DHAMMA RATANA – CHAPTER 11: THREE FACTORS FOR THE ATTAINMENT OF NIBBANA (UDDESA VIBHANGA SUTTA)

DHAMMA RATANA – CHAPTER 11: THREE FACTORS FOR THE ATTAINMENT OF NIBBANA (UDDESA VIBHANGA SUTTA) 

Today’s sermon will be on the “Uddesa Vibhanga Sutta’. Uddesa means “brief” and vibhanga means “full or elaborate”. This sutta constitutes Buddha’s brief admonishment on the three factors for the attainment of nibbana and Ashin Kissayana’s elaborate explanation on the same. It is very appropriate for the listeners of this sermon and the practising yogis. Could you practise vipassana meditation by physical exercise or by recitation? No, neither of them would do, because vipassana meditation is the work of conscious mind. For that reason it is important to culture or subdue your conscious mind. Since it is a case of subtle phenomenon, it is difficult to subdue your mind.

It is the procedure followed by arahats and courageous men and women; it could not be achieved through ordinary practice. Buddha preached the Uddesa Vibhanga Sutta at Zetavan Monastery, Savatthi. The Lord admonished the bhikkhus thus “Oh, my good sons, if you wish to attain nibbana, which is free from all sufferings, you endeavour and practise not to let your mind wander elsewhere, not to be internally arrested and not to have attachment to sensual objects.” After listening to this very brief admonishment, the bhikkhus were not satisfied. They wanted to know the full meaning of it. To whom should they approach?

They unanimously decided to see Ashin Kissayana who could elaborate Buddhas sermons exactly according to what Buddha meant. “Your Rev: Lord Buddha preached briefly not to let mind wander elsewhere, not to be internally arrested and not to have attachment to sensual objects in Uddesa Vibhanga Sutta. It is so brief that we could not comprehend it. Please give us a full explanation of it”, requested bhikkhus. Thereupon Ashin Kissayana refused.” You all are like a man who looks for the core of a big tree in the branches, instead of looking into the trunk. I am lust like a branch and you’ve met Buddha who is the tree trunk. You should respectfully request the Lord to explain it.”

The bhikkhus, then, replied, “Your Rev: you’re the only person whom Buddha always praised as the one who could conceive what Buddha meant and explicate it in full length. Therefore please preach us the explanation of Buddha’s admonishment.” Whereupon Ashin Kissayana elaborately explained the three factors for the attainment of Nibbana. In order to pay obeisance to Buddha ,Dhamma and also to Rev: Mahasi Sayadaw let, us recite the following verse written by Rev: Mahasi Sayadaw.

Motto: No internal arrest nor mind wandering

No attachment nor thirst and craving

By mindful observation and noting.

Liberated from heavy burden of sufferings

Such as rebirth, old age and dying

So said Lord Buddha

In Vibhan Uddesa Sutta

If you practise according to the Buddha’s advice i,e. not to let your mind wander elsewhere, not to be internally arrested and not to have attachment to sensual objects, the attainment of nibbana is evident. Ashin Kissayana explained the meaning of:

(I) How mind wanders elsewhere

(2) How mind does not wander

(3) How it is internally arrested

(4) How it is not internally arrested

(5) How there is attachment to the sensual objects

(6) How there is no attachment

How mind wanders elsewhere.

When sense objects come into contact with the sense- surfaces of 6 sense-doors, you take interest and think of them. Upon the contact of sense object with the eye sense surface, ear sense surface, nose sense surface, tongue sense surface, etc: you are happy and think of these experience if they are pleasant. Then there arises lobha. If it is unpleasant you also think of it and get angry and annoyed, thereupon dosa arises. If you think of the sense experiences, whether it is pleasant or unpleasant it means mind wandering. With lobha and dosa would you attain nibbana.

Of course, you are far away from it.

On Seeing

Motto: When thinking of seeing, mind goes wandering.

If you note while seeing, no mind wandering.

How to control mind wandering? Upon seeing some thing instead of taking interest in it and thinking of it, just note “seeing, “seeing.” Since it is a matter of very subtle phenomenon, it will not be easy to note at the beginning. However, when concentration is strengthened, upon noting “seeing”, seeing”, you will be aware of the becoming and dissolution of both the object of noting (sense object) and the noting mind. With ardent noting you will comprehend the object of noting, the noting mind and the conscious mind are in state of flux. They axe not permanent, therefore it is anicca; the continuous becoming and dissolution is painful, so it is suffering; since you could not control this process, it is not-self. Thus the three characteristics are vividly conceived.

All these processes of noting are not difficult for a yogi who has attained higher stage of insight knowledge. However there are only a few who could do so. How yogis at the lower stages of insight knowledge should practise. When a sense object comes into contact with your eye sense surface, note just as a matter of mere seeing. You will find it not so easy at first; with mature concentration and correct method, you will succeed to note as a mere seeing. When you have established firm mindfulness, noting will improve and there is no more difficulties to note mere seeing.

In walking practice, you notice the lightness in lifting up and moving the foot forward, then note “light” “light”. When you put down the foot, you feel heaviness and note “heavy” “heavy”. Then a person passed by, you know that someone has passed by, however you are not aware of whether it is “he” or “she”, dark or fair, tall or short. Thereupon you experience mere seeing because you don’t take interest nor think of the sight. This happens to those who walk with closed eyes or downcast eyes and noting attentively and mindfully in the walking.

In seeing there are 3 stages:

(1) desirous mind to look

(2) the act of looking

(3) seeing

(1) There is always a desire when you want to do something. for instance, if you want to look, the desire to look arises, then note “desire to look”, “desire to look”.

(2) Then your upper eye-lid will be pushed upward and the lower pushed downward and your eye balls begin to move; this is the act of looking. Then note “looking”, “looking”.

(3) Note “seeing” ,”seeing” , when you see.

