Theravada Buddhism course

sofital SG

Burma is one of the few countries in the world where Theravada Buddhism still survives in its original form. The bhikkhus (monks) of Burma make every effort to preserve the Theravada Buddhist teachings. Buddha Gotama’s Teachings deal mainly with the way the human mind works and the relationship between the mind and body. The nature of the human mind has not changed since the Buddha discovered the path leading to the understanding of the absolute truth about mind and matter. This ultimate reality and the practice leading to its realization are, and will always remain, the same, regardless of economic or social conditions, so people today who put into practice what the Buddha taught can discover this reality for themselves. If one aspires to the end of suffering as taught by the Buddha, it is essential not to add or subtract anything from his teachings, in order that they will remain as effective today as they were during the time of the Buddha.

The foundation of the teachings is the Four Noble Truths:

The path to the end of suffering is called the Eightfold Noble Path as it is divided into eight parts which are grouped under the threefold training of sila (morality), samadhi (control over the mind, concentration), and panna (insight, wisdom).

In Buddhism, morality is conceived differently than in the Judeo-Christian tradition. There are actions which are called skilful, because they support an individual's progress towards Nibbana, and there are unskilful actions which have the contrary effect. All actions based on greed, aversion, and ignorance of the Law of Kamma are unskilful.

The most unskilful actions are:

Generally the Buddhist lay person undertakes to abstain from these five courses of action by taking the five precepts.

Once an action has been done there is no way to avoid its effect. The effects can be minimized through the awareness of impermanence, which is the object of insight meditation, or they can be counteracted to some extent through a powerful action of the opposite type.[1] There is, however, no one, not even the Buddha, who can give an "absolution from sin", as effects are determined by the Law of Kamma, which is applicable to all sentient beings.

Ven. Webu Sayadaw emphasized the practice of meditation as the only way to bring the teachings of the Buddha to fulfilment. The study of the scriptures, though helpful, is not essential for the realization of Nibbana, the summum bonum of Buddhism. Ven. Webu Sayadaw was believed to be an Arahat, i.e., a person who has in practice understood the Four Noble Truths and attained the end of suffering.

The technique of meditation taught by Ven. Webu Sayadaw is one of forty techniques mentioned in the scriptures for the development of samadhi or concentration. It is called Anapana-sati and requires one to be aware:

In the Visuddhimagga[2] Ashin Buddhaghosa describes sixteen ways of approaching Anapana meditation, but Ven. Webu Sayadaw kept reminding his disciples that they did not need to know about all of these, all they really needed to know was the reality of in- and out-breathing.

Though Anapana is basically a way of developing samatha (tranquillity of mind), samadhi (concentration of mind to one-pointedness) and jhana (absorption states), Ven. Webu Sayadaw said that when concentration is developed to a sufficient degree, the meditator automatically gains insight into the three characteristics of nature, anicca, dukkha, and anatta, if his mind is open to recognize them. Anicca means "impermanence" or "instability", "change", and is characteristic of all conditioned phenomena, be they physical or mental. Dukkha denotes the unsatisfactory nature of all these phenomena: nothing that is impermanent or changing can ever give lasting satisfaction. Anatta means non-self, non-soul, and applies to all phenomena conditioned and unconditioned.

According to the Buddha, there is no permanent ego, soul or personal entity, but only physical and mental phenomena interrelating. In Buddhism the understanding of these three characteristics of anicca, dukkha, and anatta is called panna or wisdom and panna is the quality which enables a meditator to reach Nibbana.

It is significant that a monk of such high standing as Ven. Webu Sayadaw, rather than teach Abhidhamma philosophy which is intellectually fascinating and taxing, should spend his life teaching the basics of practical Buddhism to all who are inclined to listen. U Hte Hlain, the collector of some of the discourses contained in this book, writes:"Ven. Webu Sayadaw preached sometimes five, sometimes ten times a day. Seven main points were always included in his discourses. If Ven. Webu Sayadaw gave 10,000 discourses in his life, then these points were expounded by him 10,000 times. He always included them, even if he had to repeat them again and again. He always explained the teachings in simple terms, so that the ordinary person could understand. He tried to explain the Dhamma in such a way that the most difficult thing became easy."

The seven Points are:

These seven points illustrate that in practical Buddhism faith does not play such a major role. Paramount importance is given to right action and the experience and understanding drawn from it. As we shall see in the discourses, Ven. Webu Sayadaw wants his audience to realize the teachings through their own experience, for themselves, rather than through hearing them, and he says that in this way, as they begin to see the teachings as a reality, people can pass beyond doubt.

Ven. Webu Sayadaw was born on the sixth day of the waxing moon of Tabaung of the year 1257 (Burmese Era) (February 17, 1896) in Ingyinbin, a small village near Shwebo in upper Burma. He was ordained as a novice at the age of nine and was given the name Shin Kumara. All boys in Buddhist Burma become novices at their local monastery at some time in their teens or even earlier, but usually return home after a predetermined span of time. Shin Kumara, however, decided to stay at the monastery to receive a religious education. At the age of twenty, he was ordained as a full member of the Sangha, the Buddhist order of monks, receiving the Upasampada ordination, and was thereafter addressed as U Kumara.[3]

U Kumara went to Mandalay to study at the famous Masoyein monastery, the leading monastic university of the time. In the seventh year after his full ordination, he abandoned the study of the Pali scriptures and left the monastery to put into practice what he had learned about meditation.

Buddhist monks can choose between two activities: the study of the scriptures (pariyatti), or the practice of Buddhist meditation (patipatti). While scholarly monks tend to live in centres of learning in order to be able to pass on their knowledge to younger monks, meditating monks leave the busy atmosphere of the monasteries to retire to a solitary life in the jungle. They often live in caves or simply under trees and come into contact with people only on the occasion of their morning alms-rounds.

After leaving the Masoyein monastery in Mandalay at the age of twenty-seven, U Kumara spent four years in solitude. Then he went to his native village of Ingyinbin for a brief visit. His former teacher at the village monastery requested U Kumara to teach him the technique of meditation he had adopted and U Kamara did so. "This is a shortcut to Nibbana," he said, "anyone can use it. It stands up to investigation and is in accordance with the teachings of the Buddha as conserved in the scriptures. It is the straight path to Nibbana."

There is a set of thirteen practices called the dhutanga[4] that are often taken up by monks living in solitude. They are designed to combat laziness and indulgence. One is never to lie down, not even to sleep. Monks taking up this particular practice spend the nights sitting and meditating or walking and meditating to rid themselves of sleepiness. The thirteen dhutanga may be taken up individually or together.

Ven. Webu Sayadaw is said to have followed this practice of never lying down all his life. He taught that effort was the key to success, not only in worldly undertakings, but also in meditation, and that sleeping was a waste of time. I was told by one of his disciples that on the occasion of his ordination under Ven. Webu Sayadaw, he had a mosquito net and a pillow, in addition to the monks requisites. Ven. Webu Sayadaw, pointing at them, asked him what they were. "A pillow and a mosquito net, sir." "Are these part of the monks requisites?"[5] "No, sir." And the newly ordained monk decided to give these "luxuries" back to his family.

Ven. Webu Sayadaw undertook pilgrimages to the Buddhist sites of India and of Ceylon. He passed away on June 26, 1977, in the meditation centre at Ingyinbin, his native village.

Most of these discourses were given before large audiences during Ven. Webu Sayadaw's travels in lower Burma. The person or persons answering Ven. Webu Sayadaw are lay-people sitting up front and close to him.

Some of the discourses are translated from a collection of discourses collected and introduced by U Hte Hlain and published by the Ministry of Religious Affairs of Burma. Others have been transcribed from tape by the translator and then rendered in English.

Because they were delivered extemporaneously the discourses are repetitive and were edited slightly so that they lend themselves better to reading. Care was taken, however, to edit only obvious repetitions and only when they had merely rhetorical value. The reader may still find the discourses repetitive, but with some patience and "mindfulness" he will discover in them many insights into practical Buddhism.

Ven. Webu Sayadaw was not a scholar and his discourses are not meant for the intellectual who prefers the study of Buddhist philosophy to the practice. His refreshing simplicity, his patience, his lovely sense of humour, and his humility; all of which are revealed in the dialogues with his audience - illumine a side of Buddhism which cannot be perceived through reading treatises and texts. Moreover, the statements of the people in the audience offer us a glimpse of how Buddhism is practised in Burma today.

To understand the discourses, the reader should be familiar with some basic teachings of Buddhism. The explanations given or the points selected for explanation do not attempt to give a complete picture of the teachings of the Buddha, but they should enable the reader to understand the discourses included in this collection.

The Theravada Buddhist scriptures can be divided into "Three (ti) Baskets (pitaka)" and are therefore called the Tipitaka in Pali, the language in which they were originally written.

The three baskets are:

Scholarly training (pariyatti) in Theravada Buddhism consists of the study of these scriptures. Practical training (patipatti), with which these discourses mainly deal, is concerned with the practice of sila (morality), samadhi (concentration) and panna (insight) and culminates in the attaining of the four stages of Nibbana (pativedha).

The word Dhamma can have many different meanings, but in the context of these discourses it is always used as meaning the teachings of the Buddha.

Sila: For the monks, the training in morality consists of the observance of 227 rules. The collection of these rules is called the Patimokkha and is part of the Vinaya.

Lay-people have to observe five or eight rules of training: the Five silas (panca-sila), or the Eight silas (Uposatha-sila).

The field of sila is, of course, much wider. These precepts are but the absolute basics of Right Conduct (carana) a Buddhist layperson is expected to observe. The purpose of sila or carana is to bring physical and verbal action under control.

Samadhi:

Concentration of the mind and control over the mind. The Buddha taught forty techniques to achieve samadhi, of which Anapana is one. The Buddha taught that sila is a prerequisite for samadhi.

Panna:

Panna, the understanding through personal experience of the characteristics which the Buddha said were in the nature of all conditioned things, i.e., anicca (impermanence), dukkha (unsatisfactoriness), and anatta (absence of a permanent personal entity such as an ego, self or soul), is achieved through Vipassana meditation. In Vipassana meditation the mind is set to a perfect state of balance, and then the mind's attention is projected to the changing nature (anicca), or the unsatisfactory nature (dukkha), or the impersonal nature (anatta) of all physical and mental phenomena.

Sila, samadhi, and panna are called the three sikkhas, the threefold training. In addition to this threefold division, we often also find a twofold one: 1) carana: Right Conduct (sila); and 2) bhavana: mental development (samadhi and panna). Another method of enumeration is 1) dana (Generosity, otherwise included in sila); 2) sila, and 3) bhavana.

What is normally called a being, i.e., Devas, Brahmas, humans, animals, etc., is seen in Buddhism as nothing but a combination and continuous arising and dissolution of mental and physical phenomena. "Mind" in Pali is nama and "matter" rupa.

Mind and matter (nama and rupa) are both impermanent or unstable. "But in expounding the theory of anicca, the Buddha started with the behaviour that makes matter, and matter as known to Buddha is very much smaller than the atom that science of today has discovered. The Buddha made it known to his disciples that everything that exists, be it animate or inanimate, is composed of kalapas (very much smaller than atoms), each dying out simultaneously as it becomes. Each kalapa is a mass formed of the eight nature elements, namely, solidity, liquidity, heat, motion, colour, odour, taste, and nutriment. The first four are called material qualities which are predominant in a kalapa. The other four are merely subsidiaries which are dependent upon and born out of the former. A kalapa is the minutest particle in the physical plane; still beyond the range of science today.

"It is only when the eight nature elements (which have merely the characteristic of behaviour) are together that the entity of a kalapa is formed. In other words, the co-existence for a moment of these eight nature elements of behaviour makes a mass, just for a moment, which in Buddhism is known as a kalapa.[6]" A being is also defined as the coming together of the Five Aggregates (panca khandha). In this case, one aggregate is rupa or matter, while nama or mind is divided into four aggregates: 1) vinnana: consciousness; 2) sanna: perception; 3) vedana: sensation, feeling; 4) sankhara: force of past action. (It can be seen from this that the term nama is wider than the English term mind.)

Sankhara (or kamma in popular terminology) is the force left behind by actions in the past, the "past" meaning here billions and billions of lives in samsara, the cycle of births and deaths. Sankhara causes us to experience sense impressions. What we see, hear, taste, smell, feel or think; in other words the contact of one of the six organs of sense with an object, (mind being regarded as an organ of sense); arises mainly because of the force of past sankhara or kamma. What is not necessarily connected with our past kamma is how we deal with these sense impressions.

There are three possible ways of reacting to a sensory contact or sense impression: kusala (skilful reaction); akusala (unskilful reaction) and abyakata(neutral reaction). Practically speaking, neutral reaction is possible only for an Arahat, i.e, for someone who experiences no wanting (lobha) or dislike (dosa) and whose mind is not clouded by any form of delusion (moha) about the Four Noble Truths as taught by the Buddha. Every intelligent being, however, is capable of kusala rather than akusala reactions. In order to be able to react skilfully, one has to have control not only over one's physical and verbal actions, but also over one's mind. Every physical and verbal action begins in the mind and the action that results in sankhara or kamma is the mental volition accompanying this physical and verbal action.

Initially Anapana meditation is but a tool to concentrate the mind. At this stage no attention is given to sensations, thoughts, emotions, and similar mental phenomena. The attention of the mind is meant to stay with the simple awareness of the physical touch of air brushing over the skin below the nose, above the upper lip. In this case the Three Unwholesome Roots, i.e., lobha (greed), dosa (anger, aversion), and moha (delusion), are held in abeyance and what is left are the Three Wholesome Roots: alobha (non-greed), adosa (non-anger), and amoha (knowledge, understanding). This momentary concentration of the mind on physical phenomena results in a temporary mental purity which in Buddhism is called samadhi.

To come to a lasting purity of mind, according to Buddhism, matter and mental aggregates have to be observed in the light of their constant change (anicca), their unsatisfactoriness (dukkha), and the absence of an "I," a lasting personality or soul (anatta). By experiencing these haracteristics, or indeed, any one characteristic, a person can attain freedom from all attachment, and thus reach the end of suffering.

The Four Noble Truths so often referred to in the discourses are the following:

The term dukkha is traditionally translated as "suffering" (and is the same term we rendered as "unsatisfactoriness" above). The Noble Truth of Suffering states that all conditioned states are unsatisfactory or connected with suffering. The Noble Truth of the Origin of Suffering declares the origin of suffering as being Craving (lobha). The Noble Truth of the Cessation of Suffering teaches that suffering ceases as soon as all craving ceases, i.e., when there is no wanting left, even of the most subtle type. The Noble Truth of the Path Leading to the Cessation of Suffering gives us the Noble Eightfold Path which consists of eight limbs arranged in three groups: sila, samadhi and panna.

The Buddha taught that the universe is composed of innumerable world systems and each world system in turn is composed of thirty-one planes of existence.

These are

The thirty-one planes of existence are divided into three spheres (loka): the arupa-loka, which consists of the four highest Brahma planes; the rupa-loka, which consists of the remaining sixteen Brahma planes; and the kama-loka, which is the sphere of sensual desires (kama) and includes the four lower planes, the human plane and the six Deva planes.

Beings are reborn in the different planes according to the mental action or kamma created at the moment of death (cuti). A good, pure mental action gives rise to a being in the human or Deva planes. The practice of the absorption states (jhana) leads to rebirth in the Brahma planes. If, at the moment of death, the mind is impure, i.e., clouded by anger, greed, fear, worry and similar conditions, the force produced by this impure mind will result in rebirth in one of the four lower planes of existence.

What the mind perceives at the moment of death is a result of actions done in the past, i.e., kamma. The way an individual deals with this perception depends on his skill, in other words, on the amount of control he has over his mind. A person who has not reached one of the four stages of Nibbana cannot be sure what type of mind object will arise at the moment of death. In Buddhism, therefore, the training of the mind is deemed of paramount importance: if a person has achieved control over the mind, he can keep the mind focused and calm even in a moment of fear and can thus approach death with confidence.

To attain the pure state of Nibbana, the end of all suffering in conditioned existence, an individual has to free himself of the ten fetters that tie him to conditioned existence. This process of liberation comes about in a sequence of four stages.

The ten fetters are: 1) belief in the existence of a permanent ego, self or soul; 2) doubts about the Eightfold Noble Path and the Four Noble Truths; 3) attachment to rites and rituals; 4) sensual desire; 5) anger and aversion; 6) craving for fine material existence; 7) craving for non-material existence; 8) pride; 9) agitation; and 10) incomplete understanding of the Four Noble Truths.

The four stages are:

Each one of the four stages are attained through a Path Stage (magga) and a Fruition stage (phala). These are technical terms, but are popularly used in Burma as synonyms for Nibbana. Persons who have attained to one of these four stages are known as Ariyas, Noble Ones. These stages can only be attained through Vipassana (insight) meditation.

The ten paramis are a set of ten qualities in which an individual has to perfect himself in order to be able to attain Nibbana. A good act amounts to parami only if it is performed with the aspiration to attain Nibbana. Otherwise it is merely a meritorious deed which, though giving good results, does not directly support one’s efforts towards Nibbana.

The ten paramis are :

With the help of the introduction, it should not be difficult to understand the discourses. Special care was taken not to use Pali terms except those that are used so often that it seemed wiser if the reader integrated them into his vocabulary; I mean terms such as sila, samadhi, etc. At the end of the book the reader will find an index of Pali words to refresh his memory. The Pali terms that are commonly used in Burma and generally not translated into the Burmese vernacular are given and explained in footnotes for the interested reader.

I would like to add that there is no necessity for the reader to understand the philosophical underpinnings of Buddhism before reading these discourses; he should rather try to keep his mind open to the profound simplicity and sincerity that are the characteristics of the speaker and his words.

Many of the explanations in this introduction are drawn from the booklet Dhamma Texts by Sayagyi U Ba Khin (Sayagyi U Ba Khin Memorial Trust, U.K., Dhamma Texts Series 1, 1985; revised ed., 1991). Roger Bischoff

sofital SG

VEN. WEBU SAYADAW:
You have taken up moral conduct (sila). Now that you have undertaken to perfect yourselves in the Perfection of Morality (sila-parami), fulfil it to the utmost. Only if you fulfil sila to the utmost will all your aspirations be met. You will be happy now and in the future.

Only the teachings of the Buddha can give you real happiness -- in the present and in the remainder of samsara.[7] The teachings of the Buddha are enshrined in the Three Collections of the canon (Tipitaka).[8] The Tipitaka are very extensive. If we take the essence out of the Tipitaka we shall find the thirty-seven Factors of Awakening (Bodhipakkhiya-dhamma).[9] The essence of the thirty-seven Factors of Awakening is the eight constituents of the Noble Eight-fold Path (Maggangas). The essence of the Noble Eightfold Path[10] is the threefold training (sikkha): higher morality, higher mindfulness, and higher wisdom (adhisila, adhicitta,[11] and adhipanna). The essence of the threefold training is the unique Universal Law (Eko Dhammo).

If your body and mind are under control, as they are now, there can be no roughness of physical or verbal action. This is adhisila or Perfect Morality.

If adhisila becomes strong, the mind will become peaceful and tranquil and lose its harshness. This is called adhicitta.

If adhicitta (samadhi) becomes strong and the mind stays one-pointed for a long period, then you will realize that in a split second matter arises and dissolves billions and billions of times. If mind (nama) knows matter (rupa), it knows that matter becomes and disintegrates billions and billions of times[12] in the wink of an eye. This knowledge of arising and disintegration is called adhipanna.

Whenever we breathe in or out, the in-coming and the out-going air touches somewhere in or near the nostrils. The sensitive matter (kayapasada)[13] registers the touch of air. In this process, the entities touching are matter and the entity knowing the touch is mind. So do not go around asking others about mind and matter; observe your breathing and you will find out about them for yourselves.

When the air comes in, it will touch. When the air goes out, it will touch. If you know this touch continuously, then wanting (lobha), dislike (dosa), and delusion (moha) do not have the opportunity to arise and the fires of greed, anger, and delusion will subside.

You cannot know the touch of air before it actually occurs. After it has gone, you cannot know it any more. Only while the air moves in or out can you feel the sensation of touch. This we call the present moment.

While we feel the touch of air, we know that there are only mind and matter. We know for ourselves that there is no "I," no other person, no man and woman, and we realize for ourselves that what the Buddha said is indeed true. We needn't ask others. While we know in-breath and out- breath, there is no I or atta.[14]

When we know this, our view is pure; it is right view. We know in that moment that there is nothing but nama and rupa, mind and matter. We also know that mind and matter are two different entities. If we thus know to distinguish between nama and rupa, we have attained to the ability to distinguish between mind and matter (nama-rupa-pariccheda-nana).

If we know the touch of air as and when it occurs, our mind is pure and we get the benefits thereof. Do not think that the benefits you get thus, even in a split second, are few. Do not think that those who meditate do not get any advantages from their practice. Now that you are born in a happy plane and encounter the teachings of a Buddha, you can obtain great benefits. Do not worry about eating and drinking, but make all the effort you can.

SAYADAW:[15] Is this present time not auspicious?
DISCIPLE: Yes sir, it is.
S:Yes, indeed! Can't those good people attain their aspiration of Nibbana who with an open mind receive and practise the teachings of the Buddha, just as the noble people of the past who received the instructions from the Buddha himself?
D: Yes sir, they can.
S: So, how long does the Buddha's Sasana[16] (teaching) last?
D: For five thousand years, sir.
S: And now tell me, how many of these five thousand years have past?
D: Sir, about half this time span has gone.
S: So, how much remains still?
D: About two thousand five hundred years, sir.
S: What isthe life span of a human being now?[17]
D: About one hundred years, sir.
S: How old are you?
D: I am thirty-seven years old, sir.
S: So, how much longer do you have to live?
D: Sixty- three years, sir.
S: But can you be sure that you will live that long?
D: That I don't know, sir.
S: You don't know yourself how long you are going to live?
D: No sir, it isn't possible to know this for sure.
S: But even as we are born we can be sure to have to suffer old age, disease and death.
D: Yes sir.
S: Can we request old age, pain and death to desist for some time, to go away for some time?
D: No sir.
S: No, they never rest. Can we ask them to stop their work?
D: No sir, we cannot.
S: In that case we can be certain that we have to die?
D: Yes sir, it is certain that we all have to die.
S: It is certain that all have to die. What about living?
D: We can't be sure how long we have left to live, sir.
S: Someone whose life span is thirty years dies when the thirty years are up. If your life span is forty or fifty years, you will die when you are forty or fifty years old. Once someone is dead, can we get him back?
D: No sir, we can't.
S: However many years of your life have passed, have passed. What is it that you have not accomplished yet?
D: The happiness of the Path and Fruition States, Nibbana.[18]
S: Yes, in as much as you haven't attained the Paths and Fruition States yet, you have been defeated. Have you used the years that have passed well or have you wasted your time?
D: I have wasted my time, sir.
S: Then do not waste the time that you have got left. This time is there for you to strive steadfastly with energy. You can be sure that you will die, but you can't be sure how much longer you have got to live. Some live very long. Venerable Maha-Kassapa[19] and Venerable Maha-Kaccayana[20] lived to over one hundred years of age. Some live for eighty years. To be able to live that long we have to be full of respect for those who deserve respect and we have to be very humble. Do you pay respects to your father and mother?
D: We do, sir.
S: Do you pay respects to people who are older than you or of a higher standing than you?
D: We do pay respects to people who are older than us or are holding a higher position than we do. Even if someone is just one day older or even just half a day older, we pay respects, sir.
S: When do you pay respects to them?
D: At night, before we go to bed, we pay respects to the Buddha and at that time we also pay respects to our seniors.
S: What about other times?
D: At other times we do not pay respects, sir.
S: You say that you pay respects to your seniors after you have paid respects to the Buddha. But do you show respect to those who live with you and to those who are of the same age? If I were to put parcels of money worth $1000 each along the road for anyone to take, would you fellows take one?
D: Of course we would, sir.
S: And if you found a second one, would you take that too?
D: Of course we would, sir.
S: And if you found a third bundle of bank notes, would you take that as well?
D: We would take it, of course, sir.
S: After having got one, wouldn't you want someone else to have one?
D: We wouldn't think that way, sir.
S: If you happened to be with a friend, would you let him find one bundle of notes thinking, "I shall pretend not to see that one. After all, I have one already"? Would you let him have one or would you grab them all and run for it?
D: I would grab all I could get and run for it, sir.
S: Yes, yes, you fellows are not very pleasant. When it comes to money, you are unable to give to anyone. But then you say that you are respectful and humble just because you pay respects to the Buddha in the evenings. If you cherish thoughts such as, "Why is he better off than I am? Is his understanding greater than mine?", then your mind is still full of pride. If you pay respects to your parents, teachers, to those older, wiser or of higher standing, without pride, then you will live to more than one hundred years. If you show respects for such people, will you get only $1000? Will you get only money?
D: It will be more than just money.
S: Yes indeed! And though you know what really matters, you wouldn't even give $1000 to someone else, but rather run and get it for yourselves. When the Buddha, out of compassion, taught the Dhamma, did everybody understand it?
D: No sir, not everyone understood it.
S: Why is this so?
D: Some didn't listen to the Buddha, sir.
S: Only if you take the teachings of the Buddha for yourselves can you attain samma-sam-bodhi (Buddhahood), pacceka-bodhi (Pacceka-Buddhahood), agga-savaka-bodhi (Chief-discipleship), maha-savaka-bodhi (Leading-discipleship), pakati-savaka-bodhi (Arahatship). If you want to attain one of these forms of awakening, you can. Through the teachings of the Buddha you can attain happiness now, a happiness that will stay with you also in the future.

