIIy, ILe worId wiII noI be void oI Aohots.'
PeopIe accepI ILaI onIy wLen ILey are Ireed oI RiIesas oI
aII Iorms (Iransgressive, obsessive and IaIenI), wiII ILey
become Lappy; iI noI, dukkho wiII arise. BuI, Low Io
overcome iI is ILe quesIion. To nnd ILe rigLI meILod is
diIncuII. SLouId one IooR Ior a reIiance or pracIise ILe
correcI meILod LimseII? In any IeacLing, one sLouId
examine in ILese ways:
Houc thc tcochcs ]u||q cuo|uotcd thct tcochtngs
to thct sotts]octton?
Ac thc ncthods pocttscd Lq thct dtsctp|cs
succcss]u|?
Ac thc tcochcs tcochtng ]on tnogtnotton?
Houc thcq thcnsc|ucs pocttscd sotts]octot|q,
tcstcd utth thct dtsctp|cs ond ]ound thc tuth
o] thc Dhonno?
137
One sLouId maRe reIerence Io ILe dLamma principIes
Iaid down by ILe BuddLa. II in any IeacLing ILere is Io
be Iound ILe IoIIowing NobIe EigLIIoId PaIL, kt|csos wiII
be overcome and Sonoos can be Iound:
MoraIiIy (S|o) group:
RigLI speecL (Sonn uc),
RigLI acIion (Sonn konnonto),
RigLI IiveIiLood (Sonn ]tuo).
ConcenIraIion (Sondht) group:
RigLI mindIuIness (Sonn sott),
RigLI concenIraIion (Sonn sondht).
Wisdom (Ionn) group:
RigLI view (Sonn dt;;ht),
RigLI ILougLI (Sonn sonkoppo).
One cannoI assess any IeacLing by reason oI mere Ira-
diIion and by wLaI ILe booR says. One sLouId assess
by seII-experiencing. TLe Iwo principIes Iaid down by
ILe BuddLa wiIL reIerence Io SubLadda enabIes one Io
maRe one's own judgmenI. AIso ILese principIes incIude
a very imporIanI eIemenI oI encouragemenI Io aII aspir-
anIs ILaI, in ILis sosono, iI Lhtkkhus can pracIise
and pass on ILe IeacLing rigLIIy, ILe worId wiII noI
be void oI AraLaIs. In order Io convince ILe yogis, ILe
CommenIarians Lave menIioned ILe IweIve Rinds oI
Lhtkkhus as IoIIows:
138
Iour persons wLo aIIain ILe reaIizaIion oI Moggo
(PaIL).
Iour persons wLo aIIain ILe reaIizaIion oI Iho|o
(FruiIion).
Iour persons wLo are sIriving ILrougL Vtposson
mediIaIion Io aIIain ILe Iour sIages oI reaIizaIion.
A yogi wLo Las acquired ILe RnowIedge in disIinguisL-
ing nno and po, ILe RnowIedge in ILe reaIizaIion
oI cause and eIIecI oI aII pLenomena reIaIing Io nno-
po, ILe RnowIedge in ILe recogniIion oI ILe ILree
marRs oI ontcco, dukkho and onott, Ieading Io ILe
udoqoLLoqo no (RnowIedge inIo arising and passing
away oI pLenomena) is an oddhouttqo-utpossoko
(utposson sIriver). AI ILis sIage, Le aIIains pronciency
in ILe exercises oI mediIaIion wiIL IuII IaiIL (soddh),
so mucL so ILaI Le wiII noI onIy maRe vigorous eIIorI
LimseII buI aIso exLorI oILers Io do ILe same. In ILis
way, Le wiII experience noggo-pho|o and become a Irue
sonoo.
In ILis connecIion, I wouId IiRe Io express my personaI
views: ILaI is, iI oILer IeacLings can oIIer a beIIer way
oI nnding peace and Lappiness, I wiII be prepared Io
Iorgo my IaiIL. However, I Lave noI Iound any aIIer
searcLing in an unbiased manner. Hence, my absoIuIe
IaiIL in ILis IeacLing.
139
DrrlirVrNfs (Klirs~)
AII bLiRRLus and yogis can prove Ior ILemseIves. TLey
can overcome ILe Iransgressive denIemenIs (uttkkono
kt|cso) ILrougL ILe observance oI moraIiIy (s|o), and
wiIL one more sIep, ILaI is wiIL ILe appIicaIion oI uttqo,
sott and sondht (concenIraIion group) ILey wiII over-
come obsessive denIemenIs (potqu;;hno kt|cso). TLe
immediaIe eIIecI is evidenI. WiIL IurILer appIicaIion oI
sonn-sonkoppo (insigLI group) ILey wiII aIIain ponn,
ILus cuIIing oII ILe IaIenI denIemenIs (onusoqo kt|cso).
SucL yogis are ready Io become sonoos and aIIain
various sIages oI noggos.
II can be observed Lere ILaI in expounding ILis doc-
Irine, ILe BuddLa Las noI criIicized oILer IeacLings.
TLe BuddLa decIared ILaI onIy in ILe sosono wLere
ILe NobIe EigLIIoId PaIL is Iound ILaI ILere can exisI
Irue samanas wLo overcome kt|cso. And ILis PaIL is
ILe way or meILod oI searcLing Ior IruIL and aIIain-
menI and noI reIigion in iIs sIricI sense.
TLe ILree grades oI kt|cso may be compared Io ILe ILree
sIaIes oI a person, nameIy, ILe sIaIe oI inacIiviIy or sIum-
ber is comparabIe Io onusoqo, ILe sIaIe oI waReIuIness
Io potqu;;hno and ILe sIaIe oI acIiviIy Io uttkkono.
AnoILer simiIe is ILe maIcL sIicR (wiIL iIs inIrinsic prop-
erIy oI causing nre), ILe sparR (produced by sIriRing
ILe maIcL) and ILe ame or conagraIion Io onusoqo,
potqu;;hno and uttkkono kt|csos respecIiveIy.
140
Cn~ifrr 20
Tnr Tr|rir Rouxn
BrclNNlNc or fnr RouNn
'Vo;;o' means 'Io proceed' or 'cycIe' or 'round oI rebirILs'.
WiIL reIerence Io ILe DependenI OriginaIion (Iottcco-
Sonuppdo), VisuddLi Magga speaRs oI ILree rounds:
Kt|cso Vo;;o
ILe cycIe or round oI denIemenIs comprising
ignorance, craving and cIinging;
Konno Vo;;o
ILe cycIe or round oI konno or acIion comprising
ILe konno IormaIions and konno process;
Vtpko Vo;;o
cycIe or round oI resuIIs comprising conscious-
ness or utnnno, menIaIiIy and corporeaIiIy or
nno-po, six bases or qotono, impression or
phosso and IeeIing or ucdon.
TLis ILree-sIaged reaIm oI exisIence (tcLhnoko uo;;on)
is given in ILe exposiIion oI ILe docIrine oI meIempsy-
cLosis (uo;;okothon kothcnto). For exampIe, we may
Lear a sweeI sound. II we are noI mindIuI (ignoranI),
we crave and ILen cIing Io iI (kt|cso uo;;o). TLis Ieads
Io a desire Ior IurILer Learing or acIions (konno uo;;o).
141
TLen we resorI Io aII avaiIabIe means and reap ILe
Rammic resuIIs (utpko uo;;o).
II you are Ireed Irom kt|cso uo;;o, wiII you commiI any
okuso|o acIions? No. NoI onIy ILaI, you wiII aIso noI
commiI any kuso|o acIions ILaI Ieads Io IurILer becom-
ing. TLis Ireedom Irom kt|cso uo;;o Ieads Io Ireedom
Irom konno uo;;o. WLen ILere is no konno uo;;o,
ILere wiII be no utpko uo;;o. SIoppage oI sucL a cycIe
is Rnown as 'utuo;;o'. TLis sIaIe is aIso caIIed 'Sonn-
dukkhokkhoqo-gon ' (proper aIIainmenI oI ILe cessa-
Iion oI suIIering) wLicL is one oI ILe aIIribuIes oI Moggo
(PaIL). TLe oILer quaIincaIion is o;;hongtko (eigLIIoId).
TLus, iI is cIear ILaI ILe yogi musI be mindIuI, wiIL
diIigence and persisIence, Rnowing ILe vaIue oI every
momenI wLicL musI be devoIed Io ILe dLamma prac-
Iice. WiILouI sucL eIIorI, ILere wiII be no progress; wiIL-
ouI progress, ILe yogi wiII become wearied wiIL Iedious
repeIiIion IiRe a cLronic paIienI wLo becomes immune
Io IreaImenI. So, IeI us noI become cLronic yogis.
CilNclNc ls fnr C~usr
CIinging (updno) is an inIensined degree oI craving
(toh). Because ILe objecIs are deIigLIIuI, iI is sense-
desire cIinging and because ILe view is 'TLe worId is
seII and eIernaI', iI is IaIse-view cIinging. WLen you
wisL Io IaRe someILing, you sIreIcL your Land Io reacL
142
iI and aIIer you Lave reacLed iI, you grasp iI and IaIer
cIing Io iI (nrmIy grasp) iI iI is a desirabIe objecI. TLus
iI is said 'WiIL craving as condiIion, cIinging arises.'
For ILe normaI worIdIings, ILe process oI out]]-toh-
updno wiII go on. WLenever you see, Lear, smeII,
IasIe, conIacI or ILinR, iI you are noI mindIuI you wiII
be overcome by ILis process every momenI. SucL is
kt|cso uo;;o.
TLe Iorce oI ILis process varies IiRe ILaI oI a roIaIing
Ian or oI a waIerIaII. As ILe sense-desire and IaIse-view
cIinging grow, ILey are IransIaIed inIo acIions bodiIy,
verbaI and menIaI, in ILe desire Ior IurILer becoming.
Here proper guidance in ILe Iorm oI wise or adjusIed
consideraIion (qontsononostko) is required, jusI as
one needs good sIeering and braRes in driving a car.
As a resuII oI ILis kt|cso uo;;o, konno uo;;o arises.
WiIL good menIaI sIeering, kuso|o wiII resuII and wiIL-
ouI iI, okuso|o wiII resuII. Akuso|o konno wiII Iead Io
okuso|o utpko (immoraI resuIIs). Kuso|o konno wiII
Iead Io kuso|o utpko (moraI resuIIs).
TLus, kt|cso uo;;o Ieads Io konno uo;;o wLicL Ieads Io
utpko uo;;o IurILer becoming. As IiIe begins, out]]-
toh seed (poIenIiaI) is conIained in iI so as Io enabIe
ILe out]]-toh-updno process Io conIinue Iorming
new konno, new utpko and so on in perpeIuaIing ILe
cycIe.
143
Kt|cso may be compared Io ILe sap oI a Iree, konno Io
ILe seed wLicL germinaIes and sprouIs inIo a Iree, and
utpko Io ILe Iree. TLe supporIing IacIors oI ILe sap,
sucL as ILe air, waIer and soiI, may be compared Io
ILe sensuous pIeasures (kno-ogo) wLicL nourisL ILe
kt|cso sap. Vtposson is ILe RiIIer oI ILe Iree. TLe Iree
can be RiIIed by eIiminaIing ILe sap or ILe IacIors Iead-
ing Io ILe deveIopmenI oI ILe sap, sucL as by girdIing
(in ILe case oI ILe IeaR Iree).
Esc~ir rroV fnr RouNn
MindIuIness is ILe means Io counIer ILe Iorce oI kt|cso,
and once you are aware oI ILe IruIL, out]] is overcome
and so is ILe kt|cso sap. 'UnRnowing one craves, Rnow-
ing one abandons'. So ILe toh sap wiII be gone. In
ILe absence oI ouIsIreIcLed-Lands (toh), ILere wiII
be no cIinging (updno). Since ILe Irue naIure oI pLe-
nomena is Rnown, ILe 'I' ego wiII be gone. TLe updno
sap wiII be overcome.
In ILe yogi, as mucL as in ILe ordinary person, con-
IacI occurs, so ILere wiII arise ILe IeeIing (ucdon) in
accordance wiIL ILe cIause 'WiIL conIacI as condiIion,
IeeIing arises'. TLe IeeIing is immediaIeIy IoIIowed by
mindIuIness so as noI Io advance Io craving.
No kt|cso uo;;o means no konno uo;;o, Lence no utpko
uo;;o no rebirIL, oId age and deaIL. TLis is wLaI utuo;;o
144
means. So, ILe quesIion is: 'WLen you noIe aI ILe momenI
oI Learing a sweeI sound, wiII you be overcome by kt|cso
uo;;o, i.e., out]], toh and updno?' TLe cruciaI IacIor
in puIIing a sIop Io ILe generaIion oI new Irees is ILe
drying up oI ILe sap. SimiIarIy in severing ILe ILree
rounds ILe eradicaIion oI denIemenIs is ILe cruciaI IacIor.
Kt|cso, Konno ond Vtpko
Ac thc ttp|c ound co||cd Vo;;o
O] Dc]|cncnt, Actton ond Pcsu|t.
Ignooncc, Coutng, C|tngtng
Ac thc ounds o] Kt|cso.
Dccds, good o Lod, poduccd though thcsc
Ac thc ounds o] Konno.
Putuc Lccontng condtttoncd Lq Konno
Is thc ound o] Vtpko.
Wtth Kt|cso unoLondoncd ond Konno pc]oncd
Vtpko ts Lound to ]o||ou.
Wtth Kt|cso oLondoncd ond Konno unpc]oncd
Vtpko ut|| ccosc to ]o||ou.
Wtthout thc pocttcc o] Etght]o|d Ioth
Thc ound ut|| sptn ]ocuc.
Iocttstng thc Etght]o|d Ioth cuts o]] thc ound.
145
Cn~ifrr 21
Novrxttr\ Prtcr
Ango = ILaI (kt|cso) wLicL wiII arise wiILouI mindIuI-
ness: To = by ILaI mindIuIness: and Sontt = CessaIion.
TLis means momenIary or Iemporary peace, acLieved
ILrougL ILe pracIice oI Vtposson. WLen you are prac-
Iising ILe dLamma, you sLouId acI IiRe one carrying a
poI oI oiI (tc|opotto) wiIL greaI care so as noI Io spiII ILe
oiI. AnoILer simiIe is waIRing on a narrow IooIbridge,
sIowIy, sIeadiIy and cauIiousIy so as noI Io IaII.
In ILis regard, I wisL Io pose a riddIe: How wouId you
IaRe ILe air ouI oI an empIy narrow-necRed boIIIe? You
can do iI in ILree ways. One way is dropping waIer care-
IuIIy ILrougL ILe narrow necR ILe yogi peneIraIes Lis
consciousness inIo ILe objecI wiIL diIigence and persisI-
ence. AnoILer meILod is by LeaIing ILe boIIIe Io drive
ILe air ouI jusI as ILe yogi expeIs denIemenIs ILrougL
exerIion (tpo). TLe ILird is Io pump air ouI jusI IiRe
ILe yogi noIing ILe kt|csos oII Lis mind.
As you noIe ILe arising pLenomena wiIL ILe appIicaIion
oI uttqo, sott and sondht, diIigenIIy and persisIenIIy
peneIraIing your consciousness inIo ILe objecI, you wiII
be abIe Io discern nno-po pLenomena. In ILis way,
you wiII overcome ego-iIIusion (otto-dt;;ht).
146
TLe nexI sIage is ILe RnowIedge oI condiIionaIiIy or
cause-eIIecI reIaIionsLip oI nno-po. UnIess you are
aware oI ILis IacI, you wiII noI be abIe Io overcome
doubIs and insIead you wiII enIerIain sucL Leresies as
causeIess view (ohctuko dt;;ht) and ncIiIious cause view
(utsonohctuko dt;;ht).
TLe ILird sIage is ILe RnowIedge on ILe conIempIaIion
oI ontcco-dukkho cLaracIerisIics oI pLenomena

. TLis
is ILe beginning oI conIempIaIion oI impermanence
(ontcco-nuposson) and Lence utposson. Here, as you
Rnow ILe ontcco-dukkho naIure, you wiII undersIand
iIs naIure in Ierms oI oILer Ienses, nameIy pasI and
IuIure. AIso as mucL as iI occurs in you, you wiII
reaIize ILaI iI occurs in oILers. TLe nexI sIep is ILe
conIempIaIion oI arising and vanisLing (udoqoLLoqo-
nupossono no) in a IasI manner.
So Iar ILe conIempIaIion deaIs wiIL ILe naIure oI ILe
objecI. As ILe pracIice maIures, you wiII Rnow ILe
naIure oI consciousness as weII ILaI iI is aIso arising
and passing away. AI ILis sIage oI ILe conIempIaIion oI
ILe arising and vanisLing oI ILe Iwo, nameIy boIL ILe
objecI and ILe consciousness, in pairs, you are said Io
Lave reacLed ILe peaR oI ontcconuposson no.
AI every mindIuIness, todongo sontt is acLieved. TLe
accumuIaIion oI todongo sontt wiII resuII in ILe aIIain-
147
menI oI occonto sontt (permanenI peace) or Atqo Moggo
(NobIe PaIL).
Q: Hou |ong uou|d onc tokc to ottotn occonto sontt ?
A: II depends upon Low Iar ILe discipIe can IoIIow
ILe insIrucIions oI ILe IeacLer. In my experience, I
Lave come across Iour Iypes oI yogis:
InIeIIigenI and cIear, ILaI is ILe quaIiIy possessed
by ILe nrsI Rind. Being acIive, Le undersIands
and speaRs cIearIy. SucL peopIe wiII perceive ILe
dLamma very quicRIy, say wiILin a span oI ILree
weeRs.
InIeIIigenI buI conIused. TLougL acIive, Le speaRs
in an uncIear and indisIincI manner.
DuII ILougL cIear. TLougL Le undersIands and
speaRs cIearIy, Le is duII. He wiII IaRe Iime.
DuII and conIused. He wiII IaRe more Iime.
So, you can maRe your own judgmenI on Low Iong
you wiII IaRe Io see ILe dLamma.
148
Cn~ifrr 22
D|rrct txn luii Kxowirncr
As per ILe expression:
SoLhuo dhonnnon |okkhoo son|okkhooto
NcqqLhtnukhon ponn oLhtnn.
ALhtnn is rendered as direcI (oLht) RnowIedge (no)
wLicL is synonymous wiIL ncqqoLhtnukho ponn
(direcI RnowIedge or cognizabIe ILings). As Io direcI
or 'Iace Io Iace' iI is said |okkhoo son|okkhooto
direcI or Iace-Io-Iace RnowIedge wiIL mindIuIness oI ILe
naIure or individuaI essence (soLhuo). By |okkhoo,
we mean soLhuo |okkhoo (naIuraI, individuaI or
unique cLaracIerisIics wLicL are cIearIy noIiced). In
sLorI, ILey are uIIimaIe ILings or reaIiIies (poonottho
dhonno) possessed by nno and po.
In ILe mundane spLere iI is imporIanI Io discern ILe
potnncqqo dhonnos and Ior ILis purpose one musI
pracIise correcIIy, ILaI is, pracIise mindIuIness oI kqo-
ucdon-cttto-dhonno-dhonno objecIs in a way ILaI is
described in ILe scripIures as oLht]ono (LigLer direcI
RnowIedge) ILe IaIIer reIerring Io dhonno oLhtnn
(direcI dLamma RnowIedge) and noI tddht oLhtnn
(power or miracIe).
To win ILe RnowIedge, one musI conIronI ILe potnncqqo
dLammas. For insIance, as one noIes ILe rising wiIL
149
Iension and IaIIing wiIL reIaxaIion, one's conscious-
ness musI IaII syncLronousIy on ILe objecI as iI arises,
wiIL mindIuIness oI ILe enIire process oI nno-po.
For ILis, one need Io mobiIize one's menIaI energy Io
propeI one's consciousness Iowards ILe objecI and Iace
ILe objecI, resuIIing in mindIuIness and concenIraIion.
SucL is ILe correcI pracIice. TLe immediaIe benenI is
ILe abandonmenI oI denIemenIs.
Due Io syncLronizaIion oI consciousness wiIL ILe objecI
and ]hno-IiRe concenIraIion ILere do noI arise any sen-
suous desires or eviI ILougLIs. AI ILis sIage ILe rising
is undersIood as rising or ILe Iension as Iension and
ILe IaIIing as IaIIing or ILe reIaxaIion as reIaxaIion.
SucL is oLhtnn. PreviousIy one encounIered ILese pLe-
nomena casuaIIy buI never in ILis manner oI conIronIa-
Iion, wLen one's RnowIedge becomes cIear and devoid
oI dimness or Laziness. SucL is Rnowing (potnnoto o
oLhtnnoto) wLaI musI be direcIIy Rnown (potnncqqo
dhonno o oLhtnnoqo dhonno). We may say oLhtnn
and oLhtnnoqo dLamma conIronI eacL oILer.
FurILer, in ILe scripIures is given ILe manner oI mind-
IuIness as 'soLLokoqo pottsonucdt' (experienced by ILe
enIire body). 'SoLLo' denoIes ILe deIaiIed ILree divisions
oI Iime, nameIy, ILe beginning (odt), middIe (no]]ho)
and end (potqo-sonon) in respecI oI IaIIing, rising, waIR-
ing, insIead oI coarse noIing as some are wonI Io do.
150
WLaI sorI oI menIaIiIy wouId iI be pure, nobIe,
maIured or poIIuIed, bacRward, cLiIdisL? Pure, nobIe
and maIured. TLis is wLy we caII ILis pracIice 'Lhuon'
(menIaI cuIIure). AI ILis poinI, ILere is no need Ior Iur-
ILer (pecuIiar or specIacuIar) aspiraIions ILaI wouId
amounI Io craving. AIso one sLouId noI become impa-
IienI wiIL ILe simpIe rouIine pracIice, ILinRing ILaI iI
is common pIace and boring, as ILis wouId amounI
Io iII-wiII. WLen one does noI respecI one's pracIice in
ILis manner, ILe mind wiII become conIused, Ieading Io
deIusion. SucL a siIuaIion is Iermed 'osonopckkhono'
(ineIIecIive RnowIedge as regards ILe correcI naIure oI
objecIs); noI in ILe sense oI conIusion Ieading Io Ioss
oI consciousness buI, noI Rnowing ILe arising pLenom-
ena ILorougLIy.
II, in respecI oI ILe arising pLenomena, one conIronIs
wiIL diIigence covering ILe enIire process, no greed wiII
arise; wiIL painsIaRingness and paIience, no iII-wiII
wiII arise and wiIL compreLension oI aII arising sen-
saIions, ILere is no reason Ior deIusion. How wonder-
IuI! TLe dLamma is Ioo simpIe Ior some Io appreciaIe.
ExpecIing miracIes ouI oI ILis ILey Iend Io overIooR ILe
sIandard exercise.
Tnr Four Orr~f EssrNfl~is
LeI us consider ILe Iour greaI essenIiaIs or Iour pri-
mary eIemenIs (nohLhto). Every maIeriaI subsIance
151
consisIs oI ILese IundamenIaI eIemenIs wLicL possess
specinc cLaracIerisIics.
Pothou-dhtu
Iothou-dhtu IiIeraIIy means ILe earIL eIemenI and iIs
cIosesI equivaIenI is 'ILe eIemenI oI Lardness or LarsL-
ness'. BoIL Lardness and soIIness are cLaracIerisIics
oI ILis eIemenI. TLese are ILe quaIiIies possessed onIy
by ILis eIemenI and none oILer. Hence ILe expression
individuaI or naIuraI cLaracIerisIics.
po-dhtu
By ILe second essenIiaI eIemenI, po-dhtu (ILe uid
eIemenI in IiIeraI sense), we mean 'ILe eIemenI oI coLe-
sion'. BoIL uidiIy and conIracIion are ILe properIies oI
ILis eIemenI and none oILer.
Te]o-dhtu
Tc]o-dhtu (IiIeraIIy ILe nre eIemenI) is expIained as
'ILe eIemenI oI IemperaIure'. BoIL LeaI and coId are ILe
properIies oI ILis eIemenI and none oILer.
Vogo-dhtu
Voqo-dhtu (IiIeraIIy ILe air eIemenI) is given as ILe eIe-
menI oI moIion, a quaIiIy possessed onIy by ILis eIe-
menI and none oILer.
152
MrNf~i Cn~r~cfrrlsflcs
JusI as in ILe case oI po, nama aIso Las iIs specinc
cLaracIerisIics. Nno or cttto is ILaI wLicL is aware
oI an objecI. Cctostko (consciousness-concomiIanIs or
menIaI sIaIes) are aspecIs oI menIaIiIy ILaI arise
IogeILer wiIL consciousness, coIouring (inuencing) ILe
IaIIer, giving a speciaI cLaracIer or disIinguisLing quaI-
iIy Io ILe mind. ExampIes are phosso (conIacI) and
ucdon (IeeIing). DirecI RnowIedge oI ILese aspecIs wiIL
mindIuIness is oLhtnn.
However, aI ILe sIarI oI ILe pracIice, one wouId noI
see ILe naIuraI cLaracIerisIics. In order Io be aware oI
ILe pLenomena one empIoys cusIomary usage (uohoo)
sucL as 'rising, IaIIing, siIIing, sIanding, waIRing, IoucL-
ing', eIc., in accordance wiIL ILe expIanaIory meILod oI
IeacLing (suttonto).
For insIance, 'rising' in ILe uIIimaIe sense is, in ILe
main, ILe eIemenI oI moIion (uoqo-dhtu) IangibIe
daIum (photthoLLo). However, aI ILe sIarI iI is noI pos-
sibIe Io noIe as uoqo-dhtu; insIead iI wiII be noIed as
'rising' in popuIar IerminoIogy, aIILougL in IacI ILe naI-
uraI cLaracIerisIic oI rising is ILe eIemenI oI moIion
and wLen one is noIing ILis pLenomenon oI rising
one sLouId be aware oI ILe eIemenI oI moIion, or pos-
sess direcI RnowIedge oI naIuraI cLaracIerisIics; ILaI is
oLhtnn.
153
BrvoNn ForV ~Nn M~NNrr
To see ILe uIIimaIe reaIiIies one needs Io energize one's
mediIaIion pracIice wiIL uttqo, sott and sondht; oILer-
wise jusI noIing casuaIIy IiRe a reciIaIion wiII noI pro-
duce any resuII. TriviaI noIing wiII noI undersIand even
ILe Iorm (so;hno po) or ILe manner (ko po),
noI Io menIion ILe uIIimaIe, due Io dispersion oI aIIen-
Iion in mosI cases.
TLe dLamma pracIice is concerned wiIL waIcLing ILe
uIIimaIe. However, Ior ILe beginners iI is diIncuII Io see
ILem. InsIead ILe uIIimaIes are mingIed wiIL Iorms and
manners (concepIs). TLus, using ILe uohoo meILod,
ILe rising and IaIIing are noIed and aIIenIion Iocussed
on ILe Iorms and manners (securing concenIraIion)
and aI Iimes on ILe uIIimaIe. In ILis manner, as ILe
Iocussing power sIrengILens, one wiII be abIe Io see ILe
uIIimaIe beyond ILe concepI oI Iorms and manners and
win ILe RnowIedge. SucL is oLhtnn.
To expIain ILis wiIL a modeI, IeI us say we wisL Io cIose
our Land. FirsI we inIend Io bend ILe nngers, ILen we
acIuaIIy bend ILem. As we appIy our mind Io ILis proc-
ess, we wiII see ILe Iorm oI our Land and aI Iimes ILe
manner oI bending; IaIer wiIL ILe sIronger unincaIion
oI mind ILe unique cLaracIerisIics sucL as Iension and
sIiIIness wiII become obvious.
154
TLe direcI RnowIedge oI inIenIion (Io cIose) IogeILer
wiIL ILe series oI sensaIions sucL as moIion, Iension
and sIiIIness arising aI ILe momenI oI ILeir occurrence
is oLhtnn.
P~rlNN4
Noto Por
ALhtnn is aIso synonymous wiIL potnn. Hence
menIaI pLenomena sucL as inIenIion and pLysicaI pLe-
nomena sucL as moIion, Iension and sensaIions are
noto or ncqqo. FuII undersIanding oI ILese pLenomena
aI ILe momenI oI ILeir arising is potnn. TLus ILe dis-
cernibIe pLenomena arising occasionaIIy in one's body
is noto and ILeir IuII undersIanding is potnn. 'Noto'
means 'weII-Rnown' and 'potnn' is 'IuII undersIanding'
or 'direcI RnowIedge'.
II so Lappens aI Iimes ILaI ILere arise Ioo many evenIs
and ILe yogi is aI a Ioss as Io wLaI Io noIe. In sucL
a case, noIe ILe mosI prominenI one or, iI ILe area is
Iarge, demarcaIe a smaII area (IiRe encircIing a zone on
a group pLoIograpL Io pin-poinI your IavouriIe subjecI)
and Iocus your aIIenIion accordingIy.
As ILe bending process is composed oI ILe menIaI pLe-
nomenon oI inIenIion and ILe pLysicaI pLenomena oI
sensaIions, iI ILey are removed Irom ILis process wLaI
155
wouId remain? NoILing. As you noIe ILorougLIy ILe
above pLenomena, you wiII observe ILaI ILe momen-
Iary sIages oI inIenIion are ILe cause Ior ILe bending
process, ILus ILe cause-eIIecI mecLanism oI nno-po
becomes evidenI. TLe IuII undersIanding oI ILis mecLa-
nism is noto potnn.
WLen ILe yogi Las discerned ILe nno-po and ILeir
causaI reIaIions as described above, Le sees ILaI ILere
is no Iiving being over and above ILe nno-po. TLere
is noILing eIse ILaI is a being, a person, a deiIy or a
BraLma in ILe uIIimaIe sense. TLere is neiILer supreme
or universaI souI (poonotnon) wLicL commands nor
individuaI souI (]uo-otto) wLicL receives ILe command
and acIs. TLe nno-po Las no overIord nor is iIseII
iIs overIord. TLere is onIy dhonno or soLhuo.
We Lave spoRen oI ILe inIenIion as ILe causaIive agenI.
Now wLo causes ILis inIenIion? LeI us say we sIreIcL
our arm and Reep iI IiRe ILis. WLaI wiII Lappen? We
wouId IeeI ILe Iension, discomIorI. Our insIincI IeIIs
us ILaI we wiII overcome ILis siIuaIion by bending our
arm. TLe IeeIing oI Iension causes our desire Io bend
and our desire Io bend causes ILe acIuaI bending.
Again, wLaI is ILe cause oI Iension? II is conIacI
(phosso). So phosso is ILe cause and Iension is ILe
eIIecI. SimiIarIy ILe rise-and-IaII nnds cause in inLaIa-
Iion-exLaIaIion, wLicL in Iurn is caused by ILe desire
156
Io breaILe, wLicL in Iurn is caused by impuIse. TLus
ILe cLain oI cause and eIIecI goes on.
WLaI do you nnd in ILese pLenomena? II you say poonot-
non, iI is noI possibIe because ILere cannoI exisI more
ILan one poonotnon. Some wouId LoId ILe docIrine
oI ncIiIious cause, IaRing Io be ILe cause wLaI is noI
ILe cause and proposing someILing (IaIse) as a causaIive
agenI Io expIain ILe occurrence oI a pLenomenon.
TLe BuddLa is ILe Rnower and IeacLer oI ILe docIrine oI
condiIionaIiIy oI aII pLysicaI and psycLicaI pLenomena.
He is IuIIy enIigLIened (sonnsonLuddho) because Le
Las discovered (buddLa) aII ILings rigLIIy (sonn) by
LimseII (sonon) as ILe resuII oI perIecIions (pon ),
ILe quaIiIies deveIoped and brougLI Io maIuriIy by ILe
Rodhtsotto in Lis pasI exisIences.
For some wLo are noI mindIuI oI nno-po pLenom-
ena aI ILe momenI oI ILeir arising, ILey are disposed
Io go counIer Io wLaI acIuaIIy IaRes pIace or exisIs and
cIing Io ILe noIion oI 'my Land' wLicL is bending and
'I' wLo is bending iI, Ieading Io ILe misIaRen view oI
individuaIiIy. In ILe uIIimaIe sense ILere is onIy menIaI
and maIeriaI processes.
WLen wiIL mindIuIness one discerns ILe nno-po
wiIL iIs condiIions, in ILe correcI manner, one is
said Io Lave deveIoped CorrecI KnowIedge and Vision
157
or ILe KnowIedge and Vision according Io reaIiIy
(YothLhtnuposson no), wLicL is one oI ILe
eigLIeen principaI InsigLIs. TLrougL iIs means, misin-
IerpreIing sonnohoLhtntucso (insisIing or adLerence
(oLhtntucso) due Io conIusion (sonnoho) ILaI occurs in
ILis way: 'II is I, mine, myseII or overIord', is abandoned
Iemporary, ILaI is, aI ILe reaIizaIion oI ILis KnowIedge.
TLis adLerence is IoIaIIy overcome by ILe aIIainmenI oI
sotopottt noggo.
As one reaIizes ILe DeIimiIaIion oI FormaIions (Sonkho
potcchcdo no) and ILe DiscernmenI oI CondiIions
(Ioccoqo potggoho no) ILrougL noto potnn, one
deveIops ILe CorrecI KnowIedge and Vision and aban-
dons misinIerpreIaIion due Io conIusion. So, IeI us
deveIop noto potnn.
Dlscernlng tbe Condltlons Ior Nmo-rpo
Kamma, consciousness, IemperaIure and nuIrimenI
consIiIuIe ILe IourIoId condiIion Ior maIeriaIiIy begin-
ning wiIL Ramma. Herein iI is onIy wLen iI is pasI ILaI
Ramma is a condiIion Ior Ramma-originaIed maIeriaI-
iIy; consciousness is a condiIion wLen iI is arising Ior
consciousness-originaIed maIeriaIiIy.
TemperaIure and nuIrimenI are condiIions aI ILe
insIanI oI ILeir presence Ior IemperaIure-originaIed and
nuIrimenI-originaIed maIeriaIiIy. As we Lave discussed,
158
ILe desire Io bend causes ILe acIuaI bending and ILis
is ILe iIIusIraIion oI Low nno causes po.
OuI oI severaI objecIs ILaI arise aI any oI ILe six sense
doors, ILe mind adverIs Io ILe mosI prominenI or inIer-
esIing objecI. SucL an aIIenIion is caIIed nonostko
(IiIeraI meaning maRing in ILe mind). For insIance,
wLen you are reading a booR, ILere arise some sounds;
ILe sound oI a car, peopIe, eIc. BuI since your aIIenIion
is direcIed Io your booR, you do noI Lear or see oILer
ILings. TLis iIIusIraIes Low nno (nonostko) causes
nno (consciousness).
SimiIarIy is ILe case wLen you are eaIing. You pay
aIIenIion onIy Io a parIicuIar IasIe (IasIing conscious-
ness) oI ILe Iood. AIso, wLen you IaRe noIe oI a parIicu-
Iar odour, you smeII onIy one ILing.
Due Io eye and visibIe objecI, eye consciousness arises.
TLus ILe occurrence oI nno is due Io po. TLus ILe
six doors beginning wiIL ILe eye and ILe six objecIs
beginning wiIL visibIe daIa are condiIions Ior nno.
SimiIarIy, wLen ILe body comes in conIacI wiIL Lard,
LoI or coId objecIs, body consciousness (IacIiIe cogni-
Iion) arises.
WLen we are noIing ILe rising and IaIIing oI ILe abdo-
men, as we accumuIaIe concenIraIion, one or boIL oI
ILe pLenomena may vanisL. ConsequenIIy, our mindIuI-
159
ness, wLicL is dependenI on ILe objecI, does noI arise.
TLese iIIusIraIe Low po causes nno.
WLen your body comes in conIacI wiIL ILe LeaI eIemenI
oI cIimaIe (utu), you wiII IeeI ILe eIIecI oI LeaI (utu]o-
po) in ILe Iorm oI sweaI, Iiredness, eIc. Utu (season)
may be in ILe Iorm oI nre, corrosive cLemicaIs, eIc.
NuIriIion (ho) inuences ILe body viIaIiIy. Your body
wiII respond Io ILe Iype oI Iood you consume. TLese
exampIes sLow Low po causes po. TLus ILe condi-
Iioned naIure oI ILe pLenomenaI eIemenIs is Rnown in
accordance wiIL ILe expression:
So soLLon dhonnon oLht]ntt.
TLe pIane oI IuII undersIanding as Rnown (noto potnn)
exIends Irom ILe DeIimiIaIion oI FormaIions up Io ILe
DiscernmenI oI CondiIions and as sucL Las noI reacLed
ILe sIage oI utposson no wLicL compreLends ILe
arising and passing away.
Trono Por
As ILe yogi maIures in ILe pracIice oI noto potnn
Le wiII advance Io tono potnn IuII undersIanding
by invesIigaIing, reecIing, judging ILe compreLensive
cLaracIerisIics or snonno |okkhoo (universaI or
common cLaracIerisIics) oI eacL pLenomenon, nameIy
iIs impermanence, suIIering and non-seII. Hence ILe
maxim:
160
A|| chooctctsttcs ot cucq ntnd]u|ncss,
Inucsttgottng ond ]u|| undcstondtng,
Thts uc co|| tono potnn.
As we noIe ILe rising and IaIIing oI ILe abdomen (wLicL
are Rnown objecIs or noto) we wiII see ILe manner
(okoo) oI arising and passing away and as we gain
mediIaIive sIrengIL, we wiII see ILe arising and passing
away oI pLenomena in segmenIs, ILe oId giving pIace
Io ILe new. II we are aIIenIive we wiII see ILem appear-
ing and disappearing IiRe bubbIes on ILe surIace oI ILe
waIer.
Suppose you are aware oI a sensaIion, say LeaI. As
your mind is aIIenIive you wiII noIice ILe beginning oI
ILis sensaIion and as you noIe, iI dissoIves. So you see
ILe genesis and dissoIuIion and as you gain experience
you wiII see ILeir segmenIaIion. FuII undersIanding oI
ILe LeaI is noto potnn and IuII undersIanding oI ILe
arising and passing away oI LeaI is tono potnn.
SimiIarIy is ILe case wiIL irriIaIion, numbness or pain.
You wiII see ILeir arising and passing away in segmenIs,
ILe oId ones giving pIace Io ILe new, ILus conIempIaI-
ing imperma-nence. TLis is ILe beginning oI InsigLI
(utposson) and ILe sIarI oI ILe pIane oI tono potnn.
Here one may asR, wLy does noI noto potnn quaIiIy
as insigLI? TLe answer is ILe parIicuIar pIane oI noto
161
potnn is ILe direcI Rnowing oI menIaIiIy-maIeriaIiIy
wiIL iIs condiIions and noI ILe compreLensive RnowI-
edge oI cLaracIerisIics. In ILe beginning oI ILe prac-
Iice ILe yogi is abIe Io noIe ILe middIe porIion oI ILe
pLenomenon and noI quiIe ILe beginning and ILe end,
ILougL ILe IeacLer usuaIIy urges Lim Io noIe aII divi-
sions.
As Le progresses, Le is abIe Io noIe ILe beginning in
addiIion Io ILe middIe, ILe originaIing in addiIion Io
ILe proceeding, and noI quiIe ILe IerminaIion because
Le is occupied wiIL noIing ILe ever newIy arising pLe-
nomena beIore Le is abIe Io noIice ILeir IerminaIion.
TLis appIies Io aII mediIaIion objecIs.
LeI us denne utposson again. 'Vt' means compreLen-
sive cLaracIerisIics and 'possott' or 'posson' is seeing.
Hence iIs rendering; seeing or Rnowing compreLensive
cLaracIerisIics sucL as Iransiency, unsaIisIacIoriness
and impersonaIiIy. InvesIigaIing, reecIing and IuII
undersIanding oI ILese IeaIures are tono potnn.
Since ILe arising oI denIemenIs depends upon ILe per-
cepIion oI permanence and pIeasure, sucL sIaIes wiII
noI enIer upon ILe mind oI ILe yogi wLo sees imperma-
nence and pain. Since Le Las abandoned ILe view oI
ntcco, sukho and otto Le may be said Io Lave deveIoped
pohno potnn Io some exIenI.
162
However, ILougL Le is abIe Io noIe IasI arising and dis-
soIuIion and undersIands ILe IripIe IeaIures oI pLeno-
mena, Le does noI yeI see ILe dissoIuIion oI ILe noIing
consciousness iIseII and ILus Las noI reacLed ILe
cIimax oI ontcconuposon no. He is sIiII in ILe earIy
sIages oI utposson no and noI quiIe in ILe pIane oI
pohno potnn.
TLe pIane oI tono potnn exIends Irom CompreLension
by groups oI exisIence (sonnssono no) up Io
ConIempIaIion oI rise and IaII (udoqoLLoqo no), Ior
in ILis inIervaI ILe peneIraIion oI ILe generaI cLaracIer-
isIics (snonno |okkhoo) predominaIes.
Once you aIIain udoqoLLoqo no, you are said Io be
saIisIacIory and worILy oI exisIence as a Luman being.
TLis is said in verse 113 oI ILe DLammapada:
Yo co uossosoton ]tuc
Aposson udoqoLLoqon
Ekhon ]tutton scqqo
Iossoto udoqoLLoqon
Rcttc thon o hundcd qcos tn thc |t]c o] o pcson
uho docs not pccctuc thc otstng ond thc dtsso|utng
o] thc ]uc oggcgotcs (khondhos)
ts o doq tn thc |t]c o] onc
uho pccctucs thc otstng ond thc dtsso|utng
o] thc ]uc oggcgotcs.
163
AI ILis sIage, one wiII become inspired wiIL conndence
and wiIL ILe excepIion oI ILose wLo aspire Io become
BuddLas, iI is possibIe Ior one Io perceive ILe dLamma
in ILis IiIe. SucL Rind oI person was conceived in Lis
moILer's womb (po;tsondht) wiIL ILe seed oI wisdom
and is Rnown as tthctuko po;tsondht, ILaI is po;tson-
dht cttto (rebirIL consciousness) is accompanied wiIL
ILree wLoIesome rooIs. TLose wLo Lave Lad no onoho
rooI are duII. For insIance, animaIs are conceived wiIL-
ouI onoho rooI and are caIIed duggott ohctuko. SucL
beings cannoI perceive ILe dLamma in ILis IiIe.
JusI Ior generaI RnowIedge, iI may be menIioned
ILaI in order Io be endowed wiIL ponn in ILis IiIe,
one musI Lave perIormed in ILe previous exisIences,
ponnsonuottontko konno (meriIorious worRs accom-
panied wiIL, and Ieading Io wisdom), sucL as IeacLing
and scLoIarsLip wiILouI expecIaIion oI reward, perIorm-
ance oI donos wiIL ILe objecI oI scLoIarIiness. AnoILer
cause Ior ILe arising oI wisdom is ouqpo]]o-|okuppottt
(being reborn in an exisIence Iree oI doso, sucL as
ILe BraLma pIane). Kuso|o acIions perIormed in ILis
pIane are aIways accompanied wiIL RnowIedge. A ILird
is tndtqo potpoko, perIecIion or maIuriIy oI ILe Iac-
uIIy oI RnowIedge. WLen a person is young, Le cannoI
perIecI ILe IacuIIy oI RnowIedge, as Le is induIged in
knogo. As Le comes oI age, Le gains experience and
can deveIop ILe IacuIIy oI RnowIedge. Some wisL ILaI
164
ILey be reborn aI ILe age oI nIIy. One cannoI say ILaI
youIL is useIess. II Le is Irained so as Io be abIe Io prac-
Iise ILe Irue dLamma, Le wiII exceI ILose wLo Lave
noI.
Here, wiIL ILe appIicaIion oI Sondht Khondho (concen-
IraIion group) or sonotho, one acLieves 'Kt|csodutLhouo'
(sIaIe oI being removed Irom denIemenIs). To Rnow ILe
Irue naIure, and deveIop RnowIedge, Le purines Lis
mind by ILe appIicaIion oI sonotho. TLe pracIising yogi
musI peneIraIe Lis consciousness inIo ILe objecI wiIL
diIigence and persisIence so as noI Io Ieave any gap Io
aIIow kt|csos Io enIer. Here is given ILe exampIe oI ILe
pIanR oor wLicL IooRs IiRe a soIid pIane. II is said by
ILe BIessed One:
Indccd, utsdon ts Lon o] ncdttotton.
Wtthout ncdttotton utsdon ts |ost.
Knoutng thts tuo]o|d poth o] gotn ond |oss o] utsdon,
onc shou|d conduct oncsc|] so thot utsdon noq tnccosc.
AIso:
Sondhtn Lhtkkhouc Lhuctho sonhtto
qothLhton po]ntt.
Thc Rhtkkhu uho conccntotcs sccs thtngs occodtng to co|ttq.
To conIinue wiIL ILe causes Ior ILe arising oI RnowIedge,
ILere are Iwo as menIioned in ILe AnguIIara NiRaya
165
DuRa-nipaIa. KnowIedge means utposson sonndt;;ht
or no and noggo sonndt;;ht or no. FirsIIy, we Lave
pootoco ghoso Iearning ILe rigLI meILod Irom a good
Iriend (ko|qnonttto) or simpIy IisIening Io ILe appro-
priaIe dLamma. TLis is Io gain sutonoqono (RnowI-
edge by Iearning). SecondIy, one musI reecI on ILe
nno-po aggregaIes wiseIy or in an adjusIed manner
(o]]honttonco qontsononostko). Yontsononostko (wise
aIIenIion) may be divided inIo Iwo:
pre-pracIice adjusImenI
adjusImenI oI ILe consciousness wiIL ILe objecI
during pracIice.
As Io ILe nrsI parI, ILe beginner oI ILe pracIice Iends
Io see ILe objecI as a person or being and noI as
nno or po. TLis Rind oI concepIion is noI genuine.
Knowing ILe exisIence oI nno-po ILrougL Iearning
Irom booRs or IeacLers is genuine or adjusIed RnowI-
edge. So, you accepI ILe exisIence oI nno-po. Again
you Iearn ILe condiIionaIiIy oI nno-po Irom booRs
or IeacLers and ILis is genuine or adjusIed RnowIedge.
You now accepI ILe exisIence oI boIL nno-po and
ILeir condiIionaIiIy. TLis mucL concepI wiII sIand you
in good sIead in ILe pracIice oI ILe dLamma.
AI ILis poinI, iI may be menIioned ILaI some Lave ILe
opinion ILaI IiIerary RnowIedge is a stnc quo non Ior
ILe dLamma pracIice or, aI ILe oILer exIreme, ILaI
166
no RnowIedge wLaIever is needed Ior ILe purpose. One
musI possess sutonoqono. How mucL? So Iong as
one Rnows nno-po, ILeir cause-eIIecI reIaIionsLip
and ILeir ontcco-dukkho cLaracIerisIics, ILis is suIn-
cienI Io give one a bacRground RnowIedge.
To IransIorm ILis concepI inIo pracIicaI RnowIedge is
ILe second adjusImenI ILe adjusImenI oI conscious-
ness wiIL ILe objecI. TLen you prove ILe ILeoreIicaI
RnowIedge by means oI personaI experience.
To eIaboraIe on ILe second Iype oI adjusImenI, as you
noIe ILe rise and IaII oI ILe abdomen, your conscious-
ness sLouId IaII on eacL and every sIage oI ILe move-
menI syncLronousIy. Here again, ILe eIemenIs oI viriya
and sondht are invoIved. TLe resuII wiII be RnowIedge
(no) oI ILe Irue naIure oI nno-po. Once ILe utpos-
son no is acLieved, noggo no wiII IoIIow.
Pohno Por
TLis is 'IuII undersIanding by overcoming or abandon-
ing', sIarIing Irom ILe sIage oI Lhongo no (RnowI-
edge consisIing in ILe conIempIaIion oI dissoIuIion oI
aII Iorms oI exisIence). Here ILe yogi sees ILe IerminaI
insIead oI ILe beginning and ILe middIe, perceiving
ILaI boIL mind and maIIer, wLicL consIiIuIe Lis per-
sonaIiIy, are in a sIaIe oI rapid ux, noI remaining Ior
Iwo consecuIive momenIs ILe same.
167
Iohno means Ireeing, abandoning. Since ILe yogi sees
ILe dissoIuIion oI exisIence, Le is Ireed Irom ILe per-
cepIion oI permanence. Since aII Iorms are dissoIving,
Le sees ILem as pain and is Ireed Irom ILe percepIion
oI pIeasure. TLe previous percepIion oI otto and ]uo
wiII aIso dissipaIe because every exisIence is seen as
jusI naIure and sponIaneiIy. TLus ILe cIinging Io per-
manence, pIeasure and seII are overcome and ILe com-
preLensions recIined.
Because ILe dissoIuIion oI boIL ILe objecI and ILe con-
sciousness is noIed in pairs, aI ILis sIage ILis insigLI
is Rnown as Iottutposson no (Added insigLI RnowI-
edge). PreviousIy ILe mediIaIing consciousness seemed
Io remain perpeIuaI. Now ILe mediIaIor, wLo is conIem-
pIaIing dissoIuIion oI Iwin pLenomena, sees ILe wLoIe
neId oI IormaIions as impermanenI, noI as permanenI;
and because oI ILe suIIering inLerenI in wLaI is imper-
manenI, and because oI ILe absence oI seII in wLaI is
painIuI Le sees ILaI same wLoIe neId oI IormaIions as
painIuI, noI as pIeasanI, and as non-seII, noI as seII.
Here Lis InsigLI oI Impermanence (Antcconuposson
no) is said Io Lave reacLed iIs cIimax. Hence ILe
sIanza:
Gotntng knou|cdgc, suL|tnotton,
Pcsu|ttng tn oLondonncnt o] gosptng,
Thts uc co|| pohno potnn.
168
WLy subIimaIion? Because Le sees ILe dissoIuIion oI
noI onIy ILe objecI, buI aIso ILe consciousness wLicL
cIarines Lis views oI permanence, eIc.
WLen ILe wLoIe neId oI IormaIions is seen in ILe IigLI
oI dissoIuIion:
as impermanenI Le abandons pride (nno);
as painIuI Le abandons craving (toh);
and as non-seII Le abandons views (dt;;ht).
TLen, wiIL ILe reaIizaIion oI ontcconuposson no,
Lis pride Iades away, wiIL dukkhonuposson no Lis
greed, and wiIL onottnuposson no Lis views. NoI
giving a cLance Ior ILe arising oI ILe ILree diversin-
caIions (poponco) is wLaI we mean by bringing abouI
ILeir cessaIion or abandonmenI. He is Ireed Irom ILem.
Having enIered on ILis way, Le reIinquisLes, Le does noI
grasp. TLus ILe pIane oI IuII undersIanding as aban-
doning exIends Irom ILe ConIempIaIion oI DissoIuIion
(Rhongo no) up Io PaIL KnowIedge.
Nno-po is IiRened Io an enemy wLo preIends Io be a
Iriend. One associaIes wiIL Lim IaiILIuIIy because one
is inIaIuaIed. However mucL one's weII-wisLer comes
and says, 'He is noI your genuine Iriend; Le migLI Larm
you or RiII you even', one is noI moved, insIead one
is noI pIeased wiIL ILis Rind oI advice. However, ILis
assumed IriendsLip is acIuaIIy causing IroubIe gradu-
169
aIIy wiILouI one's RnowIedge. One does noI reaIize ILe
masR and ILe aws. One sees onIy pIeasure in Lim and
ILus cannoI reIinquisL Lim. TLe more one grasps in
ILis manner wiIL toh, nno and dt;;ht ILe more one
geIs inIo IroubIe.
So aIso, Lowever mucL one preacLes ILaI aII condi-
Iioned ILings are IransienI, unsaIisIacIory and non-seII,
iI Le adLeres sIrongIy Io ILe view oI seII in permanence
and pIeasure, Le wiII neiILer IisIen Io ILe preacLer nor
reIinquisL Lis graspings. However, as Le is repeaIedIy
warned oI ILe dangers, Le begins Io IisIen and Iearn
ILe Irue cLaracIerisIics. TLe more Le pays aIIenIion,
ILe beIIer Le undersIands, IiII Le undersIands IuIIy
ILe cLaracIerisIics oI ILe reaI enemy. WLen Le aban-
dons Lim by seeing ILe aws in ILis manner, Le can
do so wiILouI diIncuIIy. II Le does noI see ILe aws
iI wouId be diIncuII Ior Lim Io reIinquisL. Now, seeing
ILe aws, Lis aIIacLmenI wiII Iade away IiII iI is IoIaIIy
abandoned.
TLaI's wLy we exLorI you Io pay aIIenIion so ILaI you
can see Ior yourseII ILe reaI cLaracIerisIics and ILe
aws oI ILe sIaIes you admire. Unseen you seize, seen
you reIease. II you see IuIIy you wiII reIinquisL IuIIy.
Suppose wLiIe you are sLopping you see a dress Irom
a disIance, wLose design appeaIs Io you. BuI on cIose
scruIiny, you discover ILree LoIes in ILe dress wLicL
170
cause you disappoinImenI. You wiII noI wisL Io acquire
iI any more. II you discover ILaI your own dress Las
ILree LoIes, your aIIacLmenI Io ILe dress wiII Iade away
and you migLI even wisL Io reIinquisL iI. SimiIarIy,
wLen you waIcL your own khondhos you may discover
ILe ILree LoIes oI Iransiency, unsaIisIacIoriness and
impersonaIiIy, and your aIIacLmenI Io your khondhos
wiII Iade away.
Now ILe quesIion is: Have you become deIacLed Irom
ILe LoIes or Irom ILe dress wLicL Las ILe ILree LoIes?
In oILer words, Lave you become deIacLed Irom ILe
ILree cLaracIerisIics or Irom ILe nno-po (aggre-
gaIes) wLicL Las ILe cLaracIerisIics? TLe answer is
ILe dress wLicL Las ILe ILree LoIes or ILe nno-po
wLicL Las ILe ILree cLaracIerisIics. WiILouI ILe dress,
ILe LoIes cannoI exisI, nor ILe cLaracIerisIics wiILouI
nno-po. II ILe aversion is in respecI oI ILe ILree
LoIes or ILe ILree cLaracIerisIics, ILen iI means you
are sIiII cIinging Io ILe dress or ILe khondhos, in wLicL
case you are noI reaIIy abandoning ILe kt|csos.
Here I wouId IiRe Io menIion Iwo ILings, ossdnu-
posson and odnounuposson. TLe Iormer means
deIigLIIuI aIIacLmenI resuIIing Irom ILe ignorance oI
aws in ILe nno-po. Seeing ILe pIeasure in aII ILe
six sense objecIs arising aI ILe six sense doors resuII-
ing Irom unmindIuIness aI ILe momenI oI arising, one
171
IaRes deIigLI in ILese objecIs IoIIowed by craving and
grasping. According Io ILe IaIIer, being mindIuI oI ILe
pLenomena arising aI ILe six sense doors and seeing
ILe aws sucL as ontcco, dukkho and onott cLaracIer-
isIics, one does noI crave or cIing.
NoI seeing ILe aws in nno-po, or seeing ILe pIeas-
ure in nno-po is deIusion or ignorance (noho), wLicL
is usuaIIy IoIIowed by craving and grasping. Seeing ILe
aws, one wiII noI be deIuded, one wiII gain RnowIedge.
Seeing ILe misery and vaniIy one wiII noI crave or cIing.
II a smoRer sees pIeasure in smoRing, Le IaRes deIigLI
in iI and becomes aIIacLed Io iI. WLen Le sees ILe dis-
advanIages oI smoRing, Le wiII noI deIigLI in iI and wiII
reIinquisL iI. So Lere, wLicL one does Le reIinquisL
ILe aws or ILe smoRe wLicL Las ILe aws? Finding
ILe aws, Le reIinquisLes smoRing.
In ILe VisuddLimagga is given ILe anaIogy oI a nsLer-
man wLo goI LoId oI a creaIure under ILe waIer wLicL
Le joyIuIIy ILougLI Io be a nsL. On IaRing iI ouI oI ILe
waIer, Io Lis surprise Le discovered iI Io be noI a nsL
buI a snaRe. AI ILis Lis percepIion oI nsL is aI once
cLanged inIo ILaI oI snaRe. Moreover, on cIose exami-
naIion Le saw ILree marRs on ILe necR wLicL signined
iI was poisonous. He decided Io reIinquisL iI. Seeing
snaRe as snaRe is seeing ILe Irue naIure. WLen Le saw
ILe ILree marRs oI poison Le was more scared.
172
SimiIarIy, Io a puthu]]ono, mere possession oI nno-
po is considered a greaI acLievemenI. Moreover, noI
Rnowing ILe IruIL, Le suppIemenIs Lis IiIe by IaRing
on ideas, sucL as personaIiIy views. Once Le reaIizes
ILe Irue naIure, causaI reIaIions and cLaracIerisIics,
Le wiII become exIremeIy IrigLIened. Knowing ILe cor-
recI naIure (ut]]o) Le is Ireed Irom craving and grasp-
ing. He is said Io acLieve ILe exIincIion oI misery or
cessaIion oI suIIering (dukkhokkhoqo). TLe yogi wLo
acLieves ILis is caIIed 'LhoLLo' (weII-conducIed).
173
Cn~ifrr 28
0xr Biow l|vr Snots
How wouId you IiRe Io do jusI one ILing and accom-
pIisL many ILings? In ILe Discourse on ILe EsIabIisLed
(Iott;;htto Sutto) Iound in ILe BooR oI Kindred Sayings
(Sonqutto Ntkqo) under Moh Voggo cLapIer, ILe
BuddLa said jusI ILaI in Lis IeacLing wiIL ILe IoIIow-
ing verse:
Ekodhonnc pott;;httosso Lhtkkhouc,
Rtkkhuno ponctndtqnt Lhuttnt hontt suLhuttnt.
Kotonosontn ckodhonnc? Appondc.
Monks, thcc ts onc thtng uhtch, t] pocttscd,
con |cod to thc occonp|tshncnt o] ]uc othc thtngs.
And uhot ts thot onc thtng? Thot ts Appondo (utgt|oncc).
Esf~iilsnrn
AIso on ILe PaIi((LiIa SuIIa in ILe BooR oI Kindred
Sayings (SamyuIIa NiRaya; MaLa-Vagga) are menIioned
ILe IoIIowing verses regarding menIaI IacuIIies:
Ekodhonnc pott;;httosso Lhtkkhouc Lhtkkhuno ponctndtqnt
Lhuttnt hontt suLhuttnt.
Kotonosontn ckodhonnc? Appondc.
Kotono co Lhtkkhouc oppondo,
174
IdhoLhtkkhouc Lhtkkhu cttton okkhott soucsu co
ssoucsu co dhonncsu,
Tosso cttton okkhoto soucsu co ssoucsu co dhonncsu
Soddhtndtqonpt Lhuonpotputn gocchott,
Vttqtndtqonpt Lhuonpotputn gocchott,
Sottndtqonpt Lhuonpotputn gocchott,
Sondhtndtqonpt Lhuonpotputn gocchott,
Ionntndtqonpt Lhuonpotputn gocchott.
Euonpt kho Lhtkkhouc ckodhonnc pott;;httosso Lhtkkhuno
Ionctndtqont Lhuttnt hontt suLhuttntt.
Monks, Lq o nonk uho ts cstoL|tshcd tn onc condttton,
thc ]uc conto||tng ]ocu|ttcs
oc cu|ttuotcd ond cu|ttuotcd uc||.
EstoL|tshcd tn uhot condttton?
In concstncss.
And o] uhot sot, nonks, ts concstncss?
Hcctn o nonk uods hts ntnd
ontd thc souos (conkcs)
2
ond condtttons thot go utth thc souos.
As hc so uods hts ntnd,
Lq cu|ttuottng thc conto||tng ]ocu|tq o] ]otth,
hc gocs to pc]cctton thcctn.
.Lq cu|ttuottng thc conto||tng ]ocu|tq o] c]]ot.
.Lq cu|ttuottng thc conto||tng ]ocu|tq o] ntnd]u|ncss.
.Lq cu|ttuottng thc conto||tng ]ocu|tq o] conccntotton.
.Lq cu|ttuottng thc conto||tng ]ocu|tq o] utsdon
hc gocs to pc]cctton thcctn.
Thot, nonks, ts hou tn o nonk uho ts cstoL|tshcd tn onc condttton
thc ]uc conto||tng ]ocu|ttcs oc cu|ttuotcd ond cu|ttuotcd uc||.
175
Aii~V4n~
II is ILe opposiIe oI pondo (IiI. IorgeIIing), rendered
Lere as IaiIure, LeedIessness, negIigence. II means IaiI-
ure Io absIain Irom wLaI sLouId be absIained Irom and
observe wLaI sLouId be observed. Iondo is oI ILree
Rinds: TLings Io be absIained Irom are ILe Ien miscon-
ducIs (duccottos) by deed, word and ILougLI RiIIing,
sIeaIing, sexuaI misconducI, Iying, sIandering, LarsL
speecL, gossip, coveIousness, iII-wiII and wrong view,
wLicL Lave bases in |oLho, doso and noho.
WLy absIain? Because ILey are unwLoIesome, produc-
ing unwLoIesome resuIIs Io oneseII as weII as oILers,
secuIarIy as weII as spiriIuaIIy. SucL absIenIion can
resuII Irom sympaILeIic IeeIing, and ILis is quiIe obvious.
However, ILe majoriIy are mired in ILe kt|cso morass.
Iondo is oI ILree Rinds:
gross Iypes
negIigence in absIaining Irom duccariIas by body
and speecL RiIIing, sIeaIing, sexuaI misconducI,
IaRing drugs, Iying, sIander, LarsL speecL and
gossips;
medium Iypes
negIigence in resIrainI oI ILe sense IacuIIies.
TLougL one succeeds in absIaining Irom mis-
beLaviour by deed and word, iI one Ieaves ILe
sense IacuIIies unguarded one wouId be IempIed
176
by sensuous desire wiIL passion Ior niceIies nice
sigLIs, odours, sounds, IasIe, IoucL and ILougLI;
renned Iypes
ILis is aIso caIIed onupondo wLicL concerns
ILe pracIising yogi IaiIure in ILorougLness,
parIicuIariIy and conIinuiIy oI noIing.
FurILermore, ILe majoriIy do noI beIieve in giving dno
Io ILe needy, insIead ILey wouId consider iI no more
ILan reducIion oI ILeir weaIIL. TLaI sLouId noI be ILe
case. JusI see wLaI Lappens wLen you give dno wiIL
Iove and compassion. TLose wLo receive dana are sure
Io respond wiIL graIiIude. II is aIso Luman Io give
dno insIead oI being avaricious. FaiIure Io IuInI sucL
Lumane duIy amounIs Io pondo.
FaiIure Io pracIise ILe nobIe and mind-puriIying
Sottpo;;hno wLicL LeIps undersIand ILe inIrinsic
naIure oI ILings and acLieve ILe sevenIoId benenIs is
aIso pondo. AIILougL Le pracIises, iI Le does noI do
so ILorougLIy, conIinuousIy and persisIenIIy, Le is said
Io be IaiIing.
JusI as pondo is ILreeIoId so is oppondo. WLiIe IaiI-
ure Io accompIisL Lis duIies wouId cause Lim Io IeeI
remorseIuI (utppottsoo), reecIing on Lis good conducI
and pronIabIe resuIIs are sure Io maRe Lim Lappy and
insIiI IaiIL (soddh) in ILe pracIice. Inspired wiIL IaiIL
Le possesses courage and maRes eIIorI (uttqo) in Lis
177
pracIice. He becomes more mindIuI (sott) in accordance
wiIL ILe saying:
Sot-okkhcno cctos.
wLicL is apLorised as:
Rc ntnd]u|, nottng cucq otstng
utth uotch]u|ncss cuc-pcscnt.
WiIL mindIuIness Lis mind becomes concenIraIed
(sondht) unIiI nnaIIy wisdom (ponn) bIossoms. TLese
nve menIaI IacIors are caIIed spiriIuaI IacuIIies (tndtqo),
so caIIed because ILey possess conIroIIing power in ILeir
respecIive spLeres, exercise IordsLip over associaIed
sIaIes and overcome ILeir opposing Iorces; uncerIainIy
or wrong IaiIL, cowardIiness or wrong eIIorI, careIess-
ness or wrong mindIuIness, disIracIion or wrongIuI con-
cenIraIion, ignorance or wrong views.
Hence ILe compounds:
soddhtndtqo IaiIL-IacuIIy,
uttqtndtqo eIIorI-IacuIIy,
sottndtqo mindIuIness-IacuIIy,
sondhtndtnqo concenIraIion-IacuIIy,
ponntndtqo wisdom-IacuIIy.
TLus, LoIding on Io one ILing, Le can accompIisL ILe
oILer nve. Hence, ILe expression:
Onc p|uck, onc Lunch.
Onc snotch, onc c|ustc.
178
JusI as ILe TaILagaIa is ILe cLieI oI aII creaIures,
oppondo (Lere iI reIers Io kpoko oppondo) is ILe
cLieI oI aII ILe pronIabIe condiIions. Now, oppondo
is a mundane condiIion |oktqo dhonno beIonging Io
knuocoo. TLere are Iour Rinds oI pronIabIe condi-
Iions cIassined by pIane, nameIy:
Knuocoo kuso|o,
Ppouocoo kuso|o,
Apouocoo kuso|o,
Iokuttoo kuso|o.
OI aII ILese pronIabIe condiIions, knuocoo kuso|o is
ILe IowesI. So, Low can oppondo oI ILe knuocoo
pIane be ILe cLieI oI aII pronIabIe condiIions? TLe
reason is oppondo can be appIied Io aII pronIabIe con-
diIions Ieading Io LigLer pIanes. For exampIe, ILe diIi-
genI monR wiII cuIIivaIe and maRe mucL oI ILe Ariyan
eigLIIoId way. KindIy reIer ILe Iopic on 'EarnesIness',
under ILe Moh-Voggo cLapIer in ILe BooR oI Kindred
Sayings (Sonqutto Ntkqo).
DiIigence is oI Iwo Rinds:
Kpoko oppondo sIarIing up diIigence;
Koko oppondo perIorming diIigence.
TLe nrsI Rind is Io remind or awaRen one Io do some-
ILing. TLe second one is concerned wiIL impIemenIing.
TLe Iwo go Land-in-Land, sucL as in ILe Rodhtsotto's
IuInImenI oI perIecIions Io aIIain ILe LigLesI goaI, and
179
ILe yogis' mediIaIion eIIorI. DiIigence is required in mer-
iIorious deeds wLicL IasLion one's mind and body.
WiIL oppondo, Le gains seII-reIiance and seII saIisIac-
Iion and is Iree Irom bIame by ILe wise. As ILese IacuI-
Iies buiId momenIum, ILe yogi peneIraIes ILe inIrinsic
naIure oI ILings wiIL one no emerging aI eacL sIage;
discernmenI oI nno-po, compreLension oI condiIion-
aIiIy, ILe IripIe cLaracIerisIics and ILe rapid arising-
passing away oI pLenomena.
Efnlc~i EssrNcr
TLe eILicaI essence oI BuddLism may be summed up by
ILe word oppondo. TLe IasI words oI ILe BuddLa were:
oppondcno sonpodctho sIrive on wiIL diIigence.
BeIore ILe BuddLa's enIigLIenmenI, ILere Lad been
onIy IeacLing oI s|o and sonotho, and noI oppondo.
II is onIy aIIer ILe BuddLa's enIigLIenmenI ILaI ILe
pracIice oI ILe NobIe EigLIIoId PaIL or S|o-Sondht-
Ionn Las come Io be Rnown. TLe conIinuous and
sIepwise occurrence oI ILese conIroIIing IacuIIies caIIed
DLamma roIaIing IiRe a circIe is Rnown as Dhonno
Cokko Iouottono.
Now, ILe yogis can judge Irom ILeir own experience Low
ILese conIroIIing IacuIIies Lave progressed by compar-
ing ILeir sIaIes beIore and aIIer ILeir pracIice.
180
Cn~ifrr 24
Ausorrt|oxs
Tnrrr Tvirs or CoNcrNfr~floN
Jhno is denned as ILe wiIIuI concenIraIion on an
objecI. II Las Iwo purposes, nameIy, ILinRing cIoseIy
oI an objecI and burning or eradicaIing adverse ILings
(Lindrances).
TLere are ILree Rinds oI sondht (concenIraIion)
nameIy:
upoco sondht (neibourLood or access
concenIraIion);
khotk sondht (momenIary concenIraIion);
oppon sondht (aIIainmenI or IuII concenIraIion).
Upoco sondht is ILe degree oI concenIraIion jusI
beIore enIering any oI ILe absorpIions or ]hnos. II be-
Iongs Io ILe mundane or sensuous spLere (knuocoo).
Khotko sondht is ILe degree oI concenIraIion ILaI
IasIs momenIariIy during conIempIaIion on various
mediIaIion objecIs.
Appon sondht is ILe concenIraIion exisIing during
absorpIion, Ior exampIe, enIering inIo ILe kosto on-
nono (concenIraIion objecI) sucL as ILe pothou kosto
(earIL as ILe concenIraIion objecI) wiIL IuII Iorce.
181
WLereas upoco and oppon sondht arise wiIL
ponnttt onnonos (concepIuaI objecIs), khotk
sondht arises wiIL poonottho dhonnos (uIIimaIe
reaIiIies). As ILe yogi is noIing ILe arising pLenomena
and enIering inIo khotk sondht, Lis mind is noI
scaIIered (outkkhcpo) buI is cIoseIy LeId onIo ILe objecI.
TLere Lave been criIicisms on ILe vaIue oI khotk son-
dht. For insIance, abouI ILirIy years ago, a Oerman
TLeravadan monR wLo came Lere Io pracIise utposson,
said ILaI Lis originaI sonotho concenIraIion was IosI
because Le was asRed Io noIe ILe arising pLenomena.
TLe BuddLa menIioned khotk sondht as being sIrong
enougL Io Iead Io one-poinIedness (khotk ctttc-koggoto)
and ILe CommenIaries say ILaI khotk Las ILe power oI
momenIary concenIraIion (khoo-notto-thtttko-sondht).
In a rope, eacL oI ILe consIiIuenI nbres is weaR. BuI,
wLen ILey are aII made inIo a rope, ILey become quiIe
sIrong. So aIso, khotk sondht wLen muIIipIied can
Iead Io a wonderIuI energy. And especiaIIy wLen ILe yogi
experiences Moggo and Iho|o Nos (PaIL and FruiIion
KnowIedge), ILe concenIraIion can become very sIrong.
TLe Sottpo;;hno meILod guaranIees menIaI purinca-
Iion, overcoming oI pain (dukkho), Ieading Io NtLLno.
TLe RnowIedge oI dukkho is ponn. TLus one becomes
endowed wiIL cIear vision and virIuous conducI (ut]]-
cooo sonponno).
182
TLe mediIaIion IeacLer aIways exLorIs ILe yogis Io con-
IempIaIe or noIe wLaI is iI? II is none oILer ILan
Jhno. II Las Iwo signincances, nameIy; Io concenIraIe,
appIy or direcI ILe mind onIo ILe objecI (mediIaIive
absorpIion) and Io burn up adverse sIaIes, overcoming
nuooo dhonnos (Lindrances).
MuNn~Nr ~Nn Suir~VuNn~Nr Jn~N~s
TLere are Iwo Rinds oI Jhno, nameIy:
ononpo nt]]hno (objecI-scruIinising ]hno);
|okkhonpo nt]]hno (cLaracIerisIic-examining
]hno).
TLe Iormer is mundane, wLere ILe mind IaIIs cIoseIy
(upo) and compIeIeIy (nt) wiIL ILe objecI, e.g., ILe earIL
kosto. TLis Iype oI absorpIion reIers Io ILe eigLI
aIIainmenIs (sonpottt)i Iour mediIaIion absorpIions oI
ILe nve maIeriaI spLeres (po-]hno) and Iour mediIa-
Iion absorpIions oI ILe Iour immaIeriaI spLeres (opo-
]hnos) in conjuncIion wiIL proximaIe concenIraIion
(upoco sondht).
TLe IaIIer is concerned wiIL mindIuIness oI nno-po
objecIs by aIIribuIing ILe ILree cLaracIerisIics Io ILem,
Ieading Io ILe supramundane aIIainmenI oI noggo and
pho|o no. TLus ILe Iormer is sonotho ]hno and ILe
IaIIer, utposson ]hno.
183
Cn~ifrr 25
Prri|v|xtr\ Prtct|cr
TLis means pre-jLanic or preIiminary pracIice in order
Io prepare ILe yogi Ior ILe main jLanic pracIice. II covers
Iour eIemenIs, nameIy eIIorI (uttqo), mindIuIness (sott),
caImness (possoddht) and concenIraIion (sondht).
Vttqo Las Iour eIemenIs (cotuongo). TLe yogi vows Io
maRe eIIorI ILus: 'LeI my esL and bIood dry up Ieav-
ing onIy ILe sRin, bones and sinews, IeI me die, I sLaII
noI IaiI'. SucL is ILe Rind oI courage ILe yogi sLouId
possess. WLen Le is Iaced wiIL severe IeeIing (ucdon)
Le wiII noI sLrinR nor Iose courage IiII Le aIIains ILe
desired goaI.
TLe naIure oI uttqo Iies in deIermined paIience wiIL
cIencLed IeeIL wLen ILe yogi is Iaced wiIL dukkho and
diIncuIIies. PuI in anoILer way, iI means perseverance
noI Io IaII bacR and ounder. SucL a cLaracIerisIic is
caIIed, ussho |okkhoo (susIaining cLaracIerisIic).
Some yogis suIIer Irom pLysicaI pain and are aIraid
ILaI ILeir bIood circuIaIion migLI sIop and ILey migLI
evenIuaIIy die wLiIe mediIaIing. One sLouId possess
sIamina and noI give in and cLange ILe posIure IiII ILe
IargeI is acLieved.
184
JusI IiRe an oId Ieaning buiIding needs a supporI Io
Reep iI uprigLI, so aIso wLen Lis uttqo is noI sIrong
enougL, ILe yogi sLouId supporI Io sIrengILen iI. SucL
a siIuaIion is Rnown as upotthonLhono oso (supporI-
ing vigour). TLus wiII ILe yogi gain exIra sIrengIL wiIL
a deIerminaIion oI 'noI going bacR' IiII Le sees ILe
dLamma in a remarRabIe manner. SucL a siIuaIion is
Rnown as osonstdono poccupo;;hno ILe maniIesIa-
Iion oI nrm deIerminaIion.
AI ILis sIage, one possesses aoddhouttqo (iniIiaI eIIorI)
or poggohtto uttqo (exerIing sIrengIL), ILe Iype oI
sIrengIL wLicL goes Io IiII up graduaIIy and nrmIy
wiILouI sIopping or Iowering. II signines unquaiIing,
absence oI sLrinRing, reIaxaIion and easy-going (oso|-
|no), never incLing Irom ILe pracIice.
WiIL unquaiIing and resoIuIe courage, ILe yogi wiII be
abIe Io nx Lis aIIenIion, upo;;htto sott (nxed aIIenIion)
or osonnoho sott (unbewiIdered aIIenIion), so ILaI Lis
mind-IuIness wiII IaII on ILe onnono (objecI) and noI
oaI away. SucL a siIuaIion is Rnown as 'onnono-
Lhtnukht Lhouo' ILe sIaIe oI nxed and Iace-Io-Iace aIIen-
Iion on ILe objecI.
TLus ILe yogi wiII be abIe Io go aIong and noI Iose sigLI
oI ILe IargeI IracR. His consciousness (onnontko)
wiII become IasIened Io ILe objecI (onnono) insIead
oI jusI overarcLing ILe objecI and scaIIering. OILerwise
185
ILe yogi wiII IeeI repenIanI. For one minuIe's Ioosening
oI conIacI, Le wiII suIIer ILe Ioss oI sixIy noIings and
Ior Iwo minuIes, one Lundred and IwenIy noIings, ILus
evenIuaIIy Ieading Lim Io resIIessness (uddhocco) and
remorse (kukkucco). His mind wouId noI be aI peace.
TLe mindIuIness oI ILe rise and IaII wouId be jusI in
name because Lis aIIenIion is Ioose and noI cIoseIy RniI-
Ied wiIL ILe objecI. Since ILe sott is noI sIrong enougL,
Lis mind wiII be scaIIered. TLen aIIer a minuIe or Iwo,
Le wouId recover Lis sott and sIarI bIaming LimseII Ior
Lis disIurbed mind.
Once Le is abIe Io nx Lis sott on ILe objecI, Lis mind
wiII be abIe Io IaII on ILe IargeI wiILouI creaIing any
gap in ILe sIream oI mindIuIness. He wiII ILen expe-
rience caImness (possodht) in nno-kqo IoIIowed by
caImness in po-kqo. WLen ILe mind is aI ease, Lis
body wiII aIso be aI ease. II one worries and repenIs
due Io Ioosening oI aIIenIion, Low wouId one's mind
beLave nxed or scaIIered?
Once ILe mind is caIm and coIIecIed iI wiII become
nxed on one poinI, jusI IiRe ILe darI wLicL Las been
aimed aIIenIiveIy LiIs sIraigLI inIo ILe IargeI. SucL a
siIuaIion is caIIed sondht.
WLen ILe mind is nxed on a poinI or is pierced inIo
ILe IargeI IiRe an arrow Ior one or Iwo minuIes, in
186
an unsLaRabIe manner IiRe a mounIain (oco|o) and
wiILouI IrembIing (ntpphondono) one is said Io aIIain
khotk sondht.
One may argue (codon) ILaI ILe puLLoLhgo po;tpod
sLouId aIso incIude sucL wLoIesome menIaI sIaIes IiRe
IaiIL (soddh) and wisdom or RnowIedge (ponn). TLe
answer Io ILis argumenI is ILaI once ILe yogi is Ias-
Iened Io ILe pracIice oI puLLoLhgo po;tpod, iI is Io
be undersIood ILaI boIL soddh and ponn Lave been
possessed by Lim. For, wiILouI IaiIL in ILe pracIice,
one cannoI exerI, and in ILe pracIice oI correcI meILod,
RnowIedge is obvious.
187
Cn~ifrr 26
Trtxqu|ii|t\ Nrn|ttt|ox
F~cfors or AisorifloN
LeI us IooR aI sonotho ]hno, IaRing ILe earIL Rasina
as a mediIaIion objecI. TLere are six IacIors, ]hnongos
(consIiIuenIs or IacIors oI absorpIion), nameIy:
uttokko
appIying, aiming or direcIing one's mind Io ILe objecI;
utco
susIaining or LoIding ILe mind on ILe objecI, as iI
IasIened Io ILe objecI or sIroRing over ILe objecI;
ptt
rapIure, joy or Lappiness wiIL inIeresI in ILe objecI;
sukho
bIiss ILaI is noI connecIed wiIL maIeriaI pIeasures;
upckkh
equanimiIy ILaI is a sense oI weII-being and caIm-
ness wiILouI Lappiness or bIiss;
ckoggot
one-poinIedness, synonymous wiIL sondht or ]hno.
TLe consciousness wLicL is associaIed wiIL ILese Iac-
Iors is Rnown as ]hno sonpoqutto cttto. Vttokko Las
ILe quaIiIy oI appIying, aiming or direcIing ILe mind
(cttto) Io ILe IargeI in a conIinuous manner. II is acIive
188
and sLiny. II is ILe opposiIe oI thtno-ntddho (sIoIL
and Iorpor) wLere ILe mind is duII, inacIive and sIacR.
Vttokko Las a bIossoming eIIecI and thtno-ntddho Las
a wiILdrawaI eIIecI. Vttokko, in conjuncIion wiIL oILer
associaIed menIaI sIaIes (cctostkos), Las ILe power oI
inLibiIing thtno-ntddho cctostkos.