By dint of repetitive practice and especially those with good foundation of mindfulness will be able to note just mere seeing. The noting of the desire to look is the contemplation of consciousness (cittanupassana); the noting of the act of looking concerns with the eye lids and eye balls (part of the body), so it is the contemplation of body (kayanupassana); in noting “seeing”, “seeing”, it is the phenomenon or nature that you are noting, therefore it is the contemplation of mind-object (dhammanupassana). Thereupon you have achieved three foundations of mindfulness. You gain merit and develop vipassana wisdom. So you see how important it is to control your eye. If you can do so, your noting will be in succession and the stages of insight knowledge progress. If not, it will be strenous, noting will not be in succession, so there is no gain in dhamma and no improvement and then you are discouraged.

Wise meditation instructors advised to act like a blind man although your eye-sight is good. Concentration is comparatively strengthened in sitting practice because you have closed your eyes. You gain dhamma for the reason that you could control your eyes. There will be success in your practice if you can downcast your eyes. There were several instances where dhamma was realized due to a good control of eyes.

Monk Cittagutta

An Elder monk, named Cittagutta dwelled in a cave called Kurantaka. There were paintings of 7 Buddhas (Vipassi Buddha and 6 others) on the wall of the cave and a gangaw tree at the entrance of the cave. The elder had never look up at the paintings nor at the tree all these time he lived there. He was 80 years old and of 60 years vasa and that long years he had a good control over his eyes and practised dhamma diligently. The King heard about the Elder and requested him three times to visit his palace. Since these requests were not related to any religious affairs, the Elder refused. He did not want his meditation practice be disturbed.

The king thought upon on idea and sent for all breast- feeding mothers from the nearby village, Mahagama. On their arrival he ordered to wrap a shawl round the body and to seal it, so that they could not feed their babies. The king issued an order that babies must not be fed until the Elder came to the palace. After a week or so, The Elder heard the news and out of great compassion for the babies he went to the Mahagama village. The king was overjoyed and invited the Elder to his palace for daily alms-food.

The Elder came to the palace together with the monks from the village. Everyday after the meal the Elder gave a sermon. The King and queen saw him off after paying homage. Thereupon the Elder gave blessings: “May the king be happy. May he be healthy,” whether it was the king and his retinue or the queen and her retinue. Back at the village monastery the monks respectfully asked the Elder, “Your Rev:, why are you blessing “may the king be happy and healthy” when the queen and her retinue paid homage to you?” The Elder replied, “Oh! really; I didn’t know who came, whether it was the king or the queen together with their retinue. As it is the king who invited me to the palace, I gave blessing to him”.

For the reason that the Elder had a good control over his eyes, he noticed that people came to pay respect to him; nevertheless he did not know who all were they, whether it was the king and his retinue or the queen and her retinue. He noted just mere seeing. The King realized that how it was strenuous for the Elder to stay at the village and to come to the palace for alms -food daily. Moveover the Elder had to take a great care in controlling his eyes. Therefore on the seventh day he sent back the Elder to his cave.

The Elder meditated the whole night with no time limit. His concentration was stronger than before, thereupon rupa and nama were clearly differentiated; becoming and dissolution were more distinct to him, and he comprehended the three characteristics lucidly. In the last watch of the night, he attained arahatship. Why didn’t he became an arahat though he meditated during these years before he visited the palace? Why only when he came back? The main reason is the Elder’s great controlling power of the eyes. The palace was full of extraordinary sensual pleasure and splendorous scenes. So the Elder was more mindful not to be distracted by the worldly pleasure. Whereupon his concentration was greatly strengthened when he came back to the cave. His noting mind settled upon the arising object of noting, from beginning to end that is due to concentration. He therefore, perceived becoming and dissolution distinctly. Then vipassana wisdom developed to the height and became an arahat.

All these are due to the morality of controlling power of senses which leads to strong and firm mindfulness. First and foremost develop concentration and endeavour to control especially your eyes. Make a determination not to look, “I’m not looking”, “I’m not looking”, control the eyes and note mindfully. Thereupon your conscious mind becomes very attentive and then you have a good controlling power over your eyes. You may become an arahat like the Elder, according to your parami. Who knows, it will or it will not.

On hearing

Motto: When thinking of hearing, mind goes wandering

If you note while hearing, no mind wandering

Upon hearing something pleasant you take interest in it and think “whose voice is it, it is so pleasant and sweet”. You then develop attachment to the voice as well as the person . That is lobha. When it is unpleasant, you are angry and annoyed, that is dosa. With lobha and dosa could you attain nibbana? No, never. You must not be distracted by the sound . When your concentration is weak, just try to note mere hearing, don’t think “whose voice is it? and so on. Don’t be swayed by the voice, just note it as a mere sound. If it is impossible to note just “mere hearing”, then revert to noting “rising and falling” or ‘sitting and touching’ or general noting, which are distinct to your mind.

Whether it is in sitting practice or walking or general practice, if your concentration is strong, you will be more attentive; your mind settles upon the object of noting thence you will be able to note just the sound. Then note “hearing”, “hearing”. The sound will appear to be from a distance or sometimes it comes nearer; sometimes it seems to be faint and sometimes to be loud. The comprehension of these changes means improvement in vipassana wisdom. It is something to be delighted , however it is quite difficult to note. If you can note the “sound”, then you gain the Bhanga Nana stage. At this stage you hear a word not as a continuous sound but broken into, syllables. For instance, the word “gentleman” is heard as “gen” one syllable, “tle” another syllable and “man” a separate syllable. Whereupon it no longer has meaning; you hear just sound and not as a word. This is paramattha nana, in other words you are noting the sound.

At the upper stage of Bhanga Nana, the hearing of each syllable disappeared when noted, not only that the noting mind as well as the conscious mind successively disappeared. Then try to note “hearing”, “hearing”. If you could not note the soft sound, then strive to note the loud sound. Don’t be discouraged when noting just hearing is not successful. Try and try again; then you will find improvement in noting “hearing” “hearing”. If it is not so easy and you get dizzy and feel heat around your head, revert to noting “rising and falling” as usual, When concentration gain strength, you will perceive the object of noting (the sound) together with the noting mind disappear.

“Everything is impermanent, it is anicca. This process of becoming and dissolution is harassing us. There is nothing to enjoy therefore it is dukkha. This harassment could not be controlled, so it is anatta”. Thus reflecting you comprehend the three characteristics, while noting “hearing”, “hearing” you attain nibbana.