How long does it take for a paddy seed to sprout?

D: Only overnight, sir.
S: It takes only a day for it to sprout. Now, if you keep the seed, a good quality seed of course, after sprouting and do not plant it, will it grow?
D: No sir, it won't.
S: Even though you have a good quality seed, if you do not plant it, it will not grow. It is just the same with the Teachings of the Buddha; only if you accept them will you understand them. If you learn how to live with the awareness of mind and matter arising, what do you achieve ?
D: This awareness is called vijja, sir.
S: If one lives without the teachings of the Buddha, what do you call that?
D: That is avijja, sir, ignorance.
S: If you live all your life with vijja, understanding of the Buddha-Dhamma, then where will you go after death?
D: To some good existence, sir.
S: What will happen after a life full of ignorance?
D: One will go to the lower realms, sir.
S: Now, say an old man about seventy years old is paying re- spects to the Buddha. While doing so, he cannot keep his mind focused on the Dhamma, but he allows it to wander here and there. If this old man dies at that moment, where will he be reborn?
D: He will go to the lower worlds, sir.
S: Really? Think carefully before you answer. He is paying respects to the Buddha and he is meditating. So, where will he go if he dies at that moment?
D: He will go to the lower worlds, sir.
S: But why?
D: Because his mind is wandering all over, sir.
S: Yes. What are the qualities arising in the mind of a person living in ignorance?
D: They are wanting (lobha), aversion(dosa), delusion (moha).
S: What is lobha?
D: Lobha is to want something, sir.
S: Lobha includes any liking, being attracted by something, wanting. One who dies with any liking or wanting in his mind is said to be reborn as a ghost. But what is dosa?
D: Dosa is enmity, sir.
S: Yes, dosa is the cause for your fighting. Dosa arises because you do not get what you want and what you get you don’t want. Dislike is dosa. If you die with dislike in your mind, you are reborn in hell. Moha is ignorance about benefits derived from being charitable, being moral and practising meditation. If you die with delusion in your mind, you will be reborn as an animal. Nobody, no god, no Deva or Brahma has created body and mind. They are subject to the law of nature, to arising and dissolution, just as the Buddha taught. If a person dies concentrating on the awareness of mind and matter and knowing about arising and dissolution of these, then, according to the teaching of the Buddha, he will be reborn as a man, Deva or Brahma. If someone is going where he wants to go, does he need to ask others for the way?

D: No sir.
S: Does one have to ask others, "Do I live with knowledge or in ignorance"?
D: No sir.
S: No. Indeed not. Therefore, work hard to bring the perfections (parami) you have accumulated in the whole of samsara to fruition. Be steadfast in you effort.

Act as the wise people of the past did after receiving the teachings directly from the Buddha; they worked for Nibbana. Knowing that you too have been born in a favourable plane of existence, nothing can stop you from working up to the attainment of the eight stages of Nibbana.

Practise with strong effort and with steadfastness and make sure that not even a little time is wasted. Advise and urge others to practise also. Strive with happiness in your heart and when you are successful, be truly happy.

sofital SG

WEBU SAYADAW:
There are duties towards the cetiyangana, the bodhiyangana, towards teachers, parents, wife and children. If we fulfil these, we practise good conduct (carana) and this is sila.

While we are fulfilling our duties, is it not possible to practise mindfulness of breathing also? If we do not fulfil these duties, can we say that our sila is complete? If our sila is not perfect, can we expect to experience the happiness we aspire for? If we are not happy, if we can’t get good concentration, and if our mind is not con- centrated, we can’t attain insight wisdom (panna).

(In accordance with the rules of Buddhist monkhood, twice a month, Ven. Webu Sayadaw assembled the monks in the ordination hall to recite the 227 monks’ rules (the Patimokkha) and to attend to other matters of the community. At the completion of this meeting, he used to give a discourse to the lay people present.)

SAYADAW: Today is the Uposatha [1] day. At dawn you all got up with the thought, "Today is the Uposatha day," and you undertook to keep the eight precepts. Have you been mindful continuously since then?

DISCIPLE: No, sir, we haven't.
S:How much of this time have you spent being aware of in- breath and out-breath?
D: At times we are aware, at times we are not, sir.
S: How long did your mind stay with the object and how much time did you lose?
D: (No reply)
S: As you remain silent, I assume that you have been able to keep up your awareness all the time.
D: No, sir, we haven't.
S: In that case I have to ask you some more questions. How many times does your mind dissolve in a flash of lightning?
D: Billions and billions of times, sir.
S: So it arises and disintegrates billions of times. Every time the mind arises it takes some object, pleasant or unpleasant, liked or disliked. Is there a time when this constant, continuous stream of mental objects is cut or interrupted?
D: No, sir, the mind always takes an object.
S: Yes, and these good and bad friends arise in your mind due to the skilful and unskilful deeds or kamma you have done in the past. Now, if a pleasant object which we call a good friend enters the stream of consciousness, what happens?
D: Liking or lobha arises, sir.
S: If liking arises, is this good or bad?
D: It is bad (akusala), sir.
S: But if a bad friend, an unpleasant mind-object arises, what happens then?
D: Dislike or dosa arises, sir.
S: If we allow dosa or dislike to arise, are we skilful or unskilful? Is this action kusala or akusala?
D: It is unskilful, sir.
S: So, if we accept the agreeable mind-objects, liking, craving, wanting and lust arise and we are creating unskilful acts which lead to the four lower planes of existence. But, if unpleasant thoughts or images arise and we take possession of them, then worry, grief, suffering, anger, and aversion arise and these mental states lead to the lower planes too. Now, when is the time at which no pleasant or unpleasant thought or image or sound or sight or taste or touch arises?
D: There is no such time, sir. The mind always takes an object.
S: And all these objects arising in our minds are the results of the deeds we have done in the past, in samsara. If an object is pleasant or unpleasant, when it arises, what do you normally do?
D: We react unskilfully and create akusala-kamma for ourselves, sir.
S: If a pleasant object arises in the mind, liking, craving, wanting arise. This craving, this lobha, what is it like? Is it not like a fire? Lobha (craving) is like a fire. What about dosa, disliking, aversion, and hatred?
D: Dosa is also like a fire, sir.
S: So, whatever arises, we have to suffer the burning of fire, don't we?
D: Yes, sir.
S: But of course, if lobha and dosa have to arise, let them arise. If we are practising the teachings of the Buddha, can they affect us? While we are practising Anapana meditation, lobha and dosa don't get an opportunity to possess our minds.

The teachings of the Buddha resemble the great lake Anottata.[2] If the fires of lobha or dosa or any other fires fall into this lake, they are extinguished and we don't have to suffer their scorching heat any longer.

Only if we know each arising of the mind in the billions of times it arises in a split second, can we justly say that we have achieved adhipanna or real wisdom and insight.

Mind and body arise billions of times in the wink of an eye, and with it your good and bad friends. If you are not watchful, these good and bad deeds of yours will again be accumulated in you billions of times. Now, who is responsible for the pleasant and unpleasant sensations that continuously arise in your body?

D: We are responsible for them ourselves, sir.
S: The debts you have accumulated in the incalculably long period of samsara are with you. If you don't apply the Buddha's teachings and practise them, you will accumulate the same debts again and again, billions of times in every split second. Are you able to count these debts?
D: No, sir, they are incalculable.
S:Therefore, you should apply this practice the Buddha taught. If you don’t accept what arises and disintegrates of its own accord, then your accumulated debts will diminish and no new debts will accumulate. If you realize this arising and vanishing for yourselves, then you don't make new debts and you get rid of the old ones. Thus you attain to adhipanna.

This technique of being aware of in-breath and out-breath can be practised anywhere. You can practise it while you are alone or in company, while you are sitting, walking, standing or lying down. Wherever you are, you can practise it. Now, do you have to spend money in order to practise Anapana?

D: No, sir.
S: Do you have to take time off work to practise?
D: No, sir.
S: In that case, what is so difficult about it? Will this practice make you feel tired?
D: No, sir.
S: If you make great profits with your business and people ask you, "How much gold, how much silver have you got?", will you tell them?
D: No, sir.
S: And why not?
D: One shouldn't tell others such things, sir.
S: Now, which jewel is more precious, gold and silver, or the Dhamma?
D: The Dhamma is more precious, sir.
S: Then don't talk to others about your achievements. What is the time now?
D: Seven P.M., sir.
S: How much time have you got left until sunrise?
D: About ten hours, sir.
S: Do you think that you can practise meditation for that long without a break? Work hard to rid yourselves of your debts. The efforts of the past and meritorious deeds performed in the past are giving their good results.

sofital SG

WEBU SAYADAW:
You have undertaken to keep sila. Having taken up the training in sila, practise it to the utmost. Only if you really practise morality will the aspirations you treasure in your heart be fulfilled completely.

Once you are established in moral conduct, the skilful actions you undertake will result in the fulfilment of your noble aspirations. You believe in the benefits accruing to you from giving charity and you respect the receiver of your gift. So, straighten your mind and give to the Dhamma which has no peer. Prepare your donations yourselves and prepare them well, without employing others for the purpose.

Giving your gift, you ought to aspire to awakening by saying: "I desire to attain Nibbana (Idam me punnam nibbanassa paccayo hotu). The noble ones who attained Nibbana according to their aspirations are so numerous that they cannot be counted in numbers.

The reality one realizes and knows for oneself after penetrating the Four Noble Truths is called Bodhi. There are different types of Bodhi: samma-sam-bodhi (the supreme self-awakening of a teaching Buddha), pacceka-bodhi (the self-awakening of a non-teaching Buddha), and savaka-bodhi (the awakening of a disciple of a teaching Buddha). The savaka-bodhi is divided into three levels: agga-savaka-bodhi (attained by the two Chief-disciples), maha-savaka-bodhi (attained by the eighty Leading Disciples) and pakati-savaka-bodhi (attained by all other Arahats). All of us have to aspire to Nibbana, the highest blessing. Why can you bring your aspirations to Nibbana to fulfilment now? Because the time is right, your form of existence [1] is right, and because of the fact that all virtuous people who put forth effort can fulfil their aspirations.

The right time is the time when a Buddha arises and the time during which his Teachings are available. All those who are born in the human plane or in a celestial plane are said to have the right birth. Now you have to fulfil your aspirations through your own effort.

Look to it that you bring your work to a conclusion in the way so many before you have done. Once they reached their goal they were truly happy not only for a short time, or for one lifetime, but for all the remaining lives.[2]

Now that you do have this aspiration for Nibbana, do not think that you can’t attain to such happiness or, that you can’t fulfil such a high aspiration. Establish energy and effort to such a degree that they are sufficiently strong for you to reach the goal. If you do so, you will beyond all doubt realize your aspiration at the right time.

What will you know once you have done the work that has to be done? At the time of the Buddha, men, Devas and Brahmas went to him to pay their respects. But no human being, Deva or Brahma was satisfied just by being in the presence of the Buddha and by paying homage to him. So, the Buddha out of compassion wanted to teach them what he had discovered and understood for himself. This communicating of his knowledge we call preaching. When the Buddha preached, in one split second many men, Devas and Brahmas attained what they had been aspiring to.

Knowing that this is the right time and the right form of existence, we should establish awareness as the wise people did before us and thus we can experience the fulfilment of our aspirations.

What are the Teachings of the Buddha? The monks and the wise people have passed on the Teachings of the Buddha to you out of great compassion. Every time you were instructed, you understood some of it, according to your capability to understand. You know that the Teachings are enshrined in the Tipitaka, the Three Baskets. You know: "This is from the Suttanta-Pitaka. This is from the Vinaya-Pitaka. This is from the Abhidhamma-Pitaka. All of you know a lot about the Teachings.

The holy scriptures are very extensive. Even though the wise read, study, and teach these scriptures without interruption, they are too extensive for one person to study and understand them completely. It is impossible for one person to master the whole of the scriptures because these contain all the Teachings of Buddha. They are complete, wanting in nothing. They represent what the Buddha has penetrated and understood for himself. The Teachings contained in the three Pitaka are the only way of escape from suffering, and the monks, having understood this for themselves, out of compassion point this out to you again and again. But can the wise people expound all of the sacred scriptures to you, so that not a single aspect is left out?

DISCIPLE: No sir, this is impossible.
SAYADAW: How long would it take to expound all the Teachings of the noble ones? How many days would you have to sit and talk in order to cover all the Teachings of the noble ones that are remembered?

The purpose of all these Teachings is to show the path to the end of suffering. You know quite enough of the Teachings of Buddha. In all these manifold aspects of the Teachings you have to take up one and study it with perseverance. If you focus your mind on one single object as the wise of old did, does it not stay with that object?

D: It does, sir.
S: So, select one instruction for meditation out of the many different ones the Buddha gave, and work with it, being aware always. Work with as much effort and determination as the disciples of the Buddha did in the past. If you focus your mind on one object, it will give up its habit of wandering off to objects it desires. When you are thus capable of keeping your mind on one single object, can there still be greed which is the cause of unhappiness?

D: When the mind is stable, there is no greed, sir.
S: Is there aversion?
D: No, sir.
S: Can there be delusion?
D: No, sir.
S: If there is no liking, disliking, and delusion, can there be fear, worry, and agitation?
D: No, sir.
S: If there is no fear, worry, and agitation, will you be happy or unhappy?
D: There will be happiness, sir.
S: If you choose an object of meditation given by the Buddha and practise with strong effort, will the viriya-iddhipada factor [3] hesitate to arise in you?
D: It will not fail to come, sir.
S: As soon as you establish yourselves in effort, the viriya-iddhipada factor will arise. But we are good at talking about the Teachings. Let us instead put forth effort right away. The viriya-iddhipada factor will arise immediately. This is called akaliko, the immediate result that arises here and now. It doesn’t arise because we think or know about it, but only because of practice. So then, focus your entire attention at the spot below the nose above the upper lip. Feel your in-breath and your out-breath and feel how it touches at the spot below the nose and above the upper lip.

I think you had your mind’s attention focused on the spot even before I finished giving the instructions?

D: I don't think all were able to do that, sir.
S: Well, all understood what I said.
D: Some don't know yet how they have to practise, sir.
S: Oh my dear ... you all have learned so much in the past. The monks taught you with great compassion time and time again and you have grasped their instructions intelligently. When I told you to concentrate on the spot with strong determination and not to let your mind wander, you said it did stay with the breath, didn't you?

D: Those who had focused their mind on the spot answered, "It does stay, sir," but there are young people in the audience who have never heard the Dhamma before.

S: Did I say anything you haven't heard before? All of you are great lay-disciples and have come so many times. All of you are capable of preaching the Dhamma yourselves.

D: Not all are, sir. Some don't know anything yet.
S: Can you others accept what he just told me?
D: Sir, I'm not talking about those people over there, I’m talking about some people not known to me.
S: In what I tell you there is nothing I have found out myself. I am only repeating to you what the Buddha preached. What the Buddha taught is without exception perfect, complete. What I preach is not complete. What the Buddha preached includes everything. His Teachings are wanting in nothing, but what I am able to convey may be lacking in many aspects. Would I be able to give you all the Teachings in their completeness?

D: No sir, you can't tell us everything.
S: Well, all of you understand what the Suttas are, what the Vinaya is, and what the Abhidhamma is. Because your teachers have instructed you out of great compassion, you also understand the short and the more extensive explanation of Samatha[4] and Vipassana. But whether you know all this or not, all of you breathe, big and small, men and women. One may know all about the Pali scriptures, but nothing about his own breath. Don't all of you breathe in and out?

D: We do breathe, sir.
S: When do you start breathing in and out?
D: When we are born, sir.
S: Do you breathe when you sit?
D: Yes, sir.
S: Do you breathe in and out when you stand upright?
D: Yes, sir.
S: When you are walking?
D: We breathe in and out then also, sir.
S: Do you breathe when you are eating, drinking, and working to make a living?
D: Yes, sir.
S: Do you breathe when you go to sleep?
D: Yes, sir.
S: Are there times when you are so busy that you have to say, "Sorry, I have no time to breathe now, I'm too busy"?
D: There isn't anybody who can live without breathing, sir.
S: In that case all of you can afford to breathe in and out. If you pay close attention, can you feel where the breath touches when you breathe? Can you feel where the air touches when it comes out of the nostrils?
D: I can feel where it touches, sir.
S: And when the the air enters, can't you feel at which point this feeble stream of air touches?
D: I can, sir.
S: Now, try to find out for yourselves at which spot the air touches gently when it goes in and when it comes out. Where does it touch?
D: It touches at a small spot at the entrance of the nostrils when it enters, sir.
S: Does the air touch there when it comes out also?
D: Yes sir, it touches at the same spot when it comes out.
S: Wise people of the past have practised this awareness of the breath as the Buddha instructed them and because they passed on the Teachings you too have understood now.

If you were to put your finger on the small spot under the nose, could you then feel that spot?

D: Yes, sir, I can feel it.
S: You can actually feel it when you touch it. Do you still have to talk about it?
D: No, sir, we can feel it even without talking about it.
S: As you can feel the spot when you touch it with your finger, you can also feel it when the breath touches there when it enters and leaves the nostrils. If you can feel it for yourselves, do you still have to talk about it?
D: No sir, we don't have to.
S: If you put your finger on the spot, do you feel the touch sensation with interruptions or continuously?
D: It is a continuous touch, sir.
S: Is the stream of air entering or leaving ever interrupted?
D: No, sir.
S: As the air streams in and out we know its continuous flow and the continuous touch resulting from it. Don’t follow the air to that side.
D: What do you mean by that, sir?
S: Don’t let go of the sensation produced by the breath touching the skin. Remain with the awareness of touch. Don’t follow the stream of air inside or outside. And why? If you do that, you won't be able to feel the touch sensation. So, let’s stay with the awareness of the spot without a break.

D: Do we have to be aware of the touch of air in both nostrils or just in one?
S: Feel only one. If you try to feel two places your attention will be split. Put your undivided attention on one spot. Does your mind stay at the spot?
D: Most of the time it does, sir.
S: But not all the time?
D: Most of the time it stays, but at times the sound of coughing interrupts the continuity.
S: Is it your own coughing or is it someone else's?
D: It’s someone else coughing, sir.
S: Does this disturb you because you put in too little effort or too much effort? Is the person who coughs to be blamed?
D: Well, sir, to be honest, I get a little bit angry.
S: Let's have a look at this. You have come to the Buddha to escape from suffering. Having received his Teachings you begin to practise. Then someone coughs and you are upset. But of course, if you meditate, as you are doing now, people will consider you to be a good person and they will praise you. But tell me; if this good person becomes angry just before he dies, where will he be reborn?

D: He will fall into the four lower planes.
S: Yes, you should not allow this to happen. You shouldn't be impatient and short tempered. You are practising in order to escape from suffering. Hearing this coughing you should be very happy. You should say "thank you". After all, the person who is coughing shows you that your effort isn't firm enough. If you want to escape from suffering you have to do better than this. With this type of effort, you won't make it.

We should immediately put in more effort. If we work with more determination, will we still hear this coughing?

D: No sir, not with good effort.
S: And if there are many people, all talking loudly, will we still hear them?
D: If our effort is not of the right type, we will, sir.
S: Should we become angry at them if we hear them?
D: Most times I do get angry, sir.
S: You should not allow this to happen. You should not be short tempered. You should think of the people who disturb you as being your friends. "They are concerned with my welfare, I should thank them. I don't want everyone to know that my effort is so weak. I will meditate and improve myself and if they begin to talk still louder, I have to put in even more effort." If we improve ourselves until we are equal in effort to the wise who have practised before us, we will attain the goal to which we aspired.

If you don't hear any sounds at all you become filled with pride, thinking that your effort is perfect. That is why we should be very happy if someone disturbs us. If we go to another place, there may be disturbances again. If we change from one place to another we just lose time. But if we establish our mindfulness firmly, do we still have to change place or complain to others?

D: No sir.
S: Is it not proper to say "thank you" to those who disturb us? They help us to learn how to overcome our wishes and desires and we have to thank all who are our friends. If our effort becomes as strong as that of our teachers, we will not hear anything any more. We will be aware of one thing only: this small spot and the touch sensation. Once we have gained good awareness of this, we will apply our attention fully to this awareness.

If we attain to the happiness to which we aspire through this practice, are the contents of the three Pitaka, the ten parami, the three-fold training, the aggregates, the sense bases, and the relative and the ultimate truths not all contained in this awareness?

D: Yes, sir, in the awareness of this touch sensation all the Buddha taught is contained.
S: You have been talking about the three Pitaka, about the Four Noble Truths, about mind and matter, and other technical terms. But do you actually know how to distinguish between mind and matter? Is the small spot under your nose mind or matter?

D: It is matter, sir.
S: And what is the awareness of the spot?
D: That is mind, sir.
S: And if you are as clearly aware of this spot under your nose as when you touch it with your finger?
D: Then we are aware of mind and matter, sir.
S: Is it good or bad to be aware of mind and matter simultaneously?
D: It is good, sir.
S: Is this called understanding or ignorance?
D: It is understanding, sir.
S: And what if we don’t have this awareness?
D: Then we live in ignorance, sir.
S: Which is more powerful, knowledge or ignorance?
D: Knowledge has more power, sir.
S: Yes, it is understanding that has power. The whole of the cycle of birth and death is full of ignorance, but now that you have received the Teachings of the Buddha, be aware. Skilful people gain awareness because they are able to accept the Teachings of the Buddha and direct their attention here only. As they gain awareness, knowledge comes to them. When you are aware in this way, what happens to ignorance?

D: It is cut out and disappears, sir.
S: Where can we find it, if we look out for it?
D: It is gone, sir.
S: Though ignorance has had so much power over you in the past of //samsara//, when you receive the Teachings of the Buddha and achieve understanding, you don't even know where your ignorance has gone. So, really, understanding has much more power than ignorance, and still you complain that ignorance has such a strong hold over your minds.

