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A Discourse on
the Wheel of Dhamma
by
The Venerable Mahsi Saydaw
of
Burma
Translated by
U Ko Lay
Buddla Ssannuggala Oiganization
Malsi Tianslation Committee, Rangoon
A Discourse on
the Wheel of Dhamma
by
The Venerable Mahsi Saydaw
of
Burma
Translated by
U Ko Lay
First printed and published in the Socialist
Republic of the Union of Burma
December 1981
New Edition
Edited by
Bhikkhu Pesala
December 2013
All rights reserved
iii
Contents
Editors Foreword.......................................................................................vii
P O
Preface to the Discourse................................................................................1
The Date of the Discourse.............................................................................2
Three Kinds of Introduction...................................................................3
The Bodhisatta and Worldly Pleasures...................................................4
The Ignoble Search.................................................................................5
The Noble Search....................................................................................5
Aioacling tle Sage ia..................................................................7
Taking Instiuctions fiom ia..............................................................8
Reassuring Words...................................................................................8
Approaching the Sage Udaka.................................................................9
Extreme Austerities in the Uruvela Forest...........................................11
Extreme Austerity of Crushing the Mind.............................................12
Absorption Restraining the Breath.......................................................13
Extreme Austerity of Fasting................................................................14
Mias Peisuasion.................................................................................15
Right Reasoning....................................................................................16
Absorption While an Infant..................................................................17
Resumption of Normal Meals..............................................................18
The Enlightenment.....................................................................................19
Extreme Austerity Is a Form of Self-mortification................................21
Considering to Whom to Give the First Discourse..............................21
Missing the Path and Fruition by Seven Days.....................................22
Missing the Great Chance by One Night..............................................23
Journey to Give the First Sermon.........................................................23
Meeting Upaka the Naked Ascetic.......................................................24
Truth Is Not Seen if Blinded by Misconception....................................25
Arrival at Isipatana...............................................................................26
P T
Avoiding the Two Extremes.......................................................................31
Sensual Indulgence Is Inferior and Vulgar...........................................32
The Doctrine of Ultimate Bliss in This Very Life..................................33
The Practice of Ordinary People...........................................................33
Not the Practice of the Noble Ones......................................................34
Not Leading to Ones True Welfare ......................................................34
May Householders Indulge in Sensual Pleasures?..............................35
Four Kinds of Sensual Indulgence........................................................35
The Practice of Self-mortification................................................................36
Methods of Self-mortification...............................................................36
Tle Nigala Teaclings.......................................................................37
Physical Suffering.................................................................................38
Effort without Any Benefit...................................................................38
Wrong Interpretation of Self-mortification...........................................39
Misconception about Contemplation on Feeling.................................41
The View of a Meditation Teacher........................................................41
iv Contents
The Middle Path.........................................................................................43
How to Avoid the Two Extremes.........................................................44
Antidote for Indigestible Food.............................................................44
How Vision and Knowledge Are Developed.......................................45
Knowledge Deepens through Practice.................................................47
The Explanation of the Commentary...................................................48
Starting from Any Stage.......................................................................48
Leading to Peace...................................................................................49
Wrong Belief in the Practice.................................................................50
Temporarily Putting Away...................................................................51
The Arising of Higher Knowledge.......................................................52
Penetrative Insight................................................................................53
Tle Realisation of Nibbna..................................................................53
P T
The Invitation Ceremony............................................................................56
Elaboration of the Eightfold Path...............................................................57
The Path Factor of Right Speech...........................................................58
The Path Factor of Right Action...........................................................59
The Path Factor of Right Livelihood.....................................................60
Seeking Wealth Unethically Is Wrong Livelihood.........................61
Seeking Wealth Ethically Is Right Livelihood................................61
The Path Factor of Right Effort.............................................................61
The Path Factor of Right Mindfulness..................................................64
Was the Noble Eightfold Path Taught in Detail?..................................64
Momentary Concentration for Insight.................................................67
Genuine Insight Only by Mindful Noting............................................69
The Path Factor of Right Concentration...............................................70
Insight without Absorption..................................................................71
The Path Factor of Right View..............................................................73
Right View About the Ownership of Kamma......................................74
The Path in Three Stages.............................................................................76
How Jlna Attaineis Develo Insiglt..................................................78
Contemplating Miscellaneous Mental Formations..............................79
Beginning the Path of Insight...............................................................80
How the Factors of Concentration Are Developed..............................81
How the Factors of Wisdom Are Developed........................................81
The Path Factor of Right Thought........................................................82
P F
The Truth of Suffering.................................................................................84
A Critical Examination of Disparities in the Texts...............................84
Accurate Definition of the Truth of Suffering......................................87
The Four Noble Truths................................................................................87
Suffering of Rebirth..............................................................................88
The Suffering of Change.......................................................................89
Suffering of Conditioned States............................................................90
Concealed and Unconcealed Suffering................................................90
Direct and Indirect Suffering................................................................91
Suffering in a Mothers Womb..............................................................92
Contents v
Suffering at Birth...................................................................................93
Suffering Throughout Life....................................................................93
Suffering Because of Aging..................................................................94
Death as Suffering.................................................................................94
Grief as Suffering..................................................................................95
Lamentation as Suffering......................................................................96
Physical Pain as Suffering.....................................................................96
Sorrow as Suffering..............................................................................97
Despair as Suffering..............................................................................97
Suffering as Association with the Unloved..........................................98
Suffering as Separation from the Loved...............................................98
Suffering as Not Getting What One Wants...........................................99
Suffering as the Five Aggregates................................................................99
The Aggregates of Attachment on Seeing..........................................100
Fundamentals of Insight Meditation..................................................101
The Aggregates of Attachment on Hearing........................................102
The Aggregates of Attachment on Smelling.......................................103
The Aggregates of Attachment on Tasting.........................................103
The Aggregates of Attachment on Touching......................................104
The Aggregates of Attachment on Thinking......................................106
Suffering Because of the Five Aggregates.................................................109
Attachment and the Aggregates of Attachment.................................110
P F
The Truth of the Origin of Suffering.........................................................114
Tle Stoiy of Cameyya tle Nga King..............................................115
Tle Stoiy of Queen Ubbai.................................................................116
How Rebirth Takes Place....................................................................121
A Brahma Finds Delight In A Pigs Pen..............................................124
Tle Stoiy of Samaa Deva..................................................................129
Attachment Leading to Animal Rebirths............................................137
A Dlamma Teacling Saydaw.....................................................139
Born as a Buffalo for Forty Kyats..................................................140
Nga Nyos Small Measure of Rice.................................................141
Terrible Life as a Demon and a Cow............................................143
Regaining Human Life after Being a Cow and a Dog..................143
Even Rebirth as a Crowing Lizard Is Possible..............................144
Three Kinds of Craving.............................................................................145
Sensual Craving..................................................................................145
Craving for Existence..........................................................................146
Craving for Non-existence..................................................................147
P S
The Truth of the Cessation of Suffering....................................................151
How Cessation of Craving Is Brought about......................................152
The Truth of the Path................................................................................156
Exposition of Right View....................................................................156
Meditation on the Four Truths............................................................157
How Much Learning is Necessary?....................................................159
Development of Preliminary path......................................................162
vi Contents
Simile of a Gem Strung on a Thread...................................................163
Abstention from Immorality during Meditation................................167
Knowledge of the Four Truths through Insight.................................168
Four Truths Comprehended Simultaneously.....................................169
Insight Is Also a Constituent of the Path............................................171
P S
Knowledge Regarding the Truth of Suffering....................................172
Duty Regarding the Truth of Suffering...............................................176
Achievement Regarding the Truth of Suffering.................................179
Knowledge Regarding the Origin of Suffering..................................182
Duty Regarding the Origin of Suffering.............................................184
Latent Defilements Actually Exist......................................................187
Achievement Regarding the Origin of Suffering................................188
Knowledge Regarding the Truth of Cessation...................................189
Duty Regarding the Truth of Cessation..............................................190
Achievement Regarding the Truth of Cessation.................................191
Knowledge Regarding the Truth of the Path......................................191
Duty Regarding the Truth of the Path................................................192
Achievement Regarding the Truth of the Path...................................195
Knowing the Four Truths Simultaneously...............................................196
P E
Before the Buddha Claimed Enlightenment............................................198
After the Buddha Claimed Enlightenment...............................................200
Concluding Statement........................................................................201
A Matter for Consideration.......................................................................203
Higher Knowledge Gained by Listeners............................................203
Records of the First Buddhist Council......................................................205
Veneiable Koaa Attains Higlei Knowledge..............................206
How Path Knowledge Is Stainless......................................................207
Path Knowledge Evolves from Insight...............................................209
Was the Path Not Attained by Appreciating the Discourse?.......211
Acclamation by tle Deities and Bialms...........................................212
The Earthquake and Appearance of Radiance...................................213
Utterance of Joy by the Blessed One...................................................213
Veneiable Koaas Request foi Oidination..................................214
Difficult to Give up Traditional Beliefs...............................................214
Citta tle Millionaiie and Nigala Nautta.............................217
Ordination by the Come Bhikkhu Formula....................................218
Other Beings Who Attained Higher Knowledge................................219
Higher Knowledge Attained Only by Practice...................................219
Systematic Guidance and Practice................................................219
Listening is not Sufficient, Practice is Needed.............................222
How the Other Four Monks Practised................................................223
Six Arahants Including the Blessed One............................................224
A Concluding Prayer................................................................................225
I
vii
Editors Foreword
As witl my otlei editions of tle uanslated woiks of tle late
Veneiable Malsi Saydaw, I lave iemoved many of tle Pi woids
oi moved tlem to aientleses foi tle benet of tlose wlo aie not
familiai witl Pi teclnical teims. Wleie Pi assages aie exlained
word by word, using the Nissaya metlod, a Pi woid oi liase is
liglliglted in blue, followed by its uanslation in Englisl.