On smelling

Motto: When thinking of smells, mind goes wandering.

If it is a good smell you enjoy it and think of it, thus develop lobha. Dosa arises when the smell is bad; you get angry at both the smell and the person who is responsible for it. Could you expect nibbana with lobha and dosa in your mind.

Motto: If you note while smelling, no mind wandering.

It means that you need to note when you get smell. There will be changes in the smell; it may be strong or weak at times. These changes depend upon the strength of your concentration. The smell together with the noting mind and the knowing mind disappear when noted, as your concentration gains strength. Then yogis pondered upon the becoming and dissolution of smell as anicca, then tormenting nature as dukkha; the process of becoming and dissolution occurring on its own accord as anatta. Thus he gains the noble dhamma. It is important for the yogi to develop strong vipassana wisdom and to comprehend the correct way of contemplation.

On Eating

Motto: When thinking of eating, mind goes wandering

You enjoy tasty food and think of it and also the person who prepared it. There goes lobha while eating. If not tasty, you think” Food is poorly prepared. I wonder who could prepare such food’. Thus you develop dosa on both the food and the person who prepared it. Thereupon, however much you pray for the attainment of nibbana, you are at a distance from it. Moreover it is evident that you might be reborn in apaya if you die at that moment with lobha and dosa arising in your mind. Craving for taste is a very dangerous obstacle in vipassana meditation.

Motto: If you note while eating, no mind wandering.

It is of vital importance to note the movements involved in eating. When you sit at the table you see the food, then note “seeing” “seeing”; when you stretch your arm to take food, note “stretching”, “stretching”; when you touch the spoon , note “touching “touching”; when you take food note “taking” “taking”; when you bend your neck note, “bending” “bending”; When you open your mouth, note “opening” “opening”; when you put the food into the mouth, “putting” “putting”; when you hold up your neck “holding” “holding”; when you chew, “chewing” “chewing”; When you notice the taste, “knowing” “knowing”; when you swallow the food, “swallowing” “swallowing”. These steps of noting in eating were comprehended by the Rev: Mahasi Sayadaw himself when he practised vipassana meditation in his younger days.

At first it may not be feasible to note all the steps; you may miss many of them, however it is not to be disheartened. When concentration is strong enough you will be able to note almost all of them. Of course, you have to be very attentive and mindful, at the beginning just note whatever is more distinct to you. e.g. if stretching of arm is more distinct, then note “stretching”; “stretching”; if it is the bending of neck, then note “bending” “bending”, if it is chewing, then note “chewing” “chewing”.

Rev: Mahasi Sayadaw put a question: “In eating food, which jaw is moving?” Some said it was the upper jaw,the others said both. As the upper jaw is attached to the head, it is not the upper jaw that moves. It is the lower which actually moves, if you are not attentive you will not be aware of it; you just notice the jaws moving. While chewing notice the jaw moving upward and downward. If you cannot note, don’t be discouraged and give up. If you don’t strive to note, then you will never be able to do so. Note what appears to be distinct to you. Noting Will be easy when concentration is strong, and you gain merit.

Motto: If you note while eating, no mind wandering

“If you note while eating, it is not only you, but also the donors will gain merit” explained the Atthakatha masters. The benefits of alms-offering is the highest, especially when it is offered to those who are continuously practising vipassana meditation. The reason is that the practising yogis have expelled lobha and dosa for the time being. In fact, it is the best to offer to arahats who have completely discarded kilesa (impurities); if not offer to the yogis who are striving ardently for the attainment of nibbana. Upon seeing yogis noting, there develops fresh faith in the donors and they enjoy bliss of their meritorious deeds. Thus by noting while you take meal you promote merits not only for you but also for the donors.

Noting while eating is quite difficult at first, nevertheless when concentration develops, it will be done with less effort. At the stage of nama-rupa nana when you stretch your arm you’ll be aware that the stretching arm is separate entity from the noting mind, similarly you distinguish the movement in “touching” ,”preparing”, “taking” “bending”, etc: from the conscious mind that notes these movements. If you can perceive the movements and the noting mind as separate entities, you will realize as follows; “It is not ‘I’ who eat, ‘I’ is just a conventional name. Eating is just a process of movements. After all, there is rupa (bodily movements) and nama only”. “Thereupon you have eliminated the wrong view of self and the path to apaya is closed. That means you’ve established a firm footing in the Buddha’s Sasana.

With the progress in insight knowledge and strengthened concentration, endeavour to note the desirous mind. A well practised yogi who could note almost all the steps in eating process said that it seemed to her the food just fell into the throat without the desire to swallow. Is it possible to swallow the food with no desire to do so. If you do not want to swallow, the food will not fall into the throat. After noting 2 or 3 days that yogi said, “It is the desire which makes it possible to swallow. I could note it now”. That yogi was young and the element of motion (wind) is strong, therefore it seems to her that the food went down the throat without the desire to swallow it.

Another yogi said she used to note while eating. However if the food is not tasty she notes, but when the food is good, she does not note. Did she mean to say that she wanted to enjoy the tasty food. If it is so, then she was eating with lobha instead of noting. Thus she placed herself at a distance from nibbana. If you note while taking food there do not arise lobha and dosa, so it is evident that you will gain nibbana.

Motto: If you note while eating, no mind wandering.

Let me cite a case how nibbana was attained by noting while eating. Once an elder monk and a young novice, uncle and a nephew, lived together in a monastery. The uncle’s name was Mahasangharakkhita, and the young novice’s was Sangharakkhita samane. The young novice went out for the alms at about 9.00 a.m. and came back at 10:30 a.m. While he was eating the Elder monk reminded him not to let his tongue be burnt by hot rice and curry. The young novice wondered, “Why? my uncle perfectly knew that the food is already cold. How could they burn my tongue?” Being a wise one, he at once realized that his uncle meant to remind him to note while eating. In other words not to eat with lobha and dosa. Accordingly he contemplated dhamma while eating and became an arahat.