OI ILe Iwo cctostkos, one overwLeIms ILe oILer. II ILe
thtno-ntddho cctostko group gains ILe upper Land, ILe
mind wiII become Lazy and ILe yogi wiII doze. As
ILe mind sLrinRs, thtno-ntddho wiII arise and as iI
sIrengILens iI wiII become a Lindrance (nuooo) Io
kuso|o (wLoIesome) course oI acIion.
As uttokko maIures, utcoo arises. Vtcoo is denned
as ILe susIained appIicaIion oI ILe mind by moving
around or sIroRing over ILe objecI so ILaI sott is LeId
onIo ILe objecI, IiRe being IasIened Io iI. Vtcoo inLibiIs
doubIs (utctktcch).
WLen utcoo maIures, ptt wiII arise. WLen I pIayed mar-
bIes in my young days and LiI ILe IargeI I jumped wiIL
joy. Itt is denned as joy, Lappiness or pIeasurabIe inIer-
esI. II opposes iII-wiII (uqpdo). II serves as a precursor
Io sukho (bIiss, Lappiness or pIeasanI IeeIing noI con-
necIed wiIL maIeriaI pIeasures), wLicL is ILe opposiIe
oI uddhocco and kukkucco (resIIessness and regreI).
189
As ILe mind caIms down wiIL bIiss, iI becomes nxed
Io a poinI, wLicL is ckoggot (one-poinIedness or unin-
caIion). TLis opposes sensuous desires (knocchondo).
SucL are ILe IacIors Ieading Io nrsI ]hno by sIream-
Iining aII ILeir associaIed menIaI sIaIes Io perIorm ILe
respecIive IuncIions. TLe IuII aIIainmenI oI concenIra-
Iion is Rnown as oppon sondht, wLicL ILe pracIising
yogi wiII enIer upon and dweII in, burning or inLibiI-
ing adverse ILings Lindrances (nuooos) or oppos-
ing dLammas.
II aIIer ILe IuInImenI oI utposson ]hno, ILe yogi
wisLes Io pracIise sonotho ]hno, Le may do so and
wiII noI nnd diIncuIIy, especiaIIy iI Le Las deveIoped
Rohnoutho (ILe Four SubIime or Divine Abodes).
TLere is one oI noIe oI warning in regard Io sonotho
]hno, ILaI is, ILougL sonotho ]hno wiII bring concen-
IraIion and peace oI mind and serve as a precursor Io
LigLer spiriIuaI powers, iI is a mundane acLievemenI
and is inIerior, ILougL iI Iends supporI Io utposson
]hno. TLe ]hno sonndt;;ht, wLicL arises in sonotho
]hno, is unabIe Io discern nno-po pLenomena.
TLe pracIice oI sonotho is based upon mindIuIness
oI ILe concepI (ponnttt) by cLoosing one oI ILe IorIy
objecIs oI concenIraIion (kosto). WLen one passes away
wLiIe pracIising and being absorbed in sonotho ]hno,
one wiII be reborn in ILe respecIive BraLma worId.
190
Prior Io ILe enIigLIenmenI oI ILe BuddLa, and among
non-beIievers even aIIer ILe enIigLIenmenI, peopIe prac-
Iised jusI sonotho. In doing so, ILey became deIigLIed
in ILe pIeasures and joys oI ]hno and aIIacLed (ntkontt)
Io sucL objecIs. SucL an aIIacLmenI is Rnown as 'sIag-
naIing wiILin'.
EiILer because sucL yogis geI invoIved in sonpottt
or because ILe konno;;hnocotqo (mediIaIion IeacL-
ers) cannoI advance ILe yogis Io ILe pracIice oI utpos-
son, ILe discipIes wiIL no pracIice oI ponn Lhuon
or utposson do noI gain ILe reaI undersIanding oI
nno-po pLenomena, ILus resuIIing in cIinging Io
personaIiIy view (sokkqo dt;;ht) and ego enIiIy (otto
dt;;ht). WLen ILese peopIe become Lohnos, ILey con-
Iinue Io cIing Io sucL views. II is a sLame ILaI ILe
majoriIy in ILe WesI IooR Io sonotho ]hno and psycLic
powers (oLhtnns) wiIL aIIendanI miracIes, and ILaI
sucL yogis do noI progress Io more vaIuabIe utposson
]hno. However, iI sonotho can be used as a basis Io
sIep up Io utposson, iI wiII be very useIuI, because
nuooos Lave been overcome by sonotho.
Ruddho sosono is giving a goIden opporIuniIy oI IeacL-
ing utposson pracIice, wLicL is IiRened Io a boaI wiIL
wLicL one can easiIy cross ILe river oI sonso (round
oI rebirILs). AIIer Laving pracIised sonotho, iI one
cannoI progress Io ponn Lhuon and dies as sucL, iI
wiII amounI Io a greaI Ioss.
191
Soon aIIer ILe BIessed One aIIained enIigLIenmenI,
Le ILougLI Io LimseII Io wLom Le sLouId imparI
Lis DLamma wLicL was so subIIe and proIound. He
remembered ILe Iwo LermiIs under wLom Le pracIised
Sonotho and LigLer spiriIuaI powers. He Iound ouI wiIL
Lis divine eye ILaI one Lad aIready passed away seven
days beIore and ILe oILer, onIy one day beIore. TLe Iwo
Lad been reborn in ILe nne-immaIeriaI worId wLere
ILey did noI possess sensiIive corporeaIiIy (posdo
po) sucL as ILe ear or audibIe sense organ Io IisIen Io
ILe DLamma. TLereby, ILe BuddLa was greaIIy moved
(dhonno sonucgo). SucL is ILe way in wLicL ILe
sonpottt ]hno ends up.
AI ILis poinI one may argue wLy ILe BuddLa, wiIL
aII Lis supernaIuraI powers, couId noI creaIe an ear
(audibIe posdo) Ior ILose Iwo. TLe answer is ILaI ILe
BuddLa never did anyILing wLicL was againsI naIure
(soLhuo). Any worIdIing wLo is reborn in ILe opo
pIane cannoI perceive ILe DLamma.
AI one Iime, a braLmin begged ILe BIessed One Io send
Lis discipIes Io aII quarIers oI ILe worId Io sLow mir-
acIes ILrougL ILe pracIice oI sonotho Lhuon and
oLhtnns (supernaIuraI powers) so as Io win more IoI-
Iowers and convince peopIe oI ILe sosono. To ILis, ILe
BuddLa reIused.
192
Tnr Tnrrr Mlr~cirs
AI ILis juncIure, I wouId IiRe Io menIion ILree ptt-
htqo (marveIs or miracIes):
tddht ptthtqo marveI oI magic
scson ptthtqo marveI oI mind reading
onussont ptthtqo marveI oI insIrucIion
or menIaI deveIopmenI
As regards ILe nrsI one, ILougL ignoranI peopIe may
wonder aI sucL marveIs, wise peopIe Rnow ILaI sucL
pracIices can be accompIisLed by gondh arI. As Ior
ILe second one, iI is noI sIrange, because sucL mira-
cIes can be accompIisLed by means oI ctntonont arI.
TLougL ILey may be considered as wonders by common
peopIe, ILey are vaIueIess Io inIeIIigenI peopIe. TLe
BuddLa says Le sees danger in ILe nrsI Iwo and ILere-
Iore abLors ILem.
However, ILe BuddLa encourages ILe ILird pracIice as
nobIe and subIime. TLrougL ILe onussont ptthtqo,
one can deveIop puriIy oI mind, accompIisLed by RnowI-
edge. TLrougL ILis marveI, one can cuIIivaIe IuIIy-
cuIIured IiIe. As regards ILe oILer ptthtqo, ILougL
one may Lave supernaIuraI powers, one cannoI be cuI-
Iured. Since ILese powers are oI a mundane naIure,
ILey need Io be pracIised conIinuousIy, oILerwise ILey
Iend Io dissipaIe easiIy. A beauIiIuI gIass is aIIracIive
193
Io a common eye buI IragiIe. A sIeeI cup is noI so aIIrac-
Iive buI durabIe. A goIden one wouId be ILe besI.
TLere Lave been insIances oI abuse oI sonotho acLieve-
menIs. Some noIabIe sonotho yogis Io wLom peopIe
Lad LeId in LigL esIeem began Io misuse sucL powers
and became inIamous.
Sonotho pracIice is IiRe ILe experience oI a person wLo
sIays indoors, enjoying Lis ptt and sukho in a cIosed
manner, wLereas utposson pracIice is IiRe ILe experi-
ence oI a person wLo goes ouI Io Iearn aII aspecIs oI
RnowIedge. II is IiRe giving a microscope Io Lim so ILaI
Le can sIudy aII aspecIs oI RnowIedge and discover a
varieIy oI sensaIions wLicL add Io Lis RnowIedge.
Sonotho is sucL ILaI iI iI is noI pracIised conIinuousIy
and masIery (uost) deveIoped, ILe sondht can be IosI,
wLereas in ILe case oI utposson, sondht may be
IosI due Io non-pracIice, buI RnowIedge gained wiII
remain in ILe Iorm oI a nucIeus or energy, Irom wLicL
one can deveIop one's utposson no any Iime as
weII as ptthtqo ponn (prudence). One advanIage is
ILaI wLenever one is Iaced wiIL ILe worIdIy condiIions
(eigLI |oko-dhonnos), one can beLave wiIL equanim-
iIy. One wiII aIso view worIdIy aIIairs wiIL Ioving-Rind-
ness (nctt), compassion (kou) and sympaILeIic joy
(nudtt). As Ior sonotho Lhuon, noILing wiII be IeII
over once ILe pracIice is disrupIed. WiIL sonotho, aban-
194
doning oI denIemenIs cannoI be assured. WiIL utpos-
son, one can be assured oI eradicaIing denIemenIs.
TLe Ruddho sosono is noI compIeIe wiIL jusI sonotho
Lhuon. OnIy wLen pracIice is wiIL RnowIedge as ILe
main objecIive, wiII ILe sosono be compIeIe.
Mlr~cirs or F~lfn
TLe BuddLa reIused Io engage in dispIays oI magicaI
power. He insIrucIed Lis discipIes neiILer Io perIorm
magic Ior ILe saRe oI impressing a crowd nor Io aIIend
sucL a magic sLow. Here is ILe way Le sIaIed ILe maIIer
in response Io a requesI Io send a discipIe Io converI
cerIain peopIe wiIL ILe LeIp oI a miracIe:
Kcuoddho, I do not tcoch thc Iou to Lhtkkhus
tn thot uoq; Conc, Lhtkkhus, uok o nouc| o]
supcnono| pouc htghc thon thc hunon stotc
]o thc uhttc-c|othcd |ottq."
TLe BuddLa wenI on Io expIain ILaI Le Rnew oI ILree
diIIerenI Rinds oI miracIes. FirsI, Le named miracIes
ILaI are usuaIIy caIIed magicaI powers". TLese incIude
sucL ILings as waIRing on waIer, ying ILrougL ILe air,
passing ILrougL waIIs and cIosed doors and going Io
visiI ILe LeavenIy reaIm.
A second Rind oI miracIe is ILaI oI seemingIy super-nor-
maI menIaI abiIiIies, sucL as ILe abiIiIy Io read minds.
TLe BuddLa IeII ILese Iwo Rinds oI miracIes were weII
195
wiILin ILe reaIm oI possibiIiIy Ior ILe person wiIL a per-
IecIed mind buI ILey were noI Io be used Io impress
peopIe.
A ILird Rind oI miracIe is ILe miracIe oI insIrucIion,
ILaI is, ILe pracIice oI IeacLing peopIe ILe rigLI mode
oI beLaving, wLicL wiII worR wonders in ILeir Iives.
WLiIe being conndenI ILaI Lis discipIes couId worR mir-
acIes because oI ILeir menIaI perIecIions, Le insIrucIed
ILem noI Io do so, Ior Le wisLed Lis message Io Lave
Irue IigLI.
196
Cn~ifrr 27
lxs|cnt Nrn|ttt|ox
DrrlNlfloN
II is a compound oI 'Vt' = unique IeaIures oI aII sorIs, and
'Iossott' = observing. II is denned as InsigLI MediIaIion.
InsigLI is so caIIed Irom iIs cIose examinaIion oI ILe
cLaracIerisIics oI impermanence, eIc. Because ILe worR
Io be done by insigLI is accompIisLed ILrougL ILe
paIL (noggo), so iI is caIIed Ioth. And because IruiIion
(pho|o) examines cIoseIy ILe IruIL oI cessaIion and
comes nexI aIIer ILe paIL, so iI is caIIed Puttton. By
means oI spiriIuaI insigLI RnowIedge caIIed utposson
no, one observes and IruIy Rnows ILe cLaracIerisIics
oI ontcco, dukkho and onott in respecI oI nno-po
pLenomena as ILey arise.
TLrougL ILe experience oI insigLI, utposson aims aI
Ireeing ILe mind oI greed, LaIred and deIusion and
cuIIivaIing sucL quaIiIies as concenIraIion, awareness,
inIeIIigence, conndence, joy, IranquiIIiIy Ieading nnaIIy
Io aIIainmenI oI LigLesI wisdom wLicL sees naIure oI
ILings as ILey are, and reaIises ILe uIIimaIe IruIL.
TLe yogi musI observe ILe percepIibIe pLenomena aI
ILe momenI oI arising Io undersIand ILe Irue cLarac-
IerisIics. II we wisL Io undersIand ILe naIure oI IigLI-
197
ning, we musI waiI Ior a cIoudy day and waIcL ILe
acIuaI asLing IorIL oI ILe IigLIning. LiRewise ILe yogi
musI observe any oI ILe sensaIions arising aI ILe six
sense-doors Io undersIand ILeir inIrinsic naIure. In ILis
cenIre, ILe IecLnique Iocuses on waIcLing wLaIever sen-
saIions, ILougLIs, IeeIings, pains and emoIions ILaI are
occurring in eacL momenI and maRing a menIaI noIe oI
ILem as ILey occur, wLiIe noI idenIiIying wiIL ILem.
One may asR wLaI wouId Lappen iI ILey are noI ob-
served. TLe answer is ILaI iI ILey are noI observed ILey
wiII noI be undersIood. NoI Rnowing (ono) or igno-
rance (out]]) wiII Iead Io deIusion (noho). Ignorance oI
Irue naIure is ILe basis Ior ILe arising oI denIemenIs.
IoLho or doso wiII arise depending upon ILe desirabIe-
ness or undesirabIeness oI ILe objecI.
As one sees a pIeasanI Iorm, ntnttto-goho (LoIding on
or cIinging Io ILe image) may arise, ILence ILe parIicu-
Iars, AnuLqon]ono-goho (LoIding on or cIinging Io ILe
deIaiIs wiIL reIisL) IiRe wLen one enjoys a deIicious
curry or sees ILe individuaI IeaIures oI a body, manner
oI waIRing, eIc., Bread as sucL is good Io IaRe buI wiIL
oILer addiIives IiRe buIIer, eIc., iI becomes more IasIy.
However, iI ILe yogi is abIe Io noIe ILe sensaIions as
ILey arise wiIL vigiIance and nxedness oI mind, Le wiII
noI be overcome by kt|csos buI wiII IeeI caIm and indiI-
IerenI.
198
Due Io ILe eye (cokkhu posdo) and Io a visibIe
objecI (po-onnono), eye consciousness (cokkhu
utnnno) arises. Here one requires IuII undersIanding
(potnn) ILaI ILese nno-po dLammas are ILe TruIL
oI SuIIering (Dukkho Socco), because ILey are ILe
basis Ior many Rinds oI suIIerings dukkho soccon
potnncqqon.
TLen iI IoIIows ILaI ILe coincidence oI ILe ILree is con-
IacI (phosso); wiIL conIacI as condiIion, ILere is IeeIing
(ucdon). TLese dLammas, wLicL are percepIibIe pLe-
nomena, musI be noIed as ILey arise. TLere is no need
Ior ILougLIs and imaginaIions.
TLe anaIysis oI a seeing process as ILe combinaIion oI
cokkhu posdo and uponnono resuIIing in cokkhu
utnnno is in accordance wiIL AbLidLamma, and iI one
noIes in ILis manner one's ILougLIs wiII be scaIIered.
According Io ILe SuIIa meILod, we simpIy say 'seeing',
and ILis is Low we noIe in ILe dLamma pracIice. So,
aII we Lave Io do is nx our mindIuIness on ILe IargeI in
a Iace-Io-Iace manner and vigiIanIIy in accordance wiIL
ILe |oko-uohoo (currenI usage in ordinary IiIe) wLicL
is ILe SuIIa meILod.
WLen we noIe in accordance wiIL ILe |oko-uohoo sucL
as 'seeing' 'seeing', we are IabeIIing menIaIIy so as Io
direcI our aIIenIion specincaIIy Io ILe acIuaI acI oI
seeing, jusI IiRe ILe cLiIdren wouId speII 'c~f' or 'r~f' Io
199
pronounce ILese words correcIIy in ILeir primary cIass.
LiRewise, sucL name concepI may be used by beginners
wLose concenIraIion and mindIuIness are noI maIured
enougL. AIIer ILe pracIice maIures and ILe concenIra-
Iion and mindIuIness become sIrong, ILere is no more
need oI IabeIIing, jusI as ILe cLiIdren need noI speII Io
pronounce ILe words wLen ILey grow up.
Nofrworfnv Oi:rcfs
Ppo dhonnos sense organs or sensiIive eIemenIs
(posdo), nameIy, eye, ear, nose, Iongue, body and mind
and ILeir respecIive sense objecIs (onnono), sucL as
visibIe, audibIe, oIIacIive, gusIaIive, IangibIe and cogni-
sabIe objecIs. Nno dhonnos consciousness (on-
nontko) oI ILe eye, ear, nose, Iongue, body and mind,
conIacI or impression (phosso) oI ILe ILree eIemenIs
sucL as eye, visibIe objecI and ILe consciousness, and
ILe resuIIanI IeeIing (ucdon). BoIL (po and nno
dhonnos) are aII dukkho socco, wLicL are objecIs Io
be noIed.
In Vtposson pracIice, ILe pracIiIioner abides conIem-
pIaIing every arising aI ILe six sense-doors. However,
in ILe iniIiaI sIages, Le wouId nnd iI diIncuII Io do
so. Hence ILe insIrucIion in ILis cenIre Io noIe rising
and IaIIing oI ILe abdomen wLicL is quiIe percepIibIe Io
everybody. II is in Reeping wiIL ILe expression:
200
Yoth qoth uo ponosso kqo pothtto hott
Totth totth non po]ntt.
Agotn, thot nonk's notcto| Lodq noq Lc p|occd
o dtsposcd tn uhotsocuc nonnc hc knous
os tt ts p|occd o dtsposcd.
As sIiIIness, Iension, reIaxaIion or movemenI during
ILe rising and IaIIing oI ILe abdomen consIiIuIe uqo-
dhtu photthoLLo po (IangibIe maIeriaI eIemenI oI
mobiIiIy), ILe pracIice oI Rnowing rigLIIy ILese sensa-
Iions wLiIe noIing as 'rising, IaIIing' is in IuII agreemenI
wiIL ILe exposiIion in Khondho qotono Dcson and
IaIIs under Khondho Dhonno-nuposson as given in
MaLasaIipa((Lana SuIIa, quoIed beIow:
Ppon Lhtkkhouc qontsononost kootho,
Ppntccotonco qothLhton sononupossotho.
Monks, constdc thc notcto|ttq tn on oppoptotc nonnc,
Rc ntnd]u| o] tts tnpcnoncncc tght|q.
OvrrcoVlNc or HlNnr~Ncrs
One may argue wLy oILer associaIed menIaI sIaIes
(sonpoqutto dhonnos) sucL as conIacI (phosso) are
noI considered as IacIors as weII in ILe nrsI ]hno. TLe
answer is ILaI ILe said nve IacIors are mosI prominenI.
TLere are Iwo main reasons Ior menIioning ILese nve
IacIors, nameIy:
201
ILeir abiIiIy Io cause concenIraIion on ILe objecI;
ILey direcIIy oppose ILe Lindrances (nuooos).
Vttokko Las ILe power oI aiming and direcIing ILe mind
aIIenIiveIy on ILe objecI so ILaI ILe mind can become
nxed on ILe objecI. Vtcoo Las ILe power oI LoIding
or IasIening ILe direcIed mind on ILe objecI. Itt Las
ILe power oI deIigLIing ILe mind, causing inIeresI in
ILe objecI. JusI IiRe ILe exampIe oI a marbIe game, or
any oILer game, unIess one Las good pracIice and sRiII,
one wiII noI be abIe Io aim properIy. II may LiI or miss
ILe IargeI. WLen one is IuIIy sRiIIed, one wiII be abIe
Io LiI ILe IargeI. TLen one wiII acLieve compIeIe joy.
TLe same goes wiIL uttokko and utcoo. UnIess one is
sRiIIed in aiming ILe mind and LoIding onIo ILe objecI,
one wiII noI acLieve ptt. Sukho is bIiss, a Rind oI pIeas-
anI IeeIing, brigLIening and deveIoping ILe menIaI Iac-
uIIies. AII ILese IacIors conIribuIe Io ILe acLievemenI
oI ckoggot or sondht.
SecondIy, as ILe IacuIIies are baIanced, nuooos are
removed IurILer and IurILer away. TLe mind is Ireed
Irom ILe opposing dLammas wLicL Iend Io scaIIer and
sLrinR. TLus ILe sott wiII become nxed onIo ILe objecI,
examining iI cIoseIy and aIIaining ]hno.
202
MoVrNf~rv CoNcrNfr~floN
(Kn~Nlk~ S~V4nnl)
WLen one IaIRs abouI ]hno, one Iends Io reIer Io
sonotho pracIice. TLere is a nrm popuIar beIieI ILaI
sonotho ]hno is ILe Irue ]hno. OI course, iI is
Irue ILaI one can aIIain absorpIion in sonotho ]hno.
WLereas in sonotho ]hno, one nxes aIIenIion on a
singIe concepI (ponnttt), in utposson ]hno, one does
noI nx aIIenIion on one objecI aIone, buI moves Irom
one sense objecI (poonottho) Io anoILer as ILey arise,
and ILe concenIraIion aIIained is khotk sondht
(momenIary concenIraIion).
TLe Canon on khotk sondht describes iI as 'khotk-
ctttckoggot', meaning, momenIary one-poinIed concen-
IraIion oI ILe mind, Io wLicL ILe commenIaries reIer
as khononotto-thtttko sondht sondht acLieved
momenIariIy. TLe booRs nrmIy supporI ILaI khotk
sondht aIso Las ILe quaIiIy oI nxing ILe bLavana
mind in an unsLaRabIe manner. ComparabIe Io ecsIaIic
concenIraIion (oppon sondht), one can ILus become
enrapI in ]hno, enjoying ILe caImness and sereniIy oI
a one-poinIed mind.
Under wLaI condiIions wiII ILe khotk sondht quaI-
iIy as oppon sondht? II is possibIe onIy wLen ILe
opposiIe sIaIes (pottpokkho dhonnos) or nuooos
are subdued. In wLaI manner sLouId one subdue ILe
203
Lindrances? TLe answer is 'onnono pouotto nono'.
As ILe yogi is vigiIanIIy mindIuI oI ILe arising sense
objecIs in an incessanI manner, Lis khotk sondht
sLouId ow conIinuousIy IiRe ILe currenI oI waIer.
Vtposson ]hno is noI based on one objecI aIone.
AIIenIion is averIed Io aII and a varieIy oI arisen pLe-
nomena, boIL nno and po, nameIy ILe rising and
IaIIing oI ILe abdomen, ILe bending and sIreIcLing oI
Land, cLanging oI posIures, eIc., and unique cLaracIer-
isIics sucL as Iension, irriIaIion, sIiIIness and simiIar
sensaIions unremiIIingIy ctcno kooo pouotto nono.
As one deveIops sRiII in ILe acIs oI direcIing and LoId-
ing on oI ILe mind Io ILe onnono, one auIomaIi-
caIIy experiences ecsIaIic joy or rapIure IiII nnaIIy one
acLieves sondht. TLese jLanic IacIors become promi-
nenI especiaIIy wLen one aIIains sonnsono no
insigLI RnowIedge consisIing in ILe reecIion oI deIer-
minaIion oI aII pLenomena oI exisIence as IransienI,
unsaIisIacIory and impersonaI.
TLe series oI khotk sondht is IiRened Io a Iine oI
peopIe wLo are so cIose Io one anoILer ILaI ILere is no
gap Ior ouIsiders Io enIer and iI becomes one conIinu-
ous Iine. AnoILer exampIe is ILe oor wLicL is made
up oI wooden parqueI wLicL are so cIoseIy pIaced ILaI
ILere is no gap and a wLoIe seI oI wooden parqueI Iorms
204
one compIeIe oor. SucL a siIuaIion is Rnown as pouot-
tonono proceeding as one indivisibIe ILing.
TLe BuddLa aIso poinIs ouI ILaI one sLouId noI under-
esIimaIe khotk sondht as Iriing. As one raindrop
aIIer anoILer can nII up ILe wLoIe vesseI, in IiRe manner,
one khotk sondht aIIer anoILer in a conIinuous
cLain oI mindIuIness wiII accumuIaIe inIo a Iremen-
dous energy. In ILis regard, VisuddLimagga says:
Khotkoctttckoggot tt
Khoonottothtttko sondht
Sopt ht onnonc ntontoon
Ekkcno pouottonno
Iottpokkhcno onoLtLuto
Apptto utqo cttton ntcco|on thopctt.
Khotko sondht is a unincaIion oI ILe mind concen-
IraIion IasIing onIy a momenI. Indeed, iI is so. For
ILaI Ioo, wLen iI occurs uninIerrupIedIy on iIs objecI
(presenIIy arising nno-po pLenomena) in a singIe
mode (aI ILe acIuaI Iime oI insigLI momenIary uninca-
Iion oI ILe mind arising ILrougL ILe peneIraIion oI ILe
cLaracIerisIics oI impermanence and so on) and is noI
overcome by opposiIion (nuooos), nxes ILe (Lhuon)
mind immovabIy, as iI in absorpIion, i.e., mundane
oppon sondht.
TLe DLammapada aIso says in verses 121 and 122:
205
Do not dtscgod cut|, soqtng, 'It ut|| not conc ntgh unto nc'.
Rq thc ]o||tng dops cucn o uotc-]o ts ]||cd;
|tkcutsc thc ]oo|, gothctng |ttt|c Lq |ttt|c,
]||s htnsc|] utth cut|.
Do not dtscgod nctt, soqtng, 'It ut|| not conc ntgh unto nc'.
Rq thc ]o||tng o] dops cucn o uotc-]o ts ]||cd;
|tkcutsc thc utsc non gothctng |ttt|c Lq |ttt|c,
]||s htnsc|] utth good.
TLe yogis wLo are assembIed Lere are noI IooIs. TLey
are wise peopIe. So ILey wiII noI disregard ILe smaII
meriIs.
TLe robe worn by ILe bLiRRLus is woven oI severaI
ILreads wLicL by ILemseIves are noI sIrong. One singIe
ILread, even Iwo pieces, wiII be very weaR. BuI wLen
ILey are cIoseIy RniIIed inIo a robe, ILey are uniIed and
sIrong. So is khotk sondht, wLicL wLen accumu-
IaIed inIo a sIrong uniI wiII go a Iong way Io ILe deveI-
opmenI oI insigLI RnowIedge.
So noI underesIimaIing ILe khotk sondht as Iriing
and insignincanI, pIease pracIise utposson mediIaIion
by acIing sIowIy IiRe a sicR paIienI. PracIise moderaIion
in eaIing and sIeeping LabiIs; noI IaRing unwLoIesome
Iood and noI sIeeping beyond ILe IimiI.
206
Jov ~Nn H~iilNrss (Plfl-sukn~; Vlvrk~:~)
I wouId IiRe Io IaIR abouI joy and Lappiness (ptt-
sukhon) arising as a resuII oI overcoming nuooos.
TLere are ILree sorIs oI utucko (secIusion or deIacL-
menI), nameIy:
kqo utucko
secIusion oI ILe body, soIiIude;
cttto utucko
deIacLmenI oI ILe mind Irom passions;
upodht utucko
Ireedom Irom subsIraIum or ntLLno devoid oI
khondho and kt|cso.
TLe nrsI utucko reIers Io soIiIude, sIaying wiILouI a com-
panion. Is kqo utucko good enougL? No. One Las Io sIay
away Irom sensuaI desires and oILer Lindrances, and
be menIaIIy deIacLed (cttto utucko). Because, aIILougL
one may be Iree oI a companion, one may geI induIged
in kt|csos ILinRing oI sensuaI pIeasures.
In ILe Canon, iI says ILaI cttto utucko arises in yogis
wLo aIIain utposson ]hno and dweII absorbed in eigLI
sonopottts (absorpIions oI ILe nne-maIeriaI and imma-
IeriaI spLeres). However, Ior ILe ordinary yogis, mindIuI
Iiving wiILouI kt|csos and aIIowing no cLance oI nuo-
oos Io come in is suIncienI Io gain cttto utucko.
As regards upodht utucko, wLicL means ntLLno, IeI us
Ieave iI Ior ILe momenI. In ordinary IiIe, peopIe preIer
207
Iiving in pairs. However, in ILe reaIm oI DLamma, iI is
noI desirabIe. TLe apLorism is:
Auotd conponton
And noktng ]u|| c]]ot
Thts ts qou ]oL.
One dweIIs mindIuIIy wiIL ILe appIicaIion oI uttokko
and utcoo so as Io be Ireed Irom nuooos, wLicL
cause Lindrances Io noI onIy ILe aIIainmenI oI ]hno,
noggo and pho|o buI aIso ILe perIormance oI ordinary
kuso|o dhonnos.
WLen one is Ireed Irom nuooos, sucL as knoccho-
ndo, one's mind wiII be purined, wLereas wLen one
Las iII-wiII (doso), eIc., one's mind becomes Lazy and
duII. WLen one is Lazy, ILis Laziness Linders kuso|o
acIiviIies. TLe mind wiII scaIIer, Iorming doubIs; ILus
iI becomes impossibIe Io perIorm ordinary kuso|o acIiv-
iIies. Hence, nuooos oppose kuso|o acIiviIies. TLey
wiII prevenI perIormance oI new kuso|o acIions and
aIso cause ILe Ioss oI kuso|o acIions aIready perIormed.
TLey poIIuIe ILe mind and are ILereIore dangerous.
WiILouI cttto utucko, gaps are Iormed and nuooos wiII
come in. TLus ILe eIIorI becomes disrupIed, ILe mind
geIs poIIuIed and ponn wiII be weaRened. AIILougL
some yogis IuInI kqo utucko, ILey cannoI IuInI cttto
utucko, ILus ILe ponns wLicL sLouId arise do noI
208
arise. Some, wiIL wLaIever IiIIIe RnowIedge ILey pos-
sess, become induIged in Ioo mucL ILinRing, imagin-
ing and specuIaIing, wLicL cause ILem Io Iose IracR oI
reaI ponns.
JusI as a dynamo needs Io operaIe aI specined revoIu-
Iions Io produce ILe required eIecIriciIy, so aIso ILe yogi
sLouId maRe specined eIIorI Io generaIe ILe required
ponn. In ILe ordinary worIdIy IiIe, wLere one is earn-
ing a IiveIiLood, one needs bodiIy and menIaI resI so as
Io recoup one's energy. SucL is noI ILe case wiIL ILe
DLamma, wLere one musI worR incessanIIy so as Io
gain more energy. AI ILis sIage I wouId IiRe Io menIion
Iwo sorIs oI uttqo, nameIy:
Kqtko uttqo,
Cctostko uttqo.
TLe Iormer is concerned wiIL ILe Iour posIures (ttq-
potho). One maRes a deIermined eIIorI in reIenIIess
mindIuIness so ILaI no gaps wiII Iorm Io aIIow kt|csos
Io enIer. AIso one sLouId be concerned ILaI sucL kt|c-
sos are noI carried over Irom one posIure Io anoILer.
TLe IaIIer is concerned wiIL ILe menIaI eIIorIs in noI
aIIowing kt|csos Io enIer.
Again ILe exampIe oI ILe engine. ConIinuous operaIion
oI ILe dynamo wiII give suIncienI cLarge Io ILe baIIery
so as Io enabIe ILe moIorcar engine Io sIarI easiIy,
209
Io IigLI, sound ILe Lorn, eIc., in a proper manner.
LiRewise, ILe yogi musI puI up diIigenI eIIorI in ILe
maIIer oI sott, sondht, eIc., so ILaI Lis mind becomes
brigLI and serene. TLis IacI sLouId be weII undersIood.
JusI as ILe car wiII noI sIarI because oI ILe IacR oI
cLarging and Las Io be pusLed Irom beLind, so aIso
ILe yogi wiII suIIer Irom Lindrances, sucL as doubI and
uncerIainIies, and nnd iI diIncuII Io sIarI Lis pracIice.
Due Io nuooos wLicL are ready Io come upon Lim
uninviIed Le becomes weaR and unabIe Io picR up Lis
eIIorI once again.
Hence ILe utposson ntqno (Fixedness oI Law or
NaIuraI Order) sIacRened mindIuIness inviIes nuo-
oos; reIenIIess mindIuIness abandons ILem. WiIL
koqtko uttqo and cctostko uttqo, nuooos wiII be
absenI. WiIL cIariIy oI mind, ptt-sukhon Irom absence
oI nuooos wiII arise.
KlNns or Plfl (Jov)
I wouId IiRe Io describe Lere ILe nve Rinds oI ptt,
nameIy:
khuddhoko ptt
a minor Iorm oI ILriII or joy ILaI causes ILe esL
Io creep or raises Lair on ILe body;
khotk ptt
a momenIary or insIanIaneous joy IiRe asLes oI
IigLIning occurring aI diIIerenI momenIs;
210
okkonttko ptt
a sLowering or ood oI joy IiRe ILe waves breaR-
ing over ILe body on a seasLore;
uLLcgo ptt
(uLLc = above, Lcgo = energy) ILus, iI means up-
IiIIing joy wiIL ILe power oI IeviIaIing ILe body
and maRing iI spring up in ILe air, IiRe a Iump oI
coIIon carried by ILe wind;
phooo ptt
pervading or rapIurous joy wLicL pervades ILe
wLoIe body IiRe a IuII-bIown bIadder. AI Iimes one
IeeIs IiRe being roIIed IiRe a baII.
TLe nrsI one can arise wiIL khotk sondht. TLe nrsI
ILree Iypes are weaR Iorms oI ptt (duLLo|o). TLey are
aIso IabeIIed as 'pono]]on' (gIadness). TLe IourIL one is
ILe Irue ptt and is Rnown as Lo|ouo (sIrong) ptt. For
ILose wLo Lave observed nve precepIs, ILese Iorms oI
ptt can arise aIIer a Iew siIIings. TLe arising oI ILis
ptt is IiRened Io pregnancy. As ILe pregnanI moILer
wiII nurIure Ler unborn baby and IaRe due care oI Ler
LeaIIL so ILaI ILe cLiId wiII be born wiILouI any diIn-
cuIIy, so aIso, ptt arising as a resuII oI ILe absence oI
nuooos is Io be mainIained so ILaI ILe ]hntc proc-
ess may conIinue smooILIy. One sLouId noIe ILaI ILis
Rind oI menIaI sIaIe is noI Io be aIIacLed Io, ILougL
wiILouI ptt one Iends Io geI bored.
211
WLen ptt maIures, possoddht (caImness) arises boIL
kqo possoddht and cttto possoddht. AI ILis sIaIe, ILe
yogi IeeIs comIorIabIe and Lappy. Seeing DLamma, Le
IeeIs saIisned. TLere is no more scaIIering oI mind.
In IacI, Lis khotk sondht becomes sIrong. As ILis
sondht sIrengILens, Le sees ILe sIaIes in ILeir Irue
naIure (qothLhton), discerning ILe nno-po pLe-
nomena and ILeir unique cLaracIerisIics.
LeI us nnd ouI ILe rooI oI ILis no. II is none oILer
ILan ILe absence oI nuooos Ieading Io ptt and ILe
successive aIIainmenI oI khotk sondht. WLy are
nuooos absenI? TLe answer is vigiIanI mindIuIness
Ieading Io cttto utucko and ILence Io ptt.
Tnr INnoirNf ~Nn fnr ENrrcrflc
Now, I wisL Io menIion Iwo Iypes oI individuaIs. TLey
are:
kusto indoIenI,
ooddhouttqo energeIic.
TLe acIuaI meaning oI kusto is indoIenI or Iazy. In ILe
meIapLoricaI sense iI means a deIeaIed person in dis-
gusIing manner sIow and inacIive, noI being energeIic
in ILe perIormance oI pracIicaI ILings. He is criIicised
Ior ILis as Iazy-bones. TLe second one means a sIrenu-
ous person. TLe condiIion in wLicL ILe nrsI individuaI
suIIers Ioss as weII as ILaI in wLicL ILe second indi-
212
viduaI gains IuII benenI, as menIioned by ILe BIessed
One, is worIL noIing:
Rhtkkhus, thc tndo|cnt tcnds to su]]c pouctq.
In thc cosc o] Dhonno, tt ncons su]]ctng dukkho
tn o|| thc ]ou postucs dutng ncdttotton."
How is iI ILaI one suIIers dukkho? Because one is
invoIved in base okuso|o acIions wLicL, in sLorI, are
ILe ntccho uttokkos (wrong inIenIions). TLey are:
kno uttokko
ILougLIs or inIenIions regarding sensuous
desires;
Lqpodo uttokko
ILougLIs abouI iII-wiII Io oILers;
uthtnso uttokko
ILougLIs or inIenIions oI causing dukkho.
To ILose wLo Lave noI deveIoped ILeir mind, any oI
ILe above ILougLIs can occur in accordance wiIL ILe
expression: Iposontn nonott nono mind deIigLIs
in unwLoIesomeness. WLerever ILere prevaiIs kno
uttokko, peopIe wiII wanI more and more, never con-
IenIed and become excessive in knogo, crueI, devoid
oI consideraIion Io oILers, generaIing |oLho and doso.
In ILis connecIion ILe BuddLa says:
Sottq potggonnonto ]tntt ppokc okuso|c dhonnc
Rq posscsstng ntnd]u|ncss, unuho|csonc thtngs oc oucconc.
213
SucL condiIions prevaiI in regions wLere ILere are cru-
eIIy, persecuIion, quarreIs and inLumaniIarian acIs,
creaIing probIems. Is ILaI aII? No. II causes Ioss oI
asseIs or benenIs, noI in ILe Iorm oI worIdIy ones buI
in ILe Iorm oI s|o, sondht and ponn. TLe BuddLa
Las praised sucL Rind oI asseIs as nohonto (asseIs,
IruIy and greaI). SucL a Ioss wiII resuII in impuriIy oI
mind, unwLoIesome courses oI acIion by way oI pLysi-
caI, verbaI and menIaI acIions, and aIso wrong views.
II is evidenI ILaI a greaI Ioss resuIIs Irom becoming
invoIved in ILe ILree uttokkos.
OuIside oI ILe sosono (dispensaIion), and wLere ILe
ILree siRRLas are absenI, indoIence is Lappiness, wLere-
as in ILe sasana ILe conIrary is ILe case. In ILis
sosono, one cannoI IaRe ILings easiIy. II one wisLes Io
IoIIow ILe easy way, one can acI, speaR and ILinR as
IreeIy as one IiRes. So, wLicL is beIIer, ILe easy way or
ILe Lard way?
For ILe indoIenI, ILere is no securiIy aI ILe six sense
doors. TLe doors wiII remain open so ILaI everyILing
can come in, sucL as rain, wind and worsI oI aII, rogues.
His mind wiII become conIaminaIed. He cannoI observe
ILe ]uotthonoko s|o (eigLI precepIs invoIving wLoIe-
some IiveIiLood).
214
Tnrrr KlNns or Errorf
I Lave aIready expIained Low ILe RusiIa individuaI Ioses
Lis opporIuniIies because Le is invoIved in ILe ILree
ntccho uttokkos. To deaI wiIL ILe oILer Rind oI individ-
uaI, nameIy, ILe ooddhouttqo (ILe energeIic), I wouId
IiRe Io reIer you Io ILe ILree Rinds oI uttqo. TLey are:
onLho dhtu
iniIiaI IaRe-oII;
ntkkhono dhtu
exerIed eIIorI or boosIer made inIo advanced
sIrengIL in order Io overcome ILe presenI
impasse;
pookkono dhtu
endeavour made wiIL progressive sIrengIL IiII ILe
objecI is acLieved.
From iIs overcoming idIeness, energy is ILe conIroIIing
IacuIIy in ILe sense oI predominance (odhtpott). Or, iI
exercises governmenI wiIL ILe cLaracIerisIic oI grasp.
Combined wiIL IacuIIies (tndtqo) we geI ILe compound
'energy IacuIIy.'
II Las exerIing as iIs cLaracIerisIic, sIrengILening ILe
co-exisIenI sIaIes as iIs IuncIions, and opposiIion Io
giving way as iIs maniIesIaIion. II Las been said: 'He,
being agiIaIed, maRes a raIionaI eIIorI', Lence iI Las agi-
IaIion, or ILe basic condiIion oI maRing energy as proxi-
215
maIe cause. RigLI energy sLouId be regarded as ILe rooI
oI aII aIIainmenIs. As a Luman being and a mediIaIing
yogi, Rnowing ILe correcI meILod oI pracIice, one sLouId
IaRe ILis opporIuniIy oI worRing Iowards ILe aIIain-
menI oI Irue RnowIedge, ILus upIiIIing one's sIandard,
in Ierms oI pLysicaI, verbaI and menIaI acIions. TLis
consIiIuIes ILe iniIiaI aIIempI.
In ILe beginning, ILe yogi wiII nnd weariness, IiRe a
nsL jusI nsLed ouI oI ILe waIer. He wouId IwisI and
Iurn, reeI and sway IiRe a nsL. AI ILis sIage, Le migLI
IeeI repenIanI and ILinR ILaI iI is a misIaRe Ior Lim
Io Lave come Io ILe reIreaI. TLus, wouId Le become
a koso]]o (an indoIenI). TLere Lave been insIances oI
yogis running away Irom ILe reIreaI in ILis manner.
AIIer ILey Lave passed ILe acIive age, ILey may noI
wisL Io exerI again, ILus Iosing a greaI opporIuniIy.
ReaIising ILe disadvanIages oI indoIence, ILe exerIing
yogi wouId maRe an advance eIIorI in order Io over-
come ILe presenI impasse wLiIe IisIening Io encourag-
ing advice. He wouId maRe a deIermined eIIorI noI Io
cLange Lis posiIion, wiIL a nrm resoIuIion oI I 'd othc
dtc thon to nouc." TLen once Le wins ILe conIesI accord-
ing Io Lis wisL and nnds ILaI Le Las overcome ILe diIn-
cuIIy, Le becomes Lappy and begins Io possess courage
Io Iace any evenIuaIiIy. His energy, wLicL seemed Io
Lave diminisLed, becomes repIenisLed. Now Le wiII
216
come Io say, 'TLis is wonderIuI'. He enjoys a Rind oI saI-
isIacIion wLicL usuaIIy IoIIows a success. He begins Io
possess an Leroic courage and a wiIIingness Io IaRe up
ILe gaunIIeI Ior ILe dLamma cause. How wiII one IeeI
aI ILis sIaIe dukkho or sukho? SucL persons can Iive
LappiIy in ILe BuddLa sasana as ILey are Iree Irom ILe
viIaRRas.
AI ILis sIage, I wisL Io menIion ILe Rind oI uttqo caIIed
poggohttouttqo (ILe sIrengIL oI IiIIing up wiILouI any
sIoppage, sIagnaIion, IaIIing down, or sLrinRing away).
Since iI is IiIIing up, ILe yogi IeeIs IuInIIed (potpuo).
AII Lis six sense doors wiII become secure. His mind is
pure and cIean, Laving IuInIIed ]uo;;honoko s|o. In
ILe domain oI LoIy peopIe, Le wiII be abIe Io move abouI
smooILIy and IasLion LimseII properIy. SucL Iype oI
individuaI is ooddhouttqo, as disIincI Irom kusto.
WiILouI uttqo, ILe ILree viIaRRas can overwLeIm you.
WiIL uttqo, ILey wiII be overcome. Your Irue and greaI
asseIs wiII grow resuIIing in puriIy, RnowIedge and
peace. OILer IangibIe asseIs are noI your own properIy.
SociaI reIaIions wiII improve. You wiII be abIe Io IaRe
ILings (boIL ILe ups and downs oI IiIe) as ILey come,
resuIIing in equiIabIe IreaImenI oI aII worIdIy condi-
Iions (|oko dhonno).
217
Cn~ifrr 28
l|xnrtxcrs to Prtct|cr
Flvr HlNnr~Ncrs
Ntuooo is derived Irom nt + uo, Io obsIrucI, Io Linder.
TLey are so caIIed because ILey obsIrucI ILe way Io
ceIesIiaI and nibbanic bIiss. TLey prevenI ILe arising oI
good ILougLIs in ILe way oI ]hno or utposson.
TLe nve Lindrances are:
knocchondo
sensuous IusI, essenIiaIIy |oLho;
uqpdo
iII-wiII, essenIiaIIy doso;
thtno-ntddho
sIoIL and Iorpor, essenIiaIIy noho;
uddhocco kukkucco
resIIessness and worry (worry or anxieIy Ior wLaI
Las been done wrongIy, or Ior rigLI acIions ILaI
Lave been IeII undone;
utctktcch
scepIicaI doubI or uncerIainIy.
TLese Lindrances are IemporariIy inLibiIed by ILe
]hnos. TLey are compIeIeIy eradicaIed by aIIainmenI
oI noggo-pho|o nos scepIicaI doubI by sotopottt;
218
sensuaI IusI, iII-wiII and worry by ongnt; and sIoIL,
Iorpor and resIIessness by oohotto.
Vttokko is ILe direcI opposiIe oI thtno-ntddho. TLe
Iormer signines acIiviIy, mobiIiIy and pervasion (utp-
phou), wLereas ILe IaIIer is sicRIy, sLrinRing and
undeveIoped.
Vtcoo indicaIes moving around and LoIding on sIead-
IasIIy. II Las ILe eIemenI oI cerIainIy and appre-
Lension resembIing ponn (ponnpottupoko dhonno
soLhuo), wLereas utctktcch signines Iooseness, uncer-
IainIy (uncerIainIy arising Irom one's inabiIiIy Io LoId
onIo ILe objecI), doubIs as Io rigLI or wrong and indeci-
siveness. Hence ILeir conIradicIion (pottpokkho).
Itt (a ]hno IacIor) Las ILe naIure oI joy, devoid oI iII-
wiII (doso or uqpdo). III-wiII Las ILe naIure oI dis-
saIisIacIion and gIoom. TLus ILe Iwo menIaI sIaIes are
direcIIy opposiIe.
Sukho, wLicL denoIes ease, quieIness, progress, is con-
Irary Io uddhocco-kukkucco, wLicL denoIes agiIaIion,
scaIIering, worrying and repenIance. Ekoggot sondht,
wLicL Las ILe cLaracIerisIic oI a caIm and coIIecIed
naIure and noI scaIIering, direcIIy opposes knoccho-
ndo nuooo (Lindrance by sensuous desires), wLicL Las
ILe naIure oI menIaI agiIaIion due Io craving (toh) oI
diIIerenI sensuous desires arising ILrougL ILe six sense
doors.
219
II is imporIanI Io weaRen ILe Lindering sIaIes (nuo-
oo dhonnos), wLicL Iend Io oppose ILe jLanic IacIors.
OILerwise aII or any oI ILe nuooos may arise in ILe
yogi. Hence, iI is essenIiaI Io careIuIIy aim and direcI
ILe aIIenIion (uttokko) Io ILe objecI. II ILis eIemenI is
absenI, one's mind wiII sLrinR and become sIuggisL
(thtno-ntddho). One needs Io be mindIuI (Sottpo;;hno)
aII ILe Iime, excepI wLen one is asIeep.
WiILouI overcoming nuooos, ]hno cannoI arise.
InsIead one wiII nnd oneseII siIIing on an 'unwLoIesome
Leap' (okuso|o st). JusI as ILere is an unwLoIesome
Leap, ILere musI aIso be a wLoIesome Leap. In ILis con-
necIion, ILe BuddLa said:
'Rhtkkhu, t] onc uho ts spcoktng oLout thc
unuho|csonc hcop uonts to spcok cocct|q,
onc nust potnt out thc nuooo dhonnos os
thc unuho|csonc hcop, ond Rhtkkhu, t] onc
uho ts spcoktng oLout thc uho|csonc hcop
utshcs to spcok cocct|q, onc nust ncntton thc
Sottpo;;hno (]ou]o|d ntnd]u|ncss).'
II ILe yogi is noI mindIuI and sIacRs Ior one minuIe,
Le wiII maRe sixIy gaps Io aIIow ILe nuooos Io enIer,
and so on Ior one Lour or one wLoIe day, ILus Iorming a
big unwLoIesome Leap on wLicL Le is said Io be siIIing.
On ILe oILer Land, iI Le is vigiIanIIy and reIenIIessIy
mindIuI and is absorbed in ILe jLanic IacIors, ILus noI
220
aIIowing any nuooos Io enIer inIo Lis mind, Le wiII
be siIIing on ILe kuso|o st. Every second Le sIacRs in
Lis jLanic eIIorI, Le is said Io be jumping oII Lis kuso|o
st.
So Iong as one's eIIorI in mindIuIness is sIrong, ILe
opposiIe sIaIes (nuooo dhonnos) wiII be subdued,
and utcc ucso. Once again, I wisL Io reIer you Io puL-
LoLhgo po;tpod (preIiminary pracIice), nameIy uttqo,
sott, possoddht and sondht, wLicL causes ILe aris-
ing oI upoco-IiRe sondht (neigLbourLood or access
concenIraIion), and maRes a sound IoundaIion Io ILe
aIIainmenI oI ILe jLanic IacIors.
WiIL vigiIanI eIIorI Io nx one's aIIenIion on ILe objecI,
no overarcLing eIIecI or Iooseness (uddhocco) wiII arise.
WiIL ILe mind nrmIy LeId onIo ILe objecI, one wiII Lave
no worries or agiIaIion buI wiII sIay concenIraIed (son-
dht). II ILe yogi Ieaves ILe mind unguarded, any oI
ILe Lindrances may overwLeIm Lim, IormenI Lim, caus-
ing cIoudiness and obscuriIy, and as sucL are Iermed
cctoso upokkt|cso, imperIecIions oI menIaI sIaIes. WiIL
ILe arising oI any oI ILese Lindrances, RnowIedge wiII
noI be gained, even iI some RnowIedge is gained iI
wiII be weaR, and as sucL ILe Lindrances are caIIed
ponnqo duLLott kooo dhonnos sIaIes causing
weaRening oI RnowIedge.
221
Cn~ifrr 29
lvrrrrrct|oxs or lxs|cnt
AI ILe iniIiaI sIage oI udoqoLLoqo no, Ien imperIecI-
ions oI insigLI (upokkt|cso or utpossonupokkt|cso) arise
in Lim wLo Las reacLed no by sIriving incessanIIy
and wLo is ILus Rnown as oddho utpossoko one
wLo is sIriving Ior insigLI. TLey do noI arise in ILe IoI-
Iowing:
otqo suoko reaIised person;
utppotttponnoko one wLo pracIises wrongIy;
ntkkhttto-konno;;hno one wLo sIops pracIising
mediIaIion;
kusto puggo|o ILe indoIenI.
TLe Ien imperIecIions oI insigLI are:
oLhso iIIuminaIion,
no RnowIedge,
ptt rapIurous Lappiness,
possoddht IranquiIIiIy,
sukho bIiss (pIeasure),
odhtnokkho resoIuIe conndence,
poggoho exerIion,
upo;;hno assurance,
upckkh equanimiIy,
ntkontt aIIacLmenI.
222
TLe above Ien perIecIions oI insigLI is given in Io;tson-
Lhtd as:
OLhsc ccuc nc co, Ittqo co utkonpott.
Iossoddhtq sukhc ccuo, Ycht cttton poucdhott.
Adhtnokkhc co pcggohc, Upo;;hnc co konpott.
Upckkh uo]]onqo co, Upckkhqo ntkonttq.
Illumlnatlon (Obhso)
TLis may arise jusI wiIL sondht resuIIing Irom sono-
tho Lhuon, sucL as Ruddhonussott (RecoIIecIion oI
ILe EnIigLIened One) or wiIL utposson no. One
noIabIe iIIusIraIion oI sondht-originaIed iIIuminaIion
is ILe case oI ILe Louse-LoIder, AnaILapindiRa. Hearing
ILe news oI ILe enIigLIenmenI oI ILe BuddLa, Le was
so obsessed wiIL ILe ILougLI oI seeing ILe BuddLa ILaI
Le woRe up aI nigLI ILree Iimes. Every Iime ILaI Le
woRe up Le saw iIIuminaIion derived Irom ILe conIem-
pIaIion oI ILe EnIigLIened One. In ILe utposson yogi,
sucL iIIuminaIion wouId be misIaRen Ior dLamma per-
cepIion, ILaI Le is reaIising noggo-pho|o-ntLLno.
Knowledge (No)
KnowIedge is cIearIy Rnowing nno-po pLenomena
arising and dissoIving aI ILe six sense doors wLiIe rap-
idIy noIing Io Reep pace wiIL ILe acceIeraIing process
oI nno-po. TLe yogi may deIigLI in sucL RnowIedge
ILinRing ILaI iI is ILe resuII oI dLamma percepIion.
223
Rapturous Happlness (Pt)
For ILe Iypes oI Itt reIer CL. 27 on InsigLI (Vtposson).
Trangullllty (Possoddh)
II is a Rind oI sensaIion one IeeIs wLen one suddenIy
enIers a cooI room aIIer coming Irom a LoI pIace, or
wLen one suddenIy overcomes exLausIion. TLe sIaIes
wLicL arise in associaIion wiIL iI are: IigLIness (|ohuto),
maIIeabiIiIy (nudtt), wieIdness (konnonnot), pron-
ciency (pgunnot) and sIraigLIness (u]]ukoto). As a
resuII oI ILese ILe yogi IeeIs eIaIed wiIL pLysicaI weII-
being and menIaI peace.
Bllss (SuRho)
TLe eIIecI oI Lappiness, IranquiIIiIy and bIiss on ILe yogi
is iIIusIraIed in verses 373 and 374 oI ILe DLammapada
as IoIIows:
Sunnogon pout;;hosso
sontoctttosso Lhtkkhuno,
Annus ott hott
sonn dhonnon utpossoto.
Thc Lhtkkhu uho hos cttcd to o |onc|q oLodc,
uho hos co|ncd hts ntnd,
uho pccctucs thc docttnc c|co|q,
cxpctcnccs o ]oq tonsccndtng thot o] ncn.
* * *
224
Yoto qoto sonnsott
khondhnon udoqoLLoqon
IoLhott ptt pono]]on
onoton ton ut]noton.
Whcncuc hc c]ccts on thc tsc ond ]o|| o] thc oggcgotcs,
hc cxpctcnccs ]oq ond hopptncss.
To 'thosc uho knou' thot (c]cctton) ts dcoth|css.
Resolutlon (AdhmoRRho)
Here is inIended conndence arising Irom resoIuIion
wLen IruIL is peneIraIed wiIL RnowIedge. NoIing mind
is accompanied by very cIear conndence (odhtnokkho),
puriIying ILe mind aI every noIing as weII as aI resI.
Exertlon (Poggoho)
AI ILis momenI, ILe yogi is abIe Io noIe wiILouI deIiber-
aIe eIIorI. NormaI exerIion is aII ILaI is needed Ior Lim.
Assurance (UpoJJhno)
TLis is ILe mindIuIness wLerein iI appears as iI ILe
nno-po objecIs Io be noIed are auIomaIicaIIy adLer-
ing Io ILe noIing consciousness or ILe noIing con-
sciousness is auIomaIicaIIy peneIraIing ILe nno-po
objecIs. By virIue oI ILis Reen mindIuIness, very subIIe
nno-po objecIs emerge very cIearIy, and ILe succeed-
ing objecI readiIy arises as soon as ILe preceding one
passes away.
225
Eguanlmlty (UpeRRh)
In order Io arouse consciousness, be iI seeing, Learing
or noIing, a ILougLI momenI caIIed ouo]]ono arises,
adverIing ILe consciousness Iowards ILe objecI. TLe
yogi, wLo is deIermined and experienced in 'noIing
ILe arising-dissoIving nno-po' conIempIaIes on ILe
arising-dissoIuIion iniIiaIed by ILe ouo]]ono ILougLI
momenI, and as sucL ILe enIire ILougLI process occurs
wiIL noIing consciousness utposson ]ouono (impuI-
sive ILougLI momenIs) IoIIow as a maIIer oI course. TLe
ouo]]ono ILougLI momenI, wLicL arises in udoqoLLoqo
no wLen noIing consciousness IaIIs direcIIy on ILe
objecI Io be noIed wiILouI deIiberaIe eIIorI or searcL Ior
ILe objecI, is caIIed ouo]]onupckkh. Vtposson no
wLicL arises, noIing and Rnowing ILe arising-disso-
IuIion, is Vtpossonupckkh. BoIL ILese Iwo Rinds oI
upckkh are said Io be ILe imperIecIions oI insigLI.
Attacbment (NRont)
Craving (toh) Ior unusuaI evenIs, sucL as iIIumina-
Iion occurring in utposson, is ntkontt. TLis Rind oI
aIIacLmenI can be misIaRen Ior deIigLI in mind deveIop-
menI (Lhouonoott) as ILe resuII oI dLamma percepIion.
JusI ILe emergence oI ILis ntkontt can, ILereIore, dis-
rupI insigLI. One need noI speaR oI Low utposson can
be ruined by wrongIuI cIinging Io ILis ntkontt ILrougL
toh, nno and dt;;ht. For ILis reason, ILe oILer
226
nine objecIs oI imperIecIion, iI aIIacLed Io ILrougL
toh, nno and dt;;ht, are caIIed upokkt|cso, and iI
noI aIIacLed Io are noI caIIed as sucL. TLus, Ro]]hongo
(enIigLIenmenI IacIors) sucL as sott and ILe aIIendanI
sIaIes sucL as sukho and soddh, wLicL emerge during
ILe succeeding Lhongo no and sonkhupckkh
no, cannoI be IabeIIed as upokkt|cso.
As Ior ILe pracIising yogi, Le wiII aI once recognise
ILe above as imperIecIions oI insigLI noI represenIing
dLamma breaRILrougL and are onIy Io be noIed oII,
remembering ILe IeacLer's advice as Io wLaI is paIL
and noI paIL. Being disabIed by ILe Ien imperIecIions,
Le wouId noI be capabIe oI observing ILe IripIe cLarac-
IerisIics in ILeir Irue naIure; buI once Ireed Irom imper-
IecIions, Le is abIe Io do so.
227
Cn~ifrr 80
Lxi|cntrxvrxt ltctors txn tnr|r
Tnrrtrrut|c Lrrrcts
Due Io ILe diIIusion oI cttto]o-po ILrougLouI ILe body,
ILere arises ILe exceIIenI body (ottpontto po). As ILe
Seven EnIigLIenmenI FacIors (Lo]]hongo) are aIso IuI-
nIIed aI ILis sIage, pLysioIogicaI benenIs resuII Irom
ILe dLamma pracIice.
II Las aIready been said ILaI ILe udoqoLLoqo no
Las reacLed maIuriIy aI ILis sIage. LiRewise, ILe
Lo]]hongo dhonno Las deveIoped and become powerIuI.
According Io ILe booRs, iI is onIy aI ILis sIage ILaI ILe
Lo]]hongo dhonno is IuIIy accompIisLed. Ro]]hongo is
a compound oI Lodht (EnIigLIenmenI, awaRening) and
ongo (IacIor), meaning:
ILe requisiIes oI an enIigLIened person or a
person wLo perceives ILe Four NobIe TruILs;
ILe IacIors oI EnIigLIenmenI.
Ro]]hongo and sonLo]]hongo are idenIicaI in meaning.
'Son' means exaIIed or good. TLe conIenIs are as IoIIows:
sott-sonLo]]hongo,
dhonno-utcoqo-sonLo]]hongo,
uttqo-sonLo]]hongo,
228
ptt-sonLo]]hongo,
possoddht-sonLo]]hongo,
sondht-sonLo]]hongo,
upckkh-sonLo]]hongo.
Sot-sombo]]hongo
Sott-sonLo]]hongo is mindIuIness as a requisiIe oI an
enIigLIened person or as a IacIor oI enIigLIenmenI. TLere
are Iour IoundaIions oI mindIuIness (sottpo;;hno):
ConIempIaIion oI ILe body (kqnuposson),
ConIempIaIion oI ILe IeeIings (ucdonnuposson),
ConIempIaIion oI ILe mind (ctttnuposson),
ConIempIaIion oI ILe mind objecIs (dhonn-
nuposson) or misceIIaneous objecIs oILer ILan
ILe above.
TLe Rind oI sott reIerred Io Lere is noI ordinary sott,
buI iI is acIive, vigiIanI and powerIuI. As iI deveIops
and becomes energeIic, ILe basic insigLI RnowIedge wiII
maniIesI iIseII and aI ILe sIaIe oI udoqoLLoqo no,
sott becomes unremiIIingIy powerIuI.
Dhommo-u]ogo-sombo]]hongo
Dhonnoutcoqo sonLo]]hongo means invesIigaIion oI
ILe Law (nno-po dhonnos) as a requisiIe oI an
enIigLIened person or as a IacIor oI enIigLIenmenI.
229
TLis IacIor Las arisen even in ILe earIy sIage oI utposson
pracIice. EspeciaIIy aI ILe udoqoLLoqo no wLerein
are exposed ILe discernmenI oI ILe nno-po, ILeir
inIerdependence and arising-perisLing cLaracIerisIics.
During ILe rising oI ILe utposson no, as ILe TruIL
oI SuIIering (Dukkho Socco) is direcIIy Rnown, ILe
remaining IruILs, nameIy:
TLe TruIL oI Origin oI SuIIering
(Sonudoqo Socco),
TLe TruIL oI ExIincIion oI SuIIering
(Ntodho Socco),
TLe TruIL oI ILe PaIL Leading Io ILe ExIincIion oI
SuIIering (Moggo Socco) are auIomaIicaIIy under-
sIood.
Being mindIuI oI sensaIions sucL as Iension and sIiII-
ness, wLicL are ILe resuII oI uoqo photthoLLon (eIe-
menI oI moIion resuIIing Irom conIacI), ILey are direcIIy
Rnown. AI every mindIuIness oI sucL pLenomena, ILere
arises ILe direcI RnowIedge oI dukkho socco. And every
Iime ILe objecI arises, ILere is no deIigLI Ior iI or ILere is
no cLance oI ILe mind Io IaRe deIigLI in iI. In ILis way,
sonudoqo socco is abandoned, as iI sLouId be aban-
doned. JusI as one buiIds up body resisIance Io dis-
eases, ILaI craving wLicL is ILe cause oI suIIering wiII
Lave no cLance oI occurring in ILe nno-po process.
230
As one cIearIy noIes ILe process oI inIerdependence, ont-
cco-dukkho and a varieIy oI oILer cLaracIerisIics, one
wiII noI be deIuded (noho). NoI onIy noho, buI aIso
oILer kt|csos wLicL give rise Io okuso|o konnos and
uutthogont kuso|o konnos wiII cease (ntodho). TLis
Rind oI cessaIion or exIincIion is IemporariIy (todongo
ntodho) experienced during ILe Lo]]hongo dhonno, as
disIincI Irom compIeIe exIincIion (occonto ntodho) or
ntLLno. TLis todongo ntodho arises as puLLoLhgo
noggo (Iorerunner oI PaIL).
In ILe course oI utposson pracIice and ILe deveIop-
menI oI ILe Lo]]hongo, ILe PaIL oI RigLI EIIorI (Sonn
Voqno Moggo), ILe PaIL oI RigLI MindIuIness (Sonn
Sott Moggo) and ILe PaIL oI RigLI ConcenIraIion
(Sonn Sondht Moggo) are IuInIIed. TLese ILree
maRe up ILe concenIraIion group (Sondht Khondho).
As Io ILe simiIe, iI is IiRe wLen you are Irying Io picR
up your Iood wiIL a IorR, you maRe ILe rigLI eIIorI by
direcIing your IorR, appIy ILe rigLI aIIenIion and pen-
eIraIe inIo ILe Iood wiIL ILe IorR. AIso, you Lave Io aim
correcIIy (Sonn Sonkoppo Moggo) so ILaI your con-
sciousness syncLronises wiIL ILe IargeI. As ILe prac-
Iice maIures, your peneIraIion inIo ILe cLaracIerisIics
oI ILe pLenomena wLiIe noIing is RigLI UndersIanding
(Sonn Dt;;ht Moggo). TLese Iwo beIong Io ILe insigLI
group (Ionn Khondho). TLe Iwo groups maRe up
231
ILe nveIoId Ioncontco Moggo. TLe moraIiIy group (S|o
Khondho) oI ILe remaining NobIe EigLIIoId PaIL are:
RigLI SpeecL (Sonn Voco Moggo),
RigLI AcIion (Sonn Konnonto Moggo) and
RigLI LiveIiLood (Sonn A]tuo Moggo) are accom-
pIisLed by ILe yogi on IaRing up ILe precepIs.
TLus, ILe NobIe EigLIIoId PaIL is said Io be IuInIIed.
II iI is pracIised Ior one minuIe, iI wiII be IuInIIed
sixIy Iimes and Ior one Lour, ILree ILousand six Lun-
dred Iimes. TLis amounIs Io ILe deveIopmenI oI Moggo
Socco. TLis is Low once Dukkho Socco is discerned, ILe
remaining ILree Soccos are auIomaIicaIIy discerned.
However, iI cannoI be said ILaI ILe Four NobIe TruILs
are IormaIIy Rnown. II is onIy wLen occonto ntodho
or Atqo Moggo is seII-wiInessed ILaI ILe Four NobIe
TruILs are said Io be IormaIIy Rnown.
AI ILe momenI oI ILe arising oI utposson no,
dhonno-utcoqo-sonLo]]hongo acIs as a requisiIe oI an
enIigLIened person or as a IacIor oI enIigLIenmenI.
Seeing occonto ntodho means acLieving Lodht (enIigLI-
enmenI). Hence, iI becomes a requisiIe oI an enIigLI-
ened person or a IacIor oI enIigLIenmenI.
AI ILis poinI, one may say ILaI ILe aIIainmenI oI utpos-
son no is ILe RnowIedge oI ILe NobIe TruILs, jusI as
ILe aIIainmenI oI noggo no is. TLen wLaI is ILe diI-
232
Ierence beIween ILese Iwo sIaIemenIs? TLe aIIainmenI
oI utposson no does noI mean ILe IormaI RnowI-
edge oI ILe TruILs, wLereas ILe aIIainmenI oI noggo
no or otqo noggo means ILe IormaI RnowIedge oI
ILe TruILs. II is IiRe ILe case oI an oInce managemenI.
TLe worR done aI ILe junior IeveI oI oInce sIaII Las Io be
puI up Io ILe superior oIncer Ior nnaI approvaI, wLere
ILe case is supposed Io become IormaIIy compIeIed.
II ILe invesIigaIion oI ILe dLamma is accompIisLed aI
ILe sIage oI udoqoLLoqo no, one is said Io Lave IuI-
nIIed ILe requisiIes Ior ILe percepIion oI Moggo Iho|o
dhonnos, or ILe TruILs, in ILis very exisIence.
Vrgo-Sombo]]hongo
TLis is ILe enIigLIenmenI IacIor oI energy. As ILe yogi
aIIains udoqoLLoqo no, ILe ILree sIages oI eIIorI
wiII come abouI one by one, nameIy:
oddho uttqo diIigenI eIIorI;
poggohtto uttqo ILis is an aIIempI wLicL per-
miIs neiILer Iowering oI eIIorI nor sIagnaIion oI
energy, insIead iI inspires upward movemenI;
potpuo uttqo accompIisLed eIIorI.
Pt-sombo]]hongo
TLere are nve Rinds oI ptt wiIL ILe minor one occurring
aI ILe Iower nos and ILe major ones sucL as uLLcgo
233
and phooo pttts occurring aI ILe LigLer nos. TLese
pttts Iorm one oI ILe requisiIes oI an enIigLIened person
or one oI ILe IacIors oI enIigLIenmenI.
Possoddh-sombo]]hongo
TLis is ILe IranquiIIiIy IacIor oI enIigLIenmenI, wLicL
is deveIoped as a consequence oI ILe arising oI ptt, wiIL
ILe unscaIIered mind Iree oI uddhocco and kukkucco.
By possoddht, iI meanI boIL cttto possoddht and kqo
possoddht menIaI sIaIes. TLis is deveIoped as a req-
uisiIe oI an enIigLIened person or one oI ILe IacIors
oI enIigLIenmenI. WLen ILis sIage oI possoddht Las
been reacLed, mindIuIness is ILorougL because iI IaRes
pIace wiILouI mucL eIIorI, and ILe dhonno quaIiIy
becomes disIincI. TLe menIaI aIIiIude becomes suppIe
and uprigLI so ILaI ILe yogi is wiIIing Io conIess any
misIaRe wLicL Le may Lave commiIIed previousIy.
Somdh-sombo]]hongo
TLis is ILe concenIraIion enIigLIenmenI IacIor, wLerein
ILe mind is concenIraIed in a unined manner, jusI IiRe
a IigLIed candIe in a sIiII aImospLere.
UpeRRh-sombo]]hongo
TLe IasI is ILe equanimiIy enIigLIenmenI IacIor arising
Irom mainIenance oI neuIraIiIy Iowards Iiving beings
and IormaIions, IiRe in ILe case oI totono]]hottu-
234
pckkh. TLis is a quaIiIy wLicL sLouId be possessed by
ILe yogis so ILaI ILey can resisI ILe eIIecIs oI worIdIy
condiIions and remain equanimous in ILe Iace oI vari-
abIe condiIions.
TLis is Low one deveIops ILe Seven FacIors oI EnIigLIen-
menI, and Io do so, ILere is no oILer way ILan ILe
repeIiIive Sottpo;;hno pracIice. AIso iIs benenI wouId
be undersIood as ILe soIe condiIion Ior ILe proIecIing
oI cIear vision and deIiverance, Ior ILis Las been said
by ILe BIessed One:
Cottonc Lhtkkhouc, sottpo;;hno Lhutt Lhohu|tkot
Sotto Lo]]hongc potpucntt."
Rhtkkhus, t] qou pocttsc ond cpcotcd|q pocttsc
thc ]ou ]oundottons o] ntnd]u|ncss,
qou ut|| occonp|tsh thc Scucn Poctos o] En|tghtcnncnt."
DrvrioiVrNf or fnr INvrsflc~floN or Sf~frs
TLe commenIaries Lave given seven IacIors Ieading Io
ILe arising oI ILe invesIigaIion-oI-sIaIes enIigLIenmenI
IacIor (dhonnoutcoqo sonLo]]hongo) as IoIIows:
asRing quesIions and discussing;
maRing ILe basics cIean;
baIancing ILe IacuIIies;
avoidance oI ignoranI persons;
cuIIivaIion oI RnowIedgeabIe persons;
235
reviewing ILe neId Ior ILe exercise oI proIound
RnowIedge;
resoIuIeness upon ILe invesIigaIion oI sIaIes.
On ILis occasion, IeI me deaI wiIL ILe second IacIor,
nameIy, maRing ILe basics cIean ILaI is inIernaI and
exIernaI cIeanIiness. InIernaI cIeanIiness reIers Io cIean-
ing one's own body sucL as sLaving, cuIIing nnger
and Ioe naiIs, baILing, IaRing suiIabIe medicines, espe-
ciaIIy Ior gasIro-inIesIinaI aiImenIs. ExIernaI cIeanIi-
ness reIers Io Reeping one's requisiIes cIean.
Food
In ILe booRs is given ILe unsuiIabIe Iood (utsono
Lho]ono) wLicL is IiabIe Io cause sIomacL compIainIs.
TLere are Iwo Rinds oI Iood, suiIabIe and IasIy. NoI aII
ILaI is agreeabIe Io one's Iongue is agreeabIe Io one's
sIomacL. II is ILereIore, advisabIe Io pracIise modera-
Iion in eaIing (Lho]ononht nottonnu) even iI ILe Iood is
IasIy. Here one may pracIise IiRe a goaI noI IiRe a cow.
TLe goaI eaIs a varieIy oI Iood buI in biIs and pieces,
wLereas ILe cow concenIraIes on a singIe iIem oI Iood.
So, pIease IoIIow ILe goaI meILod Io be on ILe saIe side.
WLiIe on ILe subjecI oI Iood, I wisL Io remind you ILaI
you sLouId noI puI bacR any Iood cLewed and deIacLed
Irom your body inIo ILe bowI and ILus cause iI Io
be mixed wiIL ILe new Iood wLicL Las been oIIered.
236
You sLouId noI IaRe sucL Iood unIess re-oIIered Io you,
because a monR wLo puIs in Lis mouIL any nuIrimenI
wLicL Las noI been proIIered Io Lim commiIs a poctt-
ttqo oIIence. SimiIar is ILe case wiIL any LoI uid wLicL
you may Lave bIown Io cooI and spaIIered wiIL saIiva.
PIease be careIuI noI Io spiII any biIs oI Iood Irom your
mouIL, especiaIIy wLen you are IaRing soup. However,
spiIIage Irom ILe spoon is noI an oIIence. During ILe
BuddLa's Iime sucL probIems were rare because ILe
monRs were eaIing ouI oI ILe bowI wiILouI using eiILer
spoon or pIaIe.
AIIer IaIRing abouI spiII-overs, I wisL Io draw your
aIIenIion aIso Io IeIIovers oI Iood wiIL wLicL some are
wonI Io Ieed ILe animaIs, IiRe caIs, especiaIIy in ILe
pubIic pIace, creaIing an unsigLIIy siIuaIion. SucL a
scene is noI conducive Io aIIainmenI. Moreover, ILe yogi
sLouId IosIer Lis menIaI baIance and ILere is no need
Ior undue concern, say, abouI Ieeding an animaI. TLis
brings us Io ILe subjecI oI environmenIaI cIeanIiness.
nuronmentot Cteontness, Tdness
TLe pracIices oI cIeanIiness and civic duIy in respecI oI
ILis maIIer in ILe deveIoped counIries serve as a modeI
Io aII and are praiseworILy. TLe BuddLa aIso admon-
isLed ILe yogis abouI cIeanIiness and Iidiness Ieading
237
Io ILe arising oI ILe invesIigaIion-oI-sIaIes enIigLIen-
menI IacIor.
Bo]]hongo os Osodho
As a resuII oI ILe deveIopmenI oI Lo]]hongo aI ILe ILird
]hno, ILere occur cLanges in maIeriaI pLenomena.
TLe Lo]]hongo pracIice brings abouI a radicaI cLange
Ior ILe beIIer in ILe pLysioIogicaI sysIem, especiaIIy
ILe bIood circuIaIion, resuIIing in ILe cIariIy oI bIood
(|ohtton postdt). As a resuII, ILere is aIso LeigLIened
awareness and sensiIiviIy ILrougL ILe sense organs
upodho pon utsuddhon hott.
WiIL ILe deveIopmenI oI Lo]]hongo, ILere arises ott
pontto po (exceIIenI body) ouI oI ILe combined Ior-
maIion oI cttto]o-po, konno]o-po, utu]o-po and
ohoo]o-po. JusI as wLen ILe swiIcL is on, eIecIriciIy
ows in a conIinuous manner Io give uninIerrupIed
IigLI, so aIso as Lo]]hongo dhonnos are deveIoped ILe
bIood ows conIinuousIy in ILe sysIem wiIL ILe pure
repIacing ILe impure.
PurincaIion oI mind is acLieved by ILe deveIopmenI oI
mindIuIness, invesIigaIion oI sIaIes, energy, Lappiness,
IranquiIIiIy, concenIraIion and equanimiIy. AII ILese
conIribuIe Io ILe abandonmenI oI denIemenIs so ILaI
Lhuon kuso|o cttto is sIrengILened and wiIL puriIy
oI mind, ILe body becomes pure aIso.
238
Mode o) Heotng
EspeciaIIy in ILe ILird ]hno, wiIL ILe sIiIIing oI ptt,
ILe mind becomes more sIabIe and ILe sense organs
become more acuIe. TLus is said: Upodo pon utsud-
dhon ohott" derived corporeaIiIy (sense organs and
objecIs) are cIarined. TLe acuIeness oI eye, ear, nose,
Iongue and body sensiIiviIies becomes evidenI as a
resuII oI konno]o-po. Due Io proper bIood circuIa-
Iion, one appears beIIer IooRing and ILe voice becomes
sweeIer. PreviousIy bad body odour comes ouI wiIL ILe
body sweaI. Now ILere is none oI ILis Rind and wiIL
ILe puriIy oI ghondo-po, ILe body odour smeIIs sweeI.
TLis is due Io ILe opening oI ILe inIerspaces (oksopo
or potcchcdo po) and ILe expuIsion oI ILe bad odour
by ILe power oI Lo]]hongo. TLe body IemperaIure wiII
aIso become normaI. TLe Iood wiII be easiIy digesIed.
Hence ILe naming oI Lo]]hongo as osodho (medicine).
JusI as a waIer drop IaIIing on a IoIus IeaI wiII
noI remain on ILe IeaI, so wiII disease sLrinR away
Irom ILe body and noI remain in ILe newIy-Iormed
maIeriaI due Io Lo]]hongo. AnoILer iIIusIraIion is wLen
a paIienI IaRes modern medicine as prescribed by ILe
pLysician, new LeaIILy maIIer appears in pIace oI ILe
oId unLeaIILy one, wLicL sLrinRs away. SucL repIace-
menI oI ILe oId unLeaIILy Iissues by new LeaIILy ones
is Low a disease is cured.
239
To deaI wiIL ILe maIIer oI prevenIion and cure, we
wLo vaIue LeaIIL do aII we can Io Reep ourseIves nI,
sucL as care in consuming Iood, Iiving condiIions, eIc.,
so ILaI our body can resisI disease. SimiIarIy, due Io
ILe puriIy and proper circuIaIion oI bIood and ILe viIaI-
iIy oI ILe sense organs resuIIing Irom ILe pracIice oI
Lo]]hongo dhonno, pLysicaI resisIance is deveIoped. II
any disease aIIacRs ILe body, ILe diseased Iissues wiII
be repIaced by LeaIILy Iissues. Here again ILe age-oId
maxim, pcucntton ts Lcttc thon cuc, appIies.
TLe ancienI LeaIers oI medicine in aIIribuIing ILe quaI-
iIy oI Lo]]hongo dhonno said ILaI iI can overcome even
sonstc suIIerings. AnoILer aIIribuIe is ILaI iI can
anniLiIaIe ILe Ien armies oI Mara. TLis is oI immediaIe
imporIance Io ILe pracIising yogi.
In ILe reaIm oI dhonno, we are more inIeresIed in spiriI-
uaI sIamina, spiriIuaI resisIance. WiIL ILe deveIopmenI oI
Lo]]hongo dhonno ILrougL ILe pracIice oI sottpo;;hno,
we wiII be abIe Io prevenI and IreaI RiIesa diseases sucL
as |oLho and doso. II ILe mind is wLoIesome, so is ILe
body. JusI as we IaRe Iime in buiIding up pLysicaI resisI-
ance, we musI do ILe same wiIL ILe menIaI one.