D: But, sir, we have been associated with ignorance for so long, that we are reluctant to let go of it.
S: Still, if you apply the Teachings of the Buddha, ignorance will disappear. Which of the two is more agreeable to you?
D: For us, sir, ignorance is more agreeable.
S: Would you like to sustain a state of understanding?
D: Yes, sir, but we can't let go of ignorance.
S: Does ignorance force its way into your mind?
D: We call it into our minds by force, sir.
S: All of you have had an education and you know many things about the Teachings of the Buddha and you can talk about them and you practise them. You meditate and keep up your awareness all the time. But tell me, what preparations do you have to make in order to meditate?

D: We have to take a cushion and a mat to lie down, sir.
S: If you have all these things, will your meditation be good as a matter of course?
D: We have to stay away from other people too, sir.
S: What happens if you are negligent?
D: We fall asleep, sir.
S: You are disciples of the Buddha. You know that ignorance is your enemy. And though you know that, you start meditating only after preparing a bed for yourself. After meditating for some time you will become bored and sloth and torpor will creep in. What will you do then?
D: We will endure them.
S: And if sloth and sleepiness are very strong, will you still resist?
D: No, sir, we will say to them, "Now only you come!"
S: Yes, that's just like you! "Now only do you come! I have had the bed ready for a long time." That's what you are going to think, aren't you?
D: Yes sir.
S: When will you wake up again after going to sleep?
D: We will get up when it is day and time for breakfast, sir.
S: Your speaking in this way will have the effect that the dangers of ignorance will never be overcome. You don't praise understanding and wisdom, but ignorance. If you work like this, will you ever obtain the happiness to which you have aspired?
D: No, sir.
S: Will you just pretend to work then?
D: If we just pretend, we won’t get anywhere, sir.
S: So, if you can't achieve your goal, what will you do?
D: I think, we will have to continue with this practice until we reach the goal, sir.
S: Good. Yes, you know the difference between understanding and ignorance. Knowing what to do to achieve understanding, focus your attention on the spot and then keep it there. If you live with this awareness, do you still have to fear and be worried about the moment of death?
D: No, sir.
S: Tell me, what happens if you die without this awareness?
D: I will be reborn in one of the four lower planes.
S: Do you want this to happen?
D: No, sir.
S: Do you really not want to go, or are you telling me a lie?
D: You are right, sir, I have fallen into telling lies. I am walking on the path that leads straight to the lower worlds. I am saying only empty words when I say that I don't want to go to hell and am still staying on the broad highway leading downwards.
S: Very good. You have understood. If you know for yourself whether you have got some understanding or not then you are on the right path. If you know when you don't understand, you have understood. But if you think you have understood, though you haven't understood a thing, then there is not the slightest hope for you to acquire any understanding.

You see, he knows that he is lazy when he is lazy; he knows that he is useless, when he is useless. If you can see yourself in the correct light, then you will achieve understanding, because you are able to correct yourselves.

"I don't want to go to the lower worlds. Well, with all the meditation I'm doing I'll be alright. After all it doesn't take that much." Do you still think in this way, assuming that you needn't work much anymore, when really you do?

D: No, sir, I don't take what is wrong to be right and what is right to be wrong.
S: If you firmly fix your attention on the spot and are aware of mind and matter you practise understanding. If you have no awareness, you are living in ignorance. If you die with your mind steeped in ignorance, you will go down, even if you are observing the Uposatha precepts. [5] Tell me, where would you be reborn if you happened to be at a pagoda [6] or under a Bodhi tree [7] when you die?
D: Wherever I am, if I can't concentrate my mind when I die, I will go down, sir.
S: What about monks? If I think, "Ha, my stock of merit is quite great, much greater than the one of those lay people," and then I wander about here and there with smiles on my face. If I were to die, where would I be reborn?
D: We don't dare to say anything about monks, sir.
S: You needn't say anything about monks, just take me as an example.
D: Sir, we would dare even less say anything about you.
S: I'm assuming that my mind wouldn't stay with any object and I had to die, what would happen, my disciple?
D: Sir, I don't think there is a time at which you are not aware of this spot.
S: But if I were to die without this awareness?
D: If it were me, I would fall into the lower planes.
S: Whoever it is, if there is no awareness at the moment of death, the result will be rebirth in hell. Therefore, establish your mindfulness so that you never forget this small spot. If I were to wish to be reborn in hell after having reached complete understanding due to this awareness, would there be a possibility of my going to hell?
D: Such a wish couldn't come true, sir.
S: If we don't understand what should be understood, and then start praying for Nibbana, will we get it?
D: No, sir. However long we pray for Nibbana, we will go down.
S: Ignorance leads to the four lower worlds. But if you take up this training of awareness of in-breath and out-breath, you will gradually develop towards the attainment of Nibbana to which you have aspired. So, place your attention at this small spot steadfastly so that it doesn't budge.

Isn't it possible for you to fix your mind to this small spot while you are sitting in front of me?

D: It is, sir.
S: Can it be done while standing and walking?
D: Yes sir.
S: Can you practise while eating, drinking or working?
D: It is possible, sir.
S: Can you practise Anapana when you are alone?
D: Yes, sir.
S: Or when you are in a crowd?
D: Even then it is possible to keep up the awareness, sir.
S: Do you get tired if you keep your attention at the spot all the time?
D: No, sir, it is not tiresome.
S: Does it cost you anything?
D: No, sir, it doesn't cost anything.
S: Is your work interrupted or disturbed?
D: No, sir, it isn't.
S: Are you more efficient in your work if you let your mind wander here and there or if you keep your attention focused on the spot?
D: It takes the same amount of time, sir.
S: Who is more efficient, the one with a wandering mind or the one who keeps his mind under control?
D: The one who keeps his attention at the spot does his job and at the same time he is working for the attainment of Nibbana.
S: One may earn one hundred thousand, but the one who works and practises awareness at the same time earns twice as much. From now on you will earn two hundred thousand. But, tell me, when we make our mind firm and tranquil, will our reward be only this much?
D: No sir, when the mind is clear it becomes stable, firm, and strong.
S: The housewives here are surely all experienced in cooking. You have to cook at times though you are very tired.
D: Yes, sir, at times we just stare into the fire and nod from fatigue. Then the rice is burned sometimes, sir.
S: Why does this happen?
D: Because our mind is not on the job, sir. Just yesterday I was thinking of some scene I had seen in a show and I burned the rice, sir. If my mind didn't wander, I would be able to do my work more quickly and I wouldn't burn the food.
S: What happens if you eat rice that isn't properly cooked?
D: Some people get an upset stomach, sir.
S: If you cook in a haphazard manner you are slow, you get tired easily and the food isn't good. The fire burns down and you have to kindle it anew. The water for the rice cools down and you have to bring it to the boil again. Nothing is improved by not being attentive. When we improve our awareness so many other things improve. I am only telling you what the Buddha taught, but of course I can’t tell you all he taught. There are many more advantages resulting from this practice. The Buddha's Teachings are complete and without a flaw. It is impossible to teach every aspect of the Dhamma. But if you keep your attention focused on the spot and are aware from moment to moment then you will reach your goal. The Buddha did teach this, and the wise people of old did reach their goal by this practice, and yet, there are many things the Buddha realized that are not contained in this. But you can reach your goal if you keep knowing in- and out-breath at the spot. You will become really happy.

I am talking only about this little spot. You know all the theories about meditation for tranquillity (Samatha) and insight meditation (Vipassana) and how they come about. Yes, there is Samatha and there is Vipassana, but the Buddha did say that you have to establish yourselves well in one practice:

But these are mere words. We have to practise with effort equal to the effort of the wise people of old.

When we teach the Dhamma we have to distinguish between Sutta, Abhidhamma, and Vinaya according to the established order, but only after having practised meditation to the same extent and with the same effort as the noble disciples of the Buddha will you really be able to explain the Teachings.

Though I have explained the technique to you in the proper way, some of you may remain closed to it and without understanding. If I ask you about the house in which you are living, you will describe it to me accurately. If I were to think and ponder about your house, would I be able to visualize how it really is?

D: No, sir.
S: If I were to think and ponder all day and all night without even sleeping, would I find out about your house?
D: No, sir.
S: Tell me then, how can I find out for myself what your house looks like?
D: If you come to my house yourself, you will immediately know all about it even if no one says a word to you.
S: So, you too should proceed in such a way that you reach your goal. When you get there you will know, "Ah, this is it." Will you continue to put off practising? No, of course not. You can attain the Dhamma here and now.

Understanding all this, practise, make effort. You told me just now that meditation doesn't tire you. You said that it didn't cost anything, it didn't disrupt your work, and that you were able to practise it while alone and while you are with your family. Can you still find excuses for not practising, or are you going to go on living in the same way as you have been, without even trying to find excuses?

D: Most of the time we just carry on as usual, sir.
S: Those who take up this practice will receive the answers to their questions. So, keep your mind focused and your cooking will be done quickly, the rice is not going to be burned, and no wood is wasted. Your whole life will improve and the time will simply fly.

There is right conduct and there is understanding. Both are important. Right conduct is the fulfillment of your manifold duties and your giving of the four requisites for the support and furthering of the Buddha’s Teachings. The control over your mind gives you understanding.

There are these two elements of training and you have to train yourselves in both simultaneously. Is it not possible to be aware of the breath while you are preparing and giving the four requisites for the community of monks?

D: It is possible, sir.
S: Under which of the two disciplines does sweeping fall?
D: Sweeping is part of right conduct.
S: Can't you keep your attention at the spot while you are sweeping?
D: We can, sir.
S: Under which of the two trainings does serving your parents fall, to whom you are deeply indebted for the love, compassion and support they have given you?
D: That is right conduct, sir.
S: What do you accomplish if you keep your attention focused at the spot while you are serving and helping your parents?
D: We develop our understanding, sir.
S: So you can train yourselves both in right conduct and understanding at the same time. Sometimes you may say that you can't meditate, though you would like to, because you can't ignore your old father and mother. Does this happen to you?
D: Young people often think in this way and put meditation off, sir.
S: What about older people?
D: They often say they can’t meditate because they have to look after their children, sir.
S: To fulfil our duties is part of moral conduct. If you don't fulfil your duties your conduct is not perfect. At the same time that you fulfil your duties, admonishing your children, for example, you can train yourself in the awareness of the spot. Isn’t this wonderful? Now you have the time to train yourselves in both moral conduct and understanding.

Venerate and respect your benefactors-your parents, your teachers, and the community of monks-without ever resting. From now on work without ever resting, with firm effort, as the wise of old did before you. Your aspirations will be realised as were the aspirations of the wise disciples of the Buddha.

sofital SG

WEBU SAYADAW:
The contents of the three baskets of the sacred scriptures taught by the Buddha are so vast that it is impossible to know all they contain. Only if you are intelligent will you be able to understand clearly what the monks have been teaching you out of great compassion. You have to pay attention only to this.

DISCIPLE: Sir, we don't quite understand what you mean by: "You have to pay attention only to this."
S: Let me try to explain in this way. If you build a house, you put a roof on it, don't you?
D: Yes, sir, we cover our houses with roofs.
S: When you put the roof on you make sure that it is water tight, don't you? If you cover your house well and it rains a little, will the roof leak?
D: No, sir, it won’t.
S: And if it rains very hard, will the roof leak?
D: No, sir.
S: And when the sun burns down, will it still give you good shelter?
D: It will, sir.
S: Why is this so? Because your roof is well built. Will you be able to know whether your roof is leaking or not after it rains?
D: Yes, sir, when it rains it is easy to find out.
S: You see, you think that the Teachings of the Buddha are vast and varied, but really they are just one single way of escape from suffering. Only if you take up one object of meditation given by the Buddha and pursue it with steadfast effort to the end can you justly claim that your roof is not leaking any more. If your roof is not rain-proof yet, you have to be aware of this. There must be many houses in your neighbourhood and they all have roofs. What are the materials used for roofing?
D: There are corrugated iron roofs, there are tiled roofs, there are houses roofed with palm leaves or bamboo.
S: Yes, of course. Now, if a palm-leaf roof is well built, is it reliable?
D: Oh yes, sir, it won't leak.
S: If a tin roof is well assembled, is it rain proof?
D: Yes, sir, it is.
S: What about a well-made tile roof?
D: No rain will come through, sir.
S: What about bamboo roofs or roofs made out of planks?
D: If they are well done, they are watertight, sir.
S: So, if you take the roofing material you like best and build a good roof, will it give you shelter when it rains and when the sun shines?
D: If we build it well, it will not leak, sir.
S: We are building roofs because we don't want to get wet when it rains and we want to avoid the scorching sun. The Teachings of the Buddha are available now. Take up one of the techniques the Buddha taught, establish steadfast effort and practise. Only if you are steadfast does your practice resemble a roof, and greed, anger and ignorance cannot leak through. Only if the roof is not leaking can we say that we are sheltered. If the roof is still leaking rain, is this because it is good or because it is not so good?
D: Because it is not so good, sir.
S: Is it leaking because the palm leaves are not a good roofing material?
D: No, sir, palm leaves are a good roofing material.
S: Or is it because corrugated iron, or tiles, or bamboo, or planks are not suitable as roofing materials?
D: No, sir, all these are quite OK.
S: Then why is the roof leaking?
D: Because it isn’t well built, sir.
S: But of course, the mistake is made now. Is it difficult to repair it?
D: If one is skilful, it is quite easy, sir.
S: Tell me then, if it leaks in a certain place, what do you have to do?
D: We have to patch up the leak, sir.
S: It is just the same in meditation. Now that you exert effort, there is no leak; you are safe. If greed, anger and ignorance still drip in, in spite of your practising the Teachings of Buddha, you have to be aware of the fact that your roof is not yet rain-proof. You have to know whether the roof you built for your own house is keeping the rain out or not.

D: Sir, we have all the roofing materials, but the roof is still leaking. We would like to know the technique of building a good roof.
S: Don't build a thin, shaky roof; build a thick, strong roof.
D: How are we to build a strong roof, sir? While we are sitting here like this, we still have to endure being drenched by the rain.
S: The wise people of old practised the Teachings without allowing their efforts to diminish in any of the four postures,[1] and they kept up such a perfect continuity of awareness that there never was any gap. You too have to practise in this way. The disciples of the Buddha established awareness of the spot and then did not allow their minds to shift to another object. Now, can the rains of greed, anger and ignorance still affect those who are steadfast?

D: No, sir, they can’t.
S: If you establish the same quality of awareness whether sitting, standing or walking, will the rain still be able to penetrate your protecting roof?
D: Sir, please teach us the technique which will give us shelter.
S: Tell me, all of you are breathing, aren't you?
D: Oh yes, sir, all are breathing.
S: When do you first start breathing?
D: Why, when we are born of course, sir.
S: Are you breathing when you are sitting?
D: Yes, sir.
S: Are you breathing while you are standing, walking and working?
D: Of course, sir.
S: When you are very busy and have a lot to do, do you stop breathing saying, "Sorry, no time to breathe now, too much work!"
D: No, sir, we don't.
S: Are you breathing while asleep?
D: Yes, sir, we are.
S: Then, do you still have to search for this breath?
D: No, sir, it's there all the time.
S: There is no one, big or small, who doesn't know how to breathe. Now, where does this breath touch when you breathe out?
D: Somewhere below the nose above the upper lip, sir.
S: And when you breathe in?
D: At the same spot, sir.
S: If you pay attention to this small spot and the touch of air as you breathe in and out, can’t you be aware of it?
D: It is possible, sir.
S: When you are thus aware, is there still wanting, aversion, ignorance, worry and anxiety?
D: No, sir.
S: You see, you can come out of suffering immediately. If you follow the Teachings of the Buddha, you instantly become happy. If you practise and revere the Dhamma, you remove the suffering of the present moment and also the suffering of the future. If you have confidence in the monks and teachers, this confidence will result in the removal of present and future suffering. The only way out of suffering is to follow the Teachings of the Buddha, and at this moment you are revering the Teachings by establishing awareness. Do you still have to go and ask others how the Dhamma, if practised, brings immediate relief from suffering?

D: We have experienced it ourselves, so we don't have to go and ask others any more.
S: If you know for yourselves, is there still doubt and uncertainty?
D: No, sir, there isn't.
S: By keeping your attention at the spot for a short time only you have understood this much. What will happen if you keep your mind focused for a long time?
D: Understanding will become deeper, sir.
S: If your time were up and you were to die while your attention is focused on the spot, would there be cause for worry?
D: There is no need to worry about one's destiny if one dies while the mind is under control.
S: This frees us from suffering in the round of rebirths and having discovered this for ourselves we need not ask others about it. If we establish strong and steadfast effort in accordance with our aspiration for awakening, is there still cause for doubt: "Shall I get it or shall I not?"

D: No, sir, we have gone beyond doubt.
S: So, then you have full confidence in what you are doing and due to your effort the viriya-iddhipada factor arises. Suppose people come and say to you, "You haven’t got the right thing yet; how could you ever succeed?" Will doubt arise in you?

D: No, sir.
S: You know that though you are certain that you will be able to reach the goal with your practice, other people might tell you that you will not.
D: Sir, knowing for oneself, one will not have doubts, whatever people may say.
S: What if not just a hundred people or a thousand people come to tell you that what you are doing is no good, but say the whole town?
D: Even if the whole town comes, no doubt will arise, sir.
S: Suppose the whole country came to contradict you?
D: Even so, sir, there will be no space for doubt to arise, because we realized this happiness for ourselves.
S: Yes, you know how much effort you have established. But don’t think that your effort is perfect yet. You are only at the beginning. There is still much room for improvement. While you sit, walk, stand and work it is always possible to be aware of the in-breath and the out-breath, isn't it?

D: Yes, sir.
S: If you focus your attention on the spot, are you unhappy?
D: No, sir.
S: Does it cost you anything?
D: No, sir.
S: The men, Devas and Brahmas who received the Teachings after the Buddha’s awakening practised continuously, and therefore their respective aspirations for awakening were fulfilled.

What the Buddha taught is enshrined in the Tipitaka. If you keep your attention focused on the spot and on the in-breath and the out- breath, the whole of the Tipitaka is there.
D: We don’t quite understand this, sir.
S: Oh dear. Why shouldn't you understand this? Of course you understand.
D: But we would like to be certain that we understand this in detail, sir.
S: You have understood already. Have you checked whether all of it (the Buddha's Teaching) is contained in this awareness?
D: But, sir, our awareness is not deep enough to check this.
S: But you can talk about the Buddha's discourses, the monks' rules and about Abhidhamma philosophy.
D: When we discuss these, we just talk without really knowing.
S: Talking into the blue. Now, if you keep your attention at this spot, can you tell me whether the whole of the Teaching is present there?
D: We don’t know, sir.
S: Are you not telling me because you are tired?
D: No, sir, we aren't tired. We would like to answer.
S: If we want to make an end to suffering we have to observe the behaviour of mind and matter. Everyone says this. Matter is composed of eight basic elements.[2] There are fifty-three mental concomitants. [3] All of you can tell me this off the top of your head.

You are intelligent. When others discuss the Teachings you correct them and tell them where they went wrong and where they left something out. You refute them and criticize them. You are debating like this, aren't you?

We said just now that the thing that doesn't know is matter and the entity that knows is mind. These two entities must be evident to you. Under which of the two comes the spot below the nose; is it mind or matter?

D: I think that the spot is matter, sir. The kayapasada (sensitive matter) through which we feel touch sensation is rupa. But those who study Abhidhamma philosophy tell us that we are just concepts (pannatti) and that the spot too is but a concept, sir -- When we have debates with people who are proficient in the Abhidhammattha-sangaha[4] we become angry and agitated and get little merit.

S: If you can't keep your attention on the spot, you will of course get involved in discussions.
D: But, sir, if we don't answer, we have to admit defeat.
S: Tell me, what do you have to do when you are hungry?
D: We have to eat rice, sir.
S: What about monks, what do you have to give them to still their hunger?
D: We have to give them oblation rice,[5] sir.
S: Are the oblation rice they eat and the rice you eat two completely different things?
D: They aren't different, sir. In order to show respect to the monks we call their rice oblation rice, but it is the same as the one we eat.
S: So, whether we call it rice or oblation rice, it will satisfy our hunger.
D: Yes, sir, both fill the stomach.
S: Now what about the nose, the spot? You can call it by its conventional name or you can talk about sensitive matter. It's just the same as with rice and oblation rice. Is it worth arguing about?
D: No, sir, there is no need for long discussions.
S: Having understood this, will you stop arguing, or will you carry on with your debates?
D: No, sir, we shall not debate, but those Abhidhamma students[6] will.
S: In that case you just don't take part in the discussion of such issues. You have known all along that rice and oblation rice are the same, but we have to talk about it so that you understand. Now, what do we call the entity that is aware?
D: It is called mind, sir.
S: Only if you have gained such control over your mind that it doesn’t jump from one object to another, are you able to distinguish clearly between mind (nama) and matter (rupa).
D: Yes, sir, now we are able to distinguish between mind and matter.
S: Is this knowledge of mind and matter you have gained called understanding (vijja) or ignorance (avijja)?
D: It is understanding, sir.
S: Is there still ignorance present when you are able to distinguish clearly between mind and matter?
D: No, sir, avijja has run away.
S: When you concentrate at the spot there is understanding, and ignorance has been banned. Now, if we continue to concentrate on the spot, will ignorance spring back up again?
D: No, sir, it won’t.
S: Yes, you see, you have to establish understanding in this way. You have found it now; don't allow it to escape again. Can you again suddenly be overpowered by delusion if your understanding keeps growing moment by moment? Do good people still have to moan and complain, saying that it is difficult to get rid of avijja once they have been given the Teachings of the Buddha which are the tool to overcome and defeat ignorance?

D: No, sir, they shouldn't complain. All they need to do is to put forth effort.
S: So, you realize that all the Buddha taught is contained in this meditation. If you put forth effort, establish yourselves in perfect effort, then you will reach full understanding. You told me that many types of material are suitable to build a good roof. Not only a tin roof or a palm leaf roof are safe; you can choose from many different materials. I think you have collected quite a variety of good roofing materials. Now you have to build a roof that really protects you against rain. Once you have built a good shelter, you won't get wet and you won’t have to suffer the heat of the sun anymore. If you build your shelter in the jungle, will it be good?

D: Yes, sir, it will.
S: If you build your roof in a city?
D: It will be safe, sir.
S: Does it make any difference whether you build your shelter in this country or in any other country?
D: Sir, it will give shelter here and there.
S: Are you happy if you're drenched by rain or if you have to live under the scorching sun?
D: No, sir, I would be unhappy.
S: In that case, put forth full effort in order not to have to suffer sun and rain ever again.

sofital SG

WEBU SAYADAW:
You have taken the precepts. Now that you have undertaken the practice of the perfection of morality, fulfil it.

What you realize when you penetrate the Four Noble Truths is called bodhi. You are born at a good time and in a good form of existence. Now then, emulate the wise disciples of the Buddha and put forth effort as strong as theirs, so that you may attain the awakening to which you aspired. Those who received the Teachings from the Buddha himself worked ceaselessly in all four postures[1] and thus attained enlightenment.

The human beings, Devas and Brahmas who achieved their aspiration[2] on just one occasion cannot be counted in hundreds, thousands, hundred of thousands, or millions. Sometimes in one split second, an incalculably large number of beings achieved their aspirations. From the time the Buddha attained full awakening, beings have been able to attain Nibbana. But it is not only during the lifetime of the Buddha that beings can attain Nibbana; Nibbana can be attained as long as the teachings of the Buddha are available.

WEBU SAYADAW:
Be perfect in the practice of sila. Only if your practice is perfect will all your aspirations of the present time and of the future be fulfilled without exception. Because this is true, the aspirations of the good people of the past who practised and strove were fulfilled completely. You too have to take up the practice of that sila that brought about their happiness. Work hard and perfect yourselves in it.

Being perfect in sila, keep your mind straight and practise generosity (dana) as it pleases you, giving your possessions yourselves with sincerity to those who are worthy. Approach and give your dana and your respect to the peerless Buddha and his Teachings, keeping in mind your aspiration for awakening, Nibbana. This type of aspiration is called right aspiration. What you realize when you penetrate the Four Noble Truths is called bodhi.