On Touching

Motto: If you note when there is touching, no mind wandering

If think of touching, mind goes wandering

Lobha arises when you enjoy the pleasant touch or feeling of fine and soft clothes, sofas, beds, etc: dosa arises if the touch of clothes, cushion, bed, etc: are rough or uncomfortable. “Rising”, “falling”, “sitting”, “touching”, “lifting”, “moving forward” (in walking) and all other noting which concerned with physical touching are contemplation of body (kayanupassana). In the whole body except the tips of hair and nails there are body sense-surfaces when practice is perfect to certain extent you can vividly distinguish softness and roughness in touching.

At present you are noting mostly the four elements. It is required to be able to differentiate conventional truth (pannatta) and ultimate truth (paramattha) in noting. To practise genuine vipassana is of utmost significance. The rising abdomen (physical body) is conventional truth; falling and rising movements of abdomen due to the element to motion is ultimate truth. Remember, in vipassana meditation, it is not to note pannatta, but the phenomenon. Pay no heed to conventional truth, however note the ultimate truth. You must not note the form such as head, foot, etc: in ‘sitting “touching” however it is to note the heat and tense feeling of sitting and touching, which is paramattha. When you perceive the phenomenon, then you will apprehend becoming and dissolution.

Motto: Take no heed of the conventional truth. However note the ultimate truth

With the progress in insight knowledge you will gain the Udayabbaya Nana Stage and later the Bhanga Nana Stage where the dissolution is more prominent, the vanishing of the object of noting of the noting mind kind of the knowing mind promote the comprehension of anicca. dukkha and anatta. Thus nibbana is attained.

If you note “touching”, “touching”. when there is touching, your mind will not wander elsewhere. Whenever and whatever is touching, just note “touching. touching.” It is rupa (physical body) that is touched and it is nama which is conscious mind that note “touching”. Whereupon yogi can differentiate rupa and nama and there arises no lobha and dosa. Moreover he realizes that in noting ‘I touch’, there is no “I” as an entity: it is just rupa and nama. Thus he attains the Namarupapariccheda Nana Stage. Thence he discards the wrong view of self and the wrong view of aggregates. As a footing is established in Buddha’s sasana, due to noting “touching” there is no more danger of apaya. Furthermore it is evident to him that there is noting because of touching; touching is the cause and noting is the effect. Thus the Pacayapariggaha Nana (knowledge of cause and effect) Stage is realized by the yogi.

Yogi may not be able to note successively the Namarupa-pariccheda Nana Stage, however he could note in detail at the Paccayapariggaha Nana Stage. While practising in all four different postures with strong concentration, he can note in detail. In walking practice, if the intention to walk appears vividly, then note “intention to walk” ‘intention to walk”. Note “walking” “walking” when the body begins to move due to the pushing by element of motion. The intention to walk is the cause and walking movement is the effect. About 2 or 3 steps before reaching the end of the corridor, the intention to stop arises, then note’ intention to stop’ intention to stop”: due to the intention, the element of motion controls the body and stops it. Then note the act of stopping as “stopping” “stopping’.

When the intention to sit occurs distinctly, note “intention to sit” “intention to sit”; as the element of motion pushes the body downwards, note the gradual sitting movement as “sitting” “sitting”. The intention to sit is the cause and the sitting action is the effect. When you warn to stand up the intention to stand will arise, then note “intention to stand” “intention to stand’. The element of motion pushes the body upwards and the gradual movement of the body standing up occurs. That gradual upward movement of the body is know as standing; note “standing “standing” The intention to stand is the cause and the act of standing is the effect.

Motto: Intention to sit is nama

The act of sitting is rupa

It is no ‘I’ ‘nor’ you who sit

Just nama and rupa that sit

If the pair is well conceived

The purpose of sitting is achieved

At the Paccaya-pariggaha Nana Stage, Namarupaparicheda Nana does not disappear: in fact it becomes more lucid i.e. differentiation of nama and rupa is more clear. When yogi is very attentive and mindful he could note in detail and objectively. Noting will be sporadic if it is done inattentively and casually. The word ‘satipatthana’ consists of “sati” meaning attentive or mindfulness and “apatthana” meaning to fix the mind firmly and objectively. Dhamma will be comprehended distinctly only when sati or mindfulness settles firmly on the object of noting. Thence there will be progress in vipassana wisdom.

There are three ways of taking meal to gain merit

(1) By reflecting upon morality

(2) By contemplation of samatha

(3) By contemplation of vipassana

However you can take meal by contemplating one of the above three ways, when you are at home and not practising meditation. Before taking meals, yogis at Saddhammaransi Yeiktha reflect this” we take these varities of food, not for beautiful body built, nor for the enjoyment and pleasure, but for the longevity of the aggregates of four elements———– May the four bodily positions be comfortable”. Thereupon you gain morality merit.

Motto: Reasoning, “Food” is taken to enable us to practise meditation.

Then you are engaged in morality reflection.

Yogi also radiate loving-kindness at every meal to all Sanghas at this Yeiktha, together with the practising nuns, yogi and those carrying out the various duties. This is taking food by contemplating samatha.

Motto: Before eating, if engaged in loving-kindness radiation

That surely is eating with samatha contemplation

At every meal yogis note each movement or behaviour in the process of taking food, such as “taking” (food) “bending” (your neck); “opening” (your mouth), etc:. Noting becomes successive due to attentive and respectful contemplation. You will gain magga phala and nibbana by noting in taking food. This is the way to take food by contemplating vipassana. Your mind wanders no more. It is the meditation masters’ duty to give instruction on how to take food in order to gain merit. Yogi’s duty is to practise according to the instruction.

Motto: While eating you note eating behaviour and action

That is eating with vipassana contemplation

The Buddha advised “Must be mindful of the constituents of body. It is not only to note wholesome movements in four postures, general noting and eating, but also to note unwholesome movements in discharging excretion and urine”. First note what is distinct, for instance, the desire to discharge excretion arises, then note “desire to defecate” “desire to defecate”. As the element of motion pushes down the stools then note “defecating” “defecating”. ‘If there is pain, note “painful” “painful”. Noting the desire is the contemplation of mind cittanupassana; noting “defecating” is the contemplation of body-kayanupassana; noting the pain is the contemplation of feeling-vedananupassana. Thus you gain merit while discharging urine and excretion.