As a resuII oI ILe pracIice oI Lo]]hongo dhonnos and
ILe aIIainmenI oI aI IeasI sotoponno, one wiII overcome
dt;;hts sucL as otto dt;;ht or sokkqo dt;;ht, utctktcch
and st|oLLoto-ponso (cIinging Io mere riIes and riIu-
240
aIs as pracIice or aIIecIaIion oI riIes). TLus, ILe ILree
IeIIers IaII away Irom Lim. Some peopIe beIieve ILaI
baILing in ILe Oanges River wiII wasL away ILeir sins
(popo) wLiIe oILers beIieI ILaI ILe resuII oI eviI deeds is
neuIraIised by exercising in ausIeriIies ILaI oppress ILe
body. TLere are aIso ILose wLo pracIise nveIoId ausIer-
iIy (poncotopo). TLis is mere pracIice oI wrong meILod
Io acLieve an erroneous bIiss.
TLis brings us Io Iwo divisions; ILe rigLI paIL and
ILe rigLI desIinaIion. TLe Iormer signines s|o, son-
dht and ponn, and is Iermed sunoggo (good or rigLI
paIL) and ILe IaIIer is derived bIiss and is Iermed khc-
nonto Lhunt or sukho Lhunt (bIissIuI or rigLI Iand).
In a broad and dangerous deserI, ILere is a road Iead-
ing Io an oasis. Here ILe road Io ILe oasis is sunoggo
and ILe oasis, khcnonto Lhunt. So IooRing aI iI Irom
ILe pracIicaI poinI oI view, ILe pracIice oI s|o-sondht-
ponn is ILe rigLI paIL Ieading Io ILe abandonmenI oI
aII Iorms oI kt|csos as ILe acLievemenI oI rigLI desIina-
Iion IemporariIy.
As Le sIrives Io aIIain udoqoLLoqo no, Le wiII gain
conndence, saying Io LimseII, TLis is ILe rigLI meILod,
ILere is none oILer, and ILis musI be IoIIowed Io acLieve
ILe rigLI desIinaIion". AI ILis poinI, Le is Ireed Irom aII
Iorms oI wrong beIieIs and cIingings, aI IeasI Iemporary.
241
FinaIIy, wLen Le seII-wiInesses ntodho (exIincIion oI
nno-po dLammas), Le wiII say Io LimseII TLis is
iI" and wiII be Iree Irom ILe sLacRIes oI sokkqo dt;;ht
(wrong views abouI seII), utctktcch (doubIs abouI ILe
pracIice oI moraIiIies) and s|oLLotoponso (beIieI in
riIuaIism). UnIiI and unIess Le aIIains ntodho, Le wiII
noI be IoIaIIy Iree Irom ILem ILrougLouI Lis round oI
exisIences. II is onIy wiIL ILe aIIainmenIs oI |okuttoo
noggo ]hno (supramundane paIL concenIraIion) ILaI
one is abIe Io be Iree Irom greed, anger and deIusion,
wLicL Ieads Io ILe opqo-reIaIed eviI deeds oI RiIIing,
sIeaIing, eIc., wLicL aII beIong Io coarser Iypes oI denIe-
menIs. He wiII noI suIIer ILe consequences oI Lis pasI
deeds wLicL wouId cause Lim Io be reborn in unLappy
sIaIes (opqo) nor wiII Le ever repeaI sucL deeds wLicL
wiII Iead Io sucL sIaIes (opqo gonontqo).
AI ILis poinI, iI may be menIioned ILaI ILe sottpo;;hno
pracIice Las noILing Io do wiIL reIigion. Non-beIievers
oI BuddLism may aIso perIorm ILis. II is suiIabIe Ior
everybody.
One may asR wLeILer ILere is no oILer sure meILod.
II is essenIiaI Io Lave a correcI meILod. One cannoI
acLieve someILing by mere praying. II iI were possibIe
Io acLieve in ILis manner, ILe wLoIe worId sLouId
be Lappy. TLis proves ILaI one musI nnd ILe correcI
meILod (IaugLI by an abIe IeacLer) and IoIIow ILis
meILod by oneseII.
242
Conctuson
To concIude our discussion on ILe ILird ]hno, we sLaII
now exIracI ILe essence ouI oI ILis secIion.
In praise oI ILe person wLo possesses ILe ILird ]hno,
ILe NobIe One announced: 'He dweIIs in bIiss wLo Las
equa-nimiIy and is mindIuI; Le enIers upon and dweIIs
in ILaI ILird ]hno'. BuI wLy do ILey praise Lim ILus?
Because Le is worILy oI praise. BuI wLy is Le worILy
oI praise? To answer ILis quesIion we musI reveaI ILe
quaIiIies oI ILis ]hno.
FirsI, IeI us deaI wiIL Lis equanimiIy Iowards ILe ILird
]hno; ILougL iI possesses exceedingIy sweeI bIiss, iI
Las reacLed ILe perIecIion oI bIiss and ILere is none
greaIer. II goes wiILouI saying ILaI Le is no more
aIIecIed by pIeasures Iower ILan ILis bIiss, sucL as
knogo. No amounI oI craving wiII puII Lim down Io
ILe Iower IeveI. SucL craving, iI any, Io Iower LimseII
is powerIess. He is noI drawn Iowards ILe ]hno by
a IiRing Ior ILe bIiss (sukhoLhtsondctt). He Las Ireed
LimseII Irom ILe orbiI oI aIIacLmenI. And wLaI is ILe
reason beLind aII ILis?
One Las Io go Io ILe basic eIemenIs ILe basic energy
wLicL Las Ied Io ILis siIuaIion. To overcome and evapo-
raIe kt|cso, exerIion (tpo) is necessary. To ILose wLo
are careIess and eIIorIIess, ILey cannoI escape Irom
ILe kt|cso orbiI; insIead ILey are drawn Iowards pIeas-
243
urabIe objecIs, because sucL objecIs Lave very sIrong
aIIracIive power. Once you are ouI oI ILe orbiI, you are
weII on your way wiILouI exerIion, and you wiII noI be
drawn inIo ILe orbiI ILe IiRing Ior ILe bIiss.
AI ILis poinI, Le Las esIabIisLed Lis mindIuIness in
order Io prevenI ILe arising oI Lappiness. LiRewise Le
Las esIabIisLed Lis IuII awareness. BoIL Lis aIIenIion
and RnowIedge are wonderIuIIy sLarp, and Ioo sLarp
Io diverI Lim Io ILe IiRing oI ILe bIiss.
Here we Lave Iwo wLoIesome sIaIes, nameIy ptt and
sukho, compeIing wiIL eacL oILer ILe Iormer is Lap-
piness wiIL exciIemenI and ILe IaIIer is bIiss wiIL caIm-
ness. WLicL do you preIer? Sukho, oI course. However,
ILis sukho cannoI be said Io be ILe besI. OnIy upckkh
(neuIraIiIy) wLicL arises in ILe IourIL ]hno, is ILe besI.
II is Lere ILaI you nnd sonto (IranquiIIiIy or peace).
Even ILis sonto is noI Iree Irom sonkho-dukkhoto
(eviI oI cLange, eviI oI exisIence). OnIy wLen ILis sonto
ceases, reaI, permanenI peace is acLieved. TLis is going
Irom pouotto (revoIving) Io opouotto (sIopping or perma-
nenI peace). TLe scripIures Lave menIioned ILe ILree
quaIiIies oI bIiss in ILe ]hno. TLey are:
otqo-konto
beIoved by ILe NobIe Ones;
otqo-]ono-scutto
cuIIivaIed by ILe NobIe Ones, IiRe medicine nI Io
be consumed;
244
osonkt|t;;ho
Ireedom Irom denIemenIs or exLausIing eIIecIs oI
kt|csos, or undenIed.
As Le emerges Irom ILis ]hno, Le IeeIs bIissIuI and
IresL, bodiIy and menIaIIy. II is ILe Rind oI bIiss wLicL is
beyond comparison wiIL knogo, wLere you cLange
and modiIy objecIs Ior enjoymenI. Because Le is worILy
oI praise in ILis way, ILe NobIe Ones praise Lim wiIL
ILe words:
Upckkhko sottno sukho uthoott
Hc duc||s tn L|tss uho hos cquontnttq ond ts ntnd]u|.
However, ILis aIIainmenI is ILreaIened by ILe nearness
oI piIi, wLicL is dangerous. TLus, ILe IacIors need Io be
subsIiIuIed by purer Iorms wiIL ILe appIicaIion oI sott
and sonpo]onno. BoIL ILese IacIors Lave noI reacLed
perIecIion because ILey are appIied onIy Io ILe basic
objecI (n|o oonnno) and noI Io ILe subjecI or con-
sciousness (onnontko). MindIuIness oI ILe subjecI
and ILe awareness oI ILe ontcco-dukkho cLaracIerisIics
oI ILe subjecI are sIiII IacRing. CompIeIe mindIuIness
and awareness, noIing and Rnowing oI ILe pLenomena
in pairs, i.e., ILe advancemenI Irom utposson Io pott-
utposson wiII emerge in ILe IourIL ]hno.
245
Cn~ifrr 81
Srxsuousxrss
KlNns or SrNsuousNrss
So Iar we Lave spenI some Iime on ]hno ILe nrsI
]hno. We Lave noI discussed kno (sensuousness),
wiILouI wLicL ILe discussion ]hno wiII noI be com-
pIeIe. PreviousIy, I Lave IoucLed on iI briey in order
noI Io cause conIusion. Now, I wisL Io IaIR abouI kno.
Kno is oI Iwo Rinds:
uotthu kno objecIive sensuousness
kt|cso kno subjecIive sensuousness
TLe uotthu kno (uotthu objecI; kno sensuous-
ness) means objecIive sensuousness, objecI-base oI sen-
suousness or sense desire as objecI. II incIudes nve
sensuous objecIs, nameIy:
agreeabIe visibIe objecI or view;
agreeabIe audibIe objecI or sound;
agreeabIe odorous objecI or odour;
agreeabIe sapid objecI or avour;
agreeabIe IangibIe objecI or bodiIy impression.
TLe kt|cso kno means subjecIive sensuousness or
sense desire as denIemenI. II is direcIed Io aII nve
sense objecIs and is synonymous wiIL sensuous desire
246
(knocchondo), sensuous craving (knogo), sensu-
ous ILougLI (knouttokko). Sense-desire is aIso one oI
ILe canRers and cIingings.
Votthu kno and kt|cso kno wLen combined, Iead Io
ossdo (reIisL). ConIempIaIion on uotthu kno resuII
in dnouo utposson no (RnowIedge oI conIempIa-
Iion oI misery) wLicL overcomes ossdo and ILus pre-
venIing kt|cso kno Irom arising.
Suppose one Lears a sound wLicL one recognises as
pIeasanI, IoveIy and aIIuring. TLen, ILis desirabIe sound
is ILe objecIive sensuousness (uotthu kno) and ILe
sensuous desire is ILe subjecIive sensuousness (kt|cso
kno). Again, wLen a maIe and IemaIe meeI eacL oILer,
eacL sees ILe oILer as composiIe man or woman,
and sense desire (kt|cso kno) arises. EacL Iancies ILe
oILer as beauIiIuI. TLings do noI sIop ILere. In one wLo
Iancies as beauIiIuI, denIemenIs arise wiIL respecI Io
deIaiIs sucL as beLaviour, manner, IeaIures, wLicL are
viewed as aIIracIive. TLese ILougLIs arise successiveIy
wiIL parIicuIarisaIion oI uotthu kno.
So now we Lave Iwo parIs, ILe soIid composiIe and ILe
sensuous objecI. TLe nrsI is Rnown as ntntttoggoho
sign or objecI. AI ILis sIage iI is noI diIncuII Io arouse a
sIrong desire. From ILe soIid aggregaIe oI ILe maIe and
IemaIe, one moves Io parIicuIars sucL as ILe individuaI
IeaIures and manners.
247
Here, one enjoys kt|csos wiIL reIisL. II is IiRe IaRing
bread wiIL meaI, buIIer, cLeese, eIc. WiIL bread aIone,
one wiII noI nnd any IasIe unIess one is Lungry. TaRen
wiIL meaI, buIIer and cLeese, eIc., bread wiII be more
deIicious. TLis is Rnown as onuLqon]onoggoho seiz-
ure oI deIaiI cLaracIerisIics.
Jhno and kno are conIradicIory. So, in order Io aIIain
]hno, one musI overcome ILe conicIing dLamma,
nameIy, uotthu kno and kt|cso kno. WLaI simpIe
worIdIy measures wouId you IaRe Io overcome ILese
knos? MindIuIness oI course.
Everyday, one comes across agreeabIe sensuous objecIs
as uotthu kno very oIIen visibIe and audibIe ones,
someIimes sapid (wLen we eaI) and odorous, and aII ILe
Iime IangibIe ones IiRe LeaI and coId, rougL or smooIL
cIoILing, rougL or smooIL seaIs. One can LardIy avoid
ILem. WLen we meeI uotthu, kt|cso kno IoIIows. We
reIisL and Iend Io wanI more and more. For ILose
wLo yieId Io ILe sensuous pIeasures very IreeIy, kt|cso
knos wiII invade every second, excepI wLen ILey are
sIeeping. How wiII you avoid sucL siIuaIions? CIose
your eyes? TLen Low abouI ILougLIs?
II one Iries Io avoid, iI wiII be IiRe ILe sIory oI ILe earIL
and ILe rabbiI. TLe earIL bIamed ILe rabbiI Ior ILrow-
ing aII Lis rubbisL and excreIa on Lim. So, ILe rabbiI,
saying Le wouId avoid ILis, jumped oII ILe earIL. BuI
as expecIed Le IeII bacR Io earIL.
248
One may cIose ILe eyes Io avoid seeing agreeabIe objecIs.
BuI wLaI abouI ILe mind wLicL wanders? TLe nose?
One wiII suIIocaIe iI iI is cIosed. As Ior ILe body, iI wiII
be receiving impressions aII ILe Iime. As Ior ILe worId-
Iings, ILey cannoI avoid and are reIieved onIy wLen
sIeeping. II one concenIraIes onIy on one's occupaIion,
one wiII sIiII yearn Ior agreeabIe ILings, sucL as ILe
benenIs resuIIing Irom ILis occupaIion.
Tnr Two ExfrrVrs
So, wLaI some peopIe do is seII-morIincaIion LurIing,
IorIuring ILemseIves, IiRe sIeeping on a ILorny bed,
Lead-sIand, Iurning upside down, sIaying nude, going
inIo ILe waIer wLen iI is coId, maRing ILemseIves LoI
by surrounding ILemseIves wiIL nre sucL as Iour nres
under ILe scorcLing sun. TLis is Rnown as poncho-
toppo. AII ILese are done so ILaI knos wiII noI assauII
Lim. SucL pracIices are caIIed ottokt|o-nothonuqogo
(one exIreme oI pracIice oI seII-morIincaIion).
TLe oILer exIreme oI pracIice is knosukho||tkonuq-
ogo, wLere one yieIds IuIIy or is addicIed Io sensuous
pIeasures. TLis Rind oI exIreme arises in ILe ordinary
worIdIings. TLey wouId aIso jump Irom one exIreme Io
anoILer.
TLe BuddLa LimseII Lad gone ILrougL ILese exIremes
beIore Lis enIigLIenmenI. Up Io ILe age oI IwenIy-nine,
Le Lad Iived a princeIy Iuxurious IiIe (uotthu kno,
249
kt|cso kno), ILougL iI Lad been by cLance and noI by
inIenIion. And IaIer, Ior six years Le pracIised ILe oILer
exIreme, ottokt|onotho-nuqogo, ILinRing ILaI Le wouId
be abIe Io overcome RiIesas. NoILing Lappened. He onIy
suIIered bodiIy pain. TLaI was a popuIar beIieI in ILose
days, as ILe onIy asceIic pracIice was seII-morIincaIion.
II was IaIer reaIised ILaI Le Lad been eIiminaIing ILe
eIIecI insIead oI ILe cause.
One musI RiII ILe rooI (cause) and noI ILe brancL
(eIIecI) Io overcome denIemenIs. To deaI wiIL ILe eIIecIs,
as is done by ILe tnnottthtqos (non-beIievers), is noI ILe
rigLI way. II wiII be jusI IiRe a dog going aIIer ILe sIone
or sIicR wLen iI is LiI. WLereas, one sLouId deaI wiIL
ILe rooI cause IiRe a Iion, wLicL goes aIIer ILe source
oI ILe weapon and noI ILe weapon. BuddLa's meILod is
IiRe ILaI oI ILe Iion, going aIIer ILe reaI cuIpriI. AnoILer
exampIe oI going aIIer ILe origin is ILaI wLen you wanI
Io cIose a Iap, you do noI pIug iI wiIL your Land, buI
Iurn oII ILe Iap or beIIer sIiII Iurn oII ILe main.
According Io ILe jLanic Iaw, ILe arising oI knos con-
IradicIs ]hno aIIainmenI. One sLouId ILen remove ILe
opposiIe sIaIes Io aIIain ]hno. Sottpo;;hno is ILe rigLI
way Io do ILis. TLis means diIigenI mindIuIness, nxing
one's aIIenIion Io pLenomena as ILey arise and under-
sIanding ILem, ILeir cause and eIIecI, and ILe ontcco,
dukkho and onott cLaracIerisIics.
250
AII ILe Iime one is conIronIed wiIL uotthu knos, buI
wiIL vigiIanI mindIuIness, kt|cso knos wiII noI arise.
WLenever one sees an agreeabIe visibIe objecI, one noIes
and IeIs iI pass away. TLe same ILing goes Ior audibIe,
sapid, odorous and IangibIe ones, Lowever desirabIe
ILey may be, iI is evidenI ILaI kt|cso knos wiII noI
arise, ILougL one is conIronIed wiIL uotthu knos.
Once ILe yogi overcomes go, Le wiII nnd a beIIer Lap-
piness Lappiness oI renunciaIion (nckkhonno sukho)
in Iieu oI knosukho||tko. To a yogi's quesIion wLeILer
sottpo;;hno can overcome one's smoRing LabiI, ILere
Lave been insIances in ILis reIreaI, Leavy smoRers
bringing in ILeir cigars and aIIer ILey Lave compIeIed
ILeir sIay, IaRing wiIL ILem ILe same quanIiIy oI cigars.
In generaI, iI one pIaces vaIue on sottpo;;hno, one wiII
overcome sensuous pIeasures.
AIIer Laving been Ireed Irom one exIreme oI Ramic
pIeasures, ILe Lhtkkhu parIaRes oI ILe Iour requisiIes
Iood, cIoILing, medicine and sLeIIer, and exercises
ILe Iour posIures (ttqpotho) as one needs. WiILouI
causing bodiIy IroubIe, one wiII be Iree Irom anoILer
exIreme seII-morIincaIion.
Being mindIuI in ILe rigLI manner and noIing Ramic
objecIs as ILey arise wiILouI remiss, ILe yogi wiII noI
deveIop any desires and cravings Ior ILese objecIs, Low-
ever agreeabIe ILey may be. II is obvious ILaI even wiIL
251
ILe conIacI oI uotthu knos, deIigLI in ILem, kt|cso
kno, does noI arise.
On ILe oILer Land, in a siIuaIion wLere ILe mind
is unguarded and ILe knos invade ILe six sense
doors, wLaI wiII Lappen? TLere is no conIempIaIion
on ILe arising pLenomena, no sondht, no RnowIedge
oI cause and eIIecI, no RnowIedge oI acIuaI cLaracIer-
isIics. TLe resuII is craving Ior noI onIy ILe arising
nno-po pLenomena buI aIso oILer objecIs. A person
surrounded by knocchondo and kno-toh is IiR-
ened Io a drowned person wLo is consumed by waIer.
WLen one Las yieIded IreeIy Io ILe wiII oI one's wisLes,
one is ready Io inviIe any kno and wiII geI ILem wiIL-
ouI any eIIorI. In ILis manner ILe worIdIy beings are
LabiIuaIed Io enjoy knosukho.
However, as ILe yogi noIes aII pLenomena arising aI
any oI ILe six sense doors and Rnows by discerning as
nno-po, eIc., no craving Ior ILese objecIs wiII arise,
IiRe ILe saying UnRnowing causes craving. Knowing
causes dissipaIion". Oreed wiII noI arise Ior eiILer
ILe arisen objecI or oILer objecIs. TLis is ILe way Io
overcome knos (uotthu and kt|cso) and deveIop utpos-
son no, wLicL is, ILereIore, synonymous wiIL nckk-
honno (Ireedom Irom sensuous IusI).
252
Two KlNns or H~iilNrss
WLen utposson kuso|o is noI perIormed, knosukho
wiII arise and nckkhonno sukho wiII noI. WLen utpos-
son kuso|o is perIormed, nckkhonno sukho wiII arise
and knosukho wiII noI. On seeing and Learing, ordi-
nary worIdIings wiII IaRe deIigLI and enjoy (knosukho),
wLereas ILe utposson yogi wiII noI enjoy knosukho;
insIead, Le wiII acLieve Lappiness derived by renuncia-
Iion (nckkhonno sukho or utposson ]hntc sukho).
To ILe quesIion, 'How abouI enjoying boIL Rinds oI
sukho?' ILe answer is, 'One cannoI Lave boIL sukhos
aI ILe same Iime. Besides, knosukho is LarmIuIIy
good wLereas nckkhonno sukho is LarmIessIy good.
TLere is aIways ILe danger oI being deprived oI one's
Ramic Lappiness'. TLere was once a quesIion, 'How can
a consciousness Lave boIL greed (|oLho) and menIaI
pIeasure (sononosso) aI ILe same Iime?' TLe answer
was, 'II is a Rind oI pIeasure wLicL is dangerous'.
In ILe scripIures, sucL Ramic pIeasures are given oILer
Ierms. Vqscko sukho is one wLicL means ILe sukho
wLicL in iIseII is noI deIigLIIuI, buI because someILing
eIse is added, iI becomes deIigLIIuI. For insIance, ILe
meaI is noI deIicious by iIseII, buI wLen seasoned wiIL
condimenIs, eIc., iI becomes IasIy. LiRewise ILe addi-
Iion oI craving Io sensuous objecIs increases avour.
TLis Ieads Io anoILer Ierm ntssoko sukho, a bIended
253
pIeasure. Because iI is noI pure, iI is aIso caIIed opots-
uddho sukho, poIIuIed pIeasure. Pgo (craving or greed,
synonymous wiIL |oLho) is invoIved in sucL pIeasures.
Hence ILey are noI cIean. TLere is presenI in ILem ILe
eIemenI oI anxieIy anxieIy oI Ioss, deprivaIion and so on.
As utposson kuso|o progresses, ILe mind becomes
caIm, cIear and peaceIuI. WLen ILe yogi Las passed
ILe sIage oI sensaIions (ucdon), aIIaining udoqoLLoqo
no and experiencing ptt and possoddht, nckkhonno
sukho wiII arise. How wouId you IeeI wLen you are
eaIing an appIe, ripe and sweeI? Do you need Io add
anyILing Io iI? So, ILis Rind oI pIeasure can be Iermed
ouqscko sukho pIeasure wLicL is pure and unaduI-
IeraIed and wLicL in iIseII is good wiILouI addiIives.
Since no addiIives are necessary, iI is Iree oI mixIures
ontssoko, unbIended. AIso potsuddho, because iI is
pure and cIean.
II ILe uotthu and kt|cso knos cannoI be removed,
knosukho, uqscko sukho, ntssoko sukho and opots-
uddho sukho wiII arise. II ILe knos can be removed,
nckkhono sukho, oLqscko sukho, ontssoko sukho
and potsuddho sukho wiII arise. So, ILere wiII be no
compIeIe Ioss oI pIeasure, one way or anoILer.
On ILe quesIion oI enjoying boIL pIeasures, one musI
assess and compare ILe Iwo. TLe wise cLooses good
pIeasures. TLe IooI wiII deIigLI in Ramic pIeasures
because Le does noI undersIand ILe quaIiIy oI pure
254
Lappiness, nor does Le see ILe IauII oI Ramic pIeasures.
In ILis regard ILe BuddLa says in ILe DLammapada,
verse 373:
Sunnogoon pouttthosso
Sontoctttosso Lhtkkhuno
Anonust ott hott
Sonn dhonnon utpossoto.
Thc Rhtkkhu uho gocs tnto scc|uston (to ncdttotc),
uhosc ntnd ts tonqut|,
uho c|co|q pccctucs thc Dhonno,
cxpctcnccs thc ]oq uhtch tonsccnds thot o] (odtnoq) pcsons.
Again in verse 290, ILe BuddLa says:
Motto sukhopotccogo
Iossc cc utpu|on sukhon
Co]c notto-sukhon dhto
Sonposson utpu|on sukhon.
I] Lq gtutng up sno|| p|cosucs,
gcot hopptncss ts to Lc ]ound,
thc utsc shou|d gtuc up sno|| p|cosucs
scctng (thc pospcct o] ) gcot hopptncss.
A bIind person wears Lis cIoILes noI Rnowing ILaI ILey
are dirIy and in wreIcLed condiIion. Once Le is cured
and can see again, Le wiII noI cIing Io Lis cIoILes
any more. On ILe oILer Land, Le wiII noI LesiIaIe Io
excLange ILe wreIcLed cIoILes Ior ILe beIIer ones and
wiII noI even Iay eyes on ILe discarded cIoILes again.
255
Cn~ifrr 82
Tnr N|nnir Vt\
By deveIoping utposson no ILrougL mindIuIness,
ILe yogi wiII noI deIigLI in Ramic desires. He wiII be
Ireed Irom knosukho||tkonuqogo (devoIion Io pIeas-
ures oI sense), a Iow and pagan pracIice, unworILy,
unpronIabIe ILe way oI ILe worId. And, as discussed
previousIy, ILe yogi parIaRes oI ILe Iour requisiIes as
required and baIances Lis posIures wiILouI suIIering
Irom bodiIy IaIigue. TLus, Le is Ireed Irom ottokt|onoth-
onuqogo (devoIion Io seII-morIincaIion), wLicL is pain-
IuI, unworILy, unpronIabIe.
So now, you can undersIand wLy ILe BuddLa Iaid down
ILe ruIes as regards moderaIion in ILe use oI requisiIes
and ILe pracIice oI ILe Iour posIures Io aIIeviaIe pLysi-
caI pain. Being mindIuI, ILe yogi wiII noI deveIop any
aIIacLmenI Io objecIs. He is consIanIIy aware oI ILe
sensaIions (oI LeaI and coId), ILe requisiIes, ILe pos-
Iures, eIc. Hence, ILe uotthu knos and kt|cso knos
do noI arise. He baIances LimseII beIween ILe exIreme
sensaIions oI LeaI and coId, pracIises moderaIion in
IaRing Iood, sIriRing a baIance in ILe posIures, eIc.,
ILus noI pracIising ILe exIreme discipIine oI seII-morIi-
ncaIion. WiIL every mindIuIness, one aIso pracIises ILe
NobIe EigLIIoId PaIL wLicL consIiIuIe S|o, Sondht
256
and Ionn. TLis is ILe mode oI progress. TLus, ILe
pracIice Iies beIween ILe Iwo exIremes no]]htno
(middIe, moderaIe or medium).
As dweIIing in ILe above manner and wiIL ILe above
pracIice oI avoiding ILe Iwo exIremes is a means oI
acLieving compIeIe Lappiness, we Ierm iI as Mo]]htno
Iottpod mode oI progress Io moderaIion, or popuIarIy
Rnown as ILe MiddIe Way". As a young scLoIar, I Lad
Leard oI ILis Ierm quiIe oIIen, buI never undersIood iIs
signincance as mucL as wLen I enIered inIo ILe prac-
Iice oI Vtposson.
TLere is one quesIion ILaI I wouId IiRe Io asR ILe yogis,
Do you nnd ILe pracIice oI resIrainI, sucL as IasIing,
sIeeping moderaIeIy, sIaying in ILe Iour posIures Ior
Iong and devoIing yourseII Io deep concenIraIion, IaIigu-
ing Ior you? Do you ILinR ILey are IanIamounI Io
ILe pracIice oI seII-morIincaIion?" TLese are necessary
and worILy eIIorIs. One needs eIIorI Io acLieve greaIer
ILings. OI course, ILe BuddLa does noI wanI ILe yogis
Io sIarve, sIay awaRe (sIeepIess devoIion) and pracIise
exIreme posIures.
257
Cn~ifrr 88
Srcoxn Jn\xt
CoNrlnrNcr wlfn ONr-iolNfrnNrss or MlNn
II is ILe aIIainmenI oI ckoggot (one-poinIedness oI
mind) wiILouI ILe appIicaIion oI uttokko and utcoo
wLicL Iorms prominenI IacIors in ILe nrsI ]hno.
AI ILis sIage aIso, ILe yogi wiII conIinue wiIL Lis eIIorI
in Lis mindIuIness oI ILe nno-po pLenomena arising
invoIunIariIy according Io ILeir Irue naIure, ILus deveI-
oping ILe poccokkho no (RnowIedge gained ILrougL
personaI experience) in respecI oI ILe dLamma. TLose
wLo Lave Lad ILeoreIicaI RnowIedge may sIarI ILinR-
ing. PIeased wiIL Lis acLievemenI ILe yogi may become
induIged in dLamma uttokkos and noI conIinue wiIL
Lis eIIorI. SucL an induIgence can deIay Lis progress.
WLen Le conIinues Io generaIe Lhuon (menIaI deveI-
opmenI) wiILouI sucL reecIions, eiILer on ILe exLorIa-
Iion oI ILe masIer or on Lis own accord, Le wiII be abIe Io
aIIain sondht wiILouI ILe appIicaIion oI uttokko-utcoo.
WLenever Le is Iaced wiIL ILe arising pLenomena, Le
wiII be abIe Io concenIraIe Lis aIIenIion on ILe objecI
and LiI ILe IargeI wiILouI speciaI eIIorI oI direcIing
Lis mind, as previousIy IiRe ILe sRiIIed darIer. WiILouI
sucL exIra eIIorI, Le is abIe Io arresI ILe objecIs as ILey
258
quicRIy arise and dissoIve. Assured wiIL ILis sRiII, Le
wiII nnd ILe abiIiIy Io experience visions in a wonder-
IuI manner. His mind wiII become very cIear and wiIL
sucL a cIariIy oI mind, Le deveIops a Iype oI conndence
caIIed sonposdono (serene IranquiIIizaIion and reas-
surance).
TLe second ]hno is sIaIed Io Lave conndence because
iI maRes ILe mind conndenI wiIL ILe conndence pos-
sessed by iI and by sIiIIing ILe disIurbance creaIed by
uttokko and utcoo. Hence, ILe pLrase: Sonposdonon
cctoso ckodtLhuon (conndence wiIL ILe sIaIe oI one-
poinIedness oI mind).
II migLI be asRed, BuI does noI ILis conndence exisI
in ILe nrsI ]hno, Ioo; aIso ILis concenIraIion wiIL ILe
name oI ILe singIe ILing (ckodtLhuo)? TLen wLy is
onIy ILis second ]hno said Io Lave conndence and one-
poinIedness oI mind?" II may be repIied as IoIIows:
It ts Lccousc thc ]st ]hno ts not ]u||q con]dcnt
outng to thc dtstuLoncc ccotcd Lq uttokko ond
utcoo, |tkc uotc u]]cd Lq tpp|cs ond uouc|cts.
Thot ts uhq, o|though ]otth docs cxtst tn tt, tt hos
no choncc o] dcuc|optng tnto 'con]dcncc'. And thcc,
too, conccntotton ts not ]u||q cutdcnt Lccousc o]
|ock o] ]u|| con]dcncc. Thot ts uhq tt ts not co||cd
onc-potntcdncss thcc. Rut tn thts sccond ]hno
utth co|n uotc, ]otth ts stong, houtng got o ]oottng
259
tn thc oLscncc o] thc tnpcdtncnts o] uttokko-utcoo;
ond conccntotton ts o|so cutdcnt though houtng
stong ]otth os tts conponton.
Men oI science wLo concenIraIe on ILeir researcL wiIL
invenIive incIinaIion can cause menIaI vibraIions IiRe
waveIeIs so ILaI some may Lave Io IaRe IranquiIIisers
Io caIm ILe mind. Vttokko Iends Io cause utpphond-
hono (exciIemenI) and utcoono (moving abouI) so ILaI
ILe mind can become agiIaIed and scaIIered. Now, ILe
one-poinIedness comes abouI auIomaIicaIIy wiILouI ILe
appIicaIion oI uttokko-utcoo. Every Iime ILe one-poinI-
edness comes abouI, ILe yogi becomes encouraged wiIL
ILe cIearness oI ILougLI. Sondht becomes sIronger
and sIronger as ILe aIIenIion geIs nxed nrmer and
nrmer Io ILe IargeI. SucL a sIaIe is caIIed 'Cctoso ckodt-
bhuo' (ILe sIaIe oI one-poinIedness oI mind or unique
exaIIaIion oI mind).
P~Nor~Vlc Vlrw
Whcn sondht Lcconcs stong, ouocncss shopcns.
Whcn sott Lcconcs stong, ouocncss cxponds.
Whcn soddh Lcconcs stong, ouocncss c|ot]cs.
Whcn uttqo Lcconcs stong, ouocncss pogcsscs.
JusI as ILe sRiIIed marRsman can LiI ILe buII's eye as
oIIen as Le wanIs wiILouI ILe exIra eIIorI oI aiming and
nring, ILe experienced yogi wiII sIrengILen Lis sama-
260
dLi and sLarpen Lis IacuIIies. He wiII ILus see even
ILe minuIe objecIs. WLenever Le noIes one objecI, Le
wiII observe Iwo or ILree objecIs in a disIincI manner.
WLenever Le is noIing one sensaIion, a varieIy oI sensa-
Iions wiII come inIo Lis awareness sucL as numbness,
sIiIIness, Iension, LeaI, eIc., in IragmenIs, IiRe seeing a
swarm oI anIs. WLaI a wonderIuI RnowIedge! One can
spend Iime on ILis subjecI in deIaiI, buI Lere I am jusI
IoucLing on ILe major aspecIs onIy.
One Las Io undersIand ILaI utposson is an eIIorI Io
gain Irue RnowIedge in a progressive manner and aIso
ILaI uttokko-utcoo Lave ILe deIaying eIIecI in ILe aris-
ing oI conndence, sondht and RnowIedge. So wasIing
Iime on ILese menIaI sIaIes is senseIess. TLis is a
Iesson ILe yogi sLouId remember.
Here sondht is oI Iwo Rinds:
Sondht oI ILe nrsI ]hno, wLicL serves as a
decisive supporI condiIion (upontssoqo-poccoqo)
Io sondht oI ILe second ]hno.
Sondht oI ILe second ]hno, wLicL serves as an
associaIed condiIion wiIL ILaI oI ILe nrsI ]hno
(sonpoqutto-poccoqo). TLaI is ILe second sondht
born oI associaIed concenIraIion.
In ILe nrsI ]hno, ptt and sukho are born oI secIusion
and absence oI Lindrances utucko]o pottsukhon. Here,
261
in ILe second ]hno, ptt and sukho Lave ILe addiIionaI
properIy oI born oI concenIraIion" (sondht]o pttsu-
khon). TLese IacIors Iead Io one-poinIedness oI mind.
Here ptt is ILe sIrong one (Lo|ouo ptt) born oI Iwo son-
dht and is oI uLLcgo and phooo Iypes. One wouId IeeI
IiRe being IiIIed in ILe air and enjoy a pervading Lap-
piness, IiRe oiI soaRed in a piece oI coIIon or inaIion
oI a baII. One wouId aIso IeeI a ILriIIing experience IiRe
riding on soII waveIeIs. TLe Iype oI sukho one wouId
experience Lere is IiRe one being drencLed wiIL a gusL
oI cooI air wLen one enIers an air-condiIioned room or
oozing oI a sIream oLhtsonno nno.
TLis ]hno possesses onIy ILree IacIors, ILaI is ptt,
sukho and ckoggot (unincaIion or one-poinIedness oI
mind). TLis ]hno arises aI ILe Iender sIage oI udoq-
oLLoqo no. TLe caImness and concenIraIion are
exIraordinary and ILe RnowIedge is wonderIuI, so mucL
so ILaI ILe yogi Iends Io ILinR ILaI Le is seeing ILe
PaIL (Moggo) and FruiIion (Iho|o) and becomes compIa-
cenI. And Le may noI even IisIen Io ILe masIer; insIead
Le Iends Io ILinR ILaI Le Las become an AraLaI or
even BuddLa, bringing Lim Io ILe brinR oI madness.
TLis is ILe Iime wLen ILe yogi needs guidance.
From experience, I aIso Iound ILaI yogis wLo Lad come
Io ILis sIage IeII very saIisned wiIL ILemseIves, because
iI was IiRe Laving IaRen a drug. FeeIing reIaxed, a sense
262
oI weII-being and IigLI-LearIed, ILey wouId noI proceed
any IurILer. TLey become aIIacLed Io ILis siIuaIion
(ntkontt) and even crave Ior iI (toh). TLis is Rnown
as inIernaI sIagnaIion", resuIIing in dhonnontooqo
(dLamma obsIacIe). Hence, iI is imporIanI noI Io maRe
one's own decision in sucL cases.
263
Cn~ifrr 84
Tn|rn Jn\xt
Uposonpo]]o uthoott pttq co
Vtg upckkhkoco uthoott sotoco
Sonpo]no sukhtn co
Kqcno pottsonucdott.
Wtth thc ]odtng ouoq o] ptt os uc||,
Hc duc||s tn cquontnttq, ntnd]u|
ond ]u||q ouoc.
He IeeIs bIiss (sukhom wiIL Lis body, Le enIers upon
and dweIIs in ILe ILird ]hno, on accounI oI wLicL
ILe NobIe Ones announce: Upckkhko sottno sukho-
uthoott He dweIIs in bIiss wLo Las equanimiIy and is
mindIuI.
Vttokko and utcoo Lave aIready been sIiIIed in ILe
second ]hno, and now in ILis ]hno ptt is absenI. TLe
piIi one enjoys aI ILe Iender or earIy sIage (touo) oI
udoqoLLoqo no is IiRe body IeviIaIion (uLLcgo ptt
upIiIIing Lappiness), ILe IeeIing oI a nIIed bIadder wLicL
may roII aIong (phooo ptt pervading or rapIurous
Lappiness), so ILaI one wouId neiILer wisL Io open
ILe eyes nor cLange posIure. TLe yogi Iends Io IaRe
deIigLI in ILis Rind oI IeeIing as iI is a wonderIuI experi-
ence, and becomes compIacenI, craves (toh) and ILus
264
causes an obsIacIe Io ILe progress oI dLamma (dhon-
nontoqo).
Sf~cN~floN (A::n~ff~; S~N)nlf~)
TLe yogi's enjoymenI oI Lis ptt is Iermed by ILe BuddLa
as o]]hotton so;htto (sIagnaIing wiILin ILe individuaI).
TLis is a concise descripIion, ILe deIaiIs being given
in ILe Uddesa VibLanga SuIIa. TLis discourse is a use-
IuI guide Io ILe pracIising yogi. He wLo IoIIows ILese
insIrucIions IaiILIuIIy wiII succeed in ILe dLamma.
TLe BuddLa says:
Nctthc ut|| hc go outstdc
No stop tnstdc.
Hc uho oLondons ottochncnt Lq nottng
Wt|| suc|q oucconc su]]ctng."
I sLaII now give you a dLamma riddIe: WLaI is meanI
by going ouI? How Io sIop one Irom going ouI?
On ILe impingemenI oI ILe door and ILe objecI, ILere
is conIacI and ILen IeeIing IoIIows. TLis Lappens Io ILe
yogi aII ILe Iime. As ILe yogi's mind is unconIroIIed, Le
wiII experience ILe ntntttogoho (cIinging Io ILe sign). As
ILe opposiIe sexes meeI, ILey wiII reecI on eacL oILer's
Iorms, ILen deIaiIs oI manner, beLaviour and IeaIures.
For desirabIe objecIs, |oLho wiII arise, Ior undesirabIe
objecIs, doso, and iI noI mindIuI oI ILe nno-po pLe-
265
nomena and ILeir naIure as ILey appear, noho wiII
arise.
In sLorI, as ILe yogi sees, Lears, eaIs, smeIIs or IoucLes,
Le deIigLIs in ILe objecIs because Le is noI conIroIIing
Lis mind by noIing. He succumbs Io ILe aIIacR oI kt|cso.
II iI is noI desirabIe Ior ILe mind Io go ouI (wander
away), wLaI wouId you do? Here, ]hno is invoIved. NoIe
as you see, ILe mind wiII noI go ouI. SimiIarIy is ILe
case as you Lear, IasIe, smeII or IoucL. TLe appIicaIion
oI jLanic IacIors and sott wiII Linder kt|csos.
On ILe aIIainmenI oI ILe nrsI ]hno, sonnsono no
(compreLension oI aII groups oI exisIence as ontcco,
dukkho and onott) wiII arise as ILe beginning oI
insigLI. As one conIinues Io advance Io ILe second
]hno, a LigLer Iorm oI ptt occurs as a resuII oI ILe
sIiIIing oI uttokko and utcoo. I menIion Lere ptt, in
parIicuIar, because iI is very prominenI, aIILougL oILer
menIaI concomiIanIs occur aI ILe same Iime. Passing
ILe sIage oI visions and upokkt|csos (impuriIies) and
arriving aI ILe sIage oI touno udoqoLLoqo no, ILe
yogi Iends Io sIop inside (sIagnaIion wiILin ILe individ-
uaI). WiIL craving Ior ILe deIigLIIuI IeeIing and wiILouI
noIing as one sLouId be, ILe yogi sIagnaIes wiILin
o]]hotton so;htto.
II is quiIe naIuraI Ior Luman beings Io enjoy a comIorI-
abIe IeeIing, IiRe a IraveIIer wLo wanIs Io sIop wLen Le
266
nnds a comIorIabIe resIing pIace on ILe way. II is simi-
Iar wiIL ILe case oI ILe yogi.
II Le resIs in IransiI wiILouI proceeding IurILer, Le may
Iace dangers or dukkho. So, wLaI sLouId Le do Io Ieave
ILis pIace? WLicL is ILe beIIer way oI Ieaving ILe
simpIe way or aIIer seeing iIs IauIIs? Suppose you com-
pare ILe benenIs arising Irom ILe aIIainmenI oI desIi-
naIion and aIso ILose Irom sIagnaIion aI ILe IransiI.
WLen you wisL Io sIop smoRing, wLaI wouId you do
see ILe dangers oI smoRing or benenIs oI non-smoRing?
BoIL is ILe answer. UnIess you reaIise ILe dangers oI
smoRing, you may reverI Io ILe LabiI.
In India, in ILe oId days, sonotho mediIaIion was quiIe
popuIar. Some peopIe couId even pracIise eigLI sonop-
ottts (absorpIions). TLey became conIenI wiIL sonotho
]hnos, wLicL caused ILem Io be reborn in ILe upper
worIds. So ILey cIung Io iI and ILus missed utnuttt
(deIiverance) sukho. Some couId even pracIise oLhtnns
(LigLer spiriIuaI powers) buI noI ILe Irue RnowIedge oI
ILe nno-po. TLey jusI end up aI ILaI sIage.
Some WesIerners preIer ]hnos and oLhtnns because
ILey are inIeresIed in miracIes, wLicL are noI IasIing.
Some are even cLeaIed by ILese. Because one does noI
Rnow ILe rigLI meILod Ieading Io utnuttt sukho, one
sIops inside. TLis is a Iesson Io Iearn. In order noI Io
sIop inside, one musI noIe aII ILe deIigLIIuI sensaIions
267
sucL as visions, Lappiness, IigLIness, eIc., and under-
sIand ILeir Irue naIure; aIILougL sucL desirabIe IeeI-
ings may arise, ILey wiII Lave no cLance Io sIagnaIe
ILe mind.
II ILe IraveIIer sIops on Lis way, Le may Iace dangers
and wiII noI cover Lis journey and reacL ILe desIina-
Iion. II Le proceeds Le wiII benenI. II Le sIacRens Le wiII
Iose. TLus, undersIanding ILe pros and cons, Le wiII
proceed. Once Le undersIands utnuttt sukho, Le wiII
noI sIacRen. TLis is Low one pracIises in accordance
wiIL ILe BuddLa's IeacLing.
I Lave seen peopIe wLo Lave come Io ILis sIage sIop-
ping aI ILe deIigLIIuI IeeIing saying: TLaI's enougL",
and ILaI ILey Lave goI a subsIiIuIe Ior LSD and reIus-
ing Io proceed any IurILer. Today, I wisL Io exLorI ILe
yogis Io marcL Iorward Ior ILe acLievemenI oI utnuttt
sukho wLicL is unreIinquisLabIe.
F~nlNc Aw~v or H~iilNrss
As ILe yogi emerges Irom ILe second ]hno inIo ILe
ILird, Le abandons anoILer IacIor, nameIy ptt (Lappi-
ness) pttqoco utogo (absence oI ptt). He reviews ILe
]hno IacIors wiIL mindIuIness and IuII awareness (soto
co sonpo]no). TLus, Lis mindIuIness becomes very
sLarp. TLe bIiss (sukho) wLicL Le IeeIs is IeII mereIy
wiIL Lis menIaI aggregaIes (kqo). Hence, ILe verse:
268
Uposonpo]]o uthoott
Ittq co utg
Upckkh ko co uthoott
Soto co sonpo]no
Sukhtn co kqcno pottsonucdctt
Yon ton otq octkkhontt
Upckkh ko sottn sukhoutht tt
Tottqon ]hnon uposonpo]]o uthoott
Wtth thc ]odtng ouoq o] hopptncss
os uc|| hc duc||s tn cquontnttq,
ntnd]u| ond ]u||q ouoc,
hc ]cc|s L|tss utth hts Lodq,
hc cntcs upon ond duc||s tn thc thtd ]hno.
On accounI oI wLicL ILe NobIe Ones announce:
Upckkhoko sottn sukho uthoott.
Hc duc||s tn L|tss uho hos cquontnttq ond ts ntnd]u|.
AI ILis poinI, ILe yogi deIesIs ptt and denounces any
IusI (go) ILaI may Lave risen Ior ptt. AII ILis descrip-
Iion is given in accordance wiIL ILe dcson (exposiIion
oI ILe DocIrine) and perIains Io ILeory.
Now ILe pracIicaI aspecI. TLe ptt one enjoys aI ILis
Iender sIage oI udoqoLLoqo no are oI LigLer Iorms,
nameIy upIiIIing and pervading naIure. TLe yogi wisLes
neiILer Io open Lis eyes nor cLange Lis posIure. So
Iong as ILe yogi does noI averI Io IeeIings, Le does noI
269
progress in Lis aIIainmenI. He musI, ILereIore, noIe
ILese objecIs and overcome ILe go and ntkontt (desire).
II Le conIinues Io deIigLI in iI, Le sLaII noIe IiII iI Iades.
TLis is wLaI is meanI by 'ILe Iading away oI Lappiness'.
TLis is a siIuaIion wLere ILe yogi needs guidance.
TLougL one can cover a journey wiIL a map, iI is beIIer
Io Lave a reIiabIe guide. TLougL an aeropIane ies wiIL
a map, iI receives guidance Irom ILe ground. To ILis
end ILe BuddLa says:
YothLhton nqo sotth potqcsttoLLo."
To ottotn thc knou|cdgc ond utston tght|q, occodtng to co|ttq,
onc nust scck o gutdc (tcochc)."
Llfrr~rv Oisf~cir
Once ILere was a monR Iearned in ILe Ttpttoko (ILe
ILree basReIs or ILe ILree divisions oI ILe PaIi Canon)
caIIed TLera PoIILiIa. WLen Le wanIed Io pracIise ILe
dLamma, Le Lad Io approacL ILe young snoco Ior
ILe correcI meILod. TLis is an exampIe Io sLow Low
one cannoI jusI IraveI according Io ILe map wiILouI a
guide.
In Sri LanRa, ILere was once a Iearned monR wLo was
IeacLing ILe Ttpttoko Io oILers. He Lad Io pracIise
ILe dLamma Ior IwenIy years in a IoresI Io become an
araLaI. TLese go Io prove Low a pure ILeoreIician can
270
become vain oI Lis booR RnowIedge and induIge in imag-
inaIions wLicL cause dLamma Lindrances; ILougL IiI-
erary RnowIedge is supporIive. Isn'I iI a sLame and
doesn'I iI IooR absurd ILaI Iearned inIeIIecIuaIs are
unabIe Io occupy a pIace in ILe IoreIronI oI dLamma?
WLy does iI Lappen? Because inIeIIecIuaIs Iend Io
reason and argue.
TLe VenerabIe SaripuIIa, ILe Dhonnoscnopott (com-
mander oI ILe docIrine) aIIained araLaIsLip one weeR
IaIer ILan ILe EIder MaLa MoggaIIana, wLo was noI as
Iearned as ILe Iormer. PerLaps ILe inIeIIecIuaIs oI ILe
presenI day migLI be compared Io SaripuIIa; perLaps
ILey beIong Io ILe SaripuIIa IamiIy. WLy was Le so IaIe
in aIIainmenI? He appIied Lis RnowIedge, ILougLI over
ILe pros and cons and considered abouI a ILousand
ways Io acLieve an objecIive.
To give a worIdIy exampIe, wLen a Ring wanIs Io IraveI
ouI oI Lis paIace, peopIe Lave Io cIear ILe way, prepare
aII ILe pomp and ceremonies benIIing Lis LigL posiIion,
eIc., wLereas an ordinary person wiII accompIisL ILis
in no Iime.
TrN KlNns Or Equ~NlVlfv
So ILe ILird ]hno abandons one IacIor (ptt) and pos-
sesses Iwo IacIors, nameIy sukho and ckoggot. TLe
yogi dweIIs in equanimiIy (upckkhoko co uthoott). TLus
271
ILe abandonmenI oI piIi gives rise Io ILe ILree quaIiIies
oI upckkh:
Vtsodo (puriIy or cIariIy)
AI ILe maIured sIage oI udoqoLLoqo no, wiIL
ILe absence oI ptt and ILe deIigLI in ptt, upckkh
is pure, cIean and Iucid.
Vtpu|o (abundance)
Due Io ILe Iading away oI ptt, upckkh becomes
Iarge and exIended.
Thonogoto (sound)
Due Io ILe overcoming oI ptt, upckkh reacLes a
sIaIe oI maIuriIy and soundness.
AI ILe maIured Iorm oI udoqoLLoqo no, ptt (wLicL
signines immaIuriIy) is compIeIeIy sIiIIed. AI ILis poinI,
ILere is some Iood Ior ILougLI. TLe ILird ]hno pos-
sesses onIy Iwo IacIors, mainIy sukho and ckoggot.
Hence ILere sLouId noI be any upckkh IacIor or
upckkh ucdon (IeeIing). How is ILaI Le dweIIs in
equanimiIy? I pose ILis quesIion because I musI ILen
expIain Io you ILe Ien Rinds oI equanimiIy nameIy:
cho|ongupckkh six-IacIored equanimiIy;
Lohnouthupckkh equanimiIy as a divine
abiding;
Lo]]hongupckkh equanimiIy as an enIigLIen-
menI IacIor;
272
uttqupckkh equanimiIy oI energy;
sonkhupckkh equanimiIy abouI IormaIions;
ucdonupckkh equanimiIy as a IeeIing;
utpossonupckkh equanimiIy abouI insigLI;
totono]]hottupckkh equanimiIy as a specinc
neuIraIiIy;
]hnupckkh equanimiIy oI ]hno;
potsuddhupckkh equanimiIy oI purincaIion.
ChotongupeRRh
OI ILe Ien Rinds oI equanimiIy, I wisL Io deaI Lere ILe
nrsI one, nameIy cho|ongupckkh six-IacIored equa-
nimiIy, six-IacIored because iI concerns six objecIs.
WLenever we conIacI a pIeasanI objecI (ttthonnono)
or unpIeasanI objecI (onttthonnono), we IeeI ILe
greed (|oLho), IusI (go), or dispIeasure (doso) respec-
IiveIy, and never IeeI neuIraI or unbiased iI we Lave
noI come Io ILe sIage oI menIaI purincaIion and rigLI
RnowIedge. AIso iI we cannoI noIe eIIecIiveIy and under-
sIand ILe Irue naIure oI objecIs wLenever we come
inIo conIacI wiIL ILe objecIs, noho wiII arise, and ILis
amounIs Io osonopckkhono (uneven ouIIooR). II is diI-
ncuII Io LoId a baIanced view wLen encounIered wiIL
objecIs. BaIancing by ILinRing? How Iong wiII iI IasI?
BaIancing by conIenImenI? How many sucL peopIe are
ILere in ILe worId? TLis Rind oI biased aIIiIude Las
exisIed since inIancy. WLen ILe inIanI is oIIered sweeI
273
miIR, Le IeeIs pIeased (greed or |oLho), and iI noI oIIered,
Le cries (doso).
How many among ILe worIdIings possess imparIiaIiIy?
II ILey exisI, ILey musI be perIecI. In ILe reaIm oI
dLamma, ILe individuaI wLo possess sucL quaIiIy com-
pIeIeIy is an oohot. How abouI oILer otqos (LoIy per-
sonages ILose wLo Lave uprooIed cerIain kt|csos)
sucL as sotoponno, sokodgnt and ongnt? TLey
do possess iI Io a cerIain exIenI.
A mediIaIing yogi can aIso possess sucL quaIiIy wLen
Le is so inIenseIy mindIuI and concenIraIed ILaI Le
can dweII wiIL equanimiIy wLenever Le encounIers any
pIeasanI or unpIeasanI objecI. As ILe objecI arises, iIs
naIure, cause-eIIecI reIaIionsLip and ontcco dukkho
cLaracIerisIics are Rnown, so ILaI noho (ineIIecIive
RnowIedge) does noI arise.
Consider a yogi wLo is Iree Irom gIadness and sadness
and wLose RnowIedge is cIear. He is said Io possess
cho|ongupckkh aI ILaI Iime. For one minuIe, Le Las
sixIy Iimes ILis sIaIe oI mind.
In ILe dhonno dcson (exposiIion oI ILe DocIrine), sucL
an aIIiIude in wLicL ILe mind is noI aIIecIed by desir-
abIe or undesirabIe objecIs is given by ILe expression:
Upckkhko co uthoott soto co sonpo]no.
Hc duc||s tn cquontnttq, ntnd]u| ond ]u||q ouoc.
274
WLaI does iI mean Io say ILaI Le dweIIs in equanimiIy,
mindIuI and aware? TLus iI is said:
Cokkhun pon dtsu
Ncuo sunono hott no dunnono
Upckkhko uthoott
Soto sonpo]no.
Hcc thc Lhtkkhu uhosc conkcs oc dcstoqcd,
ts nctthc g|od no sod on scctng on oL]cct utth thc cqc;
Hc duc||s tn cquontnttq, ntnd]u| ond ]u||q ouoc.
In eIIecI, cho|ongupckkh is synonymous wiIL toto-
no]]hottoto (remaining Lere and ILere in ILe middIe
or Reeping in ILe middIe oI aII ILings), wLicL is one
oI ILe nineIeen beauIiIuI menIaI sIaIes. Or, in anoILer
way, ILe imparIiaI view oI objecI (cho|ongupckkh) is
ILe cLieI cLaracIerisIic oI middIeness or equipoise (tot-
ono]]hottoto).
II Las ILe cLaracIerisIic oI aIIecIing ILe baIance oI con-
sciousness and menIaI IacIors sonouohtto |okkhoo.
IIs IuncIion (oso) is Io prevenI excessiveness and den-
ciency, or Io puI an end Io parIiaIiIy pokkhopotttupoc-
chcdo oso; as maniIesIaIion iI Reeps ILe proper middIe
no]]hotto Lhouo.
II is compared Io a cLarioIeer wLo views equaIIy a pair
oI weII-Irained Lorses. NeiILer oI ILe Lorses is overIaR-
ing ILe oILer and ILe cLarioIeer uses neiILer ILe cane
nor ILe rein on ILe Lorses.
275
AnoILer exampIe is ILaI oI a driver oI a moIor car
wLose engine is operaIing perIecIIy and wLicL is run-
ning aIong a sIraigLI smooIL LigLway Iree oI IraInc.
TLe driver simpIy Las Io LoId onIo ILe wLeeI wiIL a
caIm mind wiILouI undue concern.
PreviousIy ILe Iwo pairs oI menIaI IacuIIies, nameIy
uttqo and sondht, soddh and ponn couId noI be
baIanced. Now aI ILis sIage ILey become baIanced. TLe
yogi enIers upon ILe ]hno mindIuIIy and IuIIy aware
soto co sonpo]no. However agreeabIe ILe objecI may
be, Le does noI IeeI aIIacLed (go); neiILer does Le IeeI
dispIeasure (doso) in ILe case oI disagreeabIe objecIs.
AI ILis sIage ILe yogi IeeIs bIiss wiIL Lis body sukkhtn
co kqcno pottsonucdott. TLe mediIaIing yogi wiII aIso
IeeI bIiss IiRe an oohot wLiIe Le is deepIy absorbed in
ILe ]hno. II becomes more evidenI in ILe IourIL ]hno.
As cho|ongupckkh becomes more prominenI and ILe
equanimiIy becomes sIrengILened, especiaIIy aI sonkh-
upckkh, Le wiII IeeI menIaIIy sIeady, neiILer gIad nor
sad aI any objecI. In ILis respecI, Le is no diIIerenI
Irom an oohot, ILougL ILe compIeIe sIaIe oI ILis quaI-
iIy occurs in ILis otqo. TLis wiII become more evidenI
as ILe yogi sIrives in Lis pracIice.
Moreover, ILe yogi is abIe Io deveIop spiriIuaI sIamina
and resisIance Iowards ILe eigLI worIdIy condiIions
(|oko dhonno), wLicL Le Lad noI been abIe Io Iace wiIL
276
caImness, nameIy, gain, Ioss, Iame, disLonour, praise,
bIame, Lappiness and suIIering (|Lho, o|Lho, qoso,
oqoso, posons, ntnd, sukhon and dukkhon). As ILe
yogi progresses Io ILe sIage oI sonkh-upckkho no
(RnowIedge consisIing in ILe equanimiIy regarding aII
IormaIions), Le is abIe Io view ILe objecIs wiIL imparIi-
aIiIy and IeeI pacined.
In ILe scripIures iI is said: TLis is an exceIIenI con-
diIion. SucL a quaIiIy is aIso caIIed todtLhuoguno
(naIuraI quaIiIy or equipoise), viewing objecIs, good or
bad, wiIL equiIibrium wiILouI cLanging ILe originaIiIy
Iotsuddho pokottLhouo ut]]ohono koo Lhto upckkh.
TLis becomes second naIure Io Lim. JusI Ior your gen-
eraI RnowIedge, ILougL an araLaI can resisI ILe eIIecI
oI |oko dhonno, Le does noI cLange Lis LabiI (uosono).
TLe mannerism or aIIiIude Io wLicL Le Las been LabiI-
uaIed aII aIong ILe sonso, ILaI is wLiIe Le Las been
under ILe inuence/conIaminaIion oI kt|csos, sIiII per-
sisIs and cannoI be abandoned. II Le Las Lad ILe LabiI
oI disparaging oILers Le wouId do so, oI course, wiIL
no eviI moIive.
Once ILere was an araLaI wLo was oI a BraLmin casIe,
weII Iearned in ILe vedic RnowIedge and used Io dispar-
aging Iower casIes. AIIer Le Lad aIIained enIigLIenmenI,
Le Lad ILe LabiI oI caIIing oILers 'uoso|o' (wreIcLed
or good-Ior-noILing). TLis was done noI wiIL a wicRed
277
inIenIion oI damaging oILers. Nor does iI mean ILaI an
araLaI sIiII IeeIs angry, wLicL wiII amounI Io kt|cso.
As Ior ILe BuddLa, no sucL LabiI occurred in Lim. He
is ILe onIy nobIe individuaI wLo is noI onIy Ireed Irom
kt|csos buI aIso Irom LabiI. Hence ILe name subIime
(sugoto), purined and bIameIess, as one oI ILe epiILeIs Ior
ILe BuddLa. II is IiRe a boIIIe wLicL used Io conIain aIco-
LoI, and ILougL iI Las been wasLed cIean, ILe odour per-
sisIs in iI. LiRewise, ILougL ILe araLaI Las been wasLed
cIean oI kt|cso, ILe sIinRing uosono sIiII persisIs.
II is onIy iI ILe yogi sIrives properIy (vigiIanIIy), so ILaI
nivaranas Lave no cLance oI occurring in Lis mind, ILe
RnowIedge progresses and denIemenIs are overcome,
ILaI Le wiII be abIe Io become convinced oI ILe above
sIaIemenIs.
In ILis regard, ILe BuddLa said in DLammapada verse
276 in ILe cLapIer on Moggo Voggo (TLe Way oI ILe PaIL):
Tunhcht ktccontoppon
Akkhto tothgot
Io;tponn ponokkhontt
Jhqtno noLondhon
Sttutng shou|d Lc donc Lq qousc|ucs;
Thc Tothogotos oc on|q tcochcs.
Thc ncdttottuc oncs, uho cntc thc uoq,
oc dc|tuccd ]on thc Londs o] Mo.
278
BrohmouhorupeRRh
LeI us now go Io ILe nexI one, nameIy Lohnout-
houpckkh equanimiIy as a divine abiding or nobIe
Iiving.
TLere are Iour divine sIaIes, nameIy Ioving-Rindness
(nctt), compassion (kou), sympaILeIic joy (nudtt)
and equanimiIy (upckkh). Now, IeI us survey ILeir
respecIive properIies.
Mctt is pracIised Ior ILe good oI aII beings and one
is Lappy Io be absorbed in ILis. Kou is deveIoped
wiIL compassionaIe IeeIings Iowards aII beings, and
one cannoI bear ILe sigLI oI pain. Mudtt is a IeeIing oI
sympaILeIic joy Iowards aII beings in ILeir Lappiness
and prosperiIy. WLen ILe beings do noI come up Io
expecIaIions, even wiIL ILe combined eIIorIs oI nctt
and kou, one musI regard iI as a mecLanism oI
ILeir own pasI Ramma, consider ILaI ILey are desIined
by ILeir pasI deeds and view ILe consequences wiIL a
neuIraI sensaIion or equanimiIy.
TLe Iormer ILree are accompanied wiIL some concern
or exerIion (uqpoo); Lence ILe absence oI baIanced
aIIiIude, wLereas in ILe IasI sIaIe, ILere is ILe absence
oI concern and ILe presence oI caImness. TLe diIIerenI
IeaIures oI ILese Iour sIaIes are exempIined by ILe IeeI-
ings oI a conscienIious moILer, as IoIIows:
279
A moILer Las Iour sons. To ILe youngesI inIanI
son, sLe wanIs every success. TLis is nctt.
To ILe oIder cLiId, wLo is noI so LeaIILy, sLe
wanIs Lim Io be Ireed Irom ILis suIIering. TLis
is kou. TLe ILird boy is a IiIIIe grown-up
and somewLaI weII-oII wiIL weaIIL and educaIion.
WiIL Lim, sLe is quiIe saIisned. TLis is nudtt. As
Ior ILe eIdesI son, Le can sIand on Lis own IeeI
and is abIe enougL Io worR Lis way up. AbouI Lim,
sLe Las none oI ILe uqpoo oI nctt, kou and
nudtt IiRe ILe resI, buI reIieved Irom concern.
TLis is wLaI we mean by upckkh.
One may argue, SLouId aII beings possess aII ILe Iour
nobIe sIaIes?" TLey sLouId pracIise as mucL as possibIe.
WLicL one is ILe besI? AII oI ILem are nne in ILeir own
ways. We sLouId radiaIe nctt and kou Io beings
and LeIp ILem. II we cannoI succeed by ILem, we prac-
Iise upckkh. BuI iI is diIncuII Io pracIise upckkh as
we Iend Io become parIiaI.
AI Iimes, wLiIe Irying Io pracIise compassion and piIy,
we are deceived by soko (grieI Ior despair), IiRe, Ior
insIance, ILe case oI 'mercy RiIIing'. InsIead oI prac-
Iising upckkh, we are overcome by soRa, Io commiI
murder ILrougL mercy. Here upckkh sLouId Lave been
exercised insIead. Maybe iI Lappens because ILe subsIi-
IuIe Ior despair is noI Rnown. Compassion and mercy
280
Lave Ied Io dononosso (sad-mindedness or iII-wiII) RiII-
ing. One Las Io be careIuI abouI ILis.
On ILe oILer Land, absence oI nctt and kou does
noI mean upckkh. For insIance, some parenIs Iend
Io send ILeir cLiIdren away wLen ILe IaIIer grow up.
WLen ILe cLiIdren wisL Io sIay on, ILe parenIs cLarge
ILem Ior room and boarding. TLis, I say, is IacR oI nctt
and kou, and noI upckkh.
Bo]]hongupeRRh
LeI us now go on Io ILe ILird one, nameIy Lo]]hongu-
pckkh equanimiIy as an enIigLIenmenI IacIor.
TLe sevenIL in ILe EnIigLIenmenI FacIors (Lo]]hongo)
is upckkh. II becomes quiIe evidenI aI ILe deveIoped
sIage oI udoqoLLoqo no. AI ILis poinI iI Las ILe
cLaracIerisIic oI baIancing ILe associaIed menIaI sIaIes,
nameIy IaiIL and wisdom (soddh and ponn), eIIorI
and concenIraIion (uttqo and sondht). As paradoxi-
caI as iI may seem, overdoing is oIIen counIer produc-
Iive. Prior Io ILe deveIoped sIaIe oI udoqoLLoqo no,
ILese associaIed sIaIes are noI equiIibriaIed, Lence no
sonouohtto.
To give a pracIicaI exampIe: Some yogis Lave gained
some percepIion in ILe dLamma, so ILaI ILey wisL Io
IeII oILers and spend ILeir Iime in ILis manner a
281
sign oI excessive soddh. TLe wisdom wLicL is Io be
obIained by proIound mindIuIness suIIers diminuIion.
TLis is due Io excessive soddh and reduced ponn.
On ILe oILer Land, some Lave mucL generaI RnowI-
edge, so ILey driII inIo aII Rinds oI imaginaIion, IooR-
ing Ior diIIerenI ways oI approacL. For insIance, voIiIion
is suIncienI Io accompIisL dno wiILouI acIuaI oIIer-
ing. SucL an aIIiIude is caIIed ottdhouono over-brain-
iness or cunningness. TLus ILey Iend Io weaRen ILeir
IaiIL (soddh) ILaI 'pracIice maRes perIecI'. Here, ILe
Lo]]hongupckkh baIances ILe Iwo exIremes.
In anoILer insIance, due Io excessive chondo (inIen-
Iion) Io perceive ILe dLamma in a sLorI Iime, ILey
maRe excessive exerIion, so ILaI ILey cannoI acLieve
ILe rigLI concenIraIion, ILaI is, ILe consciousness over-
sLooIs ILe IargeI insIead oI syncLronising wiIL iI. TLis
is ILe case oI excessive uttqo and diminisLed sondht.
On ILe oILer Land, some IaRe iI easy in ILe pracIice
and sIacRen in ILeir eIIorI, resuIIing in sIoIL and Iorpor
weaRening oI uttqo. Here, Ioo, ILe Lo]]hongupckkh
baIances ILe Iwo exIremes.
VrgupeRRh
II is a compound oI Iwo words uttqo (energy or eIIorI)
and upckkh (equanimiIy). TLus, uttqupckkh means
282
equanimiIy oI energy. II is a name Ior ILe equanimiIy
consisIing in ILe evenness oI energy.
LeI us examine ILe Lidden or impIied denniIion oI uttqo.
II is said, 'Vtosso Lhouo uttqon' because iI Las ILe
naIure oI courage, vigour or Leroic eIIorI, iI is caIIed
uttqo. II Las paIienI endeavour (ussho) as iIs saIienI
cLaracIerisIic (|okkhoo). II aIso impIies unsLrinRing
eIIorI wiIL paIience and deIerminaIion in ILe Iace oI diI-
ncuIIies. II goes wiILouI saying ILaI ILe yogi wLo pos-
sesses ILis quaIiIy wiII go aII ILe way wiIL unsLrinRing
courage and Iace any evenIuaIiIy in any underIaRing.
In ILe beginning, ILe yogi is aIraid oI bodiIy pain, pos-
sibIe disease and even deaIL as a resuII oI dLamma
pracIice. He is concerned abouI Iosing Lis sensuous
pIeasures, separaIion Irom Lis IamiIy, and Iorgoing Lis
usuaI IaciIiIies. TLus Le sLows cowardIiness. WLen Le
is in possession oI uttqupckkh, Le is noI aIraid Io
Iorgo aII ILese priviIeges. He wouId risR Lis body and
even IiIe, iI necessary, wiIL paIience Le is abIe Io Iace
any dukkho. In ILis way, ILe ussho |okkhoo becomes
more evidenI.
To give a pracIicaI exampIe, ILe yogi begins Io mediIaIe
Ior Ien Io nIIeen minuIes. He IeeIs Iired and painIuI
because Le Las no experience. He is anxious oI disease
or even deaIL. However, ILe energeIic yogi wouId noI
283
yieId Io ILis sorI oI Iax aIIiIude, sucL as cLanging pos-
Iures, eIc. InsIead Le wouId 'do or die' noI wiILsIanding
any obsIacIe.
II Las 'supporI or encouragemenI' (upotthonLhono) as
iIs IuncIion (oso). JusI as a Ieaning Louse is prevenIed
Irom coIIapsing by means oI supporI, so aIso iI Las
ILe properIy oI giving encouraging supporI Io iIs con-
nascenI menIaI sIaIes so ILaI Lis previous Iax aIIiIude
becomes invigoraIed.
Once ILe yogi Las overcome ILe crisis, Le becomes more
conndenI and courageous, so ILaI Le wouId cLaIIenge
any diIncuIIy Io a conIesI. TLe Leroic eIIorI becomes
evidenI in Lim. He wLo IeeIs aIraid on Lis nrsI encoun-
Ier wiIL ILe enemy buI IaIer is abIe Io puI up a sIrong
resisIance, so ILaI aIIer winning a vicIory over ILe
enemy, Le assumes more courage and does noI LesiIaIe
Io engage in any baIIIe. He is said Io become invigor-
aIed. He wouId raILer marcL Iorward ILan wiILdraw.
TLus iI Las osonstdono (unsLrinRing) as iIs maniIes-
IaIion (poccupo;;hno) and ILis comes inIo Lis percep-
Iion. Now, Iry Io undersIand by comparing iI wiIL your
experience.
FeeIing sIoIL and Iorpor (thtno-ntddho) is an aRusaIa
acIion Ieading Io indoIence (koso]]o), wLicL is boIL
deIesIabIe and scoIdabIe as Iaziness. Now ILe yogi wLo
possesses uttqupckkh wiII vaIue ILis as ILe dLamma
284
wLicL is capabIe oI overcoming koso]]o, and ILis per-
cepIion comes Io Lis mind. TLougL in ILe beginning,
ILe yogi Las Io maRe sIrenuous eIIorI, aIIer vicIory Le
does noI need Io uIiIise ILaI mucL energy, Le can nor-
maIise Lis eIIorI. He wouId noI suIIer menIaI scaIIering
due Io over-sIrenuous eIIorI, and Le wiII be be devoid
oI koso]]o, thtno-ntddho and Iax aIIiIude. He is cor-
diaIIy pIaced as on a IuIcrum. SucL is ILe sIaIe oI uttq-
upckkh.
LeI us consider Iwo exampIes. A sIudenI is Iearning
a new Iesson. So Le Las Io puI in IresL eIIorI. As Le
is very eager Io Iearn ILe Iesson in ILe beginning, Lis
uttqo is in excess, so ILaI Lis mind is scaIIered and Le
cannoI concenIraIe on Lis Iessons. He is worried, reIrac-
Iive and unabIe Io progress. However, wLen Le deveIops
more RnowIedge, Le moderaIes Lis energy, and is abIe
Io sIudy Lis Iessons wiILouI excessive energy buI wiIL
comIorI. TLis is a siIuaIion wLere preceding eIIorIs are
a condiIion, repeIiIive condiIion (oscuono poccoqo) Ior
succeeding eIIorIs.
In anoILer exampIe, a worRer wLo is usLered inIo a
new assignmenI wouId puI in a greaI eIIorI Io Iearn Lis
job. WLen Lis eIIorI is excessive, Lis mind wouId scaI-
Ier and Le wouId become erraIic. However, as Le conIin-
ues in Lis aIIempI Le becomes sRiIIed in Lis worR and
Lis energy becomes normaI.
285
Hence, equanimiIy oI energy (uttqupckkh) is a name Ior
ILe equanimiIy oILerwise Rnown as neiILer over-sIren-
uous (onoccooddho) nor over-Iax (nottsttht|o) energy.
TLis means ILaI ILe yogi's mind is neiILer reIracIive
nor dispersive (uddhocco).
TLe word uddhocco is a compound oI uddho (upwards)
and gocchott (go). II, ILereIore, means moving up. In ILe
dLamma pracIice, iI means ILaI ILe consciousness is
separaIed Irom ILe objecI. TLe mind may aIso wander
away Irom ILe objecI, in wLicL case iI is aIso caIIed
utkkhcpo scaIIering, sIipping.
How can one nx ILe mind on ILe IargeI? JusI as you
direcI your IorR Io ILe Iood, LoId iI nrmIy and pierce
iI so ILaI iI wiII noI IaII oII, so aIso you direcI and
LoId your aIIenIion Io ILe IargeI and nx ILe mind on iI
wiIL uttqo so ILaI your mind wiII noI move away Irom
ILe IargeI. TLe abiIiIy Io aim correcIIy aI ILe objecI
is sonn sonkoppo, ILe rigLI eIIorI made Io direcI
ILe mind is sonn uqno and ILe abiIiIy Io noIe or
rigLI mindIuIness is sonnsott. TLese eIemenIs musI
be presenI in ILe course oI pracIice. To possess uttq-
upckkh, persisIenI conIinuaIion oI energy (uttqo) is
essenIiaI, so ILaI ILe Iormer uttqo condiIions ILe aris-
ing oI ILe IaIIer one. Vttqupckkh wiII become evidenI
Irom ILe sIage oI udoqoLLoqo no onwards.
286
TLe sIarIing energy is caIIed ooddho uttqo, wLicL
aIIer pracIice wiII Iead Io poggohtto uttqo (sIrenuous
eIIorI). TLe IaIIer uttqo is compared Io ILe eIIorI made
Io IiII a ILing so ILaI iI wiII neiILer IaII oII nor sIop in
IransiI, buI wiII rise up by sIages. WLen ILe uttqo is
perIecIed, iI is caIIed potpunno uttqo (IuInIIed energy
or perIecI eIIorI). Hence iI is essenIiaI Io maRe eIIorI
every second wiILouI inIerrupIion.
AI ILe sIage oI udoqoLLoqo no, is iI sIiII necessary
Io appIy uttokko and utcoo? II is noI parIicuIarIy neces-
sary. TLe abiIiIy Io nx ILe mind on ILe IargeI wiII arise
auIomaIicaIIy, jusI IiRe a sRiIIed marRsman.
SonRhrupeRRh
TLis wiII be deaII wiIL conciseIy. II is described in ILe
scripIures as:
How many Rinds oI equanimiIy abouI IormaIions
(sonkho) arise ILrougL concenIraIion (sondht)?
How many Rinds oI equanimiIy abouI IormaIions
arise ILrougL insigLI (utposson)?
TLe answers Io ILese quesIions are given as:
Six Rinds oI equanimiIy abouI IormaIions arise
ILrougL concenIraIion.
Ten Rinds oI equanimiIy abouI IormaIions arise
ILrougL insigLI.
287
In order Io undersIand sonkhupckkh, we need Io
denne and undersIand ILe Iwo aIIribuIes, nameIy
reecIion (po;tsontkh) and nrmness (sontttthono). TLe
Iormer means appreLending reecIion regarding ILe
Lindrances (nuooos) as ILe dLammas wLicL ougLI
Io be abandoned. TLe IaIIer means reIenIion oI compo-
sure regarding ILe Lindrances despiIe ILe eIIorI made
in abandoning ILem wiILouI any concern (uqpoo).
II is ILus, in Lis conIesI wiIL ILe opposiIes, Le geIs
ILe upper Land. II is IiRe IaRing on an unconcerned
aIIiIude aIIer ILe enemy Las been weaRened ILrougL
deIeaI. LiRewise, ILe yogi IeeIs even-Iempered (equani-
mous) in respecI oI ILe impedimenIs.
TLis Rind oI IemperamenI wiII aIso be evidenI in ILe
]hno IacIors aI ILe sIage oI sonnsono no (RnowI-
edge consisIing in ILe deIerminaIion oI aII pLenomena
oI exisIence as ontcco, dukkho and onott). TLe yogi
wLo is by naIure imaginaIive wiII nnd iI diIncuII Io sIiII
ILe direcIing and LoIding ILougLIs (uttokko ond utcoo).
WLy is iI so? Because Le is aIIacLed Io ILese IacIors.
TLereaIIer, eiILer on ILe insIrucIions oI ILe IeacLer or
on Lis own accord, Le reaIises ILe IauII in ILese ILougLI-
provoRing IacIors (as cause Ior deIaying ILe progress)
and conIinues in Lis mediIaIive eIIorI, resuIIing in ILe
Ioss oI momenIum oI ILese IacIors. In ILis exampIe, ILe
reecIion regarding uttokko and utcoo as ILe dLam-
288
mas wLicL ougLI Io be abandoned is po;tsontkh, and
ILe reIenIion oI composure regarding ILese Iwo dLam-
mas despiIe ILe eIIorI made in abandoning ILem wiIL-
ouI any concern (uqpoo) or diIncuIIy is sontttthono.
Again, passing ILe uttokko-utcoo sIage and aI ILe
Iender sIage oI udoqoLLoqo no, ILe sIronger Iypes
oI ptt arise. TLe yogi reaIises ILaI aIIacLmenI Io ptt
wiII Linder Lis progress Io ILe maIured sIage oI ILis
no and cause Lim Io deviaIe Irom ILe rigLI paIL.
Discovering iIs aws Le abandons iI and advances.
TLus ptt Iades away graduaIIy.
In ILis, ILe reecIion regarding ptt as ILe IacIor wLicL
ougLI Io be abandoned is po;tsontkh, and ILe reIen-
Iion oI composure regarding ILe IacIor despiIe ILe eIIorI
made in abandoning iI wiILouI any concern or diIncuIIy
is sontttthono.
As ILe yogi emerges Irom ILe ILird ]hno and enIers
upon ILe IourIL, Le discerns ILe grossness oI ILe bIiss
(sukho), ILe reason being sukho is Ioo cIose Io ptt and
ILere is ILe danger oI recession Io ILe Iower ]hnos.
Here, ILe reecIion regarding sukho as ILe IacIor wLicL
ougLI Io be abandoned is po;tsontkh, and ILe reIen-
Iion oI composure and sereniIy regarding ILe IacIor
despiIe ILe eIIorI made in abandoning iI is sontttthono.
TLis siIuaIion is mani-IesIed Irom ILe sIage oI Lhongo
no up Io sonkhupckkh no.
289
From ILe pracIicaI sIand-poinI, as ILe yogi crosses Irom
one sIage oI insigLI RnowIedge Io ILe nexI, Le wiII expe-
rience sonkhupckkh in ILe inIervaI a neuIraI sIaIe,
neiILer pIeasanI nor unpIeasanI IeeIing in ILe pracIice.
VedonupeRRh
As ILe denniIion goes (Upo Io approacL and ckkh
IeeIing), upckkh is a proximaIe IeeIing wLicL Iies
beIween pain and pIeasure. II is neiILer pain nor pIeas-
ure. II neiILer coincides wiIL nor conIradicIs pain or
pIeasure. II is IeII in ILe inIervaIs as IransiIion IaRes
pIace beIween pain and pIeasure. Upckkh is aIso syn-
onymous wiIL udostno (indiIIerenI, neuIraI or passive).