Tle oiiginal uanslation was ublisled in Rangoon in Decembei
1981, about nineteen yeais ahei tle Saydaw gave tle Dlamma talks,
wlicl sanned a eiiod of seveial montls. To uansciibe and uanslate
many hours of tape-recordings is a huge task, but one productive of
gieat meiit as it enables a mucl widei audience to benet nom tle
late Saydaws iofound talks.
This edition aims to extend the audience further still by publishing
the book on the Internet. Since my target audience may be less
familiar with Buddhism than most Burmese Buddhists, and many
may know liule about tle late Malsi Saydaw, I lave added a few
footnotes by way of explanation.
Refeiences aie to tle Pi text Roman Sciit editions of tle Pali
Text Socie[ in tleii uanslations, tlese age numbeis aie given in
the headers or in square brackets in the body of the text thus [254].
Tlis iactice is also followed by modein uanslations, like tlat below:
254 Ariyapariyesan Sua: Sua 26i.162
Thus a reference to M.i.162 would be found on page 162 of volume
one in tle Pi edition, but on age 254 of Blikklu Bodlis uanslation.
It would be on a dieient age in Miss I.B. Hoineis uanslation, but
since tle Pi age iefeience is given, it can still be found. In tle
Clala Sagyana edition of tle Pi texts on CD, tle iefeiences to
tle ages of tle PTS Roman Sciit edition aie slown at tle bouom
of the screen, and can be located by searching.
I lave auemted to standaidise tle uanslation of Pi teims to
matcl tlat in otlei woiks by tle Saydaw, but it is imossible to be
totally consistent as tle vaiious uanslations and editions aie nom
many dieient souices. In tle index you can nd tle Pi teims in
biackets ahei tle uanslations, tlus tle index also seives as a glossaiy.
Tle Dlammacakka Suua, being tle Buddlas Fiist Discouise, is
of gieat signicance and imoitance. Howevei, being given to tle
ve monks wlo lad accomanied tle Bodlisaua on lis suenuous
seaicl foi tle uutl, it is also iofound and not easily undeistood by
the average lay person who is still addicted to sensual pleasures, and
unfamiliai witl meditation iactice. Tle giou of ve monks lad,
in fact, been iactising meditation even longei tlan tle Bodlisaua.
Some Commentaiies say tlat tley weie tle ioyal asuologeis wlo
were present at his birth, others say that they were their sons, but
either way they had renounced household life to become ascetics,
witl im condence in tle imminent awakening of tle Bodlisaua
to Buddhahood in the not too distant future.
So, tlese ve ascetics weie excetionally gihed individuals, witl
many years of prior experience in meditation when they listened to
the Buddhas First Discourse. Nevertheless, only one of them, the
Veneiable Koaa, iealised tle Dlamma and auained nibbna,
tlus becoming a Sueam-winnei at tle end of tlis biief discouise.
The other four all had to practise meditation under the personal
guidance of the Buddha for one, two, three, and four days respectively,
befoie gaining tle Patl of Sueam-winning. Tley lad to suive veiy
hard too, probably not even pausing to sleep, while the group of six
including the Buddha lived on the almsfood brought back by two or
three of them.
Tlese days, it is laid to nd meditatois wlo aie willing to suive
laid in meditation. Altlougl I scledule foitnigltly one-day ieueats,
only iaiely does anyone auend. Tlese ieueats aie only twelve louis,
so tley aie, in fact, only lalf-day ieueats not even a full one-day
ieueat as iactised by tle Veneiable Vaa to gain tle Patl.
As tle Saydaw suesses in tle last of tlis seiies of discouises, in
A Mauei foi Consideiation, the realisation of the Dhamma can only
come about through actual practice, not merely by listening to
discourses (nor by reading books). Yet, some do a great disservice to
the Buddhas practical teaching by discouraging the practice of
concenuation and insiglt meditation. I lave leaid two exueme
views: one tlat listening to discouises is sucient so tleies no need
to iactice, and tle otlei tlat nibbna cannot be auained in tlis eia,
so theres no point in practising. These very dangerous wrong views
should be dismissed, and one should practise meditation earnestly
in tle exectation of develoing tle atl of insiglt leading to nibbna.
Bhikkhu Pesala
December 2013
viii Editors Foreword
1
A Discourse on
the Wheel of Dhamma
Part One
Delivered on Saturday, 29th September, 1962.
The deer park, in which deer were given sanctuary, must have been
a foiested aiea witl deei ioaming about neely. At iesent, lowevei,
tle aiea las been deleted of foiest uees and las become an oen
plain with cultivated patches surrounding human habitations. In
ancient times, Paccekabuddlas uavelled tliougl tle sky by suei-
noimal oweis nom tle Gandlamdana mountain and descended
to earth at this isolated place. Likewise, the Enlightened Ones of the
distant past came here by psychic powers and alighted on this same
sot to teacl tleii ist discouise. Hence tle name, Tle Sages Resoit.
Tle inuoduction to tle Suua says tlat tle Blessed One tauglt tle
ist discouise to tle giou of ve monks wlile le was staying in
the pleasance of the deer sanctuary in the township of Benares. That
is all tle infoimation tlat could be obtained nom tle inuoductoiy
statement, which is bare and inadequate. It needs some elaboration,
wlicl I ioose to iovide by diawing on mateiial nom otlei Suuas.
Three Kinds of Introduction
Tle inuoduction to a Suua exlains on wlose account it was
tauglt by tle Buddla. Inuoductions aie of tliee kinds.
In 1962, so 2,602 years ago in 2013 when this edition was published (ed.)
4 A Discourse on the Wheel of Dhamma
1)An inuoduction tlat gives a backgiound stoiy of tle iemote
ast. Tlis iovides an account of low tle Bodlisaua, tle futuie
Buddla, fullled tle eifections iequiied of an asiiant Buddla,
beginning nom tle time of iolecy ioclaimed by Dakaia
Buddha to the time when he was reborn in the Tusita heaven as a
king of the deities named Setaketu. There is no need, nor enough
time, to deal more with this background story of the distant past.
2) An inuoduction toucling on tle backgiound stoiy of tle
inteimediate eiiod. Tlis deals witl tle account of wlat assed nom
tle time of existence in tle Tusita leaven to tle auainment of Full
Enligltenment on tle Tlione of Wisdom. I will give auention to tlis
inuoduction to a consideiable extent.
3)An inuoduction tlat tells of tle iecent ast, just ieceding tle
teacling of tle Dlammacakka Suua. Tlis is wlat is leaint nom tle
statement, Thus have I heard. At one time quoted above. I will
deal now witl ielevant exuacts nom tle second categoiy of
inuoductions, diawing mateiial nom tle Suklumla Suua
of the
Tikanita, Aguuaianikya, tle Psaisi oi Aiiyaaiiyesan Suua,
of Majjlimaasa,
Majjlimanikya, Pabbajj Suua,
Padlna Suua
of tle Suuanita,
and many otlei Suuas.