To be in the presence of Buddha’s Sasana is to gain merit if you practise according to “His” advice. Noting attentively mind wanders no longer, therefore it is a great support for the attainment of nibbana. If you desire to attain nibbana immediately, then you better note successively and objectively; if noting is sporadic, could you expect to attain nibbana?

On Thinking

Motto: When thought arises, you keep on thinking

Mind goes wandering.

With eyes closed you lie down on the bed to sleep, however you just think of this and that. If it is about pleasant occurrences you develop lobha. How? You enjoy it and would like to go on thinking of that pleasant event instead of noting. If it is unpleasant you get angry and disturbed whatever that experience may be, instead of noting it. So there arises (dosa) anger. That means mind wandering off without noting. Therefore you keep yourself at a distance from nibbana.

Motto: If you observe and note instead of thinking

No mind wandering.

With strong concentration you note as soon as there arises a thought; repetitive practice will make your noting quite rapid and you will be able to note instantly. When there occurs a thought. thence mind no longer wanders and the arising thought disappears simultaneously when noted. Thereupon the arising and disappearing of thought become very distinct, especially at upper Udayabbaya Nana Stage. At the Bhanga Nana Stage the disappearance is more prominent and your noting mind is fixed rightly on the arising thought. When concentration is strengthened the disappearing of thought together with the noting mind becomes very vivid and thence you comprehend the three characteristics, anicca, dukkha and anatta.

The words “anicca”, “dukkha’ and “anatta”, which you have heard since your child-hood, are no longer hearsay. Now they are the actual self-experience through your mindful practice. In other words, you find these three characteristics are the phenomenon happening in your physical body. If you comprehended the true nature of these three characteristics, you certainly will attain nibbana.

The Five Monks

In the Buddha’s life-time, there was a case, in which the monks could not gain dhamma because of mind wandering. In Zetavan monastery, Savatthi, 5 monks practised meditation. One monk believed that it was the eye that created problems in meditation. Therefore he strived to control his eyes and did not note the sensation of the remaining sense-organs. Second monk thought that it was the hearing which made meditation difficult, so he noted hearing only but not the other sensations. The third monk considered the sense of smell was an obstacle in attaining dhamma, thus he kept a good watch over the nose, leaving the other sensation unnoted.

To the fourth one, it was the taste that obstructed progress in meditation and could send one to apaya, therefore he consciously noted to control the tongue. To the fifth monk, the cause of slow progress in meditation was the physical touch. One day all of them met and discussed dhamma, however they could not come to any agreement. Then they went to the Lord and respectfully reported their discussion. “It was perfectly right to watch each sense-door; nevertheless it is not enough to observe and note just one sense-door. You better observe and note all six sense-doors. Magga-phala and nibbana could be attained when all six sense-doors are completely controlled “advised the Buddha. “He” continued,” In one of your past existences, each of you were eaten by the orgresses, because of your indulgence in the six senses. Therefore it is important to control all six sense-doors, if you wish to have happiness of man, deva and nibbana”. The monks respectfully requested the Enlightened one to relate the anecdote to them.

In one of his past existences, the Buddha-would-be was a l000th son of king Bramadatta. To be a king he had to wait for the 999 brothers. Although the youngest son he was a wise one. He saw the Silent Buddhas and enquired whether he would be a king in Baranasi in that very life. The Silent Buddha said that he would be a king not in Baranasi, but in Takkasila, Gantara Province, 60 yuzana away from Baranasi, if he could reach it within 7 days. The journey was a dangerous one, as he had to cross a forest inhabited by orgres. However the young prince determined to take the journey and bade farewell to his parents, friends, and attendants. His 5 attendants vowed to go with him and that they would be very careful on the way not to be eaten by the ogres. The Silent-Buddha provided them with paritta thread and sand to prevent harms and dangers.

When they entered the forest the orgresses enticed them by creating themselves as very beautiful and lovely deities. One of his followers could no longer control himself, however much the prince reminded him that these were orgress and not lovely deities. At last he requested the prince to let him remain with the beautiful deities. No sooner than the prince and his followers left he was immediately eaten by the orgresses. Next the orgresses entertained them with sweet and melodious songs. As the second one could not believe that the sounds were the creation of orgres he stayed back. Again he was eaten by the orgres.

It was the sweet fragrance which attracted the third attendant who also was eaten by the orgres. The fourth one was swayed by the delicious food and the fifth one was seduced by soft and tender touch of body and they became food for the orgres. The prince left alone, continued his journey and was very mindful not to let his mind wander or distracted by six senses. An orgre not even spared the wise prince and created herself as a lovely woman with a baby on one arm and carrying bags and bundles by the other hand and followed the prince from a distance. She told the wood cutters that the man in front was her husband. They criticized him, upon-which the prince replied that she was in fact an orgress, not a human being and not his wife. The orgress said, “Men usually call names such as orgress and ghost when they are angry with their wives”.

Finally they arrived at Takkasila and rested near the gate. The orgress could not approach the prince, so she stayed outside the rest house. At the same time the King of Takkasila came out of the city gate with his followers and was very much attracted by the lovely woman created by the orgress. He sent one of his followers to find out whether she was married or not. She told the King’s follower that the man in the rest house was her husband. Upon the refusal of the prince, the King happily took the orgress to the palace. At night the relatives and friends of the orgress feasted on everyone in the palace.

In the morning when the people found out that they had no king, they went out in search of a king. When they learned how the prince, a wise one had escaped all the dangers along his journey, they took him as their king. The prince became a king, because of his perfect control over his six sense-doors and not mind wandering. The King and his followers were eaten by the orgress as they could not control their six sense-doors. “Not only in one existence but also in many many one those who do not control their six sense-doors will be eaten by orgres namely lobha and dosa ” said the Buddha.

The five monk were very much frightened and they practised and controlled all six sense-doors according to Buddha’s advice. They attained nibbana. I am sure all practising yogis have practised to control the six sense-doors.