WiIL every consciousness ILere arises ucdonupckkh,
as ucdon is one oI ILe seven universaI menIaI sIaIes
(soLL-ctttosdhono). TLey are:
phosso conIacI,
ucdon IeeIing,
sonn percepIion,
ccton voIiIion,
ckoggot one-poinIedness or uniIy,
]tutttndtqo psycLic IiIe or viIaIiIy,
nonostko aIIenIion.
From ILis, we can see ILaI IeeIing, as one oI ILe seven
universaIs, arises wiIL every consciousness, sucL as
seeing consciousness, and, in ILe absence oI impuIsive
290
Iorces, ILe arisen IeeIing, dependenI on conIacI, is neu-
IraI. However, in ILe case oI objecIs coming inIo ILe
Iocus oI ILe body sensiIiviIy or IacIiIiIy, body conscious-
ness, caIIed kqo utnnno, arises and dependenI on con-
IacI (phosso) ILere arise Iwo Rinds oI IeeIings (ucdon)
sukho and dukkho depending on ILe naIure oI ILe
objecI.
SucL IeeIings can be exempIined as ILe ones wLicL
arise wLen ILe yogi is siIIing on a sIone or a cusLion,
Laving a Ian or wiILouI a Ian wLen LoI, sIeeping on a
rougL bed or a soII bed, eIc. DependenI on good IeeIing
arises craving (toh) in ILe absence oI mindIuIness.
One may noI be convinced oI ILe arising oI toh depen-
denI on dukkho as mucL as Irom sukho. WLen a yogi
is noI enjoying a good IaciIiIy and IeeIing dissaIisned Le
yearns (toh) Ior ILaI IaciIiIy. TLis is anoILer insIance
oI ucdon-poccoqo toh. SucL a siIuaIion occurs iI
ILe yogi is noI mindIuI. Hence, ILe IransiIion Irom ILe
ucdon Io toh is an exIremeIy imporIanI and deIicaIe
sIep because iI is Lere ILaI ILe yogi musI be vigiIanI,
oILerwise, once Le is caugLI in deIusion, ILe process
oI pottcco-sonuppdo wiII go on Io toh, updno,
Lhouo and beyond.
Can one experience ucdonupckkh Irom body conIacI
(kqo phoso)? According Io AbLidLamma, ILere are
poinIs oI IransiIion beIween sukho and dukkho, aI
291
wLicL ucdonupckkh is experienced. From ILe suIIa
viewpoinI, wiIL any phosso ILere arise aII ILe ILree
ucdons sukho, dukkho and upckkh. WiIL body
impression, sukho and dukkho are more prominenI.
Upckkh wiII be experienced wLiIe noIing. Seeing an
objecI wiIL ILe eye, one is noI aIIacLed Io objecIs ILaI
cLarm, nor averse Io objecIs ILaI dispIease.
VpossonupeRRh
To undersIand ILe soLhuo oI nno-po sonkho (Ior-
maIions) dLammas, ILe yogi nxes Lis mindIuIness, ILaI
is, waIcLes ILe pLenomena arising aI any oI ILe six
sense doors, noIing as Learing, seeing, eIc. In ILe begin-
ning, Lis mind is noI so powerIuI. BuI, as Le gains expe-
rience and sIrengILens Lis khotk sondht, Le wiII be
abIe Io disIinguisL ILe nno-po pLenomena, observe
ILeir cause-eIIecI reIaIionsLip, ILeir ontcco-dukkho cLar-
acIerisIics and sponIaneiIy wiIL equanimiIy and in a
naIuraI manner.
SucL is utpossonupckkh (equanimiIy abouI insigLI). II
is a name Ior equanimiIy consisIing in neuIraIiIy abouI
invesIigaIion described ILus: 'WLaI exisIs, wLaI Las
become, ILaI Le abandons and Le obIains equanimiIy'.
TLis is said according Io ILe discourse (dcson).
Now, ILe pracIicaI aspecI. As ILe yogi waIcLes cIoseIy
wLaI Le sees or Lears, and is abIe Io IaRe noIe ILaI
292
ILey arise and perisL (ILaI is ILe arising and passing
away oI pLenomena) Le is said Io accompIisL ILe ontc-
conuposson (conIempIaIion on ontcco) no. TLis Le
accompIisLes wiIL equanimiIy, emoIionaI sIabiIiIy or
composure and wiILouI Iension or sIrain.
WLen Le Las consIanIIy conIempIaIed on imperma-
nence and reaIised ILe IruIL oI ILe impermanenI naIure
oI exisIence, Le is sure Io abandon ILe percepIion oI
permanence (ntcco-sonno). AIso, conceiI (nno), wLose
arising is based on ILe percepIion oI permanence, wiII
aIso be abandoned auIomaIicaIIy. AIIer Le Las appreci-
aIed ILe reaIiIy oI impermanence, Le wiII recognise ILe
painIuI (dukkho) cLaracIerisIic oI exisIence. He is said
Io accompIisL ILe dukkhonuposson (conIempIaIion on
dukkho) no.
WLen Le Las consIanIIy conIempIaIed on ILe unsaIis-
IacIoriness oI exisIence and reaIised ILe IruIL oI ILe
unsaIisIacIory naIure oI exisIence, Le is cerIain Io aban-
don ILe percepIion oI saIisIacIoriness or sukho (sukho
sonn). AIso, craving (toh), wLose arising is depend-
enI on ILe percepIion oI suRLa, wiII be abandoned auIo-
maIicaIIy. TLese Le wiII accompIisL wiIL equanimiIy,
emoIionaI sIabiIiIy or composure and wiILouI Iension
or sIrain (uqpoo).
WLen ILe marRs oI impermanence and unsaIisIacIori-
ness are recognised, ILe marR oI unsubsIanIiaIiIy wiII
293
aIso be recognised, and ILis wiII become very evidenI aI
ILe sIage oI Lhongo no (RnowIedge consisIing in ILe
conIempIaIion oI dissoIuIion oI aII Iorms oI exisIence).
As above, Le wiII abandon ILe percepIion oI seII (otto
sonn). TLe seII-view cIinging (otto dt;;ht) wiII be dis-
conIinued.
WLen Le is noI aware oI ILe Irue cLaracIerisIics Le
wiII enIerIain ILe percepIions oI ntcco, sukho and otto.
WLen Le is IuIIy aware, Le wiII renounce ILese Iong-
cLerisLed percepIions. AIso, nno, toh and dt;;ht
wiII be auIomaIicaIIy renounced. TLese Le accompIisLes
wiIL equanimiIy. TLis is ILe pracIicaI expIanaIion oI
utpossonupckkh (equanimiIy abouI insigLI).
Totromo]]hottupeRRh
LiIeraIIy 'Toto' means 'ILere or Lere', ie., wiIL respecI Io
ILe objecI. Mo]]hottoto means middIeness or neuIraIiIy.
So Totono]]hottoto means 'Reeping in ILe middIe oI aII
ILings'. II is one oI ILe nIIy Iwo menIaI sIaIes (cctostko)
and one oI ILe nineIeen beauIiIuI menIaI sIaIes (soLho-
nosdhono).
II Las as cLaracIerisIic ILaI iI eIIecIs ILe baIance oI con-
sciousness and menIaI IacIors; as IuncIion (oso), ILaI
iI prevenIs excessiveness and denciency, or ILaI iI puIs
an end Io parIiaIiIy; as maniIesIaIion, ILaI iI Reeps in
294
ILe proper middIe. TLus, iI is sIaIed oI totono]]hottu-
pckkh (equanimiIy as specinc neuIraIiIy) 'equanimiIy
consisIing in ILe equaI eInciency oI connascenI sIaIes'.
JhnupeRRh
II is said oI ILe ILird ]hno, 'Upckkhoko co uthoott' (Le
dweIIs in equanimiIy). Itt Las Iaded away Laving onIy
Iwo IacIors, nameIy sukho and ckoggot.
AI ILis sIaIe, suRLa Las reacLed perIecIion, iIs desIina-
Iion. TLis bIiss (sukho) is Iermed 'ottnodhuo' (exceed-
ingIy sweeI) as iIs aIIribuIe. WLy? Because ILere is
no beIIer sukho beyond ILis sIaIe. II Las reacLed iIs
cIimax. II is ILe besI oI aII worIdIy pIeasures. OI aII ILe
mundane ]hnos, iI is ILe besI. However, ILe aIIainer
oI ILis ]hno can dweII wiIL equanimiIy in spiIe oI ILe
exceIIence oI ILis sukho. TLus iI is caIIed ]hnupckkh.
Here, Lis mindIuIness (sott) is very sIrong and so is Lis
IuII-awareness (sonpo]no). TLus, iI is sIaIed as per-
sonaI aIIribuIes soto co sonp]ono (mindIuI and IuIIy
aware). TLere is non-greed Ior ILe bIiss owing Io ILe
inuence oI ILe mindIuIness and IuII-awareness and
noI Ior any oILer reason. TLus ILe EquanimiIy oI Jhno
(Jhnupckkh) is a name Ior equanimiIy producing
imparIiaIiIy Iowards even ILe LigLesI bIiss described
ILus: 'He dweIIs in equanimiIy'.
295
PorsuddhupeRRh
As Le emerges Irom ILe ILird ]hno Io enIer upon
and dweII in ILe IourIL, Le Las puriIy oI upeRRLa
due Io ILe inuence oI powerIuI sott. Hence ILe name
Iotsuddhupckkh EquanimiIy oI PurincaIion. Upckkh
is purined and uncorrupIed; ILus iI becomes eIncienI.
AIILougL ILe equanimiIy is oI Ien Rinds, in essence
ILey can be regrouped inIo Iour, nameIy uttqupckkh,
ucdonupckkh, totono]]hottupckkh and nonupckkh.
TLe IoIIowing six Rinds Lave one meaning and ILus can
be grouped under totono]]hottupckkh:
cho|ongupckkh
Lohnouthoupckkh
Lo]]hongupckkh
totono]]hottupckkh
]hnupckkh
potsuddhupckkh
TLeir diIIerence, Lowever, is IiRe one oI age or posiIion,
IiRe ILe diIIerence in a singIe person as a boy, a youIL,
an aduII, a generaI, a Ring and so on. TLereIore, oI
ILese iI sLouId be undersIood ILaI Lo]]hongupckkh,
eIc., are noI Iound wLere ILere is cho|ongupckkh and
utcc ucso. So, aIso, sonkhupckkh and utpossonu-
pckkh Lave one meaning, Ioo. TLey beIong Io ILe no
group and are divided inIo Iwo according Io condiIion
or Iime ouotth.
296
Vttqupckkh (under uttqo) and ucdonupckkh (under
ucdon) are diIIerenI boIL Irom eacL oILer and Irom
ILe resI. AI Iimes, ILey co-exisI and aI oILer Iimes,
ILey do noI. NormaIIy, cho|ongupckkh arises in ILe
araLaIs. II is caIIed ouqkoto dLamma, indeIerminaIe
sIaIe, i.e., neiILer deIermined as RammicaIIy wLoIesome
nor unwLoIesome, and RammicaIIy neuIraI.
However, ILe minor Iorm oI ILis upckkh can arise
in ILe utposson yogi as Le aIIains ILe sIage oI
sonkhupckkh no (RnowIedge consisIing in ILe con-
IempIaIion oI equanimiIy regarding aII IormaIions). AI
ILis momenI, Le is no diIIerenI Irom an araLaI. He is
neiILer gIad nor sad perceiving ILe six sense-objecIs.
Due Io ILe inuence oI ILe mindIuIness and IuII-aware-
ness Le IeeIs neiILer pain nor pIeasure.
In ILe case oI ucdonupckkh, iI is associaIed wiIL
aII ILe ILree sIaIes, nameIy, kuso|o, okuso|o and
ouqkoto, because every Iime ILere is consciousness,
IeeIing arises. However, ILis equanimiIy wiII noI arise
wiIL sucL IeeIings as gIadness (sononosso), grieI (dono-
nosso) and bodiIy pain (dukkho). In ILis connecIion, ILe
ouqkoto (undenned) dhonnos incIude cttto, cctostko,
po and ntLLno wLicL do noI come under kuso|o or
okuso|o and are aIso cIassed as poonotthos (uIIimaIe
IruILs). Ioonottho dhonnos are Io be undersIood by
seII-evidence (otto poccokkho), noI Irom booRs or Lear-
297
say. II is IiRe an appIe Iaid beIore you. To Rnow iIs sweeI
IasIe, you musI eaI iI Ior yourseII. To Rnow an eIepLanI
Irom a picIure is noI reaI RnowIedge. You musI see ILe
reaI animaI Ior yourseII.
DirecI RnowIedge is ILe reaI one. WLaIever paramaI-
ILa you Lave Leard oI is onIy a sLadow or reecIion.
For insIance, you musI noIe as you cIose your Land, Io
Rnow ILe Iension, wLicL is pain and as you open iI Io
Rnow ILe reIaxaIion, wLicL is reIieI Irom pain. WLen
you are noIing, you wiII aIso observe ILe sIep-wise
occurrence oI inIenIions Io cIose or open your Land. As
you noIe, you wiII undersIand ILe Irue naIure oI exisI-
ence yourseII, ILaI is poonottho.
TLe impressions (phosso), IeeIings (ucdon) and ILe
arising oI |oLho and doso wiII be undersIood by noIing
as ILey arise. And nnaIIy, ILe exIincIion oI nno-po
dLammas and ntLLnot aII ILese can be undersIood
by yourseII. TLis is wLaI we mean by seeing poonot-
tho by seII-wiInessing (otto poccokkho). To undersIand
poonottho by otto poccokkho, one needs onIy sott
in accordance wiIL one's capabiIiIies. To accompIisL
Lhuonnoqo no (wisdom based on menIaI deveIop-
menI), one needs onIy saIi and no oILer equipmenI or
maIeriaIs. Hence, ILe yogis are exLorIed Io appIy mind-
IuIness every second oI ILeir Iime Io Rnow ILe naIure
oI exisIence and ILe reaI poonottho.
298
DwriilNc lN Equ~NlVlfv
AI ILis poinI, iI is necessary Io expIain wLaI 'upckkhoko
co uthoott' means. By ILis, we are reIerring Io ILe
EquanimiIy oI Jhno, wLicL is quaIined as producing
imparIiaIiIy Iowards even ILe LigLesI bIiss, enabIing
ILe aspiranI Io 'dweII in equanimiIy'. TLis equanimiIy
is aIso synonymous wiIL ILe EquanimiIy as Specinc
NeuIraIiIy, wLicL Las ILe properIy oI equiIibraIing ILe
eInciency oI connascenI sIaIes.
For beIIer undersIanding we may anaIyse ILese Iwo
equanimiIies. As regards ILeir naIure (soLhuo) or
cLaracIerisIic (|okkhoo), ILey possess no]]hottoto
|okkhoo (ILe cLaracIerisIic oI neuIraIiIy, middIeness,
equipoise or baIanced mind). TLeir IuncIion is onoL-
hogo oso (inaIIenIiveness or Io be unconcerned). In
one acIuaIIy possessed oI ILe ILird ]hno, ILere is no
concern abouI IeeIing bIiss, Lowever superior (pontto-
sukho) iI may be and Lowever insaIiabIe or unreIin-
quisLabIe iI may be.
TLey Lave ILe IuncIion oI opposing ILe incIinaIion
(ouonnott pottpokkho ktcco), ILe IuncIion oI disincIina-
Iion, wiILouI aIIacLing any imporIance (Io ILe jLanic
bIiss) because ILe mind Las reacLed maIuriIy. II Le
does noI aIIacL any imporIance Io even sucL pontto
or ottnodhuo sukho, Le need noI speaR oI Lis aIIi-
Iude Iowards sensuous pIeasures, Irom wLicL Le can
299
be averIed because ILey become so common-pIace and
boring. TLaI is wLy ILe NobIe One praises Lim ILus:
Upckkh koco soto co sonpo]onno uthoott
Hc duc||s tn cquontnttq
utth ntnd]u|ncss ond ]u||-ouocncss.
He is worILy oI praise since Le Las equanimiIy Iowards
ILe ILird ]hno, ILougL iI possesses exceedingIy sweeI
bIiss (ottnodhuo sukho), and Las reacLed ILe perIec-
Iion oI bIiss, and Le is noI drawn Iowards iI by a
IiRing Ior ILe bIiss. TLis maniIesIaIion is one oI uncon-
cernedness (ouqpoo poccu-po;;hno). Even abouI ILis
Rind oI bIiss, wLicL is exceedingIy sweeI since ILere is
none greaIer, Le can remain unconcerned (ouqpoo),
because ILese upckkhos possess ILe properIy oI caus-
ing ouqpoo in ILe connascenI menIaI sIaIes wLicL
are associaIed wiIL ILis ]hno.
TLeir proximaIe cause (podo;;hno) is one oI pttutogo
(Iading away or sIiIIing oI Lappiness, disIasIe Ior or
abLorrence oI Lappiness). Rohoso-othcgqo (joyIuI exciIe-
menI) is absenI in Lim wLo Las equanimiIy. Is sucL
Rind oI equanimiIy IeII onIy wLen ILe yogi is absorbed
in ]hno? OI course, yes. However, ILe poIenIiaI IeeIing
wiII remain in Lim even aIIer Le Las emerged Irom ILis
]hno. AI ILis poinI, menIion may be made oI ILe maIe-
riaI pLenomena (po) arising in Iour ways, nameIy:
300
konno acIion
cttto mind
utu seasonaI condiIions
ho Iood
Due Io ILe poIenIiaI oI ILe ]hno aIIainmenI, pontto-po
(exceIIenI maIeriaIiIy) arises. As a resuII oI ILe dLamma
pracIice, konno]o-po (acIion-produced corporeaIiIy),
cttto]o-po (mind-produced corporeaIiIy), utu]o-po
(season-produced corporeaIiIy), ho]o-po (Iood-pro-
duced corpo-reaIiIy) wiII arise in a disIincI manner and
diIIuse ILrougLouI ILe body.
As a resuII oI ILe Ramma-produced maIeriaI pLenom-
ena, ILe maIeriaI IacuIIies sucL as ILe eye, ear, nose
and Iongue become cIearer. TLe vocaI media oI com-
municaIion, wLicL is born onIy oI mind, wiII become
sweeIer. Cttto]o-pos are said Io become acIivaIed. TLe
quaIiIies oI bodiIy nIness (good appearance and normaI
IeeIing), IigLIness and so IorIL arise, Irom seasonaI con-
diIions, mind and Iood. TLe bIood wiII be purined oI
conIaminaIion and circuIaIion wiII be normaIised.
Here, ILe seven IacIors oI enIigLIenmenI (Lo]]hongo)
are said Io be invoIved. WiIL iIs poIenIiaI Irom ILe
nrsI ]hno ILrougL ILe second Io ILe ILird, wLere iI
reacLes maIuriIy, Lo]]hongo becomes sIrengILened so
as Io maRe iI an eIIecIive remedy Ior cerIain diseases.
301
TLus, iI Le is abIe Io sIand up againsI sucL a powerIuI
bIiss wiIL a baIanced menIaIiIy, ordinary sensuous
pIeasures are noILing Io Lim. II you pracIise ILe
dLamma, ILere is no need Ior concern abouI Iosing ILe
usuaI worIdIy enjoymenI. II Le Las no aIIracIion Ior
even ILe exceedingIy superior bIiss, Le needs no men-
Iion abouI Lis aIIiIude Iowards ILe ordinary one.
AI ILis poinI, one can puI Iorward an argumenI (codono)
totono]]hottupckkh-IiRe equanimiIy Las exisIed in ILe
nrsI and second ]hnos as weII. And wLy did we noI use
ILe expression 'Upckkh koco uthoott' (He dweIIs in equa-
nimiIy)? TLis cIause ougLI Io Lave been sIaIed oI ILose
aIso. WLy is iI noI? Yes, iI Las exisIed, buI ILis cIause
Las noI been sIaIed because iIs IuncIion was noI evidenI
ILere ouqotto ktcco (unevidenI IuncIion). IIs IuncIions
oI onoLhogooso and ouonnott pottpokkho ktcco were noI
evidenI ILere, since iI was oversLadowed by uttokko and
utcoo. BuI iI appears Lere wiIL a quiIe prominenI and
evidenI IuncIion, wiIL Lead erecI, as iI were, because iI
is no more oversLadowed by uttokko, utcoo and ptt.
Possessed wiIL a baIanced mind, Le can resisI ILe
worIdIy sIaIes (|oko dhonno) in a caIm manner and
wiIL spiriIuaI sIamina, even iI ILese come Io Lim una-
voidabIy. TLe worIdIy pIeasures are onIy Iemporary. To
ILe majoriIy, ILe worIdIy piIi and sukho appear very
exciIing. In ILe reaIm oI dLamma, sucL ILings are very
302
IowIy. TLe totono]]hottupckkh-mindedness is LigL
and nobIe. One sLouId compare ILe Iwo.
Tnr Roir or S~fl ~Nn S~Vi~:~NN~
Now as Io ILe sIaIemenI oI 'Soto co sonpo]no' in ILe
ILird ]hno, wLicL arouses inIeresI. Is iI because ILese
Iwo sIaIes, nameIy sott and sonpo]onno (reIer CLapIer
11), arise onIy in ILis ]hno? Have ILey noI exisIed in
ILe earIier ]hnos as weII? TLey Lave exisIed in ILe nrsI
and second ]hnos, Laven'I ILey? TLe reason wLy iI is
sIaIed as sucL in ILis ]hno onIy wiII now be deaII wiIL.
TLese Iwo eIemenIs Lave exisIed in ILe nrsI and second
]hnos buI ILeir IuncIion was noI evidenI ILere. II is
onIy in ILis ]hno ILaI ILey appear wiIL a quiIe evidenI
IuncIion.
WLeILer ILe pracIice is sonotho or utposson, Iwo
Rinds oI sonpo]onno Lave been based, nameIy, st-
thoko sonpo]onno (cIear compreLension oI benenI) and
soppqo sonpo]onno (cIear compreLension oI suiIabiI-
iIy). Sott, Ioo, Las exisIed in due proporIion. TLe pres-
ence oI ILe sonpo]onnos is evidenced by ILe judgemenI
ILaI ILe unincaIion oI mind in sonotho and aIIainmenI
oI RnowIedge in utposson are boIL benenciaI and suiI-
abIe. TLe yogi compreLends cIearIy ILaI ILe pracIice is
benenciaI and appropriaIe compared Io worIdIy maIIers
wiIL wLicL Le musI noI wLiIe ILe Iime away. TLus ILe
303
Iwo sonpo]onno or pothotqo ponn (prudence) Lave
become ILe basis Ior dLamma pracIice.
In sonotho, ILe unincaIion oI mind is acLieved, and in
utposson, ILe grasping oI ILe objecI as iI arises. TLus
ILe yogi Las IaRen Lis sIand on sott. As Le persisIs
in Lis mindIuIness on nno-po pLenomena, gocoo
sonpo]onno (IuII awareness oI IargeI) is bound Io be
acLieved. TLe combined IuncIion oI sott and gocoo
sonpo]onno wiII Lave been quiIe evidenI since ILe
beginning oI ILe dLamma pracIice.
In aII ILe sIages, wLeILer iI is prior Io ILe discernmenI
oI nno-po pLenomena or aIIer ILe discernmenI or
ILe conIempIaIion oI cause-eIIecI reIaIionsLip, sott and
sonpo]onno Lave exisIed in due proporIion. TLey Lave
aIso exisIed aI ILe aIIainmenI oI upoco. WiILouI sott
and gocoo sonpo]onno, discernmenI and conIempIa-
Iion oI ILe causaI reIaIionsLip oI nno-po pLenomena
couId noI Lave been acLieved. One wLo is IorgeIIuI and
noI IuIIy aware does noI aIIain even access (upoco)
IeI aIone absorpIion (oppon). TLus, ILey Lave exisIed
in ILe earIier ]hnos as weII.
YeI, because oI ILe comparaIive grossness (o|otko) oI
ILese ]hnos, ILe mind's going is easy, IiRe ILaI oI a
man on IeveI ground, and so ILe IuncIions oI mindIuI-
ness and IuII awareness are noI evidenI in ILem (ouq-
304
otto) as ILougL ILey were absenI. II is IiRe a sLorI
person wLo is IosI in a crowd oI IaII peopIe.
In ILe nrsI ]hno, uttokko and utcoo are quiIe maniIesI.
In ILe second ]hno, ptt is prominenI. So due Io ILe
presence oI ILese gross IacIors, sott and sonpo]onno
are obscure, aIILougL aII ILe Iour sonpo]onnos are
presenI. So, now ILaI ILe gross IacIors are gone, sott
and sonpo]onno become evidenI, IiRe wLen ILe IaII
peopIe Lave IeII, ILe sLorI person can be cIearIy seen.
WiIL ILe appIicaIion oI gocoo sonpo]onno, deIaiIs oI
ILe objecI (naIuraI cLaracIerisIics) are noIed wiIL per-
sisIence and ILe acI oI invesIigaIion and judgemenI
(tono ktcco) comes Io ILe Iore. Due Io ILe abandoning
oI ILe gross (o|otko) IacIors, and ILe possessing or
embracing IuncIion (potggohtto ktcco) oI sott and
sonpo]onno, ILis ]hno becomes subIIe, and ILis is
wLaI is desirabIe.
Now, wLy are ILese gross IacIors abandoned? Because
ILe mind going inIo ]hno requires ILe speciaI IuncIions
oI sott and sonpo]onno, IiRe ILaI oI a man on a razor's
edge or on a one-IooI bridge or on a mounIain sIope. So,
ILe IuncIions oI sott, noI IorgeIIing, and sonpo]onno,
invesIigaIing and judging, become evidenI (uqotto). TLis
]hno Las Iwo IacIors, nameIy bIiss (sukho) and one-
poinIedness or unincaIion (ckoggot). TLis Rind oI bIiss
is exceedingIy sweeI and according Io ILe scripIures iI
305
is superior Io any oILer Rind oI bIiss one can nnd in ILe
worId. TLe sukho wLicL arises wiIL ptt causes exciIe-
menI and sIirring or agiIaIing, wLereas ILe one wiILouI
ptt is caIm and serene, and Lence mosI deIigLIIuI.
However, iI ILis sukho is IeII unguarded by ILe Iunc-
Iions oI sott and sonpo]onno, ILe mind wiII reIurn Io
and rejoin ptt, wLicL means ILe yogi wiII be degraded
Io ILe Iower ]hno. And besides, beings are greedy Ior
an exciIing bIiss and Iend Io IeeI bored wiIL a caIm
bIiss; so ILey yearn Ior ILe exciIing one. In ILis way,
ILe dLamma wouId reIrogress.
A worIdIy exampIe is Iound in ILaI oI a cow Irying Io
repIenisL iIs sIocR oI miIR. II requires ILaI ILe caII
be prevenIed Irom reIurning Io iIs moILer. UnIess iI is
prevenIed in ILis manner, ILe moILer cow wiII noI be
abIe Io repIenisL iIs sIocR oI miIR. LiRewise, Le wLo
wisLes Io IeeI ILe ptt-Iree bIiss Io ILe IuII musI see ILaI
ptt is abandoned wiIL ILe proIecIive power oI sott and
sonpo]onno. DeIesIing ptt, ILe yogi is nnaIIy abIe Io
sIay aIooI Irom iI. So ptt is non-exisIenI in Lim. YeI, iI
ILe ]hno is noI guarded by ILe IuncIions oI sott and
sonpo]onno, Le can reverI Io ILe Iower ]hno. OnIy iI
iI is eIIecIiveIy guarded by sott and sonpo]onno wiII Le
be abIe Io IeeI ILe bIiss (oI ILe ILird ]hno) Io ILe IuII-
esI. In ILis exampIe, ptt is IiRened Io ILe caII and ILe
ILird ]hno Io ILe cow.
306
TLis Iime, I wiII expIain Io you ILe BIessed One's expres-
sions in praise oI ILe ILird ]hno, boIL by ILe dcson
(discourse) and pracIicaI meILods. I Lope ILe yogis wiII
noI be bored wiIL ILe IengILy expIanaIion. JusI as
one waIers ILe pIanI and worRs ILe soiI as and wLen
required Io maRe iI grow, or IaRes ILe daiIy meaI, one
sLouId IisIen Io ILe dhonnokotho (reIigious discourse)
and parIicipaIe in dhonnoskocch (reIigious discus-
sion or conversaIion), as and wLen required. In ILe
ILird ]hno, ILe expression: 'Upckkhoko co uthoott', Le
dweIIs in equanimiIy, arouses some inIeresI and caIIs
Ior speciaI aIIenIion.
Tnr Qu~ilflrs or S~fl ~Nn S~Vi~:~NN~
Now, as Io 'Soto co sonpo]no' mindIuI and IuIIy aware,
ILere are Iwo eIemenIs; sott and sonpo]onno. TLese Iwo
appeared in ILe previous ]hnos as weII in due propor-
Iion. WLy is iI onIy sIaIed Lere? We sLaII discuss on doc-
IrinaI principIe (dhonno-dt;;hno). TLe CommenIaries
Lave given expIanaIions wiIL iIIusIraIions.
Soto is cLaracIerised as soott (remembering) soono
|okkhoo (ILe cLaracIerisIic oI remembering). In IacI, iI
is more ILan jusI remembering; iI is nxed (upo;;hno)
aIIenIion aIIenIion nxed on a prominenI objecI. Since
ILe mind is brougLI Io dweII wiIL inIense Iorce, ILere
is no going oII ILe IracR and no IorgeIIing. So, iIs Iunc-
Iion is noI Io IorgeI osonnoso oso. JusI as ILe poIice
307
IoIIow aI ILe LeeIs oI ILe criminaI so as noI Io Iose sigLI
oI Lim, so wiII ILe yogi bring Lis mind Io bear upon ILe
IargeI and noI Iose iI.
TLe mindIuIness is so compacIed as Io Ieave no inIer-
spaces Ior ILe enIry oI kt|csos. TLus, sott is maniIesIed
as guarding okkho poccupo;;hno. TLis is ILe quaIi-
IaIive aspecI oI ILe maniIesIaIion. As Io iIs consequence,
since iI Las ILe properIy oI nxed aIIenIion wiIL ILe appIi-
caIion oI conIinuous eIIorI, iI Las ILe consequence or ben-
enI oI guarding againsI kt|csos okkho poccupo;;hno.
TLis is ILe consequenIiaI aspecI oI ILe maniIesIaIion. As
Io ILe immediaIe benenI, ILe beings are exempI Irom
assauII by kt|cso wLicL is ILe cause oI misery. So, ILe
mindIuI person, wLo is weII guarded, enjoys peace and
bIiss. SucL is in accordance wiIL ILe dcson.
Now, ILe pracIicaI aspecI. In ILis ]hno, ILe IargeI is
more cIoseIy noIed wiILouI remiss. TLus, kt|cso Las no
cLance oI enIering Lis menIaI process wiIL ILe resuII
ILaI Le is weII guarded. TLe sott, wLicL beIongs Io ILis
]hno, is unIiRe ILe oILer ones and is powerIuI. II is oI
ILe Rind wLicL is aIIenIive in a disIinguisLing, disIinc-
Iive and discriminaIing manner.
TLe RnowIedge wLicL one aIIains Irom ILis ]hno is
superior. Sonpo]onno (IuII awareness) Las ILe cLarac-
IerisIic oI non-conIusion osonnoho |okkhoo. TLe
objecIs wiII noI geI IosI iI ILe mind is nxed sIrongIy
308
upon ILem as ILey arise, IaiIing wLicL, weaRening,
exLausIing and denIing oI ILe mind wiII occur, resuII-
ing in deIusion and conIusion.
II ILe mind is noI sIrong, ILe objecIs appear obscure
and vague. To give a common exampIe, iI wiII be IiRe
breaILing poIIuIed air, resuIIing in sIuggisLness, con-
IaminaIion, conIusion and even unconsciousness. A
cIose aIIenIion wiII prevenI ILe Ioss oI objecIs. Kt|cso wiII
be guarded againsI. TLere wiII be no conIusion. TLis is
IiRe breaILing IresL air, resuIIing in cIariIy and disIinc-
Iiveness. SucL is ILe cLaracIer oI sott disIinguisLing,
disIincIive and discriminaIing. Sott is IiRe ILe IresL air.
MosI oI us do noI Rnow ILe IruIL due Io IacR oI sott
osonnoho resuIIing in conIusion, imaginaIion and
cIinging Io IaIseLood. WiIL cIear compreLension, ILe
Irue naIure oI nno-po dLammas, ILeir causaI reIa-
IionsLips and ILeir ontcco-dukkho cLaracIerisIic wLicL
IaRe pIace according Io naIure, wiII be seen. TruIL
wiII be invesIigaIed and judged. TLus, ILe IuncIion oI
sonpo]onno is Io invesIigaIe and judge or accompIisL
tono oson (wLaI is judged is accompIisLed). II is
cIear judgemenI, ILrougL seII-wiInessing and noI imagi-
naIion, oI nno-po pLenomena Irom a simpIe discern-
menI Io ILe nnaI discovery oI ILeir exIincIion. However,
ILis IasI pLenomenon wiII noI be experienced in ILis
]hno as yeI. TLis brings us Io iIs maniIesIaIion as pout-
coqo (scruIiny) poccupo;;hnon.
309
Hence, ILe ponn wLicL is quaIined wiIL aII ILe above
cLaracIerisIics, IuncIion and maniIesIaIion, becomes
more prominenI in ILe ILird ]hno. Here, due Io ILe
disIincIiveness oI sott, sonpo]onno becomes sIronger
and wider in view, or panoramic khooLhouo. BeIore,
we were noIing ILe rising and IaIIing oI ILe abdomen
and we observed onIy ILree or Iour cLunRs/uniIs. Now,
wLen we noIe one ILing, we wiII see a varieIy oI ILings,
IiRe series oI sensaIions sucL as LeaI, Iension, eIc. For
insIance, ILe soIid cLunR on ILe paIm is observed as
moving, radiaIing LeaI, sweaIing and so on.
Due Io ILe sIrengIL oI mindIuIness, utposson no
widens iIs scope, especiaIIy aI ILe LigLer IeveI oI udoq-
oLLoqo no and totono]]hottupckkh. For some, ILey
are abIe Io recoIIecI ILeir youILIuI IiIe and Ior a Iew,
even prenaIaI experience in ILe moILer's womb (reIer
CLapIer 47 on QuesIions and Answers).
Equ~NlVous Bilss
WLy is iI ILis Rind oI bIiss, aIIribuIed as 'exceedingIy
sweeI' (ottnodhuo), ILaI beings are greedy Ior? II is
because ILere is none greaIer. In spiIe oI ILis, one wLo
is possessed oI ILe ILird ]hno does noI IaRe inIeresI
in iI. TLen by wLicL inuence can Le remain so? TLe
scripIures give ILe answer as due Io ILe inuence oI
sott and sonpo]onno. Hence ILe sIaIemenI: 'Soto co
sonpo]no' is reasonabIe.
310
TLose wLo preIer maIeriaIisIic pIeasures go aIIer exciI-
ing or emoIionaI bIiss accompanied wiIL joy (ptt), enjoy-
ing one pIeasure aIIer anoILer in an insaIiabIe manner.
To maRe maIIers worse, some resorI Io inIoxicanIs Ior
more exciIemenI. YeI ILey are never saIisned. TLey wanI
more and more, and nnaIIy become ILe sIaves oI toh.
Hence, ILe BuddLa says: 'Uno|oko otttto toh dso'
(TLe worId is aIways in denciency yieIding IiRe a sIave
in insaIiabIe craving

).
WLeILer iI is in ILe mundane or supramundane worId
ptt-accompanied sukho is emoIionaI, wLereas ptt-sIiIIed
sukho is caIm and serene. TLose wLo give prioriIy Io
ILe IaIIer Iype oI sukho wiII deIesI ptt as being IauIIy.
Among aII ILe worIdIy pIeasures, ILis IaIIer Iype oI
sukho is exceedingIy superior and ILere is none greaIer.
Even Iowards ILis Rind oI sukho Le can dweII in equa-
nimiIy. WLaI a wonderIuI quaIiIy!
II Le Las no concern abouI IeeIing ILis Rind oI bIiss,
Low wouId Le reacI Iowards sensuous pIeasures wLose
quaIiIy Las now IaIIen down. AI ILis momenI, even iI Le
is IempIed Io IaRe inIeresI in sensuous pIeasures, Le
wouId noI be persuaded.
Can one mainIain ILis sIaIe Ior a Iong Iime? How is
reaIisaIion oI noggo pho|o reIaIed Io ILe aIIainmenI
oI ]hnos? Yes, one can do, buI remaining possessed
oI ILe ]hno Ior Ioo Iong wiII amounI Io sIagnaIion
311
and cause Lindrance Io IurILer progress. AIIainmenI
oI utposson ]hno Ieads Io ILaI oI |okuttoo noggo
pho|o (supramundane paIL and IruiIion). Here utpos-
son ]hno is ILe cause and noggo pho|o are ILe
eIIecIs. WiILouI perIecIing ILe utposson ]hnos, |okut-
too noggo pho|o cannoI be reaIised.
In ILis ]hno, aIILougL ILere is no concern abouI IeeI-
ing bIiss, iI appears as ILougL Le was IeeIing ILe bIiss.
His maIeriaI body is aIIecIed by ILe exceedingIy supe-
rior maIIer (ottpontto po) originaIed by ILaI bIiss
associaIed wiIL ILe menIaI body. TLis cttto]o-po (con-
sciousness-originaIed maIeriaIiIy) diIIuses ILrougLouI
ILe body. Hence ILe expression:
Sukkhtn co kqcno pottsonucdctt.
Hc ]cc|s L|tss utth thc Lodq.
In ILe ordinary worId, wLen iI comes Io IeeIing we
say ILe 'person' is IeeIing. In IacI, ILere is no IeeIer,
as is said: 'Mere IeeIing exisIs, no IeeIer is Iound'. In
ILis ]hno, iI iI is noI utposson iI is noI undersIood,
ILaI ILe IeeIer is noILing buI ILe menIaI aggregaIe
(nnokkhondho). TLus, ILe personaIiIy view wiII per-
sisI and rebirIL wiII IaRe pIace in ILe respecIive pIane
oI exisIence.
In ILe case oI utposson ]hno, iI is evidenI ILaI no
personaIiIy is invoIved in ILe maIIer oI IeeIing. II is
312
ILe nnokkhondho (menIaI aggregaIe) or ILe nno
dhonno wLicL is IeII and so ILere is no personaIiIy
view invoIved. TLus, we Lave Iwo Rinds oI sukho by ILis
meILod:
sukho wiIL personaIiIy view cIinging
sukho wiILouI personaIiIy view cIinging.
WLicL oI ILe Iwo are more proIound? TLe one wiILouI
view cIinging oI course. In ILe case oI sonotho ]hno,
one Las Io grasp ILe objecI and mainIain concenIraIion
on ILe same objecI. In ILe utposson ]hno, one noIes
ILe arising pLenomena and Rnows ILeir Irue naIure
oI ontcco and dukkho. TLe bIiss wLicL arises is noIed
oII and undersIood as ILe sIaIe oI utpotno dukkho

ILe eviI or suIIering caused by cLange or reversaI
oI ILe siIuaIion. WiIL ILe sonotho ]hno, caIm sukho
or sonotho sukho is acLieved, wLereas wiIL ILe utpos-
son ]hno, anniLiIaIed (ntLutt) sukho is acLieved.
WLaIever Iorm iI may be ILe NobIe One praises Lim:
'He dweIIs in bIiss wLo Las equanimiIy and is mindIuI'.
TLe bIiss ILaI arises in ILis ]hno and aI ILe maIured
sIage oI udoqoLLoqo no is ptt-Iree sukho wLicL is
caused by ILe inuence oI sott and sonpo]onno. TLe
same bIiss, wLicL is noILing buI ucdon, a menIaI
sIaIe, is IeII by nnokkhondho.
313
Cn~ifrr 85
Lov|xc-K|xnxrss Nrn|ttt|ox
INfronucfloN
Mctt", one oI ILe iIIimiIabIes or boundIess sIaIes
(oppononno) or divine abidings (Rohnoutho), is a
common usage in BuddLism, ILougL iIs signincance is
rareIy undersIood. According Io ILe denniIion Mt]]hott
stnthqottt Mctt" because oI ILe naIure oI IriendIiness,
weIness (sensibiIiIy) and adLerence iI is Iermed nctt;
in essence, iI is Stncho
S
" or Sncho" (IriendsLip) wLicL
Las ILe same rendering. II is synonymous wiIL Adoso
(non-resenImenI or goodwiII), one oI ILe ILree wLoIe-
some rooIs. IIs objecI is ILe IriendIy concepIuaI being.
WLen one is dispIeased (doso or pottgho), one becomes
dry (insensibIe, unIeeIing) or ILe consciousness wLicL
is accompanied wiIL ILis menIaI sIaIe becomes dry. Dry
papers wiII noI adLere IogeILer, wLereas weI ones wiII.
WLen Iwo persons are dispIeased wiIL eacL oILer, ILey
wiII noI adLere Io eacL oILer buI wiII disIiRe eacL oILer.
SocieIy exisIs ILrougL sIrong adLerence and goodwiII.
Here is given an iIIusIraIion oI pIywood wLicL consisIs
oI a number oI veneers gIued over one anoILer so as Io
render iI one soIid pIanR.
In one wLo is overcome by doso, Lis cttto]o-po wiII
cLange, especiaIIy Lis bIood circuIaIion, wiIL adverse
314
consequences sucL as LearI IaiIure. AnoILer insIance
oI doso, oI ILe sinRing, reIracIive naIure ILaI is doso
in a Iimid or Iow-spiriIed siIuaIion, is wLen you caIcL
a Iimid animaI; iI suddenIy dies oI IrigLI due Io ILe
derangemenI oI viIaI IuncIions.
TLe BuddLa Sasana Las exisIed ILrougL ILe ages wiIL
nctt goodwiII beIween IeacLer and discipIes and
goodwiII wiILin ILe broILerLood. TLe eIder cares Ior
ILe younger wLo in Iurn respecIs ILe Iormer. TLe eIder
reIies on ILe younger wLo in Iurn depends on ILe
Iormer. SucL a IradiIion oI inIerdependence Las pro-
duced ILe IoIIowing advanIages:
uuddht prosperiIy IiRe a Iree;
utu|ht growIL oI requisiIes;
ucpu||o deveIopmenI and expansion oI ILe
pracIice oI stkkh.
OrNulNr ~Nn Flcflflous Mrff4
Now, IeI us discuss ncIiIious nctt, as diIIerenI Irom ILe
genuine one. FicIiIious nctt is noILing buI toh pcno
(craving aIIecIion) ILougL iIs objecI is ILe same, ILaI
is ILe IriendIy concepIuaI being ILrougL IriendIiness,
weIness and adLerence. II is convenIionaIIy Rnown as
nctt or simpIy Iove.
As Io genuine nctt, iI arises eiILer wiIL kuso|o or ktqo
(IuncIionaI) consciousness, depending on wLeILer ILe
315
consciousness arises in ILe non-araLaIs or araLaIs. As Io
ncIiIious nctt or toh pcno, |oLho arises, ILaI means
okuso|o. TLe Rind oI Iove deveIoped wiIL aIIacLmenI Io-
wards one's IamiIy is noI genuine nctt, insIead iI is
mosIIy toh pcno. SucL Rind oI Iove is Rnown in ILe IiI-
eraIures as Gchosstto pcno" (Lome or domesIic aIIecIion),
wLicL is a Lindrance Io dLamma pracIice. For insIance,
a bLiRRLu caIIed CLanda Lad ILis Rind oI nctt Iowards
ILe BIessed One and ILus was unabIe Io perceive ILe
dLamma during ILe IiIeIime oI ILe BuddLa. He grew up
IogeILer wiIL ILe BuddLa, and ILus considered ILaI ILe
BuddLa beIonged Io Lim. He became Ioo proud Io associ-
aIe wiIL ILe oILers. II is onIy aIIer ILe MohpotntLLno
(deaIL) oI ILe BuddLa, ILaI Le was subdued and soIIened
by ILe exIreme penaIIy, by wLicL is meanI nobIe Iaming
or civiIised punisLmenI (Lohnodondo) and became an
oohot. TLis punisLmenI invoIved dissociaIion and osIra-
cisaIion by ILe oILer bLiRRLus. WLaIever Le did or said,
nobody wouId Lave anyILing Io do wiIL Lim. In ILe
BuddLa Sasana, iI a bLiRRLu, being subjecIed Io excom-
municaIion, does noI receive any IeacLing or advice, Lis
IiIe is nnisLed and Le is as good as dead.
AI one Iime, a Lorse deaIer by ILe name oI Kesi was
asRed by ILe BIessed One Low Le Iamed wiId Lorses.
TLe Iormer repIied ILaI Le used genIIe meILods or
LarsL meILods or someIimes boIL, in order Io domes-
IicaIe Lis animaIs. And, ILe BuddLa asRed, wLaI did
316
Le do wLen Le couId noI Iame ILem by ILese meILods.
He repIied ILaI Le RiIIed ILem, so Le wouId noI be dis-
crediIed. TLe Lorse deaIer IooR Lis Iurn Io asR ILe Lord
Low Le Iamed Lis discipIes as Le was unparaIIeIed in
Iaming ILe unIamed. TLe BuddLa repIied ILaI aI Iimes
Le Iamed ILem by praising, aI Iimes by subduing and
aI oILer Iimes by boIL meILods. And, ILe Lorse deaIer
asRed, wLaI did Le do iI aII ILese meILods IaiIed. TLe
BuddLa repIied ILaI Le aIso RiIIed ILem.
TLis is sIrange. Is sucL a beLaviour becoming oI ILe
BuddLa? TLougL ILe usage is ILe same, ILe naIure is
diIIerenI. In ILe worId oI ariyas, non-receipI oI IeacL-
ings, admonisLmenIs and insIrucIions is as good as
being RiIIed.
Ooing bacR Io ILe discussion oI ncIiIious nctt, one
cannoI IaRe Ior granIed ILaI no genuine nctt aI aII
is invoIved in domesIic or IamiIy Iove. Once a cow was
Ieeding iIs caII wLen a LunIer approacLed and ILrew a
spear aI iI. TLe spear couId noI pierce ILe cow, buI IeII
away Irom iI. TLis nctt, Lo|ouo ptqo cttto, arises as
knuocoo kuso|o (sensuous-spLere moraIiIy) and noI
as ]hno kuso|o. Even as knuocoo kuso|o or ordi-
nary kuso|o, iI is migLIiIy powerIuI. Briey, one Las Io
noIe ILaI Iove wiIL aIIacLmenI or domesIic or IamiIy
aIIecIion is ncIiIious nctt. DeIacLed Iove wiIL goodwiII
Iowards oILers is genuine nctt.
317
TLe indirecI or proximaIe enemy oI nctt is toh pcno
or aIIecIion. TLe direcI or disIanI enemy is doso. He
wLo can overcome ILese Iwo enemies can deveIop nctt
Lhuon. AIILougL you may be abIe Io overcome ILaI
disIanI enemy, iI wiII be diIncuII Io overcome ILe proxi-
maIe enemy. In a boxing maIcL iI is easy Io avoid ILe
disIanI bIow buI diIncuII Io avoid ILe near ones. One
sLouId be careIuI oI IaIse nctt, wLicL is apI Io cLeaI
one. In ILe scripIures iI is menIioned as Mctt qono
nukhcno ogo uoncctt" sensuous IusI in ILe guise oI
Ioving-Rindness is deceiIIuI.
N~furr or Mrff4
In ILe deveIopmenI oI mediIaIion wiIL nctt as ILe sub-
jecI (nctt Lhuon), ILe yogi dweIIs Lis mind on aII
beings Ior ILe weIIare oI aII. TLe yogi wLo Las ILe LabiI
oI pracIising nctt Lhuon is aIways overwLeImed wiIL
ILe spiriI oI Ioving-Rindness in ILe boIIom oI Lis LearI
IiRe ILe proIusion oI Iragrance. WLenever Le sees, Lears
or judges ILaI beings are aI ILe mercy oI suIIering, Le
wouId sLow compassion (kou) and wouId IiRe Io LeIp
ILem. AIso wLen Le sees, Lears or judges ILaI beings
are enjoying Lappiness, Le wouId IeeI sympaILeIic joy
(nudtt). AII ILese ILree beauIiIuI menIaI sIaIes can
arise in a nobIe-minded person wLerever Le may be.
TLougL in ILis reIreaI preIerence is given Io utposson
Lhuon, nctt Lhuon is preacLed and pracIised. As
318
Io utposson, noI everybody can pracIise iI, and aI
Iimes iI is regarded as noI being concerned wiIL ILe
good or weIIare oI oILers (poohtto). In IacI iI is indi-
recIIy benenciaI Io oILers as wiII be accepIed by ILose
wLo Lave pracIised ILe dLamma. Having perceived ILe
sonkho dhonnos (reecIion on ILe impermanence oI
mind and maIIer) Le aIIains reaI bIiss and peace, and
ILis Le wanIs oILers Io sLare wiIL Lim. SucL compas-
sionaIe consideraIion (onukonpo) arises in ILe yogi in a
naIuraI manner. TLis subjecI wiII be deaII wiIL IaIer in
connecIion wiIL ILe exposiIion Irom MaLaparinibbana
SuIIa, deIivered aI VesaIi.
Mctt is one oI ILe Rohnocotqo dhonnos (LoIy prac-
Iices). In ILe AbLidLamma, iI is given as an Appononno
dhonno (IIIimiIabIe or BoundIess SIaIe) idenIicaI wiIL
Rohnoutho (divine abiding) in ILe SuIIas. Mctt Las
ILe promoIion oI ILe aspecI oI weIIare as iIs cLaracIer-
isIic httoko pouottt |okkhoo (sIaIe oI benevoIence
or goodwiII). IIs IuncIion is ILe acI oI goodwiII Iowards
oILers. As boIL ILe inIenIion and ILe acI are Ior ILe weI-
Iare oI oILers, any iII-wiII is subdued. Hence iI is man-
iIesIed as ILe suppression oI iII-wiII, ILe pacincaIion
oI animosiIy oghoto utnoqo poccupo;;hno. IIs proxi-
maIe cause is opIimism or viewing on ILe more Iavoura-
bIe or brigLIer side oI ILings sottonon nonopoLhouo
dossono podo;;hno. II one IooRs on ILe unpIeasanI
side oI ILings, one wiII IeeI miserabIe and iII-Iempered.
319
Here I wouId IiRe Io sIress ILe imporIance oI adjusIing
your menIaIiIy Io IooR on ILe brigLIer side oI ILings.
SucL a menIaIiIy is caIIed qontsononostko adjusIed
or reasoned consideraIion. II reminds me oI an auILor-
ess named EIeanor H. PorIer, wLo wriIes abouI view-
ing ILings on ILe brigLI side in a consIrucIive aIIiIude
and noI nnding IauII wiIL ILem (in Ler booR caIIed
Io||qonno"). SLe deserves ILe name Lady or Madam
Mctt".
TLe disappearance oI uqpdo (iII-wiII) arises wiIL ILe
IuInImenI oI nctt. TLis is Low ILe disIanI or direcI
enemy is won. Mctt is disrupIed by ILe arising oI toh
pcno, wLicL is iIs proximaIe or indirecI enemy. SucL
aIIecIion is aIso caIIed IaIse nctt, wLicL is deceiIIuI.
F~Vliv Lovr (Orn~sslf~ PrV~)
LooRing aI ordinary, domesIic (IamiIy) nctt as diIIer-
enI Irom sonotho nctt, one wiII nnd Low eIIecIive Iove
can be. For insIance, wLen you smiIe aI anoILer, you
wiII geI a smiIe in reIurn, IiRe ILe saying 'Iove begeIs
Iove'. TLis is a simpIe exampIe oI stncho.
Have you seen a Rind oI one-eyed nsL Rnown in PaIi as
'qugonoccho' ? OnIy wLen ILe Iwo nsL adLere IogeILer
can ILey swim abouI easiIy. TLe same ILing goes wiIL
IeacLer and pupiI, monR and Iay supporIer. Even wLen
somebody LeIps us in Iimes oI IroubIe, reIieving us
320
Irom samsaric suIIering, nctt and kou are more
proIoundIy IeII.
TLere is a sIory oI Iwo Iriends IraveIIing Io JerusaIem
on a piIgrimage. On ILeir way, ILey sIayed aI a resI
Louse. On seeing a poor IamiIy, one oI ILem sIayed
beLind Io LeIp ILem and IaIer reIurned Lome. TLe oILer
proceeded on Lis journey Io JerusaIem. WLicL oI ILe
Iwo is nearer Io Ood?
In worRing Ior ILe weII-being oI oILers, wiIL ccton and
nctt, one can benenI by aIIer-ILougLIs oI civic-mind-
edness. Moreover, in Iimes oI diIncuIIy you are IiabIe
Io geI assisIance Irom somewLere, noI necessariIy Irom
ILe ones you Lave assisIed.
Mrfnons or DrvrioiVrNf
TLere are Iwo meILods oI deveIoping nctt. One is Io
deveIop iI as parI oI kuso|o acIiviIy or IuInImenI oI
pons menIaIIy, verbaIIy and bodiIy, wiILouI any
expecIaIion oI reIurn or seII-inIeresI. II you expecI any-
ILing in reIurn and IaIer nnd ingraIiIude, you wiII be
disappoinIed and your nctt wiII become IainIed.
TLe second meILod oI deveIopmenI is by way oI nctt
]hno sonpottt ILe aIIainmenI oI concenIraIion on
meIIa or ILe mind-deIiverance oI Ioving-Rindness. FirsI
and IoremosI, Le sLouId sever ILe impedimenIs (po|t-
Lodho) and Iearn ILe mediIaIion subjecI. TLen wLen
321
Le Las done ILe worR con-necIed wiIL ILe meaI and
goI rid oI any dizziness due Io iI, (eiILer by waIRing or
sIeeping iI oII), Le sLouId seaI LimseII comIorIabIy on
a weII-prepared seaI in a secIuded pIace. To sIarI wiIL,
Le sLouId review ILe danger in LaIe and ILe advan-
Iage in paIience (khontt) and Iorgiveness. WLy? Because
LaIe Las Io be abandoned and paIience aIIained in
ILe deveIopmenI oI ILis subjecI. II a man LaIes, Le is
IiabIe Io Iransgress by RiIIing, sIeaIing, eIc., wiIL unIo-
ward conse-quences. TLus wiII Le see ILe dangers in
LaIe and abandon unwLoIesome acIs. In accordance
wiIL ILe BuddLisI Law sucL acIs, being konnopotho,
can send you Io opqo. SimiIarIy ILe advanIages in
paIience sLouId be undersIood according Io ILe saying:
Iottcncc |cods onc to ntLLno".
To iIIusIraIe IurILer, in IaRing Iood, you avoid unwLoIe-
some ones because you Rnow ILe IacI in advance.
Knowing ILe wLoIesome Iood in advance, you can eaI
wiIL conndence and aI ease. AII sucL RnowIedge is Io
your advanIage. You cannoI abandon unseen dangers
and aIIain unRnown advanIages.
Knowing ILe advanIages oI nctt Lhuon in advance
causes inIeresI, conndence and enILusiasm in ILe prac-
Iice; jusI IiRe Rnowing ILe seven advanIages oI sott-
po;;hno pracIice, as reveaIed by ILe BIessed One in
ILe beginning oI ILe dcson, arouses IaiIL in ILe yogi.
322
TLereupon, Le sLouId embarR upon ILe deveIopmenI oI
Ioving-Rindness Ior ILe purpose oI secIuding ILe mind
Irom LaIe, seen as a danger, and inIroducing iI Io
paIience, Rnown as an advanIage.
Anv~Nf~crs
TLe advanIages obIained are eIeven:
sukhon supott
Le sIeeps in comIorI;
sukhon pottLu]]hott
Le waRes in comIorI;
no ppokon suptnon possott
Le dreams no eviI dreams;
nonussnon ptqo hott
Le is dear Io and beIoved by Luman beings;
ononussnon ptqo hott
Le is dear Io and beIoved by non-Luman beings;
dcuot okkhontt
deiIies guard Lim;
nosso oggt u utson u sotthon u konott
nre, poison and weapons do noI aIIecI Lim;
tuuo;on cttton sondhtqott
Lis mind is easiIy concenIraIed;
nukhouoo utpposdott
ILe expression oI Lis Iace is serene;
ossonnu|ho k|on koott
Le dies unconIused;
323
uttotn oppottut]]honto Rohno|okupogo hott
Le reappears in ILe BraLma WorId.
We Lave discussed briey ILe eIeven advanIages
obIained by deveIoping ILe mind deIiverance oI Ioving-
Rindness cctoutnuttt nctt Lhuon wLicL is prac-
Iised as an aIIainmenI concenIraIion (oppon-sondht).
LeI us now deaI wiIL ILem in more deIaiI.
As regards ILe nrsI advanIage Sukhon supott some
peopIe can simpIy sIeep Ieaning on ILe rigLI side in a
peaceIuI manner, wLereas oILers Iurn and IwisI on ILe
bed and snore. He wLo deveIops nctt Lhuon can
sIeep comIorIabIy as ILougL Le were enIering upon an
aIIainmenI Sonopottt. TLere are insIances in some
counIries abouI coupIes breaRing up because one oI
ILe parIners snores during sIeep. Some wouId gag ILeir
cLiIdren Io prevenI ILem Irom snoring.
TLe second advanIage is Sukhon pottLu]]hott waRing
in comIorI and IresL as ILougL Le Lad emerged Irom
concenIraIion aIIainmenI.
TLe ILird one is No popokon suptnon possott Le
dreams no eviI dreams. WLen Le dreams, Le sees
onIy auspicious ones, as ILougL Le were worsLipping a
sLrine, maRing an oIIering or Learing ILe dLamma. He
does noI Lave eviI dreams, sucL as being ILreaIened
by bandiIs or wiId beasIs or IaIIing inIo cLasms. Four
Rinds oI dreams are given in ILe scripIures:
324
puLLontnttto prognosIic;
onuLhto reecIion oI pasI experiences;
dcuot uposonho Ieasing by ILe deiIies;
dhtukkhoLho agiIaIion due Io aiImenI.
Even iI Le suIIers any aiImenI, Le wiII noI be agiIaIed
during sIeep due Io ILe deveIopmenI oI cttto]o-po
wLicL supporIs ho]o-po and utu]o-po, and pre-
venIs any abnormaIiIies caused by ILe IaIIer.
Monussnon ptqo hott is ILe IourIL one. He is dear
Io and beIoved by Luman beings. You wiII reaIize ILis
eIIecI ILrougL pracIice.
Anonussnon ptqo hott is ILe nIIL. He is dear Io and
beIoved by non-Luman beings. AI one Iime, ILere Iived
a Iandowner caIIed VisaRLa aI PaIna, India. Hearing
ILaI ILe isIand oI Sri LanRa was adorned wiIL sLrines
and oIIering IavourabIe ILings sucL as cIimaIe, abodes,
peopIe and dLamma, Le Landed over Lis IorIune Io Lis
IamiIy and IeII Lis Lome wiIL onIy a singIe ducaI. WLiIe
Le was waiIing Ior a sLip aI ILe sea coasI Le made a
ILousand ducaIs by IawIuI Irading.
On arrivaI aI Sri LanRa, Le was ordained aI ILe MaLa-
viLara MonasIery. WLen Le Lad acquired nve years'
senioriIy Le seI ouI Io wander, Iiving Ior Iour monILs in
eacL monasIery. On Lis way Io CiIIaIapabbaIa Le came
Io a road IorR wLere a deiIy poinIed ouI ILe road Io Lim.
325
AIIer Le Lad sIayed aI ILe CiIIaIapabbaIa MonasIery
Ior Iour monILs, wLiIe abouI Io deparI, Le saw a deiIy
siIIing on a sIep oI ILe sIairs weeping. On enquiring,
ILe deiIy repIied ILaI ILe EIder's presence Lad caused
IrusI and peace among ILe deiIies, and iI Le were Io
Ieave, ILere wouId be quarreIs among ILem. So, ILe
EIder sIayed on anoILer Iour monILs. WLen Le ILougLI
oI Ieaving again, ILe deiIy wepI as beIore. And so ILe
EIder sIayed on ILere IiII Le aIIained NtLLno. TLis is
Low, ILrougL one individuaI's nctt, oILers can Iive in
peace and Larmony, jusI IiRe a IocaI saying: Onc good
tcc con occonnodotc tcn thousond Ltds".
During ILe BuddLa's Iime, some nve Lundred bLiRRLus
were mediIaIing in a IoresI. Owing Io ILeir spiriIuaI
powers, ILe deiIies in ILe IoresI were unabIe Io sIay on
ILe Irees. ReaIizing ILaI ILe monRs were going Io sIay
during ILe period oI Vassa, ILey enacIed LorribIe sigLIs,
sounds and smeIIs Io IrigLIen ILe monRs, wLo IaIer suI-
Iered and became sicR.
TLey discussed ILe siIuaIion among ILemseIves and
wenI Io ILe BuddLa Ior advice. He insIrucIed ILem Io
reIurn Io ILe same IoresI wiIL ILe nctt weapon. On
ILeir reIurn, ILe monRs were warmIy weIcomed and
LeIped by ILe deiIies because ILe monRs deveIoped
nctt Iowards ILem as insIrucIed by ILe BIessed One.
326
TLis brings us Io ILe sixIL advanIage, nameIy, dcuot
okkhontt deiIies guard Lim. II sLouId be noIed Lere
ILaI one sLouId noI deveIop nctt Lhuon jusI Ior ILe
saRe oI proIecIion by ILe deiIies, because iI one does, iI
wiII amounI Io seII-inIeresI.
TLe sevenIL one is nosso oggt u utson u sotthon
u konott nre, poison and weapon do noI aIIecI Lim.
TLere was ILe case oI one Iay woman devoIee, UIIara,
wLo, because oI Ler Ioving-Rindness, was noI aIIecIed
by ILe burning oI LoI Iiquid buIIer crueIIy poured upon
Ler. AnoILer case was ILaI oI a bLiRRLu wLo was
noI aIIecIed by poisoned Iood. In anoILer, ILe novice
SanRicca was noI aIIecIed by a RniIe.
My own personaI experience as regards poison may
serve as IurILer iIIusIraIion. Once I was injured by a
nsL wLose nn was poisonous. AIILougL my Land was
bIeeding and sweIIing, I did noI IeeI any pain. Some 30
years ago, wLiIe Irying Io save a dog wLicL Lad IaIIen
in a weII, I was biIIen by iI. I did noI suIIer any pain or
disease ILougL scars were IeII on my Land. On anoILer
occasion, wLiIe I was one nigLI sIeeping in Sri LanRa, I
was biIIen by a cenIipede. I did noI IeeI any pain. Cobras
aIso came Io ILaI monasIery buI did noI do any Larm.
Tuuo;on cttton sondhtqott is ILe eigLIL, meaning ILaI
ILe mind is quicRIy concenIraIed. He wLo abides in Ioving-
Rindness wiII nnd no diIncuIIy in pracIising utposson.
327
TLe ninIL advanIage is nukhouoo utpposdott Lis
Iace Las a serene expression, IiRe a paImyra IruiI or a
sunRisI orange, jusI IaIIen Irom iIs sIem and sIiII gIossy
wiIL iIs goIden IusIre.
TLe nexI is ossonnu|ho k|on koott Le dies uncon-
Iused. DeaIL IaRes pIace wiILouI bewiIdermenI. InsIead,
iI IaRes pIace as ILougL emerging Irom aIIainmenI.
TLe IasI one is uttotn oppottut]]honto or Rohno|okupogo
hott. TLaI is, iI Le is unabIe Io reacL any sIaIes LigLer
ILan ILe aIIainmenI oI Ioving-Rindness Io aIIain ara-
LaIsLip, ILen, wLen Le IaIIs Irom Lis IiIe, Le reappears
in ILe BraLma worId as iI waRing up Irom sIeep.
For some peopIe wLo are inIeresIed in IurILer dLamma
pracIice, ILey may abide in Ioving-Rindness so as Io
be reborn in ILe BraLma worId, wLere ILey can con-
Iinue ILe dLamma pracIice. In ILese pIanes, ILere is no
kno go and no diIIerenIiaIion oI maIe and IemaIe.
Rri~floNsnli wlfn NoN-nuV~Ns
To iIIusIraIe IurILer ILe advanIages oI nctt Lhuon,
I wouId IiRe Io quoIe a discourse caIIed Ku|o Sutto (TLe
CIans) Irom SamyuIIa NiRaya (TLe BooR oI ILe Kindred
Sayings or Orouped SuIIas), Nidana (Vagga) wLicL runs
ILus:
Just os uhotcuc c|ons thot houc nonq uoncn
ond ]cu ncn, oc cost|q hoosscd Lq oLLcs ond
328
pot-thtcucs, cucn so, Lcthcn, onq Lothc uho hos
not dcuc|opcd ond o]tcn pocttscd |tLcotton o] ut||
though |ouc ts cost|q hoosscd Lq Lctngs othc
thon hunon.
Just os uhotcuc c|ons thot houc ]cu uoncn ond
nonq ncn, oc hod to Lc hoosscd Lq oLLcs
ond pot-thtcucs, cucn so, onq uonon uho hos
dcuc|opcd ond o]tcn pocttscd |tLcotton o] ut||
though |ouc ts hod|q hoosscd Lq Lctngs othc
thon hunon.
TLe IiIeraIure menIions earIL-bound gobIins (Ionsu-
ptsoco) as non-Lumans (ononuss) wLo are noI so pow-
erIuI. TLere are more powerIuI non-Lumans wLo can
annoy Lumans. SucL beings came Io be Rnown aIIer
ILe BuddLa's enIigLIenmenI. TLougL ILeir exisIence
cannoI be proven easiIy, iI can be beIieved ILrougL
SiddLas (CLapIer 13). SucL a IaiIL is noI bIind (nuddho
posonno). II is raIionaI IaiIL cuIIivaIed aIIer seII-evaI-
uaIion based on previous accompIisLmenIs wLicL Iie
wiILin one's own orbiI oI inIeIIigence.
SucL unseen beings couId Lave been one's pasI ene-
mies or ILey are jusI Iond oI Ieasing one Ior ILe Iun
oI iI. SucL insIances are many in ILe scripIures. One
sucL insIance was ILaI oI EIder SaripuIIa, wLo was
LiI by a demon. One can imagine Low beings can be
naugLIy aI Iimes. TLe moraI oI ILe sIory is ILaI iI even
329
sucL a greaI individuaI IiRe EIder SaripuIIa couId be
aIicIed by demons, one cannoI speaR abouI ordinary
persons wLo do noI abide in Ioving-Rindness. Mctt
is aII ILe more imporIanI Ior yogis wLo pracIise saIi-
pa((Lana, in order Io proIecI ILemseIves. Hence ILe
name okkho Rhuon (ProIecIive MenIaI CuIIure).
AnoILer suIIa Irom ILe same booR is ORRLa" (ILe RicL
OiII) wLicL says:
II anyone, breILren, were Io give a morning giII oI a
Lundred oRRLas (poIs), and ILe same aI noonIide, and
ILe same aI evenIide, or iI anyone were Io pracIise a
morning LearI oI Iove, a noonIide LearI oI Iove, and an
evenIide oI Iove, even iI iI were as sIigLI as one puII aI
a cow's udder, ILis pracIice wouId be by Iar ILe more
IruiIIuI oI ILe Iwo nohoppho|otoo.
KlNns or PrrsoNs
TLere are Iour Rinds oI persons Iowards wLom Le or
sLe sLouId noI suIIuse nctt aI ILe very beginning,
nameIy:
an unsympaILeIic person (onotthokoko
opptqo puggo|o);
a very dearIy Ioved person (ottpptqo
sohqoko puggo|o);
a neuIraI person (no]]hotto puggo|o);
a LosIiIe person (onotthokoko uct).
330
TLere is one Rind oI person Io wLom Le wouId noI
deveIop specincaIIy, nameIy, ILe opposiIe sex, ILougL
Le can deveIop as a group, and anoILer Rind Io wLom
Le sLouId noI deveIop aI aII, nameIy, a dead person.
To puI an unsympaILeIic person in a dear one's pIace,
i.e., upIiIIing Irom ILe appiya Io piya sIaIus, is IaIigu-
ing. To puI a very dearIy Ioved Iriend in a neuIraI per-
son's pIace, i.e., Iowering Irom ottpptqo Io ptqononopo
sIaIus, is aIso IaIiguing, because iI wouId grieve Lim
Io see Lis cIose Iriend in ILe sIigLIesI IroubIe. To puI a
neuIraI person in a dear one's pIace is IaIiguing. Anger
may spring up in Lim iI Le recoIIecIs a LosIiIe person.
II Le deveIops iI specincaIIy Iowards ILe opposiIe sex,
IusI inspired by ILaI person may spring up in Lim. AI
one Iime an EIder was asRed by a Iayman Io wLom
Ioving-Rindness sLouId be deveIoped. TLe Iormer casu-
aIIy repIied, Towards a person one Ioves". He Ioved Lis
own wiIe. TLrougL deveIoping Ioving-Rindness Iowards
Ler Le was ngLIing againsI ILe waII aII ILe nigLI Io go
Io Lis wiIe because Lis door was IocRed and Le did noI
noIice iI.
II Le deveIops iI Iowards a dead person, Le reacLes nei-
ILer absorpIion nor access. A young bLiRRLu sIarIed
deveIoping Ioving-Rindness inspired by Lis IeacLer. His
Lhuon made no Leadway aI aII. He wondered wLaI
ILe reason was. LaIer, nnding ILaI ILe IeacLer Lad died,
331
Le proceeded wiIL deveIoping nctt inspired by anoILer,
wLo was aIive, and aIIained absorpIion. Mctt Lhuon
sLouId be deveIoped in ILe IoIIowing order oI persons:
oneseII;
a dear person (ptqo puggo|o);
a very dearIy Ioved person (ottpptqo
sohqoko puggo|o);
a neuIraI person (no]]hotto puggo|o);
a LosIiIe person (onotthokoko uct).
Tow~rns ONrsrir
In deveIoping onIy Iowards oneseII Le repeaIs ILus:
may I escape Irom aII dangers (ohon ouco hont);
may I be Iree Irom menIaI disIress or suIIering
(ohon oLqpo]]o hont);
may I be Iree Irom bodiIy suIIering or injury
(ohon ontgho hont);
may I be abIe Io IooR aIIer myseII LappiIy
(ohon sukh ottnon pothont).
or, in sLorI;
may I be Lappy and Iree Irom suIIering
(ohon sukhtto hont ntddukkho).
TLougL ILe expressions are diIIerenI, ILe objecIive,
wLicL is ILe weIIare oI oneseII, is ILe same. Does iI Iie
in or conicI wiIL wLaI is said in ILe IexIs? For ILere
is no menIion oI any deveIopmenI oI iI Iowards oneseII
332
in ILe utLhongo, pottsonLhtd and kooqo or nctt
sutto. II appears so. BuI iI does noI conicI. WLy noI?
Because wLaI is said in ILe IexIs reIers Io absorpIion
(oppon ]hno). BuI ILis iniIiaI deveIopmenI Iowards
oneseII reIers Io maRing oneseII an exampIe. By mere
deveIoping Io oneseII, absorpIion wouId noI arise. BuI iI
Le deveIops iI in ILis way:
I on hoppq.
Just os I uont to Lc hoppq ond dcod potn,
os I uont to |tuc ond not to dtc, so do othc Lctngs too.
MaRing LimseII as ILe exampIe, ILen desire Ior oILer
beings' weIIare and Lappiness arises in Lim. TLis is
IiRe sIarIing a moIor car engine.
Now Io ILe quesIion: 'WLo is ILe dearesI person in one's
IiIe?' OneseII, oI course. Is iI seInsLness? AI one Iime
King KosaIa asRed Lis Queen MaIIiRa wLo Ler dearesI
person was. SLe answered: MyseII and none dearer."
How abouI yourseII?" quesIioned MaIIiRa. TLe same,"
answered ILe King. WLen ILe King asRed, Le expecIed a
diIIerenI answer because iI was Le wLo upIiIIed MaIIiRa
Irom a poor gardener IamiIy Io ILe sIaIus oI queen.
However, MaIIiRa was Ioo inIeIIigenI and courageous
Io be prejudiced (pokkhopttto). NoI IuIIy saIisned wiIL
ILe answer, King KosaIa approacLed ILe BIessed One
Ior ILe Lord's opinion. TLe BIessed One repIied:
333
I utsttcd o|| quotcs utth nq ntnd,
No ]ound I onq dcoc thon nqsc|] ;
Sc|] ts |tkcutsc to cucq othc dco,
Who |oucs htnsc|] ut|| ncuc hon onothc."
WLaI do you ILinR? Is iI sensibIe?
Tow~rns ~ Dr~r PrrsoN
TLe nexI in order Io pervade is ptqopuggo|o (dear
person) or nonopo puggo|o (Le wLo Las a pIeasanI,
amiabIe cLaracIer), recoIIecIing ILeir giIIs sucL as Rind
words, eIc., Io inspire Iove and endearmenI; recoIIecIing
ILeir virIue sucL as Iearning, eIc., Io inspire respecI
and reverence experienced wiIL a IeacLer (cotqo) or
Lis equivaIenI, or a precepIor (upo]]hqo) or Lis equiv-
aIenI (sucL as Lis siRRLas, RnowIedge, asceIic prac-
Iices), deveIoping Ioving-Rindness Iowards Lim in ILe
way beginning:
may Le escape Irom aII dangers (ouco hotu);
may Le be Iree Irom menIaI disIress or suIIering
(oLqpo]]o hotu);
may Le be Iree Irom bodiIy suIIering or injury
(ontgho hotu);
may Le be abIe Io IooR aIIer LimseII LappiIy
(sukh ottnon pothoontu).
or, in sLorI,
may ILis good person be Lappy and Iree Irom
suIIering.
334
WiIL sucL a person, Le aIIains absorpIion. TLis person
sLouId noI be oI ILe opposiIe sex (unIess IaRen as a
group) or a dead person. He may deveIop Iowards as
many sucL persons as Le can, one aI a Iime. WLy
cLoose one person? Because jusI as wLen you pIougL
ILe neId you worR one Iurrow aIIer anoILer, Io acLieve
ILorougLness and parIicuIariIy you deveIop Iowards
one person aI a Iime.
Four ExirrssloNs
As Io ILe deveIopmenI: ouco hotu" (may Le escape Irom
aII dangers or enmiIies), ILe dangers reIer Io boIL inIer-
naI and exIernaI ones wiIL empLasis on ILe Iormer,
wLicL means ILe gross Iorms oI RiIesas, sucL as greed,
LaIred and deIusion. SucL inIernaI dangers cause exIer-
naI ones, sucL as iII conducI and criminaI acIs wiIL
consequenI miseries Io oneseII and oILers in ILis IiIe as
weII as ILe nexI. Transgressions oI ILis sorI render Lim
Io be a danger Io LimseII as mucL as Io oILers. Hence,
by deveIoping Iowards ILe dear person in ILis manner,
Le (ILe dear person) may be abIe Io puriIy Lis bodiIy
and verbaI acIions and ILus be Ireed Irom inIernaI dan-
gers, wLicL are ILe rooI oI aII miseries, and Io acLieve
bIiss.
As Io ILe deveIopmenI: oLqpo]]o hotu" (may Le be Iree
Irom menIaI disIress or suIIering), iI means wisLing
Lim menIaI bIiss.
335
As Io ILe deveIopmenI: ontgho hotu" (may Le be Iree
Irom bodiIy suIIering or injury), iI means wisLing Lim
pLysicaI bIiss. So, wLen Le is boIL menIaIIy and pLysi-
caIIy Lappy, wLaI more does Le need? TLis Rind oI deveI-
opmenI is very IundamenIaI, going Io ILe rooI cause oI
aII eviIs.
TLis is sIiII noI considered enougL. Everyone Las Io IooR
aIIer Lis own body ILe burden (Lhoo) oI khondho,
sucL as Ieeding, reIieving, cIoILing, wasLing, resIing
and so on. So in aII ILese essenIiaI daiIy responsibiIi-
Iies Ioo Le may be abIe Io manage. Hence ILe IourIL
deveIopmenI: sukh ottnon. pothoontu" (may Le be
abIe Io IooR aIIer LimseII LappiIy). TLougL in ILe begin-
ning, ILe deveIopmenI is made in Iour ways, as ILe
pracIice maIures ILe yogi sLouId be abIe Io deveIop non-
concepIuaIIy by mere menIaI adverIence, ILus IaciIiIaI-
ing ILe unincaIion oI mind.
Four Posfurrs
As Io ILe manner oI IaRing a posIure and ILe Iime Ior
ILe purpose oI deveIoping, iI is said in ILe Koontqonctto
Sutto as:
Tt;;hon coon ntsstnno uo
Soqno quotosso utontddho.
II is deveIoped wLiIe sIanding, waIRing, siIIing or Iying
and as Iar as possibIe sLouId be Iree Irom Iorpor, ILaI
336
is, in aII ILe Iour posIures (ttqpotho) IiRe in ILe case
oI sottpo;;hno.
RrsoiufloNs ~Nn M~sfrrv
As ILe yogi gains energy and concenIraIion power Le
wiII maRe a resoIuIion Io enIer upon and dweII in ILe
]hnos, nrsI, second, ILird and IourIL, masIering ILe
jLanic IacIors aI eacL sIage in order Io deveIop RnowI-
edge and sRiII Ior LigLer endeavour. He sLouId acquire
masIery in ILe nve ways, nrsI oI aII wiIL respecI Io ILe
nrsI ]hno. TLere are nve Rinds oI masIery:
masIery in adverIing (ouo]]ono uostLhuo);
masIery in aIIaining (sonopo]]no uostLhuo);
masIery in resoIving or sIeadying ILe duraIion
(odht;;hno uostLhuo);
masIery in emerging (uu;;hno uostLhuo);
masIery in reviewing (poccouckkhono uostLhuo).
He sLouId aIso pracIise ]hno sporI (]hno kt|) sucL as
onu|ono (upward), pott|ono (downward), sLuIIIe, every
one oILer and every Iwo oILer meILods, ILus sLarpen-
ing Lis concenIraIion capabiIiIies.
Assocl~frn BrNrrlfs
LiRe iI is said: ottont Lhuon nno sokkht-Lhuot",
as a resuII oI seII-deveIopmenI one can reap an assorI-
menI oI associaIed benenIs IoIIowing ILe main benenI.
337
AIIer one Las sIarIed up one's seII-deveIoped nctt Io
proceed wiIL ILe ptqo puggo|o, one wiII become Iree oI
Lindrances and aIIain bIiss sucL as utucko (Lindrance
Iree) sukho wLicL is ILe immediaIe benenI, IoIIowed by
]hno sukho as a resuII oI ILe aIIainmenI.
II, as a sonothoqntko yogi, Le pracIises mindIuIness
oI ILe menIaI sIaIes associaIed wiIL ILe ]hnos ILe
menIaI eIemenI wLicL dweIIs in Lis LearI wLiIe reciIing
May Le be Lappy", and ILe po dhonno ILe maIeriaI
eIemenI wLicL uIIers, ILe sense-objecI oI voice wLicL
sounds, Le wouId experience utposson no wiIL con-
sequenI noggo and pho|o suRLas.