There are different types of bodhi: samma-sam-bodhi (Buddhahood), pacceka-bodhi (Non-teaching Buddhahood), savaka-bodhi (Arahatship). There are different types of Arahatship: agga-savaka (chief discipleship), maha-savaka (leading disciples), pakati-savaka (Disciple and Arahat). You have always to keep in mind your aspirations for Nibbana, the highest goal.

Aspirations thus taken are well taken. After having perfected yourself according to your aspiration, enter Nibbana. The noble persons who have attained Nibbana are innumerable. Why could they bring their various aspirations for bodhi to fruition? Because they had been born into the right form of existence at the right time and because they exerted proper effort.

When is the time that these aspirations can be brought to fruition?

From the moment the Buddha attained awakening, many human beings, Devas and Brahmas came to the Buddha to pay respects and to show their devotion. But no human being, no Deva, and no Brahma was satisfied by merely being in the presence of the Buddha and having the opportunity to pay respects. The Buddha observed them through his mind’s eye and taught them the truth which he had penetrated through his own super-knowledge, his omniscience. As soon as they received the instructions of the Buddha, they began to practise, to exert themselves with unwavering energy in all the four postures of the body. This effort, which is continuous without break or pause and full of joy is called good effort. When their effort was perfect and equal to the effort of the wise men of old, they arrived at their goal in due time and all the aspirations of their hearts came to an end. Because they had achieved this state they were exceedingly happy and blissful.

What was the nature of their happiness, their bliss? It was not happiness or bliss that lasted for only a moment or a single lifetime; it was that happiness that is so great that it is able to last for the remainder of samsara. Even if you are born in the human plane for only one life, you are able to rise above the suffering of the cycle of birth and death.

In this way happiness and bliss come to you. When one has attained this happiness, when one has received the sign of bliss, when one has reached the goal, there is no jealously guarding of a secret. No, you will want all human beings, Devas, and Brahmas to attain this bliss and happiness. As you know for yourself how to attain this happiness, the actions of body, speech, and mind will always be in harmony with the cause of attaining Nibbana. You will act with joy as your base.

How could so many human beings, Devas, and Brahmas attain such high states of bliss? Only because they knew that they were going to bring the aspirations of their heart to fruition.

What are the things that support the Buddha’s Teachings? They are the donation of shelter, robes, alms food, and medicine for the monks. Having understood this, they practised it. With these four requisites the wise supported the Teachings of the Buddha. While they supported the Teachings of the Buddha by donating the four requisites, many human beings, Devas, and Brahmas received the instructions of the Buddha. They were endowed with the ability to understand and follow the instructions and they practised with a joyful mind without taking rest as the wise of old. When they thus practised they attained their goal without delay. In just one moment innumerable human beings, Devas, and Brahmas fulfilled the wish of their heart. The energetic people saw this and supported the Teachings of the Buddha and established them in a very short time. But they didn’t do only this; this didn't satisfy them yet. In order to strengthen and make firm the Teachings they would also meditate. So they were full of good volition and they were accordingly endowed with unwavering effort and faith. Since the time of the Buddha there have been such noble people who supported and carried out the Teachings of Buddha with supreme effort, and ever since the days of the Buddha human beings, Devas, and Brahmas have been attaining Nibbana. The number of those who have reached the goal in just a short moment can't be reckoned, let alone the number of all who have attained Nibbana.

Now the good time for all the various noble people has come. This is so because the time when a Buddha and his Teachings blossom is the good time. The existences of human beings, Devas, and all the happy abodes are good. Having been born into one of these, people accepted the Teachings as you are doing now. They practised with full effort and arrived at the goal.

After his awakening the Buddha honoured Rajagaha before any other country with his presence. The king of this great city, Bimbisara, came to the Buddha and because he received the Teachings and followed them, he attained the goal. He was full of bliss. He wanted others to attain the same bliss, and understanding the reason, the cause for his happiness, he donated the four requisites. He did this so that his mother, father, grandmother and grandfather could fulfil their aspirations completely. The Buddha, out of his great compassion, dwelled in the king's delightful garden. Humans, Devas, and Brahmas came to revere him there and with great compassion he taught them what he had realized himself. In just one short moment innumerable humans, Devas, and Brahmas achieved their aspirations. And after this it went on and on. The good time for all the people with noble aspirations had come! The time at which there is a Buddha or his Teaching is the good time. Human life, life as a Deva or a Brahma, is a good life. Good effort is called the effort that is established after one has received the Teachings. And what are the Buddha's Teachings? What is contained in the Tipitaka and is preached and explained by noble disciples out of loving kindness and compassion are the Buddha’s Teachings. They are very extensive, profound and difficult to understand. Though they are extensive, profound, and difficult to understand, they really are just one thing: the way of escape from suffering.

They are expounded by the wise in short and in full as time permits and everyone has knowledge of them according to his capability. You all have some understanding of the Tipitaka in accordance with your capabilities. If you were to talk about what you know it would never end.

But you have to establish strong effort and focus your mind on one object according to the Teachings of the Buddha, as I said, and keep out all other objects. When you fix your mind on one object exclusively with strong and stable effort, then you will be established in the Teachings. Isn't that so?

U BA KHIN: Yes sir.
S: To establish your attention thus is effort (viriya). When you fix your attention on one object and no other object enters your mind and your attention is stable, you reach viriya-iddhipada. Because the Teachings are so extensive you may think it tiresome to practise them. That is why I instruct you in this way that you can reach the goal quickly.

What happens to the causes of suffering-lobha, dosa, and moha: (greed, aversion, and delusion)-when you control your mind in this way?
U: They are cut out and become quiet.
S: People write and preach a lot about lobha, dosa, and moha. Don't they? When they debate, they talk only to win the debate, whoever they are talking to. But if they establish awareness of breathing and make their minds stable they acquire real merit. Why don't we try to do this?
U: Yes sir.
S: Will there be worry, fear, and greed at that time?
U: There won't be.
S: No, there won't; there won't be any worry, fear, or greed. If there is worry, fear, or greed, are you happy or unhappy?
U: Unhappy, sir.
S: And if there is no worry, fear, or greed?
U: Then one is happy.
S: If one establishes effort only for one split second the viriya-iddhipada arises. It excludes worry, fear, and greed and there is happiness. There are types of happiness which are not related to the happiness achieved through the Buddha's Teachings, but people still call them happiness. What sort of happiness am I talking about? I am talking about the happiness of becoming a human being or Deva, of becoming a king, a rich man, a Universal Monarch, a Deva king, a Sakka, or a Brahma. Of course their enjoyment is also called happiness ... But let me give an example. If you were asked to bear the golden royal insignia and live in the golden palace of a country that abounded with gold, silver, gems, rice, water and paddy, that was plentiful in everything, would you accept this offer or not?

U: Of course I would accept.
S: Of course you would accept. This country is so rich that there is absolutely nothing missing. So you would live wearing your crown in your golden palace smiling all the time. So I think, smiling like that all the time, you would enjoy yourself; you would be happy, wouldn't you? Would this happiness keep worry, fear, and wanting away?
U: No, it wouldn't.
S: Oh, really?
U: It wouldn't, sir.
S: I mean at that moment, you see.
U: It wouldn't.
S: Why are they all smiling and happy then?
U: Somebody could try to usurp the kingdom. If something happens in his territory he would have duties to fulfil.
S: There is nothing like that. This country is so good that there is no danger or worry of that kind. It is a very peaceful country. There is no problem at all; everything is calm and quiet. It is that kind of country. No troubles at all; you just have to live in the golden palace wearing your crown. You simply live there with your ministers, troops, concubines, and wives. You live always with a smile on your face. Will worry, fear, greed, and anxiety be kept at bay in these circumstances? You are always smiling and happy. So, do you think there is any worry?

D: There will be, sir.
S: Why?
D: Because there is the fear of death.
S: Yes, there will still be the fear of death. But you are smiling still. What is this smiling? What are lobha, dosa, and moha?
U: They won't be kept away.
S: Even smiles don't keep them away?
U: No, sir.
S: What do smiles mean?
U: They indicate that the object of mind is lobha (greed).
S: Really? Is one happy if there is lobha?
U: No, sir.
S: Is lobha cool and pleasant?
U: No, it isn't.
S: Is it kusala (skilful) or akusala (unskilful)?
U: It is akusala.
S: Are you happy when you are smiling as we just said?
U: No, sir.
S: But you are smiling great smiles, aren't you? But you aren't happy yet. You are king, aren't you? Maybe you aren't happy because you rule only one country? I'll give you another one. So?
U: Even then I won't be any happier .
S: Are you going to tell me that you don't want another country?
U: No sir, I would take it.
S: You would take it, but still not be happy. Well, I won't give you just another country; I'll give you the whole continent. Will you tell me that you don't want it?
U: No, sir.
S: So, will you be happier then?
U: I won't be happier.
S: Really? All right, I won't give you just another continent, but the whole planet and the Jewel of the Wheel of the Universal Monarch. Now, there won't be any worry or fear. With the turning of the Jewel of the Wheel you will become a Universal Monarch. Will you be happy now?
U: I won't, sir.
S: Will you feel calm and cool?
U: I won't.
S: Why not, disciple?
U: There is still the burning of lobha, dosa, and moha.
S: Oh, is it still there?
U: It's still there.
S: So you aren't happy yet. Well now, what about Sakka, the Brahmas, and the Deva kings?
U: The same applies to them also.
S: We said they were happy and now you tell me the contrary?
U: The objects of their minds are lobha, dosa, and moha.
S: Oh really? Let it be. If one lives to a ripe old age always smiling and then dies smilingly, will he find peace in the cycle of births and deaths?
U: He won't find peace.
S: Where will this smiling fellow go?
U: When the (good) kamma of this smiling person comes to an end, his fate will turn.
S: Yes, and where will this smiling fellow end up?
U: Because of his smiling, the mind will be controlled by lobha and he is destined for the lower worlds.
S: Oh really... I thought that being happy was good, disciples. Is it not good? I have to ask you, "Is it good?"
U: (Laughing) No, it isn't.
S: OK, we are not happy yet. But when I asked whether we would be happy later on, you said no. There was no peace, you said.
U: There is no peace.
S: So, now there is no peace; what about later? Will it become just a little bit better?
U: It won't improve, sir.
S: What will happen, in the lower planes ...
U: We will go to the lower planes.
S: Really? So, there is no peace now; there won't be any after. Which is worse?
U: It will be worse later.
S: Oh ... We all thought we were quite all right, but not so. But now we've got the Teachings of the Buddha and we can have as much of it as we want, can't we?
U: We can.
S: Endowed with the ability to accept the Teachings we can take up one technique with steadfastness. Will the happiness that derives from this practice become less the more we use it, the more we practise?
U: It won't.
S: Will it ever be exhausted?
U: It won't.
S: Oh, really? My word, this thing is good. Isn't it, my dear disciples? And if we use it all the time, continuously, will it then get used up, will it come to an end?
U: It will neither diminish nor get used up.
S: Wait a minute. We shall keep our attention focused while we are sitting like this, but while we are standing, can we still practise this?
U: We can.
S: And when we are walking?
U: We can.
S: Yes, we have to carry the burden of our body. It is not the same as other worldly possessions. When you work hard to acquire various jewels and gold and are successful, you will store them away in a certain place, I think. But having acquired our body and mind, the five khandhas, is it possible to live with ease, happily and without making great efforts?
U: It isn't possible.
S: We have to shoulder our burden. We can't rest for a short moment even, can we? And for whom do we have to shoulder the burden of our bodies without ever taking rest?
U: For ourselves.
S: For the five aggregates.
U: For the five aggregates, sir.
S: Yes we have to work, disciples. If I practise this awareness a lot, then I don't want to miss the happiness that derives from it. Isn't it possible to practise this all the time?
U: It is possible, sir.
S: This is very good. Will it diminish?
U: No, sir, it won't.
S: Is it tiresome to keep up this awareness?
U: It isn't tiresome.
S: Will you use up material goods you have saved up?
U: No, sir.
S: You won't. What about your work; will it be disturbed?
U: It won't be disturbed.
S: Will others know about our practice?
U: They won't notice.
S: Oh, the other people won’t notice? Yes, disciple, when we have the Teachings of the Buddha and practise them continuously, when we are able to focus our mind on the object, we won't get tired, will we?
U: We won't, sir.
S: We won't spend anything; our work won't be disrupted, and others won't even notice. You receive the Teachings in no time and then you say to yourself, "Now I shall follow these Teachings." When you have this volition and put forth effort then the viriya-iddhipada factor will arise and you will arrive at the goal in no time. If you take up the practice now, will your progress be slow or fast, my disciples?

U: According to circumstances, sir, sometimes it will be slow, sometimes ...
S: No! Wait, wait ...
U: Yes, sir.
S: Never mind about this. If I focus my attention according to the Teachings and keep it with the awareness of respiration; isn’t this much possible?
U: It is possible.
S: Is this quick or slow?
U: It is quick, sir.
S: You see. If you establish effort, the viriya-iddhipada factor arises. Can you say how quick this is?
U: Yes, sir.
S: Have you put your attention there and does it stay?
U: Yes, sir.
S: As I decide to put it there, it stays, doesn't it?
U: It does.
S: So if it stays, you have reached happiness. Are you able to speak as quickly as this happiness is able to arise?
U: I am not, sir.
S: It is easy to achieve happiness if you want it.
U: Yes, sir.
S: This is the highest sort of kusala. Do you hear? This is the highest, the highest. Only if you have parami can you be born as a human and receive the Buddha-Dhamma. This type of kusala cannot be put in numbers. Do you understand? Then, the six qualities of the Dhamma are there; the qualities of the Buddha, the Dhamma, and the Sangha. When the Buddha taught this, people understood. Among the six qualities of the Dhamma, akaliko is one, isn't it? What does akaliko mean?

U: Immediateness.
S: Immediateness means that as soon as you fix your attention the results come. So, if you establish effort with intelligence the results come so quickly that you can't say "there" quicker than they come. Or you can't even think that fast. Is it so? If you establish awareness now, if you keep it here with your effort, happiness arises in the very same moment. This is immediate; who would have to question this any more?

U: Who would have to doubt his own experience?
S: Yes, when happiness has arisen there is no looking for it any more. The answer comes by itself, doesn't it? It doesn't take any time. All of you are bright people and you have understood the Teachings of the wise and compassionate while still young, even before the words of instruction were complete. Though you understood, at times your mind will think as it pleases, but let us practise. What happens in the mind when we plan to practise to acquire kusala? "I'll perform kusala later on, now I have to do this quickly." Doesn't this happen to you?

U: It does.
S: Is it good to think and speak like this?
U: No sir.
S: And then you make efforts and the viriya-iddhipada factor has arisen. What is the right thing to do?
U: The right thing to do is to practise.
S: Yes. If you want to become happier and happier, you have to put forth effort as soon as you have received the instructions of the Buddha and have accepted them. Then the viriya-iddhipada factor will arise. When you make use of this factor that arises in a split second, does it get consumed?
U: It doesn't.
S: Does it diminish?
U: It doesn't.
S: If you decide that the happiness you have is quite sufficient for now and the future and say, "I don't want to progress," can you practise and not progress?
U: One will progress.
S: If you practise not just for a short time, but longer, will you achieve only as much as you get out of a short period of practice?
U: One will get more.
S: This is good, disciple. This is possible because we are now in an auspicious era, because we are born into the right form of existence and because you make right efforts. The energetic get the true answer even without asking others. Very good. Do you hear? Isn't this so?

U: It is so.
S: So, even if we live with this happiness all the time, it won’t diminish; it won't be used up. And what happens if one doesn't want to progress?
U: It isn't possible not to progress, sir.
S: Yes. If you aspire to this there must be many different troubles. Is it possible to attain bodhi or not?
U: It is possible.
S: It is possible now and in the future. So let us say, "I don't want to progress," and then focus our minds. Is this possible?
U: It isn't possible not to progress if we work.
S: Do we achieve greater happiness the more we work?
U: We do, sir.
S: We can attain bodhi and we can also choose the time and the place of birth. We can then choose a good existence as we wish. When you attain the happiness you desire, what else do you need.
U: Nothing else, sir.
S: You don't need anything; you just have to choose. Is choosing tiresome?
U: It isn't, sir.
S: You can attain it at any time. There are four stages to Nibbana. Is it possible only for certain types of Ariyas (individuals who have attained one of the four stages)? Do we have to choose the state of Nibbana?
U: No, sir.
S: What about the place?
U: It isn’t necessary.
S: Yes. All by yourself, without any help?
U: It's possible.
S: And in a crowd? If you go outside the pagoda it won’t be possible, I think. It is easy, isn't it? The Buddha, the all-compassionate and omniscient, taught many humans, Devas, and Brahmas the knowledge that he had attained through penetrating the truth himself. These beings, full of confidence after receiving the Teachings, were able to fulfil their aspirations.

As you establish awareness you should establish continuous effort. There are many different types of people. Some are good at reciting or reading or preaching or explaining. I have no doubt about you, disciples, with whoever you compete you will win.

U: Yes, sir.
S: Yes, though others are victorious in their talk, will they achieve anything if they don't practise?
U: No.
S: So, what's the difficulty? Talking is tiresome, isn't it? All we have to do is to make efforts to bring to fruition the aspirations we have made and work as the wise ones of old. Understanding that we have to take up this work our minds will be focused. You are very busy. You may say, "We will practise later when we are free." Does this thought come up still?

U: It does.
S: Sometimes the mind is like that. But I think you don't actually say so?
U: We might, sir.
S: You even speak your mind?
U: We do.
S: Well, if you want to say this, never mind. But for the future can't you burn these impurities out? You have the Teachings of the Buddha. When this happens to you, [when you want to procrastinate,] get rid of your doubts. Strive to find the answers without asking others. If you focus right now, won't you get the answers immediately? Isn't this possible?

U: Yes, it is possible, sir.
S: It is possible to focus as you sit here.
U: Yes sir, it is.
S: Is it also possible to maintain the happiness you achieve in this way when you are standing up?
U: It is, sir.
S: Yes. And when you walk?
U: It’s possible then, too.
S: Yes see, it is always possible.
U: If a person is able to maintain awareness, it's possible.
S: What ability do you need? There is nothing difficult in it. Or is it difficult after all?
U: Once a person has acquired proficiency in this, it isn't difficult anymore.
S: He says that it is not possible to simply focus here. Just put your attention here. That's all. Well, isn't that easy?
U: It is easy, sir.
S: It is ever so easy ... The Buddha is incomparable. He accumulated virtues without ever resting. He completed his paramis on his own, working for the welfare of all, didn't he?
U: Yes, he did.
S: And because he could fulfil the paramis it is easy for us now, isn't it? It is easy. How is it today? You have to raise yourself up happily and complete your work. Then, depending on what your aspirations are, you simply take the bliss you desire. It is very easy. Don't be modest. Don't allow yourselves to think, "This is not possible for me," "This is not suitable for us," "This is not proper for us," "This is not for me." Aim at what you desire. You will get it. Isn't this so?

U: Yes, it is, sir.
S: In the days of the Buddha, too, Devas, and Brahmas came to the Buddha, worshipped him, and after they received his Teachings, they achieved everything; they completed all their various aspirations, didn't they?
U: They did.
S: Isn't it possible to fulfil your aspiration by establishing unwavering effort while you are a king? Can we count the names of kings who attained complete understanding of the Dhamma?
U: They are without number, sir.
S: Many wealthy people made efforts and attained understanding while continuing their work in business, didn't they?
U: They did.
S: Isn't this possible?
U: It is, sir.
S: Can you count how many wealthy people have done this?
U: No, sir.
S: What about the people who were neither kings nor rich people.
U: They are innumerable.
S: All those who received the Teachings and who followed them assiduously fulfilled their wishes, didn't they?
U: They did.
S: Humans and Devas alike, all of them, lay disciple! What about today, lay disciple? The period is the same, the occasion is the same, the plane of existence is the same. If we simply establish our effort and accept the Teachings, do we still have to choose certain times to practise?
U: There is no need for that.
S: Really?
U: That is correct, sir.
S: Yes! The time and the form of existence is right. You can achieve your aspirations when you wish, can't you?
U: That is correct sir.
S: Yes! Do you understand? Before, they didn't practise because they were busy. How is it with this "I'll practise when I'm free"? Do we still have to set times like this?
U: It is not necessary to set aside certain times.
S: What happens if we practise only when we are free? If we stop the practice, then we won’t attain what we ought to attain. But now, we do our work and something else as well: we also fulfil our aspirations. We get two things done at the same time, don't we, lay disciples? What is better: to get one thing done or to get two things done at the same time?
U: It is better to get two things done at the same time, sir.
S: You see? It's worth keeping yourself busy. But, even though I say it's worth keeping yourself busy, don't start enjoying being busy just for the sake of being busy-if you want to realize the Teachings, I mean. Don't just keep running around all the time. If you establish viriya at the same time, the viriya-iddhipada factor will arise. Make yourselves firm in this. If you say that you want to do this work but go on distracting yourselves here and there, your progress will be slow. On the other hand, if you establish this awareness and keep it up, working happily, then you will make progress. what about this work that you can't avoid having to do?

U: We will also make progress with that.
S: Yes, lay disciples. Not only do you get results in this noble work, you get much more besides. What I say is what the Buddha taught. I'm not adding anything.

Now, you are all people making great effort, aren't you? I just wanted to warn you. What I just mentioned [about being too busy] can happen at times.

When you have holidays, you decide to come here and meditate for a few days. Then you have to go back to work and don't get time off anymore. You don't come back. Does this happen sometimes?
U: Yes, it does.
S: Then you abandon the meditation, I think, don't you? Don't abandon it. Carry on with this awareness and at the same time do your work. Then you get two things in one go. You get two. If you postpone the work until your hours of leisure, you only get one benefit. The aspirations you are fulfilling are not ordinary ones, are they? You can attain to the highest, noblest bliss.

Now, what are these aspirations you are going to fulfil? There are the different forms of bodhi. Bodhi means the penetrative understanding of the Four Noble Truths. If you establish effort, saying that you want to get it, you can fulfil all your various aspirations for bodhi right now. This is not ordinary.

How are you going to fulfil your aspirations? Each type of bodhi has to be fulfilled in its own way: sammasambodhi as sammasambodhi, paccekabodhi as paccekabodhi. We must understand it in this way if we are to understand it correctly. It is like planting a mature seed. When it rains, a plant springs up. Here, the plant is nursed well, when you go back home, it has deep roots and is strong.

Is it possible to describe how good this period, this time, is? It is so easy now, lay disciples! Tell me, is this a period when one is oppressed by worries and has to groan and moan?
U: No, sir.
S: Is it a period when we can only stare resignedly?
U: No, sir.
S: It is a period when we can be happy and blissful immediately, when we can never get enough of this joy. You get even more than you wanted. You get even more than you aspired to, don't you, disciple?
U: Yes, sir.
S: Oh yes. You never get tired, not in the present and not in the remainder of samsara. What are the Teachings of the Buddha? There is nothing in the Teachings that causes stress and misery, is there? There isn't! It is pure happiness!

There is one thing, however: the mind may get confused with many thoughts, and I don’t think that these thoughts are very pertinent. Now, if you determine to establish this practice, then I don't think that thoughts of doubt will remain at the back of your mind. Can you not be successful in this way? The mind will think what it wills. Let it! Follow the Teachings. Do you understand? When you arrive at the goal, you will probably find that it isn't what you expected it to be. Doesn't this happen to people?
U: It has happened many times, sir.
S: Yes, it happens. Dear lay disciples, I am telling you only a little. Those among you who work hard will think, "This monk is reluctant to tell us everything. He is probably very unwilling to part with his knowledge." [Everybody laughs.] You will think, "This is much greater than he said." When you strive for real happiness and in this way arrive at the goal, then you experience something that you cannot describe with all the words there are. Once you’ve decided, "I'll strive so that I will know for myself," then don't procrastinate. Don't delay. Do you hear? This is so elevated. It is so good, lay disciples. Work hard. Do you understand? You are all people of great effort, aren't you?