Prisoner and a cup of oil

Here is the story of prisoner who was sentenced to death, as mentioned in the Silapattazataka. On the day of his execution, the king issued an order. If he did not want to die, the prisoner must carry a brimful cup of oil and go to the theater where a well-known dancer Zanapathakalyani, was performing. A man with a big sharp knife was to follow the prisoner and as soon as he let a drop of oil fall on the ground, his head was to be cut. The prisoner had to go through the huge audience; if someone bumped him or if he stole a glance at the dancer he would certainly let the oil drop. He had to be very careful and attentive not to be bumped by the people or to glance at the dancer as he did not want to die. “Is it easy or difficult for the prisoner?” asked Buddha. The monks replied ‘It is difficult.”

“In fact not to let the oil drop is not so difficult as not to miss noting in meditation.” said Buddha.

Athakatha masters drew a simile as follows.

– The brimful cup of oil as the mindfulness of body.

– The prisoner as meditators

– The prisoner has to be careful, so that he would not die, that is only for that very existence. However yogis must be mindful so as not to undergo death in numerous existences and to gain nibbana which is free from death and all sufferings.

– The audience and the dancer as the sense objects.

If the prisoner was distracted by the audience or the dancer, he would drop oil; so also if yogis are attracted by the six senses, they will be no more mindful. The noble dhamma will be beheaded, that means no attainment of magga and phala.

– The man holding a sharp knife as the conscious mind. The conscious mind always watches the noting mind just like the man with a sharp knife watched the prisoner. The conscious mind is always aware whether there is noting or not.

– Oil drop is compared to kilesa.

When kilesa arises, it is just like beheading ariya magga. Therefore yogi must note successively and respectfully so as not to let kilesa develops in between noting. If noting is sporadic even though you have parami, it is inevitable that you will not gain the noble dhamma.

– Beheading as missing the noble dhamma or wisdom.

If yogi is attentive and mindful, the noble magga will not be beheaded, therefore it is a certainty to achieve noble dhamma.

The monks with great repentance and fright contemplated successively and objectively. Thus the six sense-doors were under good control and no mind wandering. Thence concentration became mature and they all attained nibbana.

Internal Arrest

The discussion on mind wandering and how to prevent it has been discussed so far. Now what is internal arrest and how to obstruct it will be dealt with.

Motto: Attachment to the pleasure of noting, means internal arresting.

In olden days people used to practise tranquility meditation (samatha contemplation) and changed over to vipassana meditation when concentration was established. Those who practised samatha and attained meditative absorption were usually attached to the pleasure of unperturbed, peaceful and lucid state of mind. Whereas in vipassana meditation it is required to note what is happening in the constituents of the body. That is what you all are practising at present, according to Rev: Mahasi Sayadaw’s guidance.

Before the development of strong meditation, yogi may not be able to differentiate between rupa and nama. Thereupon when the abdomen rises and falls, he thinks, “It is my abdomen rising and falling. “It is ‘I’ who note”. “It is ‘I’ who sit”. “It is ‘I’ who touch”. He perceives rupa and nama as a compound entity. Furthermore the object of noting and the noting mind are treated as the same.

With mature concentration he comprehends rupa and nama as two different entities; rising and falling as rupa and the noting consciousness as nama. That means he has reached the Namarupa-pariccheda Nana Stage. In other words he could differentiate the unconscious matter i.e. rupa and the conscious mind i.e. nama. He also realizes that there is just rupa and nama, but no such entity as “I”. The usage of “I” in everyday life is just conventional term and it is used for the convenience’s sake of communication. By virtue of steadfast contemplation, there is no more attachment as I”. The incorrect view of self and that of aggregates are expelled, hence the door to apaya is closed.

At the stage of Paccayapariggaha Nana (the knowledge of cause and effect) yogi is aware of the fact that rising, falling, sitting, touching, etc. are the cause and noting of them is the effect. There is nothing to note if rising, falling, sitting, touching, etc: do not happen ; as a matter of fact there are just cause and effect. Thus no attachment develops. At this stage, images such as pagodas, monasteries, green, blue, yellow colours, etc: will appear in the yogi’s mental vision; however they are not very lucid.

At the Sammasana Nana Stage yogi will distinctly experience pain and numbness, not long after he has sat. After practising for 9-10 days, being harassed by dukkha vedana, he is depressed and wants to go home. He also thinks when sitting gets more painful. In the early days of my practice, there was not much distress; now it is getting worse. The meditation instructor has to encourage him, by telling that after this stage of nana, he would be quite relieved from such pain and sufferings. Thence there is no attachment but weariness of the body and mind.

By dint of attentive and respectful noting. there is progress in meditation and soon yogi reaches the stage of Udayabbaya Nana which is just the opposite of the Sammasana Nana Stage. In the early stage of this nana, arising and disappearing are not so distinct. Moreover there is less pain and yogi experiences physical and mental lightness, his body and mind are pliable and workable and they are also well practised. At the same time he enjoys bliss and joy as there is peace and calmness in body and mind. He can sit continuously for 2 to 3 hours without changing position. Thus vipassana bliss or rapture (piti) is developed. There appear pleasant and enjoyable mental visions. He saw the mental images of his past experiences; he also saw deities and brahmas and though that he himself was a deity or a brahma. Seeing deities and brahmas is not dhamma. He has not gained the dhamma yet, nevertheless he will enjoy 5 pitis.

Five Vipassana Piti

1. Khuddaka Piti, the thrill of joy that causes “the flesh to creep”.

2. Khanika Piti, instantaneous joy like a flash of lightning.

3. Okkantika Piti, the flood of joy like the breakers on a seashore.

4. Ubbega Piti, transporting joy which enables one to float in the air just as a lump of cotton carried by the wind. Yogi while practising may feel his body elevated when concentration is strengthened. A yogi sat with arms raised; when you went to her for the second time, she sat there with her arms raised. At dhamma interview the instructor asked her whether she felt tired. She said she was not aware of it at all. Sometimes your body may become very soft and at other times very rough; sometimes swaying back and forth as if someone pushed from the back and pulled from the front. Yogi thought, it was super- natural disturbances and became disheartened. If she has an inclination towards such experience, pondering whether it will happen again, it will take time to dispel it. For that reason yogi should develop a strong mind and not to give a chance for such thought.

