Reflection
Reflection
Humans utilize many items such as food and drink and clothing. Among them are items that enhance defilements. They are not suitable. There are items that do not cause the development of defilements. They are suitable items. Here reflection means, when using items such as robes, seeing them in terms of, elements and their loathsomeness. In order to avoid Icaparibhoga one must reflect every time an Andana (inner garment of a bhikkhu) is donned and with each mouthful of food consumed. Anyone who is unable to do so should reflect several times a day. Even if this is not possible, one should wake up before dawn and reflect on everything used during that day. If a day passes without reflection everything used during the day falls into Icaparibhoga. Reflection regarding shelter must be done every time one enters it. Failing which the procedure as for robes must be adopted. Gilanpasa (requisites for the sick) must be taken only for a specific purpose. Accepting and consuming must be done with reflection. Reflection after consuming gilanpasa is not sufficient. If it is not possible to reflect when accepting, reflection must be done without fail while consuming. Otherwise, it is stated that it will result in an offence for the bhikkhu.
Many use Pali phrases when reflecting. This is suitable only for those proficient enough in Pali, as to realize the meaning of the Pali words as fully as realizing the meaning of the words in their own language, when they are uttered. Uttering a Pali word, one does not understand, in order to reflect will not result in proper reflection. Therefore, those who are not proficient in Pali should reflect in their own language. Reflection in the mother tongue itself is suitable for those who have incomplete knowledge of Pali.
All garments worn or wrapped round by bhikkhūs become robes. If robes are used to appear beautiful or important, it is using the robes for improper reasons. It develops greed, conceit and self-view. It is proper to use robes to avoid cold. Using robes to protect against heat from sun or fire is suitable. Using robes to protect against flies and mosquitoes, possible harm from poisonous creatures such as centipedes, scorpions and wind and sun is suitable. Those who do not cover certain parts of their bodies, progressively loose shame. It is dangerous to be without shame. It is like gaining an animal habit by a human. Using robes to cover places that can cause shame is also suitable. There are four reasons for which the wearing of robes is suitable. Reflect in one’s own language with full realization, when wearing of robes.
I wear these robes to overcome the cold, heat and prevent harm that can be caused by flies, mosquitoes, sun, wind and creatures such as centipedes and scorpions. To cover body parts which will cause shame, if they are not covered.
The four benefits mentioned above can be had from any robe, which is beautiful or not; or of high value or not. Therefore, the bhikkhu who wears the robes reflecting the suitable aspects does not create a greedy feeling that the robes are good. The greed in searching for beautiful robes of high value does not arise. Conceit that, who else other than I have such robes does not arise. A dislike will not arise for bad and undesirable robes. Such a bhikkhu will use robes properly devoid of defilements. Reflection is two fold, which is reflection at the time of receiving a requisite and reflection when utilizing it. It has been said that non- reflection at the time of using the robes and the like, which has already been reflected on, as elements and as loathsome at the time of receipt is not improper. Reflection at the time of receiving as well as using is better. Reflection as elements is a somewhat deep matter. Knowledge of the examination of the absolute matters is required to do it properly.
This is how reflection as elements regarding robes should be done. This robe made up of the elements of earth, water, heat and wind is a collection of elements. This body covered by the robes is also a collection of elements. This body, which is a collection of elements, is not a living being or a person. Therefore, the robes also do not know that they are wrapped around a body. The body too does not know that the robes are wrapped around it. The body and the robes exist without any expectations about themselves.
Such reflection as elements remove, any possible greed and conceit regarding robes. Especially the self-view will be removed.
This is how reflection as loathsome should be done. This clean robe by coming into contact with this body that exudes faeces, urine, spit, rheum, and sweat through nine large orifices and many small orifices will become dirty.
There are suitable and unsuitable matters concerning the consumption of food. Village kids who receive food will fight among themselves and eat playfully. It is not proper for bhikkhūs to consume food in such a manner.
It is improper to consume food given by devotees in order to build up strength as done by wrestlers and soldiers.
It is improper to consume food supplied by devotees to build up the body and grow fat.
Consuming food supplied by devotees to make the body beautiful like prostitutes do, is not proper.
It is proper to consume food given by devotees in order to maintain the body and life.
Consuming food to overcome hunger is suitable.