OILer suRLas wLicL Le can aIIain are onouo]]o (bIame-
Iess due Io absence oI denIemenIs) and ouqpo]]o (Iree-
dom Irom suIIering or purined). TLe Iormer arises as
a resuII oI ILe aIIainmenI oI noggo and pho|o. TLis
is very imporIanI in ILe worId oI BuddLism, Ior bIame-
Iessness is more imporIanI ILan gIory. II you are gIori-
ous and noI bIameIess, you wiII noI acLieve ILis Rind
oI bIiss. II you Iead a bIameIess IiIe, gIory wiII IoIIow.
Hence a ntqno (naIuraI order, Iaw):
I] g|oq ts not osptcd tt tnccoscs,
I] tt ts osptcd tt dcccoscs.
Thc utsc ut|| go o]tc L|onc|cssncss.
Having gained ILe power oI concenIraIion Io wLicL
is added khotk sondht, ILe yogi wiII acLieve
338
oLqosckho sukho pure bIiss wiILouI any addiIion or
ILe bIiss wLicL is as good as raw or unprocessed. II is
aIso caIIed osonntsso sukho (unmixed bIiss) or pots-
uddho sukho (pure and cIean bIiss) aII due Io ILe
proper conIroI oI IacuIIies and ILe power oI sott.
He wLo vaIues ILe dLamma wiII nnd iIs suiIabiIiIy
(stthoko sonpo]onno) and iIs benenIs (soppqo
sonpo]onno). WLosoever possesses sucL reasoning
powers wiII aIways cLoose ILe correcI paIL, maRing
Lim worILy oI a Luman being. TLey are aIso caIIed
'ncpokko ponn' (prudence) or 'pothotqo ponn' (sagac-
iIy in judging absIinences and observances or do's and
don'Is). TLey bring Lappiness wiIL conIenImenI noI
onIy Io oneseII buI aIso Io oILers sontoso or sontuttht
sukho. In a siIuaIion wLere one is surrounded by maIe-
riaIs, ILis Rind oI aIIiIude wiII reIieve one oI one's insa-
IiabIe worIdIy desires.
Mrff4 Bn4v~N4 ~Nn Vli~ss~N4
Some IwenIy years ago in Sri LanRa I meI a Iay devo-
Iee Io wLom I IaugLI nctt Lhuon in addiIion Io sott-
po;;hno pracIice. He pracIised ILe sonotho and Iound
iI very inspiring. He bIamed me Ior noI Laving given ILe
meILod Io Lim previousIy, comparing LimseII Io Sari
(EIder SaripuIIa's moILer), wLo aIso bIamed Ler son Ior
noI IeacLing Ler ILe dLamma. WLy do we sandwicL
339
nctt Lhuon in wiIL utposson? Because iI gives sup-
porI in ILe Iorm oI proIecIion, jusI IiRe one engaging in
a baIIIe beLind a cover insIead oI in ILe open or cross-
ing a river in a boaI insIead oI swimming.
AI Iimes ILe utpossonqntkoqogt (yogi wLose veLicIe
is insigLI onIy or pracIises utposson onIy) may nnd
Lis pracIice wearisome and diIncuII in aIIaining son-
dht and ponn, suIIering a sorI oI burning sensaIion
in Lis Lead. In sucL a siIuaIion Le may swiIcL over Io
sonotho, sucL as nctt Lhuon, and deveIop ILe mun-
dane ]hno Ior a cLange and reviIaIisaIion, and ILen
resume ILe utposson pracIice. SucL a yogi is caIIed
'sonothoqontko qogt' (yogi wLo pracIises boIL sonotho
and utposson).
During ILe BuddLa's Iime ILere were utpossonqntkoq-
ogts wLo did noI pracIise sonotho ]hno aI aII. SucL a
pracIice is Rnown as 'Suddho (pure) Vtpossonqntko',
and ILe yogis are Rnown as 'Sukkho Vtpossoko' (Dry
ConIempIaIion dry because iI is devoid oI mundane
]hnos). OI course, wLen one Las become an ongnt
or oohot one can pracIise and aIIain mundane ]hnos
wiILouI diIncuIIy.
TLere is a noIe oI warning, ILaI is ILe yogi may geI
aIIacLed Io sonotho ]hno and noI progress Io ILe
nobIe objecIive oI Lhouo utnuttt (IiberaIion Irom exisI-
340
ence). Hence ILe IeacLing: Ncuc o||ou thc ntnd to
uondc outstdc no to stop tnstdc.
Tnr Four Bn4v~N4s
Mctt Lhuon is incIuded in ILe Iour proIecIive mind
deveIopmenIs (cotuokkho Lhuon) or IourIoId guard-
ian mediIaIions, nameIy:
Ruddhnussott (recoIIecIion oI ILe speciaI
quaIiIies oI ILe BuddLa);
Mctt Lhuon (Ioving-Rindness mediIaIion);
AsuLho Lhuon (conIempIaIion oI IouIness);
Moonnussott (mindIuIness oI deaIL).
As a ruIe, a utpossonqntko yogi wouId pracIise ILese
Iour deveIopmenIs as proIecIion. WLen Le is devoIed
Io ILe recoIIecIion oI ILe BuddLa (Ruddhnussott), Le
conquers Iear and dread. He is abIe Io endure Iear
and pain. Mctt Lhuon cuIIivaIes IriendIiness wiIL
oILer beings. WiIL AsuLho Lhuon, Le wiII noI become
aIIacLed Io pIeasurabIe visions or IeeIings. DevoIion Io
mindIuIness oI deaIL (Moonnussott) causes consIanI
diIigence, percepIion oI impermanence grows in Lim
and Le wiII maRe ILe besI use oI Lis Iime Ior dLamma
pracIice. He conquers aIIacLmenI Io IiIe and a sense
oI urgency wiII awaRen in Lim. For ILe WesIern yogis,
nctt Lhuon is mosI appropriaIe.
341
Tnr Brr~klNc DowN or fnr B~rrlrrs
(SlV~s~Vinrn~)
AIIer Le Las pervaded Io LimseII and ILe ptqo person,
Le sLouId proceed wiIL a very dearIy Ioved person, a
neuIraI person and a LosIiIe person (iI Le Las any) in
order oI sequence, maRing Lis mind maIIeabIe (nudu
Lhuto) and wieIdabIe (kononqo) in eacL insIance beIore
passing on Io ILe nexI. He wiII IransIorm a very dearIy
Ioved person Io ILe sIaIus oI a dear person ILrougL
nctt, ILus normaIising Lis reIaIionsLip. So Ioo wiII Le
do Io a neuIraI person and a LosIiIe person. II Le Las
no enemy or Le is oI ILe Iype oI generous person wLo
does noI perceive anoILer as an enemy, Le need noI
deveIop Iowards Lim.
He sLouId breaR down ILe barriers by pracIising Ioving-
Rindness over and over again, accompIisLing menIaI
imparIiaIiIy Iowards ILe Iour persons, ILaI is Io say,
LimseII, ILe dear person, ILe neuIraI person and ILe
LosIiIe person.
Suppose bandiIs come Io Lim and asR Ior ILe Lead
oI one oI ILe above Iour Ior sacrinciaI oIIering, wLom
wouId Le cLoose? II is onIy wLen Le direcIs Lis mind
imparIiaIIy Iowards LimseII and ILe oILer ILree per-
sons ILaI Le does noI see wLo Io singIe ouI (Io be given
Io ILe bandiIs) ILaI Le Las broRen down ILe barriers oI
parIiaIiIy stnosonLhcdo.
342
DrvrioilNc 528 KlNns or Mrff4
Ihoono (pervasion) is oI ILree Rinds:
onodhtso (boundIess or iIIimiIabIe);
odhtso (idenIincaIion);
dts (direcIion-orienIed).
Anodhso metbod
In ILis (unspecined) meILod ILere are nve Rinds oI sen-
IienI beings Io wLom nctt is deveIoped wiILouI disIinc-
Iion and IimiIaIion. TLey are:
soLLc sott (aII creaIures);
soLLc pn (aII breaILing ILings);
soLLc Lht (aII Iiving beings);
soLLc puggo| (aII persons);
soLLc ottoLhuo-potqponn (aII beings
wLo Lave khondho).
TLey are deveIoped in ILe Iour expressions. So wiIL
ILe Iour Rinds oI absorpIion in eacL oI ILe nve ways
ILere are IwenIy Rinds oI absorpIion in unspecined per-
vasion.
Odhso metbod
In specined pervasion ILere are seven caIegories oI
beings grouped inIo ILree:
343
Oroup 1
soLL ttthtqo aII IemaIes,
soLLc puts aII maIes;
Oroup 2
soLLc otq aII nobIe ones,
soLLc onotq aII ordinary peopIe;
Oroup 3
soLLc dcu aII ceIesIiaI beings,
soLLc nonuss aII Luman beings,
soLLc utntpttk aII opqo beings.
TLey are aIso deveIoped in ILe Iour expressions. WiIL
ILe Iour Rinds oI absorpIion in eacL oI ILe seven caIego-
ries ILere are IwenIy eigLI Rinds oI absorpIion. TLe Iwo
meILods IogeILer maRe IorIy eigLI Rinds oI absorpIion.
Ds metbod
In ILe direcIionaI pervasion, wiIL ILe IorIy eigLI Rinds
oI absorpIion in eacL oI ILe Ien direcIions, ILere are Iour
Lundred and eigLIy Rinds oI absorpIion. ConsequenIIy,
ILe Rinds oI absorpIion in aII ILe ILree meILods amounI
Io nve Lundred and IwenIy eigLI.
Dn~VV~ DlscussloN (Dn~VV~s4k~cc4)
Q: Docs nctt Lhuon occc|cotc utposson?
A: Mctt Lhuon maRes iI easier Ior one Io pracIise
buI does noI LasIen utposson.
344
Q: At uhot stogc shou|d onc suttch ]on nctt-
Lhuon to utposson?
A: He can do so as soon as Le aIIains ]hno. He
does noI Lave Io waiI IiII Le accompIisLes ILe
528 Rinds oI nctt.
Q: Is nctt Lhuon thc Lcst out o] thc ]otq
conccntotton oL]ccts ]o o sonothoqntko qogt?
A: II depends upon ILe individuaI IasIe and LabiI or
IemperamenI (cotto); IiRe IaRing a medicamenI
in preIerence Io anoILer in ILe same ILerapeuIic
group. Mctt, as one oI ILe Iour Lohnouthoos
(divine abidings) or oppononnos (boundIess
sIaIes) is besI suiIed Io ILose in wLom dosa or
anger is predominanI, because nctt Ioving-
Rindness, benevoIence or goodwiII is denned as
ILaI wLicL soIIens one's LearI.
Q: Is utpossonqntko o qutckc ncthod to ottotn
noggo-pho|o?
A: Yes, iI is, iI is IiRe wLen you are ngLIing a war in
a do-or-die manner, you wiII win quicRIy, wLereas
wLen you are ngLIing wiIL cover iI IaRes more
Iime. WiIL utposson, you wiII never die or Iose
ILe baIIIe.
345
Q: At uhot stogc o] nctt Lhuon ut|| onc gotn onq
o o|| o] thc c|cucn oduontogcs?
A: DeveIopmenI oI nctt, eiILer as a meriIorious
deed or aIIainmenI, is benenciaI in one way or
anoILer. LooR aI ILe sIory oI ILe cow giving miIR
Io iIs caII and ILe case oI ILe Iady devoIee UIIara.
TLose were neiILer access nor absorpIion, buI
simpIe consciousness oI Iove, knuocoo kuso|o,
wLicL can Iead Io cerIain advanIages, ILougL noI
aII as in ILe case oI aIIainmenI concenIraIion. So
migLIy powerIuI is Ioving-Rindness.
Q: Wt|| nctt Lhuon potcct onc ogotnst nuc|co
ucopons?
A: We Lave never Lad any insIances oI one proIecIed
by nctt againsI sucL a weapon. One can Iry now.
More dangerous ILan ILe disIanI danger, sucL
as ILe nucIear weapon, is ILe inIernaI enemy,
doso, wLicL is expIoding aII ILe Iime. II we can
eradicaIe ILis enemy, we need noI boILer abouI
ILe disIanI one. BuI Low Io overcome maIice? By
Iove oI course. TLe IoIIowing is a quoIaIion Irom
ILe DLammapada verse 223:
Akkhodcno ]tnc kodhon, osdhun osdhun ]tnc
Jtnc kodotqon dncno, socccn o|tkoudtnon.
Conquc ongc Lq |ouc, conquc cut| Lq good
Conquc thc sttngq Lq gtutng, Conquc thc |to Lq tuth
346
TLus ILe BIessed One urges you Io overcome
your own maIice. PeopIe wLo are mosI aIraid oI
aIomic bombs are ILose wLo own ILem. Once you
become a sotoponno, or beIIer sIiII, an ongnt,
you wiII noI be aIraid oI deaIL, because your
Lhouo (exisIence) is guaranIeed.
Q: I connot ]nd onq ptqo pcson o] nq oun scx
to uhon I shou|d pcuodc nctt. I o|so ]nd tt
dt]]cu|t to c]cct on thc quo|tttcs o] such o pcson
togcthc utth thc othcs, t.c., goup-utsc. Whot
shou|d I do ?
A: As a meriIorious deed you can deveIop Iowards
anyone. BuI Ior aIIainmenI, you musI IoIIow ILe
insIrucIions given in ILe IexI.
347
Cn~ifrr 86
Bunnn|st Crrrvox|rs or tnr \tsst Lrxt}
Iouo" means inviIaIion" and Las come Io be
a name given Io a meeIing LeId aI ILe end oI ILe
rainy season, during wLicL, members oI ILe SangLa
Laving dweII cLeeR by jowI Ior ILree monILs, grievances
migLI Lave made ILemseIves IeII. MuIuaI conIession
was inviIed (Iouoctt) on ILis vaIedicIory occasion in
accordance wiIL ILe IradiIion oI ILe SangLa. II is oI
Iour Rinds:
Ioccoqo Iouo,
Iottkkhcpo Iouo,
Youodottho Iouo,
Vossonuuttho Iouo.
Poccogo Pouro
II is said:
Icchnohon Lhontc songhon cotunson pouctun.
TLis is an inviIaIion exIended Io ILe bLiRRLus by ILe
Iay donor (doqoko) oIIering ILe responsibiIiIy Ior ILe
requisiIes during ILe ILree monILs' IenI.
348
PotRRhepo Pouro
II is said: Ioutto nno sonon ponnqott.
Rho]onon ponnqott
Hotthopsc ;htto oLhthoott
Io;tkkhcpo ponnqott uso
Eso poutto nno.
TLe bLiRRLu wiII noI reIuse ILe oIIering oI Iood and
drinRs pIaced wiILin Lis reacL. II, Lowever, aIIer Le Las
reIused Le wisLes Io parIaRe ILose Iood and drinRs, Le
musI perIorm Vtnoqokonno (DiscipIinary acIion).
Youodottho Pouro
II is said: Iontcno khdonqcno Lho]onqcno
Sohotth sontoppcst sonpoucst.
WLen oIIering Iood or drinRs prepared wiIL ILe besI maIer-
iaIs (IonttoLho]onodtnt), ILey are oIIered Io ILe bLiRRLu's
saIisIacIion or IiII Le expresses IuII saIisIacIion.
Vossomuuttho Pouro
SucL Iouo is anaIysed (VtLho]ott) as IoIIows:
Iokcht dttthdtht uctt
Songhdtkc Lo]pctt uottc koott
Etqtt Iouo.
TLe bLiRRLus aIIer Laving spenI ILe Vassa or LenI
(ILree rainy monILs) successIuIIy wiILouI a breaR inviIe
349
one anoILer Ior criIicism by means oI Dttthdtht pokcht
uctt songhdtkc Lo]pctt (causing oneseII Io approacL
and IisIen Io ILe SangLa); Vottc koott (do everyILing
necessary Io ILis eIIecI). TLis is Rnown as Vossonuuttho
or Itt Iouo For ILe purpose oI (none oILer ILan)
cIearing up ILe aws (Apotttsodhonoqo), one surren-
ders oneseII Io receive criIicism and gives a cLance Io
oILers Io nnd IauII wiIL one (Attouosoggokosodonon).
II is said:
Anu]onont Lhtkkhouc uossonuutthnon
Ttht ;hncht Iouctun.
TLe BIessed One Las permiIIed ILe monRs Io inviIe
one anoILer or surrender ILemseIves Ior criIicism, so
ILaI iI ILere is any aw wLicL is Leard, seen or sus-
pecIed ILe same may be poinIed ouI. To Irace ILe deveI-
opmenI oI ILis IradiIion, iI was once ILe pracIice among
non-BuddLisIs Io remain siIenI during asceIic pracIices.
WLen sucL pracIices were IransmiIIed inIo ILe BuddLa's
Sasana, ILe BIessed One Lad Io Iay down a utnoqo ruIe
permiIIing ILe SangLa Io inviIe one anoILer Ior criIicism.
In ILe Sasana, iI is necessary Io IeacL and guide. II ILe
members remain siIenI, ILey wiII noI be abIe Io com-
municaIe among ILemseIves, insIead ILey wiII suIIer
aIooIness (upoko;;ho). JusI as animaIs, Ior exampIe,
ILey wiII noI be abIe Io Iearn and discuss ILe dLamma
and say wLaI is good or bad. Hence ILe inIroducIion oI
Iouo.
350
TLe ExaIIed One LimseII iniIiaIed ILis IradiIion. TLe
ExaIIed One was once sIaying near SavaIILi, in ILe EasI
ParR, aI ILe Ierraced Louse oI Migara's moILer. And
wiIL Lim was a greaI company oI bLiRRLus (nve Lun-
dred), aII oI ILem araLaIs. Now on ILaI occasion, ILe
ExaIIed One, presiding on ILe IorInigLIIy IesIivaI day aI
ILe Iouo ceremony, was seaIed in ILe open. And
surveying ILe siIenI company oI breILren, Le addressed
ILem:
Wc|| thcn, Lhtkkhus, I tnuttc qou -
houc qou not ought hcctn qou L|onc nc, tn dccd o uod?"
So, iI is evidenI Low mucL ILe BuddLa appreciaIed
muIuaI conIession among ILe members oI ILe SangLa.
Is ILe muIuaI inviIaIion (Iouoctt) vaIid even aIIer ILe
ceremony? Yes, iI is. WLy do we need sucL an inviIa-
Iion? Nobody is perIecI in ILis worId. Hence, iI is nec-
essary Io inviIe one anoILer Ior muIuaI IauII-nnding
ILaI is, in a consIrucIive way. II ILe coIIeagues remain
siIenI in spiIe oI ILe aws, ILen ILey are said Io be mer-
ciIess on ILe monR concerned. TLey sLouId undersIand
ILaI iI ILey do noI discuss ILe IauIIs oI ILe monRs, ILe
IaIIer wiII end up in misery. So, Laving mercy on Lim,
ILey sLouId maRe criIicaI commenIs. AI ILe same Iime,
ILey sLouId bear in mind ILaI desIrucIive criIicism wiII
amounI Io insuII.
In Iiving IogeILer in ILe same monasIery Ior ILe pasI
ILree or Iour monILs, ILe monRs are abIe Io see, Lear
351
or suspecI ILe aws in one anoILer. TLus ILey are obIi-
gaIed Io nII up ILe vacuum, maRe up Ior ILe denciency
and sIraigLIen ouI ILe divergences oI one anoILer. II
is onIy appropriaIe ILaI any IeeIing wLicL Las arisen
during ILe period oI ILeir IogeILerness, sLouId be
reveaIed in a spiriI oI cooperaIion and broILerLood.
So, wiIL due compassion (onukonpon) Iowards ILeir
IeIIow bLiRRLus, ILey sLouId respond Io one anoILer's
requesI Ior criIicism in a consIrucIive manner. In ILis
way, ILe concerned bLiRRLu wiII benenI by discovering
Lis own aws and mending Lis ways in Iime. II is said
in ILe Sub-CommenIaries:
Iokcht dt;;hdtht
Vctt kqokonndtkc sopctt
Goqhc koott ctqtt pouo
Io;tpotttutsodhonqo ottono
Attono uo]]ocodonqo oksodnon.
I] thcc ts onq ]ou sccn, hcod o thought o], tn dccd o uod,
thts shou|d Lc cuco|cd os o L|onc.
Po thc so|c puposc o] put]qtng thc pocttcc,
suLntsston ts nodc ond pcntsston gtucn ]o ctttctsn.
By ILis, perIorming Iouo aI ILe end oI ILe LenI
means oIIering oneseII Io ILe SangLa (iI ILere are Iour
or more members), or secI (iI ILere are onIy Iwo or
ILree), or individuaI, and opening ILe way Ior com-
menIs. In conIormiIy wiIL ILis principIe, one musI say:
352
Songhon Lhontc.
Ioucnt dttthcno u sutcno u potsonkoqo u.
Vodontu non qosnonto onukonpon updqo.
Iossonto pottkotssnt.
Duttqonpt Songhon Lhontc. Tottqonpt Songhon
Lhontc.
Vcn. Sts. I suLntt nqsc|] to qou ond tnuttc qou to
L|onc nc tn dccd o uod ]o onq ]ous thot qou
ntght houc sccn, hcod o thought utth conposston
touods nc. Rccontng ouoc o] thcsc ]ous, I shou|d
not ]ot| to cocct nq cos.
Po thc sccond ttnc. Po thc thtd ttnc..
TLus Le wiII be Ireed Irom aws and be purined. Per-
Laps ILis cuIIure may be adapIed in oILer waIRs oI IiIe
wiIL benenI. One yogi Las Iried a simiIar meILod in
scLooI. II was noI successIuI because ILe sIudenIs were
noI Iiving IogeILer cIose enougL Io Rnow one anoILer's
IauIIs. As mucL as ILe IeacLer poinIs ouI ILe errors oI
ILe pupiIs, ILe IaIIer sLouId do IiRewise Io ILe IeacLer.
TLere are noI many IeacLers wLo can sIand criIicism.
TLe wiIIingness Io respond Io anoILer's bid in puriIying
(utsodhonon) in sucL a manner is a quaIiIy oI ko|qo-
nttto.
K~)nlN~
TLis commonIy IoIIows Iouo. Ka(Lina means nrm-
ness or soIidiIy. TLe perIormance is caIIed Ko;htnottho"
353
(Ko;htno + otthoo), meaning ILaI ILe nve benenIs (ont-
sonso) sucL as Annontoco" are spread over ILe pre-
cincIs oI ILe monasIery in a nrm manner so ILaI ILese
benenIs may be derived wiILin ILe monasIery wiILouI
IeIIing ILem ouI. II is as soIid and durabIe as ILe cord
wLicL can be gaILered and sIored. Hence, ILe acI oI
exIending ILe benenIs Io aII parIs oI ILe monasIery in
accordance wiIL vinaya ruIes is caIIed Ko;htno FesIivaI.
Tnr BrclNNlNc or K~)nlN~
AI one Iime, ILe BuddLa was sIaying aI ILe JeIavana
monasIery in SavaIILi. AI ILaI Iime ILere were ILirIy
broILers caIIed BLaddavaggiya wLo were reIaIed Io King
KosaIa as sons oI ILe same IaILer and diIIerenI moILers.
TLey became monRs, pracIised ILe BuddLa's IeacLings
and became nobIe ones sotoponnos, sokodgnts and
ongnts.
One day, ILey decided Io go Io ILe BuddLa and IraveIIed
Io SavaIILi. However, as vassa was approacLing ILey
couId noI reacL SavaIILi in Iime. So, ILey remained
aI SaRiIa on ILe way Io SavaIILi Ior ILe vassa period.
As ILey were obIiged Io spend ILe Iime away Irom ILe
ExaIIed One ILey were unLappy. AIIer ILe vassa ILey
IeII Ior SavaIILi buI iI was sIiII raining on ILe way.
Now in ILose days, monRs Lad Iew needs and possessed
onIy a seI oI ILree robes and a bowI. TLe robes were
354
Land-woven and so were ILicR and coarse. So, wLen ILe
robes were weI and muddy, ILey became Leavy. WLen
ILey reacLed SavaIILi ILey were exIremeIy exLausIed.
On Learing ILeir pIigLI, ILe BuddLa IooRed inIo ILe pasI
and saw ILaI ko;htno robes Lad been aIIowed by ILe
previous BuddLas. TLus, Laving compassion Iowards
ILe BLaddavaggiya broILers, ILe BuddLa aIIowed ILem
Io accepI ko;htno robes.
Ko;htno IasIs Ior one monIL, Irom ILe nrsI waning day
oI Thodtngqut (abouI mid-OcIober) Io ILe IuII moon day
oI Tozoung-dotng (abouI mid-November). OnIy ILose
monRs wLo sIayed in ILe monasIery conIinuousIy dur-
ing ILe enIire nrsI uosso are enIiIIed Io Ko;htno benenIs.
BrNrrlfs
Speclc Benets Ior Monks
During ILe LenI, a monR is noI aIIowed Io IraveI or
maRe Louse visiIs wiILouI ILe expressed permission oI
ILe SangLa. He can IraveI ouIside ILe monasIery Ior a
maximum oI seven days on an emergency maIIer wiIL
ILe express permission oI ILe SangLa. However, by per-
Iorming ILe Iouo and Ko;htno, Le is aIIowed Io
IraveI or maRe Louse visiIs wiILouI permission Irom
ILe SangLa. TLis is ILe nrsI benenI, Annontoco.
355
According Io ILe utnoqo, a monR can possess a seI oI
ILree robes (ttctuoon), wLicL under resoIuIion is spe-
cincaIIy Lis and wiIL wLicL Le musI noI parI wLerever
Le goes, especiaIIy aI dawn, oILerwise Le Las Io Iorego
ILe robes and Le is said Io Lave commiIIed an oIIence.
Now, by perIorming ILe Iouo and Ko;htno, Le is
permiIIed Io go abouI wiILouI carrying wiIL Lim ILe
IuII seI. TLis is ILe second benenI, Asondncoo.
NormaIIy, a monR is noI aIIowed Io Reep more ILan
one seI oI robes. In ILe oIden days, monRs used
Io Reep many robes and wLen ILey IraveIIed ILey
wouId carry wiIL ILem bundIes oI ILese robes, wLicL
appeared absurd and drew criIicism Irom ILe Iay peopIe.
TLey compIained ILaI aIIer ILe monRs Lad renounced
knogo, ILey were sIiII in possession oI properIy. AI
ILis, ILe BuddLa IesIed by LimseII Io see Low many
robes were needed Io proIecI anybody Irom seasonaI
condiIions. He puI on one aIIer anoILer IiII Le Iound
ILaI a seI oI ILree robes is suIncienI Ior a monR any
Iime oI ILe day or nigLI. Hence, ILe utnoqo ruIe.
However, a bLiRRLu can bypass ILis discipIine by
enIrusIing anoILer monR wiIL ILe excess robes, wLicL
Le may use in acIuaI IacI, i.e., utkoppono (aIIernaIive).
TLis meILod is an aIIernaIive Io using ILe robes as spe-
cincaIIy Lis own by resoIuIion (odht;;hno) wiILin Ien
days oI receipI in respecI oI ILose oIIered by ILe Iay sup-
356
porIers. By perIorming ILe Iouo and Ko;htno, Le
is exempIed Irom ILis resIricIion and can Reep many
robes (wiILouI enIrusIing) Ior ILe nexI nve monILs Irom
ILe daIe oI Ko;htno, ILaI is IiII MarcL ILe IoIIowing year.
TLis is ILe ILird benenI, Yuodotthocuoo possibiIiIy
oI Reeping as many robes as Le requires in ILe nexI
nve monILs.
TLe IourIL benenI is GooLho]ono, by wLicL Le can
accepI an inviIaIion Io a meaI. NormaIIy Le is resIricIed
Irom accepIing an inIormaI or inappropriaIe inviIaIion
Io a meaI wLere Iour monRs or more are Io parIaRe.
TLe utnoqo ruIes aIso do noI permiI Lim Io reIuse ILe
nrsI inviIaIion in preIerence Io ILe second.
TLe nIIL benenI is Yo co Totthoctuouppdo, by wLicL
ILe giII oI robes, wLicL arises on ILe occasion oI ILe
Ko;htno ceremony, beIongs Io ILe monR wLo Las suc-
cessIuIIy perIormed boIL Iouo and Ko;htno in ILe
same monasIery, and Le Las ILe rigLI Io ILeir use Ior
ILe specined period, ILaI is nve monILs.
TLese are ILe nve benenIs wLicL accrue in a nrm
manner Io ILe monR wLo is said Io Lave aIIained ILe
ko;htno-ontsonso (ILe bIessing oI soIidness). TLis is ILe
manner oI spreading ILe nve benenIs over ILe precincIs
oI ILe monasIery nrmIy and is Rnown as Ko;htnotthoo
Ko;htno spreading.
357
Benets Ior Lay Devotees
TLere are aIso nve benenIs wLicL accrue Io ILe donor.
By virIue oI ILeir voIunIary service (ccton) in enabIing
ILe monRs Io move abouI wiILouI permission Irom ILe
SangLa, ILe devoIees wiII aIso geI ILe benenI oI IraveI-
Iing Irom pIace Io pIace wiILouI Lindrance. By LeIping
ILe monRs Io be reIieved oI ILe obIigaIion in connecIion
wiIL ILe robes, ILe devoIees wiII geI ILe benenI oI per-
Iorming ILeir IasRs wiILouI diIncuIIy. By enabIing ILe
monRs Io parIaRe ILe Iood IreeIy wiILouI vinaya resIric-
Iions, ILe devoIees wiII noI meeI wiIL any Larm in con-
necIion wiIL Iood. By enabIing ILe monRs Io LoId ILe
priviIege oI Reeping ILe robes Ior a specined period wiIL-
ouI vinaya resIricIion, ILe devoIees wiII gain ILe benenI
oI Reeping ILeir beIongings in saIeIy.
Ko;htno perIormance granIs ILe monRs ILe priviIege oI
sLaring ILe robes and requisiIes oIIered in ILe monas-
Iery. For ILis meriIorious deed ILe devoIees wiII be abIe
Io possess ILeir properIies Iree Irom Larm.
Hence, iI is aIways said ILaI ILe oIIering oI robes aI
Ko;htno Las speciaI signincance. TLe monRs wLo parIic-
ipaIe on ILe occasion wiII be reIieved oI ILe discipIinary
ruIes Io some exIenI. SimiIarIy, by virIue oI ILeir ccton,
devoIees wiII gain boIL speciaI and generaI benenIs.
358
Cn~ifrr 87
Srvrx Su|ttuir Tn|xcs
Silrlfu~i F~cuiflrs
EquiIibrium, baIance or Larmony oI IacuIIies (Indtqo
sonotto), reIaIes Io ILe nve spiriIuaI IacuIIies:
soddh IaiIL,
uttqo energy,
sott mindIuIness,
sondht concenIraIion,
ponn wisdom.
OI ILese ILere are Iwo pairs oI IacuIIies, in eacL oI
wLicL boIL IacuIIies sLouId weII counIer-baIance eacL
oILer, nameIy; IaiIL and wisdom on one Land and
energy and concenIraIion on ILe oILer. Excessive IaiIL
wiIL dencienI wisdom Ieads Io bIind IaiIL, wLiIe exces-
sive wisdom wiIL dencienI IaiIL Ieads Io cunningness.
In ILe same way, greaI energy wiIL weaR concenIraIion
Ieads Io resIIessness, wLiIe sIrong concenIraIion wiIL
dencienI energy Ieads Io indoIence. For boIL IacuIIies in
eacL oI ILe Iwo pairs, a baIanced degree oI inIensiIy is
desirabIe. As regards mindIuIness, iI sLouId be aIIowed
Io deveIop Io ILe LigLesI degree oI sIrengIL in accord-
ance wiIL ILe IocaI saying:
Sott ts ncuc tn cxccss, Lut ts o|uoqs tn dc]ctcncq.
359
Sn~rirNlNc or F~cuiflrs
Now, Low Io deveIop ILese IacuIIies" is ILe probIem. In
accordance wiIL ILe saying:
Soppoqo kttq qc sonpdctt
Thc qogt shou|d nokc suc o] uoktng suttoL|q.
TLis consIiIuIed ILe IourIL in ILe nine ways oI sLarp-
ening ILe nve IacuIIies. We are deaIing wiIL ILis IacIor
because iI is considered mosI imporIanI and insIrumen-
IaI Ior ILe peneIraIion oI ILe dLamma. As regards Io
ILe nine ways oI sLarpening ILe IacuIIies, iI is said in
ILe PaIL oI PurincaIion:
WLiIe ILus engaged in inducIive insigLI, Lowever,
iI iI does noI succeed, Le sLouId sLarpen Lis
IacuIIies in ILe nine ways sIaIed ILus:
Le sees onIy ILe desIrucIion oI arisen IormaIions
noukcht tndtqnt ttkkhnt Lhouontt upponnup-
pnon sonkhonon khoqoncuo possott;
in ILaI (occupaIion) Le maRes sure oI worRing
careIuIIyi totthcso sokkocco kttqqo sonpdctt;
Le maRes sure oI worRing perseveringIy
stocco kttqqo sonpdctt;
Le maRes sure oI worRing suiIabIy
soppqo kttqqo sonpdctt;
by appreLending ILe sign oI concenIraIion
sondhtssocco ntntttogghcno;
360
by baIancing ILe enIigLIenmenI IacIors
Lo]]hongnonco onupouotttqo;
Le esIabIisLes disregard oI body and IiIe
kqcco ]uttcco onopckkhoton upotthpctt;
wLerein Le overcomes (pain) by renunciaIion
totthco oLhtLhuqo nckkhonncno;
by noI sIopping LaIIway
onto co oLqosoncno.
WorklNc Sulf~iiv
He sLouId avoid ILe seven unsuiIabIe ILings and cuIIi-
vaIe ILe seven suiIabIe ILings, nameIy:
uso soppqo suiIabiIiIy oI abode;
gocoo soppqo suiIabiIiIy oI resorI e.g., an
aIms-resorI viIIage, noI Ioo Iar, wLere aIms Iood
is easiIy obIainabIe;
Lhosso soppqo suiIabiIiIy oI speecL,
e.g., avoiding aimIess IaIR, IisIening Io ILe
dLamma;
puggo|o soppqo suiIabiIiIy oI person;
Lho]ono soppqo suiIabiIiIy oI Iood;
utu soppqo suiIabiIiIy oI cIimaIe;
ttqpotho soppqo suiIabiIiIy oI posIure.
In ILe oId days, ILe monRs wenI Io ILe IoresI and medi-
IaIed under ILe Irees or among ILe busLes. II ILey
gained sondht and ponn in ILree days ILey sIayed
361
on, oILerwise ILey moved Io anoILer IocaIion. As Ior
ILe suiIabiIiIy oI abode, ILis reIreaI may be said Io be
suiIabIe. According Io ILe EIder SaripuIIa, so Iong as
one's body and Rnees do noI geI weI, ILe abode is suiI-
abIe, since Le never Iay on Lis bacR.
TLere are IimiIaIions Io a monR's resorI or IrequenIa-
Iion in order ILaI Le may noI aIIecI Lis concenIraIion.
SimiIar is ILe case wiIL speecL, IisIening Io or maRing
wLicL sLouId be reIaIed Io ILe dLamma. II is IiRe nur-
Iuring a pIanI, sucL as waIering, eIc. TLe suiIabIe
person is ILe one possessing speciaI quaIiIies oI virIue,
eIc, and Irom wLom you can Iearn ILe dLamma. In
deaIing wiIL ILe IeIIow-bLiRRLus, ILe spiriI oI dLamma-
IamiIy sLouId prevaiI, sucL as meIIa and onukonpo
(Rindness) in aII aspecIs. II ILese persons are noI LeIp-
IuI in Lis dLamma pracIice, ILen ILey wiII noI conIorm
Io puggo|o soppqo. In sLorI ko|qonttto (nobIe or
good Iriend) is a suiIabIe person.
AI ILis juncIure I wisL Io denne nctt. II Las ILe naIu-
raI cLaracIerisIic oI LeIping oILers httokoo pouottt
|okkhoo (ILe cLaracIerisIic oI pracIising beneIacIion).
TLis is ILe abiIiIy or power (sottt) wLicL Las Io be
maIcLed wiIL maniIesIaIion, demonsIraIion or prooI
(uqotto).
TLaI is, ILe yogi musI aIso worR Ior ILe benenI oI oILers,
boIL pLysicaIIy and verbaIIy. TLis is caIIed httuposon-
362
hoo oso (ILe IuncIion oI serving Ior ILe benenI oI
oILers) wLicL is ILe acIuaI pracIice oI nctt as diI-
IerenI Irom mere preIension. TLis Ieads Io ILe mani-
IesIaIion oI ILe overcoming oI maIice oghoto utnoqo
poccupo;;hno. IIs proximaIe cause is ILe opinion or
RnowIedge oI ILe cLarming condiIion nonpo Lhuo
dossono podo;;hno.
TLe maIicious person is IiRened Io an angry Irog wLose
body sweIIs and Iegs sLrinR wLen poRed so ILaI iI be-
comes a prey Io ILe crow.
AI one Iime ILere were ILree monRs, nameIy, AnuruddLa,
KimiIa and Nandiya, wLo pracIised ILe dLamma in a
IoresI wiIL muIuaI agreemenI ILaI ILey wouId Iive as
one, ILaI is wiIL one mind. TLey did so, and since
eacL wouId noI Lave Lis own way in conIradicIion Io
ILe oILers ILey couId Iive amiabIy and in Larmony,
and ILeir minds mingIe IiRe miIR and waIer. TLe eIdesI
monR was respecIed, buI Le did noI IaRe advanIage
oI Lis senioriIy. TLis Rind oI IiIe is Iiving wiIL one's
own body and anoILer's mind. TLis is Low we sLouId
beLave.
Any unpIeasanIness Iound in anoILer person sLouId
be disregarded (as a Iriing maIIer) and any maIice
wLicL may Lave arisen in one sLouId be considered as a
dLamma objecI Io be noIed and expeIIed, and a Iesson
Iearned Irom sucL experience. II onIy ILe yogis can prac-
363
Iise puggo|o soppqo aIong ILese Iines, ILere need noI
be any diIncuIIy in sLarpening ILe nve IacuIIies.
As Io Lho]ono soppqo, one's Iood may noI suiI anoILer.
TLere is room in ILis reIreaI Ior improvemenI as regards
suiIabiIiIy and requiremenI, especiaIIy Ior Ioreign yogis.
OI course we sLouId IaRe nuIriIious Iood because Iood
aIIecIs mood. Regarding utu soppqo, one can aIways
improve ILe environmenIaI condiIions Io suiI oneseII.
As Ior ILe posIures, siIIing and waIRing suiI ILe begin-
ners. LaIer on ILey may resorI Io aII Iour posIures,
incIuding sIanding and Iying down.
364
Cn~ifrr 88
Tnr Strrtvs
LeI us pose riddIes ILe very quesIion raised by ILe
VenerabIe AjiIa Io ILe BIessed One.
TLey are:
Stcons ]ou cucquhcc
Whot ts thc cstotnt ]o stcons?
Whot ts thc constotnt ]o stcons?
TLe quesIioner wanIs Io Rnow Low Io weaRen, cLecR
and conIroI ILe ow oI kt|cso sIreams (nuooo), and
Low Io cuI ILem oII IoIaIIy (ptdohono). To ILese ILe
BIessed One repIied ILaI ILeir resIrainI is mindIuIness
sott tcson nuooon and ILe consIrainI is wisdom
ponn tcson ptdohonon. TLey are dammed by wisdom
(ponn).
Tnr Rrsfr~lNf
TLe nrsI meILod invoIves ILe conIroI oI IacuIIies in ILe
six bases Io cLecR ILe ow oI kt|cso sIreams.
Once ILere Iived nve monRs in SavaIILi. EacL oI ILem
pracIised resIrainI oI jusI one ouI oI ILe nve senses and
eacL oI ILem cIaimed ILaI wLaI Le was pracIising was
ILe mosI diIncuII. TLere were some LeaIed argumenIs
over ILis and ILey couId noI come Io an agreemenI.
365
FinaIIy ILey wenI Io ILe BuddLa Io asR Ior Lis decision.
TLe BuddLa said Io ILem, EacL oI ILe senses is jusI as
diIncuII Io conIroI as ILe oILer, buI aII bLiRRLus musI
conIroI aII ILe nve senses and noI jusI one. OnIy ILose
wLo conIroI aII ILe senses couId escape Irom ILe round
oI rebirILs."
TLen ILe BuddLa spoRe in verses (DLammapada 360
and 361) as IoIIows:
Cokkhun sonuoo sdhu
Sdhu sotcno sonuoo
Ghncno sonuoo sdhu
Sdhu ]tuhqo sonuoo.
Kqcno sonuoo sdhu
Sdhu ucqo sonuoo
Monos sonuoo sdhu
Sdhu soLLotho sonuoo
SoLLotho sonuuto Lhtkkhu
SoLLodukkh ponuccott
Pcstotnt tn thc cqc ts good,
Good ts cstotnt tn thc co,
Pcstotnt tn thc nosc ts good,
Good ts cstotnt tn thc tonguc.
Pcstotnt tn thc Lodq ts good,
Good ts cstotnt tn spccch,
Pcstotnt tn ntnd ts good,
366
Good ts cstotnt tn o|| thc scnscs.
Thc Lhtkkhu, cstotncd tn o|| scnscs,
Is ]ccd ]on o|| t||s (sonso dukkho).
LiberaIisaIion in ILe eye wiII cause craving in ILe case oI
pIeasanI objecI, maIice in ILe case oI unpIeasanI objecI
and deIusion (ossonopckkhono, noho or out]]) iI ILe
Irue naIure oI objecI is noI properIy undersIood. TLese
menIaI sIaIes become evidenI aI ILe impuIsive (]ouono)
sIage oI ILe ILougLI process (uttht

). TLis is wLen doubI

and ambiguiIy (osoddh) arise, as aIso do impaIience,
IacR oI Iorgiveness and Iorbearance (okhontt) Iowards
pIeasanI or unpIeasanI objecIs, IoIIowed by indoIence or
cowardIiness (koso]]o), IorgeIIuIness (nutthosocco) and
ignorance (ono). TLese okuso|o ]ouonos arise occa-
sion-aIIy in ILe minds oI average persons.
As a resuII oI nciIious views, ILaI is imagining wLaI
are noI acIuaIIy presenI, ILe common persons wiII oaI
bobbing aIong down ILe nveIoId sIreams, nameIy:
toh soto,
dt;;ht soto,
kt|cs soto,
duccotto soto,
out]] soto.
TLese nveIoId sIreams ow incessanIIy ILrougL ILe six
sense doors, excepI ILe Iime wLen one is asIeep, aI var-
ying speeds comparabIe wiIL ILe inIensiIy oI ILe sense
367
objecIs. One is IiRe being surrounded by waIer so ILaI
one Las noILing Io cIing Io and becomes LeIpIess.
JusI IooR aI yourseII and IooR Ior someILing Io reIy
upon. Can you nnd any modern scienIinc meILod Io
prevenI you Irom being carried away by ILe kt|cso cur-
renI? How abouI using drugs? TLey wiII maRe maIIers
worse, won'I ILey?
TLe onIy eIIecIive remedy is sott, wiIL wLicL one can
exercise resIrainI in one's IacuIIies. Hence ILe BIessed
One's admonisLmenI oI seII-reIiance Io reIy on one's
own eIIorI, one's dLamma so as Io be saved Irom
being drowned in ILe aRusaIa sIreams. Here sott acIs
as a IiIebuoy. TLougL sott is ILe main eIemenI, iI Las
Io be supporIed by sucL IacIors as uttqo Io enabIe ILe
conIinuous appIicaIion oI sott. WiIL mindIuIness as
resIrainI, kt|cso sIream is cLecRed and weaRened, so
wiII ILe oILer sIreams.
Dlscoursr oN Bn4r~nv4:~
In ILe SaIayaIana-Vagga-SamyuIIa is given ILe Dis-
course Io BLaradvaja. AI one Iime, a Ring caIIed UIena
approacLed a young monR caIIed PindoIabLaradvaja
and asRed ILe IaIIer Low young adoIescenI monRs couId
endure ILe sigLI oI ILe opposiIe sex wiILouI being IusI-
IuI. TLe young monR repIied ILaI ILey were careIuI
368
(appIied sott) and viewed ILe opposiIe sex as ILeir
moILer, sisIer or daugLIer insIead oI as sIrangers.
However, ILe Ring was noI saIisned wiIL ILe answer,
mainIaining ILaI as ILe mind is cLangeabIe ILere was
no guaranIee ILaI mere consideraIion oI reIaIionsLip
couId prevenI passion arising, especiaIIy wLen ILe oppo-
siIe sex was beLaving in an enIicing, seducIive and
gIamorous manner.
TLis argumenI oI ILe Ring is quiIe sensibIe because
abnormaI siIuaIions can arise under simiIar condiIions,
especiaIIy as htt-ottoppo (moraI sLame and dread)
sIaIes in commiIIing good and eviI Lave dwindIed in
ILe worId. TLese, ILe BuddLa said, are Iwo conducIs
ILaI proIecI ILe worId |okopo|o.
Once again ILe monR repIied ILaI insIead oI viewing
ILe opposiIe sex as one wLoIe enIiIy, ILey dissecIed
ILe wLoIe inIo pieces and viewed ILe ugIiness oI ILe
segmenIaIion, ILaI is, conIempIaIing ILe ILirIy-IwoIoId
aspecIs and in ILis way ILey overcame passion. SIiII
ILe Ring was noI saIisned, because wLaI was Io be con-
sidered as ugIy couId be seen as preIIy by some as ILe
mind was cLangeabIe.
TLere is a sIory on ILis subjecI. In a monasIery was
Lung a Luman sReIeIon wiIL a senIence, I (ILe girI) am
sixIeen years oId" wriIIen beIow wiIL ILe aim oI remind-
ing visiIors oI ILe reaIiIy oI deaIL and causing sonucgo
369
(sense oI urgency). One day a young man wiIL spIen-
did ideas came. FirsI Le viewed ILe sReIeIon conIempIaI-
ing IouIness (osuLho). LaIer Le read ILe senIence beIow
and sIarIed imagining ILe Iorm oI a sweeI sixIeen-year
oId over ILe sReIeIon and became passionaIe.
TLere were aIso insIances in ILe oId days oI some
monRs coIIecIing IemaIe sReIeIons Irom ILe graveyard
and commiIIing sexuaI misconducI. Hence ILe Ring's
argumenI ILaI ILe monR's repIy was sIiII indequaIe.
TLe monR repIied again ILaI ILey pracIised tndtqo
sonuoo s|o (moraIiIy oI IacuIIy conIroI or subjugaIion
or conquesI oI senses). To ILis ILe Ring was nnaIIy
saIisned because ILe pracIice coincided wiIL Lis own
experience. As Le was aIways surrounded by beauIiIuI
courIiers iI wouId be diIncuII Ior Lim unIess Le exer-
cised IacuIIy resIrainI.
TLus one is proIecIed Irom kt|csos by possessing sott-
proIecIed mind (sotookkhcno cctoso). As Las been said,
sott is indispensabIe IiRe IresL air. II one inLaIes poI-
IuIed air, one can IeeI sicR and even unconscious. WiIL
IresL air one IeeIs IresL and LeaIILy. TLougL peopIe
vaIue IresL air, ILey cannoI appreciaIe ILe vaIue oI sott.
TLey remain simpIy unmindIuI. TLe BuddLa says ILaI
sott is required everywLere:
Sottn co khuhon Lhtkkhouc soLLotthtkon uodnt.
370
TLus Io ILe quesIion: WLicL one Rind oI dLamma
accompIisLes Iwo Rinds? TLe answer is oppondo sott
(unIaiIing mindIuIness), wLicL purines ILe mind oI kt|c-
sos in ILe presenI IiIe and serves as a poIenIiaI kuso|o
in IuIure exisIences.
Tnr CoNsfr~lNf
TLe nveIoId sIreams can be consIrained by means oI
utposson and noggo ponns. TLus Io AjiIa's quesIion:
WLaI is ILe consIrainI Ior sIreams (kcno soton ptdht-
qoc)?", ILe BuddLa's repIy was: TLey are consIrained
by wisdom (ponnqo ctc ptdhtqoc)".
WiILouI nrsI resIraining wiIL sott, iI is noI possibIe Io
consIrain wiIL ponn. TLus ILe Iwo sIaIes are inIerde-
pendenI. AI ILis poinI, I wouId IiRe Io remind you oI
ILe ILree Iypes oI kt|csos wLicL are overcome by ILe
ILree Iypes oI stkkhs. FirsI, as regards Io ILe meaning
oI kt|cso, iI Las Iwo signincances, nameIy, iI IormenIs
cIose-aI-Land, IaIiguing boIL menIaIIy and bodiIy, and
secondIy, iI burns, causing menIaI and bodiIy weari-
ness during and aIIer ILe eIIecI. Kt|csos are ILe rooI
cause oI aII suIIerings. How Io overcome ILem" is ILe
probIem.
TLe BuddLa gave ILree meILods Io overcome kt|csos.
DenIemenIs oI Iransgression are overcome by virIue,
obsessive denIemenIs by concenIraIion and IaIenI ones
371
by wisdom. S|o wiII sIop ILe ow oI duccotto soto, buI
is unabIe Io overcome obsessive denIemenIs, wLicL are
overcome by sott. As Ior ILe IaIenI ones, neiILer s|o nor
sott can overcome ILem. TLey are overcome by ponn
utposson and noggo.
TLe IaIenI Iype is divided inIo Iwo, nameIy, onnono-
nusoqo and sontononusoqo; ILe Iormer is overcome by
utposson no and ILe IaIIer by otqo noggo or noggo-
no. WiIL utposson pracIice, one undersIands ILe Irue
cLaracIerisIics, sucL as impermanence, unsaIisIacIori-
ness and sponIaneiIy (non-seII) boIL in ILe presenI Iense
and in ILe IuIure (wLenever one ponders). TLis under-
sIanding goes Io consIrain ILe nveIoId sIreams. TLis
occurs IemporariIy, ILaI is, as utposson no arises.
ConsIanI or permanenI consIrainI is accompIisLed aI
ILe aIIainmenI oI otqo noggo or noggo-no. For
insIance, aI ILe aIIainmenI oI sotopottt noggo, ILe Iwo
sIreams, nameIy dt;;ht soto and utctktcch soto are per-
manenIIy consIrained. TLis Lappens because ILe nno-
po dLammas are cIearIy undersIood so ILaI ILere are
no more IaIse views and doubIs. TLese sIreams sIop
owing, seeping or IeaRing Iorever. As regards Io ILe
remaining sIreams, ILougL ILey are noI IoIaIIy cuI oII,
ILe opqo-reIaIed do noI ow anymore. TLis means ILaI
a sotoponno wiII noI commiI any eviI conducI wLicL
wiII Iead Lim Io opqo.
372
As ILe subjecI on kt|cso is IinRed wiIL ILaI on uo;;o,
wLicL in Iurn is IinRed wiIL ILaI on noggo, we sLaII
now deaI wiIL ILe uo;;os and noggos.
Tnr Trliir RouNn (V~))~)
We sLaII now discuss ILe ILree Rinds oI uo;;o (ILe IripIe
round) reIaIing Io Iour Rinds oI sonsos respecIiveIy.
TLe Iour Rinds oI sonsos are:
opqo sonso,
knosugott sonso,
po sonso,
opo sonso.
Apgo Somsro
TLe ILree uo;;os reIaIing Io opqo sonso are:
Kt|cso uo;;o.
II means personaIiIy beIieI (sokkqo dt;;ht) and scepIi-
caI doubI (utctktcch). TLe Iormer reIers Io noI Rnowing
wLaI reaIIy exisIs and Rnowing superuous and errone-
ous ILings. As Ior ILe IaIIer, iI Las ILe naIure oI waver-
ing, and iIs maniIesIaIion is indecision and a divided
aIIiIude; iIs proximaIe cause is unwise aIIenIion, Io
maIIers oI doubI.
Konno uo;;o
II means IoIIowing ILe Ien eviI courses oI acIion wLicL
resuII Irom personaIiIy-beIieI and scepIicaI doubI:
373
Kqoduccotto (misconducI by deed)
pttpto (RiIIing),
odtnndno (sIeaIing),
kncsuntcchcoo (sexuaI misconducI);
Vocduccotto (misconducI by speecL)
nusudo (Iying),
ptsuouco (bacR-biIing),
phousouc (rude speecL using LarsL or
oIIensive Ianguage),
sonphoppo|po (idIe IaIR);
Monoduccotto (misconducI by mind)
oLht]]h (coveIousness)
Lqpdo (iII-wiII)
ntcchdtttht (wrong view)
TLey are aIso Rnown as okuso|o konnopotho" (unwLoIe-
some courses oI acIion).
Vtpko uo;;o.
II means ILe nve utpko kotott (resuIIanI) khondhos
oI LeII-beings, animaIs, gLosIs and demons, wLicL are
ILe resuII oI konno uo;;o.
Rmosugot Somsro
TLe ILree uo;;os reIaIing Io knosugott sonso (Lappy
course oI exisIence in ILe sensuous worId) are:
374
Kt|cso uo;;o
II means desire Ior sensuous pIeasures, sucL as, IaRing
pIeasure in and aIIacLmenI Io pIeasanI sigLI, sound,
smeII, IasIe and IoucL.
Konno uo;;o
II means ILe ILree domains oI meriIorious acIions oI Ien
punn-ktq-uotthu (bases oI meriIorious acIion) consisI-
ing in:
dno (aIms giving)
s|o (observing ILe precepIs)
Lhuon (menIaI concenIraIion)
opocqono (respecIing ILe eIders)
ucqquocco (serving or LeIping oILers)
potttdno (sLaring oI meriIs)
pottonunodon (rejoicing in oILers' meriIs)
dhonnossouono (IisIening Io ILe docIrine)
dhonnodcson (deIivering ILe docIrine)
dt;;ht]ukonno (LoIding rigLI view)
MeriIorious (punn) deeds IasLion one's mind and body.
Iunn is so caIIed because iI compIies wiIL ILe wisLes
oI ILe virIuous one Io perIorm good deeds.
Vtpko uo;;o.
II means ILe nve utpko kototto (resuIIanI) khondhos
oI Luman beings and oI devas in ILe six deva pIanes.
375
Rpo Arupo Somsro
TLe ILree uo;;os reIaIing Io ILe above are:
Kt|cso uo;;o.
II means aIIacLmenI Io Iorm and IormIessness in ILe
Iorm-spLere and ILe IormIess-spLere respecIiveIy.
Konno uo;;o.
II means wLoIesome voIiIionaI acIions Ieading Io and
pracIised in ILe Iorm- and IormIess-spLeres.
Vtpko uo;;o.
II means ILe nve utpko kototto khondhos oI ILe po-
Lohnos and ILe Iour utpko nnokkhondhos oI ILe
opo-Lohnos.
Crss~floN or Cvcir
Wisdom and mindIuIness," said ILe VenerabIe AjiIa,
and name-and-Iorm, sir, IeII me ILis wLen asRed,
wLerein is ILis sIopped?" To ILis ILe BIessed One
repIied: I sLaII answer ILis quesIion wLicL you Lave
asRed, AjiIa, wLerein name-and-Iorm is compIeIeIy
sIopped. By ILe sIopping oI consciousness, ILerein ILis
is sIopped."
Here, ILe essence is ILe cessaIion oI causaIive kt|csos
in ILe round oI rebirILs, jusI as ILe cessaIion oI ILe
causaIive sap in ILe cycIe oI Iree growIL.
376
In ILe case oI sotoponno, by ILe sIoppage oI opqo-
reIaIed kt|cso, no opqo-reIaIed Ramma wiII be per-
Iormed. AI ILe sIoppage oI Ramma, no nno-po
wiII be Iormed, ILaI is, ILey cease aI ntLLno. Due
Io ILe cessaIion oI utnnno (IiIe-Iorce), ILe resuIIanI
nno-po aIso cease Io exisI. SucL utnnno is caIIed
oLhtsonkho utnnno consIrucIive or IormaIive con-
sciousness, or cumuIaIive Ramma.
TLe sIream-winner EigLIIoId PaIL (sotopottt noggo)
compIeIeIy exIinguisLes ILe ILree uo;;os reIaIing Io
opqo sonso. As regards Io ILe ILree uo;;os reIaIing
Io knosugott sonso, iI compIeIeIy exIinguisLes
onIy Io ILe exIenI oI Laving Io come inIo seven more
rebirILs. In oILer words, ILe oLhtsonkho utnnno
Laving ILe poIenIiaIiIy oI consIrucIing nama-rupa exisI-
ence beyond seven rebirILs ceases Io exisI.
How does iI cease? TLe oLhtsonkho utnnno musI
be accompanied wiIL out]] and toh Io be eIIecIive,
(out]]-poccoqo sonkho wiIL ignorance as condiIion
ILere are IormaIions). TLe IaIIer sIaIes are abandona-
bIe (pohotoLLo) onIy by noggo, wLereas oLhtsonkho
utnnno is noI. However, since noggo exIinguisLes ILe
causaIive sIaIes, out]] and toh, iI amounIs Io exIin-
guisLing oLhtsonkho utnnno.
II kt|cso uo;;o is exIinguisLed, ILe oILer Iwo uo;;os
are aIso exIinguisLed. Here ILe yogi's dLamma pracIice
377
is concerned wiIL RiIIing kt|cso uo;;o on a Iemporary
basis. During mediIaIion ILe yogi abandons out]] and
toh. JusI as ILe saying: Rnowing, one abandons;
unRnowing (out]]), one craves (toh)", ILe out]] and
toh are duaI rooIs (ducn|o) or ILe Iwin IoundaIion
oI ILe round oI exisIence.
TLe once-reIurner EigLIIoId PaIL (sokodgnt noggo)
compIeIeIy exIinguisLes ILe Iwo uo;;os, kt|cso uo;;o and
utpko uo;;o, reIaIing Io ILe sensuous spLere, wLicL
wouId oILerwise come inIo exisIence aIIer Iwo more
rebirILs. No kt|cso is specincaIIy abandoned by iI. II
weaRens ILe gross Iorms oI knogo and Lqpodo.
TLe oLhtsonkho utnnno Laving ILe poIenIiaI oI con-
sIrucIing nno-po exisIence beyond Iwo rebirILs
ceases Io exisI.
TLe non-reIurner EigLIIoId PaIL (ongnt noggo) com-
pIeIeIy abandons ILe renned Iorm oI knogo and Lq-
podo, and exIinguisLes ILe ILree uo;;os reIaIing Io
ILe said Iwo knosugott rebirILs, Ieaving onIy po
and opo-Lhouo. Angnt is oI Iwo Rinds; sukkhout-
possoko, wLo does noI possess mundane ]hno and
sonothoqntko, wLo possesses mundane ]hno.
TLe araLaIIa EigLIIoId PaIL compIeIeIy exIinguisLes
ILe ILree uo;;os reIaIing Io po and opo sonso,
ILaI is, utuo;;o. AII denIemenIs are compIeIeIy exIin-
guisLed. Here ILe oLhtsonkho utnnno ceases Io exisI,
378
and on ILe deaIL oI ILe araLaI aII consciousness incIud-
ing sott and ponn ceases. I wisL Io menIion Lere six
Rinds oI sonn-dt;;ht:
Konnossokoto sonndt;;ht
View oI one's acIions as one's properIy, wiIL wLicL
one perIorms kuso|o or okuso|o deeds. TLis cons-
ciousness Iies wiILin ILe scope oI oLhtsonkho
utnnno and is uo;;ognt kuso|o.
Jhno sonndt;;ht
TLis is oLhtsonkho utnnno associaIed wiIL
po and opo consciousness and is uo;;ognt
kuso|o.
Vtposson sonndt;;ht
II ILe Lhuon kuso|o is RnowIedge" impIicaIed,
ILaI is wiIL nosonpoqutto (accompanied wiIL
RnowIedge) and IuIIy accompIisLed (oohot) iI is
utuo;;ognt. II ccton" impIicaIed or nonoutppoq-
utto (unaccompanied wiIL RnowIedge) iI comes
under oLhtsonkho utnnno and is uo;;ognt.
Moggo sonndt;;ht
ExIinguisLes kt|cso and Lence utuo;;o ouIside
oLhtsonkho utnnno.
Iho|o sonndt;;ht
As above.
Ioccouckkhono sonndt;;ht
RigLI reIrospecIive view, arises wiIL mundane
]hno, and iI in sckkho, comes under
379
oLhtsonkho utnnno and uo;;ognt. II iI arises
in araLaIs iI is ouIside oLhtsonkho utnnno and
is utuo;;o.
Q: Hou con utposson sonndt;;ht Lc uo;;ognt?
A: II ILe pracIice oI Lhuon is noI RnowIedge-
orienIed ILaI is, ILe consciousness is noI
accompanied wiIL RnowIedge (noutppoqutto),
and ILe varieIy oI cLaracIerisIics are noI
undersIood, iI is said Io be ccton-impIicaIed
and Lence uo;;ognt. TLere are nve companions
oI RnowIedge (ponn), nameIy, soddh, chondo,
uttqo, sott and sondht (khotk), wLicL musI
arise in succession Io Iead Io ponn. II one
does noI possess ILese IacIors or, even wLen one
possesses, iI one is LaII-LearIed, ILe acLievemenI
wiII be weaR.
In ILis connecIion, I wisL Io discuss a quesIion
by VenerabIe AjiIa. AjiIa asRed menIaIIy: WLaI
is ILe Lead? WLaI is beLeading?" To ILis ILe
BIessed One answered verbaIIy: Aut]] (ignorance
oI IruIL) is ILe Lead. BeLeading is ILe removaI
oI out]]. Aut]] is ILe main ILing in ILe nno-
po suIIerings. TLe removaI oI ILis Ieads Io
ut]]o (ponn). AppIicaIion oI ILe IacIors, nameIy,
soddh, chondo, uttqo, sott and sondht, Ieads
Io ponn cessaIion oI nno-po cycIe".
380
Q: Is thcc onq consctousncss |c]t, cucn tn o suLt|c
nonnc, ot potntLLno?
A: AI potntLLno, nno-po group ceases Io exisI.
Hence ILere is IeII no consciousness oI any Rind
aI ILis momenI. TLe quesIion impIies ILaI one
wisLes Io conIinue enjoying ntLLno. Because oI
ILe exIincIion oI nno-po, ntLLno is Iree oI
aII suIIerings wLicL arise ouI oI ILe exisIence oI
nno-po. WLy do ongnts and oohots enIer
inIo ntodho-sonopottt (aIIainmenI oI exIincIion)?
For Iun? No. II is because ILe nno-po is so
burdensome ILaI ILey IeeI reIieved even IemporariIy
by ILe suspension oI aII consciousness and menIaI
acIiviIy. TLeir joyIuI uIIerance (udono) is susukhon
uoto (wonderIuIIy peaceIuI). Hence is said:
Susukhon uoto ntLLonon, sonnsonLuddho dcstton.
Thc pc]cct|q En|tghtcncd Onc soqs ntLLno ts cxtcnc|q pcocc]u|.
NtLLno Las Iour aIIribuIes, nameIy:
sonnsonLuddho dcstton expounded by ILe
IuIIy EnIigLIened One because Le Las discovered
(Luddho) aII ILings rigLIIy (sonn) and by Lim-
seII (sonon):
osokon Iree oI sorrow;
uto]on Iree oI corrupIions or RiIesas;
khcnon peace.
TLus, one sLouId be saIisned wiIL ILis sIaIe wiILouI
worrying abouI Ioss oI any Iorm oI consciousness (nno).
381
P~fn (M~cc~)
LeI us denne ILe word noggo", wLicL is simpIy given as
paIL", in more deIaiI. Magga is divided inIo Iwo, nameIy,
no" and go". Mo" is derived Irom nocnto", wLicL
means RiIIing or aboIisLing. Go" is derived Irom goc-
chonto", wLicL means arrived or reaIised. So, noggo"
(no + go) means reaIised by aboIisLing (kt|cso).
LeI us now denne ILe word pouotto". II means process
(nno-po) or course oI an exisIence, sucL as ILe
nama process oI seeing and Learing. IIs opposiIe is
oppouotto", wLicL means cessaIion oI process or exisI-
ence, ILaI is ntLLno. Moggo, ILereIore, means reaIisa-
Iion oI ntLLno. Hence ILe denniIion oI noggo as;
Kt|csc nocnto ntLLnon gocchott ctcntt noggo
TLese dLammas dispeI ILe denIemenIs sucL as sokkqo
dt;;ht and ILus enabIe one Io reacL ntLLno end oI
opqo dukkho and uo;;o dukkho. Hence ILey are caIIed
noggo.
Q: Con onc oucconc sokkqo dt;;ht utthout co|tstng
sotopottt noggo?
A: One can overcome on a Iemporary basis
aI ILe aIIainmenI oI nnopo potcchcdo
no (discernmenI oI nno and po). II
is permanenIIy overcome by ILe aIIainmenI
oI sotopottt noggo, aIIer being weaRened by
utposson pracIice.
382
Q: Con onqonc ]nd out uhcthc hc hos ottotncd onq
poth? Is such o knou|cdgc conductuc to ]uthc
oduonccncnt?
A: Nobody excepI ILe BuddLa can decide on one's
aIIainmenI. However, one can IeeI a dramaIic
cLange as a resuII oI an aIIainmenI. TLere
was ILe case oI one LuncLbacR IemaIe servanI,
KLujuIIara, wLo used Io sIeaI Iour ouI oI eigLI
ducaIs wLicL was given by Ler misIress Io buy
owers. On becoming a sotoponno aIIer IisIening
Io ILe dLamma aI ILe ower seIIer's Louse, sLe
IeII guiIIy and ILereaIIer did noI sIeaI anymore.
InsIead sLe conIessed Ler pasI disLonesIy Io Ler
misIress.
In anoILer case, VisaRLa, ILe Lusband oI
DLammadinna, became an ongnt, and wLen
Le reIurned Lome on ILaI very evening Le did
noI wisL Io associaIe wiIL Lis wiIe as beIore. He
experienced a sudden greaI cLange in LimseII.
383
Cn~ifrr 89
Tnr Dntvvt
Tnr Mr~NlNc or Dn~VV~
TLe word Dhonno" (DLarma in SansRriI and Hindi)
perLaps ILe mosI imporIanI and IrequenIIy used oI PaIi
words Las no simpIe equivaIenI in EngIisL because
no EngIisL word Las boIL a generaIisaIion so wide and
Ioose as ILe word Dhonno" in iIs widesI sense, wLicL
incIudes everyILing ILaI can be Rnown or ILougLI oI
in any way, and aI ILe same Iime an abiIiIy Io be,
as iI were, Iocussed in a seI oI weII-denned specinc
uses. TLe renderings oI ILe word incIude: naIure, condi-
Iion, quaIiIy, properIy, cLaracIerisIic, IuncIion, pracIice,
duIy, sIaIe, objecI, ILing, idea, pLenomenon, rigLIeous-
ness, discipIine, IruIL, docIrine, Iaw, scripIure, jusIice,
moraIiIy, good ILings, condiIioned and non-condiIioned
sIaIes.
TLe word iIseII is gerund oI ILe verb 'dhctt' Io bear,
LoId. Hence, iI is ILaI wLicL bears or LoIds. II aIso
denoIes proIecIion (okkho). JusI as ILe cIoILes proIecI
ILe wearer, so does ILe dLamma. Hence ILe expres-
sion: Dhonno houc okkhott dhonno ctn Whocuc
odhccs to thc dhonno ts suc to Lc potcctcd Lq tt. II
susIains one wLo acIs in conIormiIy wiIL iIs principIes
384
and ILus prevenIs Lim Irom proIonging ILe samsaric
suIIering and IaIIing inIo woeIuI sIaIes.
II is aIso denned as ILe ScripIures (potqottt) on Moggo-
Iho|o-NtLLno wLicL enabIe ILose wLo beIieve, adLere
and pracIise Io be Iree Irom suIIerings sucL as Apqo
(Iower worIds). TLe docIrinaI porIions oI ILe TripiIaRa,
nameIy ILe SuIIa and AbLidLamma are aIso caIIed
DLamma in conIra-disIincIion Io ILe Vinaya.
ProfrcfloN iv Dn~VV~
FirsI, ILe RnowIedge oI scripIures is required. As ILe
name denoIes, sucL a RnowIedge wiII proIecI and sup-
porI ILe Rnower. NexI, comes ILe Iraining (stkkh). TLe
observaIion oI s|o wiII upLoId and cuIIure ILe observer.
II onIy ILe pracIice oI s|o couId be iniIiaIed Io ILe
worId by inuenIiaI peopIe and ILe resources diverIed
Io dLamma!
TLen we Lave menIaI cuIIure in accordance wiIL ILe
scripIures. TLis is caIIed sondht dhonno, wLicL wiII
supporI ILe pracIiIioner. We may caII ILis good con-
ducI". However, sucL a pracIice wiII noI Iree us Irom
dogmaIism and reaIise Irue Lappiness. Hence, we need
anoILer Iraining, ponn dhonno or utposson no,
Io undersIand ILe IacIs oI nno-po and reaIise genu-
ine Lappiness. TLus, ponn dhonno proIecIs ILe prac-
IiIioner. LasIIy, on ILe aIIainmenI oI noggo, pho|o and
385
ntLLno, ILe ariya dLammas wiII proIecI ILe seer or
dLamma adLerenI.
TLus ILe proIecIion or upLoIding by ILe dLamma
means abandoning oI kt|csos by respecIive Irainings
and paILs. Hence ILe expression: Dhcttt dhonno"
meaning: because iI denoIes proIecIion or upLoIding
(Irom kt|csos) iI is Rnown as Dhonno. By cLoosing ILe
nobIe paIL (sunoggo) one can aIIain ILe nobIe desIina-
Iion, khcnonto Lhunt (peaceIuI Iand), insIead oI pursu-
ing ILe IaIse paIL (kunoggo), wLicL wiII Iead Io danger.
Hence ILe saying: Kunoggo pottponno |okosonntuoso"
meaning: aII senIienI beings are pursuing ILe deIesI-
abIe paIL.
Tnr Wnrri or L~w (Dn~VV~c~kk~)
II is onIy aIIer ILe enIigLIenmenI oI ILe BuddLa ILaI
ILe mind-conIroIIing dLammas or ILe nve spiriIuaI Iac-
uIIies, IaiIL, energy, mindIuIness, concenIraIion and
wisdom, caIIed tndtqo-sonotto, are deveIoped conIinu-
ousIy Io ILe LigLesI degree oI sIrengIL. TLis we caII
Dhonnocokko (ILe WLeeI oI ILe Law), wLicL does noI
reIer Io ILe pLysicaI Iurning oI ILe drums as some are
wonI Io do, and ILe Discourse is 'SeIIing in MoIion
ILe WLeeI oI TruIL' (Dhonnocokko-pouottono) ILe nrsI
sermon oI ILe BuddLa.
386
Tnr Qu~ilfv or L~w
TLe six-IoId quaIiIies oI ILe Law are:
suokkhoto ILe DLamma is weII procIaimed
by ILe BIessed One:
sondt;;htko visibIe Lere and now;
ok|tko noI deIayed and IimeIess;
chtposstko inviIing inspecIion;
opncqqtko onward-Ieading;
poccotton ucdttoLLo utnnuht direcIIy
experienceabIe by ILe wise.
OI ILese, we wisL Io quoIe ILe second quaIiIy, nameIy,
'visibIe Lere and now' (sondt;;htko). WLenever anyone
aIIains ILe Law, iI is visibIe Io Lim ILrougL reviewing
RnowIedge wiILouI Lis Laving Io reIy on IaiIL in
anoILer.
WLen preparing some oI ILe poIenI modern medicines,
IiRe anIibioIics, ILe respecIive micro-organisms are
cuIIured and muIIipIied Io produce ILe required medi-
cine. In anoILer case, ILe micro-organisms are injecIed
inIo animaIs Irom wLicL ILe anIibodies are exIracIed
and medicines IiRe vaccines and serums are produced.
TLese are ILen prescribed Io ILe paIienIs. In ILis way,
LarmIuI micro-organisms in ILe Luman body are RiIIed
and, someIimes, LarmIess ones are aIIecIed, in wLicL
case viIamins Lave Io be suppIemenIed.
387
In ILe case oI dLamma IreaImenI; wiIL a IiIIIe amounI
oI sott IacIor, a IiIIIe amounI oI negIigence wiII be
suppressed, and wiIL a Iarge amounI oI sott, a Iarge
amounI oI negIigence wiII be suppressed. So iI is ILe
same wiIL ILe dhonnoutcoqo IacIor wLicL overcomes
wrong RnowIedge, ILe uttqo IacIor ILe Iaziness, ILe ptt
IacIor ILe sIuggisLness, ILe possoddht IacIor ILe wor-
ries, ILe sondht IacIor ILe scaIIering and ILe upckkh
IacIor ILe parIiaIiIy. Having suppressed ILe negIigence
(pondo) oI organisms in ILe menIaI process, miseries
wiII be overcome, acLieving menIaI Lappiness accompa-
nied by pLysicaI weII-being.
As Io ILe dLamma IreaImenI, ILe BIessed One pre-
scribed sottpo;;hno pracIice Io deveIop Lo]]hongo med-
icine. TLis medicine can be produced and prescribed
by ILe paIienI. II Las ILe power oI IreaIing boIL ILe
bodiIy and kt|cso diseases. IncidenIaIIy, menIion may
aIso be made oI IradiIionaI LerbaI medicine wLicL Las
been in use wiILouI side eIIecIs Ior ILe pasI Iwo ILou-
sand years.
WLereas in ILe case oI modern medicine ILe direcIion
is Io IaRe ILaI number oI Iimes a day, in ILe case oI
dLamma medicine, iI is every second, so as Io do away
wiIL ILe kt|cso disease. Hence, ILe saying:
Non ntnd]u|ncss tnuttcs kt|cso; Mtnd]u|ncss cpc|s kt|cso.
388
UNlvrrs~i Ou~rnl~Ns
Even iI ILe major kt|csos sucL as |oLho and doso do noI
arise, aI IeasI ILe IoIIowing Iour okuso|o menIaI sIaIes
may arise:
noho deIusion
ohttk sLameIessness, unconscienIiousness
onottoppo IearIessness oI bIame
uddhocco resIIessness
TLese Iour are common Io every immoraI conscious-
ness. TLe Iwo menIaI sIaIes ohttk and onottoppo
are described as bIacR-coIoured, meIapLoricaIIy. As you
Rnow, ILe bIacR coIour absorbs LeaI and IigLI so ILaI
ILe wearer oI a bIacR dress wiII IeeI very uncomIorIabIe
in a warm brigLI aImospLere. So iI is wiIL ILe Iwin
menIaI sIaIes. TLey are ILe causes Ior okuso|o acIions.
Hence, ILe ntqno (ILe naIuraI Iaw):
Shonc|cssncss ond ]co|cssncss
R|ock ts thct co|ou
ond hcot thcq oLsoL.
II ILese Iwin okuso|o menIaI sIaIes are predominanI,
ILe worId is sure Io suIIer.
TLe reverse oI ILese Iwin menIaI sIaIes, nameIy htt-
ottoppo (sLameIuIness and IearIuIness), are described
as wLiIe-coIoured. Now we Rnow ILaI wLiIe repeIs LeaI
389
and IigLI. TLus, ILey repeI okuso|o acIions. TLe BIessed
One described ILem as sukko dhonno (wLiIe dLamma).
Hence, ILe ntqno:
Shonc]u|ncss ond ]co]u|ncss
Whttc ts thct co|ou
And hcot thcq cpc|.
II ILese Iwo beauIiIuI menIaI sIaIes are predominanI,
ILe worId wiII bIossom. Hence ILe name 'universaI
guardians' (|okopo|o dhonnos).
A simiIe given in respecI oI ILe above menIaI sIaIes is
ILe rear prop (bacR-resI) oI a car seaI, wiILouI wLicL
one can IaII oII ILe seaI and geI injured.
TLere is a cerIain amounI oI resIIessness (uddhocco) oI
ILe mind wLen eviI is commiIIed. Uddhocco Lere reIers Io
an overarcLing or gapping eIIecI oI ILe consciousness wiIL
respecI Io ILe objecI due Io sIacRness in mindIuIness.
TLe rooI oI every eviI is noho or ignorance, because ILe
eviI doer is noI aware oI ILe eviI consequences. II ILe
yogi cannoI appreciaIe ILe vaIue oI mindIuIness, every
sucL momenI wiII amounI Io noho. AIso, any omission
in ILe pracIice as weII as non-awareness oI iIs sLorIcom-
ings amounIs Io noho. In ILis way, sucL omission or
sIacRness in ILe pracIice resuIIs in overarcLing insIead
oI conIacI oI consciousness wiIL ILe objecI.
390
Q: Whot ts thc dt]]ccncc Lctuccn ]otth ond
dognottsn?
A: FaiIL is seeing ILe IruIL. WLen RnowIedge
coincides wiIL IruIL (i.e., seeing ILe IruIL),
judgemenI is made based on IruIL, ILus
deveIoping IaiIL (soddh). TLere is no deviaIion,
no wrong view. DogmaIism or view cIinging
resuIIs wLen RnowIedge does noI coincide wiIL
IruIL, amounIing Io mere percepIion (sonn)
resuIIing in perversion (utpo||so).
Q: Whq do thc oL]ccts dtsso|uc uhcn notcd?
A: As you waIcL cIoseIy ILe objecIs are seen in deIaiI,
i.e., ILeir arising and passing away. II is so as
your sondht sIrengILens. However, ILe cIoseness
oI your consciousness Io ILe objecIs does noI
inuence ILe speed oI dissoIuIion oI ILe objecIs
wLicL occurs independenIIy.
Q: Whot ts thc cotcgoq o] sott consctousncss
kuso|o, okuso|o o ouqkoto?
A: II is kuso|o because iI is IauIIIess, ILaI is Iree
oI unwLoIesome rooIs (onouo]]o) and iI produces
wLoIe-some resuII (sukhoutpko). TLis kuso|o is
oI Iwo Rinds, nameIy, uo;;ognt kuso|o cttto and
utuo;;ognt kuso|o cttto.
391
Q: WLaI are ILe worsI kt|csos and wLy? How wouId
one overcome ILem?
A: TLe worsI kt|csos are dt;;ht and utctktcch,
because ILey are ILe source oI oILer kt|csos. TLaI
is wLy ILey Lave Io be abandoned by ILe nrsI
noggo.
Sokkqo dt;;ht is abandoned IemporariIy by ILe
discernmenI oI nno-po, and utctktcch is
abandoned by ILe RnowIedge oI causaI reIaIions.
AII ILese kt|csos arise because one does noI
undersIand oneseII or ILe IruIL. TLe sottpo;;hno
pracIice is Io undersIand oneseII and ILe IruIL.
392
Cn~ifrr 40
Lrtrx|xc tnr Scr|rturrs
Dhonno is ILe PaIi word Ior ILe BuddLa's DocIrine. TLe
BuddLa-DLamma is a moraI and pLiIosopLicaI sysIem
wLicL expounds a unique paIL oI enIigLIenmenI and is
noI a subjecI Io be sIudied Irom a mere academic sIand-
poinI. TLe DocIrine is cerIainIy Io be sIudied, more Io
be pracIised and above aII Io be reaIised by oneseII.
Mere Iearning is oI no avaiI wiILouI acIuaI pracIice. TLe
Iearned man wLo does noI pracIise ILe DLamma, ILe
BuddLa says, is IiRe a coIourIuI ower wiILouI scenI.
He, wLo does noI sIudy ILe DLamma, is IiRe a bIind
man. BuI, Le wLo does noI pracIise ILe DLamma is
comparabIe Io a Iibrary.
Wn~f fo Lr~rN
gono ILis means Iearning PaIi by LearI, sIudying
ILe PaIi Canons and potqottt IiIeraIure. II aIso denoIes
RnowIedge by Iearning (sutonoqo no) Irom ILe IeacL-
ers, sucL as aggregaIes, eIemenIs, senses, eIc.