The Bodhisatta and Worldly Pleasures
Ahei tle Bodlisaua lad assed away nom tle Tusita leaven, le
enteied tle womb of Malmy Dev, tle Piincile Queen of King
Suddlodana of Kailavaulu. Tle Bodlisaua was boin on Fiiday,
the full-moon day of May in the year 68 of the Great Era, in the
leasuie-giove of Sal uees called tle Lumbin Giove and was named
Siddlaula. At tle age of sixteen, le was maiiied to Yasodlai Dev
daugltei of Suabuddla, tle Royal Mastei of Devadala. Tleieahei,
suiiounded by foi[ tlousand auendant iincesses, le lived in
enjoyment of ioyal leasuies in gieat magnicence. Wlile le was
thus wholly given over to sensual pleasure amidst pomp and
slendoui, le came out one day accomanied by auendants to tle
royal pleasure-grove for a garden feast and merry-making. On the
way to the grove, the sight of a decrepit, aged person gave him a
A.i.145.
M.i.162.
M.i.237.
M.ii.91.
M.ii.209.
Sn.vv.407-426.
Sn.vv.427-451.
The Noble Search 5
shock and he turned back to his palace. As he went out on a second
occasion he saw a person who was sick with disease and returned
greatly alarmed. When he sallied forth for the third time, he was
agitated in leait on seeing a dead man and luiiiedly ieuaced lis
stes. Tle agitation tlat set uon tle Bodlisaua aie desciibed in tle
Aiiyaaiiyesan Suua.
The Ignoble Search
Tle Bodlisaua ondeied tlus, Wlen oneself is subject to aging
to seek and ciave foi wlat is subject to aging is not beuing. Wlat
are subject to aging? Wife and children, slaves, goats and sheep, fowl
and igs, elelants, loises, caule, gold and silvei, all objects of
pleasures and luxuries animate and inanimate are subject to aging.
Being oneself subject to aging, to crave for these objects of pleasures,
to be enveloped and immersed in them is improper.
Similaily, it does not bet one, wlen oneself is subject to disease
and death, to crave for sensual objects that are subject to disease and
deatl. To go ahei wlat is subject to aging, disease, and deatl is
improper, and constitutes an ignoble search (anariypariyesan).
The Noble Search
Being oneself subject to aging, disease, and death, to go in search
of that which is not subject to aging, disease, and death constitutes
a noble search (ariypariyesan).
Tlat tle Bodlisaua limself was engaged at ist in tle ignoble
seaicl was desciibed in tle Suua as follows:-
Now bhikkhus, before my Enlightenment while I was only an
unenligltened Bodlisaua, being myself subject to biitl I souglt ahei
what was also subject to birth; being myself subject to aging I sought
ahei wlat was also subject to aging.
This was a denunciation of the life of pleasure he had lived with
Yasodlai amidst tle lay socie[ of auendant iincesses. Tlen,
having perceived the wretchedness of such a life, he resolved to go
in seaicl of tle eace of nibbna, wlicl is nee nom biitl, aging,
disease, and death. he said, Having perceived the wretchedness of
being myself subject to birth, aging, it occurred to me it would be
uing if I weie to seek tle incomaiable, unsuiassed eace of
nibbna, nee nom biitl and aging.
6 A Discourse on the Wheel of Dhamma
Tlus it occuiied to tle Bodlisaua to go in seaicl of tle eace of
nibbna, wlicl is nee nom aging, disease, and deatl. Tlat was a
very laudable aim and I will consider it further to see clearly how it
was so. Suppose there was someone who was already old and
decrepit. Would it be wise for him to seek the company of another
man oi woman wlo, like limself, was aged and nail, oi of someone
who though not advanced in age yet would surely be old in no time?
No, it would not be wise at all. Again, for someone who was himself
in declining lealtl and sueiing, it would be quite iiiational if le
weie to seek tle comanionsli of anotlei wlo was aicted witl
a crippling disease. Companionship with someone who though,
enjoying good lealtl iesently, would soon be uoubled witl illness,
would not be prudent either. There are those who, hoping to enjoy
eacl otleis comany foi life, got maiiied and seuled down.
Unfortunately, one of the partners soon becomes a bed-ridden invalid,
imosing on tle otlei tle oneious du[ of looking ahei tleii suicken
mate. The hope of a happy married life may be dashed when one of
the partners passes away leaving only sorrow and lamentation for
the bereaved. Ultimately both of the couples would be faced with
the misery of aging, disease, and death.
Tlus it is exuemely unwise to uisue sensual leasuies, wlicl
are subject to aging, disease, and death. The most noble search is to
seek out what is not subject to aging, disease, and death. Here at this
meditation cenue, it is giati(ing tlat tle devotees, monks, and
laymen, are all engaged in the noble search for the unaging, the
unailing, and the deathless.
On lis fouitl excuision to tle leasuie giove, tle Bodlisaua met
a monk. On leaining nom tle monk tlat le lad gone foitl nom tle
worldly life and was engaged in spiritual endeavour, it occurred to
tle Bodlisaua to ienounce tle woild, become a iecluse and go in
search of what is not subject to aging, disease, and death. When he
had gained what he had set out for, his intention was to pass on the
knowledge to tle woild so tlat otleis would also leain to be nee
nom miseiy of being subject to aging, disease, and deatl. A noble
thought indeed, a noble intention indeed!
On that same day, about the same time, a son was born to his
consoit Yasodlai Dev. Wlen le leaid tle news, tle Bodlisaua
muimuied, An imediment (Rlula) las aiisen, a feuei las been
Approaching the Sage ra 7
boin. On leaining tlis iemaik of tle Bodlisaua, lis fatlei King
Suddlodana lad lis newboin giandson named as Rlula (Piince
Impediment), hoping that the child would prove to be an impediment
to tle Bodlisaua and lindei lis lan of ienunciation.
Howevei, tle Bodlisaua lad become aveise to tle leasuies of
the world. That night be remained disinterested in the amusements
provided by the entertainers and fell into an early slumber. The
discouiaged musicians lay down tleii insuuments and went to slee
there and then. The sight of recumbent, sleeping dancers that met
him on awakening in the middle of the night, repulsed him and made
tle magnicent aaitment seem like a cemeteiy full of coises.
Tlus at midniglt tle Bodlisaua went foitl on tle Gieat Renun-
ciation riding the royal horse Kanthaka and accompanied by his
gioom Clanna. Wlen tley came to tle iivei Anom, le cut o lis
laii and beaid wlile standing on tle sandy beacl. Tlen ahei
discaiding tle ioyal gaiments, le ut on tle yellow iobes oeied
by tle Bialma God Glakia and became a monk. Tle Bodlisaua
was only twen[-nine tlen, an age most favouiable foi tle uisuit
of leasuies. Tlat le ienounced witl indieience tle om and
splendour of a sovereign and abandoned the solace and comfort of
lis consoit Yasodlai and ietinue at sucl a favouiable age, wlile
still blessed with youth, is really awe-inspiring.
Approaching the Sage ra
At tlat time tle Bodlisaua was not yet in ossession of iactical
knowledge of leading a holy life. So he made his way to the famous
ascetic ia. He was no oidinaiy eison, of tle eiglt stages of
mundane jhnic auainments, le lad eisonally masteied seven stages
up to the absorption dwelling on nothingness (kicayatana jhna)
and was imparting this knowledge to his pupils.
Before the appearance of the Buddha, such teachers who had
achieved jhnic auainments seived as uustwoitly masteis giving
iactical insuuctions on tle metlod to auain jhna. ia was famous
like a Buddla in tlose times. Tle Tleiavda liteiatuie is silent about
him, but in the Lalitavistara, a biographical text of the northern School
of Buddhism, it was recorded that the great teacher had lived in the
state of Vesl and tlat le lad tliee lundied uils leaning lis
docuine.
8 A Discourse on the Wheel of Dhamma
Taking Instructions from ra
How tle Bodlisaua took insuuctions nom tle sage ia is
described thus: Having gone forth and become a recluse in pursuit
of what is holy and good, seeking the supreme, incomparable peace
of nibbna, I diew to wleie ia Klma was and addiessed lim
tlus: Fiiend Klma, I wisl to lead tle loly life undei youi docuine
and disciline. Wlen I lad tlus addiessed lim ia ielied. Fiiend
Gotama is welcome. Of sucl a natuie is tlis docuine tlat in a sloit
time, an intelligent man can realise for himself and abide in what his
teaclei las iealised as lis own. Ahei tlese woids of encouiagement,
ia gave lim iactical insuuctions on tle metlod.