It is not possible to conduct proper practice in the sāsana without taking food. It is proper to consume food for the purpose of performing bhikkhu practices in the sāsana.
Consuming food wisely will overcome hunger. Consuming food with due regard for the pain arising from over eating is proper.
It is suitable to cosume food with the consideration that eating the correct quantities will maintain life over a long period.
It is suitable to cosume food with the consideration that eating the correct quantities will maintain life over a long period.
It is proper to consume food with the knowledge that eating wisely helps me to live long.
Consuming food wisely will overcome hunger and the discomfort caused by over eating will not arise.
It is proper to consume food with the knowledge that eating the correct amounts will result in long life.
Consumption of food in this manner is not eating food obtained by an improper means and as such, it is the proper utilization of a requisite. Consuming of food in correct quantities in this manner for healthy living is suitable.
These proper and improper matters should be taken into consideration by bhikkhūs when consuming food. Even then
“Cattāro pañcha ālope – Abhutvā udakan pive, Alan phāsuvihārāya – pahitattassa bhikkhuno”
the bhikkhu who desires to attain nibbāna should eat four to five mouthfuls less than the capacity of the stomach and drink water. Eating in this manner will facilitate comfortable change of postures and healthy living.
Greed will wane from the bhikkhu who reflects while eating as given above. The Tathāgata has related the story about parents eating the flesh of the son, in the Putramānsopama sutta to illustrate the measure of suppressing greed for food. It is as follws.
A couple had set off on a journey across a desert hundred yojanās long, along with their infant son and meagre supplies for the trip. They finished their food and drink by the time they reached the middle of the desert. They had no way of proceeding further or returning. They sat under a tree, as they were exhausted, thirsty and hungry. The husband told the wife that there is no house or village for the next fifty yojanās. A man cannot do anything here.It is better if at least two of you live, instead of all three dying here. Therefore, kill me, eat part of the flesh, and carry away a part of it to be eaten on the way. The wife then told the husband, “There, is no industry in which a woman can engage herself, so kill me, eat the flesh and you escape with the child.”
Then the husband said “Dear! If you die, this child cannot survive. Your death means the death of two persons. If we live, we can have children in the future. Let us kill the child, eat his flesh and cross the desert.” Then the wife sent the child towards the father. The father sent back the child saying that, he cannot kill the child who was brought up with great difficulty. The child who was being sent back and forth died. The parents wept about the death of their child and as there was no other way left for survival, they ate the flesh of the child to save their lives and crossed the desert. This is the simile of flesh of the son.
These two parents find the flesh repulsive because it is the flesh of their own kind. It is also repulsive because it is the flesh of their relative. It is also repulsive because it is the flesh of the son. It is also repulsive because it is the flesh of their beloved son. It is also repulsive because it is tender flesh. It is also repulsive because it is raw flesh. It is also repulsive because it is flesh not normally eaten. Repulsive because there is no salt. Repulsive because there are no spices or chilies. Such meat repulsive in nine ways was eaten without the slightest willingness. They do not select the better portion of meat to eat. Do not eat until the stomach is full. They eat very little as if taking a bitter medicine. The thought that one should eat a better portion, than the other does not arise. The thought that they will cook well and eat the balance meat after passing the desert will not arise. They do not feel proud that only we and no other has food as tasty as this. They will not divide it, as this is for me and this is for you. They eat it peacefully. Ill- will that who can eat this dirty food does not arise in their minds.
The Tathāgata teaches by this simile how this couple consumed this food, devoid of greed and conceit with the sole intention of crossing the desert. Bhikkhūs should consume food given by devotees or received by other means with reflection of “ no greed that this food is very tasty, no greed that a part of it must be stored for tomorrow, no greedy wish that I should receive similar food in the future, no conceit that others will not receive such food, without any greed and jealousy regarding food, no sadness that the food is of poor quality, without considering the deliciousness of the food, and only with the balanced thought that it is for the purpose of continuing life”. It is possible to consume food with the realization of proper and improper reasons for eating as taught by the above story. Contemplate as follows when consuming food.
I consume this food not for pleasure. Not to develop manly strength. Not even to fatten the body. Not to beautify the body. I consume this food in order to maintain body and life. To overcome hunger. For carrying on the practices in the Buddha sāsana. To maintain life over a period. Consumption of this food overcomes my hunger. Will not cause discomfort due to over eating. Will be able to carry on life over a long period. Consuming food in this manner, not being an improper supply of food does not become a wrongful consumption. Consuming food in correct quantities in this manner will enable healthy living.