Some asserI ILaI wiIL sutonoqo no one can aIIain
ILe IeveI oI virIuous person (ko|qo puthu]]ono). NoI
quiIe so. II is Iearning by LearI (uggoho) sIage onIy and
noI quiIe caIecLism (potpucch) or beyond; because
393
one is noI yeI quaIined Io repress dogmaIism. On ILe
conIrary, equipped wiIL RnowIedge, be iI scripIures or
modern arIs and sciences, one may become criIicaI and
enIerIain scepIicaI doubI.
Once a braLmin LermiI IoId ILe BuddLa ILaI ILere
were so many docIrines and ideoIogies ILaI Le couId noI
decide wLicL one was correcI and ILaI Le was doubIIuI
oI ILem, impIying ILaI even ILe BuddLa's words wouId
be doubIIuI Io Lim. To ILis ILe BuddLa repIied ILaI Le
couId noI guide a scepIicaI person and ILaI ILere was
no aIIernaIive buI Io give up. II is said:
ULhoqopokkho sonttono nukhcno utctktcch uoncctt.
Wtth oppocnt pudcncc qct utthout dcctston,
onc ts |toL|c to Lc dccctucd Lq sccpttco| douLt
uhtch hos tokcn thc p|occ o] ottono|tsn.
A RnowIedgeabIe person may noI accepI ILings and may
noI beIieve or Lave IaiIL in ILings. He may become criIi-
caI oI maIIers wLicL are beyond ILe exIenI oI Lis RnowI-
edge. On ILe oILer Land, iI Le readiIy accepIs ILings
and IaRes ILem Ior granIed iI wiII amounI Io bIind IaiIL
(nuddho posdo). TLe advice is Io sIudy scripIures
wLicL give correcI pracIice.
As Io ILe IiIeraI meaning oI gono, iI is given as cause
Ior ILe arising. LeI us IaRe ILe exampIe oI ILe precepI
oI oLstotntng ]on kt||tng. TLis Rind oI IeacLing is sensi-
394
bIe, because you do noI wanI yourseII Io be RiIIed and
iI arouses sympaILy. TLis moraIiIy deveIops reasoning
power and causes prosperiIy in you as weII as in oILers.
TLus iI is a cause Ior ILe arising oI prosperiIy. Hence
ILe Ierm gono.
Now, IaRe ILe immediaIe case oI sottpo;;hno pracIice.
As you deveIop Lhuon, you are proIecIing yourseII as
weII as oILers. In ILis way iI is ILe cause Ior prosperiIy.
Hence aIso gono. Learning ILe cause-eIIecI reIaIion-
sLip oI ILe nno-po processes (pottccosonuppdo

)
you overcome ILe erroneous views in a gross manner.
TLis ILeoreIicaI RnowIedge wiII be IransIaIed inIo empir-
icaI RnowIedge. As sucL ILe IeacLing serves as a cause
Ior ILe arising oI prosperiIy. Hence aIso gono.
By Iearning ILe scripIures one can overcome disIorIed
views in a gross manner. SucL Iearning wiII sIand one
in good sIead in becoming a ko|qo puthu]]ono. II
one conducIs in accordance wiIL ILe scripIures, one
wiII undersIand IruIL and acLieve peace. TLen one
wiII exLorI oILers Io IoIIow suiI. TLis wiII conIribuIe Io
peace in ILis IiIe and in ILe nexI. As sucL ILis wiII be a
cause Ior ILe arising oI prosperiIy. Hence aIso gono.
From ILe sIage oI Iearning (uggoho) one wiII progress Io
ILaI oI discussion wiIL ILe IeacLer ILrougL quesIions
and answers (potpucch), and ILen Io deducIion (utntc-
choqo) Ieading Io a rigLI concIusion. OnIy ILen ILe quaI-
395
iIy oI gono wiII be compIeIe and one is ready Io aIIain
no. OILerwise, one wiII noI be abIe Io repress erro-
neous views (ntccho or dt;;ht pottscdhoko) and aIIain
sondht, IeI aIone no.
gono suto sLows ILe meILod, nameIy s|o, sondht,
ponn or pottpottt wLicL Ieads Io odhtgono suto (Iearn-
ing by aIIainmenI).
Puriosrs or Lr~rNlNc
TLere are ILree purposes oI Iearning ILe scripIures,
nameIy:
A|ogoddpon Iearning IiRe caIcLing a serpenI;
Ntssoottho Iearning Ior deIiverance;
Rhodgotko Iearning IiRe an araLaI.
TLe nrsI Rind (sIudy aIIer ILe manner oI one caIcLing a
snaRe) Las an iII moIive beLind iI, sucL as one wisLes
Io criIicise and denigraIe oILers (iI Le says wLiIe" I
wiII browbeaI Lim by conIradicIing Lim as bIacR"), or
one wisLes Io repuIse anoILer's criIicism (iI Le criIicises
me in ILis manner, I wiII repuIse Lim in ILis manner),
or one expecIs Lonour and gains. Since ILe scripIures
are sIudied wiIL ILese objecIives, ILe meaning oI eacL
word or pLrase is noI IaRen inIo consideraIion, one
cannoI acIuaIIy repress anoILer's opinion, and ILus one
deIeaIs one's purpose. SucL a meILod oI sIudy is caIIed
duggohtto" (badIy grasped) wiIL ILe purpose oI upoo-
396
nLho (being criIicaI oI anoILer person) wLicL is, ILere-
Iore, unwLoIesome. Besides upoonLho, one becomes
conceiIed (nno), LaugLIy (thonLho), LypocriIicaI and
disparaging (nokkho), spiIeIuI (po|oso) and so on.
II is said:
Yo ht Ruddhouoconon
Euon cuodnt u |oLhtssnt, Iotsno]]hc u non Jontssonttt"
IoLhosokkdt-hctu potqopuntt.
Tosso s potqottt o|ogoddupon nno.
Euon potqopunoto ht Ruddhouoconon opotq
Iuntttuo ntddokkonnon uootoon.
Some may sIudy ILe BuddLa's IeacLing wiIL ILe expec-
IaIion oI gIory, gains and Iame. SucL a way oI Iearning
is Iermed o|ogoddpon IiabIe Io susIain okuso|o
as a resuII oI an improper way oI Iearning, IiRe one
wLo is IiabIe Io be biIIen by a snaRe because one does
noI Rnow Low Io caIcL iI. One wouId be beIIer oII sIeep-
ing raILer ILan Iearning IiRe ILis. During sIeep one
sIays wiIL Lhouongo (vacanI or passive) consciousness,
wLicL is noI okuso|o.
TLe second meILod oI Iearning is wiIL ILe objecI oI IuI-
nImenI oI s|okkhondho (moraIiIy), eIc. He wouId prac-
Iise s|o, sondht and utposson as Le becomes Iearned
in ILe IiIeraIures on ILese subjecIs. TLe purpose is Io
gain deIiverance, Lence ILe name ntssoottho.
397
TLe ILird meILod is pracIised by ILe araLaIs, wLo Lave
undersIood ILe Four NobIe TruILs. TLe purpose is Io
preserve ILe scripIures and sosono. Hence ILe name
Lhodgtko potqottt Ireasurer Iype oI Iearning.
TLe BuddLa said: TLe TeacLing is simiIar Io a raII,
wLicL is Ior crossing over, and noI Ior geIIing LoId oI
and carrying on one's bacR."
398
Cn~ifrr 41
Tnr Trt|xrr txn Xox-Trt|xrr
A:lf~'s QursfloN
Sckho means Iearner, pracIiIioner or Irainer (ie., Irain-
ing one's own mind) wLicL comprises ILe ILree Iower
otqo and pracIising yogis or ko|qo puthu]]ono (vir-
Iuous common person). Asckho means non-Irainer,
accompIisLed or araLaI.
Once ILe VenerabIe AjiIa asRed ILe BIessed One wLaI
ILe diIIerences were beIween ILe Iwo as regards ILeir
beLaviours and ways ILus:
Thosc uho houc constdccd thc docttnc (o co|tscd thc tuth),
ond thc nonq undc totntng hcc, (Lctng) zco|ous,
tc|| nc uhcn oskcd, st, thct uoq o] |t]c."
TLe BIessed One repIied,
A Lhtkkhu uou|d not Lc gccdq ]o scnsuous p|cosucs.
Hc uou|d Lc undtstuLcd o] ntnd.
Skt||cd tn o|| ncnto| stotcs, hc uou|d uondc oLout ntnd]u||q".
TLe repIy was given in ILree parIs:
noI greedy Ior sensuaI pIeasures (reIering Io
sckho);
undisIurbed mind (reIering Io osckho);
399
sRiIIed in aII menIaI sIaIes, Le wouId wander
abouI mindIuIIy (reIering Io boIL sckho and
osckho).
TLougL Le encounIers sensuous objecIs ILe sckho Las
no greed Ior sensuous pIeasures, and since Le Las no
nuooos and kt|cso kno, Lis mind is serene. (Here
reIerence is made Io ILe Iwo Rinds oI kno and ILe
eIIecI oI mindIuIness in CLapIer 32).
AI ILe sIage oI sonkhupckkh no Lis neId oI con-
sciousness becomes narrowed and ILe mind is gIued Io
ILe objecI pott|tqott. II Las a boomerang eIIecI, ILaI is
even iI ILe mind is purposeIy diverIed Io ILe sensuous
objecI, or utcc ucso, iI wiII aIways reIurn Io iIs basic
objecI potuottott, or sLrinR Irom oILer objecIs, jusI
as wLen siIR or a IeaILer is burnI iI sLrinRs.
How does a sotoponno or sokodgnt beLave, since Le
is noI IoIaIIy Iree Irom knogo? He beLaves IiRe one
wLo goes Io ILe IoiIeI Io reIieve LimseII, buI does noI
sIay Ionger ILan necessary in ILaI pIace.
As Io ILe osckho, since Le Las IoIaIIy abandoned igno-
rance, Le undersIands aII dLammas Io wLicL Le may
adverI Lis aIIenIion. TLus Le is sRiIIed in aII dLam-
mas or RnowIedge. In ILe case oI ILe sckho, Le under-
sIands ontcco as ontcco and onott as onott. However,
in ILe maIIer oI dukkho, Le Las noI IuIIy undersIood
400
as dukkho. II is onIy in ILe osckho ILaI dukkho is
IuIIy undersIood as dukkho. TLe osckho's mind wiII
be undisIurbed as ILe RnowIedge is compIeIe in aII
aspecIs.
As Io ILe ILird, wLicL is common Io boIL sckho and
osckho, boIL are wandering or advancing mindIuIIy, as
iI is said: Soto Lhtkkhu potLLo]c. TLere is, oI course,
ILe possibiIiIy oI diIIerence in ILe inIensiIy and pro-
Ioundness oI mindIuIness. AI ILe exposiIion oI ILe
dLamma by ILe BuddLa, AjiIa and Lis IoIIowers prac-
Iised ILe dLamma and became osckhos. WiIL ILis I
exLorI you Io render ILese answers ILrougL your own
pracIice.
Bnlkknu
A Lhtkkhu is a person wLo pracIises sottpo;;hno Io
Iree LimseII Irom kt|csos. TLus Le is abIe Io Ieave ILe
reaIm oI kt|cso potLLo]c.
TLere are ILree Rinds oI Lhtkkhus Lhtkkhu by appear-
ance as weII as pracIice, Lhtkkhu by pracIice buI noI
by appearance and Lhtkkhu by appearance and noI by
pracIice, ie., a bogus Lhtkkhu. TLe diIIerence beIween
ILe nrsI Iwo Iies in s|o. TLe Rind oI s|o upLeId by
ILe Iormer is odhtst|o (superior s|o). TLe second Iype
oI Lhtkkhus are ILose wLo Lave assembIed Lere. AII
men and women are equaI in ILeir eIIorI Io pracIise
401
sottpo;;hno and advance Iowards IiberaIion. TLe onIy
cauIion is ILaI noI aII worIdIy sociaI pracIices can be
brougLI inIo ILe dLamma reaIm.
KNowlNc fnr Arlv~s
Is iI possibIe Io Rnow an ariya or an araLaI by mere
booR RnowIedge or modern scienIinc meILod? By IQ
IesI? By jusI seeing Lim wiIL your carnaI or sensuous
eyes? TLere are Iwo Rinds oI seeing:
Cokkhu dossono (seeing RnowIedge);
No dossono (insigLI RnowIedge).
FirsI, one musI overcome menIaI Lindrances or poIIuI-
anIs Io puriIy ILe mind. TLus one beIieves in ILe ari-
ya's pracIice as ILe paIL oI puriIy. As one's khotk
sondht (momenIary concenIraIion) gains sIrengIL, ILe
nno-po are discerned IogeILer wiIL ILeir cLaracIer-
isIics. TLis is no dossono, because one is seeing
wLaI ILe ariya Las seen. TLrougL one's empiricaI RnowI-
edge, one can appreciaIe ILe ariya's Rnow-Iedge and Lis
peneIraIion inIo ILe dLamma. SucL is no dossono.
AIIer one Las progressed ILrougL ILe sIages oI insigLI
RnowIedge and experienced ]hno, noggo, pho|o and
ntLLno, one can undersIand ILe cLaracIerisIics oI an
araLaI, and specuIaIe and judge wLaI an araLaI is
IiRe, ILougL one Las noI yeI become an araLaI. TLis is
caIIed poccokkho stddh accompIisLmenI by evidence
402
or empiricaI RnowIedge. TLis is IoIIowed by onunno
stddh (accompIisLmenI by specuIaIion, deducIion or
inIerence), and ckoppono stddh (accompIisLmenI by
raIionaI IaiIL) reIer CLapIer 13. Here ILe exampIe oI a
pLysician is given. I ILereIore urge you Io pracIise mind-
IuIness and overcome ILe mind/poIIuIing nuooos.
Tvirs or Arlv~s
TLe otqo is denned as IoIIows:
Le Las exIinguisLed kt|csos and ILus is Ireed
Irom ILem;
Le brings abouI prosperiIy;
Le is worILy oI reIuge by sotto |oko (worId oI
beings);
Le Las perceived noggo pho|o dhonnos;
Le is pure and nobIe.
In brieI, Le is a good man, as iI is said:
Hc o] o gcot hcot, o] cu|tucd ntnd,
Ptn tn dcuotton, ond o uttuous ]tcnd.
Who coc]u||q doth tcnd thc nonq nccds
o] thcn uho ot|; ts co||cd Lq noto|s 'good'.
TLere are Iour Iypes oI otqo:
coo otqo
Iiving wiIL ILe pracIice or pracIising otqo;
403
dossono otqo
sigLIIy otqo, i.e. wiIL no expecIaIion oI Iame or
gain;
|tngo otqo
otqo by sign or nominaI otqo (wiIL no pracIice);
po;tucdho otqo
Le is one wLo Las aIIained or peneIraIed ILe
IruIL. He Las peneIraIed ILrougL ILe waII oI
out]] Io perceive ILe IruIL beyond. II covers Iour
magga and Iour pLaIa individuaIs and incIudes
ILe BuddLa, PacceRa BuddLa (SiIenI BuddLa)
and SavaRa. SavaRa is a IaiILIuI IisIener oI
ILe BuddLa's admoniIion (ouodo) and insIrucIion
(onusosono).
WLo does noI perceive ILe ariyans? TLaI person wLo
is noI used Io perceiving ILese ariyans and does noI
consider iI rigLI Io do so, wouId be Rnown as one wLo
perceives noI ILe ariyans otqonon odossu. And
ILere are Iwo Rinds: Le wLo does noI perceive ILem
by ILe eye, and Le wLo disregards ILem does noI per-
ceive ILem by insigLI. OI ILese ILe IaIIer is meanI Lere.
Ariyans are boIL seen and noI seen wLen ILe carnaI
or ILe psycLic eye (dtLLocokkhu) mereIy seizes on ouI-
ward compIexion, and is unabIe Io IaRe ariyansLip as
objecI. Dogs and jacRaIs, eIc., see ariyans by ILe eye,
buI are noI perceivers oI ILe ariyans.
404
HereIo ILis sIory: TLere was one wLo IeII ILe worId
in Lis oId age, wLo was supporIer oI an EIder, purged
oI ILe inIoxicanIs, residenI aI MounI CiIIaIa, wLiIe
waIRing abouI Ior aIms one day wiIL ILe EIder, carry-
ing ILe EIder's bowI and robe beLind Lim, asRed, Sir,
wLaI are ILe ariyans IiRe?" TLe EIder said: Friend,
even ILougL in ILis reIigion some oId man goes abouI
IogeILer wiIL ILe ariyans IaRing ILeir bowI and robe,
and does ILe greaIer and Iesser duIies Iowards ILem,
Le does noI Rnow ILem. Friend, ariyans are diIncuII Io
Rnow." TLougL ILis was said, Le did noI undersIand
ILe LinI. TLereIore, seeing is noI by ILe eye buI by
insigLI, as ILe Lord said: VaRRaIi, wLaI good Io ILee is
ILis (my) visibIe IouI body? VeriIy, VaRRaIi, Le wLo sees
ILe Iaw sees me."
More sIories oI seeing ILe BuddLa wiIL carnaI eyes
are ILose oI seeing ILe BuddLa by UpaRa, ILe wan-
dering mendicanI (potLL]oko) and ILe group oI nve
(poncouoggtqo) soon aIIer Lis enIigLIenmenI. TLus ILe
(carnaI) seeing is noI reIiabIe, and ILe ariyans are noI
seen wLen ILe carnaI eye mereIy seizes on ouIward com-
pIexion and is unabIe Io IaRe ariyansLip as objecI. TLe
reaI seeing is perceived by insigLI. Hence ILe saying:
Thc scc sccs uho sccs o docs not scc;
Thc non-scc docs not scc uho sccs o docs not scc.
405
Hence, noI seeing ILe cLaracIerisIic signs oI ontcco, eIc.,
seen by ILe ariyans wiIL insigLI, noI arriving aI ILe
Law arrived aI by ILe ariyans, noI seeing ariyansLip or
ILe sIaIes wLicL bring abouI ariyansLip, Le, ILougL Le
sees by ILe eye, sLouId be Rnown as Io perceive noI
ILe ariyans otqonon odossu ".
406
Cn~ifrr 42
0rn|xtr\ Br|xc
Iuthu]]ono" means one oI ILe many IoIRs, ordinary,
average or common being or worIdIing (puthu; numer-
ous and ]ono; producing or causing).
Scrlifurrs ~Nn Aff~lNVrNf
In ignoranI average man, (ondho-Iuthu]]ono) ignoranI"
sLouId be Rnown as owing Io ILe absence oI access
Io ILe scripIures (gono) and oI ILe LigLer aIIainmenI
oI ILe PaIL and FruiIion (odhtgono)". For Io wLosoever,
owing Io ILe absence oI Iearning by LearI (uggoho), caIe-
cLism (potpucch) ILereon and deducIion (utntccohoqo)
and reviewing (pocco-uckkhono) ILereIrom regarding ILe
aggregaIes (khondho), eIemenIs (dhtu), sense-organs
(qotono), ILe causaI mode (po;tccosonuppdo), ILe
appIicaIion oI mindIuIness (sottpo;;hno), eIc., ILere is
no aIIainmenI (odhtgono suto) oI ILaI Iearning (gono
suto) wLicL represses opinionaIedness or dogmaIism
(dt;;ht pottscdhoko), nor any access, owing Io ILe non-
aIIainmenI oI wLaI sLouId be aIIained by conducI, sucL
a person, Irom ILe absence oI sucL access (gono suto)
and aIIainmenI (odhtgono suto), wouId be Rnown as
ignoranI (ossutou) or menIaIIy bIind (ondho) and iI is
ILus said:
407
Assutou puthu]]ono
An odtnoq Lctng ts onc uho ts not |concd (tn thc tuo sutos)
PrrcrlvlNc fnr Arlv~Ns
A puILujjana perceives noI ILe ariyans because Le is
noI used Io perceiving ILese ariyans, and does noI con-
sider iI rigLI Io do so. TLis Las been IreaIed previousIy
in deIaiI.
Muifliilclfv or TnlNcs
He wLo is ignoranI is caIIed average or common Ior
sucL reasons as ILe producIion oI corrupIions, many
and oI various sorIs, as Las been said: TLey produce
many corrupIions; ILey Lave many views oI individuaI-
iIy unremoved; ILey IooR Io ILe Iace oI many IeacLers;
ILey Lave noI goI cIear oI aII Iendencies; ILey consIrucI
many and various compIexiIies; ILey are borne aIong
by many and various oods; ILey are anxious wiIL
many and various anxieIies; ILey burn wiIL many and
various LearIburnings; wiIL ILe maniIoId nve desires
oI sense ILey are enamoured, sweIIed up, cIeaving Io,
aIIacLed Io, Lung up on ILem, Langing Irom ILem,
obsIrucIed by ILem; by ILe various nve Lindrances ILey
are enwrapped, muIed up, sIied, cIosed in, covered
up, cramped; or being enguIIed among persons, pass-
ing ILe bounds oI caIcuIaIion, oI Iow pracIices (or princi-
408
pIes), ILey are Iurned away Irom ILe Ariyan Law. SucL
are 'common' or counIed as 'separaIed Irom, unmixed
wiIL' ILe ariyan IoIR possessed oI ILe quaIiIies oI virIue,
Iearning, eIc., ILus average."
As ILe word puthu]]ono" denoIes puthu (muIIipIiciIy
oI kt|csos) and ]ono (Le wLo brings abouI), iI means Le
wLo brings abouI a muIIipIiciIy oI kt|csos, nameIy, greed
(|oLho), LaIe (doso), deIusion (noho), conceiI (nno), spec-
uIaIive views (dt;;ht), scepIicaI doubI (utctktcch), menIaI
Iorpor (thtno), resIIessness (uddhocco), moraI sLameIess-
ness (ohttk) and moraI IearIessness (onottoppo).
To an unresIrained mind, ILe degree oI kt|cso wiII rise
or IaII depending on ILe siIuaIion oI ILe objecI ILus
iI varies. TaRe, Ior insIance, greed. For one minuIe oI
unguarded momenIs, sixIy Iimes oI greed wiII arise,
IaIer Ieading Io a muIIipIiciIy oI eviI conducI. TLe same
goes wiIL doso, spreading worId-wide and ILrougLouI
ILe sonso. LooR aI ILe majoriIy insIead oI maRing
a minus sign ILey are maRing a pIus sign Io kt|csos,
IiberaIIy, in a quanIiIy wLicL is beyond ILe capabiIiIy
oI a modern compuIer. One migLI say ILey are sLowing
ILe green IigLI Io kt|csos.
LeI us IaRe ILe case oI deIusion. TLe BuddLa says
ILaI nno-po exisIence is suIIering and craving is iIs
cause. SimpIy noI Rnowing ILem is deIusion. He says
ILaI ILe cessaIion oI suIIering and craving is ntLLno
409
and ILere is a way (NobIe EigLIIoId PaIL) Ieading Io
ILis sIaIe. SimpIy noI Rnowing ILem is noho. Moreover,
many IoIRs undersIand ILem in a conIrary manner
ILaI ILe nno-po exisIence is pIeasurabIe and crav-
ing is ILe cause oI pIeasure, ILaI ILe cessaIion oI suI-
Iering is a greaI deprivaIion and ILe way Io cessaIion
is ILe way Io a greaI Ioss. SucL misconcepIion is aIso
noho, anoILer pIus sign on kt|csos. One can conIinue
IreaIing ILe remaining kt|csos in IiRe manner. Hence
ILe verse:
Iuthunon ]onondtht, kocht puthu]]ono
Iuthu]]ononto godhott, puthuuqon ]ono ttt.
Onc o] thc nonq ]o|ks ts hc uho Ltngs oLout
A nu|ttp|tcttq o] thtngs, ontdst nonq ]o|ks cngu|]cd.
TLe cLaracIerisIics oI kt|csos are IormenIing or IorIur-
ing (kooo) and burning (upotopctt), so ILaI ILose wLo
succumb Io ILem wiII suIIer devasIaIing eIIecIs. RigLI
now ILe yogis are puriIying ILemseIves oI gross kt|csos
wiIL s|o noggo, ILus maRing a minus sign on kt|csos.
WiIL sondht noggo ILe mind becomes coIIecIed, noI
scaIIered, again maRing anoILer minus sign. WLen ILe
IruIL is undersIood wiIL ponn noggo, ILe many and
varied corrupIions are weaRened, ILen abandoned and
nnaIIy uprooIed, ILe yogis ILus deIisIing ILemseIves
Irom ILe many IoIRs and reIracIing ILemseIves Irom
ILe Iineage oI puILujjana.
410
As Io ILe views oI individuaIiIy unremoved, so Iong as
one is unaware oI ILe presenI nno and po pLenom-
ena, one wiII become opinionaIed as II is I wLo is doing
ILis, or, wLo is doing ILis is I". SucL personaIiIy opin-
ionaIedness is cLaracIerisIic oI puILujjana.
Now ILe yogis are pracIising wiIL ILe appIicaIion oI
uttqo, sott and sondht, noIing ILe presenIIy arising
pLenomena. WLaI do ILey nnd? TLey nnd onIy Iwo
ILings nno aggregaIe and po aggregaIe. JusI imag-
ine iI you are noI mindIuI, Ior one minuIe oI unmindIuI-
ness, sixIy sokkqo dt;;hts wiII arise. So Iong as you do
noI reaIise ILe IruIL wiIL mindIuIness Ior one day, jusI
imagine Low many views oI individuaIiIy wiII remain
unremoved. SLouId sucL opinion-aIedness be nurIured
or abandoned? And Low? OILers say ILey Lave meIL-
ods. Are ILey proven ones?
As Io IooRing Io ILe Iace oI many IeacLers, one musI
approacL a reIiabIe IeacLer Irom wLom one can Iearn
ILe correcI pracIice. How Io cLoose ILe correcI IeacLer?
One musI nnd ILe correcI dLamma, ILaI is, ILe
dLamma wLicL wiII produce correcI resuIIs wLen prac-
Iised. In ILis respecI we sLouId reIer Io EIder nanda's
repIies Io ILe quesIions by one CLanna, a wanderer,
wLicL are given in ILe nexI cLapIer.
411
TrNnrNcrrs
AnoILer cLaracIerisIic oI puILujjana is ILaI ILey Lave
noI eradicaIed aII ILe Iendencies (direcIions or Irends
gott) because ILey are benI (nott) or incIined Io crave Ior
IurILer exisIence. SucL Iendencies, wLicL arise as ILe
resuII oI kuso|o and okuso|o deeds, are nve, nameIy:
ntoqo LeII beings,
ttocchno animaIs,
pcto gLosIs,
nonusso Luman beings,
dcuo ceIesIiaI beings.
TLe nrsI ILree gotts are ILe resuII oI okuso|o and ILe
IaIIer Iwo ILe resuII oI kuso|o. Freedom Irom ILese is
prioriIy. As one pracIises ILe dLamma and becomes an
ariya oI ILe Iower sIages, one is said Io Lave eradicaIed
ILe Iendencies Io exisI more ILan seven rebirILs, Iwo
rebirILs or one rebirIL as ILe case may be.
And wLen Le becomes an oohot, Le Las eradicaIed aII
Iendencies and Le is no more benI Io be reborn. Even
iI one is noI yeI an ariya and is noI IoIaIIy Iree Irom aII
ILe Iendencies, so Iong as one Las weaRened one's incIi-
naIion Ior IurILer becoming ILrougL ILe pracIice, ILe
scope oI Iendencies becomes narrowed.
Now Io ILe quesIion: WLaI does one geI aIIer uprooI-
ing aII Iendencies?" DeIiverance (utnuttt). Vtnuttt is oI
nve Rinds:
412
todongo utnuttt
Iemporary deIiverance, ILaI is, during ILe prac-
Iice oI ILree stkkhs;
utkkhonLLhono utnuttt
sIopping deIiverance, causing ILe kt|csos Io be
disIanced or IurILer removed;
sonucchcdo utnuttt
exIirpaIion or reIinquisLmenI (oI kt|csos);
pottpossoddht utnuttt
repeaIed deIiverance;
ntssono utnuttt
escape Irom sonso or ntLLno.
Sottpo;;hno pracIice is ILe besI weapon. As one is
mindIuI wiIL bLavana consciousness, one is deveIop-
ing todongo utnuttt. WiIL conIinued eIIorI, aI Iimes
one may Lave sRipped ILe IargeIs, neverILeIess, kt|csos
wiII remain removed. SucL a sIaIe is utkkhonLhono
utnuttt. And on ILe aIIainmenI oI ariya magga, ILe
kt|cso sIream is exIirpaIed Io ILe poinI oI non-reIurn
sonucchcdo utnuttt. TLe repeaIed exIirpaIion, wLicL
is IiRe waIering ILe nre aIIer iI Las been exIinguisLed,
is pottpossoddht utnuttt. TLis Las a cooIing eIIecI. TLe
subsequenI IruiIion consciousness, as ILe objecI oI pott-
possoddht utnuttt, is ntssoo utnuttt, Ieading one
Irom sonkhoto (Iormed exisIence) Io osonkhoto dhtu
(ILe uncondiIioned or immaIeriaI eIemenI or principIe,
ILe beyond oI aII becoming and condiIionaIiIy).
413
CoViirxrfrrs
AnoILer rendering oI puILujjana is Le wLo consIrucIs
or produces many and various compIexiIies or oLht-
sonkho (IormaIive or consIrucIive) Rammas". TLese
are ILe sonkhos oI ILe po;tccosonuppdo, wLicL
means ILe aggregaIes oI ILose sIaIes oI mind wLicL
bring abouI ILe perIormance oI good and bad acIions.
PracIicaIIy, iI is idenIicaI wiIL Ramma or meriI and
demeriI. TLe oLhtsonkhos are ILree in number:
punnLhtsonkho
good sIaIe oI mind or mundane kuso|o acIions
reIaIing Io ILe sensuous and nne maIeriaI pIanes;
opunnLhtsonkho
unwLoIesome sIaIes oI mind or okuso|o Rammas;
oncn]Lhtsonkho
sIaIes oI ILe mind Ieading Io immovabiIiIy or
acIions causing rebirIL in ILe nne immaIeriaI
pIanes.
Weaving beIween kt|csos and oLhtsonkhos, puILuj-
janas are drawn Io respecIive desIinies. TLe nrsI one
is concerned wiIL knuocoo kuso|o deeds, wLicL are
ILe ILree domains oI meriIorious acIions consisIing in
dno (aIms giving), s|o (moraIiIy) and Lhuon (menIaI
concenIraIion), incIuding ILe pracIices oI sonotho
]hnos. TLe second one reIers Io ILe ILree modes
oI denIemenIs, nameIy kqoduccotto (unwLoIesome
414
deeds), uocduccotto (unwLoIesome words) and nono-
duccotto (unwLoIesome ILougLIs) wLicL are based on
greed and LaIred. TLe ILird one reIers Io ILe pracIices
oI arupa ]hnos Ieading Io nne immaIeriaI pIanes. AII
ILese produce resuIIs (utpko) simpIe utpko in ILe
case oI nno, and kototto (resuIIanI) khondhos in ILe
case oI po. TLe IaIIer is aIso Iermed konno]o-po
(acIion-originaIed maIeriaIiIy).
TLe cLain oI causaIion oI beings (po;tccosonuppdo)
may be compared Io ILe cycIe oI a Iree. Kt|cso uo;;o
(round oI denIemenIs) mainIy made up oI ignorance,
craving and aIIacLmenI, wLicL are ILe causes oI
oLhtsonkho, is IiRened Io ILe sap oI a Iree. Konno
uo;;o is IiRened Io ILe IruiI and ILe seed; utpko uo;;o
Io ILe new Iree. JusI as soiI, waIer and air consIiIuIe
ILe IacIors responsibIe Ior ILe deveIopmenI oI ILe sap,
so Ioo ILe sensuous pIeasures and ]hno pIeasures are
responsibIe Ior ILe arising oI kt|cso uo;;o. Espousing ILe
view ILaI sucL pIeasures are genuine ones, one craves
Ior ILem wiIL aIIacLmenI in ILe Iorm oI craving aIIacL-
menI (toh-updno) and erroneous aIIacLmenI (dt;;ht-
updno), ILaI is, viewing iI as I" wLo am aIIacLed.
Due Io aIIacLmenI Io pIeasanI sigLI, sound, smeII, IasIe
and IoucL, one perIorms ILe round oI voIiIionaI acIions
(konno uo;;o). Bad acIions bring bad resuIIs and good
acIions bring good resuIIs (utpko), jusI as a sour seed
415
wiII grow a sour Iree and a sweeI seed a sweeI Iree.
Hence ILe saying: As qou sou, so qou cop.
Now Low Io RiII ILe Iree Io cuI ILe cycIe. By means oI
eIiminaIing ILe viIaI eIemenIs, nameIy ILe soiI, waIer
and air, Io dry up ILe sap. SimiIar is ILe case wiIL
uo;;os. ReaIising ILe IruIL and nnding IauIIs in ILe
sensuous and jLanic pIeasures, one wiII overcome igno-
rance, craving and aIIacLmenI and eIiminaIe konno
uo;;o, or oLhtsonkho konnos, causing ILe sIoppage
oI ILe cycIe. TLis is accompIisLed by means oI utpos-
son pracIice. TLe pracIiIioner is ILus removed Irom
ILe cIass oI puILujjanas, aI IeasI on a Iemporary basis.
AI every mindIuIness ILe out]]-toh-updno, kt|cso
sap, is noI aIIowed Io deveIop. WLen one Rnows ILe
IruIL, ignorance is eIiminaIed, as is said: Vt]]uppd out-
]]-ntodho WLen RnowIedge arises ignorance vanisLes.
Tnr Fioons
TLe oods (ogho) are so caIIed in ILe sense oI sweep-
ing away inIo ILe ocean oI becoming, and in ILe sense
oI being Lard Io cross. TLus ILe puILujjanas are ILose
wLo are borne aIong by many and various oods, a
sweIIing Iide oI probIems, ILaI goes Io say ILaI ILey
possess many and various oods. TLe ]ono" parI oI
puILujjana wiII be rendered as carrying or IransporIing
(uohono) in ILis case. TLe oods are IourIoId, nameIy:
416
knogho ILe ood oI sensuous desire;
Lhouogho ILe ood oI renewed exisIence;
dt;;hogho ILe ood oI wrong view;
out]]ogho ILe ood oI ignorance.
WLaI wouId be our IaIe iI we did noI Rnow ILe correcI
meILod ILe sottpo;;hno pracIice? Surrounding us are
maIeriaIs, incIuding ourseIves, wLicL aIIure us aI aII
Iimes. WLen we menIion ourseIves" as objecIs oI sense
desire, we mean ILe appearance, voice, odour, IasIe and
conIacI perIaining Io our own body. For insIance, IooR-
ing in ILe mirror we Iend Io admire ourseIves. OILer
sense objecIs incIude ILe appearance, voice, eIc., oI oILer
persons, and IiIeIess maIeriaIs. In ILis way, by enjoying
many and various sense objecIs, one is borne aIong
by many and various oods oI sensuous desire, wLicL
span Irom seconds Io Lours Io monILs and years. WLen
one driIIs aIong in ILis manner, one is IiRe being sur-
rounded by waIer wiIL noILing Io Lang on Io or reIy on.
As Io Lhouogho, one can geI aIIacLed Io one's IiIe, one's
jLanic experience, eIc., and be borne aIong by many and
various oods oI exisIence. Any desire oILer ILan sensu-
ous desire wiII come under ILis Leading. In ILe case oI
dt;;hogho, ILe main ILing is sokkqo or otto dt;;ht, ILe
view oI seII insIead oI percepIibIe nno-po, causing one
Io be borne aIong by many and various oods or wrong
view. II we incIude ILe wLoIe sixIy-Iwo Rinds oI views, ILe
ood wiII incIude numerous oodIeIs and wLirIpooIs.
417
WLen ILe IruIL is noI undersIood, one is said Io be
borne aIong by many and various oods oI ignorance.
Aut]] is oI Iwo Rinds, nameIy, simpIe ignorance oI ILe
IruIL (oppottpottt out]]) and misconcepIion or Rnowing
in an opposiIe manner (ntcchopottppott out]]). ReIer
CLapIer 2 Ior deIaiIed expIanaIion on ILis subjecI. In
anoILer sense ILe Iwo Rinds oI out]] are ignorance
oI ILe correcI pracIice and ignorance oI Rnowing one-
seII due Io unmindIuIness. TLe Iormer can Iead Io ILe
oods oI conceiI and doubI. Even iI one Rnows ILe cor-
recI meILod ILrougL booRs, eIc., and does noI pracIise
iI, one wiII sIiII be ignoranI due Io unmindIuIness.
One can IooR aI oneseII Io see Low one is borne aIong
by ILese IourIoId oods wiIL ILeir numerous oodIeIs
and wLirIpooIs. TLe BuddLa sees ILe desperaIe siIu-
aIion oI puILujjanas and sLows ILe way ouI oI ILis
impasse by saying: Depend on yourseIves and noI on
oILers". WLen we say depend on ourseIves, we do noI
mean our pLysicaI body as sucL, because iI is IransienI
and painIuI. WLaI we mean is Io exIracI ILe dLamma
essence ouI oI iI, jusI IiRe exIracIing goId Irom wasIe.
We sLouId buiId sucL IacIories.
Depending on yourseIves means depending on ILe
dLamma and on sottpo;;hno. WLen ILe mind becomes
coIIecIed on ILe arising pLenomena wiIL khotk son-
dht, wiII you sIiII be borne aIong by ILese IourIoId oods?
418
No, because you now Lave a IiIebuoy or a boaI Io Lang
on Io. Sottpo;;hno is ILe onIy saviour. EvenIuaIIy, wiIL
conIinued sIriving, you cross ILe oods in ILe IiIeboaI
IiII you Iand on a saIe isIand wLere you nnd compIeIe
Lappiness by depending on your own abiIiIy, as said:
Att ht ottono ntho
Ko ht ntho poo stqo?
Po sc|] ts onc's potccto
uho c|sc con Lc onc's potccto?
Tnr Frrrs
Fire (oggt) is used meIapLoricaIIy in ILe sense oI Ior-
menI, consuming eviI or passion. AIso rendered as son-
topo (burning, scorcLing, IormenIing), sucL IeeIings
Lave ILe naIure oI burning, inIenseIy burning and noI
easiIy exIinguisLabIe. TLey are eIeven Rinds:
go IusI,
doso LaIe,
noho deIusion,
]tt birIL,
]o decay,
nooo deaIL,
soko sorrow,
potdcuo IamenIaIion,
dukkho pLysicaI pain,
dononosso grieI or menIaI dispIeasure,
upqso despair, LopeIessness or LearI Ioss.
419
Rgo
TLe burning naIure oI go can be seen in a being
since iIs birIL. As an inIanI iI Iives dearIy aIIacLed Io
ILe aIIecIion oI iIs parenIs wiIL iIs desire Ior objecIs
sucL as Ioys. TLen as iI comes oI age ILe desire grows
and grows ILe desire Ior sensuous pIeasures, sucL
as IaRing pIeasure in and aIIacLmenI Io pIeasanI sigLI,
sound, smeII, IasIe and IoucL. As ILe nre inIensines, iI
aIIecIs noI onIy ILe mind buI aIso ILe body, as Io acceI-
eraIe one's LearIbeaI causing LearI IaiIure. For ILose
wLo are simmering wiIL IusI in ILeir ILougLIs, ILey
wouId pass sIeepIess nigLIs. TLus ILe naIure oI ILe
nre as burning, inIenseIy burning and noI being easiIy
exIinguisLabIe becomes evidenI. And Lere we are deaI-
ing wiIL go aIone.
For some wLo go beyond IimiIs in IusI, ILey age sooner
ILan oILers. II ILey become Ioo seII-inIeresIed ILey wiII
noI be abIe Io geI aIong wiIL ILeir own socieIies.
As Io ILe meILod oI exIinguisLing ILe nre, eiILer ILey
do noI Iearn or ILey do noI pracIise iI. Some exIinguisL
in ILeir own way, buI since ILe meILod is incorrecI, ILe
more ILey Iry Io exIinguisL, ILe more ILe nre burns.
One can compare iI wiIL cerIain cLemicaI nres wLicL
are diIncuII Io exIinguisL unIess one nnds ILe rigLI
meILod.
420
In ILe scripIures is said abouI cerIain devas caIIed
'khtddo-podostko' Irom ILe six ceIesIiaI pIanes wLo die
due Io over-enjoymenI and IorgeIIing Io eaI. Because
ILeir bodies are deIicaIe, ILey succumb Io ILe burning
eIIecI oI go, and no amounI oI deIicious deva Iood can
IresLen ILeir bodies.
AI one Iime, on an uposotho (sabbaIL) day aIIer ILe
monasIic ceremony in ILe cLapIer Louse, one bLiRR-
Luni was coming ouI wLen sLe saw ILe sIaIue oI a
Landsome young man aI ILe door. SLe Lappened Io
IooR aI iI wiIL IusIIuI eyes wiILouI being mindIuI and
died. OI course, men are no excepIion in sucL maIIers.
I Lave Leard oI one wLo wLiIe waIcLing a sensaIionaI
nIm suIIered Irom LearI IaiIure. One may caII sucL a
nIm a IaIaIIy good or LarmIuIIy good one.
Doso
As Io ILe doso nre iI burns in ILose wLo Iose paIience
easiIy, and wLo are prone Io jeaIousy (tsso) and sIingi-
ness (noccho-tqo). TLere are peopIe wLo become angry
wiIL ILemseIves. TLere are communiIies and naIions
wLo become angry and ngLI wiIL one anoILer. Even in
ILe dLamma area ILere Lave been cases oI yogis becom-
ing iII-Iempered wLen ILey cannoI endure pains (ucdon)
ILemseIves or Iorgive IeIIow yogis, ILus Lindering ILe
dLamma pracIice. Here iI is advised Io Iearn Irom one's
weaRness wiIL paIience and sIrive Io improve oneseII.
421
TLere is ILe sIory oI a communiIy oI devas caIIed ntno-
podostko Irom ILe Iwo Iower LeavenIy reaIms wLo com-
peIed among ILemseIves. TLe more prosperous ones
jeered and scorned ILe Iess IorIunaIe ones. TLe IaIIer
reacIed wiIL pride by disregarding ILem. TLis iII-IeeIing
persisIed and inIensi-ned so mucL so ILaI iI is said ILaI
ILey nnaIIy meI deaIL. SucL insIances are many in ILe
Luman worId and ILey arise wiIL various aIIer-eIIecIs.
So Iar we Lave IaIRed abouI doso in ILe aggressive Iorm.
TLere is yeI anoILer Rind oI doso in ILe sinRing or dis-
IressIuI Iorm. For insIance, a Iimid animaI can die oI
IrigLI wLen caugLI. Very diIncuII Io exIinguisL indeed.
TLere is no oILer meILod besides sottpo;;hno pracIice.
TLe yogis wLo are Lere are doing ILis. TLougL one cannoI
eIiminaIe ILis nre IoIaIIy one can aI IeasI reduce iIs inIen-
siIy. For ILe average common being, wLo does noI Rnow
ILe correcI meILod or does noI pracIise iI, ILe nre Reeps
on burning. Because ILey burn wiIL many and various
LearIburnings, puILujjanas are caIIed as sucL.
Moho
Moho means deIusion, one wLo is deIuded conceives
ILings in a disIorIed way, a deIuded person LoIds ILe
Irue as IaIse ILe IacIuaI as non-IacIuaI and, ILe IaIse
as Irue ILe non-IacIuaI as IacIuaI.
How does noho come inIo ILe picIure wLen you are, say,
IaRing unwLoIesome Iood? NoI Rnowing iIs unwLoIe-
422
someness or ILinRing oI iIs wLoIesomeness one is
misIed inIo IaRing ILis Iood wiIL craving and desire
ILis is noho. TLe same ILing goes wiIL inIoxicanIs
and drugs. TLe worId Rnows ILaI ILese are dangerous.
However, noI Rnowing ILeir aws or ILinRing ILaI ILey
give good eIIecIs one craves Ior ILem and IaRes ILem.
TLis is aIso noho.
A IoI oI peopIe IaRe ricL and IaIIy Iood wiIL disasIrous
resuIIs. NoI Rnowing ILeir sLorIcomings or ILinRing
ILaI ILey are benenciaI, peopIe reIisL ILem. On ILe
oILer Land oILers do noI undersIand Low Io IaRe nuIri-
Iious Iood noI Rnowing ILe nuIriIious conIenI oI ILe
Iood or ILinRing ILaI aII ILaI IasIes good is wLoIesome.
TLis is anoILer aspecI oI noho.
Derived Irom nuh" (Io be sIupened; Io be deIuded),
noho is one oI ILe ILree rooIs oI eviI and is common
Io aII immoraI Iypes oI consciousness. II is opposed Io
ponn (wisdom). TLe cLieI cLaracIerisIic oI noho is con-
Iusion wiIL regard Io ILe inIrinsic naIure oI an objecI.
II cIouds one's RnowIedge wiIL regard Io Ramma (good
and bad) and iIs consequences, ILe Four NobIe TruILs
and ILe cLaracIerisIics oI nno-po.
Moho is oI ILree Iypes, nameIy:
onusoqo IaIenI or dormanI,
potqu;;hno obsessive,
uttkkono Iransgressive.
423
For a being wLo is noI yeI an araLaI, Lis rebirIL cons-
ciousness is accompanied wiIL ILe IaIenI Iype oI noho,
jusI IiRe ILe poisonous poIenIiaIiIy is diIIused in a poi-
sonous Iree. TLis anusaya Iype cIouds one's RnowIedge
wiIL regard Io kuso|o and okuso|o and ILe TruILs.
TLus ILe majoriIy are dimmed, conIused and misIed.
In ILe case oI ILe obsessive Iype ILe deIusion and bIur-
riness become more prominenI. Moho co-exisIs eiILer
wiIL doso or |oLho. II ILe obsessive Iorm is noI conIroI-
Ied, ILen one can commiI ILe more severe Iorm, ILaI is,
ILe Iransgressive Iorm. WLen maIIers reacL ILis sIage,
no nre exIinguisLer wiII be abIe Io conIroI ILe siIuaIion.
I wouId now IiRe Io iIIusIraIe noho wiIL a sIory. Once
ILere Iived a Lodhtsotto LermiI by ILe name oI HariIassa.
He Lad been a miIIionaire as a Iayman. Having been
greaIIy moved by dLamma, Le Lad renounced ILe worId
Io become a LermiI and aIIained ]hnos and oLhtnns.
One rainy season, Le IeII ILe IoresI Io sIay in ILe Ring's
garden. TLe Ring Lappened Io be wouId-be nanda.
TLere Le deveIoped a IiRing and respecI Ior ILe LermiI,
Io wLom Le provided aII ILe necessiIies.
II aIso Lappened ILaI ILere was a rebeIIion in ILe coun-
Iry and ILe Ring Lad Io go and queII ILe rebeIs. BeIore
Le IeII Le IoId ILe queen Io do aII ILe necessary ILings
Ior ILe LermiI. One day ILe queen prepared a meaI
Ior ILe LermiI in ILe paIace, dressed LerseII up and
424
waiIed Ior ILe LermiI wLiIe Iying on Ler bed. On Lear-
ing ILe arrivaI oI ILe LermiI sLe rose up in a Lurry. AI
ILaI momenI Ler dress IeII aparI and ILis was seen by
ILe LermiI. AI ILis ILe LermiI was unabIe Io conIroI
Lis mind and wenI as Iar as commiIIing ILe sexuaI
oIIence. Here Le was overwLeImed by ILe obsessive
Iype oI noho sIupened as regards ILe consequences.
Since Le commiIIed a sexuaI oIIence, wLicL amounIed
Io pLysicaI misconducI, Le was aIso overcome by ILe
Iransgressive Iype oI noho.
TLis sLows Low noho can sIupeIy even wise persons,
wLo in spiIe oI ILeir possession oI spiriIuaI powers are
IiabIe Io be IormenIed by ILe nre oI noho. Moho is IiRe
poisonous poIenIiaIiIy diIIused ILrougLouI ILe poison-
ous pIanI and iIs eIIecI is inicIabIe aI any momenI.
WLaI resuIIanI eIIecIs did Le suIIer due Io Lis eviI
deed? TLe immediaIe resuII was ILaI Le IosI Lis spir-
iIuaI powers. As Ior ILe IaIer eIIecI ILe Ramma-resuII
was sure Io IoIIow, because wLen a sIone is dropped in
ILe waIer iI wiII sinR wLeILer iI is IigLI or Leavy. TLe
Lodhtsotto is no excepIion Le is noI exempIed Irom
ILe resuII oI Lis deeds.
TLe moraI oI ILe sIory is ILaI wLenever one is exposed
Io desirabIe objecIs and iI one is unmindIuI and una-
ware oI ILe Irue naIure oI ILings, anyILing can beIaII
one. II you Lave IaRen indigesIibIe Iood you musI IaRe a
425
digesIive, and iI you Lave IaRen a poisonous subsIance
you musI IaRe an anIidoIe. Sott is IiRe a digesIive or
anIidoIe.
On arrivaI aI ILe paIace ILe Ring Leard oI ILe incidenI.
WLaI wouId Lappen iI Le were an ordinary person?
However, ILe Ring Lappened Io be wouId-be nanda,
wLo Lad worRed wiIL ILe Lodhtsotto Ioward perIecIion
and ILus was abIe Io Iorgive ILe LermiI wLo, repenIing,
sIrove again Io regain Lis spiriIuaI powers and reIurned
Io ILe IoresI.
J4fr Frrr
Jtt, meaning birIL", comprises ILe enIire embryonic
process beginning wiIL concepIion and ending wiIL par-
IuriIion. TLe Iype oI consciousness one experiences aI
ILe momenI oI concepIion is Iermed po;tsondht cttto". II
is so caIIed because iI IinRs ILe pasI wiIL ILe presenI. II
is one oI ILe IourIeen IuncIions (ktcco) oI consciousness
(utnnno). SimuIIaneous wiIL ILis consciousness ILere
aIso arise ILe associaIed menIaI sIaIes and konno]o-
po.
WouId one caII ILis sIaIe nre"? OI course aI ILis very
momenI oI po;tsondht, wLicL IasIs onIy a spIiI second,
ILere is no burning eIemenI presenI. TLougL iI is noI
a nre in iIseII, iI serves as cause Ior ILe arising oI con-
sequenIiaI nres sucL as decay (]o), deaIL (nooo),
426
sorrow (soko), IamenIaIion (potdcuo) and so on Io end-
Iess suIIering. Here ILe musLroom pIanI anaIogises wiIL
]tt. As ILe musLroom pIanI sLooIs ouI oI ILe ground, iI
carries wiIL iI on iIs cap (pt|us) some mud, wiILouI any-
body's doing. LiRewise ILe ]tt musLroom carries wiIL iI
ILe poIenIiaI eIemenI oI nre and suIIering.
As ]tt is dormanI wiIL ILe sap oI craving (origin oI
suIIering) Ior IurILer becoming, ILe endIess round oI
rebirILs wiII proceed. WiIL ILe new becoming, aging
and decaying wiII arise wiIL greying Lair, decIine oI
Learing, decaying IeeIL, bending bacR, and so on IiRe
a graduaIIy cindering nre. TLougL one wisLes Io sIay
young and beauIiIuI one wiII IeeI disappoinIed and cry
someIimes wLen ILis wisL is noI IuInIIed. SucL ILings
Lappen especiaIIy Io ILose wLo are vain oI ILeir quaI-
iIies, cannoI adjusI ILemseIves Io ILe undependabIe
naIure oI ILeir body nor reecI on ILe dLamma.
Aged peopIe wLo are deprived and discarded by posIer-
iIy suIIer Irom ouIcasI misery. TLere Lave been Iragic
sIories IoId in ILis connecIion, sucL as suicides and
RiIIing. TLougL one Las conIribuIed Io socieIy, one is
IiabIe Io be rejecIed in oId age. How saddening. TLis is
noILing buI ]oo dukkho oId age suIIering.
427
M~r~N~ Frrr
Everybody is IamiIiar wiIL ILis subjecI. NormaIIy,
we speaR oI birIL-decay-disease-deaIL (]tt-]o-Lqdht-
nooo) as one cLain oI evenIs. However, wLen we are
on ILe Iopic oI nres, we do noI incIude disease (Lqdht).
PeopIe are aIraid oI ILese, ILey do noI wanI Io read or
Lear oI ILem and even resenI ILose wLo discuss ILese
subjecIs. TLey regard sucL dLamma as inauspicious,
Laving a demoraIising eIIecI and preacLing deIeaIism
because oI iIs empLasis on ILese subjecIs wiILouI any
obvious advanIage. TLis aIIiIude is noI pecuIiar Io ILis
age. II Lappened even during ILe BuddLa's Iime.
In respecI oI ILese sIaIes, decay, disease and deaIL,
ILere is no means or sIrengIL Io resisI or escape and
beings are simpIy overcome by ILem. TLey are IiRe wiId
nres Irom wLicL poor animaIs cannoI escape in ILe
IoresI ILey are simpIy surrounded. SucL is ILe weaR-
ness oI beings. Modern science and IecLnoIogy Lave noI
been abIe Io IacRIe ILis probIem. NeiILer can any pow-
erIuI being nor ILe BuddLa LimseII do IiRewise. Hence
ILe IoIIowing IoucLing verse (sonucgo gtho);
Aggokkhontoggt-khondhuo
Moccu Lqdht ]o toqo
poccugontun Lo|on nottht
Jouo nottht po|qttun.
428
Dcoth, dtscosc, o|d ogc,
Thcsc thcc oppooch |tkc hugc ]cs.
Thcc ts no stcngth to con]ot thcn;
Thcc ts no spccd to un ouoq.
However, ILe majoriIy are noI moved. TLey are aIraid,
no doubI. YeI, since ILey are aIraid wiIL iII-wiII, ILey do
noI possess any idea oI Low Io escape. OnIy ILose wLo
are aIraid wiIL RnowIedge are abIe Io devise suiIabIe
meILods oI escape. So, IeI us IooR Ior ILe means. WiII
we simpIy waiI and be consumed by ILese nres?
How abouI utposson pracIice? Vtposson aIso cannoI
save you in ILis IiIe. TLe BuddLa LimseII yieIded Io
decay, disease and deaIL. No one can escape Irom ILe
resuIIs oI ILis IiIe. TLere is no guaranIee oI Ireedom
Irom ILese suIIerings in ILis IiIe. So, IeI ILem be as ILey
are Ior ILis IiIe. OnIy we sLouId sIrive so ILaI ILe same
is noI repeaIed. TLaI is aII we can do. II is imporIanI Io
discuss ILe nno-po, wLicL are subjecI Io decay, dis-
ease and deaIL and undersIand ILeir causaI reIaIions,
and ILeir aws, sucL as ILeir Iransience, unsaIisIacIo-
riness and sponIaneiIy (unconIroIIabIe naIure).
II, IundamenIaIIy, one is unaware oI ILe varieIy oI cLar-
acIerisIics in ILe above manner and insIead enjoys wLaI
one sees, Lears, smeIIs and IoucLes, one is said Io reaI-
ise ossdonuposson, ILe conIempIaIion oI pIeasures.
One wiII ILen crave Ior ILese objecIs and IaIer become
429
aIIacLed Io ILem, viewing ILaI iI is I" wLo am enjoying.
TLus Iwo Rinds oI cIinging wiII arise, nameIy, sensuous
cIinging (knupdno) and view cIinging (dt;;hupd-
no) wLicL Iead Io acIion (konno) and becoming (Lhouo).
DependenI on birIL arise decay, disease and deaIL.
TLese nres sIarI burning Iowards you.
LeI us IooR aI ILe person wLo is aIIenIive Io ILe arising
pLenomena. His mind becomes concenIraIed and puri-
ned, undersIanding ILe varieIy oI nno-po cLaracIer-
isIics ILeir arising and passing away, ILeir painIuI
siIuaIion, ILeir unconIroIIabIe naIure. SucL a reaIisa-
Iion is Rnown as dnouonuposson, conIempIaIion oI
misery or danger. TLis runs counIer Io ILe Iormer one.
As mucL as toh-updno IoIIow ossdonuposson, IeI
us see wLaI IoIIows dnouonuposson. UndersIanding
ILe unreIiabIe naIure oI nno-po and ILe IruIL, one
wiII noI crave or cIing any more. Compare and conIrasI
ILe conse-quenIiaI eIIecIs oI ILe Iwo. In ILe IaIIer case,
wLen ILere is no thtno updno, no konno-Lhouo wiII
IoIIow, Lence no ]tt, no ]o-nooo. Hence ILe onIy
means Io escape Irom ILese nres is dnouonuposson.
TLe BuddLa LimseII used ILis meILod.
II you anaIyse dnouonuposson, you wiII nnd ILe
NobIe EigLIIoId PaIL ILe paIL oI virIue, oI concenIra-
Iion and oI wisdom. By pracIising ILis meILod, you
wiII discover ILe benenI. Does IooRing aI ILe aws oI
430
nno-po amounI Io surrendering or winning in IiIe?
SIriving Io IuInI s|o, sondht and ponn means vic-
Iory wiIL compIeIe peace and Lappiness.
Tnr Tnrrr Drs~sfrrs
TLere are ILree Rinds oI disasIers, boIL naIuraI and
arIinciaI, wLere even ILe dearesI member oI ILe IamiIy,
IiRe moILer and son, cannoI LeIp eacL oILer. Known as
onotoputttko Lhoqo, ILey are:
conagraIion,
ood,
rebeIIion or war.
TLe BuddLa says, Lowever, ILaI in spiIe oI ILe above
disasIers, ILere can be occasions wLere ILe moILer and
son may be abIe Io LeIp eacL oILer. TLere are, Le con-
Iinues, ILree disasIers in dLamma wLere ILe moILer
and son cannoI LeIp eacL oILer aI aII. TLey are:
decay (]o),
disease (Lqdht),
deaIL (nooo).
TLe son cannoI go Io ILe aging moILer and say: I wiII
age on your beLaII", nor can ILe moILer IaRe over ILe
disease Irom ILe sicR son. TLe same ILing goes wiIL
deaIL. NeiILer medicaI science nor any supernaIuraI
ILings can come Io ILe rescue. TLere is, oI course, one
431
way, ILaI is ILe NobIe EigLIIoId PaIL, wLicL can obvi-
aIe ILese miseries. Leaving aIone ILe nexI IiIe, wLicL is
noI easiIy seen, one sLouId pracIise ILe dLamma saIis-
IacIoriIy in ILis IiIe in order noI Io be aIIecIed by youIL
or oId age, LeaIIL or disease, Iiving or ILe prospecI oI
deaIL.
NormaIIy one nnds iI diIncuII Io mainIain a neuIraI
sIand beIween ILe Iwo exIremes, nameIy, disIress aI ILe
prospecI oI decay, disease and deaIL on ILe one Land
and comIorI aI ILe prospecI oI youIL, LeaIIL and IiIe on
ILe oILer. TLe nrsI one is caIIed obsIrucIing or oppos-
ing (utodho), wLicL is basicaIIy doso, and ILe second
one compIiance or saIisIacIion (onuodho), wLicL is
basicaIIy |oLho. II one Las noI cuIIivaIed oneseII, one
wouId rejoice in one's IuInImenI, sucL as youILIuIness,
LeaIIL and viIaIiIy, and be annoyed aI one's IaiIures,
sucL as aging, disease and prospecI oI deaIL. TLus, one
osciIIaIes reguIarIy beIween eIaIion and despair every
second oI one's IiIe, IiRe a IabIe Iennis baII. Do you
accepI ILis concepI? For ILose wLo are weII oII and
Lave noI cuIIivaIed ILemseIves, misIorIune can cause a
Lard IaII Ior ILem.
TLe onIy way Io moderaIe oneseII wiILin proper IimiIs is
ILe pracIice oI sottpo;;hno, by wLicL one acLieves boIL
sonotho sukho due Io menIaI concenIraIion and utpos-
son sukho as a resuII oI ILe successive reaIisaIion oI
432
utposson no, aIIaining aI IeasI udoqoLLoqo no
sIage oI insigLI. AI ILis momenI one can compare IiIe's
IuInImenI wiIL sonotho-utposson sukho. DLamma
pIeasure is sure Io exceI worIdIy pIeasure and ILere
wiII be no more onuodho. As one noIes and reaIises
ILe Irue cLaracIerisIics, sucL as ILe Iransiency, unsaI-
isIacIoriness and impersonaIiIy (wiILouI any securiIy)
oI nno-po, one wiII noI deveIop utodho in respecI oI
IiIe's miseries.
As one conIinues Io pracIise IiII one's insigLI is brougLI
Io maIuriIy aIIaining otqo-noggo-pho|o nos, one
wiII acLieve ILe sIaIe oI originaIiIy or equiIibrium (todtL-
houo) as ILe IoIaI dLamma benenI. TLis Rind oI quaIiIy
is possessed by ILe araLaI in IuII. However, ILe Iower
ariyas aIso possess ILis in ILeir own ways. Even iI one
is noI an ariya buI Las pracIised utposson Io aIIain
ILe insigLI sIage oI sonkhupckkh no, one wiII nei-
ILer IeeI jubiIanI oI pIeasanI objecIs nor IeeI sad abouI
unpIeasanI ones. One wiII possess ILe abiIiIy Io Iace
any evenIuaIiIy, any worIdIy condiIion, any prospecI oI
decay, disease and deaIL wiIL compIeIe sereniIy.
Sok~ ~Nn Ofnrr Frrrs
TLe nve nres, nameIy, sorrow (soko), IamenIaIion
(potdcuo), pLysicaI pain (dukkho), menIaI dispIeasure
(dononosso) and despair (upqso) are basicaIIy IeeI-
ings oI dispIeasure (dononosso ucdon) beIonging Io
433
ILe Iwin immoraI group oI consciousness rooIed in iII-
wiII or aversion. TLey arise as a resuII oI ILe Ioss oI
properIy, reIaIives, Iame, Lonour or gIory.
During ILe BuddLa's Iime, ILere Iived a minisIer caIIed
SanIaIi wLo was given RingIy pIeasures Ior a weeR as a
reward Ior Lis good services. During ILis sLorI period,
wLiIe Le was enjoying royaI enIerIainmenI, a dancing
girI wLom Le Ioved dearIy died. Due Io Ler sudden deaIL
Le came Io Lis senses and suIIered grieI. NoI being abIe
Io overcome grieI Le nnaIIy wenI Io ILe BuddLa, wLo
spoRe briey in verse, meaning:
Ict thc Lqgonc kt|csos Lc Lqgoncs
Ict thc ]utuc oncs not oucconc qou.
As ]o thc pcscnt oncs qou shou|d cnotn
Toto||q ]cc ]on thcn Lq Lctng ntnd]u|.
For ILe majoriIy, pasI reminiscences and IuIure
ILougLIs oI good or bad wouId cause pIeasure or sorrow
respecIiveIy, and iI ILe mind is unguarded ILey wouId
waver as Io wLaI course Io IoIIow, ILus Reeping aIive
ILe RiIesa sap. TLe rooI cause oI sucL denIemenIs is
unmindIuIness oI ILe objecIs aI ILe momenI oI ILeir
arising. TLus, pracIising mindIuIness and reaIising
insigLI RnowIedge ILe minisIer became an araLaI, over-
coming aII kt|csos.
In ILe very beginning oI ILe Sottpo;;hno Sutto, ILe
BuddLa Las boIdIy decIared ILaI ILe pracIice is ILe
434
onIy means oI overcoming sorrow. And ILis sLouId be
pracIised as a prevenIive measure.
A Iew years ago ILere was a coupIe wLo were overcome
by grieI due Io ILe deaIL oI ILeir son. TLe Lusband IooR
Io drinRing and ILe moILer was IeeIing sad. TLey wenI
mad Irenzied wiIL inIoxicanIs (suunnottoko) and
maddened by misIorIune (uqsonunnottoko). TLere
was no eIIecIive remedy Io be Iound. FinaIIy ILey came
Io ILis reIreaI. AI nrsI soko came Io ILem uninviIed.
LaIer, as ILe pracIice maIured, soko was subsIiIuIed by
dLamma; and even iI soko was aroused iI wouId noI
disIurb ILem any more. So mucL did ILey cLerisL ILe
dLamma ILaI ILey Iived wiIL iI ILrougLouI ILeir Iives.
TLere are many sucL insIances.
Even iI one Las noI enIered inIo ILe acIuaI pracIice oI
ILe dLamma, mere undersIanding oI causaI reIaIions
ILrougL Iearning can be exIremeIy benenciaI. In some
IradiIions, insIead oI overcoming sorrow, peopIe pur-
poseIy express sorrow wLenever a member oI ILe IamiIy
dies and ILis Las Io be done Ior some IengIL oI Iime.
During ILe BuddLa's Iime, BandooIa, ILe generaI oI
King KosaIa, was assassinaIed IogeILer wiIL Lis ILirIy
sons. His wiIe did noI sLow any sign oI sorrow; insIead
sLe was abIe Io LoId ILe Iood-oIIering ceremony wiILouI
any exciIemenI. TLis is an exampIe oI prevenIing sorrow
by ILe pracIice oI conIempIaIion oI deaIL (nooonus-
435
sott) and possession oI sagaciIy and undersIanding.
Anybody eIse in sucL a siIuaIion wouId Lave been
driven mad.
PeopIe adopI measures Ior ILe prevenIion oI exIernaI
nres, sucL as nre exIinguisLers. However, ILey do noI
normaIIy adopI measures Ior ILe prevenIion oI inIernaI
nres, wLicL can cause madness, deaIL and suicide
nrsI undersIanding oI ILe dLamma and ILen eIIecIive
pracIice can maRe you your own nre ngLIer.
WLen sorrow is expressed openIy by mourning, one is
said Io IamenI (potdcuo) uIIering arIicuIaIe and inar-
IicuIaIe sounds, crying LysIericaIIy, synonymous wiIL
cttto utpo||o soddo po perverIed sound or cries issu-
ing Irom ILe mind or perverIed reveIaIion oI ILe mind.
TLence one may go Io ILe exIenI oI causing pLysicaI
pain (dukkho), beaIing one's own cLesI, eIc. SucL IeeI-
ing (ucdon) can aIso arise wLen one is conIronIed wiIL
exIreme coId, LeaI or painIuI sensaIions.
MenIaI dispIeasure or grieI (dononosso) arises wLen
one is separaIed Irom beIoved ones, uniIed wiIL LosIiIe
ones or wLen one endures Ioss oI dear ones or properIy.
As one suIIers sorrow, IamenIaIion, pLysicaI pain and
menIaI dispIeasure one undergoes exIreme menIaI dis-
Iress over ILe aIicIion and is unabIe Io express verbaIIy.
SucL are ILe eviIs oI ILe eIeven nres wLicL puILujjanas
are prone Io. TLe consequences Ior ILose wLo are
436
burned by ILese nres are Iremendous. For insIance,
overcome by anger one may die oI LearI IaiIure as ILe
resuII oI IacLycardia (excessiveIy rapid LearIbeaI).
Tnr DrrrirVrNfs
AnoILer rendering oI puILujjana puthu (many and
various LearIburnings) and ]ono (Le wLo is burned
wiIL) Le wLo is burned wiIL many and various LearI-
burnings. Iuthu is aIso rendered as numerous ames
or LeaI (no pot|hcht). Iot|ho means disIress or
absence oI peace. TLere is simiIariIy beIween ILis and
ILe previous one, nameIy nres.
DenIemenIs (kt|cso) are oI Ien:
|oLho greed,
doso LaIe,
noho deIusion or ignorance,
nno vaniIy,
dt;;ht Leresy,
utctktcch doubI,
thtno sIoIL,
uddhocco resIIessness or gapping,
ohttko sLameIessness and
onottoppo IearIessness.
TLey are aIso caIIed pot|ho (ame or LeaI). TLey Lave
ILe naIure oI IormenIing or denIing ILe mind. In respecI
oI a desirabIe objecI one suIIers exciIemenI, pLysicaIIy
437
and menIaIIy. JusI as ILe burned-ouI IueI Ieaves bIacR
cinders, so Ioo, pot|ho denIes ILe menIaI process Ieav-
ing beLind weaRened and exLausIed mind and body.
JusI IaRe ILe case oI ame oI LaIe (doso pot|ho), due
Io wLicL one wiII nnd no peace. LacR oI IimeIy resIrainI
can Iead Io criminaI acIions, communaI IroubIes and
even inIernaIionaI conicIs. TLis denIemenI aIso covers
jeaIousIy (tsso) and sIinginess (nocchotqo), wLicL are
based on dissaIisIacIion and non-Iorgiveness simmer-
ing in ones' mind.
Now abouI ame oI deIusion (noho pot|ho). TLis dims
ILe mind causing a bIacRouI oI ILe IruIL. One becomes
sIupened and deIuded. II is one oI ILe ILree eviI rooIs
and is common Io aII immoraI Iypes oI consciousness.
II cIouds one's RnowIedge by IuInIIing iIs own sIupeIy-
ing IuncIion and reguIaIing ILe same IuncIion oI oILer
concomiIanIs associaIed wiIL iIseII.
TLere are aIso many more ames vaniIy, Leresy,
doubI, sIoIL and resIIessness or gapping. TLe IasI Iwo,
and noI ILe IeasI, are ohttko and onottoppo. TLeir
opposiIes are htt and ottoppo. MoraI sLame and dread
(htt-ottoppo) are associaIed wiIL aII RammicaIIy wLoIe-
some consciousness. TLey are regarded as ILe Iwo dom-
inanI IacIors ILaI ruIe ILe worId. No civiIised socieIy
can exisI wiILouI ILem. TLe sense oI sLame (conscien-
Iiousness) and Iear oI bIame, are ILe guardians oI ILe
438
worId. For ILese Iwo sIaIes do indeed guard ILe worId,
as ILe BIessed One said:
Rhtkkhus, thcsc tuo puc stotcs guod thc uo|d.
Whtch oc thc tuo? Thc scnsc o] shonc ond ]co
o] L|onc. I], Rhtkkhus, thcsc tuo puc stotcs do not
guod thc uo|d, thcc uou|d Lc no cgod potd
to nothc, o nothc's ststc, o unc|c's ut]c, o tcoch-
c's ut]c, o utucs o] honouoL|c ncn. Thc uo|d
uou|d Lc ]u|| o] pontscuous Ltths, os onong goots,
shccps, ]ou|s, ptgs, dogs ond ]ocko|s. Rccousc,
Lhtkkhus, thcsc tuo puc stotcs guod thc uo|d,
cgod tt potd to thc nothc ond thc cst."
Htt-ottoppo are IiRe a wLiIe bacRground or cIoIL ILaI
absorbs (kuso|o) coId and repuIses (okuso|o) LeaI;
ohttko-onottoppo are IiRe a bIacR bacRground ILaI
absorbs (okuso|o) LeaI and repuIses (kuso|o) coId. TLis
Las become a ntqno (naIuraI order).
In ILe reaIm oI dLamma, one sLouId be asLamed and
aIraid oI Iosing mindIuIness, oILerwise iI wiII be IiRe
IraveIIing in a car wiILouI a seaI one may IaII oII and
geI injured. So do noI aIIow any remission in your mind-
IuIness, Lowever Iriing iI may be. AIso appIy reIenIIess
eIIorI Io your pracIice, jusI as a car Las Io roIaIe iIs
wLeeIs Io move. And again, as ILe car musI Lave a body
Io proIecI iI Irom weaILer, sott musI aIso be appIied Io
proIecI oneseII. OILerwise one wiII noI be saIe, insIead
one wiII be ILrown oII.
439
Ahttko is compared Io ILe sLameIessness oI a viIIage
pig, wLicL is noI asLamed Io IaRe viIIage wasIe wiIL
reIisL; onottoppo is compared Io ILe IearIessness oI ILe
moIL ILaI uIIers around ILe IigLI by wLicL iI Las been
aIIracIed and geIs singed by iI.
TLus iI can be seen ILaI ILese IasI Iwo are ILe worsI
oI ILe Ien pot|ho. II one is noI inamed by ILese Iwo
ILings, one wiII noI suIIer greed and LaIred; and since
one Las undersIanding ILere wiII noI arise any deIu-
sion. Even iI one assumes an overbearing beLaviour
arising Irom dLamma acLievemenI, ILis IeeIing can be
noIed oII wiILouI any diIncuIIy. As ILe resuII oI rigLI-
eous views, one wiII noI become LereIic. Due Io cIear
percepIion, doubIs wiII noI arise. Due Io exerIion ILere
is no reason Ior sIoIL or gaps.
Drsrrrs or SrNsrs
WiIL ILe maniIoId nve desires oI senses ILey are enam-
oured, swaIIowed up, cIeaving Io, aIIacLed Io, Lung up
on ILem, Langing Irom ILem, obsIrucIed by ILem; Ior
sucL reasons aIso ILey are caIIed average or common
puthu]]ono.
TLe nve consIiIuenIs oI sensuous pIeasures (ponco kno-
guno), nameIy, pIeasurabIe sigLIs, sounds, odours, IasIes
and conIacIs, are mosI appeaIing Io ILe senIienI being.
Because ILese pIeasures oI sense Iend Io IasIen or cLain
440
Lim Io ILem in an unreIeasabIe manner, ILey are caIIed
knoguno kno (sensuous) and guno (quaIiIy or sIring)
IiIeraIIy meaning desirabIe or sensuous IeIIers.
Suppose a beauIiIuI objecI (knoguno) enIers ILe sIream
oI ILougLI ILrougL ILe eye door, wLaI wiII Lappen Io
one wLo Las IeII ILe eye IacuIIy unguarded? Since one
is basicaIIy LabiIuaIed Io craving Ior pIeasurabIe objecIs,
an unpronIabIe sIaIe oI IusI (go) wouId invade Lim.
JusI IiRe wLen a wLiIe cIoIL is dyed wiIL a coIour, ILe
IaIIer is nxed on iI, so Ioo one's pure mind wiII be
sIained (otto) wiIL IusI. Hence ILe name puthu]]ono.
From ILe sIage oI inspired or sIained (otto) one
advances Io ILaI oI greed (gtddho) in respecI oI pIeasur-
abIe ILings. As ILe dye becomes coIourIasI and cannoI
be removed, ILe greed simmers in one and advances
Io ILe sIage oI aspiring IusI (sonkoppo go), wLicL we
caII cIinging (godhtto). Godhtto may aIso be rendered
as ILe sIaIe oI unreIeasabIe bondage due Io consIanI
IusIy aspiraIion one Las LabiIuaIed. An exampIe may
be Iound in ILe case oI a drug addicI wLo sIarIed ouI
wiIL a IriaI consumpIion; IaIer yieIding Io ILe LabiI and
becoming addicIed. Once one is bound up in knoguno
one is compIeIeIy obsessed wiIL ILe ILougLIs oI pIeas-
ures and noILing eIse, Ieading Io ILe sIage oI obsession
(nucchtto). II is IiRe wLen a person is possessed by a
superLuman being. To quoIe a sIory in ILis regard:
441
TLis is ILe sIory oI a young man wLo came Irom ILe
BraLma worId. Due Io jLanic IiIe in Lis previous exisI-
ence, Le was noI benI on sensuous pIeasures, especiaIIy
in respecI oI ILe opposiIe sex, and Le Iived IiRe a yogi.
Even in Lis inIancy Le wouId noI sucR miIR Irom a wom-
an's breasI unIess sLe was disguised as a man. Hence
Lis name AniIILigandLa, meaning Le wLo cannoI bear
ILe smeII oI ILe opposiIe sex. WLen Le came oI age, Lis
parenIs Iried Io arrange Lis marriage buI wiILouI any
success. One songsIress promised Io aIIure Lim. So,
sLe IooR a pIace noI Iar Irom Lis Lome (wLicL was IiRe
a mediIaIion room) and sIarIed singing wiIL a pIeasanI
voice. WLaI wouId Lappen wLen one Lears a pIeasanI
sound and ILe ear IacuIIy is IeII unguarded?
As ILe sound or knoguno goes on sIriRing ILe ear
base, one wiII endure otto, ILence gtddho. From ILaI
Iime on Lis braLma LabiI sIarIed disappearing. He
soon deveIoped an aspiraIion (sonkoppo go) Io IisIen
Io ILe song and a cIinging (godhtto) Io iI. He became
IasIened Io iI because ILe sound was aIIuring, IiRe ILe
aIIracIion oI a magneI. He became unmindIuI. TLe song-
sIress wenI nearer Io Lis Lome. AIIracIion oI ILe song
Ied Io ILaI oI ILe songsIress LerseII, Io wLom Le sIarIed
deveIoping otto. WLen aI IasI ILe Iwo meI eacL oILer in
ILe same room Lis desires advanced Io nucchtto sIage.
He was now obsessed wiIL IusI (possessed by kt|cso oI
superLuman being) Iosing Lis normaI senses.
442
TLis Rind oI madness is kno madness or Irenzied wiIL
IusI (knunnottoko). As ILe saying goes: SIiII waIer
runs deep", a quieIer one can become very dangerous.
WisLing Io monopoIise ILis pIeasure Le sIarIed becom-
ing jeaIous oI oILers and Larassing ILem. How Iragic!
SucL ILings can Lappen Io ILose wLo yieId IreeIy Io
worIdIy pIeasures.
A puILujjana is ILus one wLo is overcome or swaI-
Iowed up (o]]hohono o o]]hosondo) by sensuous
rejoicing (knonond ). By ILis we mean on seeing
desirabIe objecIs wiIL ILe eye one inviIes ILem aII
wiIL ILe inIenIion oI monopoIising and ruminaIing.
II one Ieaves ILe eye IacuIIy unguarded, one wouId
appreLend ILe sign (ntnttto) oI woman or man, or any
sign ILaI is a basis Ior denIemenI, sucL as ILe sign
oI beauIy, eIc., Ieading Io ntnttto koppono (ILougLI,
sign, ngure or aggregaIe) or ntnttto goho (grasping oI
ILe sign, ngure or aggregaIe).
NexI, one appreLends ILe aspecI cIassed as Land, IooI,
smiIe, IaugLIer, IaIR, IooRing aLead, IooRing aside, eIc.,
wLicL Las acquired ILe name 'parIicuIar' (onuLqon]ono)
because oI iIs parIicuIarising or enIarging denIemenIs,
because oI iIs maRing ILem maniIesI ILemseIves, Iead-
ing Io onuLqon]ono koppono (ILougLI oI parIicuIars or
deIaiIs) or onuLqon]ono goho (grasping oI parIicuIars
or deIaiIs). II is IiRe eaIing Iood rice wiIL curry or
443
bread wiIL meaI and vegeIabIes; wLen IaRen IogeILer
give a disIincIive IasIe.
We may draw an anaIogy beIween knonond and pLoIo-
grapLing. As you IaRe a picIure, nrsI ILe image Las Io
be Iocussed and reecIed onIo ILe nIm in ILe camera
ILrougL ILe Iens, IaIer Io be deveIoped in ILe darRroom
Io produce ILe required picIure. TLe nrsI sIep is IiRe
grasping ILe sign, ngure or aggregaIe, and ILe second
process is IiRe parIicuIarising oI ILe aggregaIe. In pLoIo-
grapLing, we need darRness boIL in ILe camera and ILe
deveIoping room. II an acIinic ray oI IigLI asLes inside
ILe camera or ILe darRroom during ILe process, ILe
image wiII IaiI Io prinI on ILe nIm. LiRewise, iI ILe mind-
IuIness is appIied wiIL a asL oI undersIanding (ut]])
aI every seeing, Learing, eIc., ILere wiII be appreLended
neiILer ILe sign nor ILe parIicuIars ILrougL wLicL iI Le
IeII ILe mind IacuIIy unguarded, eviI and unpronIabIe
sIaIes oI IusI migLI invade Lim.