Reassuring Words
ias statement tlat lis docuine, if iactised as tauglt, could
be realised soon by oneself was very reassuring, and inspired
condence. A iagmatic docuine is uustwoitly and convincing only
if it could be realised by oneself, and in a short time. The sooner the
iealisation is ossible, tle moie leaitening it will be. Tle Bodlisaua
was tlus satised witl ias woids, and tlis tlouglt aiose in lim.
It is not by meie faitl tlat ia announces tlat le las leained tle
Dlamma, ia las suiely iealised tle Dlamma limself, le knows
and understands it.
Tlat was uue. ia did not cite any texts as autloii[. He did
not say tlat le lad leaid it nom otleis. He cleaily stated tlat le
had realised himself what he knew personally. A meditation teacher
must be able to declare his conviction boldly like him. Without having
practised the Dhamma personally, without having experienced and
realised it in a personal way, to claim to be a teacher in mediation,
to teacl and wiite books about it, ahei just leaining nom tle texts
on meditation methods, is most incongruous and improper. It is like
a lysician iesciibing medicine not yet clinically tested and uied
by him, and which he dare not administer on himself. Such teachings
and publications are surely undependable and uninspiring. However,
ia tauglt boldly wlat le lad iealised limself. Tle Bodlisaua
was fully impressed by him, and the thought arose in him. Not only
ia las faitl, I also lave faitl, not only ia las eneigy,
mindfulness, concenuation, wisdom, I also lave tlem. Tlen le
Approaching the Sage Udaka 9
suove foi tle iealisation of tlat Dlamma tlat ia declaied le lad
learned and realised for himself. In no time he learned the Dhamma
that led him as far as the jhnic stage of nothingness.
He tlen aioacled ia Klma and asked lim wletlei tle
realm of nothingness, which he had claimed to have realised himself
and live in ossession of, was tle same stage tlat tle Bodlisaua lad
now ieacled. ia ielied, Tlis is as fai as my teacling leads,
which I have declared to have realised and abide in the possession
of it, tle same stage as niend Gotama las ieacled. Tlen le uueied
these words of praise. Friend Gotama is a supremely distinguished
eison. Tle iealm of notlingness is not easily auainable. Yet you
lave iealised it in no time. It is uuly wondeiful. Foitunate we aie
that we should meet such a distinguished ascetic as your reverence.
As I have realised the Dhamma, so you have realised it too. As you
have learnt it, so I have learnt to the same extent as you. Friend
Gotama is my equal in Dlamma. We lave a laige communi[ leie.
Come, niend, let us togetlei diiect tlis comany of disciles.
Tlus ia, tle teaclei, set u tle Bodlisaua, lis uil as a
comlete equal to limself and lonouied tle Bodlisaua by delegating
to lim tle task of guiding one lundied and uils, wlicl was
exactly lalf of tle disciles undei lis insuuction.
Howevei, tle Bodlisaua stayed tleie only foi a sloit time. Wlile
staying tleie, tlis tlouglt occuiied to lim, Tlis docuine does not
lead to aversion, to the abatement and cessation of passion, to
quiescence for higher knowledge and full enlightenment nor to
nibbna, tle end of sueiing, but only as fai as tle auainment of tle
realm of nothingness. Once there, a long life of 60,000 world cycles
follows and ahei exiiing nom tleie, one ieaeais in sensual iealms,
and undeigoes sueiing again. It is not tle docuine of tle undying
tlat I seek. Tlus becoming indieient to tle iactice tlat led only
to the jhnic realm of nothingness he abandoned it and departed
nom ias meditation cenue.
Approaching the Sage Udaka
Ahei leaving tlat lace, tle Bodlisaua was on lis own foi some
time, uisuing tle suieme atl of uanquili[ to ieacl tle deatlless
nibbna. Tlen tle fame of Udaka Rmauua, (tle son of Rma, tle
discile of tle sage Rma) ieacled lim. He came to wleie Udaka
10 A Discourse on the Wheel of Dhamma
was and sought to lead the religious life under the dhamma and
disciline of tle sage Rma. His exeiiences undei tle guidance of
Udaka, low Udaka exlained tle dlamma, low tle Bodlisaua was
imiessed witl tlat docuine, and iactised it, low le iealised tle
dhamma and recounted to Udaka what he had gained, is described
in almost exactly the same words as before.
We lave, lowevei, to note caiefully tlat Udaka Rmauua, as lis
name imlied, was a son of Rma oi a discile of Rma. Tle sage
Rma was accomlisled to go tliougl all tle eiglt stages of jhna
and reached the highest jhnic realm of neither perception nor
non-eicetion. Howevei, wlen tle Bodlisaua ieacled wleie Udaka
was, tle old sage Rma was no moie. Tleiefoie in asking Udaka
about Rmas auainments, le used tle ast tense pavedesi. How far
does tlis docuine lead conceining wlicl Rma declaied tlat le lad
realised it for himself and entered upon it?
Then there is the account of how this thought occurred to the
Bodlisaua: It is not only Rma wlo lad faitl, indusuy, mindfulness,
concenuation, and wisdom. I also lave tlem. Tleie is also tlis
passage where it was stated that Udaka set him up as a teacher. You
know tlis docuine and Rma knew tlis docuine. You aie tle same
as Rma and Rma was tle same as you. Come, niend Gotama, lead
this following and be their teacher. Again the passage where the
Bodlisaua iecounted Udaka, tle discile of Rma, altlougl my
companion in the holy-life, set me up as his teacher.
Tlese textual iefeiences make it cleai tlat tle Bodlisaua did not
meet tle sage Rma, but only witl Rmas discile, Udaka wlo
exlained to lim tle docuine iactised by Rma. Tle Bodlisaua
followed the method as described by Udaka and was able to realise
the stage of neither perception nor non-perception. Having learnt
tle docuine limself and iealised and enteied uon tle iealm of
neitlei eicetion noi non-eicetion like tle sage Rma, le was
invited by Udaka to accept the leadership of the company.
Where Udaka resided and how big his following was, is not
mentioned in tle Tleiavda liteiatuie. Howevei, tle Lalitavistaia,
the biography of the Buddha of Northern Buddhism, states that
Udakas cenue was in tle disuict of Rjagala and tlat le lad a
comany seven lundied suong. It is to be noted tlat at tle time of
meeting tle Bodlisaua, Udaka limself lad not yet auained tle jhna
Exeme Austerities in the Uruvela Forest 11
of neither perception nor non-perception. He explained to the
Bodlisaua only wlat Rma lad aclieved. So wlen tle Bodlisaua
proved himself to be the equal of his master by realising the stage of
neitlei eicetion noi non-eicetion, le oeied tle Bodlisaua tle
leadership of the whole company. According to the Subcommentary
(k) le latei suove laid, emulating tle examle set by tle
Bodlisaua, and nally auained tle liglest jhnic stage of neither
perception nor non-perception.
Tle Bodlisaua iemained as a leadei of tle comany at tle cenue
only foi a sloit time. It soon occuiied to lim, Tlis docuine does
not lead to aversion, to absence of passion nor to quiescence for
gaining knowledge, suieme wisdom, and nibbna, but only as fai
as the realm of neither perception nor non-perception. Once there,
a long life of 84,000 world cycles is enjoyed only to come back again
to tle sensual iealm, and be subject to mucl sueiing. Tlis is not
tle docuine of tle deatlless tlat I seek. Tlen becoming indieient
to tle docuine, wlicl leads only to tle iealm of neitlei eicetion
noi non-eicetion, le gave it u and deaited nom Udakas cenue.
Extreme Austerities in the Uruvela Forest
Ahei le leh tle cenue, tle Bodlisaua wandeied about tle land
of Mgadla, seaicling on lis own tle eeiless atl of uanquili[,
tle deatlless nibbna. Duiing lis wandeiings le came to tle foiest
of Uiuvela neai tle laige village of Sennigama. In tle foiest le saw
cleai watei owing in tle iivei Neiajai. Perceiving a delightful
sot, a seiene dense giove, a cleai owing sueam witl a village
nearby, which would serve as an alms resort, it occurred to him:
Tiuly tlis is a suitable lace foi one intent on suiving, and le stayed
on in the forest.
At tlat time tle Bodlisaua lad not yet woiked out a iecise
system of iiglt suuggle. austeie iactices weie, of couise, widely
known and in vogue throughout India at that time. Concerning these
iactices tliee similes came to tle mind of tle Bodlisaua.