Reflection as elements must be done as follows. This food that enters the body develops flesh and blood. However, the food is unaware that it does so. The body too is unaware that it maintains itself and grows because of food. Due to such unawareness both food and the body become collections of elements without any mutual expectations. Reflection in this manner removes the wrong view of a self that “I eat”. Reflection as loathsome must be done as follows. This food that appears nice and clean, after arriving at the stomach mixes with spit-bile and takes the nature of dog vomit. Further digestion causes them to be formed into faeces with extreme loathsomeness. Reflection in this manner removes greed and conceit regarding food. This reflection is a meditation of high esteem in the Buddha sāsana. It is taught in the Putramācsopama sutta that the development of this reflection to gain knowledge of kabalinkārāhāraya will enable one to overcome fetters and avoid being reborn in the world by realizing the anāgāmi fruit.
Kabalickāre bhikkhve! Ahāre pariññāte pañcakāma-guciko rāgo pariññāto hoti, pañca kāmagucike rāge pariññātē natthi tan sacyojanan, yena sanyojanane sanyutto ariya sāvako puna iman lokan agaccheiyya.
Above is a quotation from the Putramānsopama sutta. Food causes much defilement. Therefore, bhikkhūs must be especially concerned about reflection.
Avāsa (buildings), beds, chairs, linen, pillows and mattresses are called senāsana (abode). Senāsana donated by devotees to the sāsana too must be utilized for proper purposes. Using them for improper purposes is a fault. It is not suitable to use senāsana for enjoyment. Gathering to conduct tirascīna (animal) talk such as royal stories is not suitable. It is improper to use them to commit sins in hiding. It is proper to use senāsana for protection against cold, heat, flies, mosquitoes, sun, wind and poisonous creatures. It is proper to use senāsana to avoid bodily harm caused by dangerous climatic conditions. When living in the open, the mind is confused by contact with objects that result in lustful thoughts. Utilising senāsana to avoid such objects and maintain the concentration of the mind is suitable. While utilizing senāsana with good understading of proper and improper reasons, one should reflect as follows.
I am using this senāsana to keep away the cold. To keep away the heat. To overcome harm that is caused by flies, mosquitoes, sun, wind and serpants. Overcome difficulties due to harsh climate. To avoid roaming of the mind and keep it concentrated.
Reflection on senāsana, as elements should be done in this manner. As would a clay statue does not know that it is inside a house, this body which is activated by the viññāna (consciousness) will not know that it had entered the senāsana, is lying down in the senāsana, staying in the senāsana, sleeping or sitting in the senāsana. Similarly, the senāsana will not know that the body is within the senāsana. The body and the senāsana, which exist without mutual awareness, are two groups of elements devoid of self or person.
Reflection on senāsana as loathsome should be done as follows. This clean senāsana will become dirty and loathsome due to, being occupied by this body exuding dirty matter such as phlegm, rheum and sweat as would a place where a patient with a skin disease oozing blood and puss has lived in.
Bhikkhūs must not consume food and drink after noon. Tathāgata has allowed the consumption of medicinal items such as eight kinds of drinks (ashiapāna), oil, ghee, honey and juggery to overcome thirst and physical ailments. Here gilanpasa (medicinal items) means, items allowed to be consumed after noon to gain relief from ailments. It is improper for bhikkhūs to consume gilanpasa for pleasure or to enjoy tasty drinks. It is proper to consume gilanpasa in order to overcome congenital physical ailments and avoid possible future ailments. Reflect as follows when consuming gilanpasa.
I consume this gilanpasa to overcome ailments and pains in my body.
Gilanpasa as elements must be reflected upon in the following manner. This gilanpasa that enters the body destroys physical suffering and pain, but it does not know that it does so. The body also does not know that the sickness and pain that it is subjected to is overcome by the gilanpasa. Therefore, gilanpasa and the body are two groups of elements devoid of mutual expectations. They do not have any nature of self or person.
Reflect on gilanpasa, as loathsome in the following manner. This medicine that enters the body mixes with spit and phlegm to become loathsome as would the medicine that comes in to contact with blood and puss when applied to a festered wound.