TLis is reminiscenI oI ILe BIessed One's concise admo-
niIion Io ILe VenerabIe MaIunRyapuIIa (MaIunRya's
son) Io sIop aI wLaI is mereIy seen. According Io ILe
SuIIa meILod: 'TLe seen sLaII be mereIy seen'. As soon
as ILe coIour basis Las been appreLended by ILe con-
sciousness oI ILe cogniIive series wiIL eye-conscious-
ness Le sIops; Le does noI Iancy any aspecI oI beauIy
oI ILe aggregaIe and beyond.
444
Overcome by knonond Le wiII be IormenIed and wea-
ried. He IooRs Ior Lappiness maybe Le enjoys worIdIy
Lappiness buI Le ends up wiIL suIIering. SucL a
person is caIIed dukkhoctnonto puggo|o one wLo
Leaps up or accumuIaIes suIIerings. WLereas iI Le
enIers upon ILe way oI resIrainI, Le guards ILe mind
IacuIIy, underIaRes resIrainI oI ILe mind IacuIIy and
grasps neiILer ILe sign nor ILe parIicuIars in spiIe oI
ILe impingemenI oI door and objecI. SucL a person is
Rnown as dukkhopoctnonto puggo|o one wLo does noI
Leap up or accumuIaIe suIIerings.
Hookrn oN Cr~vrNc
AnoILer rendering oI puILujjana is (puthu = no;
numerous desires oI sense, and ]ono; |oggo; Lung up
on, LooRed up by, sIucR Io or pierced wiIL) Le wLo is
LooRed up by ILe numerous desires oI senses. TLe exam-
pIe given Lere is ILaI oI a nsL being pierced and LooRed
up by a nsL-LooR. So Ioo, an average person is ILe one
wLo geIs LooRed up by ILe knoguno pIeasurabIe
sigLIs, sounds, odours, IasIes, IoucLc in an unreIeas-
abIe manner. As Iong as Le does noI reaIise ILe danger-
ous consequences oI ILese pIeasures, Le is sure Io suIIer
Irom ILem. Unaware oI ILe LooR ILe nsL nibbIed aI ILe
baiI onIy Io be pierced by ILe LooR and meeI deaIL.
JusI as ILe cIever nsL wouId avoid ILe baiI, so Ioo, reaI-
ising ILe aws oI sensuous objecIs wLicL Lave IiIIIe
445
pIeasure and mucL pain, ILe wise person wouId sLun
knoguno. TLe way Io do iI is reasoning or wise consi-
deraIion or ILorougL aIIenIion (qontsononostko) IoI-
Iowed by mindIuIness. One mindIuIness means one
Ireedom, Iwo mindIuIness Iwo Ireedom, mucL mind-
IuIness mucL Ireedom, IiII Le is noI aroused aI aII
by any pIeasurabIe objecI and is Iree oI sorrow (soko)
and danger (Lhoqo). To be IoIaIIy IusI-Iree one musI
Lave become aI IeasI an ongnt, ILougL ILe oILer
Iwo Iower ariyas wiII be Iree Io some exIenI, and as Ior
ILe pracIising yogis ILey wiII be quiIe reIieved. In ILis
connecIion, ILe BIessed One says in verse 215 oI ILe
DLammapada:
Knoto ]qot soko
Knoto ]qot Lhoqon
Knoto utpponuttosso
nottht soko kuto Lhoqon.
Pon |ust sptngs gtc],
]on |ust sptngs ]co;
Po hc uho ts uho||q ]cc ]on |ust
thcc ts no gtc], nuch |css ]co.
Avorn fnr Evri W~v
AnoILer way oI denning an average being is ILe one
wLo is sunR (]ono) in ILe mire or swamp oI sensuous
pIeasures (puthu); Le sinRs and sinRs because ILe more
Le moves ILe more Le sinRs IiII Le sinRs pasI ILe nose.
446
NeiILer Le LimseII nor any oILer can save Lim Irom
ILis dangerous pIigLI.
TLere was an exposiIion (dcson) given by ILe BIessed
One in connecIion wiIL ILe above. Once King KosaIa's
eIepLanI sIrayed and goI sIucR in a swamp. Since iI
Lad served weII in ILe Ring's miIiIary Iorce, Le ordered
Lis maLouI Io save iIs IiIe. TLe maLouI appeared as
iI ready Ior baIIIe and baIIIe drums were aIso beaIen.
ReminiscenI oI iIs pasI miIiIarism ILe eIepLanI exerIed
iIseII and exIricaIed iIseII Irom ILe mud. TLis maIIer
was reporIed Io ILe BuddLa and prompIed by ILis sIory
be advised ILe monRs Io exerI ILemseIves as did ILe
eIepLanI sIucR in ILe mud. Hence ILe verse (327 oI ILe
DLammapada):
Appondoot hotho
Socttton onuokkhotho
Dugg uddhooth' ottnon
ponkc sonnouo kun]oo.
Tokc dc|tght tn hccd]u|ncss.
Guod qou ntnd uc||.
Dou qousc|ucs out o] thc cut| uoq
os dtd thc c|cphont sunk tn thc ntc.
TLus ILe way Io Ireedom is oppondo (LeedIuIness,
waIcLIuIness), in absIaining Irom wLaI sLouId be
absIained, nameIy ILe Ien duccotto, and in pracIising
wLaI sLouId be pracIised, nameIy guarding ILe mind.
447
TLese are noILing buI benenciaI. 'How Io guard' is ILe
probIem. WaIcL aI every arising or be mindIuI so as Io
Linder impuriIies. Here ILe BuddLa preacLed againsI
sensuous IusI in ILe Luman worId, because iI is Lere
ILaI IusI prevaiIs. OI course, iI ILe sensuous IusI is
overcome, oILer kt|csos wiII aIso be overcome.
JusI as ILe oId eIepLanI exerIed iIseII and exIricaIed
iIseII Irom ILe mud, so Ioo ILe yogi musI exerI LimseII
by ILe appIicaIion oI Lis IacuIIies, nameIy IaiIL, eIIorI,
mindIuIness, concenIraIion and RnowIedge, and exIri-
caIe LimseII Irom ILe mud oI kt|cso.
Aff~cnrn fo Cr~vrNc
Here puthu means: maniIoId desires oI senses, and ]ono:
Le wLo is aIIacLed Io. AIIacLmenI Io craving is reIaIed Io
ILe nve IacuIIies: eye (cokkhu), ear (soto), nose (ghno),
Iongue (]tuho) and body (kqo). II ILere is no eye or ILe
eye is weaR or ILere is no uIiIisaIion oI ILe eye IacuIIy,
Lowever mucL ILe view is pIeasurabIe, Le wiII noI be
aIIacLed Io ILe objecI. On ILe oILer Land iI ILe eye Iac-
uIIy (cokkhundtqo) is Reen, aIIacLmenI wouId resuII.
TLe same goes wiIL ILe oILer IacuIIies. ExcepI ILe Iime
wLen ILey are asIeep, ILe majoriIy oI senIienI beings are
vuInerabIe Io ILe assauII oI ILe knoguno.
TLus Io ILe quesIion raised by a young asceIic caIIed
Ramana: WLicL one is gIuey IiRe ILe monRey pIasIer
448
(nokkoto |cpo)?" TLe BIessed One repIied: TLe one
wLicL is gIuey IiRe ILe monRey gIue is toh." JusI
as ILe monRey, being miscLievous, pIays wiIL ILe gIue
(gummy exudaIion Irom a pIanI) wiIL Lis Iimbs, wLicL
geI sIucR Io iI one by one IiII nnaIIy Le is caugLI, so Ioo
ILe senIienI being overcome by ILe nve desire oI senses
is aIIacLed Io ILem.
Suppose you are in ILe midsI oI a banqueI wLere
ILere are dancing, music, Iood, aromas and com-
IorIabIe seaIs, ILus compIeIing ILe nve knogunos,
wLaI wouId Lappen Io you? Your aIIenIion wiII be
drawn Iowards one pIeasurabIe objecI aIIer anoILer
and become aIIacLed Io IusI (]oppo) IiRe ILe monRey is
gIued. Here iI becomes ILougLI provoRing. OuI oI ILese
nve knoguno wLicL one wouId be predominanI, since
aIIenIion cannoI be Iocussed on aII aI ILe same Iime?
LeI us aIso consider wLicL consciousness wiII dominaIe.
For ILis we musI consider Iwo ILings, nameIy:
utsoqo dhtnotto predominance oI ILe scope or
aIIracIiveness oI ILe objecI oI sense;
Lhu]tto incIinaIion.
AI Iimes ILe dancing scene may be aIIuring, aI oILer
Iimes ILe song may assauII your ear, ILe sweeI smeII
your nose, ILe IasIy Iood your Iongue or ILe good IoucL
your body. Depending on ILe aIIracIiveness oI any oI
ILese objecIs your aIIenIion wiII be adverIed Io IusI
449
(]oppo). TLe oILer reason Ior ILe predominance oI ILe
sense IacuIIy is your own basic incIinaIion Iowards
seeing, Learing, IasIing, smeIIing or IoucLing.
Since ILe arising oI IusI is dependenI on ILe Reenness
oI ILe IacuIIy, iI is essenIiaI Io resIrain ILe IacuIIy
subjugaIion oI ILe senses (tndtqosonuoo) sucL as re-
sIrainI wiIL ILe eye (cokkhun sonuoo), eIc., wLicL is
synonymous wiIL mindIuIness aI seeing, eIc. TLen ILe
monRey pIasIer oI toh wiII noI IaRe eIIecI. WiILouI re-
sIrainI oI, say, ILe eye IacuIIy, one wiII IeeI IusIIuI in re-
specI oI pIeasurabIe visibIe objecIs. TLe mind is said Io
become soaRed in ILe sIime oI kt|cso (cttton Lqstncott).
HrNnr~Ncrs fo FrrrnoV
II one is asRed abouI ILe person wLo Las no Lope
oI reIease Irom samsaric prison, one musI poinI ouI
ILe samsaric prisoner wLo is overwLeImed by Lin-
drances. TLe average common individuaI is one wLo
is subjugaIed by Lindrances Io Ireedom ntqqnouo-
ono (ntqqno reIease, Ireedom: uoono Linders).
Hindrances (nuooos) are oI nve nameIy:
knocchondo IusI or sensuous desires:
uqpdo iII-wiII;
thtno-ntddho sIoIL and Iorpor;
uddhocco-kukkucco resIIessness, worry or
agiIaIion, remorse;
utctktcch scepIicaI doubI or uncerIainIy.
450
LeI us nrsI examine ILe Lindrances oI sensuous desire
(knocchondo nuooo). TLe average being is induIged
in enjoying pIeasanI sigLI, sound, smeII, IasIe and
IoucL wiIL a ILirsI Ior ILose noI as yeI acquired. TLus
is Le enwrapped or surrounded (ouuto), muIed up or
obsIrucIed (ntuuto), sIied or cLoRed (ouuto), cIosed in
(pthtto), covered up (pottcchonno), cramped or resIrained
(pottku]]tto) by ILe various nve Lindrances.
MeanwLiIe, in respecI oI any disagreeabIe objecI Le may
IeeI iII-Iempered. TLus wiII Le be enwrapped, muIed
up, sIied, cIosed in, covered up and cramped by ILe
Lindrances oI iII-wiII (uqpdo nuooo). Since Le is
obsessed wiIL sensuous pIeasures Le wouId noI IeeI
enILusiasIic in ILe pursuance oI good conducI, ILus
deveIoping indoIence (thtno-ntddho nuooo). He wouId
IeeI resIIess, diIIusive and disIracIed as regards Io an
objecI and remorseIuI (uddhocco-kukkucco) because Le
Las noI done ILe rigLI ILing. Since Le does noI see ILe
IruIL and cannoI appreciaIe Irue vaIues Le ends up as
a scepIic (utctktcch nuooo).
Because reaIiIy is obsIrucIed, Lindered and conceaIed
Irom consciousness Le cannoI discover aII ILe ILings
rigLIIy, sIep by sIep, ILus: TLe eye is ILe TruIL oI
SuIIering (Dukkho Socco): ILe prior craving ILaI origi-
naIes iI by being iIs rooI-cause is ILe TruIL oI Origin
(Sonudoqo Socco): ILe non-occurrence oI boIL is ILe
451
TruIL oI CessaIion (Ntodho Socco): and ILe way Iead-
ing Io ILe cessaIion oI suIIering is ILe TruIL oI ILe PaIL
(Moggo Socco). He is perverIed Io nnding pIeasure in
suIIering, rooI-cause oI pIeasure in ILe rooI-cause oI
suIIering, greaI Ioss in ILe cessaIion oI suIIering, ILe
way Io a greaI Ioss in ILe way Io ILe cessaIion oI suIIer-
ing, invoIving boIL simpIe ignorance (oppottpottt out]])
and misconceived ignorance (ntcchopottpottt out]]).
Being obIivious Io ILe Irue naIure oI ILings, Le craves
and cIings Io ILe objecIs, causing round oI denIemenIs
(kt|cso uo;;o), wLicL in Iurn causes round oI voIiIionaI
acIions (konno uo;;o) and nnaIIy round oI resuIIanIs
(utpko uo;;o). In ILis way, due Io obsIrucIion, Lin-
drance and conceaImenI by nivaranas, Le cannoI Iree
LimseII Irom ILe rounds (uo;;o).
WiIL mindIuIness aI every arising, ILe yogi discovers
rigLIIy aII nno-po dLammas, wLicL are ILe basis
oI many Rinds oI suIIering (dukkho socco), as ILe
IruIL oI suIIering and noI pIeasure. Overcoming igno-
rance oI ILe IruIL and percepIion oI pIeasure, Le deveI-
ops undersIanding (ut]]) in pIace oI ignorance (out]]).
Discovering pain as pain, craving due Io ILe percepIion
oI pIeasure wiII noI arise and Lence no more cIinging.
TLis is wLaI we mean by Ireedom (ntqqno) and ILe dis-
soIuIion oI Lindrances Io Ireedom (ntqqnouoono) aI
IeasI IemporariIy.
452
WiIL diIigence in ILe pracIice, neiILer IusI nor aversion
wiII arise in respecI oI sense objecIs, Lowever pIeasanI
or unpIeasanI. WiIL vigiIance in ILe pracIice, Le wiII
suIIer neiILer thtno, ILe dimness or sLrinRing sIaIe
oI mind, nor ntddho, ILe morbid sIaIe oI ILe menIaI
IacIors. WiIL ILe convergence oI consciousness and
objecI, ILere arises neiILer ILe disIracIion as regards
an objecI (uddhoco) nor ILe undue anxieIy Ior wLaI
Las been done wrongIy or rigLI acIions ILaI Lave been
IeII undone (kukkucco). WiIL IaiIL in ILe quaIiIy oI ILe
dLamma ILrougL empiricaI RnowIedge, and especiaIIy
on ILe acLievemenI oI dLamma RnowIedge, Le is no
more pIagued wiIL perpIexiIies (utctktcch) as Io wLicL
is wLicL.
TLus, wiIL every mindIuIness, and especiaIIy wiIL ILe
winning oI dLamma RnowIedge, Le is abIe Io dispeI
aII enwrapmenI, obsIrucIion, impedimenI, cIosure, cov-
ering and cramping. On ILe maIuriIy oI utposson
no and ILe deveIopmenI oI ILe paIL and IruiIion
oI sIream enIry (sotopottt noggo-pho|o), ILe IeIIer oI
scepIicaI doubI disappears Irom Lim IoIaIIy, so ILaI
Le is no more enwrapped, muIed up, sIied, cIosed
in, covered up or cramped by ILis IeIIer. And ILougL
Le Las noI IoIaIIy abandoned ILe oILer Lindrances, Le
Las weaRened ILeir gross Iorms reIaIed Io ILe opqo
worId. TLrougL ILe paIL oI once-reIurning (sokodgnt
noggo), Le weaRens IusI and iII-wiII. TLus ILe nrsI
453
Iwo nobIe individuaIs (otqo puggo|o) sIiII raise Iami-
Iies, ILougL noI in a IusIIuI manner. TLrougL ILe paIL
oI non-reIurning (ongnt noggo), ILe subIIe Iorms
(sukhuno) oI ILe nrsI Iwo Lindrances are abandoned.
TLe ongnt is aIso Iree Irom anxieIies (kukkucco). As
Ior ILe oohot, Le is Iree Irom ILe resI, nameIy, sIiIIness-
and-Iorpor and resIIessness.
TLus, in ILeir own way, ILese nobIe individuaIs are Iree
Irom being enwrapped, muIed up, sIied, cIosed in,
covered up and cramped. TLis is wLaI we caII Ireedom.
II is imporIanI Ior ILe yogis Io dispeI ILe Lindrance oI
uncerIainIies (utctktcch nuooo).
WnoirsoVr ~Nn UNwnoirsoVr Hr~i
TLe nveIoId Lindrances are equaIed Io ILe unwLoIe-
some Leap (okuso|o st). He wLo is overpowered by
Lindrances is said Io be siIIing on ILe unwLoIesome
Leap. II is given in ILe MaLavagga SamyuIIa NiRaya as:
Akuso|os tt Lhtkkhouc uodonno
Ionco nuoonc sonn uodonno uodcqqo.
Kcuo|o hoqon Lhtkkhouc okuso|os
Yodtdon ponco nuoon.
Rhtkkhus, t] onc uho ts spcoktng
oLout thc unuho|csonc hcop utshcs to spcok cocct|q,
onc nust potnt out
thc htndctng stotcs os thc unuho|csonc hcop.
454
And again iI is menIioned:
Kuso|os tt Lhtkkhouc uodonno
Cottoo sottpo;;hnc sonn uodonno uodcqqo
Kcuo|o hoqon Lhtkkhouc kuso|oost
Yodtdon cottoo sottpo;;hno.
Rhtkkhus, t] onc uho ts spcoktng
oLout thc uho|csonc hcop utshcs to spcok cocct|q,
onc nust ncntton
thc ]ou]o|d ntnd]u|ncss.
Kuso|o possesses Iwo quaIiIies, nameIy, bIameIessness
(onouo]]o) and good resuII (sukhoutpko) or desired or
saIisIacIory resuII (ttthoutpko) ILe Iormer being ILe
main ILing because iI one is bIameIess good resuII wiII
IoIIow. One need noI reIy on any oILer being, Lowever
powerIuI. JusI imagine, wLen one is pracIising ILe Iour-
IoId mindIuIness one is Iree Irom Lindrances and ILus
becomes awIess (onouo]]o), every minuIe, Lour and so
on IiII one aIIains LoIiness.
WLicL do you preIer Iiving on ILe unwLoIesome Leap
wiIL Lindrances, wLere you endure suIIering or Iiving
on ILe wLoIesome Leap, bIameIess and wiIL saIisIac-
Iory resuIIs? TLose wLo desire good resuIIs and despise
unsaIisIacIory consequences musI Ieave ILe nuooo
Leap Io go over Io ILe wLoIesome Leap by pracIising
sottpo;;hno Lhuon.
455
WorIdIy suIIerings are due Io ILe unwLoIesome nuo-
oo Leap wiIL iIs imperIecIions, so ILaI no amounI oI
worIdIy meILods can soIve ILe probIems ILaI inicI ILe
average person. So sIrive Io Iree yourseIves Irom ILe
snare oI Lindrances.
Q: I] o pottcnt ts su]]ctng ]on o sctous ond tcntno|
dtscosc, ts tt odutsoL|c ]o htn to conntt sutctdc
uht|c hc ts stt|| consctous ond oL|c to contcnp|otc
good dccds othc thon to o||ou htnsc|] to Lcconc
|css consctous ond su]]c dcoth uhcn hc ts not
oL|c to contcnp|otc good dccds?
A: CommiIIing suicide is an oIIence boIL Irom ILe
IegaI and Irom ILe dLamma poinIs oI view. II
amounIs Io IaRing one's IiIe pn;tpto konno.
LrvrNc wrfn fnr PrrsrNf
TLe BuddLa admonisLed ILe yogis Io Iive wiIL ILe
presenI and noI Io ruminaIe over pasI deeds or Iive
wiIL IuIure expecIaIions. II is ILus said in ILe Oroup oI
Discourses (Sutto-Ntpoto) JaIuRanni's quesIions:
Yon puLLc ton utsoscht
Iocch tc nohu ktnconon
Mo]]hc cc no gohcssost
Uposonto cotssost.
456
Wtthc ouoq uhot (cxtstcd) pcutous|q,
Moq thcc Lc nothtng o]tcuods
I] qou do not gosp onqthtng (tn Lctuccn)
You ut|| (uondc co|n).
Living in ILe pasI or IuIure is deIrimenIaI Io ILe
dhonno. AI ILe Iime oI WorId War I, peopIe were Ier-
rined by ILe specIre oI war and ILis caused consIerna-
Iion among ILe monRs. TLus, one Sayadaw in MandaIay
composed a verse as IoIIows:
Rctng suoundcd Lq dongc o|| stdcs
Eoch utth hts oun spcctc ond cxpcctottons
Whtch ut|| conc
Thus costtng ouoq Lhuon
Thc nonq ut|| dctctootc.
TLis is a reminder Io ILose wLo ponder over impend-
ing dangers sucL as nucIear war. TLere are bombs
more dangerous ILan Lydrogen bombs expIoding in
ILe mind every second. InsIead oI wasIing Iime on
ILougLIs oI IuIure dangers, wLicL may or may noI be
reaI, one sLouId pracIise Io overcome one's own denIe-
menIs. Once you Lave your own pracIice Io reIy on,
ILere is no need Io worry abouI ILe consequences.
WLen ILe Iime comes Io deparI, ILere is no need Io
be aIraid, insIead iI wouId be IiRe moving Irom one oId
wreIcLed Louse Io a new robusI buiIding or geIIing a
goIden cup insIead oI an earILenware one.
457
Arrv~s' Affrfunr
Here I wouId IiRe Io menIion ILe ariyas' aIIiIude in
respecI Io IiIe. Once SaRya MaLanama was concerned
abouI possibIe consequences iI Le Lad died in an acci-
denI wLiIe passing ILrougL ILe ciIy oI KapiIavasIu on
Lis way Lome Irom ILe BuddLa. On reveaIing ILis Io ILe
BuddLa, ILe IaIIer repIied ILaI anyone wLo Lad been
adorned wiIL virIuous sIaIes sucL as soddh, s|o, cgo
and ponn wouId noI proIong Lis exisIence in samsara.
As Ior ILe araLaI, Le wouId noI Iong Ior ILe undue
proIongaIion oI Lis IiIe, wLicL wouId amounI Io go
or toh. NeiILer wouId Le wisL Io IerminaIe Lis IiIe
immaIureIy nor meeI an immaIure deaIL wLicL wouId
amounI Io IrigLI and impaIience and ILus doso. AII
ILese sIaIes run conIrary Io ILe BuddLa's IeacLing.
TLe nobIe individuaIs Iive Io sIriRe a Lappy medium
beIween ILe Iwo exIremes.
Everybody worRs Io earn someILing: wLicL do ILey
preIer ILe worR or ILe earning? TLe earning. OI
course Le musI worR Io earn. LiRewise, ILougL ILe
araLaI deIesIs Lis body Le wisLes Io pracIise Lis Irain-
ing and acLieve benenI ouI oI ILis. TLus, neiILer wisL-
ing Io unduIy proIong nor wisLing Io IerminaIe Lis IiIe,
Le maRes ILe besI oI iI. SucL is raIionaI beLaviour
ntsonnokot. ReIer Io ILe cLapIers on Sonpo]onno,
Vtodho and Anuodho in ILis regard.
458
TurNrn Aw~v rroV fnr Arrv~N L~w
Iuthu]]ono is aIso rendered as puthu: among many per-
sons: ]ono: enguIIed enguIIed among (many) persons.
More compIeIeIy iI is given as:
Iuthunon u goono pothttonon
otqo dhonno poonnukhnon
hno-dhonno-snocnon ]onnon
onto-godhottpt puthu]]on.
Rctng cngu|]cd onong pcsons,
posstng thc Lounds o] co|cu|otton,
o] |ou pocttccs (o ptnctp|cs) tuncd ouoq ]on thc
Atqon Iou such oc 'connon'.
As Io 'otqodhonno-poonukh', 'otqo' means renned
and nobIe, 'dhonno' reIers Io ILe ILree Irainings or
ILe eigLI paILs, and 'poonnukh' is Laving ILe Iace
averIed Irom because Le is noI aware oI ILe exisIence
oI ILe Law or RnowingIy Le does noI pracIise, or ILougL
Le pracIises Le does noI pracIise IuIIy. WLen Le is
Iurned away Irom ILe pracIice oI s|o, sondht, ponn,
Le cannoI overcome kt|csos oI Iransgressive, obsessive
and IaIenI Iypes and as sucL Le is noI cIean in deed,
word and ILougLI, insIead Le is bacRward. TLus, Le is
oI Iow pracIices or principIes ntcodhonno sonco.
NoI being virIuous Le is sIained wiIL ILe denIemenI
oI misconducI: sucL as bodiIy misconducI (kqoducco-
459
tto) RiIIing, sIeaIing, sexuaI oIIence; vocaI misconducI
(uocduccotto) Iying, sIandering, speaRing LarsLIy,
gossiping; menIaI misconducI (nonoduccotto) coveI-
ousness, iII-wiII and eviI views. Overcome by avarice or
wicRed greed (utsono |oLho) Le wouId IaRe possession
oI oILers' properIy sucL as IerriIories wiIL ILreaIs or
Iorce. He wouId LoId sucL views as 'good acIions wiII
noI produce good resuIIs, bad acIions wiII noI produce
bad resuIIs'. MenIaI misconducI can easiIy Iead Io pLys-
icaI misconducI. 'He is enguIIed among persons' means
Le is enguIIed among eviI persons.
WLen we say Le is bacRward because Le is Iurned away
Irom ILe Ariyan Law, iI impIies ILaI Le wiII be nobIe iI
Le Iaces ILe Ariyan Law. AI presenI ILe yogis are prac-
Iising in ILree ways or paILs, nameIy, basic paIL (n|o
noggo), preIiminary paIL (puLLoLhgo noggo) and
nobIe paIL (otqo noggo). ReIer CLapIer 6 on Training
(Stkkh).
Mui~ M~cc~
M|o noggo comprises ILe IundamenIaI rigLI view on
konno, or ILe dLamma maxim, nameIy konnosokoto
sonndt;;ht, LoIding ILe view ILaI ILe ILree domains
oI meriIorious deeds consisIing in aIms giving (dno),
moraIiIy (s|o) and menIaI concenIraIion (Lhuon) wiII
Iead Io exisIence in sensuous spLeres: ]hno Io nne
maIeriaI and immaIeriaI spLeres: and ILe pracIice oI
460
undersIanding Io IiberaIion Irom exisIence. TLus aII
Lis pracIices are based on ILe RnowIedge oI ILe con-
sequnces oI ILe ILree respecIive brancLes, nameIy
konntc, ]hntc and noggongo or no.
TLe nexI sIep in n|o noggo is ILe esIabIisLmenI oI
ILe moraIiIy paIL (s|o noggongo), nameIy, rigLI speecL,
rigLI acIion and rigLI IiveIiLood. Besides ILese main
consIiIuenIs, ILere are aIso oILer eIemenIs presenI,
nameIy rigLI eIIorI, rigLI mindIuIness and rigLI concen-
IraIion (oI ILe sondht group), and rigLI aim and rigLI
undersIanding (oI ILe ponn group), Ior in order Io
pracIise even simpIe meriIorious acIions sucL as aIms-
giving and virIue rigLI eIIorI, eIc., musI Lave been
impIied. AccompIisLed in ILis n|o noggo, ILe yogi is
deemed Io be on ILe rigLI paIL Io ILe pracIice and
deveIopmenI oI utposson.
Puii~in4c~ M~cc~
II is ILe preIiminary or preparaIory sIep Io ILe acLieve-
menI oI ILe otqo noggo. II is ILe precursor oI otqo
noggo. II is Lere ILaI ILe concenIraIion and insigLI
paILs (sondht and ponn noggongos) are pracIised
IuIIy.
AI ILis sIage ILe yogi is cIassed Irom ondho (bIind)
puthu]]ono Io ko|qo (good) puthu]]ono and is said Io
be Iurning Iowards ILe Ariyan Law.
461
Thc Ruddho, ktnsnon o] thc sun, hoth sccn,
In connon ]o|k tuo spcctcs: onc ts L|tnd,
Thc othc c|oss ts good ot hcot
Arrv~ M~cc~
Once ILe yogi is maIured in ILe pracIice oI insigLI paIL
Le is quaIined Io become an otqo sotoponno, and so
on. He is now Iurned direcIIy Io ILe Ariyan Law. He
is IruIy subIime. He weaRens and ousIs kt|csos and
compIeIeIy exIinguisLes ILe va((as reIaIing Io opqo
sonso.
TLus based on n|o noggo Le pracIises and deveIops
puLLoLhgo noggo Io aIIain otqo noggo. WiILouI
konnosokoto sonndt;;ht one cannoI go Io utpos-
son sonndt;;ht: wiILouI utposson sonndt;;ht one
cannoI advance Io noggo sonndt;;ht. TLis is Low
Le progresses by sequenIiaI deveIopmenI. TLere is no
sLorI cuI meILod. No one can jump inIo ILe reaIm
oI dLamma by sRipping inIermediaIe sIages in ILe Ior-
ward progression.
So now Low does ILis exposiIion on puILujjana por-
Iray ILe aIIiIude oI ILe senIienI beings? Isn'I iI because
ILey are Iurned away Irom ILe Ariyan Law ILaI ILey
are misconducIing in deed, word and ILougLI? And as
Ior number, iI passes ILe bounds oI caIcuIaIion. TLe
BuddLa said in ILe MaLasaIipa((Lana SuIIa:
462
Ekqono oqon Lhtkkhouc noggo
Sottnon utsuddhtq, soko-potdcunon
Sonottkkonqo, dukkhodononossonon
Atthongonqo, nqosso odhtgonqo,
NtLLnosso socchtkttqqo,
Yodtdon cotto sottpo;;hno.
Thcc ts on|q onc uoq ]o o|| Lctngs to put]q thc ntnd,
to oucconc soou, |oncntotton, phqstco| potn ond ncnto| potn,
ond ]no||q to ottotn noggo ond pho|o.
Thts uoq ts thc ]ou]o|d ntnd]u|ncss.
II impIies ILaI ILere is no oILer way and iI is ILe sure
way. TLus wLoever Irains Lis mind on kqo, ucdon,
cttto and dhonno objecIs is Iurned Iowards ILe Ariyan
Law, purined in deeds, words and ILougLIs, purined
and subIime, progressing Irom utposson no Io otqo
noggo sucL is nobIe cIass in pIace oI common cIass.
Seven benenIs oI sottpo;;hno pracIice:
menIaI purincaIion;
overcoming sorrow;
overcoming IamenIaIion;
overcoming pLysicaI pain;
overcoming menIaI pain;
overcoming denIemenIs;
aIIainmenI oI otqo-noggo-pho|o.
463
Sri~r~frn rroV Arrv~N L~w
TLe nnaI exposiIion on puILujjana is given as: counIed as
separaIed Irom, unmixed wiIL ariyan IoIRs wLo possessed
ILe quaIiIies oI virIue, Iearning, eIc. ILus average.
II Las been given in ILe BooR oI OraduaI Sayings
(Anguttoo Ntkqo), ILe BooR oI Seven (Sottokontpoto)
and Treasures in BrieI (Sonkhtttodhono) as:
Soddhdhonon, s|odhonon, htt-ottopptqon dhonon
Sutodhononco cgo co, ponn uc sottonon dhonon.
Yosso ctc dhon ottht, ttthtq putsosso u.
' Ado|tddo' tt ton hu, onoghon tosso ]utton.
Tosn soddhonco st|onco, posdon dhonno dossonon
Anuqun]ctho ncdhut, soon Ruddhnon ponconon ssonontt
Potth, uttuc, consctcnttousncss ond ]co o] L|onc,
|tstcntng ond Lountq, qco, ond utsdon scucnth.
Who hoth thcsc tcosucs uonon, non 'tts sotd
No poupcs thcq, thct |tucs oc not tn uotn.
Whcc]oc ]otth, uttuc, gocc, thc dhonno-utcu
Wtsc ncn pusuc, ntndtng thc Ruddho's uod.
As Io ILe quaIiIy oI ILe ariyan IoIR, ILey are seven,
nameIy:
soddh dhono ricL in IaiIL,
s|o dhono moraIiIy,
htt dhono conscienIiousness,
ottoppo dhono Iear oI bIame,
suto dhono quaIiIy oI IisIening,
464
cgo dhono generosiIy,
ponn dhono wisdom.
TLe ariyan IoIRs are ricL in ILese seven quaIiIies or
properIies, ILe average are noI, ILey are poor, Lence
Iwo diIIerenI cIasses wiIL ILe majoriIy subsisIing beIow
ILe poverIy IeveI.
A disIincIion sLouId aIways be made beIween maIeriaI
weaIIL and spiriIuaI progress. TLe IaIIer is caIIed meriI,
meaning spiriIuaI power ILaI is generaIed by good
moraI acIions.
S~nnn4 Dn~N~
Soddh (IaiIL) Las conndence as iIs cLaracIerisIic: puri-
Iying as iIs IuncIion, IiRe ILe waIer-puriIying gem: or
aspiring IaiIL as IuncIion, IiRe ILe crossing oI ILe oods
Ireedom Irom poIIuIion or decision as iIs maniIesIa-
Iion: an objecI worILy oI IaiIL or IacIors oI sIream-win-
ning as iIs proximaIe cause, sucL as ILe good DLamma
(soddhonno). II aIso means IrusIing, cIariIying, non-
Iogginess and resoIuIion (oko|usstqo poccupo;;hno)
TLe word 'pokkhondono' (rendered as enIering inIo or
reacLing) is used Io denne ILe acI oI IaiIL (soddh).
Soddh is oI Iour Rinds:
posdo soddh serene IaiIL;
okoppono soddh IrusIing IaiIL;
465
odhtgono soddh aIIainmenI IaiIL;
gonono or ogontqo soddh oncoming/ongoing
IaiIL.
Iosdo soddh is serene IaiIL wLicL arises aI mere
seeing or Learing a pIeasanI objecI. For a BuddLisI,
ILe exampIes are seeing a venerabIe image oI ILe
BuddLa, Learing ILe dLamma (ILougL noI properIy
undersIood) or seeing a monR wiIL a remarRabIe com-
posure. However, ILis Rind oI IaiIL is noI accompanied
wiIL RnowIedge because ILe objecI oI IaiIL (soddhcqqo
uotthu) Las noI been undersIood.
SucL IaiIL can Iead Io injudicious or unreasonabIe IrusI
(nuddho posdo or nuddho posonno), noI quiIe bIind
IaiIL because ILe Iormer sIiII beIongs Io ILe group oI
beauIiIuI menIaI sIaIes and ILus is moraI conscious-
ness. II usuaIIy arises in cLiIdren and in ILe immaIure
and ILe undeveIoped, wLo easiIy become prey Io swin-
dIers and inuenced by oraIors possessing enougL eIo-
quence Io exIracI a smiIe Irom a marbIe sIaIue. WLen
King MaLaRapina Leard oI ILe enIigLIenmenI oI ILe
BuddLa and ILe appearance oI ILe ILree gems in ILe
worId, ILis mere news aroused ptt in Lim and made
Lim IainI. TLis is posdo soddh. SucL a sIaIe aIso
arises in ILe pracIising yogi wLo, aIIer esIabIisLing
khotk sondht, overcomes Lindrances and deveIops
sereniIy wiILouI RnowIedge.
466
Okoppono soddh is IaiIL accompanied wiIL or based
on RnowIedge no sonpoqutto soddh. Nowadays,
Learing ILaI sottpo;;hno pracIice Las become wide-
spread, peopIe wisL Io Iry iI ouI. AIIer some pracIice
ILey begin Io IasIe ILe avour oI ILe dLamma by puri-
Iying ILe mind and reaIising iIs benenIs. SucL a IaiIL
wiIL RnowIedge is okoppono soddh.
In ILe pracIising yogi, aIIer overcoming denIemenIs Le
discerns nno-po and deduces ILaI ILere is onIy
nno-po and no Iiving being aparI Irom nno-po:
Le sees ILe cause and eIIecI oI nno-po and deduces
ILaI IiIe is noILing buI a conIinuous process oI cause
and eIIecI. Ooing anoILer sIep IurILer, Le compreLends
aII pLenomena as IransienI, unsaIisIacIory and non-
seII, and as Le progresses in utposson no Lis induc-
Iive insigLI is sIrengILened now ILaI Le is abIe Io
correIaIe IacIs wiIL ILeory.
WLen ILe mind is Iree oI Lindrances, iI becomes
pure, IiRe wLen aIum is dropped inIo waIer, ILe waIer
becomes cIear and IransparenI because ILe impuriIies
seIIIe down as sedimenI, or IiRe wLen ILe waIer is nI-
Iered ILrougL beds oI sand and graveI iI becomes cIear.
TLe menIaI IacuIIies sucL as uttqo, sott, sondht and
ponn puriIy ILe mind oI iIs kt|cso sIains.
TLe Iype oI IaiIL wLicL arises wiIL ILe sIage oI insigLI
RnowIedge prior Io ILe aIIainmenI oI ariya magga is
467
okoppono. AI ILe sIage oI sonkhupckkh no, ILe
mind becomes serene and subIIe. However, iI ILe yogi
cannoI deveIop inducIive IaiIL beIore and during prac-
Iice, Le may mainIain a scepIicaI aIIiIude, wLicL wouId
Linder Lis progress oI insigLI.
On ILe maIuraIion oI okoppono soddh, Ieading Io ILe
esIabIisLmenI oI utposson no and ILe seeing oI ntL-
Lno, unsLaRabIe IaiIL accompanies otqo noggo and
ILis we caII sancIined IaiIL, ILe IaiIL oI ILe ariyan IoIR
(odhtgono soddh): aIso caIIed raIionaI IaiIL (ouccco
posdo). TLis Rind oI IaiIL is so sound and enduring
ILaI Le wiII noI give iI up even iI Le is oIIered a IiIeIime's
weaIIL in excLange or under ILe ILreaI oI deaIL. Nor
wiII Le be inuenced by any oraIoricaI abiIiIy. SucL a
sIaIe is aIso caIIed soddh dhono ricL in IaiIL.
Agontqo soddh is ILe IaiIL oI a soLLonnuLodhtsotto
(one wLo wiII become a supreme BuddLa), wLicL accom-
panies Lim ILrougLouI Lis exisIences since ILe Iime oI
Lis nxed decIaraIion (ntqoto uqodtto) oI Lis BuddLaLood.
Due Io ILe poIenIiaI oI ILis IaiIL bodLisaIIas never pro-
Iess any docIrine wLicL does noI accepI cause and con-
diIion oI nno-po, nor Lave bIind IaiIL even iI ILey
are born inIo sucL IamiIies. So, ILe ariyan IoIR are ricL
ricL in moraI vaIues, wLereas ILe common are poor
poor in moraI vaIues.
468
Q: Con onc not ]nd soddh tn othc dcnontnottons
Lccousc thct ]otth ts o|so duoL|c ond suLstontto|?
: TLe proximaIe cause oI soddh, wLicL we
IransIaIe as IaiIL, is soddhcqqo uotthu (objecI oI
IaiIL). TLe genuineness oI IaiIL depends on ILe
genuineness oI iIs objecI. II one IaRes a cLemicaI
ruby Ior a mineraI one, wLaI Rind oI IaiIL wouId
you caII ILis? WouId you caII iI a genuine one?
TLougL ILe wording is ILe same, ILe vaIue is
diIIerenI. To deveIop genuine IaiIL (soddh) you
need a good Iriend ko|qonttto.
As Ior ILe exposiIion oI soddh soddhhono |okkhoo
soddh iI Las ILe cLaracIerisIic oI IrusIing, proIess-
ing conndence in, ILe sense oI assurance in, aIIer obser-
vaIion oI ILe IruIL. II is IiRe wLen a piIIar is erecIed, iIs
base needs Io be Iaid deep enougL inIo ILe ground so
ILaI iI becomes unswayabIe. SucL a sIaIe is aIso Iermed
soddhodhtnokkho (soddh + odhtnokkho) nrm deIer-
minaIion aIIer ascerIainmenI oI IruIL. IIs opposiIe is
ntcchodhtnokkho wrongIuI deIerminaIion.
TrsflNc fnr Oi:rcf or F~lfn
WLen you decide on ILe mineraI ruby as genuine
aIIer saIisIying yourseII wiIL aII avaiIabIe IesI meILods,
ILis is soddhodhtnokkho. II you decide on ILe IaRe,
synILeIic ruby as genuine, ILen iI amounIs Io ntc-
chodhtnokkho, wLicL in dLamma is immoraI conscious-
469
ness. BeIieving ILe imiIaIion as genuine is wrong view,
and corresponding nrm deIerminaIion is deIusion. TLus
ILe wLoIe process is represenIed by dt;;ht and noho.
As soddhodhtnokkho arises, Lindrances are sIiIIed, so
ILaI ILe mind becomes pure and serene. Hence iIs
IuncIion as purincaIion oI iIs associaIed menIaI sIaIes
(posdono oson). In ILe scripIures is given ILe simiIe
oI ILe waIer-puriIying gem oI ILe universaI monarcL.
TLis parIicIar ruby wLen ILrown inIo ILe waIer causes
mud and waIer-weeds Io subside and cIarines ILe waIer.
BuI Lere we give ILe exampIe oI aIum because we Lave
noI seen ILe waIer-puriIying gem oI ILe universaI mon-
arcL. In ILe same way soddh purines ILe mind oI iIs
sIains. Soddh is maniIesIed in ILe mind as cIariIying
iIs IurbidiIy, non-Iogginess, resoIuIion (oko|usstqo poc-
cupo;;hno).
RrsoiufrNrss or F~lfn
In ILe odhtgono Iorm, wLicL beIongs Io ILe ariyas,
IaiIL becomes more resoIuIe unwavering, undaunIed,
undeviaIing and unsLaRabIe by any means.
Once a Ieper by ILe name oI SuppabuddLa was IisIen-
ing Io ILe BuddLa's IeacLing aI ILe peripLery oI ILe
audience. Training Lis mind on ILe arising objecIs, Le
was abIe Io grasp ILe TruIL, purined Lis mind, deveI-
oped sondht and no and nnaIIy aIIained sotoponno.
470
WisLing Io describe Lis unique experience Io ILe ExaIIed
One, Le waiIed Ior ILe crowd Io disperse so ILaI Le
couId Lave an opporIuniIy Io draw near Io ILe BuddLa.
WLiIe Le was maRing Lis way Le was meI by SaRRa
(Devinda), ILe Ring oI ILe Devas.
AI ILis poinI, I wouId IiRe Io draw an anaIogy oI ILe yogi
wLo, Laving pracIised sottpo;;hno, experiences ptt
and khotk sondht in a unique manner and deveI-
ops a sIrong urge Io express Lis IeeIings Io ILe IeacLer
and Lis coIIeagues. SucL a siIuaIion becomes evidenI
especiaIIy aI ILe aIIainmenI oI udoqoLLoqo no. TLus
iI is reasonabIe Ior SuppabuddLa Io become exciIed as
ILe pure sIainIess insigLI oI ILe TruIL arose in Lim.
WisLing Io IesI ILe Ieper's IaiIL, Devinda caIIed on
Lim Io decIare ILaI ILe BuddLa-DLamma-SangLa were
IaIse and worILIess in excLange Ior ILe oIIer oI IiIeIong
weaIIL ILus persuading Lim Io Iose IaiIL in ILe TLree
Oems. Devinda conIinued, in a Ione oI wiILering dispar-
agemenI, ILaI Le (ILe Ieper) was poor, wreIcLed, miser-
abIe, oI Iow cIass and a Ioner. Now Low wouId you reacI
in sucL a siIuaIion? WouId you IoIeraIe ILis Rind oI
insuII?
WLen asRed wLo Le was, SaRRa idenIined LimseII
saying ILaI Le Lad come Io LeIp Lim. TLere upon
ILe Ieper reIorIed ILaI SaRRa was sLameIess, ILaI Le
(ILe Ieper) was indeed noI poor, wreIcLed or miserabIe
471
because sureIy a possessor oI saddLa couId noI be poor,
wreIcLed or miserabIe, ILaI Le was noI oI Iow cIass
because a possessor oI soddh couId noI be so and
ILaI Le was Iar Irom being a Ioner Ior a devoIee oI ILe
ExaIIed One Las become Lis son and Le couId noI be a
Ioner. Hence ILe verse:
Soddhdhonon, st|odhonon, htt-ottopptqon dhonon,
Sutodhononco cgo co ponn uc sottonon dhonon
Yosso ctc dhon ottht, ttthtq putsosso u
' Ado|tddo' tt ton hu, onoghon tosso ]tutton.
Potth, uttuc, consctcnttousncss ond ]co o] L|onc,
Itstcntng ond Lountq, qco, ond utsdon scucnth
Who hoth thcsc tcosucs uonon, non 'tts sotd,
No poupcs thcq, thct |tucs oc not tn uotn.
WLaI gave ILe pauper ILe impeIus Io say ILis?
WLosoever is in possession oI unwavering IaiIL (soddh)
aIIer Laving pracIised ILe dLamma and seen ILe TruIL,
wiII possess ILe courage Io speaR ouI IiRe ILis, noI in a
Lardened air oI sLarp-Iongued domineering IougLness
buI as a maIIer-oI-IacI.
M~frrl~i Wr~ifn vrrsus Arlv~N Wr~ifn
TLere is a wide diIIerence beIween maIeriaI weaIIL and
ariyan weaIIL. For one ILing, Io accumuIaIe maIeriaI
weaIIL we Lave Io worR Lard Ior severaI years, spending
472
ILe major porIion oI our IiIeIime and ILen ILe ricLes
may be desIroyed overnigLI by boIL naIuraI and man-
made disasIers.
WLereas in ILe case oI dLamma weaIIL, we need Io
devoIe a sLorI span oI our IiIeIime Io ILe correcI prac-
Iice as Iaid down by abIe masIers. As a resuII, we can
acLieve noI onIy IiIeIong buI aIso sonso-Iong benenI.
Moreover, onIy a seIecIed Iew enjoy maIeriaI weaIIL
wLereas dLamma weaIIL is accessibIe Io aII and sundry
irrespecIive oI race, creed, coIour or sex.
Mohopoto|osonupp;onoto u
So|ktqo utqo Ruddho,
Ioto|osonuppotonupoqo utqo Dhonno,
Sonupptttopoto|o utpposonno|osono
Vtqo ]ono sonupptttonohopoto|o
Vtpposonno |ocono Songho.
Just os thc cqc sugcon
cnoucs thc cotooct ]on thc dtscoscd cqc,
so too thc Ruddho hc|ps pcc| o]] thc |oqcs o] dc|uston.
Thc Dhonno ts thc ncthod Lq uhtch
thc |oqcs o] dc|uston oc cnoucd.
Thc Songho oc |tkc thc pottcnts
uho ccctuc tcotncnt
so thot thc |oqcs o] dc|uston oc cnoucd ]on thcn.
473
Mon~i~f~i~
As Ior senIienI beings, ILey Lave been misIed aII aIong
ILeir exisIences because ILeir menIaI eyes Lave been
obscured by noho 'caIaracI' and as Ior ILe BuddLa,
Le is ILe remover oI ILeir deIusion. LeI us examine
wLeILer ILey are cIoaRed wiIL Iayers oI deIusion. TLe
enIire body is ILe TruIL oI SuIIering (Dukkhosocco). II
we are noI mindIuI oI ILe ever-arising pLenomena, Ior
one minuIe oI sucL unawareness we sLaII be cIoaRed
wiIL sixIy Iayers oI deIusion and so on Ior Lours, days,
monILs and years on end, noI Io incIude ILe Iime spenI
in ILe oILer exisIences, ILus going beyond caIcuIaIion.
TLus ILe usage oI ILe Ierm 'nohopoto|o' is reasonabIe.
TLe anaIogy given Lere is ILe caIaracI oI ILe eye. Due
Io ILis inIecIion ILe eye becomes abnormaI, cLarac-
Ierised by ILe opaciIy oI ILe Iens. TLe more ILe inIec-
Iion, ILe more ILe opaciIy unIiI one becomes bIind. TLe
BuddLa is given ILe epiILeI oI an eye speciaIisI or sur-
geon (so|oktqo) in accordance wiIL ILe expression:
Mohopoto|o sonupptonoto u so|ktqo utqo Ruddho.
As ILe yogi pracIises mindIuIness oI every arising wiIL
IoIaI eIIorI, IaiIL and aspiraIion, wiIL consciousness
peneIra-Iing ILe IargeIs wiIL vigiIance and diIigence,
Lis mind becomes purined so ILaI now Le Iaces ILe
reaIiIies ILe IruIL oI nno-po, ILe IruIL oI cause-
474
eIIecI and ILe IruIL oI ontcco-dukkho cLaracIerisIics.
As RnowIedge arises ILe Iayers oI ignorance peeI oII.
Knowing ILe cause-eIIecI reIaIionsLip, ignorance oI
IruIL is overcome, doubIs are sIiIIed, causeIess and nc-
IiIious-cause views are abandoned resuIIing in cIear
percepIion. II is IiRe wLen ILe caIaracI is IreaIed ILe
opaciIy is removed and normaI eyesigLI is resIored.
WiIL ILe dLamma IreaImenI ILe Iayers oI deIusion are
expeIIed IiII ILe bIiss oI exIincIion is reacLed. Hence
ILe BIessed One's epiILeI as so|ktqo. As mucL as ILe
BuddLa wiII noI creaIe eyesigLI Ior a caIaracI paIienI
Le wiII noI cause ILe removaI oI nohopoto|o Irom a
deIuded being. He sLows onIy ILe meILod wLicL musI
be pracIised by oneseII. Hence ILe verse:
Tunhcht ktccontoppon
Akkhto tothgoto
Iottponn ponokkhontt
Jhqtno noLondhon.
Sttutng shou|d Lc donc Lq qousc|ucs:
Thc Tothogotos oc on|q tcochcs.
Thc ncdttottuc oncs, uho cntc thc uoq,
Ac dc|tuccd ]on thc Londs o] no.
II is because ILe senIienI beings are enveIoped wiIL
Iayers oI deIusion ILaI ILey are obIivious oI ILe pronIabIe
DLamma, unabIe Io pracIise and esIabIisL genuine IaiIL.
However mucL ILey may be ricL maIeriaIIy, iI ILey are
475
poor in dLamma ILeir Iives are in vain (noghon). RicL
in ILe DLamma ILeir Iives wiII be IruiIIuI and noI in vain
(onoghon). TLis expression is simpIe yeI signincanI.
Tnr BrNrrlfs
TLe one benenI, nameIy, ILe power oI endurance againsI
ILe emoIions oI prosperiIies and adversiIies aIiRe in
worIdIy condiIions, noI Io menIion ILe oILers, is pronI-
abIe enougL. WLaI eIse do you ILinR you need in IiIe?
TLe dLamma does good ILrougL ILe IruiI oI ILe way
iI brings unsLaRabIe equipoise (todtLhouo). II is good
aIso because iI brings abouI equipoise wiIL respecI Io
ILe desired (ttthonnono) as mucL as ILe undesired
(onttthonnono).
For ILis is said:
Sc|o qoth ckoghono
Votcno no sontott
Euon ntndoposonsosu
No sontn]ontt pondtto
Just os o so|td nosstuc ock
Pcnotns unshokcn Lq thc utnd
So too, tn ]occ o] L|onc ond potsc
Thc utsc cnotn tnnouoL|c.
TLus Iiving ILese ariyan Ireasures woman, man
ILeir Iives are noI in vain. TLere Lave been many
insIances oI sIrong IaiIL. One oI ILem was ILe case
476
oI a braLmin woman caIIed Daninjani, wLose IaiIL in
ILe BuddLa couId noI be sLaRen by ILe news oI deaIL
oI Ler Lusband. AnoILer was a Iay supporIer caIIed
SurambaIILa, wLo became sotoponno aIIer IisIening
Io and being esIabIisLed in ILe MasIer's IeacLing, and
wLo couId noI be persuaded Io Iorgo Lis IaiIL by Mara.
SucL an assured ariyan IaiIL is aIso caIIed soddh
dhono ricL in IaiIL.
Sli~ Dn~N~
And wLaI is ILe Ireasure oI virIue? Consider ILe ariyan
discipIe wLo absIains Irom IaRing IiIe, IaRing anoIL-
er's properIy wiILouI consenI, Iying, sexuaI misconducI,
IaRing sIoIL-causing Iiquors, spiriIs and wines. TLis is
caIIed ILe Ireasure oI virIue.
Hlrl Dn~N~ ~Nn Off~ii~ Dn~N~
And wLaI are ILe Ireasures oI conscienIiousness (moraI
sLame) and ILe Iear oI bIame? Consider ILe ariyan dis-
cipIe wLo is conscienIious: Le is sLamed by misconducI
in deeds, words and ILougLIs, sLamed aI Laving IaIIen
inIo eviI and unrigLIeous ways. TLis is caIIed ILe Ireas-
ure oI conscienIiousness.
Consider ILe ariyan discipIe wLo Iears bIame: Le Iears
Io be bIamed Ior misconducI in deeds, words and
ILougLIs: Le Iears ILe bIame oI Laving IaIIen inIo eviI
477
and unrigLIeous ways. TLis is caIIed ILe Ireasure oI
bIame.
TLougL qontsononostko is noI menIioned Lere, iIs
adjusImenI IuncIion oI menIaI aIIiIudes and Lence iIs
supporIive IuncIion are impIied. II ILe mind is noI
properIy adjusIed, ILe opposiIe sIaIes can creep inIo
iI, nameIy ohttko-onottoppo. UnbIemisLed in deeds,
words and ILougLIs, ILe yogi wouId seeR ILe correcI
meILod.
Suf~ Dn~N~
And wLaI is ILe Ireasure oI IisIening? Consider ILe
ariyan discipIe wLo IisIens mucL: ILere is a reIaining, a
sIoring oI ILings Leard: and ILose ILings, IoveIy in ILe
beginning, IoveIy in ILe middIe, IoveIy in ILe end, wLicL
seI IorIL in meaning and deIaiI ILe rigLIeous goodIy
IiIe, wLoIIy IuInIIed, perIecIIy pure. AII ILose are Leard
by Lim, reIained in mind, IamiIiarised by IaIR, pored
over, weII peneIraIed by rigLI view. Here boIL gono
suto and odhtgono suto are invoIved. TLis is caIIed ILe
Ireasure oI IisIening.
C4c~ Dn~N~
Caga Las ILe duaI signincance oI abandoning and
giving away. Based on suto dhono, Le pracIises, gains
RnowIedge (odhtgono suto) and aIIains sotopottt noggo,
478
by wLicL ILe respecIive denIemenIs and voIiIionaI or
konno IormaIions (oLhtsonkho) are abandoned.
SucL abandonmenI is eIIecIed onIy by ILe arising oI
RnowIedge. ConsequenIIy, ILere is no more konno-
resuII, no more konno acIions in respecI oI eviI opqo-
reIaIed deeds. TLis is one Ireasure oI abandoning. And
consider ILe ariyan discipIe wiIL mind Iree oI sIain oI
meanness, IreeIy bounIeous wiILouI ILe expecIaIion oI
maIeriaI reIurns. TLis is anoILer Ireasure oI bounIy.
P~NN4 Dn~N~
Consider ILe ariyan discipIe wLo is wise as Io ILe way oI
utposson pracIice, causing Iemporary abandonmenI oI
denIemenIs wiIL ILe arising oI insigLI, nnaIIy possess-
ing ariyan peneIraIion oI ILe way Io ILe uIIer desIruc-
Iion oI iII ntLLno. TLis is caIIed ILe Ireasure oI
wisdom. Indeed, soddh dhono, s|o dhono, htt dhono,
ottoppo dhono, suto dhono, cgo dhono and ponn
dhono are ILe seven ariyan Ireasures.
Tnr Drvouf ~rr Rrsircfrn Evrrvwnrrr
Ctttogohopott Votthu (Verse 303 oI ILe DLammapada)
says:
Soddho s|cno sonponno
qosoLhogosonopptto
Yon qon podcson Lho]ott
tottho tottho cuo p]tto
479
Hc uho ts ]u|| o] ]otth ond uttuc,
posscsscd o] ]onc ond uco|th,
Hc ts honoucd cucquhcc,
tn uhotcuc |ond hc so]ouns.
CiIIa, ILe LouseLoIder, was greaIIy Lonoured wLen Le
visiIed ILe BuddLa. WLiIe Le was paying obeisance,
oIIering aImsIood and oILer requisiIes Io ILe BuddLa,
Lis sIocR oI Iood and oIIerings were repIenisLed by ILe
devas.
Seeing ILis, ILe VenerabIe nanda inquired Irom ILe
BuddLa wLeILer Le wouId Lave received ILe same Lon-
ours iI Le Lad visiIed anoILer reIigious IeacLer and
ILereupon ILe BuddLa uIIered ILe preceding verse.
BorN or UNnrrsf~NnlNc
In order Io esIabIisL odhtgono soddh, IaiIL musI be
based on reaIism and undersIanding (ponn). TLe Rind
oI undersIanding inIended Lere is one consisIing in
insigLI RnowIedge associaIed wiIL pronIabIe conscious-
ness (sononosso-sohogoton).
LeI us now denne ILe word 'undersIanding'. II Las ILe
cLaracIerisIic oI peneIraIing ILe individuaI essences oI
sIaIes (qoth soLLhuo po;tucdho |okkhoo). BasicaIIy
one musI deveIop dhonno uouotthno (deIerminaIion
oI sIaIes) wLicL discerns nno-po, IaIer proceeding Io
poccoqo uouotthno (deIerminaIion oI cause and eIIecI).
480
For aII ILaI, Lowever, one cannoI be said Io Lave under-
sIood nno-po ILorougLIy. II is onIy wLen one is abIe
Io conIempIaIe ILe ILree cLaracIerisIics IoIIowing ILe
causaI reIaIions, ILus Ieading Io po;tucdho |okkhoo
(ILe cLaracIerisIic oI peneIraIing). II is aIso Rnown as
soLhuo dhonnonon po;tucdho |okkhoo. IIs IuncIion
is Io aboIisL ILe darRness oI deIusion wLicL conceaIs
ILe individuaI essences oI sIaIes utsoqoLhsono oso
(utsoqo meaning objecI or scope: oLhso iIIuminaIing,
enIigLIening, sLedding IigLI upon). II is IiRe boring a
LoIe in ILe waII Io see wLaI Iies or does noI Iie beyond.
Here Iwo eIemenIs are invoIved, nameIy, boring a LoIe
and percepIion Io ILe eye or imparIing RnowIedge.
WiIL ILe peneIraIion oI ILe mind Io ILe objecI, ILe IaIIer
is discriminaIed wiILouI Laziness, conIusion or bewiI-
dermenI. TLus iI is maniIesIed as non-deIusion (oson-
noho poccu-po;;hno). Here ILe anaIogy given is ILaI
oI a IraveIIer wLo, Laving sIrayed Irom Lis direcIion,
Ioses Lis bearings. WLen Le comes inIo possession oI
a compass Le is abIe Io deIermine Lis direcIions cor-
recIIy, ILus overcoming bewiIdermenI, conIusion and
Laziness.
In accordance wiIL ILe dLamma axiom 'ILe concen-
IraIed (one wLo is concenIraIed) Rnows and sees
correcIIy', ILe proximaIe cause oI undersIanding is con-
cenIraIion. TLus odhtgono soddh musI be based on
481
under-sIanding, so ILaI ILe mind is resoIuIe, decisive
Lence sIiIIing doubIs and cIariIying vision now ILaI ILe
TruIL is seen.
Flvr DriusloNs
WLy are ILe majoriIy oI ILe worId deIuded? Because oI
nve reasons:
Konnosonnoho
TLis is bewiIdermenI as Io pronIabIe and unpronI-
abIe acIions, ILaI is wLeILer wLoIesome acIions
produce wLoIesome resuIIs and unwLoIesome
acIions produce unwLoIesome resuIIs. II is over-
come by ILe view oI konnossokoto sonndt;;ht.
Dhonnosonnoho
Since undersIanding as Io ILe denning oI nno-
po Las noI been accompIisLed wiIL mindIuI-
ness, deIusion as Io ILe exisIence oI nno-po
can arise. TLis is overcome by ILe deveIopmenI oI
dhonno uouotthno no (RnowIedge in deIermi-
naIion oI ILe Iaw).
Ioccoqosonnoho
Since ILe cause-eIIecI reIaIionsLip is noI under-
sIood ILrougL mindIuIness, ILere can arise
deIusion as Io cause ILaI produces IruiI, cause-
Iessness, creaIion by unseen power and so on.
TLis is overcome by poccoqo uouotthno, wLicL
482
arises on ILe conIempIaIion oI cause-eIIecI oI
nno-po. AI ILis sIage one can be said Io Lave
sIiIIed doubIs and become inspired wiIL IaiIL.
Iokkhoosonnoho
For aII ILaI, Lowever, iI Le Las noI properIy
undersIood ILe IripIe cLaracIerisIics oI nno-
po ILrougL mindIuIness, Le can remain dubi-
ous abouI ILese cLaracIerisIics. Once Le sees ILe
arising and passing away oI pLenomena IoIIowing
ILe cause and eIIecI, Le wiII come Io accepI ILe
IruIL oI impermanence. TLrougL ILe conIempIa-
Iion oI pain, Le wiII abandon ILe percepIion oI
pIeasure and accepI ILe IruIL oI pain.
WLen Le sees ILe sponIaneous genesis oI pLeno-
mena beyond ILe conIroI oI any being, Le aban-
dons ILe percepIion oI seII or ego and accepIs ILe
noIion oI non-seII. TLis is ILe RnowIedge oI pene-
IraIion oI cLaracIerisIics (|okkhoo po;tucdho
no) wLicL arises wiIL utposson insigLI.
NtLLnosonnoho
However mucL Le is endowed wiIL weII-Iounded
utposson no, iI Le Las noI yeI seen ILe com-
pIeIe exIincIion (oI ILe nve aggregaIe process)
ILrougL ILe aIIainmenI oI ariyan paIL and Irui-
Iion RnowIedge, Le wiII be obIivious oI ILe eIernaI
bIiss and ILus is said Io suIIer Irom bewiIdermenI,
conIusion and Laziness wiIL regards Io ntLLno.
483
II, Lowever, aIIer deveIoping utposson no and
seeing exIincIion ILrougL ariyan paIL and Irui-
Iion, ILe darRness oI deIusion wiII be repIaced by
ILe IigLI oI ntLLno po;tucdho no, and ILis is
progressiveIy IoIIowed by odhtgono soddh, ILe
unsLaRabIe ariyan IaiIL. UnIiI and unIess one is
endowed wiIL ntLLno po;tucdho no, one wiII
noI possess odhtgono soddh, wLicL means ILaI
one's IaiIL is IragiIe and unreIiabIe because iI can
be sLaRen oII ILrougL various reasons.
Tnr Llcnf or fnr Worin
For ILe esIabIisLmenI oI ILe IourIoId RnowIedge, nameIy,
dhonno uouotthno, poccoqo uouotthno, |okkhoo
po;tucdho and ntLLno po;tucdho, ILe beIieI ILaI 'good
begeIs good, bad begeIs bad' is IundamenIaI. TLe
BuddLa's admonisLmenI Io ILe yogis is Io be nrmIy
esIabIisLed in ILe rigLI viewpoinI (dt;;ht]ukonno), oILer-
wise iI is impossibIe Io pracIise. TLis viewpoinI is
Rnown as ILe 'LigLI oI ILe WorId' and so Iong as ILe
nve-aggregaIe process goes on, iI wiII aIso be Rnown as
ILe 'LigLI oI ILe Samsara'.
Tnr Llcnf or fnr S~s~N~
TLe Iour insigLIs are Rnown as ILe 'LigLI oI ILe Sasana'.
TLe yogis are sIriving Io acLieve ILe LigLI oI ILe Sasana.
II you are esIabIisLed in ILis you are said Io possess
484
odhtgono soddh, aI wLicL sIage your IaiIL becomes
enduring IiRe ILe piIIar ILaI cannoI be sLaRen, severed
or uprooIed by any means, come wind, sIorm or rain
due Io ILe depIL oI peneIraIion and soIidness oI Iounda-
Iion. LiRewise, due Io ILe power oI insigLI no amounI
oI indocIrinaIion or impassioned oraIory wiII be abIe Io
swerve or subdue your IaiIL.
485
Cn~ifrr 48
Tnr 0oon lr|rxn
Wn~f ls ~ Ooon FrlrNn?
TLe good Iriend (ko|qonttto) is ILe giver oI a mediIa-
Iion subjecI and Io wLom ILe yogi approacLes Io appre-
Lend Irom among ILe IorIy mediIaIion subjecIs one ILaI
suiIs Lis own IemperamenI.
Tnr SrvrN Qu~ilflrs
'MonRs, IeI a monR cuIIivaIe, IoIIow and Lonour a Iriend
wLo is endowed wiIL seven ILings, even ILougL Le be
driven away. WLaI are ILe seven?'
Kotoncht sottoht
Itqo co hott
Monpo co gou co
Rhuontqo co uott co
Voconokkhono co
GonLhtonco kothon kott
No cotthnc ntqo]okott.
Hc ts cuccd ond dco|q |oucd,
And onc uho spcoks ond su]]cs spccch;
Thc spccch hc uttcs ts po]ound,
Hc docs not ugc utthout o coson;
Hc ts uho||q so|tcttous o] uc|]oc ond potto| to pogcss.
486
Tbe Dearly Loved
He is oI geniaI disposiIion and dearIy Ioved (ptqo)
because Le possesses a remarRabIy good moraI cLar-
acIer observaIion oI nve precepIs in ILe case oI Iay
peopIe and ILe paIimoRRLa Ior monRs. VirIue (s|o) Las
as iIs benenIs ILe severaI speciaI quaIiIies beginning
wiIL being dearIy Ioved in accordance wiIL ILe sIanza:
Shtnc os thcq noq, thcc oc no ktngs
Adoncd utth ]cuc||cq ond pco|s
Thot shtnc os docs o non cstotncd
Adoncd utth uttuc's ononcnt.
Tbe Revered
He commands respecI and reverence (gou).
Deservlng Lovlng-klndness
TLe ILird quaIiIy oI ILe good Iriend is Lis worILiness oI
being pervaded wiIL Ioving-Rindness Lhouontqo.
Ablllty oI Speecb
He is oI ILe Rind, wLo, seeing ILe aws, Laving Ioving-
Rindness, compassion and mercy, wiII noI LesiIaIe Io
speaR ouI (uotto), openIy and unreservedIy, wLenever
iI is someILing Le beIieves Io be Ior ILe benenI (oI ILe
yogi).
487
SuIIerance oI Speecb
He sLouId be LumbIe enougL Io sIand criIicism by oILers,
Lowever Iow ILe IaIIer may be (uoconokkhono). Some
wouId consider iI an insuII. In ILis regard one sLouId
IoIIow ILe exampIe oI EIder SaripuIIa. AI one Iime ILe
EIder was wearing Lis robe a biI Ioo Iong, ILus arousing
criIicism by a seven-year-oId snoco. TLereupon ILe
EIder adjusIed Lis robe and ILanRIuIIy asRed wLeILer iI
was aII rigLI, addressing ILe IaIIer as 'IeacLer' ILougL
noI sarcasIicaIIy. TLis sLows ILaI ILe EIder was noI aI
aII aIIecIed by ILe snoco's criIicism.
AbouI ILirIy years ago we Lad a WesIern yogi in ILis
reIreaI. WLen ILe deIaiIs oI pracIice were given Io Lim
(ILrougL ILe IransIaIor), Le angriIy remarRed ILaI ILese
insIrucIions were Ioo cLiIdisL and unnecessary, ILaI
mere LinI on ILe subjecI wouId be suIncienI and ILaI iI
amounIed Io insuIIing Lis inIeIIigence.
Here I may commenI ILaI ILis is a pracIice wLicL IooRs
sLaIIow buI runs deep. TaRe ILe case oI ILe movemenI
oI ILe abdomen in breaILing or ILe sIeps in waIRing:
ILey sound easy buI iI is diIncuII in pracIice Io move
mindIuIIy even Ior a minuIe or Ien sIeps, noI Io speaR oI
seeing ILe unique cLaracIerisIics. II asRed wLeILer ILey
are noIing ILe rising and IaIIing or sIepping IeII and rigLI,
some migLI answer casuaIIy ILaI ILey are noIing wiILouI
maIIer-oI-IacIness. For ILem, ILe pracIice wiII IaRe Iong.
488
TLere are some wLo, possessing generaI RnowIedge,
wouId say ILey Rnow nno-po, cause-eIIecI reIaIion-
sLip, ILe cLaracIerisIics, utposson no and so on.
WLen inIerviewed and inIerrogaIed (IiRe by ILe poIice)
ILey wouId become upseI saying ILey are noI criminaIs.
For ILe oILers, ILey wouId admiI diIncuIIy in concenIra-
Iion aIILougL ILey are noIing ILe movemenI oI breaIL-
ing or waIRing. TLey wLo admiI ILe IruIL in sucL a
manner are sure Io progress in no Iime once ILey IisIen
Io ILe IeacLer and pracIise accordingIy nIIing up ILe
gaps, maRing up Ior ILe denciencies and sIraigLIening
ouI deviaIions.
Here one sLouId IoIIow ILe exampIe oI RaLuIa. WLen
Lis masIer admonisLed Lim Io nII up ILe gaps, maRe
up Ior ILe denciencies and sIraigLIen ouI ILe deviaIions
in Lis pracIice, Le LeId a LandIuI oI sand in Lis Land
and prayed ILaI ILere wouId be as many IeacLers wLo,
seeing ILe aws, Laving Ioving-Rindness, compassion
and mercy, wouId speaR ouI wiILouI any conceaImenI,
pureIy Ior Lis benenI, as ILere are ILe grains oI sand in
Lis Land. TLus are ILey LumbIe aI aII Iimes.
For sucL a person Le wiII Lave room in Lis Ireasure
Louse (bag oI RnowIedge) Io receive and sIore IurILer
RnowIedge. For ILe Rnow-aII ILere wiII be no room
because Le ILinRs Lis bag is aIready IuII. Some wouId
noI aIIacL any vaIue Io ILe dLamma because iI is
oIIered Iree.
489
ProIound ln Speecb
He gives ILe proIound RnowIedge (gonLhonco kothon
kotto), sucL as ILe Four NobIe TruILs, ILe Law
oI DependenI OriginaIion (Io;tccosonuppdo), ILe
TLirIy-seven FacIors oI EnIigLIenmenI (Lodhtpokkhtqo-
dhonno), ILe FourIoId MindIuIness, and so on. WLen
Le does so, Le combines ILeory wiIL pracIice. One can
aIways nnd ouI by IisIening iI ILe IeacLer Rnows wLaI
Le is saying.
Not Urglng Wltbout Reason
He wiII noI urge (ILe discipIe) in an unjusIined or
improper manner Io serve Lis (ILe IeacLer's) inIeresI
(no co;;hnc ntqo]oko). He wiII noI urge anyone Io IaRe
poison or IaII Irom a cIiII even iI ILe discipIe is prepared
Io do so Io ILe IeacLer's advanIage.
AssociaIion wiIL ILe good Iriend wLo IuInIs ILe above
quaIiIies amounIs Io cuIIivaIing wiIL ILe suiIabIe (pug-
go|o soppqo), oILerwise Rnown as ko|qonttto, ckon-
tcno httcst (posiIive weII-wisLer or wLoIIy soIiciIous oI
weIIare) or uuddht pokkhc thtto (sIanding up Ior ILe
prosperiIy oI oILers), Hence ILe verse:
In uhon thcsc thtngs oc ]ound, thot ts thc ]tcnd
To cu|ttuotc t] onq nccd o ]tcnd,
A non noucd o|uoqs Lq dcstc ]o uco|,
Yco, tho' hc dtuc thcc ]oth, qct ]o||ou htn.
490
AnoILer seven quaIiIies oI ILe Oood Friend as men-
Iioned in ILe BooR oI OraduaI Sayings (Anguttoo
Ntkqo) are given in ILe verse:
Hc gtucs thtngs hod to gtuc, docs uhot ts hod,
hod uods to Lco hc Lcos, hts sccct tc||s,
Rut othcs' scccts kccps, tn ttncs o] uont
Posokcs qou not, uhcn utncd nc'c condcnns
In uhon oc ]ound thcsc uoqs, thot ts thc ]tcnd.
To cu|ttuotc t] onq nccd o ]tcnd.
Tnr Elcnf Qu~ilflrs
TLe eigLI quaIiIies oI ILe good Iriend as given in ILe
scripIures are:
soddh sonponno endowed wiIL IaiIL,
s|o sonponno endowed wiIL virIue,
suto sonponno endowed wiIL Iearning,
cgo sonponno endowed wiIL generosiIy,
uttqo sonponno endowed wiIL eIIorI,
sott sonponno endowed wiIL mindIuIness,
sondht sonponno endowed wiIL concenIraIion,
ponn sonponno endowed wiIL wisdom.
He is endowed wiIL IaiIL in respecI oI ILe BuddLa's
enIigLIenmenI and ILe acIion-reacIion mecLanism. He
Las IaiIL in ILe causes ILaI Iead Io ILe oohotto noggo
and soLLonnuto (omniscience) oI ILe BuddLa, nameIy,
ILe greaI Ioving-Rindness and greaI compassion wiIL
491
wLicL ILe bodLisaIIa IuInIIed ILe perIecIions ever since
ILe Iime oI SumedLa, enduring innumerabIe suIIerings
ILrougLouI ILe IengILy sonso.
One can judge ILe amounI oI Ioving-Rindness and com-
passion oI ILe BIessed One by IooRing aI ILe exampIe
oI an ordinary moILer, wLose Ioving-Rindness and com-
passion Iowards Ler inIanI cLiId cause Ler Io endure
LardsLip, pain and insuII inicIed upon Ler by ILe
inIanI. TLe BuddLa's Ioving-Rindness and compassion
are maniIoId greaIer.
Because Le is endowed wiIL virIue Le commands Iove
and respecI. In response, Le speaRs ouI openIy and
rebuRes in a consIrucIive manner (codoko) irrespecIive
oI any iII-IeeIing by ILe yogi, because Le abLors bacR-
wardness (ppokooht). II, Ior exampIe, a cLiId Lappens
Io swaIIow a poinIed objecI, ILe parenI puIIs iI ouI Irom
iIs ILroaI aI once wiILouI regard Io iIs pain, wLicL is
beIIer ILan deaIL. TLe quaIiIy oI ILe good Iriend is simi-
Iar Io uo;;o (one wLo speaRs ouI sensibIy) as previousIy
menIioned.
Here again ILe aIIiIude oI ILe EIder SaripuIIa may be
menIioned. WLenever Le saw any aws, Le wouId noI
posIpone reveIaIion oI ILe aws any Ionger ILan neces-
sary. As Io ILe endowmenI oI Iearning, Le possesses
boIL Iypes oI suto, nameIy gono and odhtgono.
492
He is naIuraIIy devoIed Io generosiIy (cgo) and ILe
consIanI pracIice oI giving and sLaring. He is conIenI
(sontu;;ht) wiIL wLaI is oIIered. Since Le is deIacLed
Irom sensuous pIeasures, Le sIays secIuded (utucko)
kqo, cttto and upodht. He is Iree Irom deIigLI in
sociaI acIiviIies (sonsoggo). EndowmenI wiIL eIIorI
means Le is abIe Io worR Ior muIuaI benenI wiIL cour-
age. EndowmenI wiIL mindIuIness causes Lim Io abide
mindIuIIy, wiIL upo;;htto sott (nxed, ever-presenI sott),
so ILaI sott becomes second naIure Io Lim. Sondht
prevenIs Lis mind Irom scaIIering. Due Io ponn, Le
is Iree Irom perverIed views. Endowed wiIL ILese quaIi-
Iies Le wouId raILer worR Ior ILe weII-being oI oILers
ILan urge ILem Io improprieIy.
SucL are ILe quaIiIies oI ILe good Iriend wLom one
sLouId seeR so as noI Io suIIer ILrougLouI sonso.
WaIcL ouI Ior ILose seII-sIyIed cLarismaIic Ieaders wLo,
being seized wiIL LysIeria in Iimes oI crisis, commiI sucL
LorribIe deeds as mass suicide, induIge in sexuaI miscon-
ducI or accumuIaIe IoIIowers Ior ILeir own benenI.
In seeRing aIIer ILe good Iriends, iI is advised in ILe
scripIures Io IoIIow ILe meILod caIIed ]oudopno (]oo
decayed, udopno weII), meaning an oId weII. WLen
a ILirsIy man sees an oId weII, Le Iries Io draw waIer
Io drinR. In doing so Le musI IaRe care noI Io IaII inIo
ILe weII buI aI ILe same Iime draw ILe waIer Le wanIs.
493
Cn~ifrr 44
Ptss|ox, Nti|cr txn Drius|ox
Cn~NN~ fnr W~Nnrrrr
Now one CLanna, a wanderer, came Io see ILe VenerabIe
nanda and said ILis Io ILe IaIIer: Reverend nanda,
do you (peopIe) preacL ILe abandoning oI passion, oI
maIice and deIusion?" We do indeed, reverend sir" re-
pIied nanda.
TLis proves ILaI even in ILose days peopIe were con-
vinced ILaI ILese ILree kt|csos were unwLoIesome
ILings wLicL needed Io be abandoned. Many peopIe
Lad ILeir own ways oI abandoning ILem. Even now
ILere are many ways. BuI are ILey proven by experi-
ence? TLey need Io be proven by pracIice, noI by ora-
IoricaI prowess, wLicL may be eIIecIive in ILe neId oI
ideoIogy.
CLanna conIinued, Seeing wLaI disadvanIages, ILerein
do you so preacL?" BeIore we Lear nanda's repIy, IeI
us Iry and answer ILis quesIion ourseIves Io wLaI
exIenI ILese sIaIes aIIecI oneseII as mucL as oILers. LeI
me reIaIe a sIory.
I read a news iIem some years ago abouI a moILer and
Iwo sons. II seemed ILaI ILe IaIe Lusband beIore Lis
494
demise Lad IeII a considerabIe amounI oI weaIIL Ior ILe
Iwo sons. II was noI cerIain wLeILer Le Lad IeII any-
ILing Ior Lis wiIe.
AI nrsI ILe widow seemed Io be IooRing aIIer ILe Rids
wiIL moILerIy Iove. However, over ILe years sLe became
desirous oI being gIamorous as sLe was sIiII oI good age
and ILe money sLe Lad was noI suIncienI Io Reep Ler
going. SLe sIarIed deveIoping passion Iowards ILe prop-
erIy beIonging Io ILe Iwo sons. Being overwLeImed by
passion, sLe became conIused and deIuded, and couId
noI see reason.
One day, wiIL a view Io IaRing possession oI ILe prop-
erIy, sLe IooR Ler sons ouI on a picnic on a IaRe. AIIer
ILe boaI Lad gone ouI a disIance, sLe capsized ILe boaI
and RiIIed ILe Iwo sons by drowning ILem. Here pas-
sion Ied Ler Io maIice (RiIIing Ler own sons) and deIu-
sion (noI Rnowing ILe IruIL because sLe was misIed
by passion). LaIer ILe case was invesIigaIed, wiIL ILe
resuII ILaI sLe Iaced ILe penaIIy and aI ILe same Iime
Iosing Ler own sons and ILe properIy.