A log of say wood neslly cut nom a sycamoie uee and soaked
in watei cannot ioduce ie by being iubbed witl a similai iece of
wet sappy wood or with a piece of some other wood. Just so, while
still entangled with objects of sensual desires such as wife and family,
while delighting in passionate pleasures and lustful desires are not
12 A Discourse on the Wheel of Dhamma
yet silenced witlin, lowevei suenuously someone suives, le is
incapable of wisdom, insight, and incomparable full awakening. This
was tle ist simile tlat occuiied to tle Bodlisaua.
Even if the sycamore log is not soaked in water, but is still green
and say being neslly nom tle uee it will also not ioduce any
ie by niction. Just so, even if le las abandoned tle objects of sensual
desires such as wife and family and they are no longer near him, if
he still delights in thoughts of passionate pleasures, and lustful
desires still arise in him, he is incapable of wisdom, insight, or full
awakening. This is the second simile.
According to the Commentary this simile has a reference to the
practices of the Brahmadhammika ascetics. Those Brahmins led a
loly ascetic life nom youtl to tle age of foi[ eiglt wlen tley went
back to maiiied life in oidei to ieseive tle continui[ of tleii clan.
Thus while they were practising the holy life, they would have been
tainted with lustful thoughts.
The third simile concerns a dry sapless log not soaked in water. A
log of diy wood will kindle ie wlen iubbed against anotlei.
Similarly, having abandoned objects of sensual desires and weaned
limself of lustful tlouglts and ciavings, le is caable of auaining
wisdom, insiglt, and full awakening, wletlei le iactises exueme
austeii[ oi wletlei le suives ainlessly witlout toituiing limself.
Extreme Austerity of Crushing the Mind
Of the two methods open to him according to the third simile,
tle Bodlisaua consideied following tle atl of austeii[, Wlat if,
with my teeth clenched and my tongue cleaving the palate, I should
iess down, consuain, and ciusl tle natuially aiising tlouglts witl
my mind.
Tle Pi text quoted leie coiiesonds witl tle text in tle
Vitakkasalna Suua.
M.i.119.
Absorption Resaining the Breath 13
iefeis to tle iactical exeicises eifoimed by tle Bodlisaua befoie
le auained tle knowledge of tle Middle Patl and is, tleiefoie, at
odds witl tle Satialna metlod.
However, the Commentarys interpretation implies suppression
of evil thoughts with moral thoughts. If this interpretation is correct,
tlis metlod, being in accoid witl tle Satialna Suua and otlei
texts, would lave iesulted in Enligltenment foi tle Bodlisaua.
Actually, tlis metlod led lim only to exueme sueiing and not to
Buddlalood. Otlei austeie iactices taken u aheiwaids also
meiely led tle Bodlisaua into wiong atls.
Tle austeie iactices followed by tle Bodlisaua at tlat time
appear to be somewhat like that of mind annihilation being practised
nowadays by followers of a certain school of Buddhism. During our
missionaiy uavels in Jaan, we visited a laige temle wleie a numbei
of people were engaged in meditation exercises. Their meditation
metlod consists of blouing out tle tlouglt wlenevei it aiises. Tlus
emtied of mental activi[, tle end of tle ioad is ieacled, namely,
nothingness. The procedure is as follows:-
Young Malyna monks sat cioss-legged in a iow, about six in
number. The abbot went round showing them the stick with which
le would beat tlem. Ahei a wlile le ioceeded to administei one
blow on the back of each meditator. It was explained that while being
beaten it was possible that mind disappeared altogether resulting in
notlingness. Tiuly a suange docuine. Tlis is, in fact, annililation of
thought by crushing it with mind, presumably the same technique
emloyed by tle Bodlisaua to ciusl tle tlouglt witl tle mind by
clencling tle teetl. Tle eoit ioved veiy ainful foi lim and sweat
oozed nom lis aimits, but no sueiioi knowledge was auained.
Absorption Restraining the Breath
Tlen it occuiied to tle Bodlisaua, Wlat if I conuol iesiiation
and concenuate on tle bieatlless jhna. With that thought he
iesuained tle in and out bieatls tliougl tle moutl and nose. Witl
the holding of respiration by the mouth and nose, there was a roar
in the ears due to the rushing out of the air just like the bellows of a
foige making a ioaiing noise. Tleie was intense bodily sueiing,
but tle Bodlisaua was ielentless. He leld lis bieatl, not only of tle
mouth and nose, but also of the ears. As a result, violent winds rushed
14 A Discourse on the Wheel of Dhamma
u to tle ciown of tle lead, causing ains as if a suong man lad
split open the head with a mallet, as if a powerful man were
tigltening a iougl leatlei sua aiound tle lead. Violent winds
pushed around in the belly causing pain like being cut by a sharp
butchers knife. There was intense burning in the belly as if roasted
ovei a it of live coals. Tle Bodlisaua oveicome lysically by ain
and sueiing, fell down in exlaustion and lay still. Wlen tle deities
saw him lying prone, they said, The monk Gotama is dead. Other
deities said, The monk Gotama is neither dead nor dying. He is just
lying still, dwelling in the state of Arahantship. In spite of all these
ainful eoits no liglei knowledge was gained.
Extreme Austerity of Fasting
So it occuiied to lim, Wlat if I suive still laidei entiiely
abstaining nom food. Knowing lis tlouglts, tle deities said, Please,
deai Gotama, do not entiiely abstain nom food, if you do so, we will
infuse heavenly nourishment through the pores of your skin. You
can live on tlat. Tlen it occuiied to tle Bodlisaua, If I claim to be
fasting completely, but these deities should thus sustain me, that
would be foi me a lie, tlus tle Bodlisaua iejected tle deities oei,
saying that he refused to be infused with divine nourishment.
Then he decided to take less and less nourishment,
only as mucl bean sou as will t tle lollow of one
land. Living, tlus, on about ve oi six soonfuls of
bean soup each day, the body reached a state of
exueme emaciation. Tle limbs witleied, only skin,
sinews, and bones remained. The vertebrae pro-
uuded. Tle widely seaiated bones juued out,
presenting an ungainly, ghastly appearance just as
in images of tle Bodlisaua undeigoing exueme austeii[.
The eyes,
sliunk down in tleii sockets, looked like tle ieection nom watei
sunk deep in a well. The scalp had shrivelled up like a gourd withered
in tle sun. Tle emaciation was so exueme tlat if le auemted to
feel the belly skin, he touched the spine; if he felt for the spine, he
toucled tle belly skin. Wlen le auemted to evacuate tle bowels
oi make watei, tle eoit was so ainful tlat le fell foiwaid on lis
face, so weakened was le tliougl tlis exuemely scan[ diet.
tlese ve couit
asuologeis foisook tle woild befoie tley got enclained to tle
household life and took to the forest to lead a holy life. However, the
Buddlavasa Commentaiy and some otlei texts stated tlat seven
asuologeis iaised two ngeis eacl giving double inteiietations
while the youngest Brahmin, who would in time become the
Veneiable Koaa, iaised only one ngei and made tle denite
prediction that the child was a future Buddha.
This young Brahmin together with the sons of four other Brahmins
lad gone foitl nom tle woild and banded togetlei to foim tle giou
of ve ascetics, wlo weie awaiting tle Gieat Renunciation of tle
Bodlisaua. Wlen news ieacled tlem tlat tle Bodlisaua was
iacticing exueme austeiities in tle Uiuvela foiest, tley jouineyed
tleie and became lis auendants, loing tlat wlen le aclieved
Enlightenment, he will share his knowledge with them, and they
would be tle ist to leai tle message.
MA.i.187.
The Enlightenment 19
Wlen tle ve ascetics saw tle Bodlisaua aitaking of solid food,
they were disappointed. They thought, If living on a handful of pea
soup has not led him to higher knowledge, how could he expect to
auain tlat by eating solid food again' Tley misjudged tlat le lad
abandoned tle suuggle and ieveited to tle luxuiious way of life to
gain iicles and eisonal gloiy. Tlus tley leh lim in disgust and
went to stay in the deer sanctuary in the township of Benares.
The Enlightenment
Tle deaituie of tle ve ascetics aoided tle Bodlisaua tle
ooituni[ to suuggle foi nal libeiation in comlete solitude. Tle
Commentaiy on tle Malsaccaka Suua
M.A.i.291.