U: Almost all of us, sir.
S: Yes. Good, good. Work hard, won't you? You see, when you yourselves arrive at the goal-and for many of you even before that time-you can give this happiness to others. You will never feel reluctant to give.You will want to give a great deal of it, a great deal.

U: This is true, sir. In the course we are conducting now there are three or four students who, after about three days, cry with great sobs because they regret not having come here earlier.
S: Yes, it is like that.
U: They think, "I should have come earlier!"
S: Yes, this happens! Work hard in order to attain the highest. This place is very good.
U: It is a place to which you gave your blessings, venerable Sayadaw!
S: This is a nucleus. It is the first of many centres. Do you hear me? May this happiness spread slowly out from this place. Yes, yes, you must work hard, strive diligently. Working means that you must meditate at times, and then, at times, you will want to take rest. Does this also happen here?
U: It doesn't, sir.
S: It doesn't?
U: If the students start to meditate at 12.30, they come out of their meditation cells only at 5 P.M. At the beginning, they do take breaks, but after two or three days, they don’t come out for breaks anymore.
S: Yes, you see! It's like that! The highest bliss cannot be described in words. But the mind is like a magician. Even though you may be meditating here like this, even though you may be meditating calmly, negative thoughts may arise: "Oh, meditation is so tiring! How can I achieve anything? I can't." Isn't it like that?
U: It is just as you say, sir. They do think that way.
S: Yes. Your mind may be cheating you,but after having established right effort, there is no cheating yourself-or is that still possible?
U: No, sir, it isn't.
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sofital SG

WEBU SAYADAW:
You have taken sila. Having taken sila, practise it. Only if you fulfil the perfection of morality completely can you be successful in attaining all the various aspirations[1] for awakening without exception.

Now that you have understood that you have been born at an auspicious time and into a good existence, take up the practice of the Teachings of the Buddha with all your strength and establish yourselves in them. The noble disciples of the teacher practised without slackening in their effort and were mindful in all the four postures of the body, without ever resting. They worked with steadfastness and they all attained the goal they desired. You too should take up this practice with this strong will to reach your goal.

What is this practice without break or rest to be compared to? It is like the flight of an arrow. If we shoot an arrow with a bow, we take aim according to our desire. Now tell me, does the arrow at times slow down and then speed up again after we shoot it? Does it at times take rest and then again proceed toward the target?

DISCIPLE: Sir, it flies fast and at a steady speed.
S: And when does it stop?
D: It stops only when it hits the target, sir.
S: Yes, only when it hits its aim, its target, does it stop. In just the same way did the direct disciples of the Buddha strive to attain the goal they had taken as their target. Moving at a steady pace without a break, without interruption, they finally attained that type of awakening (bodhi) they desired in their hearts.

Of course, there are various types of awakening. All of them can be attained if you work without resting. If you work for samma-sam-bodhi (Buddhahood), you have to work continuously. If you work for pacceka-bodhi (Non-teaching Buddhahood), you have to keep up the continuity of practice. If you aim for savaka-bodhi (Arahatship), you have to practise steadily, just as an arrow flies steadily. If you practise with steadfastness you will be able to attain your goal.

Though you practise without interruption, you will not get tired or exhausted. As you take up the Teachings of the Buddha, incomparable happiness will come to you.

Some people think that the Buddha taught many different things. You all remember some parts of the holy scriptures as the monks out of great compassion taught them to you. At times you may think, "The Teachings of the Buddha are so vast and manifold. I can't follow and understand all this and therefore I can’t attain my goal." Or some people say, "What is true for oneself one can only know oneself." Or others, "I can't work because I can't feel the breath yet." Now tell me what is your excuse?

D: Saying that we have to make a living to maintain our body, we postpone meditation from the morning to the evening and from the evening to the morning. In this way we keep delaying putting forth effort.

S: And what else do people tend to say?
D: Some say they can’t meditate because of old age and some are afraid that it will make them ill.
S: What do those say who are young still?
D: That they can't meditate because they have to study. While they are young and healthy they want to enjoy themselves.
S: And if you are unwell and ill?
D: Then, sir, we worry. We call the doctor and think about medicine, but we still don't practise.
S: And when you have recovered?
D: We somehow manage to postpone meditation day by day and let time pass.
S: But you do actually want to attain happiness, don't you?
D: Yes, sir.
S: So, if you really want it, why then postpone striving for it?
D: I don’t want it really, sir.
S: Does this apply to you only or to all of you here?
D: There must be some in this audience who really aspire to attain happiness and others like me who are not so serious about it.
S: If you put forth effort as you are doing now, you will of course get it. But thoughts and doubts may come up in your minds, "Will I have to suffer? Will this practice be trying?" You have already acquired some knowledge of the Buddha’s Teachings according to your individual capabilities. Thinking about these, however, will slow down your progress. So listen well to the Teachings now and practise. If you practise, you will arrive at your goal, and the reality of it may or may not correspond with your thoughts about it.

Only when you know for yourselves will you also know that your thoughts and speculations about the goal were not correct. All of you know from Dhamma lectures(2) that if you follow the Teachings of the Buddha, you will get great happiness in the present and in the future. In fact, you are all preachers of the Dhamma yourselves. Don’t you think that thinking and speculating will slow your progress down? If you think and analyse, will every thought be correct?

D: No, sir.
S: If you establish your goal as I told you and keep thinking about your wanting to attain it, will this help?
D: No, sir.
S: So, will you continue to think and ponder?
D: If we analyse and think all the time we shall go the wrong way, sir.
S: Once we start thinking there will be very many thoughts. Will much of what we think be of use to us?
D: It is difficult to think useful thoughts. Thoughts often become quite useless and misleading.
S: The community of noble monks has expounded the Teachings which are real and true to you and still your thoughts are apt to mislead you. How is this possible?

But tell me, where are you from? -- You are from Kemmendine. Your house must have a garden and a fence around it.

D: Yes, sir, this is correct.
S: On which side of the compound is the gate?
D: I have one gate opening to the south and one opening to the north, sir.
S: How many stories does your house have?
D: It is a single story house, sir.
S: On which side do you have your door?
D: There are two doors, sir, one in the west wall and one in the south wall.
S: So, now we know that you live in Kemmendine, that you have a fence around your garden with gates to the North and South. Your house is a one story building and has two doors facing South and West respectively. You see, because you told me, I know everything about your place. Now my knowledge and your knowledge about your house are about the same, aren't they?
D: They cannot be, sir.
S: But why? You know your village, your garden, and your house; you told me that you live in Kemmendine; and you described your garden and your house to me as you know them. Therefore I know your village, your garden, and your house. I know the reality about it, as you do.
D: You don't know it in the same way I know it, sir.
S: My dear friend, why should what I know be different from what you know. Just ask me where you live and I shall reply that you live in Kemmendine. Furthermore, I know about your garden and house just as you do. What is there that you can tell me that I don’t know already?
D: Even if I told you the house number and the street it is in, you wouldn't be able to find the house, sir.
S: Tell me then what you know more about this matter than I do.
D: I can't tell you more about it, sir, but I know more because I have actually been there.
S: In that case I shall think about it and figure out where Kemmendine is.
D: You can't find out by thinking about it, sir.
S: I shall think a lot and for a long time. Some of it is bound to be right. I will think about a house in Kemmendine with two gates, two doors, one story. Will some of my findings about your house be correct?
D: I don't think so, sir.
S: Is it that difficult then? Well, I'll think in many different ways; some of it will turn out right. I shall ponder over this problem for about one year. Will I find the answer then?
D: If you just think about it, sir, you won't find it. But if you please come and look, you will really know for yourself.
S: Now, what if I were to think about it really deeply for about forty or fifty years? Or - better, if I don't just think but also talk about it. Will I come to know it then?
D: Even if you think and talk about it, sir, you will never get there.
S: Then please tell me where Kemmendine is.
D: From here you would have to walk towards the south-west.
S: So, if I walk in a south-westerly direction, will I get there?
D: Yes, sir, you will, but you will still not find my house.
S: Well I'll begin now. I'll think very deeply and at the same time I'll recite (your instructions and descriptions). In this way I will come to know.
D: No, sir, I don't think so.
S: You tell me that you know all this about your house, but if I repeat what I know from you, then you tell me that I am talking into the blue. I cannot bear this.
D: Sir, you simply repeat what you heard, but you don't actually know.
S: So, all I say about this house is correct, but he claims that I still don't know it the way he does. I don't know whether this is true ... But now if I were to think about it deeply and recite my thoughts, would there still be a difference in understanding? Or if I were to recite all you said day and night, would it still not be possible for me to really know?
D: Sir, you would still not know it in the same way you would if you went there yourself.
S: Before you told me about your house I didn't know anything about it, but now I know something.
D: Yes, sir, this is true, but if you came to see it you would know everything about it.
S: Tell me, if I were to walk according to your directions, would I arrive at your house?
D: Yes, sir.
S: And if I didn't know the house number?
D: You would wander aimlessly, sir.
S: And if you go there?
D: I head straight for my house, sir.
S: Will you worry about how to get there and whether you are on the right road?
D: If you come with me, sir, you can’t get lost, because I have been there before.
S: The Buddha taught what he had realized for himself. Now, all of you have the quality of being able to accept good advice. The Buddha's Teachings are vast. There is the Suttanta, the Vinaya, and the Abhidhamma.[3] You need not study all these. Choose one object of meditation, one technique that suits you, and then work with firm determination. Once you have established yourselves in this way and you arrive at the goal, all of you will understand deeply and completely.

But even now, before I finish speaking, you do get some understanding and this immediate understanding is called akaliko,[4] immediate understanding.

Our teachers and parents, who instruct us out of great compassion and love, tell us: "Learn this and that ...", and when we go to bed at night they call us and say: "Why didn't you pay respect to the Buddha before going to bed? Come, pay respect." If we don't follow their instructions, they may even have to beat us. They have to do this even though they don't wish to do it. Through their help these resistances in us are overcome. But of course, we get immediate knowledge of the Buddha-Dhamma only if we are interested in it ourselves. When does it actually become akaliko, immediate?

D: Only when we really find the Dhamma, sir.
S: And when will we really find the Dhamma?
D: After having worked for it, sir.
S: At what particular time do we have to practise in order to be successful?
D: The hour of the day or night is of no importance. If we practise and then reach the goal we shall gain immediate knowledge, sir.
S: It is very easy. You have received the Teachings of the Buddha. All you have to do is to make efforts in the same way the disciples of the Buddha did. It is easy. This is not my own knowledge. I too have learned the Teachings of the Buddha and I am passing them on to you. All of you are very intelligent and bright. What I am telling you, you know already. Why do you think the Buddha taught the Dhamma?
D: He taught people to be continuously aware of mind and matter.
S: He taught so that people who desire to attain the goal may be able to do so. He taught because he wished them to be able to travel on the path. But some of you may say that this is not a good time to practise. The mind is not settled with all this coming and going of people. "We shall meditate when the mind is tranquil," you may decide. And if the mind becomes tranquil after some time, what will happen?
D: When the mind is calm, we will go to sleep, sir.
S: Oh really, and this you call meditation?
D: Sir, we are only perfect in talking about meditation.
S: And then, when you have a bad conscience about not having practised and decide to go to a meditation centre, what do you take along?
D: We take food with us, sir.
S: Tell me, after having taken the precepts, do you stuff yourselves?
D: Yes, sir. The ladies offer food and we just eat. We start early and then we continue eating right up until twelve noon.[5]
S: Do you eat more than on ordinary days?
D: Oh yes, sir, much more.
S: Tell me now, do you stop eating at noon?
D: Well, you see sir, some say that even then it is all right to continue eating. Once one stops, then one can’t start again after twelve noon, but if I started before noon I can continue eating even after midday, I’ve heard.
S: What about you? Do you carry on eating?
D: I continue eating even while we are talking like this, sir.
S: And what do you do after you have finished eating?
D: Then my stomach is full, sir, so I lie down flat on my back.
S: And then?
D: Then I sleep, sir.
S: And when do you wake up again?
D: At about three or four P.M., sir.
S: Do you meditate then, being fully awake and alert?
D: No, sir, then I ask for some juice and lemonade.[6]
S: Do you drink a lot or just a little?
D: I drink to the full, sir.
S: Even if you drink a lot, some will be left over. Do you share that with others?
D: No, sir, I drink it all myself because I like to keep it for myself.
S: But, do you feel good if you drink too much?
D: No, sir, not very good.
S: Tell me, do you meditate then?
D: Well, sir, as I don't feel very good I have to lie down.
S: And then what happens?
D: I sleep again, sir.
S: And when do you get up?
D: The following morning, sir, when the sun rises. I say to myself, "Well, look, the sun has risen," and I get up and have breakfast.
S: Now tell me, if you don't attain Nibbana, do you think that it is because there is no such person as a fully awakened Buddha and that Nibbana doesn't exist?
D: No, sir, it's because I eat too much.
S: Well, you do make some efforts, but this greed is still a little strong, I think. Tell me, when you start to meditate and someone whispers near your ear, do you hear it or not?
D: If the concentration is not so good, we prick up our ears and listen to what is being whispered, sir.
S: When you hear this whispering, do you accept it and respect the people who are whispering?
D: Sir, when the determination to meditate is strong, then I do get angry at the people who are whispering.
S: Meditators get angry?
D: If people come and whisper in the place where I'm meditating, I will of course get angry, sir.
S: Is it skilful to get angry and think, "Do they have to whisper here? Where is this chap from anyway? Who is he?" Will a meditator who reacts in this way attain his goal quicker? If he becomes angry and then dies, where will he be reborn?
D: He will be reborn in the lower worlds, sir.
S: Even if he is observing the eight Uposatha precepts?
D: If he becomes angry, he will go to the lower worlds even then, sir.
S: How should we approach the problem of being disturbed by whispers while we are meditating? We should reflect in the following way: "I have come here to meditate. My fellow meditators are whispering and I hear them. If the others find out that I pay attention to whispers, I will feel ashamed because all will know then that I don't make sufficient effort. I shall make more effort." We should be grateful to the people who show us through their whispering that our effort isn't sufficient. If your effort is good, your concentration will be good and you won’t hear anything. Being grateful, you should hope that these people continue talking and you should continue to meditate. There is no need to go up to them and actually say, thank you. Simply continue to meditate and, as your awareness of the object of meditation becomes continuous, you don't hear disturbances any more. Would you hear people if they spoke quite loudly?

D: If they spoke loudly, I think I would hear them, sir.
S: Again we have to be grateful. "They are telling me to improve my efforts." Being grateful to those people, I steady my mind and focus on the spot again. To meditate means to be so closely aware of the object that it never escapes our attention.
D: Please, sir, explain to us how to be so closely aware of the object.
S: You just have to keep your attention fully collected, concentrated on the spot. All of you have been breathing ever since the moment you were born. Can you feel where the air touches as you breathe in and out.
D: Sir, for me the touch sensation is most evident under the right nostril.
S: Not in two places?
D: No, sir, only in one place.
S: Yes, it touches at this small spot when you breathe in and when you breathe out. Tell me, does it enter with intervals or is it a continuous flow?
D: There are intervals, sir.
S: Is it the stream of air that is interrupted or the awareness of it? Is the touch of air continuous while you breathe in and out?
D: It is uninterrupted, sir.
S: Then you have to know this flow of air without interruption. Don't look elsewhere. Just know this touch of the breath. If you can’t feel it, then try touching the spot of contact with your finger. When you know the sensation of touch, then take your finger away and stay with the awareness of touch-feeling at the spot. You have to become aware of the touch of air which is continuous as being continuous. If you are aware of this spot without a gap in the continuity of awareness, will you still hear whispers?
D: No, sir, I don't think so.
S: If the attention is firmly and steadfastly anchored at this spot, will you hear loud voices?
D: No, sir.
S: You know this spot below the nose above the upper lip so exclusively that you don't hear sounds any more. Is this spot matter (rupa) or mind (nama)?
D: It is matter, sir.
S: And the entity that knows that, is aware, what is it?
D: That is mind, sir.
S: So, if you are aware of the spot without interruption, you are continuously aware of mind and matter, are you not?
D: Yes, sir, this is true, sir.
S: If you are aware of mind and matter in this way, you know that there is no self, there is no man, there is no woman, there are no human beings or Devas or Brahmas. This is what the Buddha taught. If we are aware of mind and matter, do we still think in terms of human beings, Devas and Brahmas?
D: No, sir, we don't.
S: Is it easy to be thus aware?
D: Yes, sir, it is easy.
S: This is knowing things as they are. Mind and matter arise without interruption. They arise and then disintegrate. How many times do they disintegrate in a flash of lightning?
D: I have heard that they disintegrate one hundred billion times in the wink of an eye, sir.
S: Tell me then, how can you count to one hundred billion in the wink of an eye?
D: I can't, sir.
S: Suppose you were given one hundred billion gold coins and would have to count them, how long would it take you?
D: I think it would take about a month, sir. Even if I were to count greedily day and night, it would take about that long.
S: The peerless Buddha penetrated all this with his own super-knowledge and then was able to teach it. But what can we know for ourselves? We can know mind and matter simultaneously. And what will we get from this awareness? We will be able to understand the characteristic of their behaviour. You needn't do anything special. Just practise as you are practising now. Keep your attention focused on the spot and as you gain the ability to keep your attention with the awareness of breathing and the spot, mind and matter will talk to you.

D: Do we have to think of anicca (impermanence) when one in-breath comes to an end, sir?
S: It is good if you think of anicca as a breath comes to an end. If you know anicca in this way, will you be able to attain Nibbana?
D: Not yet, sir.
S: So if you can't get Nibbana yet, keep concentrating on the spot and you will come to know.
D: What do we have to know as being impermanent, sir?
S: You say that sugar is sweet, don't you? But if I have never before tasted sugar, how are you going to explain sweetness to me?
D: It is much better than even palm sugar, sir, but we can't explain it so that you will really know.
S: But you have tasted it, so why can't you tell me about it?
D: Well, sir, sugar looks like salt, but ants don't go for salt while they do like sugar. But this won't help you very much, sir. You have to taste it, sir.
S: So salt and sugar look similar. Now, if I eat some salt, calling it sugar, will I taste sugar?
D: No, sir, salt will remain salty.
S: In that case I'll think that sugar is salty.
D: This is just the same as us not knowing how to recognize impermanence, sir.
S: When we talk about the outer appearance of sugar, there are many possibilities of mistaking something else for sugar. Only if you explain the taste of sugar properly can I understand.
D: We would like to advise you to eat some sugar, sir.
S: Will you have to sit next to me while I'm eating it and say, "It is sweet, it is sweet ..."?
D: If I recited this, it would just bother you, and it isn’t necessary to do this for sugar to be sweet. As soon as you put sugar into your mouth, you will be able to taste its sweetness, sir.
S: But let's say there is a jungle bhikkhu who wants to taste sugar. Will the sugar think: "This is a jungle bhikkhu. I shan't be fully sweet for him. I shall be only half as sweet for him as I am for people in towns"?
D: Sugar isn't partial, sir; it is as sweet for one as for the other.
S: It is just the same with the awareness of mind and matter. If you keep up this awareness you will taste the Dhamma immediately, just as you taste sweetness when you eat sugar. Is it possible that you still mistake salt for sugar? You go to the market so many times and you can easily distinguish between salt and sugar. You are not going to buy salt for sugar. The peerless Buddha penetrated the truth and really knew it. He can distinguish between what is liberation and what is suffering, and therefore he gave this liberation to human beings, Devas and Brahmas alike. He just asked them to "eat". Just eat, it is real. Will you remain here without eating, fearing that it could turn out not to be true liberation?

D: We haven't reached that point yet, sir. We are just listening to your words.
S: Eat as I told you. You will not go wrong. And why can’t you go wrong? Because mind and matter are actually arising and disintegrating continuously.

Why should you concentrate on the spot, though you don't know liberation yet? If you don't eat something, will you ever know what it tastes like? You know a lot about the Dhamma. You know about nama and rupa; you know what the Suttas are and you know about the Vinaya and the Abhidhamma. You know this is Samatha, this is Vipassana.
D: But, sir, all this is mixed up in our head like a giant hodgepodge.
S: Let it be a mix up. Pay attention to this spot only, as I taught you. Later this mix up will be disentangled, everything will fall into place. If we go east we will get to a place in the east; if we go west we will arrive at a place in the west. The spot is like a vehicle. If you want to go to Mandalay, you have to board a train to Mandalay and stay on it. The spot is like the train; don't leave it. Keep your attention focused on it very closely. This is all I have to say. There is nothing to be said apart from this.

Do you know the eight constituents of the Eightfold Noble Path? How do you think they apply to this practice of concentrating on the spot?
D: If one concentrates on the spot with right concentration then one attains the knowledge of right view, sir.
S: Are the other elements of the Noble Eightfold Path pertinent to this practice?
D: Sir, the eight constituents of the Noble Eightfold Path are:[7] 1) Right view; 2) Right thought; 3) Right speech; 4) Right action; 5) Right livelihood; 6) Right effort; 7) Right mindfulness; 8) Right concentration. When our mind is fixed on the spot, we don't think unskilful thoughts in any way. Therefore right thought is there, sir. As we are not talking at all, we don’t speak lies and therefore there is right speech. As awareness of breathing is a good action, right action is included in this practice. There is right livelihood too, as we are not trying to make a living by deceiving others, sir. We are putting our entire effort into keeping our attention at the spot, so there is right effort. Because we focus our attention on the breath without letting go, we have right attentiveness and, as the attention remains at the spot without wandering here and there, we have attained right concentration.

S: So, do you think this is like a boat or a train?
D: Yes, sir, it is like a boat, a train or a cart or car that takes a person to his goal.
S: Do not leave this vehicle, do you understand? Keep your attention firmly focused here, on the spot, and never leave this spot. In this way you will reach your goal.

Sometimes you may become impatient travelling on the train to Mandalay and think, "I want to go to Mandalay, but is this train really going there or is it going to Rangoon?" If this happens, will you get off? Don't! Continue on your journey and you will see that you will eventually arrive in Mandalay.

If you get fed up and bored, don't leave the train. When you are enjoying yourselves don't get down. When you are ill, stay on the train and stay also when you are strong and healthy. When you have plenty of company, stay. When you are all alone, don't leave. When people say unpleasant things to you, persist, and when they speak to you respectfully, don't get off your train. What would you do if people were to hit you because they don’t like you?

D: Sir, I think I would run away.
S: Just keep your attention on the spot. Even if robbers hit you, they can't strike down this awareness.
D: True, sir, but I think this awareness would go if they struck me.
S: Not necessarily. Our Bodhisatta,[8] in one of his lives, became the king of monkeys.[9] One day he found a brahman who had fallen down a precipice in the jungle and was helpless and certainly going to die down there. This brahman was lamenting his fate and crying, "Oh poor me, I have fallen into a chasm a hundred yards deep. I shall certainly die down here. Oh poor me, oh, oh, oh... My relatives and friends, my wife and children, don't know about my misfortune. Nobody is here to help me. Oh, oh ...," and he cried.

Now, noble beings are always concerned with the welfare of all beings, without exception. And as the Bodhisatta is such a noble being, he who was then the monkey king felt pity for the brahman in the same way he would have felt pity for his own children. And so he climbed down the precipice and went up to the brahman. "Do not fear, do not despair, I won't let you die. I shall take you back to the place you want to go," he said to the brahman to reassure him and to cheer him up. And he meant it too. But he wasn't ready yet to put him on his shoulders and carry him up the rocks, because he was afraid that he might fall and that the brahman might be hurt. He took a big rock of about the same weight as the brahman, put it on one shoulder and tried to carry it up the precipice, jumping from rock to rock. Only after having passed this test did he carefully take the brahman on his shoulders and climbed back up jumping from one boulder to the next.