Now, do you geI ILe answer Io CLanna's quesIion? Are
ILese unwLoIesome sIaIes Io be nurIured or eradicaIed?
Here ILe LousewiIe Lad been robbed oI Ler wLoIesome
mind, and passion Lad overcome Ler insIead. II onIy
sLe Lad Rnown ILe correcI pracIice, sLe wouId Lave
noIed ILis ILougLI aI ILe momenI oI arising and aban-
495
doned iI. InsIead, sLe Lad nurIured iI and became over-
wLeImed by iI, Ieading Io eviI conducI.
LeI us now Lear nanda's repIy: Sir, one wLo is over-
wLeImed by passion, Iosing conIroI oI mind, pIans
ILings wLicL IroubIe LimseII, wLicL IroubIe oILers,
wLicL IroubIe boIL LimseII and oILers, and so expe-
riences menIaI suIIering and dejecIion. Had Le aban-
doned ILe passions, wLicL Le did noI do so, Le wouId
noI Lave experienced suIIering and dejecIion.
Again, sir, one wLo is overwLeImed by passion pracIises
immoraIiIy in deed, word and ILougLI. BuI iI passion
be abandoned Le undersIands.
Again, sir, passion is ILe cause oI bIindness (ondho-ko-
ono), noI seeing (occokkhukoono), noI Rnowing (ono-
koono) and Iosing oI insigLI (ponn ntodho).
II is joined wiIL vexaIion (utgoto pokkhtko), iI does noI
conduce Io nibbana (ontLLno sonuottontko).
One wLo is maIicious,. one wLo is deIuded,. (under-
goes jusI ILe same IroubIes). deIusion, sir, is ILe cause
oI bIindness. iI does noI conduce Io ntLLno.
Seeing ILis disadvanIage in passion, maIice and deIu-
sion, we preacL ILe abandoning oI ILem."
TLereupon, CLanna wenI IurILer and asRed:
496
BuI, sir, is ILere any way, is ILere any pracIice Ior ILe
abandoning oI passion, maIice and deIusion?"
TLere is indeed, reverend sir."
Pray, sir, wLaI is ILaI way? WLaI is ILaI pracIice?"
Sir, iI is jusI ILis ariyan eigLIoId way, Io wiI: rigLI view
and ILe resI. rigLI concenIraIion."
A goodIy way, sir, and a goodIy pracIice Ior abandoning
passion, maIice and deIusion! Moreover, sir, iI is worIL-
wLiIe appIying energy ILereIo."
TLus, Ior ILe pracIising yogi Le is greaI (uttono). TLe
dLamma is undeniabIy supreme, good in iIseII. II one
couId noI be convinced, one musI pracIise and experi-
ence Ior oneseII.
NexI, we sLaII go on Io anoILer discourse in connecIion
wiIL docIrinaI caIecLism. Regarding 'Ionn Ntodho'
wLicL ponn is IosI and Low? Ionn is oI ILree Rinds:
konnossokoto, ]hno and utposson. AII ILese are noI
given ILe cLance Io arise. In ILis way ILey are IosI.
:lv~k~'s Foiiowrr
On a cerIain occasion ILe VenerabIe nanda was sIay-
ing aI Kosambi in OLosiIa ParR. Now a cerIain Louse-
IaILer (gohopott), wLo was a IoIIower oI jivaRa, an
asceIic mendicanI (nude sonoo), came Io see ILe
VenerabIe nanda and asRed Lim:
497
Pray, worILy nanda, wLose docIrine is weII IaugLI
(sukkhto)? WLo are rigLIIy conducIed in ILe worId
(supottponno enIered on ILe rigLI way)? WLo are weII
Iarers in ILe worId (sugoto)?"
Ooon Tr~cnlNc
JusI IiRe wLen a monRey is caugLI, iI is Iied wiIL iIs
own IaiI, so Ioo nanda reIorIed:
Now, LouseIaILer, in ILis maIIer, I wiII puI you a ques-
Iion. You may answer my quesIion as you ILinR nI.
WLaI do you ILinR, LouseIaILer: ILey wLo preacL a doc-
Irine Ior ILe abandoning oI passion, maIice and deIu-
sion is ILeir docIrine weII preacLed or noI? WLaI do
you ILinR oI ILis?"
TLe docIrine oI sucL, sir, is weII preacLed (sukkhto).
TLaI is my opinion."
AI ILis poinI, I wisL Io menIion abouI some IeacLers
wLo IeacL sensuous pIeasures ILaI ILese are noI Io be
abandoned, ILeir resIrainI means pain, one sLouId yieId
IreeIy Io ILem, enjoy ILem Io ILe IuIIesI, one wiII become
Lappy and so IorIL, ILus advocaIing passion, maIice and
deIusion. Many IoIIow ILis advice and meeI IroubIe.
However, Ior ILe wise, even aI ILe menIioning oI ILe
abandonmenI oI passion, maIice and deIusion, ILey
wiII IeeI Lappy and appreciaIe ILe dLamma by saying:
498
TLe dLamma oI sucL scripIures is weII procIaimed
(sukkhto), because iI is good in ILe beginning (odt
ko|qo). TLen, aIIer pracIising pottpottt in accordance
wiIL ILe scripIures, one conIroIs bodiIy and verbaI con-
ducI and aIIains sonotho sukho and utposson sukho.
TLus, aIso, ILe dLamma is weII preacLed (sukkhto)
because iI is good in ILe middIe (no]]hc ko|qo). Here
one may compare ILe Iwo knogo, wLicL is Larm-
IuIIy good, and dLamma, wLicL is LarmIessIy good: ILe
Iormer being invesIed wiIL sonkho dukkho (ILe eviI
oI exisIence) causing dukkhodukkho (ILe eviI oI pain)
and utpotno dukkho (ILe eviI oI cLange): ILe IaIIer
is given in ILe booRs as 'ononustott hott' (incompara-
bIe, IranscendenIaI Lappiness wLicL is good in iIseII).
One noIe oI cauIion is noI Io sIop in ILe middIe, ILe
sIage oI no]]hc ko|qo.
As one conIinues Io sIrive, one acLieves ILe benenI by
seeing noggo, pho|o and ntLLno, wLicL is ILe end
quaIiIy (potqosno ko|qo) oI ILe dLamma. Passion,
maIice and deIusion are aIso eradicaIed. TLus ILe
dLamma oI ILe scripIures is cerIain Io be weII pro-
cIaimed (sukkhto).
TLe dLamma is weII procIaimed because iI is good in ILe
beginning, ILe middIe and ILe end and because iI an-
nounces ILe IiIe oI puriIy ILaI is uIIerIy perIecI and pure
wiIL meaning and wiIL deIaiI. WLen IisIened Io, iI does
good ILrougL Learing iI because iI suppresses ILe Lin-
499
drances, passion, maIice and deIusion, ILus iI is good
in ILe beginning. And wLen made ILe way oI pracIice, iI
does good ILrougL ILe way being enIered upon because
iI brings ILe bIiss oI sereniIy and insigLI, ILus iI is good
in ILe middIe. And wLen iI Las ILus been made ILe way
oI pracIice and ILe IruiI oI ILe way is ready, iI does good
ILrougL ILe IruiI oI ILe way because iI brings unsLaR-
abIe equipoise, ILus iI is good in ILe end.
So iI is weII procIaimed because iI is good in ILe begin-
ning, ILe middIe and ILe end.
Rlcnf CoNnucf
Now, Io ILe second quesIion by ILe VenerabIe nanda:
TLen, LouseIaILer, ILey wLo so conducI ILemseIves as
Io abandon passion, maIice and deIusion are ILey weII
conducIed in ILe worId? WLaI is your opinion?"
CerIainIy ILey are, sir."
Herein, weII conducIed or enIered on ILe good way
(supottponno) is ILorougLIy conducIed or enIered on
ILe way (sutthu pottponno). TLaI rigLI conducI, being
sIraigLI, unbenI, uncrooRed, unwarped, is caIIed nobIe
and Irue and is Rnown as proper owing Io iIs becom-
ingness.
WaIRing aIong ILe paIL oI moraIiIy pracIice (s|o stkkh),
one IuInIs rigLI acIion (sonn konnonto), rigLI speecL
500
(sonn uc) and rigLI IiveIiLood (sonn ]tuo): aIong
ILe paIL oI concenIraIion pracIice (sondht stkkh) one
IuInIs rigLI eIIorI (sonn uqno), rigLI mindIuIness
(sonn sott) and rigLI concenIraIion (sonn son-
dht): aIong ILe paIL oI insigLI pracIice (ponn stkkh)
one IuInIs rigLI undersIanding (sonn dt;;ht) and rigLI
ILougLI or aim (sonn sonkoppo), overcoming denIe-
menIs oI Iransgression, obsession and IaIency aI respec-
Iive sIages.
F~rr-fnrr-wrii
Now Io ILe ILird quesIion posed by ILe VenerabIe nanda:
Now wLaI do you ILinR, LouseIaILer? TLey wLose pas-
sion wLose maIice. wLose deIusion is abandoned, cuI
down aI ILe rooI, made IiRe a paIm-Iree sIump, made
sucL as noI Io become, oI a naIure noI Io spring up
again in IuIure Iime are sucL weII Iarers in ILe worId
(sugoto) or noI? WLaI is your opinion?"
SucL, sir, are weII Iarers in ILe worId, meILinRs."
To ILis, ILe VenerabIe nanda concIuded:
TLen, you Lave admiIIed ILis mucL: TLey wLo preacL
a docIrine Ior ILe abandoning oI passion, maIice and
deIusion, ILeir docIrine is weII preacLed. TLey wLo
are so conducIed as Io abandon passion, maIice and
deIusion. are weII conducIed in ILe worId. TLey wLose
passion. is abandoned are weII Iarers in ILe worId."
501
AI ILis, jivaRa's IoIIower recoIIecIed Lis own IiIe and
seeing ILe dLamma remarRed:
II is wonderIuI, sir! II is marveIIous! (oLhtkkonton,
Lhontc). Here is no IrumpeIing oI one's own creed (LooI-
ing one's own Lorn), no depreciaIion oI anoILer's creed,
buI jusI IeacLing oI dLamma in iIs proper spLere. You
Lave spoRen oI (man's) weIIare, and seII is noI brougLI
inIo quesIion (ottho co uutto otto co onupontto).
Now you yourseII, worILy nanda, preacL dLamma Ior
ILe abandoning oI passion, maIice and deIusion, and
your docIrine is weII preacLed. You conducI yourseII so
as Io abandon passion, maIice and deIusion, and you
are weII conducIed in ILe worId. In you, worILy nanda,
ILese are abandoned, cuI down aI ILe rooI, made IiRe
a paIm-Iree sIump. sureIy you are a weII Iarer in ILe
worId.
ExceIIenI, sir! II is exceIIenI (oLhtkkonton Lhontc). II is
as iI one wouId raise ILe IaIIen, open up wLaI is Lidden,
poinI ouI ILe way Io one gone asIray, LoId up a sLining
IigLI so ILaI ILey wLo Lave eyes may see Iorms. TLus
Las dLamma been expounded by ILe worILy nanda
in diverse ways. I, myseII, worILy nanda, do go Ior
reIuge Io ILe BuddLa, Io ILe DLamma, Io ILe Order oI
MonRs. LeI MasIer nanda accepI me as a Iay-IoIIower
(upsoko) Irom ILis day IorIL, so Iong as IiIe sLaII IasI,
as one wLo Las so IaRen reIuge".
502
Cn~ifrr 45
Xouir S|irxcr
T~iklNc ls ~ Orr~f HlNnr~Ncr
Today I wouId IiRe Io deaI wiIL a quoIaIion Irom
ILe BuddLa's admonisLmenI Io pracIising yogis as a
reminder Io our yogis Lere. TLis is abouI 'conversaIions'
wLicL, I IeeI, are causing disrupIions in ILe pracIice. In
ILis connecIion ILe BuddLa says:
Sonntpotttnon uo
Rhtkkhouc duo-qon koont-qon
Dhonn u koth
Atqo u tunht Lhuo.
Rhtkkhus, uhcn qou oc osscnL|cd togcthc (unouotdoL|q),
qou noq pc]on tuo thtngs
tndu|gc qousc|ucs on dhonno toptcs
o cnotn noL|q st|cnt.
DLamma Iopics reIer Io ILose connecIed wiIL ILe
FourIoId TruILs or ILe Ien subjecIs oI conversaIion
(kotho uotthu), nameIy:
opptcchokoth
conversaIion on IrugaIiIy;
sontu;;htkoth or sontosokoth
conversaIion on conIenImenI;
utuckokoth
conversaIion on secIusion or soIiIude;
503
osonso;;hokoth
conversaIion on dissociaIion or aIooIness
Irom socieIy, i.e., mixing wiIL opposiIe sex;
oddhouttqokoth
conversaIion on exerIion;
s|okoth
conversaIion on moraIiIy;
sondhtkoth
conversaIion on concenIraIion;
ponnkoth
conversaIion on wisdom;
utnutttkoth
conversaIion on deIiverance;
utnutttnodossonokoth
conversaIion on ILe RnowIedge and vision
reIaIing Io deIiverance.
Even iI ILe conversaIion is reIaIed Io ILe above subjecIs,
ILere sLouId be a IimiI (ponoqutto), because good
ILings sLouId be IaRen wiILin IimiIs. In sLorI, ILe yogi
sLouId induIge in conversaIions on Lis own pracIice,
ie., sottpo;;hno, wLicL acIuaIIy means Le converses
onIy wiIL ILe mediIaIion masIer Io wLom Le reporIs
Lis observaIions and IisIens Ior IurILer insIrucIions.
WLiIe Le is pracIising as a yogi, Le need noI observe
sociaI eILics sucL as IriendIy greeIings or conversaIions.
TLis advice is aIso Ior Lis own benenI.
504
As Io ILe second advice, nameIy 'otqo uo tunht Lhouo',
iI is synonymous wiIL okothonon (remaining muIe).
Here again mereIy remaining siIenI wiII noI amounI
Io pure and nobIe siIence iI ILe mind is unconIroIIed.
By ILe Ierm tunht Lhouo iI denoIes sonotho-utposson
Lhuon Lhton (being absorbed in concenIraIion and
insigLI mediIaIion). OnIy ILis Iype oI tunht Lhouo can
be Iermed pure and nobIe siIence (otqo uo tunht Lhouo)
and ILis is onIy maniIesIed by pracIice.
Some view absorpIion in ILe second ]hno as reaIising
ILe nobIe siIence, because ILe Iwo jLanic IacIors, nameIy,
uttokko and utcoo Lave been sIiIIed; especiaIIy uttokko,
wLicL is essenIiaI Ior conversaIions, Las been sIiIIed.
OILers view absorpIion in ILe IourIL ]hno as reaIis-
ing iI, Ior wLen breaILing sIops one is sure ILaI ILere
cannoI arise any conversaIion. However, sonotho and
utposson pracIices are suIncienI Io reaIise ILe nobIe
siIence.
In addiIion, ILere arises a series oI benenIs. For one
ILing, you are seIIing an exampIe Ior oILers (newcom-
ers) Io IoIIow suiI and revere you by insIiIIing soddh in
ILem. SucL exampIes were many during ILe BuddLa's
Iime. For you, Ioo, ILe benenIs are sure Io accrue in
ILe Iorms oI utposson no and noggo no.
505
Cn~ifrr 46
0xr Trutn Lrtns to tii Trutns
N~fur~i L~w
As ILe naIuraI Iaw (ntqno) goes:
Unknoutng uc c|tng
Knoutng uc oLondon
C|tngtng |cods to dtsostc
ALondontng |cods to pcocc.
LeI us nnd ouI ILe rooI cause oI cIinging and suIIering.
As per ILe verse:
Tohn knoguo-ntdnon
Dukkhon toh-ntdnon.
Coutng hos tts soucc tn scnsuous p|cosucs
ond su]]ctng tn coutng.
For insIance, Io become sIim (toh) one Iives on a dieI
and suIIers emaciaIion (dukkho).
Tnr Noiir Trufn or SurrrrlNc
(Dukkn~ S~cc~)
Idon kho pono, Lhtkkhouc, dukkhon otqo soccon?
Jttpt dukkh, ]opt dukkh, uqdtpt dukkho, noonnpt
506
dukkhon, opptqcht sonpoqogo dukkho, ptqcht utppoqogo
dukkho, qon ptcchon no |oLhott tonpt dukkhon
sonkhtttcno poncupdnokkhond dukkh.
Nou nonks, uhot oc thc noL|c tuths o] su]]ctng?
Rtth ts su]]ctng, ogtng ts su]]ctng, dcoth ts su]]ctng,
soou, |oncntotton, potn, sodncss ond dtstcss oc su]]ctng.
Rctng ottochcd to thc uo|d ts su]]ctng,
Rctng scpootcd ]on thc |oucd oncs ts su]]ctng,
not gctttng uhot onc uonts ts su]]ctng.
In shot, thc ]uc oggcgotcs o] gosptng
(poncupodonokkhondo) oc su]]ctng.
TLis passage enumeraIes dukkho socco, as quoIed Irom
ILe Dhonnocokko Sutto TLe Discourse on ILe WLeeI
oI DLamma.
Now ILe eye is ILe TruIL oI SuIIering (dukkho socco):
ILe prior craving ILaI originaIes iI by being iIs rooI-
cause is ILe TruIL oI Origin (sonudoqo socco): ILe non-
occurrence oI boIL is ILe TruIL oI CessaIion (ntodho
socco): and ILe way ILaI is ILe acI oI undersIanding
cessaIion is ILe TruIL oI ILe PaIL (noggo socco). And
so Ioo in ILe case oI ILe ear, ILe nose, ILe Iongue, ILe
body and ILe mind. In IacI, ILe wLoIe body is dukkho
socco and so are ILe rising and IaIIing, siIIing and
sIanding, waIRing, IoucLing, eIc. WLaI sLouId we do
wiIL ILem?
507
KNow fnr Trufn or SurrrrlNc
AII nno-po pLenomena (dukkho soccos) arising aI
ILe six sense doors are Io be noIed and discerned
(dukkhon potnncqqon), oILerwise ILey wiII noI be
Rnown (dukkhc onon). WLen you noIe ILe rising and
IaIIing oI ILe abdomen, you are aware oI ILe Iension aI
rising and reIaxaIion aI IaIIing discerning ILe TruIL
oI SuIIering. As you noIe wiIL diIigence aI ILe momenI
oI Learing you wiII noIice ILe ILree TruILs oI SuIIering,
nameIy, ILe base eIemenI or ILe ear, ILe sIriRer eIemenI
or ILe sound and ILe igniIion eIemenI or ILe Learing
consciousness. By discerning ILese pLenomena, ILeir
causaI reIaIions and ILeir cLaracIerisIics, you wiII over-
come aIIacLmenI. Every Iime you Rnow ILe Irue naIure
you abandon kt|csos.
On ILe oILer Land, iI you are negIigenI and unmindIuI,
you wiII be ignoranI (out]]) oI suIIering and ILus cIing
Io ILe objecIs. Hence:
Unknoutng uc c|tng
Knoutng uc oLondon.
WLaI wiII Lappen iI we cIing? II we cIing (kt|cso), we
wiII acI (konno) ILinRing, saying and acIing. AcIuaIIy
ILese Rammas (good or bad) arise wiIL ILe accompani-
menI oI out]] and toh mosIIy toh, wLicL condi-
Iions IurILer becoming. Hence ILe saying: 'OrieI springs
Irom craving.'
508
Tohqo ]qot soko
tohqo ]qot Lhoqon
Tohqo utpponuttosso
nottht soko kuto Lhoqon.
Pon coutng sptngs gtc],
Pon coutng sptngs ]co,
Po hc uho ts uho||q ]cc o] coutng
Thcc ts no gtc], nuch |css ]co.
KNow fnr ofnrr Trufn
WLen we say we Rnow, iI means ILere is someILing Io
be Rnown. TLe RnowabIe ILings are ILe nno-po pLe-
nomena wLicL are dukkho soccos. Knowing is noggo
socco (ILe TruIL oI ILe PaIL). DissipaIion is ntodho
socco (ILe TruIL oI CessaIion).
TLe noggo socco Las eigLI consIiIuenIs:
sonn uqno noggongo
ILe paIL oI rigLI eIIorI Io grasp ILe arising objecI;
sonn sott noggongo
ILe paIL oI rigLI mindIuIness expeIIing ILe kt|csos;
sonn sondht noggongo
ILe paIL oI rigLI concenIraIion causing soIidariIy
oI menIaI IacIors.
TLe above maRe up ILe paIL oI concenIraIion group.
509
sonn sonkoppo noggongo
ILe paIL oI rigLI aim so as noI Io deviaIe ILe
mind eIsewLere, sucL as Io eviI ILougLIs, speecL
or acIion;
sonn dt;;ht noggongo
ILe paIL oI rigLI view, undersIanding IruIy ILe
ILree eIemenIs oI cogniIive process.
TLe above maRe up ILe paIL oI wisdom group. As Ior
ILe paIL oI moraIiIy group or ILe ILree absIinences
(utott), nameIy:
sonn uc rigLI speecL;
sonn konnonto rigLI acIion;
sonn ]tuo rigLI IiveIiLood.
TLey are IuInIIed aI ILe beginning oI ILe pracIice. TLus,
by discerning one socco, nameIy dukkho socco, one
reaIises ILe oILer ILree soccos noggo socco because
one is Rnowing, sonudoqo socco because ILis is ILe
cause wLicL is abandoned, and ntodho socco because
ILe kt|csos are exIinguisLed, acLieving todongo-ntodht.
WiIL ILe abandonmenI oI kt|csos, konno uo;;o wiII noI
arise and so Ioo utpko uo;;o. Hence iI is said:
Whot nust Lc dtcct|q knoun ts dtcct|q knoun,
Whot hos to Lc dcuc|opcd ts dcuc|opcd,
Whot hos to Lc oLondoncd ts oLondoncd,
Whot ut|| Lc co|tscd ts co|tscd.
510
As Io ILe nrsI Iine, wLaI musI be direcIIy Rnown
(potnncqqo dhonno) is direcIIy Rnown, IuIIy under-
sIood or discerned (potnnoto). Here potnncqqo dhon-
nos are dukkho soccos. WLaI Las Io be deveIoped
(LhuctoLLo) or deveIopmenI (Lhuon) reIers Io magga
sacca and ILis is deveIoped (Lhuctt). WLaI Las Io be
abandoned (pohtoLLo) reIers Io sonudoqo socco and
ILis is abandoned, overcome or repeIIed (pohno). WLaI
wiII be reaIised is ntodho socco (socchtktoLLo) and
ILis is reaIised (socchtkoott or poccokkhon koott).
TLus is said:
Rhtkkhus, hc uho sccs su]]ctng
Sccs o|so thc otgtn o] su]]ctng,
Sccs o|so thc ccssotton o] su]]ctng,
Sccs o|so thc uoq |codtng to thc ccssotton o] su]]ctng.
511
Cn~ifrr 47
Qurst|oxs txn Axswrrs
:: Hou docs soctctq Lcnc]t ]on utposson pocttcc?
: By means oI utposson Lhuon, ILe mind ceases
Io wander. AI ILis momenI, ILere are no ILougLIs
oI aggression, IusI or breaRing ILe precepIs. No
maIicious ILougLIs (Io Larm oILers) wiII arise.
No unwLoIesome courses oI acIion wiII be IaRen.
Mind conIroI Ieads Io pLysicaI and verbaI conIroI.
So socieIy wiII noI suIIer Irom ILis pracIice.
InsIead, sucL a pracIice oI one person wiII
permeaIe ILrougL ILe socieIy as ILe IaIIer reaIises
ILe advanIages oI sucL a pracIice on iIs own
accord or on ILe exLorIaIion oI ILe yogi. TLus, ILe
socieIy wiII benenI Irom ILis pracIice.
TLe socieIy wiII begin Io supporI sucL a pracIice.
By being abIe Io conIroI pLysicaI and verbaI
acIions, sociaI cuIIure wiII be improved. Some
non-BuddLisIs wLo visiI Lere nnd sereniIy in ILe
aImospLere. TLere are insIances oI sucL persons
nnding saIisIacIion in ILe pracIice.
II is noI aIways easy Io see ILe sociaI vaIue in ILe
IiIe oI a wandering IeacLer oI rigLIeousness. Once,
wLiIe ILe BuddLa was maRing Lis rounds Irom
viIIage Io viIIage Le Lappened Io pass a Iarmer
512
wLo reIused Io oIIer Lim Iood and demanded
Io Rnow wLaI conIribuIion ILe BuddLa made Io
socieIy Io jusIiIy Iiving on aIms. TLe BuddLa's
repIy was ILaI wLereas ILe Iarmer pIougLed,
pIanIed, and produced pLysicaI Iood, a good
IeacLer was a spiriIuaI pIougLman wLo nurIured
ILe moraI nbre oI socieIy. TLus, ILe supporI oI
ILe IruIy Iearned IraveIIing IeacLer greaIIy benenIs
everyone.
In sLarp conIrasI Io ILe person oI impure mind,
wLo ILrows Lis praise and supporI Io serving
wLiIe aI ILe same Iime negIecIing Io Lonour
deserving persons, is ILe wise, deveIoped discipIe
wLose pure sIaIe oI mind maRes Lim a caIaIysI
Ior ILaI wLicL is besI in socieIy.
: Thcq soq ptt ts hon]u|, Lut ot thc sonc ttnc ts o
]octo o] ottotntng ]hno. Con uc duc|| tn optuc
(ptt), soq ]o ]uc ntnutcs o so? I] ptt otscs, uhot
shou|d uc do?
: Itt is essenIiaI Ior ILe aIIainmenI oI ]hno and
deIigLI in ILe dLamma. However, ptt is noI an
end in iIseII buI a means Ior advancemenI Io
LigLer IacIors. II you remain cIinging Io iI, you
wiII noI reacL a beIIer sIaIe. Itt iIseII is noI
LarmIuI. II is desire (ntkontt) wLicL is LarmIuI.
You musI noIe ILis menIaI sIaIe. TLere is no need
513
Io purposeIy maRe iI or anyILing dissoIve. You
noIe iI Io be aware oI iI. Remember ILe IoIIowing
verse, 374 oI ILe DLammapada, and wLaI I said
abouI ptt as noI an end in iIseII, buI a means oI
acLieving ILe deaILIess sIaIe:
Yoto, qoto sonnsott,
Khondhnon udoqoLLoqon
IoLhott ptt-pno]]on
Anoton ton ut]noton
Eucq ttnc hc c|co|q conpchcnds
thc otstng ond thc pctshtng o] thc khondhos,
hc ]nds ]oq ond optuc.
Thot, to thc utsc, ts thc uoq to ntLLno (thc dcoth|css).
II Le succumbs Io ntkontt Le wiII noI aIIain
ILe deaILIess. He is said Io sIop inside (inIernaI
sIagnaIion). To deIigLI in ptt is cLiIdisL and
immaIure. II is IiRe giving a Rid one doIIar or
a Ioy and cause rapIure wLicL is emoIionaI and
agiIaIive. A grown-up wiII noI IeeI in ILis manner.
Itt is IiRe a corR oaIing on ILe surIace oI ILe
waIer noI proIound.
: Ac not ptt ond sukho occutng ot thc sonc ttnc?
: TLey do occur in ILe nrsI and second ]hnos. In
ILe ILird ]hno, ptt is averIed and sukho arises
in iIs own rigLI. Free oI ptt, iIs quaIiIy becomes
prominenI ottnodhuo (very sweeI).
514
Now I sLaII expIain ILe Iwo Iypes oI sukho.
Sukho derived ILrougL sensaIions is noI compIeIe
bIiss. II is onIy wLen sukho is derived wiILouI
sensaIions or sIimuIi, do we enjoy ILe compIeIe
bIiss immaIeriaI bIiss.
PeopIe consider ILaI reaI pIeasures can be
obIained ILrougL sIimuIi wLicL arise ouI oI nno-
po. WiILouI nno-po in ntLLno, Low can
ILey enjoy ILe pIeasures? TLis quesIion was
posed by one Udayi Io EIder SaripuIIa.
PeopIe deIigLI in seeing agreeabIe visibIe objecIs,
Learing agreeabIe audibIe objecIs and so on.
SucL bIiss arising ouI oI desirabIe objecIs is
caIIed ucdoqtto sukho (bIiss ILrougL sIimuIi or
bIiss roused by conIacI wiIL presenI objecI).
To geI pIeasure in seeing, ILere musI be ILe
eye (sensiIiviIy) and ILe visibIe objecI: on ILe
convergence oI ILe Iwo, seeing consciousness wiII
arise, IoIIowed by impression (phosso) and IeeIing
(ucdon).
TLose wLo cIing Io ILe nno-po aggregaIes,
consider ILe good IeeIing as reaI pIeasure. To
acLieve sucL an insignincanI amounI oI sukho,
one Las Io pay Ior iI, undergo a greaI amounI
oI dukkho and even commiI immoraI deeds. For
insIance, Io enjoy a movie, one Las Io go Io ILe
515
cinema and spend some money. In ILe process,
one may meeI IroubIe (dukkho). SucL a pIeasure
is a IransiIory one wiILouI any residuaI essence.
AI ILis poinI, ILree Rinds oI dukkhos may be
menIioned:
Dukkho dukkho
II is an exIreme case oI suIIering, bodiIy and
menIaIIy experienced by aII excepI ongnts and
oohots, wLo suIIer onIy bodiIy pain.
Vtpotno dukkho
II is suIIering caused by reversaIs or Ioss oI sukho.
Sonkho dukkho
II reIers Io ILe IransienI and condiIionaI naIure oI
nno-po dhonnos.
TLe yogi undersIands ILaI wiIL ILe deveIopmenI
oI sondht and ponn, Le experiences sukho
arising as a resuII oI ILe overcoming oI nuooos.
Compared Io kno pIeasure, Le nnds dhonno
pIeasure purer, peaceIuI and more proIound.
AIIer ILe yogi Las perceived and vaIued ILe
dhonno, Le wiII consider any ILougLI oI
knogo or ILe arising oI rapIure as a disease.
Once you nnd any sLorIcoming, you wiII discard
iI. TLe sukho one derives wiILouI nno-po is
Rnown as oucdoqtto or sontt sukho (independenI
non-sIimuIanI or peaceIuI bIiss). SucL a bIiss can
516
onIy be properIy undersIood by ILe ariyas and noI
by ILe puthu]]onos. To iIIusIraIe ILaI ILere can
be bIiss wLicL is noI associaIed wiIL sensuous
pIeasure, we IaRe Ior exampIe a person wLo is
sIeeping so soundIy ILaI Le does noI wisL Io waRe
up even iI Le is oIIered some sensuous enjoymenI.
He does noI enjoy any sensuous pIeasures during
Lis sIeep, IiRe any sweeI smeII in ILe room or
soII maIIress on wLicL Le may be Iying, because
Le Las no RnowIedge oI sucL ILings. YeI wLen
Le waRes up, Le says Io LimseII, 'I Lave enjoyed
a good sIeep'. How can one sLow ILis pIeasure?
TLougL iI is ILere, one cannoI sLow iI. JusI
because one cannoI sLow iI, wouId you say iI
does noI exisI? Hence ILis sIeep, ILougL noI
direcIIy a sensuous or maIeriaI pIeasure, is a
Rind oI pIeasure wLicL peopIe reIisL. I give ILis
exampIe Io prove ILe presence oI nibbanic bIiss
or peace wLicL is noI connecIed wiIL nno-po,
and wLicL is many Iimes more bIissIuI ILan sIeep.
We may aIso compare pIeasure arising ouI oI
smoRing or drinRing and ILaI oI non-smoRing or
non-drinRing.
: It ts sotd thot dutng totntng, onc nust not qcon
]o ntLLno. Whq ts tt so?
517
A: Once you are on ILe rigLI paIL (i.e., s|o, sondht,
ponn) Ieading Io ntLLno, ILere is no need oI
yearning Ior iI. WLen Ionging Ior ntLLno, one
may generaIe kuso|o or okuso|o. II ntLLno in
ILe ponnttt Iorm is desired, |oLho can arise,
and ILis |oLho can become a dLamma Lindrance.
TLaI is wLy I say, 'NoIe every arising'. For
exampIe in an examinaIion LaII, ILe sIudenI is
answering a maILemaIicaI quesIion. He musI do
ILe caIcuIaIion and sLow ILe worRings Io arrive
aI ILe answer wiILin a IimiIed Iime. He cannoI be
ILinRing abouI ILe answer wiILouI worRing ouI
ILe acIuaI caIcuIaIion or IormuIa. WLicL is ILe
beIIer use oI ILe precious Iime worRing ouI ILe
caIcu-IaIion and IormuIa Iowards an answer or
jusI siIIing and ILinRing abouI ILe answer?
UndersIanding ILe suIIering and misery oI
exisIence and pracIising Iowards ILe uIIimaIe
and absoIuIe deIiverance Irom ILem, one is
weII on ILe road Io ntLLno, and ILere is no
more need Io yearn Ior iI. II one does yearn,
one wiII do so Ior ntLLno by name (ponnttt)
and noI by uIIimaIe RnowIedge (poonottho).
During utposson pracIice, you can acLieve
momenIary cessaIion (todongo ntodho), wLicL
on repeaIed pracIice can deveIop inIo permanenI
peace (occonto ntodho).
518
In a IooIbaII maIcL, ILe cIever pIayer sLouId
careIuIIy carry ILe baII as near Io ILe goaI posI as
possibIe wLiIe passing iI among Lis Ieam-maIes
and Reeping iI under conIroI. OnIy wLen Le is
sure oI ILe goaI wiII Le sLooI iI in. TLis is wiser
ILan RicRing ILe baII Irom a disIance. So, jusI
Reep aIIenIion on ILe arising objecIs and proceed
in accordance wiIL ILe rigLI prioriIy.
Q: Whcn uc soq thot os uc notc on oL]cct, such os
o dcstc, tt posscs ouoq docs tt ncon thot thc
dcstc otscs Lut docs not tokc c]]cct, o putttng
tt tn onothc uoq, dc]|cncnt otscs Lut docs not
tokc c]]cct?
A: TLougL ILe quesIion was puI briey, I wouId IiRe
Io give a more deIaiIed answer Io ILis.
TLere is a IundamenIaI diIIerence beIween ILe
manner in wLicL an ordinary person sees an
objecI and ILaI in wLicL a yogi sees iI. As ILe
nve sense-objecIs enIer ILe avenue oI nve sense-
doors, a ILougLI process (poncoduo cttto-utht)
runs as IoIIows in accordance wiIL ILe psycLic
order (ctttontqno):
Suppose a visibIe objecI wLicL Las passed in one
insIanI enIers ILe avenue oI ILe eye or impinges
519
ILe sensory parI oI ILe eye, ILe Lhouongo
(IiIe-conIinuum) consciousness vibraIes Ior Iwo
or ILree ILougLI momenIs and passes away.
TLen ILe nve-door appreLending consciousness
(poncoduoouo]]ono) arises and passes away,
appreLending ILaI very visibIe objecI. AI ILis sIage,
ILe naIuraI ow is cLecRed and Iurned Iowards
ILe objecI as mucL as Io say Ah, uhot ts thts?"
TLereaIIer, ILe IoIIowing ILougLI momenIs arise
and cease in ILe IoIIowing order:
eye-consciousness seeing ILaI very Iorm
(cokkhu-utnnno)
recipienI consciousness receiving iI
(sonpo;tcchono)
invesIigaIing consciousness invesIigaIing iI
(sontoo)
deIermining consciousness deIermining iI
(uotthopono)
SucL a process runs very IasI, mucL IasIer ILan
one can imagine. TLe rapidiIy oI ILe succession
oI sucL ILougLI momenIs is LardIy conceivabIe by
ILe Ren oI Luman RnowIedge.
TLe nve sense-door ILougLI process (poncoduoo-
utht) is IoIIowed by ILe mind-door ILougLI
520
process (nono-duoo-utht) perceiving ILe
aIoremenIioned visibIe objecI menIaIIy. In ILe
IaIIer ILe mind-door appreLending consciousness
or menIaI adverIence (nonoduoouo]]ono) IoIIows
ILe Lhouongo vibraIions. Up Io ILis sIage, ILe
ILougLI processes beIong Io ktqo ouqkoto ctttont
IuncIionaI, ineIIecIive consciousness, wLicL is
neuIraI, neiILer good nor bad. II is aIIer ILese Iwo
sIaIes oI ILougLI processes ILaI a mediIaIing yogi
is diIIerenIiaIed Irom an ordinary person.
TLe ordinary person wiII conIinue wiIL ILe
ILougLI processes oI name and objecI concepIs
IiII ILe objecI is acIuaIIy Rnown. TLereaIIer, Le
wiII cIing Io ILe idea oI sign in ILe objecI (ntnttto
goho) and evenIuaIIy proceed inIo iIs deIaiIs
(onuLqon]ono goho), ILus deveIoping |oLho, doso
or noho, depending on ILe siIuaIion. TLese
ILings occur aI ILe sIage oI impuIsion (]ouono)
wLere an acIion is judged wLeILer moraI or
immoraI.
WLereas, ILe mediIaIing yogi wiII cuI oII
ILe conIinuing ILougLI processes by noIing
ILe objecIs as ILey arise. He sIops aI ILe mind-
door ILougLI process and cuIs oII ILe cLain
beIore impuIsion (]ouono) gains sIrengIL Ior ILe
producIion oI konno (wLoIesome or unwLoIesome
521
voIiIion concerning ILe respecIive process oI
consciousness).
As ILe seen is mereIy seen or ILe Leard is mereIy
Leard, eIc., and ILe ILougLI processes cease aI ILe
momenI oI deIermining wiILouI giving rise Io ILe
]ouonos, kt|cso ]ouonos Lave no cLance oI arising
in ILe mind oI ILe yogi. TLis is Rnown as 'Dttthc
dtttho notton Lhoutssott' meaning ILe seen sLaII
mereIy be seen. TLe word 'notton' (mereIy) reIers
Io cuIIing oII ILe parIicuIars sucL as Iorm, manner
and name oI ILe objecI ILrougL mindIuIness.
As ILe yogi is noI induIged in IurILer
reecIions on ILe objecI, |oLho, doso and
noho do noI arise in ILem, wLeILer agreeabIe
or disagreeabIe. Discerning ILe pLenomena,
Rnowing ILeir cause-eIIecI reIaIionsLip, and ILeir
naIuraI cLaracIerisIics, okuso|o ]ouonos wiII noI
arise, ILe unwLoIesome rooIs wiII noI arise.
TLe ]ouonos can be moraI, immoraI or IuncIionaI.
In ILe mind oI ILe yogi, moraI javanas arise
because iI is devoid oI |oLho, doso and noho and
possesses o|oLho, odoso, and onoho. TLe moraI
consciousness Las Iwo parIs, nameIy, onouo]]o
(innocenI) as iI is devoid oI unwLoIesome IraiIs,
and sukhoutpko (Lappy consequence).
522
TLere are Iwo Rinds oI kuso|o ctttos:
uo;;ognt kuso|o cttto
moraI consciousness Ieading Io ILe round oI
rebirILs (sonso):
utuo;;ognt kuso|o cttto
moraI consciousness Ieading Io ILe absence
oI ILe cycIe oI exisIence (ntLLno).
TLe Iormer moraI acIion is noI Iree Irom kt|cso,
wLereas ILe IaIIer one is Iree Irom kt|cso.
TLrougL mindIuIness, ILe yogi wiII deveIop ILe
IaIIer Rind. Discerning ILe pLenomena, Rnowing
ILeir cause-eIIecI reIaIionsLip and ILeir naIuraI
cLaracIerisIics boIL unique and common, Le
wiII deveIop ILe utposson no, ILus overcoming
ILe ILree kt|cso uo;;os, nameIy ignorance (out]]),
craving (toh) and cIinging (updno), Ieading
Io ILe sIiIIing oI boIL aRusaIa and uo;;ognt
]ouonos. TLis is wLaI we caII ILe sIoppage oI
konno uo;;o (cycIe oI konno IormaIions and
konno process) and aIIainmenI oI utuo;;ognt.
Recurrence oI ILese cycIes resuIIs in utpko uo;;o
(round oI resuIIs). TLis sIoppage means cessaIion
oI utpko uo;;o. TLe sIoppage oI ILe ILree
cycIes, kt|cso, konno and utpko uo;;os, ILrougL
mindIuIness, Ieads Io Iemporary utuo;;ognt.
523
As ILe utuo;;ognt Lhuon kuso|o ctttos gain
sIrengIL, even iI ILe sense objecIs are invading
ILe six sense-doors, wiIL conIinuous noIing ILe
yogi's reecIion wiII sIop aI ILe earIy sIage oI
'mere seeing', and no kt|cso wiII arise.
A yogi wLo Las deveIoped ILe Lo|ou (sIrong)
utposson sucL ntLLtd no (conIempIaIion
oI aversion) and especiaIIy sonkhupckkh
no (conIempIaIion oI equa-nimiIy regarding aII
IormaIions) wiII noI deveIop any kt|csos. SucL a
person is a super-yogi. In a medium Iype oI yogi,
go (IusI or greed) may inIervene once or Iwice
in ILe noIing process. BuI once Le reaIises ILe
arising oI sucL kt|cso, Le wiII aI once noIe iI
oII. TLe kt|cso is IiRe a dirIy spoI on a cIean
wLiIe surIace. Since ILe smaII dirIy spoI is very
prominenI iI is easiIy seen and removed. So aIso,
go wiII dissipaIe compIeIeIy iI ILe yogi is diIigenI.
As Ior ILe IowesI Iype oI yogi, aIIacRs by kt|cso
]ouonos IiRe go and doso may be more IrequenI.
TLe yogi wiII maRe greaI eIIorI Io eradicaIe
ILe unwLoIesome ]ouonos. As ILere are many
gaps Io accommodaIe kt|csos, sucL a siIuaIion
wiII disIurb and impede ILe progress. In ILe
ordinary mind, iI is noI sIrong enougL Io
prevenI denIemenIs. II is IiRe IaRing unwLoIesome
524
Iood. II IaRen in Iarge quanIiIies, iI wiII cause
mucL suIIering. II onIy a IiIIIe porIion oI ILe
unwLoIesome Iood is IaRen iI may be aII rigLI. In
sucL a siIuaIion, iI ILe person is weII aware and
ILe anIidoIe is avaiIabIe iI is aIso aII rigLI.
SimiIar is ILe case wiIL ILe immoraI sIaIes (|oLho,
doso and noho). II ILe yogi is aware oI ILeir
aIIacR and is abIe Io cure ILe deIecI, ILe iII eIIecI
may disappear. II, on ILe oILer Land, ILey are
accepIed, ILey wiII accumuIaIe inIo a big Leap.
TLe IreaImenI may become diIncuII, and ILe
yogi may become a cLronic paIienI. II is aIways
advisabIe Io prevenI ILese immoraI ILougLIs
Irom enIering. NoIe vigorousIy, ILen kt|csos wiII
noI arise. BIame neiILer ILe pLysician nor ILe
medicine.
To a worIdIing aI ILe momenI oI spoIIing:
He sees ILe cIear objecI:
ReecIing on ILe seen:
Form and maniIesIaIion (ponnttt) arise:
A name is nnaIIy Rnown.
To a utposson yogi aI ILe momenI oI spoIIing:
NoIing aI ILe very momenI oI spoIIing:
AI mere spoIIing, ILe ILougLI process sIops:
Discerning nno-po, undersIanding ILeir rise
and IaII:
Antcco, dukkho naIure maniIesIing.
525
To discern Dukkho Socco (TruIL oI SuIIering) aI
ILe momenI oI spoIIing:
Eye and visibIe objecI ILe Iwo maIeriaIiIies:
Seeing consciousness, impression and IeeIing, ILe
ILree menIaIiIies:
Known aI ILe momenI oI seeing aII Dukkho
Soccos:
Known ILrougL mindIuIness as 'seeing'.
Q: Pcgodtng thc cxpcsston 'notc ot thc noncnt o]
otstng', docs nottng consctousncss otsc ot cxoct|q
thc sonc noncnt os spotttng on oL]cct?
A: II never does, because consciousness or more
correcIIy 'utht' occurs one aI a Iime. TLe besI
one can do is Io IeI noIing consciousness IaII
as cIose as possibIe Io ILe momenI oI awareness
oI ILe objecI sontott poccupponno (conIinuous
exisIence or presence) as soon as ILe objecI
enIers ILe avenue.
Q: I] onc utstons thc qouth]u| cxpctcnccs uhtch,
though pcutous|q unknoun, oc constdccd
c|toL|c, con onc conc|udc thot onc hos ottotncd
thc notucd ]on o] udoqoLLoqo no?
A: One cannoI say so. One wiIL sIrong awareness
can vision ILe pasI even beIore ILis sIage aI
ILe Iower sIage, i.e., beIween sonnsono and
udoqoLLoqo nos as ILougL one Lad possessed
526
supernaIuraI powers. BuI in mosI cases, one cannoI
see because one is mucL Ioo invoIved wiIL ILe
dLamma avours sucL as ptt and possodht wLicL
arise as overwLeIming IempIaIions and ILus are
cIassined as utpossonupokkt|cso (imperIecIions oI
insigLI). TLus, iI is onIy aI ILe maIured sIage oI
udoqoLLoqo no wLen ptt is abandoned, ILaI
upckkh (totono]]hottupckkh) pIays a prominenI
roIe and one can dweII wiIL equanimiIy, ILe
equanimiIy wiIL wLicL one is deIacLed Irom ILe
ottno-dhuo sukho oI ILe ILird ]hno, noI Io speaR
oI ILe ptt wLicL arises in ILe second ]hno aI ILe
Iender Iorm oI udoqoLLoqo no.
Q: Whcn onc utns undcstondtng Lq shopcntng onc's
]ocu|ttcs though pocttcc, con onc shopcn onc's
tntutttuc knou|cdgc tn thc chotcc Lctuccn tuo
dt]]ccnt couscs o] octton?
A: II is possibIe ILaI one seems Io Lear somebody
coming and IeIIing you wLaI Io do.
Q: Whcn thc qogt ts nottng thc oL]ccts, hou con thcsc
utstons otsc tn thc nottng poccss?
A: TLey arise as objecIs Io be noIed.
Some IwenIy years ago, a IemaIe yogi, Laving
aIIained utposson RnowIedge in an inIense
manner, visioned wLaI was going on in ILe
527
RiIcLen oI Ler Louse cooRing, wasLing disLes,
eIc. SLe noIed ILe Iime and wLen Ler IamiIy came,
ILey IoId Ler wLaI ILey were doing in ILe RiIcLen
aI ILaI Iime, wLicL exacIIy coincided wiIL wLaI
sLe visioned.
Some IwenIy-nve years ago, a Japanese yogi by
ILe name oI Mr. Kami aIIained a sIage oI insigLI
beIween sonnsono no and udoqoLLoqo
no. One day, Le visioned ILaI Lis sisIer in
Japan was invoIved in a IegaI suiI abouI a Iand
dispuIe wLicL Le Lad noI Rnown beIore. WLen Le
read Lis sisIer's IeIIer wLicL came ILe same day,
Le was surprised abouI ILe exacI coincidence.
A Iew days IaIer, ILe same yogi visioned ILaI
a IocaI business coIIeague oI Lis came Io Lim
Ior advice. He Lad noI Rnown abouI ILis beIore.
WLen Le passed ILe CLapIer House on Lis way
Io Lis meaI, Le meI ILis coIIeague wLo came Io
seeR Ior advice. TLe yogi was surprised aI ILis
coincidence.
SucL visions become more evidenI aI ILe maIured
sIage oI udoqoLLoqo no. TLese visions beIong
Io ILe pasI and arise as ponnttt ntnttto
(concepIuaI signs) in ILe nno-po process.
NoIing ILem as ILey arise (nno) amounIs Io ILe
KnowIedge oI UIIimaIes (Ioonottho-dhonno).
528
WLaI we Lave jusI discussed are very common
and noI sIrange. A remarRabIe episode is ILaI oI
a eIeven year oId snoco wLo reIaIed in deIaiI
Lis experiences Irom ILe momenI oI concepIion up
Io daIe ILe various sIages oI deveIopmenI oI ILe
body and Lis suIIerings in ILe womb in a cIear
Ione and eIncienI manner surpassing ILose wLo
Lad sIudied AbLidLamma.
TLe nexI day, we asRed Lim Io reIaIe Lis sIory Ior
our records. He couId noI. So, we asRed Lim Io
Iry a meILod Io enabIe Lim Io reIaIe. We did noI
IeII Lim wLaI Io do. So Le made anoILer eIIorI in
Lis dLamma pracIice wiIL a resoIuIion Ior vision.
TLis Iime Le was abIe Io reIaIe more compIeIeIy
ILan beIore. He was aIso raILer exciIed aI ILis.
TLis is an exampIe oI ILe eIIecI oI sott wLicL
adLeres cIoseIy Io ILe objecI (upo;;hno), wLere
one advances Io nrmIy esIabIisL mindIuIness
(upo;;htto or suppott;;htto sott).
AI ILis sIage oI udoqoLLoqo no, sott is
exIremeIy powerIuI, and one is abIe Io visuaIise
wLaIever one adverIs Io, so mucL so ILaI one
is abIe Io see anoILer worId (poo|oko) oI ILis
universe in a vivid manner as ILougL one Lad
acLieved ILe LigLer spiriIuaI powers. SucL ILings
are noI sIrange.
529
Q: Whot oc thc so|tcnt ]octos to dt]]ccnttotc sott
]on sondht?
A: In sLorI, sott is ILe menIaI possession or
grasping oI ILe objecI, wLereas sondht is
ILe concenIraIed consciousness. TLey are beIIer
undersIood by anaIysis.
Cn~r~cfrrlsflcs (L~kkn~N~)
As Io ILe cLaracIerisIics oI sott, iIs cLieI cLaracIerisIic
is 'noI oaIing away' (opt|pono), ILaI is Io say, iI is
cLaracIerised as 'sinRing inIo ILe objecI'.
Sondht is cLaracIerised as 'noI scaIIering' (outkkhcpo)
wLicL means iI is 'coIIecIed'. WLaI iI ILe sondht is in
excess? TLe IargeI wiII become Lazy, ILe mind wiII con-
IracI and become sIuggisL and drowsy.
FuNcfloN (R~s~)
As Io ILe IuncIion oI sott, iI IuncIions as 'noI IorgeIIing'
(osonnoso oso), ILaI is noI Iosing sigLI oI ILe objecI,
wLereas sondht IuncIions as 'condensing, coIIecIing
and concenIraIing ILe consciousness inIo ILe objecI
(sonptdono oso)' and produces ILis eIIecI on ILe
menIaI sIaIes (cctostkos) associaIed wiIL iI.
530
M~Nlrrsf~floN (P~ccui~))n4N~)
As regards sott, iI is oI Iwo Rinds. FirsIIy, iI is mani-
IesIed as 'conIronIaIion', ILaI is coming inIo Iace-Io-
Iace conIacI wiIL ILe objecI (utsoq-Lhtnukho-Lhuo
poccupo;;hno). SecondIy, iI is maniIesIed as 'guarding'
(okkho) againsI ILe enIry oI kt|csos. As Ior sondht,
iI is maniIesIed as 'caImness' (uposono), ILaI is caIm
unincaIion oI mind on a singIe objecI. II is IiRe ILe boys
IaRing parI in a driII (pLysicaI Iraining), assembIing aI
an appoinIed pIace Io IoIIow ILe insIrucIions oI ILeir
masIer. In anoILer sense, sott is ILe cause and son-
dht is ILe eIIecI. By nxing ILe mind on ILe objecI, unin-
caIion or concenIraIion oI ILe mind is acLieved.
531
Blocr~inv
Tnr Nost \rxrrtuir
0vtntctr|\t St\tntw
Bntnntxtt Ptxn|ttun|vtvst
Soqodou U Iondtto, a name IrequenIIy reIerred Io by
many, was born Io ILe IamiIy oI U Ic and Dou Chtt
Su oI SLwebosu QuarIer aI ILe TadagaIe ViIIage, Insein
TownsLip (now OreaIer Yangon) on ILe ninIL waning
day oI Waso, 1283 ir (28 JuIy 1921).
He received Lis earIy BuddLisI educaIion Irom ILe age
oI seven under ILe IuIeIage oI Sogodou U Zogoro
aI DeRRLina-yone MonasIery, OLne ViIIage wLere Le
passed ILe PaLIamagne and PaLIamaIaI (Primary and
MiddIe LeveI) scripIuraI oraI examinaIions.
AI ILe age oI IweIve Le was iniIiaIed inIo ILe
BuddLisI SangLa as a snoco (novice) aI OLne
ViIIage, Kawa TownsLip and Iearned ILe basic It;oko
and ALtdhonnottho Songoho. AI eigLIeen, Le passed
ILe PaILamagyi (HigLer LeveI) examinaIion LeId aI
ILe MaLabodLi MonasIery, KyauRIan TownsLip, Pegu
DisIricI.
532
WLen Le was IwenIy Le received ILe HigLer OrdinaIion
Irom Moho-bodh Sogodou oI KyauRIan, Pegu DisIricI
wLo acIed as Lis PrecepIor. AIIer Lis ILird vassa,
in 1948 (1309 ir), Le sIudied ILe PariyaIIi DLamma
aI KyaiRRasan SLweRyin MonasIery and passed ILe
PaLIamagyi examinaIion and ILe speciaI PariyaIIi
examinaIions LeId by ILe ZediyanRana AssociaIion.
His sIudies oI BuddLisI scripIures, HigLer PaIi TexIs,
Atthogotho and ILe Ttkos were bIessed by ILe good
guidance and IuIeIage oI eminenI TLeras, noIabIy,
Ashn nondo Pondto (Varanasi Sayadaw), Ashn
Vcttobhuomso and Ashn Chondousobhuomso. He
passed ILe OovernmenI and ZediyanRana TeacLersLip
(Dhonnocotqo) examinaIions in ILe period beIween
1915 Io 1952 (1313-1314 ir).
1950 (1312 ir) was ILe year wLere ILe Sayadaw nrsI
pracIised Vtposson mediIaIion under ILe insIrucIions
oI ILe Most Venerobte Aggomohopondto Mohos
Sogodou. His immediaIe Konno;;hnocotqo (mediIa-
Iion IeacLer) was Ashn Vcoro. In 1312 ir Le aIso
sIarIed serving as a DLamma IeacLer aI ILe new
PaIIiyaIIi SLwegyin KyaiRRasan MonasIery. In 1316 ir
Le was invoIved in ILe SixIL SangLayana (SixIL Synod)
as Io|t Vtsodhoko (Reviser).
Leaving beLind ILe roIe oI DLamma IeacLer in 1317 ir
(1955), Le devoIed LimseII IuIIy Io ILe pracIice oI
533
Lhuon (mediIaIion) and underIooR responsibiIiIies
assigned by MaLasi Sayadaw aI Sasana YeiRILa in
Yangon. In January 1959 (1320 ir on ILe IweIIL
waning oI ILe monIL oI NaIIaw) Le accompanied MaLasi
Sayadaw Io Sri LanRa. SIaying bacR ILere Ior ILree
years, Le rendered service in opening new cenIres.
Upon reIurning Irom Sri LanRa Le acIed as
Konno;;hnocotqo aI ILree cenIres Yangon,
MouImein and MandaIay MaLasi MediIaIion CenIres
Ior Lhtkkhus and pooLLo]tkos (nuns) as weII as
Iay yogis numbering in ILousands. Hundreds oI Ior-
eign yogis Lave benenIed Irom Lis guidance during Lis
Ienure as Konno;;hnocotqo.
AIIer ILe demise oI MaLasi Sayadaw in 1982, Sayadaw U
PandiIa was eIecIed as Oudocotqo (PrincipIe PrecepIor)
by ILe BuddLa Sasana NuggaLa OrganizaIion oI Yangon
Sasana YeiRILa on 22 AugusI.
He made Lis nrsI visiI Io ILe UniIed SIaIes via UniIed
Kingdom in 1984 wLere Le conducIed a ILree-monIL
mediIaIion reIreaI IoIIowed by anoILer six-weeR reIreaI
in Penang, MaIaysia. In 1985 Le visiIed NepaI and
AusIraIia wLere Le conducIed a six weeR and Iour weeR
reIreaI respecIiveIy.
His second visiI Io ILe SIaIes in May 1986 was
made possibIe on ILe inviIaIion oI ILe BuddLa Sasana
534
FoundaIion oI CaIiIornia. A IoIaI oI seven-nve yogis
aIIended Lis reIreaI in Hawaii and anoILer nineIy-nve
in Yucca VaIIey, CaIiIornia. January 1988 aIso saw
Sayadaw U PandiIa in AusIraIia guiding a six-weeR
reIreaI Ior nIIy yogis.
Soqodou U Iondtto, is an eminenI mediIaIion masIer
oI Lis own meriI, succeeding ILe IaIe MaLasi Sayadaw
as Lead oI ILe MaLasi CenIre oI Myanmar. PresenIIy
ILe Sayadaw conducIs reIreaIs in Lis new mediIaIion
cenIre, Iondttoono, wLicL was esIabIisLed in 1990.
||
535
NuVrrl c~i Ll sfs
Two K|xns 0r D|i|crxcr Arrtv\nt} 17S
sIarIing up diIigence (kpoko oppondo)
perIorming diIigence (koko oppondo)
Two K|xns 0r lxn|v|nuti Bn|rttt} 84
IaRes deIigLI in individuaIiIy (sokkqo Lhtoto)
wLo sIrives Iowards cessaIion oI mind and maIIer
pLenomena (ntLLno Lhtoto)
Two K|xns 0r Norti Coxsc|ousxrss Kustit C|ttt} 522
moraI consciousness Ieading Io ILe round oI rebirILs
sonso (uo;;ognt kuso|o cttto)
moraI consciousness Ieading Io ILe absence oI ILe cycIe
oI exisIence (utuo;;ognt kuso|o cttto)
Two K|xns 0r Prrsoxti|t\ Bri|rr Stkk\\t D|))n|} 26
eIerniIy beIieI (sossoto dt;;ht)
anniLiIaIion beIieI (ucchcdo dt;;ht)
Two K|xns 0r Srxsuousxrss K\vt} 245
objecIive sensuousness (uotthu kno)
subjecIive sensuousness (kt|cso kno)
Tnrrr K|xns 0r Accovri|snvrxts S|nnn\} 9S
accompIisLmenI by personaI experience (poccokkho stddh)
accompIisLmenI by inIerence (onunno stddh)
accompIisLmenI by IaiIL (okoppono stddh)
536
Tnrrr K|xns 0r Coxcr|t N\xt} 40
equaIiIy conceiI (nno)
inIerioriIy conceiI (onno)
superioriIy conceiI (ottnno)
Tnrrr K|xns 0r Coxcrxtrtt|ox Stv\nn|} 1SO
neigLbourLood or access concenIraIion (upoco sondht)
momenIary concenIraion (khotk sondht)
aIIainmenI or IuII concenIraIion (oppon sondht)
Tnrrr K|xns 0r C\cir 0r Rouxn \t))t} 14O
cycIe oI denIemenIs (kt|cso uo;;o)
cycIe oI konno (konno uo;;o)
cycIe oI resuIIs (utpko uo;;o)
Tnrrr K|xns 0r Drr|irvrxts K|irst} 54
coarse maniIesIaIions in acIion and speecL (uttkkono kt|cso)
obsessive denIemenIs occuring aI menIaI IeveI buI noI
maniIesIed ILrougL body or speecL (potqu;;hno kt|cso)
IaIenI or dormanI denIemenIs (onusoqo kt|cso)
(scc o|so thcc ktnds o] tgnooncc (noho) 422
Tnrrr K|xns 0r Ktvvt lorvtt|oxs Aun|stxkn\rt} 418
wLoIesome sIaIes oI mind reIaIing Io ILe sensuous and nne
maIeriaI pIanes (punnoLhtsonko)
unwLoIesome sIaIes oI mind (opunnoLhtsonko)
sIaIes oI mind Ieading Io immovabiIiIy or acIion causing
rebirIL in ILe nne immaIeriaI pIanes (oncn]oLhtsonkho)
537
Tnrrr K|xns 0r Ntrvris 0r N|rtcirs P\t|n\r|\t} 192
marveI oI magic (tddht ptthtqo)
marveI oI mind reading (scson ptthtqo)
marveI oI insIrucIion (onussont ptthtqo)
Tnrrr K|xns 0r Xrci|crxcr 0r lrrnirssxrss Ptv\nt} 175
gross Iypes negIigence in absIaining Irom body and
speecL misconducI
medium Iypes negIigence in sense IacuIIies resIrainI
renned Iypes negIigence in ILorougLness, parIicuIariIy
and conIinuiIy oI noIing in pracIising yogi
Tnrrr K|xns 0r Prtcr Stxt|} 61
momenIary peace (todongo sontt)
IoIaI peace (occonto sontt)
convenIionaI peace (sonnutt sontt)
Tnrrr K|xns 0r Prrvrrs|oxs 0r Trutn \|rtii\st} 4S
perversion oI percepIion (sonn utpo||so)
perversion oI consciousness (cttto utpo||so)
perversion oI view (dt;;ht utpo||so)
Tnrrr K|xns 0r Srcius|ox \|vrkt} 2O6
soIiIude, secIusion oI ILe body (kqo utucko)
deIacLmenI oI ILe mind Irom passion (cttto utucko)
Ireedom Irom subsIraIum ntLLno (upodht utucko)
Tnrrr K|xns 0r Surrrr|xc Dukknt} 515
exIreme menIaI and bodiIy suIIering experienced by aII excepI
ongnts and oohots wLo suIIer onIy bodiIy pain (dukkho dukkho)
suIIering caused by reversaI or Ioss oI sukho (utpotno dukkho)
538
IransienI and condiIionaI naIure oI nno-po dLammas
(sonkho dukkho)
Tnrrr K|xns 0r Trt|x|xc S|kkn\} 58
virIue or moraIiIy (s|o)
concenIraIion (sondht)
wisdom or undersIanding (ponn)
Tnrrr Lrvris 0r Lrrort \|r|\t Dn\tu} 1O6
srr tiso 214
eIemenI oI puIIing IorIL eIIorI (onLho dhtu)
eIemenI oI sIepped-up eIIorI (ntkkhono dhtu)
eIemenI oI sIriving Iowards success (pookkono dhtu)
Tnrrr Purrosrs 0r Lrtrx|xc Scr|rturrs 895
Iearning IiRe caIcLing a serpenI (o|ogoddpono)
Iearning Ior deIiverance (ntssooottho)
Iearning IiRe an araLaI (Lhodogotko)
Tnrrr Sttcrs 0r Lrrort As A oc| Attt|x Lnt\tuut\t X\(t 282
diIigenI eIIorI (oddho uttqo)
upward or persisIenI eIIorI (poggohtto uttqo)
accompIisLed eIIorI (potpuo uttqo)
Tnrrr Quti|t|rs 0r Bi|ss lx Jn\xt 243
beIoved by ILe NobIe Ones (otqo-konto)
cuIIivaIed by ILe NobIe Ones (otqo-]ono-scutto)
Ireedom Irom denIemenIs (osonkt|t;;ho)
539
lourroin 0utrn|tx Nrn|ttt|ox Cttur\rtkknt Bn\vtx\} 84O
recoIIecIion oI ILe specinc quaIiIies oI ILe BuddLa (Ruddhnussott)
Ioving-Rindness mediIaIion (nctt Lhuon)
conIempIaIion oI IouIness (osuLho Lhuon)
mindIuIness oI deaIL (noonnussott)
lour Attr|uutrs 0r X|uu\xt 8SO
expounded by ILe FuIIy EnIigLIened One (sonnsonLuddho dcstton)
Iree oI sorrow (osokon)
Iree oI corrupIions or kt|cso (uto]on)
peace (khcnon)
lour louxntt|oxs 0r N|xnruixrss Stt|rt))n\xt} 22S
conIempIaIion oI ILe body (kqnuposson)
conIempIaIion oI ILe IeeIing (ucdonnupossono)
conIempIaIion oI ILe consciousness (ctttnupossono)
conIempIaIion oI ILe menIaI objecI (dhonnnupossono)
lour K|xns 0r Cirtr Covrrrnrxs|ox Stvrt:txxt} S8
compreLension oI purpose (stthoko sonpo]onno)
compreLension oI suiIabiIiIy (soppqo sonpo]onno)
compreLension oI domain (gocoo sonpo]onno)
compreLension oI non-deIusion (osonnoho sonpo]onno)
lour K|xns 0r Drrtvs 824
prognosIic (puLLontnttto)
reecIion oI pasI experiences (onuLhto)
Ieasing by ILe deiIies (dcuot uposonho)
agiIaIion due Io aiImenI (dhtukkhoLho)
540
lour K|xns 0r lt|tn 0r Coxr|nrxcr Stnnn\} 464
serene IaiIL (posdo soddh)
IrusIing IaiIL (okoppono soddh)
aIIainmenI IaiIL (odhtgono soddh)
oncoming/ongoing IaiIL (gonono or ogontqo soddh)
lour K|xns 0r Trutn 229
suIIering (dukkho socco)
origin oI suIIering (sonudoqo socco)
cessaIion oI suIIering (ntodho socco)
way Ieading Io ILe cessaIion oI suIIering (noggo socco)
lour Vnrris 0r luir|ivrxt Ctkkt} 7O
Iiving in a suiIabIe pIace (pottupodcsouso)
associaIion wiIL good persons (sopputsupontssoqo)
rigLI seII-reguIaIion (ottosonnpontdht)
done good worR in Iormer exisIence (puLLckotopunnot)
l|vr K|xns 0r Dri|vrrtxcr \|vutt|} 411
Iemporary deIiverance (todongo utnuttt)
sIopping deIiverance (utkkhonLLhono utnuttt)
reIinquisLmenI deIiverance (sonucchcdo utnuttt)
repeaIed deIiverance (pottpossoddht utnuttt)
deIiverance Irom sonso ntLLno (ntssoo utnuttt)
l|vr K|xns 0r Jo\ P|t|} 2O9
minor joy or ILriII (khuddhoko ptt)
momenIary or insIanIaneous joy (khotk ptt)
541
sLowering or ood oI joy (okkonttko ptt)
upIiIIing joy (uLLcgo ptt)
pervading or rapIurous joy (phooo ptt)
l|vr K|xns 0r l|xnrtxcrs X|vtrt(t} 217, 449
sensuous IusI (knocchondo)
iII-wiII (uqpdo)
sIoIL and Iorpor (thtno-ntddho)
resIIessness and worry (uddhocco kukkucco)
scepIicaI doubI (utctktcch)
l|vr K|xns 0r Ntstrr\ 0r Jn\x|c ltctors} 886
in adverIing (ouo]]ono uosLhuo)
in aIIaining (sonopo]]no uosLhuo)
in resoIving or sIeadying ILe duraIion (odht;;hno uosLhuo)
in emerging (uu;;hno uosLhuo)
in reviewing (poccouckkhono uosLhuo)
l|vr K|xns 0r Nrxtti Boxntcrs Crtov|x|utxnnt} 117
sensuous IusI (knogo)
cIinging Io oneseII or one's exisIence (Lhouogo)
craving Ior exIernaI ILings
enjoying Iuxuries, sucL as induIging in Iood, sIumber,
Iorpor
and Langover
craving Ior becoming in ILe dcuo worId
l|vr K|xns 0r St|xc|xrss Ntccntr|\t} 82
dweIIing pIace (uso nocchotqo)
IamiIy, maIe and IemaIe donors (ku|o nocchotqo)
542
gain or inabiIiIy Io sLare gain (|Lho nocchotqo)
appearance and Iame (uoo nocchotqo)
dLamma or menIaI sIaIe (dhonno nocchotqo)
l|vr K|xns 0r Soc|ti Act|v|t|rs 85
associaIion wiIL persons (dossono sonsoggo)
associaIion ILrougL IisIening inIimaIeIy (souono sonsoggo)
associaIion by conversaIion (sonu||opono sonsoggo)
enjoymenI in personaI beIongings (sonLhogo sonsoggo)
deIigLI in one's own body (kqo sonsoggo)
l|vr Quti|t|rs 0r Lirvrxts 0r Lxrrt|ox Ptnn\x|\txct} 1O4
IaiIL (soddh)
LeaIIL (oogqon)
sinceriIy
energy (uttqo)
wisdom (ponn)
l|vr Sr|r|tuti ltcuit|rs 85S
IaiIL (soddh)
energy (uttqo)
mindIuIness (sott)
concenIraIion (sondht)
wisdom (ponn)
l|vr Tn|xcs l|xnrr|xc Tnr N|xn lrov Ntk|xc R|cnt Lxrrt|ox 118
doubIs abouI ILe BuddLa
doubIs abouI ILe DLamma
doubIs abouI ILe SangLa
doubIs abouI ILe ILree Stkkh (s|o, sondht and ponn)
iII-wiII Iowards Lis IeIIow monRs/companions
543
S|x ltctors 0r Ausorrt|ox Jn\xtxct} 1S7
appIying one's mind Io ILe objecI (uttokko)
susIaining one's mind Io ILe objecI (utcoo)
joy wiIL inIeresI in ILe objecI (ptt)
bIiss noI connecIed wiIL maIeriaI pIeasures (sukho)
equanimiIy (upckkh)
one-poinIedness (ckoggot)
S|x Quti|t|rs 0r Tnr Ltw Dntvvt} 8S6
weII procIaimed by ILe BIessed One (suokkhoto)
visibIe Lere and now (sondt;;htko)
noI deIayed and IimeIess (ok|tko)
inviIing inspecIioin (chtposstko)
onward-Ieading (opncqqtko)
direcIIy experienceabIe by ILe wise (poccoton ucdttoLLo utnnuht)
Srvrx ltctors 0r Lxi|cntrxvrxt Stvuo::ntxct} 227
mindIuIness (sott-sonLo]]hongo)
invesIigaIion oI ILe dLamma (dhonnout]oqo-sonLo]]hongo)
energy (uttqo-sonLo]]hongo)
joy (ptt-sonLo]]hongo)
IranquiIIiIy (possoddht-sonLo]]hongo)
concenIraIion (sondht-sonLo]]hongo)
equanimiIy (upckkh-sonLo]]hongo)
Srvrx ltctors Lrtn|xc To lxvrst|ctt|ox 0r Tnr Dntvvt
Dntvvt-Stvuno::ntxct} 284
asRing quesIion and discussing
maRing ILe basics cIean
544
baIancing ILe IacuIIies
avoidance oI ignoranI persons
cuIIivaIion oI RnowIedgeabIe persons
reviewing ILe neId Ior ILe exercise oI proIound RnowIedge
resoIuIeness upon ILe invesIigaIion oI sIaIes
Srvrx K|xns 0r Lttrxt Drr|irvrxts Axust\t K|irst} 55
sensuous IusI or greed (knogo)
craving Ior conIinued exisIence (Lhouogo)
iII-wiII (po;tgho)
pride (nno)
views (dt;;ht)
scepIicaI doubI (utctktcch)
ignorance (out]])
Srvrx K|xns 0r Su|ttu|i|t\ Strr\\t} 86O
oI abode (uso soppqo)
oI resorI (gocoo soppqo)
oI speecL (Lhosso soppqo)
oI person (puggo|o soppqo)
oI Iood (Lho]ono soppqo)
oI cIimaIe (utu soppqo)
oI posIure (ttqpotho soppqo)
Srvrx Quti|t|rs 0r Ax Ar|\tx 468
ricL in IaiIL (soddh dhono)
moraIiIy (s|o dhono)
concienIiousness (htt ottoppo)
545
Iear oI bIame (ottoppo dhono)
quaIiIy oI IisIening (suto dhono)
generosiIy (cgo dhono)
wisdom (ponn dhono)
Srvrx Lx|vrrsti Nrxtti Stttrs Stuutc|ttts\nn\rtxt} 2S9
conIacI (phosso)
IeeIing (ucdon)
percepIion (sonn)
voIiIion (ccton)
one-poinIedness (ckoggot)
aIIenIion (nonostko)
L|cnt K|xns 0r Ntnxrss Lvvttttkt} 52
Irenzied wiIL IusI (knunnottoko)
Irenzied wiIL LaIe (kodhunnottoko)
Irenzied wiIL wrong view (dt;;hunnotoko)
Irenzied wiIL inIaIuaIion (nohunnottoko)
driven mad by qokkhos or demoniacaI possession
(qokkhunnottoko)
mad Irom organic disorders (ptttunnottoko)
Irenzied wiIL inIoxicanIs (suunnottoko)
maddened by misIorIune (uqosonunnottoko)
L|cnt Quti|t|rs 0r A 0oon lr|rxn Kti\\xtv|ttt} 49O
endowed wiIL IaiIL (soddh sonponno)
endowed wiIL virIue (s|o sonponno)
endowed wiIL Iearning (suto sonponno)
endowed wiIL generosiIy (cgo sonponno)
546
endowed wiIL eIIorI (uttqo sonponno)
endowed wiIL mindIuIness (sott sonponno)
endowed wiIL concenIraIion (sondht sonponno)
endowed wiIL wisdom (ponn sonponno)
L|cntroin Pttn, Xouir Ar|\t A))ntxc|kt Ntcct} 62
rigLI undersIanding (sonn dt;;ht)
rigLI ILougLI (sonn sonkoppo)
rigLI speecL (sonn uc)
rigLI acIion (sonn konnonto)
rigLI IiveIiLood (sonn ]tuo)
rigLI eIIorI (sonn uqno)
rigLI mindIuIness (sonn sott)
rigLI concenIraIion (sonn sondht)
X|xr Brxrr|ts 0r Stt|rt))n\xt Prtct|cr 69
srr tiso 462
menIaI purincaIion
overcoming oI sorrow (soko)
overcoming oI IamenIaIion (potdcuo)
overcoming oI pLysicaI pain (kqtko dukkho)
overcoming oI grieI (dononosso)
overcoming oI denIemenIs (kt|cso)
deIacLmenI (utucko)
Ireedom (ponokkho)
IiberaIion (utnokkho)
Trx Arv|rs 0r N\rt 119
sensuous pIeasures (kno)
dissaIisIacIion (oott)
547
Lunger and ILirsI (khupptpss)
craving (toh)
sIoIL and Iorpor (thtno ntddho)
Iear (Lhu)
doubI (utctkktcho)
Lypocrisy and obsIinacy (nokkho and thonLho)
gain, Iame and reverence (|Lho, st|oko and sokko)
seII-exaIIaIion and disparaging oILers (ottukkonsono
and poouonLhono)
Trx lvrrrrrct|oxs 0r lxs|cnt Lrtkk|irst} 221
iIIuminaIion (oLhso)
RnowIedge (no)
rapIurous Lappiness (ptt)
IranquiIIiIy (possoddht)
bIiss (sukho)
resoIuIe conndence (odhtnokkho)
exerIion (poggoho)
assurance (upo;;hno)
equanimiIy (upckkh)
aIIacLmenI (ntkontt)
Trx K|xns 0r Lqutx|v|t\ Lrrkkn\} 27O
six-IacIored equanimiIy (cho|ongupckkh)
equanimiIy as a divine abiding (Lohnouthupckkh)
equanimiIy as an enIigLIenmenI IacIor (Lo]]hongupckkh)
equanimiIy oI energy (uttqupckkh)
equanimiIy as a IeeIing (ucdonupckkh)
equanimiIy abouI IormaIions (sonkhupckkh)
548
equanimiIy abouI insigLI (utpossonupckkh)
equanimiIy as a specinc neuIraIiIy (totono]]hottupckkh)
equanimiIy oI ]hno (]hnupckkh)
equanimiIy oI purincaIion (potsuddhupckkh)
Trx K|xns 0r Drr|irvrxts K|irst} 486
greed (|oLho)
LaIred (doso)
deIusion or ignorance (noho)
vaniIy (nno)
Leresy (dt;;ht)
doubI (utctktcch)
sIoIL (thtno)
resIIessness or gapping (uddhocco)
sLameIessness (ohttko)
IearIessness (onottoppo)
Trx Suu:rcts 0r Coxvrrstt|ox Kttnu \tttnu} 5O2
conversaIion on IrugaIiIy (opptcchokoth)
conversaIion on conIenmenI (sontu;;htkoth or sontosokoth)
conversaIion on secIusion or soIiIude (utuckokoth)
conversaIion on dissociaIion or aIooIness Irom socieIy
(osonso;;hokoth)
conversaIion on exerIion (oddhouttqokoth)
conversaIion on moraIiIy (s|okoth)
conversaIion on concenIraIion (sondhtkoth)
conversaIion on wisdom (ponnkotho)
conversaIion on deIiverance (utnutttkotho)
conversaIion on ILe RnowIedge and vision reIaIing Io
deIiverance (utnutttnodossonokoth)
549
Trx Vnoirsovr 0r Nrr|tor|ous Act|ox 874
aIms giving (dno)
observing precepIs (s|o)
menIaI concenIraIion (Lhuon)
respecIing ILe eIders (opocqono)
serving or LeIping oILers (ucqqouocco)
sLaring oI meriIs (potttdno)
rejoicing in oILers' meriIs (pottonunodon)
IisIening Io ILe docIrine (dhonnossouono)
deIivering ILe docIrine (dhonnodcsono)
LoIding rigLI view (dt;;ht]ukonno)
Lirvrx Anvtxttcrs 0r Nrtt\ Bn\vtx\ 822
sIeeps weII (sukhon supott)
waRes in comIorI (sukhon pottLu]]hott)
dreams no eviI dreams (no popokon suptnon possott)
dear Io and beIoved by Luman beings (nonussnon ptqo hott)
dear Io and beIoved by non-Luman beings (ononussnon ptqo hott)
deiIies guard Lim (dcuot okkhontt)
noI aIIecIed by nre, poison and weapons (nosso oggt u
utson u sotthon u konott)
mind easiIy concenIraIed (tuuo;on cttton sondhtqott)
serene IaciaI expression (nukhouoo utpposdott)
dies unconIused (ossonnu|ho k|on koott)
reappears in BraLma worId (uttotn oppottut]]honto
Rohno|okupogo hott)
550
Twrivr K|xns 0r Bn|kknu 187
Iour persons wLo aIIain ILe reaIizaIion oI Moggo (PaIL)
Iour persons wLo aIIain ILe reaIizaIion oI Iho|o (FruiI)
Iour persons wLo are sIriving ILrougL Vipassana MediIaIion
Io aIIain ILe Iour sIages oI reaIizaIion
ENnNofrs:
1
TLis is in accordance wiIL ILe weII-Rnown IormuIa oIIen Iound
in originaI PaIi IexI: Yon ktnct sonudoqodhonnon soLLon ton
ntodho dhonnon Whotcuuc ts o] thc notuc o] otstng, o|| thot
ts o] thc notuc o] ccssotton and aIso Yono ontccon ton dukkhon
Whotcuc ts tnpcnoncnt ts potn]u|. i~ck
2
souo is synonymous wiIL kt|cso. souos are eiILer ILree or Iour:
knsouo, Lhousouo, (dt;;hsouo), and out]]souo, i.e., canRers
oI sensuaI pIeasure, exisIence, (Leresy) and ignorance. i~ck
3
Attopontqo dhonnos: SixIeen insaIiabIe desires. i~ck
4
TLe concepIion oI dukkho may be viewed Irom ILree aspecIs:
dukkho as ordinary suIIering (dukkho-dukkho);
dukkho as produced by cLange (utponno-dukkho);
dukkho as condiIioned sIaIes (sonkho-dukkho). i~ck
5
Stncho: viscous Iiquid, sap - signines aIIecIion. i~ck
6
Vttht - ILougLI process, cogniIive series oI consciousness. i~ck
7
TLe DocIrine oI CondiIioned Oenesis or DependenI OriginaIion. i~ck