20 A Discourse on the Wheel of Dhamma
in gieat excitement to infoim lei misuess. Sujt ut tle milk-iice
that she had cooked early in the morning in a golden bowl worth a
hundred thousand pieces of money, covering the same with another
golden bowl. She then proceeded with the bowls to the foot of the
Banyan uee wleie tle Bodlisaua iemained seated and ut tle bowls
into tle lands of tle Bodlisaua saying, May youi wisl succeed as
mine has. So saying she departed.
Sujt, on becoming a maiden, lad made a iayei at tle banyan
uee, If I get a lusband of equal status witl myself and if my ist
boin is a son, I will make an oeiing. Hei iayei lad been fullled
and lei oeiing of milk-iice tlat day was intended foi tle uee dei[
in fullment of lei iomise. Howevei, latei wlen sle leaint tlat tle
Bodlisaua lad gained Enligltenment ahei taking tle milk-iice
oeied by lei, sle was oveijoyed witl tle tlouglt tlat sle lad done
a noble deed of the greatest merit.
Tle Bodlisaua tlen went down to tle iivei Neiajai to batle.
Ahei batling, le foimed tle milk-iice oeied by Sujt into foi[-nine
morsels and ate it. The meal over, he discarded the golden bowl in
the river saying, If I am to become a Buddha today, let the bowl go
usueam. Tle bowl diihed usueam foi a consideiable distance
against tle swih owing cuiient, and on ieacling tle abode of tle
nga-king Kla, sank into tle iivei below tle bowls of tle tliee
previous Buddhas (tia buddhna thlni ukkhipitv ahsi).
Tle Bodlisaua iested tle wlole day in tle foiest glade neai tle
bank of tle iivei. As evening fell, le went towaids tle Bodli uee,
meeting on tle way a giass-cuuei named Souiya wlo gave lim eiglt
handfuls of grass. In India, holy men used to prepare a place to sit
and slee on by sieading sleaves of giass. Tle Bodlisaua siead
tle giass undei tle uee on tle eastein side. Tlen witl tle solemn
iesolution, I will not stii nom tlis seat until I lave auained suieme
wisdom, he sat down cross-legged, facing east.
At tlis oint Mia aeaied and contested foi tle seat undei tle
Bodli uee witl a view to oose lis iesolution and ievent lim
nom auaining Buddlalood. By invoking tle viitues le lad accumu-
lated tliougl ages, fullling tle ten eifections sucl as claii[, le
oveicame tle obsuuction made by Mia befoie tle sun lad set. Ahei
tlus vanquisling Mia, tle Bodlisaua acquiied tliougl jhna, in
tle ist watcl of tle niglt, tle knowledge of ievious existences, in
Considering to Whom to Give the First Discourse 21
the middle watch of the night, the divine eye; and in the last watch
of the night he contemplated the law of Dependent Origination
followed by the development of insight into the arising and ceasing
of tle ve aggiegates of auaclment. Tlis insiglt gave lim in
succession tle knowledge eitaining to tle foui Patls, nally
resulting in full Enlightenment or Omniscience.
Having become a Fully Enlightened One, he spent seven days on
tle tlione of wisdom undei tle Bodli uee and seven days eacl at
six otlei laces, foi[-nine days in all, enjoying tle bliss of tle
Arahantship and pondering his newly discovered Dhamma.
Extreme Austerity Is a Form of Self-mortification
Tle hl week was sent undei tle Goat-leids Banyan uee
(Ajala) and wlile tleie le ieected on lis abandonment of tle
austeie iactices:- Deliveied am I nom tle austeie iactices tlat
cause lysical ain and sueiing. It is well tlat Im deliveied of tlat
uniotable iactice of austeii[. How deligltful it is to be libeiated
and have gained Enlightenment.
Mia, wlo lad been closely following eveiy tlouglt and action
of tle Bodlisaua, evei aleit to accuse lim of any lases, immediately
addiessed tle Buddla, Aait nom tle austeie iactices, tleie is no
way to uii( beings, Gotama las deviated nom tle atl of uii[.
Wlile still deled, le wiongly believes tlat le las aclieved uii[.
Tle Buddla ielied, All tle exueme iactices of austeii[
emloyed witl a view to aclieve tle deatlless aie useless, uniot-
able much as oars, paddles, and pushing poles are useless on sand
banks. Fully convinced tlat tley aie uniotable, I lave abandoned
all foims of self-moitication (aakilamathnuyoga).
Tle Commentaiy also mentions tlat exueme iactices sucl as
fasting oi nakedness constitute self-moitication. Tlat exueme austeii[
is a foim of self-moitication slould be caiefully noted leie foi beuei
comielension of tle Dlammacakka Suua wlen we deal witl it.
Considering to Whom to Give the First Discourse
Having sent seven days eacl at seven dieient laces, le went
back to tle Goat-leids Banyan uee on tle hietl day. Seated undei
tle uee, le consideied, To wlom slould I ist teacl tle Dlamma'
Who would quickly comprehend it? Then it occurred to him, There
22 A Discourse on the Wheel of Dhamma
is ia Klma wlo is leained, intelligent, and wise. He las long
been a eison witl liule dust of delement in lis eye of wisdom. If
I teacl tle docuine to ia Klma ist le would quickly comie-
hend this Dhamma.
It is signicant tlat tle Buddla uied to seek out someone wlo
would understand his teaching quickly. It is vital to inaugurate new
meditation cenues witl devotees wlo aie endowed witl faitl, eneigy,
energy, mindfulness, and wisdom. Only such devotees as possess
these virtues can achieve insight quickly and become shining
examles foi otleis to follow. Devotees lacking abili[ oi enfeebled
in mind and body through age can hardly be a source of inspiration
to otleis. Wlen I ist staited teacling Satialna Viassan
Meditation, I was fortunate in being able to start with three persons
(my relatives actually) endowed with exceptional faculties. They
acquired the knowledge of arising and passing away (udayabbaya-
a) within three days of practice and were overjoyed with seeing
lights and visions accompanied by feelings of rapture and bliss. Such
seedy auainment of iesults las been iesonsible foi tle woild-wide
dissemination of tle Malsi Viassan Meditation teclnique.
Tlus tle Buddla tlouglt of ist teacling someone wlo would
quickly gias it. Wlen le consideied ia Klma, a dei[ addiessed
lim, Loid, ia Klma assed away seven days ago. Tlen
knowledge and vision aiose to tle Buddla tlat ia lad indeed
passed away seven days ago and had by virtue of his jhnic
achievements reached the realm of nothingness, (kicayatana).
Missing the Path and Fruition by Seven Days
Gieat is tle loss to ia tle Klma, tlouglt tle Buddla. ia
was developed enough to readily understand. Had he heard the
teacling le could lave gained tle Patl and auained Aialantsli
instantly. However, his early death has deprived him of this oppor-
tuni[. In tle iealm of notlingness, wleie only mental states exist
witlout any foims, le could not benet even if tle Buddla lad gone
there and taught him the Dhamma. The life-span in the realm of
notlingness is also veiy long being six[ tlousand aeons. Ahei
expiring there, he would be reborn in the human realm, but would
miss the teachings of the Buddha. Thus as a common worldling, he
would remain in the cycles of existence, sometimes sinking to the
Journey to Give the First Sermon 23
netlei woild to face gieat sueiings. Tlus tle Buddla saw tlat tle
loss to ia was veiy gieat.
It is possible in present times that there are people deserving of
liglei auainments, assing away witlout tle ooituni[ of leaiing
about tle Satialna meditation metlod, oi tlougl laving leaid
it tauglt, wlo lave not yet made tle eoit to iactise it. Tle good
people assembled here now listening to what I am teaching should
be caieful tlat a iaie ooituni[ foi tleii siiitual develoment is
not wasted.
Missing the Great Chance by One Night
Tlen tle Buddla tlouglt of teacling tle ist discouise to Udaka,
tle son (uil) of tle gieat sage Rma. Again a dei[ addiessed tle
Buddla, Loid, Udaka Rmauua assed away last niglt. Knowl-
edge and vision arose to the Buddha that the hermit Udaka had
indeed died last niglt in tle ist watcl and by viitue of lis jhnic
achievements had reached the realm of neither perception nor
non-perception, (nevasansayatana). This realm is also a state
of immateiiali[, a foimless state and its life-san extends to
eigl[-foui tlousand woild cycles. Tlis is tle noblest, tle lohiest of
tle tlii[-one lanes of existence, but tle Dlamma cannot be leaid
tleie. On aeaiing again in tle luman woild, Rmauua was
alieady so liglly develoed tlat le could instantly auain Aialant-
ship if he could but listen to the Dhamma. However, he would get
no sucl ooituni[, laving missed it by dying one niglt too eaily.