After this great effort, the monkey king was exhausted. He was happy while performing this good action, but he was still happier when he had accomplished it and had saved a life. He was confident that the brahman he had saved from certain death was trustworthy, and said, "After carrying you up, I am a little tired. Please keep watch for a while so that I can rest," and he placed his head in the brahman's lap thinking himself well protected from all the dangers of the jungle. But while the king of the monkeys slept, the brahman thought, "I shall go back home soon, but I have nothing to give to my wife and children. I shall kill this big monkey and give his flesh to them as a gift." He took the rock the Bodhisatta had carried up for the test-run and dealt the Bodhisatta's head a deadly blow. He didn't do this hesitatingly, feeling sorry for his saviour, but he hit him hard, so as to kill him with the first blow.

When the Bodhisatta felt the pain of the blow, he quickly climbed the next tree and he asked himself who or what had attacked him. He then saw that there was no enemy around, but that the brahman himself had tried to kill him and he thought to himself: "Yes, there are people like this in the world too." As the Bodhisatta was thinking this, the brahman started lamenting again, exclaiming that he was lost in this big jungle and that he would perish after all. But the monkey king said to him, speaking from the tree, "Don't worry; don't be afraid. I have promised to take you back to your home and I shall not break this promise. I shall take you home. I can't carry you on my shoulder any more, but as you opened my skull, there is blood dripping to the ground continuously. Just follow the track of blood I shall make for you from up in the trees."

This is how the Bodhisatta acted. He took all this on himself, because his goal was Omniscience, Buddhahood. He worked on all the ten paramis.

Did the Bodhisatta turn away from accomplishing the good deed he had undertaken to complete because he was afraid that the man who had attempted to take his life might try again to kill him? Did he abandon him in the jungle?

D: No, sir, the Bodhisatta lead the brahman home with great loving kindness, in order to perfect his paramis.
S: You see, if one aspires to omniscient Buddhahood, he has to fulfil the perfections, the ten paramis in this way, without ever taking a break, without ever resting. Otherwise he can't attain Buddhahood. Do you understand? He never rests, he never becomes lax, he works on the ten perfections all the time.

You told me only a moment ago that you couldn't keep up your awareness if robbers attacked you and tried to kill you?
D: I couldn't keep it up as yet, sir.
S: But you are aspiring to awakening, aren't you?
D: Yes, sir, I am.
S: If you want it you can achieve it. If you keep your attention focused as I taught you, you will get much out of it, even if people should hit you, pound you, and destroy you. Have you heard the story of Tissa Thera?[10]
D: No, sir, I haven't.
S: Tissa Thera received the Teachings of the Buddha and appreciating their value he thought: "Now I can't continue living in this grand style," and he gave all his possessions to his younger brother. Then he became a monk and went to live and meditate in the jungle with his begging bowl and his set of three robes.

Now his brother's wife thought: "It is very enjoyable to possess all the riches of my husband's older brother. If he remains a monk we shall have these riches for the rest of our life. But maybe he will not attain awakening, and then he will possibly return to lay-life. So, I had best have him killed." And she gave money to some robbers and said to them, "Go and kill Tissa Thera. I shall give you more money after you have completed the job."

So, the robbers went to the forest where Tissa Thera lived and grabbed him. He said, "I don't possess anything, but if you want to take my bowl and my robes, please do so."

"We only want to kill you" the robbers replied. "Your brother's wife gave us money to kill you and she will give us more still after we completed the job. That is why we have to kill you."

Tissa Thera thought, "I am not emancipated from suffering yet," and he felt ashamed of himself. He said to the robbers, "Yes, yes, you have to kill me, but please give me until dawn and then only make an end to my life."

The bandits replied, "Everyone is afraid of death, and if this monk escapes, we shall not get our money."

"You don't trust me?" Tissa Thera asked. "Well, I shall make you trust me." And he took a rock and smashed both his legs. Then he said, "Now I can't run away any more, so, please don't kill me until dawn."

Though the robbers were very rough people, due to the loving kindness of Tissa Thera, they felt compassion and decided to let him live until daybreak.

Tissa Thera admonished himself: "Venerable Tissa, there is not much time left, dawn is close. Put forth effort!" He put forth strong effort in the practice of the Buddha’s Teachings and as he worked with a steady mind, dawn arrived. As the sun rose, he fulfilled his aspiration and attained happiness. "I have attained release from the cycle of birth and death!" he rejoiced. He then woke the robbers and said, "The day has dawned, rise and come!" And he was full of joy. Now, was Tissa Thera a real disciple of the Buddha, an Arahat?

D: Yes sir, he was.
S: Who has faster development do you think, someone who meditates with both legs broken, or someone who meditates as you do?
D: Sir, I would prefer to meditate without first breaking my legs.
S: Tissa Thera got it before dawn even with both his legs broken. Will you get it before the day breaks?
D: I don't think that I could get it, sir. It will take me longer than that. We take it easy, sir. If one doesn't have to break one’s legs, effort is less and progress therefore slower.
S: In that case, you are not so eager to attain your goal quickly?
D: Sir, we like to go slowly, slowly.
S: Well, then maybe you should break your legs and then meditate.
D: I don’t have the courage to do that, sir. I say that I aspire to Nibbana, but in my mind I am still fearful. I don't have the strength to accept being killed after breaking my own legs.
S: In that case, work just the same, but without breaking your legs.
D: We shall work hard in the way you taught us, sir. We are emulating Visakha[11] and Anathapindika,[12] sir. It says in the scriptures that they are enjoying a good life in the Deva planes now[13] and we would like to have that same type of enjoyment also, sir.
S: They are enjoying a good life after having attained a lot. But you have not attained to the same stage yet, have you? Are you really doing as they did? Anathapindika went to Rajagaha as a banker on business. Only when he reached there did he come to know that a Buddha had arisen in the world. He didn't go to Rajagaha to meditate or to pay respects to the Buddha. But when he was told about the Buddha, he went to him immediately, in the middle of the night. He had to leave the city walls to go to the place where the Buddha resided. When he stood before the Buddha, he attained what he had aspired for. If someone drops everything and hurries to the Buddha in the middle of the night, is the effort of that person great or small? Do you think he ever let go of the Buddha as the object of his mind while on the way to him?

D: No, sir, he didn't.
S: Now, tell me about yourselves.
D: We lose the awareness of the object while we walk, or while we think and so on, sir.
S: If you want to become like Anathapindika, you have to strive as he strove.
<s

sofital SG

WEBU SAYADAW:
You have taken the precepts. Now that you have undertaken the practice of the perfection of morality, fulfil it.

The attainment of Nibbana is not bliss just for a brief moment. It will have lasting effects for the rest of the round of birth and death (samsara). What the Buddha taught is the way out of suffering. You don't have to know a vast amount. If you practise one technique properly, with strong and steadfast effort, you will come to know for yourselves that you are people of great strength. You will not have to ask others about the Teachings, and you will not even have to tell others that you are practising.

Once you have established effort, you will not only know what good teachers told you, but you will clearly know for yourselves how the viriya-iddhipada factor arises in a split second.

You have the good quality of being able to follow the good advice of the Buddha as his disciples did in the past.

When I increase effort, then the viriya-iddhipada factor will increase also. And then what will happen? I will think: "With just this much effort, the viriya-iddhipada factor has arisen to this extent. But my energy is not exhausted yet. There is still more. I shall increase my effort further." And the will to increase effort will arise. At this same instant, effort increases. As effort increases, the viriya-iddhipada factor becomes stronger. When these factors have thus risen to a very high standard, then all your aspirations can be fulfilled.

Do not take rest. Do not take breaks or time off. Work continuously. If you develop continuously, you will become happier and happier. In this way the disciples of the Buddha became very happy, never getting enough of this happiness. Do you understand?

If a king rules over a country, does he say complacently, "This one country is sufficient for me"?
DISCIPLE:
No, sir, he doesn't remain satisfied.
S: And if he rules a whole continent and has become emperor, is he satisfied then?
D: No, sir, he isn't.
S: If he isn't satisfied, what will he do?
D: He will try to acquire more and more territory, sir.
S: When a man is emperor over a continent, he wants the whole world. When he gets the whole world, he wants to become a Universal Monarch.[3] Once he is a Universal Monarch will he say, "This is enough" and be satisfied?
D: No, sir, he will not be satisfied.
S: All those who are perfect in their faith and have performed the highest form of generosity and demonstrated the greatest form of respect can’t be satisfied. They will practise meditation and will gradually attain the stages of awakening (samapatti). Once they are able to enter into the states of Nibbana, only this happiness will count for them.

Nibbana is the highest and noblest form of happiness there is. It is said that one can never experience enough of the highest and noblest form of happiness. And not only the direct disciples of the Buddha were able to achieve it; if you put forth continuous effort to the same extent that the wise of old did, you too will experience this highest happiness, even now. Then you will know, "I experienced a happiness that doesn't last only for a moment, or just for a lifetime, but for the remainder of the cycle of birth and death. And why did I attain this happiness? Because I was born into the right form of existence, because I was born at the right time, because I put forth strong effort."

At any time when human beings, Devas and Brahmas accepted and practised the Teachings, they were successful. In this context, "At any time" means that whenever one undertakes this practice, he obtains understanding. The time span in which the Teachings of the Buddha are available is very important and special: if you want to attain Nibbana you can do so at any time; it is easy now.

Don’t say, "This is not my cup of tea. This isn't suitable for me. I won’t get anything out of this". You have noble aspirations and you can fulfil them now. So if you say to yourselves, "I shall take up the practice right now," don't you think you can get real understanding? You can get it practising in a group or by yourself. Seek for yourself. Take up one of the techniques the Buddha taught and practise it with one-pointedness and strong effort. Establish awareness of in-breath and out-breath and the spot where the air touches while you are breathing in and out.

When you are thus aware of the spot, can there still be worry, anxiety, and fear? Can there still be greed, aversion, and delusion?[4] And, when you concentrate your mind in this way, you revere the Teachings, don't you?

D: Yes, sir.
S: You will understand that the degree to which you come out of suffering depends on how much effort you put in and on how strongly the viriya-iddhipada factor arises out of this effort.
D: We understand, sir.
S: There will be no more room for doubt because you have now practised the technique and experienced it for yourselves, and so you know it. You will think, "Even in such a short time am I able to come out of suffering immediately to such an extent, but my strength is not yet exhausted." And the will to exert still more effort arises, and you will become happy with a happiness of which you never tire.

Now, tell me. There is such a thing as a Universal Monarch in the world, isn't there?
D: Yes, sir, there is.
S: When the time is right for a Universal Monarch to arise, will no one notice this fact?
D: We don't know, sir.
S: About one hundred years before the Universal Monarch arises the good news goes around and a commotion arises. Then all are setting their hopes and yearnings on the Universal Monarch. They are happy and when he is born they rejoice.

What are the circumstances necessary for a Universal Monarch to arise?
D: Only when the "Jewel of the Wheel"[5] arrives, sir, can someone become a Universal Monarch.
S: Yes, before the Jewel of the Wheel arises he is called the embryo Universal Monarch, but even then his authority, wealth and power are considerable. Will he say, "Let the Jewel of the Wheel not arise; what I have got is quite enough for me!"?
D: No, sir, he won't.
S: And why not?
D: Because he wants to become still greater through the arisal of the Jewel of the Wheel.
S: So, when will the Jewel of the Wheel come?
D: It will come at the right time, sir.
S: The Jewel of the Wheel arises due to the merit the embryo Universal Monarch has accumulated. But there are still duties for him, and having understood these duties and keeping them in mind, he has to fulfil them.

Now say there is an embryo Universal Monarch. His merit is ripe, but he doesn't fulfil the duties that are the final cause for his becoming a Universal Monarch. Will the Jewel of the Wheel arise of its own accord?
D: No, sir, it will not arise by itself, I think. He will have to exercise himself further.
S: Now let's say you were the embryo Universal Monarch waiting for the Jewel of the Wheel to arise so that you will reign over the whole world. You will still have to practise further. You have to keep sila. But would you say, "Well, I don't need the Jewel of the Wheel any more. I am quite satisfied with the riches and splendour I have attained."?
D: No, sir.
S: You will not give up at this point, because if you become a Universal Monarch you will be able to reign according to the Dhamma so that the whole world will be happy. Do you think the people of your provinces will say to you, "Oh embryo Universal Monarch, you have got enough power"?
D: No, sir, certainly not.
S: So, what will the people say?
D: "Work hard and fulfil your duties," they will say, sir.
S: And why is this?
D: Because they want the Jewel of the Wheel to arise, sir.
S: Yes, you see, because of the power of the Wheel of the Universal Monarch, all will experience many different types of happiness. But when one has become a Universal Monarch, will this give him results for the rest of the cycle of birth and death? How long can he be Universal Monarch?
D: Only as long as the Jewel of the Wheel is there, sir.
S: Yes, even a Universal Monarch can be on his throne at best for one life span, but now the Buddha's Teachings are available. If all the good beings who have taken birth in a happy existence take up the practice of the Buddha's teachings, they can attain awakening as they aspired to in the past. But it is as with the embryo Universal Monarch: he doesn't become a Universal Monarch by just enjoying the royal splendour that he has already achieved; he will only become a universal ruler when he has fulfilled the duties and disciplines necessary to obtain the Jewel of the Wheel.

Now, approximately when do you want to attain Nibbana?

D: Very soon, sir.
S: What does that mean?
D: Now, immediately, sir.
S: So, you are going to attain it right now?
D: If it's possible, sir.
S: Well, at the time you accept it, you will reach it.
D: One can get it only when the ten perfections (paramis) are completed, fulfilled, sir.
S: You still don't understand. We were talking about the embryo Universal Monarch just now. He attained that point because of his fulfilling the ten paramis. This fulfilment of the paramis means that he can become a Universal Monarch for certain. But when will he become a Universal Monarch? When he has fulfilled the practices and duties that cause the arising of the Jewel of the Wheel. So, if he undertakes these, the jewel will arise. Now, don't tell me you want Nibbana. If you practise now, you will realize it now. Will you take up practising? But then don't get up after some time and run away.

If you want to become sovereign rulers, what do you have to do? You have to master all the arts that are required of an accomplished prince and princess. So what do you think you have to master as sons and daughters of the Buddha?
D: We have to master sila, samadhi, and panna, sir.
S: What do you have to do to become a king? You have to study and practise the eighteen arts a king has to master. You have to learn about war-elephants, strategy, how to overcome enemies, and so forth. Once you have learned all this, what will you do when you encounter enemies?
D: We'll attack them, sir.
S: There are enemies who obstruct our progress towards Nibbana, and if we want to get there, we have to fight them. Will you fight them after having equipped yourselves with weapons?
D: Yes, sir.
S: You will have to sit for a long time. Once the battle starts, you have to fight for real. Once you have deployed your troops in the battlefield, you will have to go ahead. Only if you prevail will you become a king.
D: We shall fight, sir.
S: Good, go ahead. Don’t get up and run away, even if time seems long. If you fight well, you will become a sovereign king.

During the time of the Buddha, people learned the Teachings from the Buddha himself. The Buddha simply taught how to defeat all forms of ignorance. Do you think that all those who listened to his words and then practised accordingly repulsed ignorance? They really refuted all forms of ignorance and therefore they were victorious. They attained supreme happiness. Establish yourselves in effort and all your aspirations will be realized. You are well equipped with weapons for the battle, aren't you?
D: Yes, sir.
S: And you will fight, won't you? Your enemies do attack and they attack often and with full force. Are sloth, torpor, and laziness friends or enemies? What do you do when they come? I think it has been some time since you fought a battle?
D: Quite some time, sir.
S: Tell me about the weapons you will have to use, and how you have to fight.
D: We have to fight for one hour every day, sir.
S: Only one hour a day?
D: We can't even always manage that much, sir.
S: Look here! Is this because the weapons are soft or because the warriors are soft?
D: We are soft, sir.
S: Are princes and princesses who want to become rulers soft too?
D: No, sir. They can't be because soft princes are defeated.
S: But these princes here, are they people with strength and fortitude or are they soft?
D: We are soft, sir.
S: As sons and daughters of the Buddha do you want to become sovereigns of Nibbana or do you want to remain princes and princesses?
D: We all want to become rulers, sir.
S: The weapon you have is good; so attack! But only if you hold the weapons properly will the enemy fear you. I think you don't hold the weapon properly.
D: We do attack, sir, but our way of attack is weak. Out of compassion give us a powerful weapon, sir.
S: I can only give you the weapon. This weapon will not do anything; only if you take this weapon and make use of it can you win. No weapon is weak, and you don't have just one. You have a whole store of weapons. If I were to enumerate them, it would become a long list.
D: Sir, we fail because we have so many weapons.
S: No, it's because you don't fight. You have to fight. Do you understand? Don't you want to become sovereign kings? Do you want to stay princes and princesses?
D: We try hard, sir, but we never succeed.
S: Yes, yes, but the weapon is all right. You don't succeed because you don't fight. You are talking like most people. You meditate, you put forth effort, but in spite of that you sound as if there was no effort. There is so much energy in you, but you don't use it. You do have energy. If you put all your stock of energy to use, you will assuredly become real sons and daughters of the Buddha, become kings by attaining Nibbana. Sons and daughters of the Buddha have the ability to accept instructions, make effort and follow the Teachings of the Buddha. All who practise the Teachings, be they humans, Devas or Brahmas, can fulfil their different aspirations for Nibbana. Even if you keep up the awareness of in- breath and out-breath throughout only one day, you will understand much. You may say that you have been meditating for so many years, but have you really ever been able to keep your mind focused for a full day?
D: No, sir.
S: By one day I mean a day and a night, twenty-four hours. Now, do this: practise the Teachings of the Buddha to the full for one day and one night. If you have done this once, you will all be able to appreciate the value of just one single day. Some of you may have been practising for twenty or thirty years and some even longer. But just examine yourselves. Have you really, having established yourselves in complete effort, fulfilled one single day in practice? Have you?
D: No, sir, we haven't.
S: And why have you never devoted yourselves fully for one whole day? You do have the energy required, don’t you?
D: Yes, sir.
S: You don't use the energy you have in the right place. You waste it for no purpose. Are you still going to shows and entertainments?
D: Yes, sir. We watch a pwe[6] all night until dawn, without sleeping.
S: How many nights in a row do you do this?
D: About two or three nights, sir.
S: How many shows have you seen in all?
D: I can't remember, sir.
S: You see; there you have plenty of energy. Day and night. There your effort is strong. Now, how many times have you observed the Uposatha precepts?[7]
D: Many times, sir.
S: I mean, how many days have you observed the eight Uposatha precepts day and night?
D: We have observed them ever since we were children, sir.
S: How many days altogether? A day I call a day and a night, twenty-four hours. Do you get a full day of Uposatha observances, if you look at it like this?
D: No, sir, we don't. We observed them about half a day at a time, sir.
S: Have you fulfilled them to the utmost during that half day?
D: We are unable to do that, sir. We started this morning, sir and shall keep it up until tomorrow.
S: You do have the will to work, but you don't usually use it for this noble purpose, but rather to watch pwes. If you die while watching a pwe, where will you go?
D: To the lower world, sir.
S: Do you want that?
D: No, sir.
S: Even if you don't want it, it has great power over you, doesn't it? If you were to really observe the Uposatha day, with full effort for the whole day, could you not then fulfil your aspirations? If you keep up the practice on an Uposatha day, you will understand, you will come to know something.

The real disciples of the Buddha take sila on Uposatha days, and then they immediately take the object and firmly keep their attention fixed on it. Now if your attention is so firmly fixed on an object, can sloth, torpor or laziness disturb you?
D: No, sir, they can't.
S: If our attention is firmly established on in-breath and out-breath and the point of contact, do we still hear other people's conversation?
D: No, sir.
S: What if someone speaks very loudly?
D: It doesn't disturb us, sir.
S: There is no wanting, aversion or delusion. If our minds are thus purged of greed, aversion, and ignorance, will there still be loneliness, depression, and laziness?
D: No, sir.
S: Do we still miss company?
D: No, sir.
S: Do we still want to know what others are saying?
D: No, sir.
S: If someone comes and invites us out, are we excited?
D: No, sir.
S: We shall not jealously guard what we have. Good people are not like that. We share it with those with whom we live. "May they also get what I have got." Now, what will happen if all of you establish strong effort from sunrise to sunset, without a break. This is a long time-span, from sunrise to sunset. But will you feel it to be long?
D: No, sir.
S: You will think"Today the time went so quickly! We observed Uposatha and the time just flew! And I really don't know why this day was so short." And after sunset you will again establish awareness of the object and then day will break and you still continue with the awareness of the spot below the nose, above the upper lip until it is light. Without interruption. And you will wonder, "How did this night pass so quickly; now it is day again!"

This is how they used to practise on Uposatha days. When the direct disciples of the Buddha undertook to practise for a day, they practised for twenty-four hours. And when day came, they were still not satisfied and said, "In the long cycle of birth and death we have been doing all those other things for a long time, but not this." And they continued their work without wavering. Do you have days like this?
D: Our days contain some interruptions, sir.
S: If someone keeps Uposatha, and his mind wanders here and there-just anybody, I don't mean you-so his mind flits around here and there. But he is at a pagoda or under a holy Bodhi-tree, and say he dies at that moment. What will happen to this worshipper?
D: He will go to the lower worlds, sir.
S: How many lower planes are there?
D: There are four lower planes, sir.
S: What are they?
D: Hell, the animal world, the plane of the hungry ghosts, and the demon world.
S: Now, who wants to go to hell or the animal world?
D: I don't, sir.
S: What about the ghost world or the demon world?
D: I don't want to go there, sir.
S: If you take sila and then don't firmly put your mind to observing the Teachings of the Buddha, is that skilful[8] or not?
D: It is unskilful, sir.
S: If someone observes the Uposatha days without keeping his mind focused, where will he be reborn when he dies?
D: In the lower planes of existence, sir.
S: Are you sure?
D: Yes, sir, I'm sure.
S: If I talk about someone who doesn't keep his mind fixed on the object, I am not talking about you people; I'm talking about that (fictional) worshipper.
D: Sir, out of compassion show us the good road out of the lower worlds.
S: Do you remember how you focused your mind as the Buddha taught?
D: Yes, sir, I remember.
S: So then, let us keep the mind on the spot. What do you think?
D: Yes, sir.
S: But, of course, now you can't do a full day any more. But if you practise until it is light, you will have done half a day. What do you think?
D: We will keep our minds at the spot, sir.
S: What other things do you have to do tonight?
D: There is nothing to do at night, sir.
S: You have eaten, so you don't have to cook any more, and there is nothing else to do. Very good. Will you stay here now that you have undertaken to keep the Uposatha days? Won’t you want to go away?
D: We shall do our best, sir.
S: If you say, "We shall do our best," will there be no disturbances coming in? Will no enemy attack? Only if you really mean it are the enemies afraid. If you are firm, they run. You know about Maha-Kassapa, don't you?
D: Yes, sir, we have heard about him.
S: He met the Buddha and then practised what the Buddha taught in order to escape from suffering. There are four bodily postures: sitting, standing, walking, and lying down. Which of these is prone to let in the enemy? Laziness and sloth come in while lying down, and they come to stay, don't they? If we indulge in laziness and sloth, shall we be able to develop in morality, concentration, and wisdom?
D: No, sir, we shan't.
S: Laziness and torpor are our enemies. Therefore Maha-Kassapa rejected these postures in which the enemy attacks and adopted the other three postures in which the enemy can’t remain for long.

There are thirteen ascetic practices and Maha-Kassapa practised all thirteen. Only those among the disciples of Buddha with the strongest determination practised the sitter's practice, that is, did not lie down for twenty-four hours a day. If one takes up the sitter's practice and makes the strong determination not to sleep, this sloth and laziness can't overpower him. Though these noble disciples of the Buddha neither lay down nor slept, they lived long and were very healthy.