5. Pharana Piti, suffusing joy, which pervades the whole body like a full blown balloon or like a flood that overflows small tanks and ponds. It is so pleasant and enjoyable which you cannot account for or explain. Such unusual experiences are apt to make one think that one has gained and attained dhamma. You may even shed tears of joy and develop attachment to that rapture so much, so that you no longer continue to note. In sitting practice too, you do not experience pain, in fact it is all the way easy and comfortable. You experience such as soft touch, sweet and fragrant smell and seeing delightful visions. There is no progress in dhamma due to the attachment to this joy and rapture.

Motto: Attachment to the pleasure of noting Means internal arresting

A yogi, who could not get leave from his office, practised under the guidance of a good meditation instructor. Since he could not join the meditation centre, he practised at home. It has passed 10 years but he had no improvement due to the attachment to piti. This is most likely to happen to those who practise samatha contemplation for jhana absorption.

An elder sayadaw of many disciples possessed supernormal power and absorption and considered himself as an arahat. He was well-versed in the scriptures and instructed his disciples both dhamma and samatha contemplation. He lived at Uccavalikha. One of his disciples, Dhammadinna, who lived in Tarintara, became an arahat with super-normal power. One day he reflected upon his sayadaw’s status of dhamma, who had completed 60 years of vasa. To his amazement, he found out that his sayadaw was not an arahat yet, but still puthuzana. He went to the sayadaw who queried him “Why do you come at this time? Is there any special purpose?” The young monk replied that he wanted to know something which was not clear to him. He asked more than 1000 problems which sayadaw could explicate all at once.

The young monk asked again whether sayadaw had gained samatha concentration. Upon which sayadaw let him know that he had practised samatha concentration for a long time. Thereupon the young monk requested sayadaw to create a wild, angry, big elephant. Sayadaw create a white elephant. Again the young monk requested to create that wild angry white elephant to come towards sayadaw, with its tail curled up, its trunk in the mouth and making a loud voice as if to trample sayadaw. The created elephant was so realistic that sayadaw got frightened and prepared to run away. Thereupon Dhammadinna pulled sayadaw’s robe and reminded him “An arahat has no fear”.

Sayadaw Mahanaga at once realized that he was not yet an arahat as he believed all these years. With great repentance he requested Dhammadinna to be his refuge and to admonish him. Dhammadinna, an arahat, instructed him

how to practise vipassana meditation. Sayadaw contemplated right away and after 3 steps he became an arahat since he had developed a strong concentration through samatha meditation. All these sixty years. he was internally arrested and a puthuzana not an arahat. If he died he would be reborn in the brahma world where life-span is very long. However his next destiny might be the animal world. That is the reason why Dhammadinna came to save his sayadaw from an unhappy destiny. It is evident that the high esteem of samatha jhana method is the cause of internal arrest for the sayadaw.

Motto: Dispel the pleasure of noting

No internal arrest if contemplate each arising

The stage of Udayabbaya Nana is analogous to absorption (jhana). The lower Udayabbaya Nana Stage is equavalent to the second jhana; the higher is equivalent to the third jhana. At this higher stage of Udayabbaya Nana, the object of noting arises and disappears distinctly as soon as it is noted. Thereupon no feeling of pleasantness exists and no development of attachment. The bliss (piti) also fades away. Whereas in the lower Udayabbaya Nana Stage it is not so. Dhamma can be gained only when becoming and dissolution are apparently comprehended. in other words, due to the comprehension of the three characteristics there is no more pleasure to be attached to.

The Sankharupekkha Nana Stage is similar to the 4th jhana. At this stage yogi is beyond pain and pleasure and will not be disturbed by whatsoever is happening around him. One who woke up from the 4th jhana said he was not aware of the noise made by 100 carts passed by him. After the Sankharupekkha Nana Stage the progress in insight meditation continues successively.

On Attachment

Motto: Attachment to rupa and nama as self,

Cause thirst and burning which no one could help.

If rupa and nama are considered as “I” , “you” “man”, “woman”, there arise thirst and burning desire which are dosa. One will suffer anxieties, worries, unhappiness, burning etc: when his or her desire is not fulfilled. It is not only mentally burnt, but also physically too. Therefore he or she can be afflicted with diseases such as, heart attack, insomnia, hypertension, etc; If you think yourself as “I”, you certainly will regard others as “man” and “woman”. Thence you begin to attach to them and get burnt. If you do not wish to be burnt, note rupa and nama instead of developing attachment and thirst.

Motto: No need to attach to and to be thirsty

If arising rupa and nama are perceived as separate entities

Vipassana meditation will prevent the development of attachment, thirst and burning. The following is an illustration of how one got burnt because of attachment.

In Baranasi, Buddha-would-be was a brahman who got wearied of life and renounced the World. He lived in the forest for so many years and practised samatha contemplation steadfastly. Thereupon he attained super-normal power and absorption. One day he went to a village for salt and some sour thing. Due to his serene and calm behaviour, the king revered him and invited to his palace for every day alms. Furthermore he requested the hermit to stay in his garden to admonish him and his people. 16 years had passed and one day there arose a rebellion at a border area. In those days kings usually led the army to fight the rebellion.

After arranging with the queen, the King left for the border. The Queen Mudulakkhana, took a great care for the hermit’s everyday alms. The hermit came to the palace through the sky at about the time of meal since the King was away. One day while waiting for the hermit the queen dozed off and got up hurriedly upon hearing the hermit. Some of her clothes slipped down. As the hermit could no longer sustain his concentration, attachment to the queen developed. In other words, he was at once burnt by the desire for the queen. He did not stay for the meal, however he put it in his alms-bowl and went back to the garden on foot. His jhana absorption had vanished due to the attachment to the Queen. Attachment and jhana are antithesis.