Tle Buddla was tlus moved again to uuei in i[, Gieat is tle loss
to tle leimit Udaka, tle son (uil) of tle gieat sage Rma.
Tle Buddla tlouglt again to wlom le slould give lis ist
discouise. Tle giou of ve ascetics aeaied in lis divine vision
and he saw them living then in the deer sanctuary in the township
of Benares.
Journey to Give the First Sermon
The Blessed One set out to go there. Some previous Enlightened
Ones had made the same journey by means of psychic powers.
However, our Buddha, Gotama, proceeded on foot for the purpose
of meeting, on the way, the naked ascetic Upaka to whom he had
something to impart.
24 A Discourse on the Wheel of Dhamma
Tle Buddlavasa and Jtaka Commentaiies state tlat tle Blessed
One started the journey on the full-moon of July. However, as the
deer sanctuary, Benares, was eighteen leagues (yojana) or about 144
miles away nom tle Bodli uee and as tle Blessed One was making
the journey on foot, the distance could not have been covered in one
day unless done with the help of psychic powers. It would be
aioiiate, tleiefoie, if we xed tle staiting date on tle sixtl
waxing of July.
Meeting Upaka the Naked Ascetic
Tle Blessed One lad not gone fai nom tle Bodli Tiee on tle way
to Gy (6 miles) wlen le came uon tle naked ascetic Uaka, a
discile of tle naked ascetic Nigala Nauua. On seeing tle
Blessed One le addiessed lim, Youi countenance niend, is cleai
and serene, your complexion is pure and bright, in whose name have
you gone forth? Who is your teacher? Whose teaching do you profess?
The Blessed One replied:-
Sabbbhibh sabbavidhamasmi,
sabbesu dhammesu anpalio.
Sabbajaho tahkkhaye vimuo,
saya abhiya kamuddiseyya.
I am one who has overcome all,
Vin.i.8.
26 A Discourse on the Wheel of Dhamma
It is important to note carefully this event of Upakas meeting with
the Buddha. Here was Upaka coming face to face with a Fully
Enlightened Buddha, but he did not realise it. Even when the Blessed
One openly declared that he was indeed a Buddha, Upaka remained
sceptical because he was holding fast to the wrong-views of the naked
ascetics. In these days too there are people who, following wrong
paths, refuse to believe when they hear about the right method of
practice. They show disrespect to, and talk disparagingly about, those
practising and teaching the right method. Such misjudgements
arising out of false beliefs should be carefully avoided.
Even though he did not express complete acceptance of what the
Buddha said, Upaka seems to have departed with some faith in the
Buddla, as le ietuined ahei some time. Ahei leaving tle Buddla,
le latei got maiiied to C, a lunteis daugltei, and wlen a son
was born of the marriage, he wearied of the household life and
became a recluse under the Blessed One. Practising the Buddhas
teaching, he became a Once-returner (angmi). On passing away he
ieacled tle Puie Abode of Avil, wleie le soon auained Aialant-
sli. Foieseeing tlis benecial iesult tlat would acciue out of lis
meeting with Upaka, the Blessed One set out on foot on the long
journey to Benares and answered all of the questions asked by Upaka.
Arrival at Isipatana
Wlen tle giou of ve ascetics saw tle Blessed One at a distance
coming towards them, they made an agreement among themselves
saying, Friends, here comes the monk Gotama who has become
self-indulgent, wlo las given u tle suuggle, and ieveited to a life
of luxury; let us not pay homage to him, nor greet him, and relieve
him of his bowl and robes. However, as he is of noble birth, we will
prepare a seat for him. He will sit down if he is so inclined.
Howevei, as tle Blessed One diew neai, because of lis illusuious
glory, they found themselves unable to keep to their agreement. One
went to greet him and receive the bowl, a second took his robe, a
third prepared a seat for him, a fourth brought water to wash his
feet, wlile tle hl aiianged a foot stool. Howevei, tley all iegaided
the Blessed One as their equal and addressed him as before by his
name Gotama and irreverently with the appellation Friend (vuso).
The Blessed One sat on the prepared seat and spoke to them.
Arrival at Isipatana 27
Monks, do not addiess me by name as Gotama noi as niend. I
have become a Perfect One, worthy of the greatest reverence.
Supremely accomplished like the Buddhas of former times, and Fully
Enlightened. Listen, monks! The Deathless has been gained, the
Immortal has been won by me. I will teach you the Dhamma. If you
iactise as insuucted by me, in no long time, in tle iesent life, you
will, through your own direct knowledge, realise, enter upon, and
abide in Arahantship, the ultimate and noblest goal of the holy life
foi tle sake of wlicl clansmen of good families go foitl nom
household life into homelessness.
Even witl tlis bold assuiance, tle giou of ve monks iemained
incredulous and retorted: Friend Gotama, even with the abstemious
habits and stern austerities that you practised before, you did not
aclieve anytling beyond tle auainments of oidinaiy men noi auain
the sublime knowledge and insight of the Noble Ones, which alone
can desuoy tle delements. Now tlat you lave abandoned tle
austeie iactices and aie woiking foi gains and benets, low will
you lave auained sucl distinction, sucl liglei knowledge'
Tlis is sometling to ondei. Tlese ve monks weie foimeily
couit asuologeis wlo weie fully convinced and lad foietold, soon
ahei lis biitl, tlat tle Bodlisaua would denitely auain Suieme
Enligltenment. Howevei, wlen tle Bodlisaua gave u iivations
and stern exertions, they wrongly thought that Buddhahood was no
longer possible. It could be said that they no longer believed in their
own prophecy. They remained incredulous now that the Blessed One
declared unequivocally that he had won the Deathless, had become
a Fully Enlightened One, because they held to the wrong notion that
exueme austeii[ was tle iiglt way to Enligltenment. Likewise,
nowadays, too, once a wrong notion has been entertained, people
lold fast to it and no amount of exlaining tle uutl will sway tlem
and make tlem believe. Tley even tuin against tlose wlo uy to
bring them to the right path and speak irreverently and disparagingly
of their well-wishers. One should avoid such errors and self-deception.
Witl gieat comassion foi tle giou of ve monks tle Blessed
One spoke to them thus:- Monks, the Perfect One, like those of former
times, is not working for worldly gains, he has not given up the
suuggle, noi abandoned tle uue atl tlat eiadicates tle delements,
he has not reverted to luxury,and declared again that he had become
28 A Discourse on the Wheel of Dhamma
a Perfect One, worthy of great reverence, supremely accomplished
and Fully Enlightened. He urged them again to listen to him.
A second time, tle giou of ve monks made tle same ietoit, and
tle Blessed One, iealising tlat tley weie still sueiing nom illusion
and ignoiance, and out of gieat i[ foi tlem gave tlem tle same
answer for the third time.
Wlen tle giou of ve monks eisisted in making tle same
iemonsuations, tle Blessed One soke tlus, Monks, ondei uon
tlis. You and I aie not suangeis, we lived togetlei foi six yeais and
you waited on me wlile I was iactising exueme austeiities. Have
you evei known me seak like tlis' Tle ve monks ieected on
this. They came to realise that he had not spoken thus before because
le lad not auained Higlei Knowledge tlen. Tley began to believe
that he must have acquired the Supreme Knowledge now to speak
to them thus. They replied respect- fully, No. Venerable sir (bhante),
we have not known you speak like this before.
Then the Buddha said, Monks, I have become a Perfect One
worthy of the greatest respect (Araha), supremely accomplished
like tle Buddlas of foimei times (Tatlgata) by my own eoit I lave
become Fully Enligltened (Sammsambuddla), I lave gained tle
Immortal, the Deathless (amatamadhigata). Listen, monks, I will
insuuct you and teacl you tle Dlamma. If you iactise as insuucted
by me, you will in no time and in the present life, through your own
direct knowledge, realise, enter upon, and abide in Arahantship, the
ultimate and the noblest goal of the holy life for the sake of which
clansmen of good families go foitl nom tle louselold life into
homelessness. Thus the Blessed One assured them again.
Tle ve monks became iecetive and ieaied to listen iesect-
fully to what the Buddha would say. They awaited with eagerness
to receive the knowledge to be imparted to them by the Blessed One.