Do you fight wars?
D: Yes, sir, we do.
S: Now, you are going to start your meditation. What preparations do you have to make?
D: We have to spread out our mat.[9]
S: If you spread out your mat before starting your meditation, soon someone will come along. Who do you think that will be? Do you think laziness and sleepiness will come your way?
D: If they come, sir, I shall lie down and sleep.
S: What will you say to them?
D: I won't say anything, sir.
S: You will say, "Ha, now only you come; I got the mat ready a long time ago." And what are you going to do then? You are going to lie down flat on your back and sleep. If you do this, will you be able to fulfil your aspiration for Nibbana?
D: No, sir.
S: If you practise without sleeping, you are establishing full effort and are always keeping your attention firmly fixed on the object, day and night. If you practise in this way, your morality, your concentration and control over the mind, and your insight and wisdom will become stronger and stronger. They will develop from moment to moment.

If you watch a pwe all night, you will feel tired in the morning. But if you practise the Teachings of the Buddha all night, you will experience happiness and joy without end, and you will not feel sleepy. Do you understand? ... The Buddha taught this; it is not my teaching. If you follow the Teachings of the Buddha and don’t rest until you understand it completely, you will really know.

If people tell you, "This shade is cool," don't simply believe them, but try it out for yourselves. If you just repeat, "It is cool, it is cool ...," because others say so, you don't really know about its coolness; you merely talk about it. If someone just babbles along, he doesn't show appreciation. But if someone speaks from experience, then will he not be able to speak with deep appreciation and radiant happiness and love?

So pay attention and practise. If you practise, you will reach your goal. Not just hundreds, not thousands, not tens of thousands, not hundreds of thousands; all who follow the Teachings will master them.

When you start to meditate you still have to check: Is everything arranged? Is there a place to sleep at night, and one to rest during the day? Only when all this is in order, will you meditate. Isn’t that so?

If you act in this way, you nourish your enemy, you call him a friend; you love him. Once you recognize your enemy as such, do you still associate with him?
D: No, sir.
S: What do you do if he comes?
D: We check him and defend ourselves.
S: How do you defend yourselves? Will you attack him? Will you mount a full attack?
D: We shall repulse him, sir.
S: How do you repulse him? Softly, so that he doesn't get hurt?
D: We shall ward him off immediately so that he can't even come back.
S: Yes, carry on. Cut him off and throw him overboard so that he can't ever come back. Well then, what will you do when tiredness and laziness really arise?
D: I shall probably fall asleep, sir.
S: What about others in the audience?
D: I don't know, sir.
S: Will you recognize the enemy and destroy him?
D: Just so, sir.
S: Very good. I shall give you a simile. If a man sleeps a deep sleep and you wake him up, he will awake quickly. If you try to wake up someone who pretends to sleep, you will not be successful. Why is this so?
D: The more one works on him the more he pretends to sleep.
S: Yes. Now what about you; are you really fast asleep or do you pretend to sleep?
D: I don't know, sir.
S: If you are really asleep, you will simply get up when I wake you up. Will you get up?
D: Yes, sir.
S: Yes, and after getting up, you will go back to sleep, I think. But I'm not sure about that. I only think so.
D: I shall work hard as you instruct me, sir.
S: Put forth effort and you will become perfect. You have all you need.

All of you have acquired the elements of insight and renunciation. Because of this, you now esteem the Teachings of the Buddha; you want to fulfil and practise them. If the accumulation of the perfection of renunciation is small, your ears will be blocked to the Teachings of the Buddha. For instance, if somebody tells you to come to this place, you don't want to come because you are bored by this. But now you are attracted by this teaching. All you need now is the same amount of effort that the noble disciples of the Buddha made.

When you begin to practise you may worry, "If I sit just for one or two hours, I am aching and stiff. How can I possibly sit for a whole day and night? I think that's quite impossible." Don't you worry like this?
D: No, sir, I don't.
S: Though you may not worry now, it will come up. But don't worry in this way. The Buddha didn't teach suffering. He taught the way leading to happiness. You may not believe this because you think your own thoughts. But you have to work with full effort and without wavering. Now, when you meditate with full effort, the viriya-iddhipada factor will arise. You will understand this. But when you sit, all of you feel some discomfort, don’t you?
D: Yes, sir, we do.
S: Even if you are aching and stiff, there is a place where there is no pain. There is sleepiness, and there is also a place where there is no sleepiness. What do you do when you are drowsy?
D: I go to sleep, sir.
S: Do you ever get enough sleep?
D: Yes, sir, I do.
S: But you sleep every day, and now you want to sleep again? So you haven't actually had enough yet. If you sleep every day, you will never get enough sleep. So when you feel sleepy, make an effort to reach the place where there is no sleepiness and then you will need no more sleep. Get up and walk up and down. Keep your attention at the spot where the air touches when you breathe in and out. If you keep it fixed on this spot with full effort, at some time you will find the place of no sleep. There is no "I shan't find it," there is only a "I haven't got there yet." You will get it.

If you sleep and postpone meditation until you are rested, you will wake up when it is light and there will be no time left to meditate. I am just telling you what the Buddha taught. There is nothing I know. Everything the Buddha taught is true.

All of you have to make a living, work, toil, and shoulder burdens, don't you?
D: Yes, sir.
S: So let us be simple. You breathe, don't you?
D: Yes, sir, we do.
S: So, simply be aware of the in-breath, the out-breath and the point below the nose where the air touches. It goes in and out without interruption, doesn't it?
D: Yes, sir, that's right.
S: Only when your attention wanders away is the continuity broken. And then, don't allow your attention to follow the breath. Your attention should always remain with this small spot. When you keep your attention there at the spot, your respiration will become soft and subtle. Once it has become subtle, you don’t have to make it rough again. The Buddha taught that we have to make the rough and harsh subtle and fine. The Buddha didn't say that we should make the subtle rough. When you feel the spot, touching it with your finger, your attention will not wander to other objects. Can't you fix your attention firmly on the spot with the breathing?
D: I can, sir.
S: Will greed, aversion and delusion still arise when your attention is focused on the spot? When you are well concentrated, even for a short moment, your mind is cleansed of greed, aversion, and delusion for that short moment. Can't you keep your attention fixed on the spot for a longer time-span?
D: Yes, sir, I can.
S: So, make a strong effort and keep your attention here. If you keep it there, is there any drowsiness or laziness disturbing you?
D: They don't come up, sir.
S: But what will happen if you reduce your effort?
D: Laziness will come in, sir.
S: Sloth and laziness will come and your concentration will become weak. This is because you’re at the beginning; later it will improve. And then you should view this laziness as a friend, not as an enemy, and you will get used to it. Though it comes you will not get lazy any more. When we feel sleepy, we say, "This is good. Now I want to find the place where one doesn't feel sleepy quickly. Then there will be an end to sleeping." Work, fix your attention firmly on the spot as I just instructed you, and when your limbs ache, know: "The only way out of this is to get to a place where there is no pain." Now, if the discomfort becomes very intense, is it too difficult then? It is not difficult. Don't worry about all this. Simply keep your attention on the spot. Put it back on the spot. Don't allow it to go away! If it runs away, you will never get to the place I just told you about.

Though we can't avoid being offered food and having to eat it, don't you think that we can keep our attention at the spot and eat? Do you think you will make comments like, "Too much salt. Too little salt," about the food that your wife, daughter, granddaughter brought from home?
D: I wouldn't make that sort of comment, sir.
S: So, if they offered you food that was far too salty, would you become angry?
D: No, sir, I wouldn't.
S: Do you think you would even notice that the food had too much salt?
D: No, sir.
S: Why? Because you are aware of something far better, so you don't notice their food. If you get upset and angry about food, even though you are observing the eight precepts, and you die at that moment of anger, where will you go?
D: To the lower worlds, sir.
S: If you work with proper effort, not just superficially, will you even know whether the food tastes good or bad?
D: No, sir.
S: Keep your mind steadfastly focused on the spot. Your daily work needn't suffer. It doesn't cost you anything. Others won't know about it. Will you practise the Sitter's Practice[10] tonight? Keep your attention on the spot and you will find it very easy. If you feel drowsy, or if you are aching, say: "Good it has come early," and then concentrate still harder on the spot.

If you reach the goal before drowsiness and discomfort come up, so much the better. If these disturbances don't manifest themselves, don't stop working, thinking, "If they don't even come up now, there is no need to work to get to a place where they don't exist." Just keep working.

Will you undertake the Sitter's Practice? Or will you, when sleepiness and tiredness set in, change to another (of the four) postures and reduce your effort?
D: We shan't reduce our effort, sir.
S: All of you, or just a few among you?
D: All of us, sir.
S: So, if you keep each other company, so much the better. Now, then, undertake to carry out the Sitter's Practice!

I'll say it in Pali, you repeat after me: Seyyam patikkhippami, nesajjikangam samadiyami.[11]
(I shall abstain from lying down. I undertake the sitter's practice.)

You may think, "It wasn't right that we just gave in to sleepiness in the past." Well, now you have undertaken the Sitter's Practice, and I think it is for the first time isn't it?
D: Yes, sir, the first time.
S: This is the weapon. With this weapon you can fight your battle. With this weapon you will be victorious. If you fight with a pillow as a weapon, you cannot win.

I shall tell you a story you probably already know. At the time of the Buddha, there was a rich lady who owned a big estate. When she became old, she distributed the inheritance among her children. But the children, after receiving the money, didn't care for their mother any more. She was not treated well in the houses of her sons and daughters and she was in distress.

When she was about eighty or ninety years old, the neighbours had her ordained as a nun (bhikkhuni),[12] as they couldn't bear to see her poverty and suffering. When the nuns of her nunnery were invited for alms food to a house one day, they all went. Only Sona Theri,[13] our old woman, had to stay back because she was too old to go along.

Before they left the nunnery they said to Sona Theri, "You are very old, you can't come with us. But fill the water pots for drinking water, and those for washing hands and feet, so that everything is ready when we return, and also prepare some hot water.

But this nun was very old. To carry the water she had to use a small pot, and as she was working away, she got very tired. But she didn't rest. She forced herself to do what she had been ordered to do. Because she overworked herself, she fell down between the water pots, and couldn't lift herself up any more. She wasn't pretending; she was exhausted from carrying water.

She ha

sofital SG

WEBU SAYADAW:
You have taken the moral precepts; now practise them. Only when your practice of morality (sila) is perfect can you fulfil your aspirations for awakening. Having perfected yourselves in sila, you have to perform various other meritorious practices, and these can take you to the pinnacle and the fulfilment of your aspirations.

The Teachings of the Buddha, are enshrined in the Tipitaka. These Teachings were not given by the Buddha just to be preached and studied. You are good people; you have to practise the Teachings with unwavering effort from the time you obtain them in order to escape from this suffering.

Do not get confused about the Teachings. We don't have to know many techniques, only one; but that we should know clearly. If we establish one technique with strong effort and get rid of all doubts, then, without asking anyone else, we shall find the answers, I think.

Choose one technique and practise it steadfastly. If you focus your mind at the small spot where the air touches when you breathe in and out, then there will be no wanting, no aversion or delusion, and as these three are absent, you are immediately out of suffering. So, for a short moment your mind is pure. Now, if your last mind moment[1] came up at this time and you died, would there be anything to be worried about or to be afraid of?

The benefits accruing to you from this practice don't last for just a short moment or one lifetime. This short moment of purity will bring benefits for the remainder of the cycle of birth and death. And why can you accomplish this? Because the time is right, your form of existence is right, and you are putting forth right effort.

The disciples of the Buddha took the practice from the Teacher and worked with unwavering perseverance. Therefore, they achieved the awakening they had aspired for.

How did they work? In the same way as a man who wants to light a fire with a fire stick, as in the olden days. They rubbed two pieces of wood together, and heat was produced. Eventually the wood started to glow, and then they could light a fire. So, if a man wants to start a fire in this way and rubs two pieces of wood together, does he count: "One rub, two rubs, three rubs ..."?

DISCIPLE: No, sir, that wouldn't work very well.
S: How would he have to do it then?
D: He would have to rub continuously until he got a flame.
S: Yes, when they wanted to start a fire in those days, this was the only way to do it. They had to rub with strong determination and without taking breaks. Now, if one were to rub two pieces of wood together in this way, how long would it take for the fire to start?
D: When it gets hot enough, the fire will start, sir.
S: Will that take long?
D: Not very long, sir.
S: No, if this man works with determination, it doesn't take long. It is just the same with this practice here. You want fire. You know that if you rub these two pieces of wood together you can have it. Now, if you count, "One rub, two rubs ..." it will become a little hot. And then you take rest for a while. Will you start a fire?

D: No, sir.
S: OK, so you start again, once, twice, three times ... and again heat is produced. Then you lay back again and take a bit of rest. Will you start a fire?
D: No, sir.
S: And if you continue in this way for a whole month?
D: We won’t get fire.
S: And if you continue for a whole year?
D: It will just get warm, sir, but there will be no fire.
S: Now, what if you were to work like this for one hundred years?
D: It will just become warm, sir.
S: In that case, there is no fire in these two pieces of wood?
D: There is fire, sir, but the effort and perseverance are not sufficient.
S: It is just the same with our work. You have to work as the fire maker does, without taking rest. Soon it will become hot and then, before long, a fire will start.

Only then will you be able to use the fire in the way you want. You should all make the effort to fulfil your aspiration for awakening. You have received the Teachings of the Buddha. Now you have to work so that your efforts are equal to the efforts of those wise men of old who attained their goal. The Teachings of the Buddha are the only path out of suffering, and you can practise them only when a Buddha has arisen, and as long as his Teachings are available. When no Teachings of a Buddha are available, you cannot fulfil your aspiration for Nibbana. When a Buddha arises in the world, right conduct (carana) and understanding (vijja) which lead out of suffering are expounded. If you use the opportunity and put them into practice, you will become perfect. Right conduct can also be practised when there are no Teachings of a Buddha, but insight or understanding is not available.

What exactly does right conduct mean? Now that the Teachings of a Buddha are available, all of you untiringly give the four requisites of food, robes, shelter, and medicine to the monks. When you give, you offer the best you can afford. But still you are not satisfied yet; you want to do more and more. This is good conduct (carana).

To practise the Teachings of the Buddha to the point of being able to escape from all suffering we have to be aware of one single object continuously, without break or interruption. If we are thus aware, we are practising understanding (vijja). Practising both together and being perfect in effort, the wise men of old attained to the awakening to which they aspired.

You may think, "Well, we make offerings to the Teachings by giving food, clothing, shelter, and medicine to the monks. To realize the Teachings for ourselves we would have to practise insight. We shall do that if we have some free time after preparing our offerings." Now if you work like this, are you practising right conduct or insight?

D: It is right conduct, sir.
S: When you have fulfilled your duties and keep your mind steadfastly focused on one single object, what are you practising then?
D: Wisdom, sir.
S: So, what happened to right conduct? When you keep your attention focused on the spot, are you still practising right conduct?
D: Yes, sir, then we are practising right conduct (carana) and understanding (vijja) at the same time.
S: Yes, you can practise the two jointly. First you prepare food and then you meditate. Thus we have to perfect ourselves in both practices, in right conduct and understanding. But you practise right conduct first and only then do you practise understanding. Is it not possible to practise these emancipating Teachings of the Buddha simultaneously? Is it not possible to be aware of the in-breath and the out-breath even while preparing food or while building a monastery?

D: It's possible, sir.
S: You see, this is the way the wise disciples of the Buddha used to practise. They had the ability to accept good advice and instructions. Do you think they might have thought, "Our parents, who are our highest possessions and to whom we owe an infinite debt of gratitude, are getting old. We have to serve them day and night, therefore we can't meditate"?

D: Sir, some must have thought in this way.
S: Is the fulfilment of one’s duties towards parents included in right conduct or in understanding?
D: It is right conduct, sir.
S: Isn't it possible to be aware of mind and matter while you look after your parents?
D: It's possible, sir.
S: Now that you know that the wise men of old practised right conduct and understanding simultaneously, do you still consider it impossible to practise understanding while serving your children and grandchildren? Can't you train your mind in the awareness of mind and matter at the same time that you are fulfilling all your duties? Wherever you are, whatever you do, you can practise right conduct and meditation at the same time. When your children are good, you can be aware of the in- and out-breath, and when they are naughty and you have to correct them, then too you can practise. Tell me, what element of the training is your correcting the children?

D: It is right conduct, sir.
S: So, if you practise awareness while you scold them, what are you practising?
D: Understanding, sir.
S: If we practise awareness while we do what we have to do, will we suffer? Does it cost us anything? Does it disturb our work?
D: No, sir; if one works with awareness the work is completed more quickly.
S: If you don't allow yourselves to be distracted, you will work faster and you will earn more money. Your aspiration to Nibbana too will be fulfilled more quickly. All the beings who practise in this way can fulfil their aspirations. There is not a single second in which it isn’t possible to fulfil your aspiration. How about those human beings, Devas and Brahmas who don’t practise the Teachings of the Buddha, though the time is good? Do they attain the fulfilment of their aspirations?

D: Those who don't make effort can’t fulfil their aspirations, sir.
S: Why? Is it because they aren't reborn in the right plane of existence or because it isn't the right time?
D: No, sir, but without effort nothing can be accomplished.
S: Maybe they don't have sufficient paramis?
D: Maybe some can't grasp the Teachings because they haven't completed their perfections sufficiently in the past, sir.
S: But if you don't put forth effort, can you still claim that you don't understand because of missing paramis?
D: Those who have accumulated perfections in the past attain the stages of Nibbana when they listen to the Teachings. But we, sir, because we have no perfections, we listen to the Dhamma again and again and we remain just the same.
S: The wise men of old were just like thirsty people. They were thirsty, so they looked for water. And when they found it, what did they do? Did they look up at the sky and say, "Well, we don't want to drink this water yet"? No, they were people who were really thirsty. What about you? You have the Teachings of Buddha, do you drink them right away?

D: Sir, we linger and wait.
S: In that case it isn't true that you don't have any paramis. If you don't drink, your thirst will not be quenched. What will you do if you find yourselves sitting right next to the water pot?
D: Because we don’t have a sufficient amount of parami, we just sit there, sir.
S: What will you do if you walk into a lake full of water?
D: When we walk down into the water we stretch out our neck and turn our face up towards the sky, sir. And if we should dive, sir, we shall keep our mouth firmly shut.
S: Now, are you still telling me that you are thirsty, but that you don't have the necessary understanding to be able to drink?
D: Sir, because we don’t have the necessary conditioning, we don't open our mouth in the water.
S: If you really wanted to drink, would you still keep your mouth shut?
D: If one really wanted to drink, one wouldn't, of course.
S: So you are saying, "Though I do want to drink, I do not want to drink!" Aren't you contradicting yourselves?
D: It is as if we pretended not to want to drink, sir.
S: Tell me then; if you are thirsty and just bear it, are you happy or unhappy?
D: Unhappy, sir.
S: So, if you are unhappy, will you keep sitting near the water pot without drinking?
D: Sir, we see this kind of suffering as happiness.
S: Did the Buddha teach that this thirst is happiness?
D: No, sir, he said it was suffering.
S: Now, tell me, what do you think is true: What the Buddha said or what you think?
D: Our view, that this is happiness, is wrong, sir.
S: Do you want to be happy or unhappy?
D: Though we would like to be happy, we continue to create unhappiness for ourselves.
S: What is better, to listen to the Buddha or not to listen to the Buddha?
D: Sir, we know that we should follow the word of the Buddha, but still we continue to create suffering for ourselves.
S: In that case it seems as if you knew your own good, but that you are simply lazy.
D: Because our paramis are weak, we have to suffer from our own ignorance, sir.
S: Now, if there is water and you don't quench your thirst with it, is that because you have not perfected your paramis?
D: It is because of the lack of perfections that the power of ignorance is so overwhelming, sir.
S: Tell me, what is more powerful, understanding (vijja) or ignorance (avijja)?
D: Sir, understanding is more powerful for human beings.
S: Then you know that the understanding the Buddha taught is powerful.
D: Sir, we know that understanding is a good thing.
S: So, just associate yourselves with understanding. Whether you think that the power of ignorance is strong or whatever... You have learned now to distinguish between mind and matter. While you are aware of mind and matter in the way the Buddha taught, is there still ignorance prevailing?
D: While we are aware, sir, there is no ignorance.
S: Now, let us concentrate at the spot below the nose above the upper lip with the awareness of mind and matter (nama and rupa), just as the Buddha taught. When we anchor our attention thus, can ignorance stay? If you look out for it, will you be able to find it?
D: It will be completely gone sir.
S: Are you still aware when it has gone?
D: Sir, it has disappeared completely.
S: In that case, is the power of understanding greater or that of ignorance?
D: The power of ignorance is great, sir.
S: Oh dear, how is it great? The poor thing just ran as fast as it could; you couldn’t even see it any more.
D: But it comes back again and again, sir.
S: This is so because you allow it back in. If you allow only understanding and knowledge in, ignorance can't come back. But if you allow it back, then slowly your understanding will break up and ignorance takes over once more. It is like the electric lights in here. What do you need to switch on the lights?
D: Switches, sir.
S: What happens inside the switches so that we get light?
D: Electricity flows through them, sir.
S: What happens if the flow is interrupted?
D: It will become dark, sir.
S: What do you have to do to turn the darkness into light?
D: We have to feed electricity to the bulbs, sir.
S: And where does the darkness go when the lights are lit?
D: It disappears, sir.
S: Is any of the darkness left behind?
D: No, sir.
S: When understanding shines, is there any ignorance left?
D: No, sir.
S: In that case, is the power of ignorance great?
D: No, sir, it isn't.
S: Is it difficult to do what we did just now?
D: Not very difficult, sir.
S: Don't we see the reality when light suddenly comes?
D: We do, sir.
S: Will you still be able to go wrong?
D: No, sir.
S: It is so easy! What did the wise disciples of the Buddha connect? If you want to switch on the light, you have to connect the wires inside the switch so that electricity flows. So, gently keep your attention on the spot; it will connect. Do you understand?
D: We would like to give this up, sir.
S: Just concentrate your attention there. Gently. Do you become tired if you focus your mind in this way?
D: No, sir.
S: Does it cost you anything?
D: No, sir.
S: Do you have to stop your work?
D: No, sir.
S: Isn’t this wonderful? You can practise in all the four postures: sitting, standing, walking, and lying down. Can you keep your attention at the spot with the awareness of the in- and out-breath even while you are eating, drinking, and working?
D: Please, sir, teach us how to be aware of the breath while we are moving about and working.
S: You know about many different techniques, but you don’t have to practise them all. Choose one and work with it. If you keep your mind steadfastly focused on one object, you will immediately be aware of what you have not been aware of before, just as you see light as soon as you turn on the switch. Can there still be wrong view and delusion in your mind while you are thus aware?
D: No, sir, but as we don't know where the light switches are, we have to remain sitting in the dark.
S: Oh dear, you've got so many switches! Whichever you turn on, the light will come.
D: Sir, because there are so many switches, I don't know which one to turn on.
S: Any one will do; the results will be immediate.
D: When I press that switch, sir, the light bulb immediately burns up. That's why I thought it was the wrong switch.
S: It doesn't burn up; it will light the bulb. Even if it shorts out one day; when you try again, it will certainly burn.
D: But I don't know where to press the switch, sir.
S: You know the switches; you have been taught so many techniques by the monks who have compassion for you. Now, do not try them all. Select one only.
D: Sir, please teach us this one technique!
S: Every technique the Buddha taught will work as a switch to turn on the light.
D: We would like to learn a technique by which we can perfect our conduct and train ourselves in understanding while we work, walk or sit, sir.
S: Well then, tell me; do not all of you, big and small, breathe?
D: Yes, sir, we do.
S: So, there is no one here then who doesn't know how to breathe. Can you say sometimes, "Sorry, I am very busy now. I don't have time to breathe"?
D: No, sir.
S: So then, it is very easy for you to breathe, isn't it? Now just try to find out where the air comes out when you breathe out.
D: It comes out of the nose, sir.
S: Is there any other place where it comes out?
D: No, sir, there is only one place.
S: Yes, there is only one place. So, don't come and tell me that there are so many switches and that you don't know which one to press. You are all breathing, aren't you? Where does this air touch when you breathe out?
D: It touches at a point at the base of the nose, sir.
S: What happens when the air enters? Where does it touch?
D: It touches again there, at the same spot, sir.
S: So, this is quite obvious to you: The air brushes over a small spot at the base of the nose as you breathe in and out. You are aware of this, aren't you?
D: Yes, sir.
S: Don't allow the mind to wander away to other objects. Can you feel the spot where the air touches just as if you were touching it with your finger? Put your attention there and keep it there. Don't follow the breath outside the nostrils. Keep your attention quietly and calmly at the spot, and you will be able to know how the air goes in and out. The flow of air is continuous, isn't it?