Back in the garden he just left the aim-bowl with food under his bed-stead. In great distress he could not eat or sleep and did not go to the palace for alms for several days. On the seventh day the king came back after squashing the rebels and first of all he went to see the hermit. There he found the hermit on the bed and rotten food in the alm-bowl. After cleaning everything the King asked the hermit what disease had afflicted him. The hermit replied that it was a sense object in the palace. “The sense-object is the queen” explained the hermit when the King requested him. “It is not a great problem” so saying the King took the hermit to his palace and gave away the Queen. At the same time the King advised that the queen, a wise lady, should try her very best not to ruin the hermit’s noble life.

The Queen told the hermit to ask for a house to live in. The King gave them a very old tumbled down out house. On arriving there, the Queen refused to go in unless the hermit repaired and cleaned it. So he went to the King and ask for spade, baskets, etc: Again he was sent for beddings, water pot, mat, etc: Then the Queen sat beside him and reprimanded thus, “Do you not yet repent? See what you have to do as a brahman and the vast difference from a hermit’s life”. So saying she pulled his beard hard. The hermit at once realized his grave mistake and went back to the forest with a strong determination not to approach the village anymore, leave alone to live there. You can imagine the hermit carrying out all these dirty works of a layman.

Motto: No need to be attached and thirsty

If arising rupa and nama are perceived as separate entities.

The hermit was burnt by the desire for the Queen due to the attachment to her, instead of noting “seeing” seeing He had practised samatha contemplation and not vipassana meditation. Samatha is not dependable in such case i.e. not to get attached to and thereby burnt by the desire and not to commit grave mistakes. You must note as soon as you see or there appears a sense object, so that there could be no attachment. When you note, the seeing mind disappears and there is just “mere seeing” and no attachment.

At the Bhanga Nana Stage the seeing mind vanishes and there is nothing to attach to. If the hermit had practised vipassana meditation he would be able to note “seeing “, upon seeing the queen, and also back in the garden he could note “thinking”, “thinking”, when he thought of the queen. The thinking mind will disappear. thereupon there is nothing to be attached to, to be thirsty and to be burnt. If he could note “touching” when he lay on the bed, the thought of the queen could never happen. Those who have attained the Udayabbaya Nana Stage can note and experience dissolution. Thence there arose no desire and no commitment of grave mistake.

If you cannot note, “thinking” “seeing”, then revert to noting “sitting” and other physical movements which are feasible for everyone. The thirst and burning desire would be discarded by noting the movements of body. A firm footing is established as the latent inclination for the sense objects (arammananusaya) are distructed. No more chance for rebirth in apaya and one would gain nibbana. If latent inclination for sense objects is not eradicated, there develops latent inclination towards the continuity of consciousness. In other words if you cannot dispel the inclination for sense objects you certainly will get attached to them. Thereupon this attachment will cause desire, thirst and burning (continuity of consciousness- santananusaya). The product of the latent inclination for continuity of consciousness undoubtedly is new existences.

Santananusaya is compared to the roots of poisonous tree. As the hermit was a Buddha-would-be he could instantly recollect his mind when reprimanded by the queen and could develop concentration thereupon, if he was an ordinary person, there would be a great loss in his life, for the reason that he could not practise vipassana meditation. In ancient days the wise monks reminded the young novice not to play with super-normal power as he might meet a blind girl. The related story is: In those days many laities as well as monks and novices practised samatha meditation. Upon gaining jhana they went to places by sky-way. One day a young monk heard a sweet song and being attached to it, he lost his jhana, so he had to come down to the ground. There he met a blind girl with the sweet voice and married her. Do not be lacking in vipassana meditation as samatha meditation is unreliable.

Motto: No internal arrest or mind wandering

No attachment nor thirst and burning

By mindful observation and noting

Liberated from heavy burden of suffering

Such as rebirth, old age, and dying

So said Lord Buddha

In Vibhan Uddesa Sutta.

Vipassana meditation serves two purposes: you are delivered from apaya and will attain nibbana. Therefore you should practise vipassana meditation with strong faith and determination. “Attachment to the pleasure of noting means internal arrest”. When the attachment to the pleasure of noting is eliminated and concentration is well developed you are away from apaya and nearer to nibbana. In the lower Udayabbaya Nana Stage, you may enjoy rapture and consider it as noble dhamma. Due to strong concentration, sometimes there may be momentary lapse of Sati which yogi may consider it as dhamma. Yogi may also get attached to the peace and serenity (passaddhi) and noting is deterred. This is the reason why you should diligently and continuously practise to attain the upper Udayabbaya Nana Stage.” Eliminate the pleasure but note each arising, then no arrest but improving”.

At the Upper Udayabbaya Nana Stage rapture fades away and yogi experience only becoming and dissolution. Thereupon no enjoyment and attachment develop. Noting is the best method to dispel desire. As contemplation for samatha jhana could not differentiate rupa and nama, one will get attached inevitable. “Attachment to rupa and nama as self, leads to thirst and burning which no one could help”. When yogi can note as “mere seeing”, ” mere knowing”, etc: there will be no recognition of “I” or “self’. “No need to be attached and be thirsty, if rupa and nama are perceived as two separate entities”. Those who practise samatha meditation usually get attached to and burnt as they are unable to differentiate rupa and nama. In order to note as “mere seeing” “mere knowing”, noting mind must settle on the present happening; if noting is not on time it creates opportunity for attachment.

At the upper Udayabbaya Nana Stage, wisdom develops and yogi perceives impermanence, therefore no attachment occur. To be attached to what is not permanent is nonsense or stupidity. At the Bhanga Nana Stage, there is only dissolution at every noting. The continuous dissolution is anicca: to note the continuous dissolution is dukkha: no control over this process is anatta. Therefore yogi vividly comprehends the three characteristics and prevents attachment, thirst and burning desire. Thus he can attain nibbana which is free from all sufferings.

After listening to “Uddesa Vibhanga Sutta” which constitutes the three factors for the attainment of nibbana, namely (1) not to let mind wander (2) not to be internally arrested and (3) not to get attached to sense object, together with the method of how to achieve them, may you all be able to practise in compliance to Buddha’s advice. With diligent contemplation may you all immediately realise nibbana which is free from all sufferings, by easy practice.