D: Yes, sir, it is.
S: You can be aware of it without the slightest interruption. If you keep your attention there, there is only the awareness of mental properties and physical properties (nama and rupa). Now under which of the two do the nostrils come; under mind or under matter?
D: Sir, as far as I know, the nostrils are matter.
S: What is the entity that knows the touch sensation?
D: Sir, that which knows is mind (nama).
S: So you are aware of mind and matter at the same time. If you are aware of mind and matter, are there still some more other entities of which you aren’t aware?
D: No, sir, there is nothing apart from mind and matter.
S: Is being aware of mind and matter ignorance or knowledge?
D: It is knowledge, sir.
S: If one has no awareness of mind and matter, what do we call that?
D: That we call ignorance, sir.
S: Can ignorance still influence us while we are training ourselves in understanding.
D: No, sir, it can't.
S: Is there still cause for worry and fear about the present and the future?
D: No, sir, there isn't.
S: Even if you are aware for just one short moment, you benefit. How much will you receive if you can keep up this awareness for a longer period?
D: The benefits must be many, sir.
S: Will there still be doubt in your mind about your own ability to attain the awakening to which you have aspired?
D: No, sir.
S: You can reach your goal even quicker than you thought. Of course you still have to fulfil your duties towards your teachers, parents and children. You have to support the Teachings of the Buddha. You have to make a living. If you don't fulfil all these duties, is your sila perfect?
D: It isn't, sir.
S: If your moral conduct isn’t perfect, can you attain your goal?
D: No, sir, it is impossible.
S: Tell me: When or where is it not possible to practise right conduct and meditation simultaneously?
D: It is never too difficult, sir, even if one is ill.
S: If your insight develops through your practice, do you still need to tell others that you have become happy through the Buddha-Dhamma?
D: It isn't necessary to tell others, sir.
S: And if you don't talk about it, does it mean that you don't know about your own happiness?
D: Even if we don't tell everyone, we still know for ourselves, sir.
S: In just the same way noble people know. You know for yourselves how much you have got now, and when you reach the goal, then you will know. If you write on a piece of paper that salt is salty and someone reads this, he knows that salt is salty, doesn't he.
D: Of course, sir.
S: And if you just tell someone that salt is salty, will he know?
D: Why, certainly, sir.
S: But tell me, will salt become salty just by your writing so or saying so?
D: No, sir, of course not.
S: If you read that salt is salty, do you actually know that this is so?
D: Though one understands that it is salty, one doesn't actually know how salt tastes. Only if we put some salt on our tongue and taste it shall we actually know what "salty" means.
S: If you have tasted it and know it is salty, do you still have to read about it? Do you still have to make declarations about its taste?
D: No, sir.
S: If we tell our neighbour about its taste, will he know then?
D: He will just have heard about it, sir.
S: What do we have to do to make him know?
D: We have to give him some salt and make him taste. Otherwise, what he knows is just hearsay, sir.
S: Do you know for sure that right conduct and insight and wisdom constitute the path to the release from suffering?
D: Yes, sir, we know.
S: If you read that salt is salty and consider this knowledge to be quite sufficient, then that is where you stop. But if you want to make sure, you have to taste for yourselves. Is it sufficient to read that salt is salty and then have this confirmed by me?
D: Sir, you wouldn't lie. If you tell me it is salty, that is quite sufficient for me.
S: Now you are going back on what you said earlier on. You know salt is salty from hearing and reading about it, but only if you really know for yourselves will you become happy. If you tell somebody that salt is salty and he blindly accepts what you say, then he won't even feel the desire to taste for himself. After all, he thinks he knows. With this notion in mind, he won't see the need to taste it. It is not easy to know for oneself that salt is salty. Salt does exist. Take it, taste it. Then you will know for yourselves and there will be no need to ask others.

D: Sir, yesterday I did taste a little bit of salt.
S: Really? Why only a little? Did the salt run out?
D: No, sir, there is plenty of it.
S: Then take it! Don't just taste a little bit. Use as much as you need. Every single one of you has got some salt, haven’t you?
D: Yes, sir. We haven't eaten our full yet, sir, but we are satisfied with tasting just a little.
S: But, of course, you are not thinking of leaving it at that, are you?
D: Well sir, not actually, but as time goes by everything changes. We planned something last year and already a year has passed...
S: Now, this time, don't merely think. How many "Thinkers" were there at the time of the Buddha?
D: They were as numerous as grains of sand on the beach, sir.
S: You still have to make effort and meditate. You still have to strive to understand the Teachings of the Buddha. You are planning to do that, aren't you? Will you only think about putting forth effort in this life also?

D: If we only think about it, sir, we shall again be left behind in the cycle of birth and death.
S: Now then, there is no problem. "In the past we missed out because we were only thinking about making effort, but now we know that there is fire in the two pieces of wood. We shall rub them together." Thinking in this way, there will be effort and also the desire to fight the battle ... Have you got hold of the two pieces of wood? If I continue talking, you will think, "This monk is talking for a long time." I shall stop now. Only if you work can you make an end of it.

If you have the desire to work, then meditate, work hard, apply yourselves with the same effort and determination as did the Noble Ones of old.

sofital SG

When is the time that these aspirations can be brought to fruition?

How could so many human beings, Devas, and Brahmas attain such high states of bliss? Only because they knew that they were going to bring the aspirations of their heart to fruition.

Now, you are all people making great effort, aren't you? I just wanted to warn you. What I just mentioned [about being too busy] can happen at times.

justdoit77 SG

Hi sofital

Welcome to this forum. Though I only able to read a portion of this long article, but find this teaching very good indeed.
I think you are now the new record holder. :)

sofital SG

Hi Justdoit77

Appreciate your comments.I just want to introduce about Theravada buddhism and the famous sayadaw (Arahat monk) from myanmar.I have added the new items in useful links and recommended reading ,good dhamma books topics.If you have any doubt, I try to answer it.

rokkie SG

oh my god it's damn long

sofital SG

Yeah..it take more times to open it .Next time I find another way!

sofital SG

Immortal medicine book

grab below.

http://www.divshare.com/download/4266107-459

An Eternal Now SG

Hi Sofital, thanks for sharing so much information. And welcome to the forum Smile

Are you a practitioner of Vipassana in the Mahasi Sayadaw tradition?

sofital SG

Hi . I am a practitioner of Theravada buddhism.I study all the Dhamma from Mahashi ,Mogok, Sunlun, Theinngu ,Ledi, Dr Mehm Tin Mon, Sayagyi U Ba Khin.They are all from Theravada buddhism.You can do the practical test by obersavation and montioring of mind and body for verfication of Dhamma from what all the teachers said.Actually you can find all this Dhamma in the body and mind.

An Eternal Now SG

I see.. wow you must have learnt a lot :)

sofital SG

If one learn Dhamma from Buddha Scripture, there are three main levels of knowledge one can get.I would like to explain with examples.

Book knowledge

Let say that one has never eaten the honey before and don't know about taste of honey in his life.This means one don't know the taste and characters of Dhamma in body and mind.In the book says honey is sweet.Honey is obtained from Honey bee.After one who don't know the taste of honey read this book about honey , he gets the book knowledge about honey.But he has not tasted honey yet.For the same thing,after one who don't know the taste of Dhamma read the Dhamma book, he get sthe book knowledge about dhamma.This is called book knowledge.

Mind knowledge

Let transfer from book knowledge to mind knowledge.

One who already read about honey wants to eat the honey and find and taste the honey.He feel very sweet.He realize that honey is sweet and what is written in honey book is true.For the same, one already read about Dhamma want to find, practice and meditate Dhamma in the body and mind.He feel and realize the taste of Dhamma from the body and mind and what is written in dhamma book is true.This is mind knowledge.

Let continue from mind knowledge to enlightenment knowlege

One who already tasted honey compare the other tastes he has eaten before.He realize the honey is better than any other tastes in his life.He don't like to eat the other tastes anymore.His mind is cling to honey.For the same, one who already tasted the Dhamma will compare the natrue of Nibbana and Dhamma with other Dhamma .He realize that which one is good and bad Dhamma, what is the root cause of Dhamma for suffering in the life. He finally eliminates the root cause of Dhamma for suffering in his life.His mind is clinged to taste of Nibbana.This is called enlighenment knowledge.

Don't stay with book knowledge and mind knowledge.

sofital SG

The Seven Purifications of a Buddha.

In this connection, we propose to insert in this chronicle an account of the seven purifications of a Buddha (visuddhi) for brief information.

(1) Purity of Morality, (Sila Visuddhi)

At the time the Bodhisatta halted on the banks of the River Anoma and put on the robes of a recluse, he began to observe the moral restraint from evil conduct (Samvara Sila)*. The Samvara Sila is the eight precepts with right livelihood as the eighth (Ajivatthamaka Sila): to wit, abstinence from taking life; abstinence from stealing, or robbing things not given in deed or in word by owner; abstinence from sexual misconduct (abstinence from improper sexual acts whether major or minor), abstinence from telling lies, abstinence from slanderous talks; abstinence from using harsh and abusive language; abstinence from frivolous, unbeneficial talks; abstinence from wrong livelihood. With the observance of this sila, the Bodhisatta also accomplished the observance of the purity of livelihood (Ajiva parisuddhi sila).

* Samvara Sila: The Practice of Sila varies in accordance with the mode of life adopted by the disciple, whether a bhikkhu or a lay person. Suttas in the Nikayas give extensive explanations of the practice of Sila, the type of moral training which necessarily precedes meditation. The Visuddhimagga explains the moral training in general under four heads: (1) Patimokkha-samvara, the Patimokkha restraint, (2) Indriya-samvara, restraint of the senses, (3) Ajivaparisuddhi, Purity of Livelihood, (4) Paccayasannissita, Purity in regard to the requisites. Patimokkha-samvara is meant for observance by the bhikkhu disciples of the Buddha; hence it is not mentioned in this account of the purity of the Bodhisatta's morality.

Indriya Samvara Sila is the practice of securely guarding the six doors of the senses. Unlike the ordinary worldling the Buddha required no special effort to develop anew Indriya Samvara Sila since restraint of the senses (Indriya), was for him already an innate and accomplished fact.

It was also not necessary for him to especially exert for observance of moral conduct in respect of requisites (Paccayasannissita Sila) to keep away the defilements which may arise because of the Four Requisites.

Even at the time when he was about to renounce the world, he had already discarded temporarily a number of unwholesome defilements headed by greed and craving. The latent defilements are eradicated only by the Arahatta-magga. This, was the the Bodhisatta's purity of morality (Sila visuddhi).

(2) Purity of mind (Citta visuddhi)

The eight attainments of Jhana and the five mundane psychic powers, (abhinna), acquired during his stay with the Sect Leaders Alara and Udaka had turned unclean and dim as if stained with impurities (like unused large gold vessels) through neglect of practice and development throughout his six years' asceticism of dukkaracarriya. On the day he was to attain Buddhahood he partook of the Ghana milk-rice offered by lady Sujata and spent the daytime in the sala forest. While he was so staying there, he purified the eight attainments and the five abhinnas by developing them once again (like washing and cleaning the stained gold vessel). These eight attainments and five abhinnas constituted the Bodhisatta's purity of mind, (Citta visuddhi).

(3) Purity of views (Ditthi Visuddhi)

Thereafter, the noble Bodhisatta proceeded to the High ground of Maha Bodhi in the evening and remained seated on the Invincible Throne. He vanquished Devaputta Mara before sunset; in the first watch of the night, he developed the knowledge of past existences. As has been described above, he perceived well the phenomena of nama and rupa and, destroyed the twenty wrong beliefs-in-personality (sakkaya ditthi). This was the Bodhisatta's purity of views (Ditthi Visuddhi).

(4) Purity of overcoming doubts (Kankhavitarana Visuddhi) Then in the middle watch of the night, he discerned sentient beings reaching different destinations according to their deeds by means of Yathakammupaga nana which had Dibbacakkhu nana as its basis. On seeing them, he realised distinctly the law of Kamma (deeds and their results) and because of this realisation, he became free of doubts. This was the Bodhisatta's purity of overcoming doubts (Kankhavitarana Visuddhi).

The Seven Purifications of a Buddha, continued.

(5) Purity of knowledge and insight into the right and wrong paths (Maggamaggananadassana Visuddhi)**

In the last watch of the night, the Bodhisatta dwelt on the twelve factors of the Doctrine of Dependent Origination; and beginning with the contemplation of mind and body (Kalapa-sammasana) on the basis of seven contemplations such as contemplation of impermanence (anicca nupassana), of suffering (dukkha nupassana), of non-self (anatta nupassana), he realised Udayabbaya Nana which discerned the rising and falling of all mental and material phenomena, nama and rupa. At that time there arose in the Bodhisatta defilements of Vipassana, (Vipassanupakkilesa***) such as illumination, etc.

** Maggamaggananadassana Visuddhi: Knowledge as to whether it is the right path leading to Nibbana or not is called Maggamaggananadassana Visuddhi.

*** Vipassun'upakkilesa: defilements of vipassana

A yogi practising Vipassana meditation, at a certain stage of advancement, contemplates again and again the rising and falling of all mental and physical phenomena and attains the initial stage of the knowledge of arising and falling (Udayyabbaya Nana). "At this stage, he generally beholds a supernormal light (obhasa), feels a thrill of zest (piti), calmness (passaddhi), determination (adhimokkha), great energy (paggaha), happiness (sukha), deep insight (nana), intensity of mindfulness (upatthana), equanimity (upekkha), and a mild desire for this state (nikanti)". (From Essential Themes of Buddhist Lectures given by Ashin Thittila. Department of Religious Affairs, Yangon, Myanma, 1992.)

These states arising in a yogi at the stage of Udayabbaya Nana in ten phases are termed 'Vipassanupakkilesa, defilements of kilesa. Nanamoli, in The Path of Purification translates it as imperfections of Insight and enumerates them, ten in number, as follows: (1) Illumination, (2) knowledge, (3) rapturous happiness, (4) tranquility, (5) bliss (pleasure), (6) resolution, (7) exertion, (8) assurance, (9) equanimity and (10) attachment.

"The yogi, arriving at this stage, is liable to these defilements and his mind may be seized by 'spiritual excitement' or 'agitation about higher states' (dhamma-uddhacca). 'For example, he may, on having an illumination, feel that this constitutes Path-experience and so inhibits his further progress through deceiving himself. When an illumination appears the meditator thinks: 'Never indeed has such illumination as this arisen in me before. Surely, I have reached the Path; I have reached the Fruition. Thus he takes which is not the Path for the Path, and that which is not the Fruition for the Fruition. Through this mistake, the progress of Vipassana is checked; leaving the original subject of meditation, he lingers, delighting in the illumination." (Buddhist Meditation in theory and practice by Vijiranana Maha Thera. --Buddhist Missionary Society, Malaysia. 1975.)

The illumination of the Buddha unlike that of others, was not confined to one spot, one area, or one portion of a region. In fact, when the Bodhisatta's, by means of the very sharp, penetrating afore said Mahavajjra Vipassana Nana, contemplated the aggregates of phenomena (Dhamma) in the mind continuum of himself as well as that of the inestimable number of sentient beings, through out the three passages of time, in a summary manner, reducing them into twelve factors of Paticcasamuppada; and again dividing these twelve factors into two groups of nama and rupa when he contemplated them by means of Udayabbaya Nana, his energy was very strong, his mindfulness very steadfast; this mind very composed; and so his insightwisdom was very sharp; his faith very strong, his physical and mental happiness, and tranquillity were developing incessantly. The mental factors of equanimity (Tataramajjhatta cetasika) also called vipassanupekkha, which views with even-mindedness all conditioned states, was .also very strong. The mind continuum of the Bodhisatta, thus supported and assisted by happiness, (sukha) and tranquillity, (passaddhi) was suffused with five kinds of zest, namely, (1) joy that makes hairs stand on end (khuddaka piti)., (2) joy that occurs off and on like a flash of lightning (khanika piti), (3) joy flooding the body and then receding like waves breaking on the sea shore (Okkantika piti), (4) joy so strong as to transport one up into the air (Ubbega piti), (5) joy that pervades the whole body as soft cotton wool soaked in oil. His blood, heart and sense faculties such as eye, ear, nose etc., were also very lucid.

Therefore, illumination appeared from the person of the Bodhisatta flooding the earth, the mass of air and the mass of water of the nether region and making them golden yellow; it then plunged into the boundless space below. In the upward direction also, up to the highest abode of beings, Bhavagga, everything was turned golden yellow by the illumination which continued to penetrate further into the upper boundless space. The illumination also brightened up across the whole of the ten thousand world-systems, and rapidly extended throughout the infinite world systems.

(When such defilements of Vipassana appear, unclever meditators mistook them for the Path and the Fruition; they abandoned the original subject of meditation and dwelt taking delight in defiling elements). When, however, these defilements of Vipassana appeared in the mind continuum of the Bodhisatta, he reflected: "These are not the Path which will lead to Arahatta magga Nana and Sabbannuta Nana; they merely defile Vipassana. Only Udayabhaya Nana etc., of my original meditation form the true path to Arahattamagga; Nana and Sabbannuta Nana." He did not allow his mind to hover over these defilements of vipassana and to become attached to them; he let it remain inclined to the object of Vipassana meditation.

When thus the defiling elements of Vipassana appeared in the Bodhisatta's mind continuum as in the case of others, he did not allow subtle craving and greed known as nikanti that longed for those defiling elements to rise. He had the lucid, extraordinary knowledge, Nana, which discerned clearly that this group of defiling elements was not the proper Path to Enlightenment; it just led to the defilement of Vipassana. Only Udayabbaya Nana etc., form the right path leading to Enlightenment. This was the Bodhisatta's purity of the knowledge and insight into the right and wrong path, (Maggamaggananadassana Visuddhi).

6) Purity of Knowledge and Insight of the Path, Patipadananadassna visuddhi and
(7) Purity of Knowledge and Insight, (Nanadassana visuddhi).

The set of nine knowledges of Insight*, (Vipassana Nana), beginning with Udayabbaya Nana and ending with Anuloma Nana which arise in the mind continuum of the Bodhisatta is known as Purity of Knowledge and Insight of the Path. The Four Noble Paths, (Ariya Magga) are known as the Purity of Knowledge and Insight, Nanadasana Visuddhi.

*. Nine Knowledges of Insight: According to Visuddhimagga, they are "(1) Knowledge of contemplation of Rise and Fall, Udayavayanupassana Nana which is free from imperfection and steady on its course, (2) Knowledge of contemplation of Dissolution, Bhanganupassana Nana; (3) Knowledge of appearance as terror, Bhayanupassana Nana; (4) Knowledge of contemplation of danger, Adinavanupassana Nana; (5) Knowledge of contemplation of dispassion, Nibbidanupassana Nana; (6) Knowledge of desire for deliverance, Muncitukamyata Nana; (7) Knowledge of contemplation of reflection, Patisankhanupassana Nana; (8) Knowledge of equanimity about formations, Sankharupekkha Nana and (9) Knowledge in Conformity with Truth, Anuloma Nana For further elucidation, see Chapter XXI of The Path of Purification by Bhikkhu Nanamoli.)

(In this connection, it should especially be noted that: Sotapattimagga attained by the Buddha was the first Jhanamagga with the five factors of Initial application (vitakka), sustained application (vicara), joy (piti), happiness (sukha), and one-pointedness (ekaggata). Sakadagamimagga was the second Jhana Magga with the three factors of piti, sukha, and ekaggata. Anagami magga was the third Jhana magga with the two factors of sukha and ekaggata. Arahattamagga was the fourth Jhana magga with the two factors of upekkha and ekaggata. From the exposition of the Upakkilesa Sutta in the Uparipannasa Atthakatha.)

In this manner, the series of the seven Purities, described above, constitute the right and proper way to Nibbana. The Buddhas, Paccekabuddhas, and noble Disciples, of the past, present and future, realise Nibbana only through the series of these seven Purities; and to say the least, so do the noble individuals who attain the noble Path by developing at least tacapancaka meditation** or by hearing a Dhamma Discourse in verse delivered by a Buddha through a projection of his image whilst remaining at the monastery. They all attain the Noble Path, Ariya Magga only going through these seven Purities successively.

**. Tacapancaka meditation: meditation on the first five features of the body with skin (taca) as the fifth, the other four being hair on the head (kesa), hair on the body (loma), nail (nakha) and teeth (danta). It is part of the mindfulness meditation of the body (kayagatasati Bhavana).

A question may be raised thus: If all the Buddhas, Paccekabuddhas and Disciples of the three passages of time realise Nibbana only through the series of the seven Purities, should not all these noble persons be alike in every respect? Why should there be such differences as: He was a Buddha, he was a Paccekabuddha, he was a Chief Disciple (Aggasavaka), he was a great Disciple, (Mahasavaka), he was an ordinary Disciple (pakatisavaka)?

The answer is: Although Nibbana is realised by all the Buddhas, Paccekabuddhas and Noble Disciples only through the series of the seven Purities, they are originally different in wisdom (panna) in practice (patipada) in faith (saddha) and in inherent disposition (ajjhasaya dhatu).

Therefore, the noble individual who realise Arahatta phala through knowledge acquired by hearing the Dhamma from others (Sutamaya Nana) after having developed the Paramis according to the strength of his saddha and panna, throughout a period one hundred thousand world cycles, or more, or less, are designated Pakatisavakas and Mahasavakas.

The noble individuals who realise Arahatta phala through Sutamaya Nana after having developed the Paramis throughout a period of one Asankhyeyya and one hundred thousand world cycles, or slightly less, are designated Aggasavakas.

The noble individuals who realise Arahatta phala through knowledge independently acquired (without being taught by others but by (Sayambhu Nana) after having developed the Paramis throughout a period of two asankhyeyya and one hundred thousand world cycles but are incapable of teaching others the Dhamma in order to enable them to attain Magga and Phala and Nibbana are designated Paccekabuddhas.

The noble peerless individuals who after valiantly fulfilling their Paramis for (the minimum period of) four asankhyeyya and one hundred thousand world cycles and performing the five Great Sacrifices, which are not the concern of Pacceka Bodhisattas and Savaka Bodhisattas, attain Arahatta phala pinnacled by Sabbannuta Nana by means of Sayambhu Nana; superbly skilled in the use of words they give Dhamma discourse with Four Profundities namely, profundity of deep and subtle text (Pali), profundity of meaning, profundity of the teaching, and profundity of the penetrating wisdom; they do so in many ways to suit the inherent dispositions of sentient beings; they are able to convey all worthy beings (veneyyas) to the Path, Fruition and Nibbana and thus become their refuge; they are designated Perfectly Self-Enlightened Ones, Omniscient Buddhas, Lords of the three worlds. Since our noble Bodhisatta also is of such nature, he too is a Prefectly Self-Enlightened One, Lord of the three worlds and an Incomparable Buddha. (This is the answer.)