Wlat we lave stated so fai constitutes events selected nom tle
second [e of inuoduction, nom tle inteimediate eiiod. We now
come to events of tle iecent ast, inuoduced witl tle woids, Tlus
have I heard, which gives an account of how the Blessed One began
to set in motion tle Wleel of Dlamma by giving tle ist discouise.
The time was the evening of the full moon of May 2,551 years ago
counting back nom tlis yeai of 1962. Tle sun was about to set, but
still visible as a bright, red sphere; the bright full-moon was rising
Arrival at Isipatana 29
in tle East. Tle Commentaiy on tle Dlammacakka Suua in tle
Sayuuanikya mentions tlat tle ist discouise was given wlile
both the sun and the moon were simultaneously visible in the sky.
D.iii.131. Tle uanslation of tle Saydaws discouise dieis nom tle text leie (ed.)
36 A Discourse on the Wheel of Dhamma
nom aitaking of food ahei midday, dancing and singing all of
these being forms of sensual indulgence.
When one is engaged in meditation practice, one has to forgo all
kinds of sensual enjoyments, just like the bhikkhus who have gone
foitl nom tle woildly life, because tley lindei tle develoment of
moiali[, concenuation, and wisdom. Even a lay meditatoi must not
indulge in sensual leasuies. Tlis slould suce iegaiding one foim
of exueme iactice, namely, sensual indulgence.
The Practice of Self-mortification
Tle iactice of self-moitication, wlicl foims tle otlei exueme
iactice, iesults only in self-moitication and sueiing. It is not tle
iactice of tle Noble Ones, lence it is ignoble, imuie, iotless and
does not eitain to ones uue welfaie. Tlis exueme iactice slould
also be avoided.
Self-moitication, wlicl leads only to sueiing, was iactised
by those who held the belief that luxurious living would cause
auaclment to sensual leasuies, and tlat only austeie iactices sucl
as denying oneself food and clothing would remove sensual desire.
Tlen only tle eteinal eace, tle unaging, disease nee, deatlless state
could be achieved. Such was the belief of those who practised
self-moitication.
Methods of Self-mortification
Modest bhikkhus cover themselves with robes for the sake of
decency and to iotect tlemselves nom leat and cold, nom insects,
ies, and mosquitoes. Howevei, self-moitieis go about witlout any
clothing; when the weather is cold, they immerse themselves in cold
water, when it is hot, they expose themselves to the sun, standing
amidst foui ie-laces, tlus subjecting tlemselves to leat nom ve
diiections. Tlis is known as tle ve-fold enance by leat.
They have no use for regular beds, lying on the bare earth. Some
resort to lying on thorns covered only by a sheet of cloth. Some
iemain in a siuing ostuie foi days, wlile otleis kee to standing
only, neitlei lying down noi siuing. Anotlei foim of self-aiction
is to lie langing down, susended nom a uee biancl by two legs,
to stand on ones head is another.
The Nigaha Teachings 37
Whereas it is the normal habit of bhikkhus to assuage hunger by
aitaking of food, some self-toimentois comletely abstain nom food
and water. There are some who eat only on alternate days, while
others eat once in two days, three days, etc. Some practitioners abstain
nom food foi 4 days, 5 days, 6 days, 7 days, some even foi 15 days
on end. Some reduce their meals to just one handful of food, while
others live on nothing but green vegetables and grass, or on cow
excrement.
In the Lomalasa Jtaka
Tle oiiginal edition says tle Lomalasa Suua, Ekanita Commentaiy, but I
could not nd tlis account tleie (ed.)
38 A Discourse on the Wheel of Dhamma
The Buddha asked the naked ascetics who were practising
self-moitication: You state tlat you go tliougl lysical sueiings
to exlaust tle iesults of unwlolesome kamma nom ast existences.
Howevei, do you know foi ceitain tlat you lad indeed commiued
unvirtuous acts in previous existences? Their reply was in the
negative. The Buddha further questioned them whether they knew
how much unwholesome kamma they had done previously; how
mucl of it tley lad exiated tliougl self-moitication, and low
much of it remained. The replies were all in the negative they
did not know. Then the Buddha explained to them, to give them the
seed of intellectual advancement, tlat it was nuitless to iactise
torturous penance, not knowing if there were any past misdeeds,
nor how many of them they had expiated. The Buddha stated further
tlat tlese wlo weie uying to absolve tlemselves nom tle ast
misdeeds tliougl self-moitication may uuly lave commiued laige
amounts of unwholesome deeds.
Tle Bodlisaua ieviously adoted exueme measuies of iactice
not with a view to expiate his past misdeeds, if any, but thinking that
tley would lead to liglei knowledge. Howevei, ahei six yeais of
suenuous eoits, as stated above, iealising tlat exueme iactice
would not lead to knowledge or insight and wondering whether
there was another way that would lead to his cherished goal, he
abandoned tle iactice of self-moitication.
Physical Suffering
Tle iactice of self-moitication iesults only in lysical sueiing.
However, it was regarded by naked ascetics as being holy. In order
to spare their sensibilities, as explained in the Commentary to the
Paisamblidmagga tle Buddla did not denounce tle iactice as
being low or base; nor was it described as vulgar, being practiced by
ordinary village folk, nor as common because ordinary common
eole do not indulge in self-moitication. Tle Buddla desciibed
the method simply as painful (dukkho), ignoble (anariyo), not followed
by tle Noble Ones, and not benecial (anahasahito).
Effort without Any Benefit
Tle iactice of self-moitication does not lead to ones own welfaie.
Not only is it not conceined witl tle liglei ideals of moiali[,
Wrong Interpretation of Self-mortication 39
concenuation, and wisdom, it does not even give mundane benets.
Being witlout benet, and iesulting only in lysical sueiing, tle
austere practices may even prove fatal to the over-zealous practitioner.
Before the appearance of the supremely Enlightened Buddha it
was widely leld tliouglout tle middle counuy of India, tlat
self-moitication was a noble, loly iactice tlat led to libeiation
nom tle evil eects of unwlolesome kamma. Tle giou of ve
ascetics also held that view.
Howevei, tle Buddla said tlat self-moitication ioduced only
sueiing, and so was not iactised by Noble Ones, being imuie
and ignoble. It did not lead to ones own welfare. The Buddha
tleiefoie cleaily advised tlose wlo lad gone foitl nom tle woild
to avoid it.
A denite ionouncement iegaiding tle unwoitliness of tle
exueme iactice of self-moitication was necessaiy at tlat stage
because not only was it univeisally leld tlat only self-moitication
would lead to liglei knowledge, tle giou of ve ascetics lad also
accepted this belief. As long as they held fast to this view, they would
not be iecetive to tle docuine of tle Noble Eigltfold Patl. Hence
tle oen denunciation by tle Buddla tlat self-moitication was
iotless, leading only to lysical sueiing.
Tle ist exueme iactice gives nee iein to tle mind and body
and is therefore to be regarded as too lax. A mind that is not
conuolled by concenuation oi insiglt meditation is liable to sink tle
into pursuit of sensual pleasures. I heard that some teachers teach
tle iactice of ielaxing tle mind, giving it a nee iein. Howevei, tle
nature of mind is such that it requires constant guarding. Even when
constantly guarded by mediation, the mind wanders to objects of
sensual leasuies. It is obvious tlat leh to itself, unguaided by
meditation, the mind will engage in thoughts of sensual pleasures.
Tle second exueme iactice inicts sueiing on oneself tliougl
denial of normal requirements of food and clothing. It is too rigid,
unbending, depriving oneself of ordinary comfort and is thus to be
avoided too.
Wrong Interpretation of Self-mortification
A wiong inteiietation as to wlat constitutes self-moitication is
made by some teacleis in conuadiction to tle teacling of tle Buddla.
40 A Discourse on the Wheel of Dhamma
Accoiding to tlem, tle eainest, tiieless eoit iequiied foi meditation
amounts to self-moitication. Tlis view is diameuically oosed to
tle exloitation of tle Buddla wlo advised suenuous, unielenting
exeition even at tle saciice of life and limb to auain concenuation
and insight. Let only the skin, sinews, and bones remain. Let the
esl and blood diy u. I will exeit incessantly until I aclieve tle
Path and Fruition. Such must be the resolute determination, as
urged the Buddha, with which the goal must be pursued.
Suenuous and ielentless eoit in meditation iactice to aclieve
concenuation and insiglt slould not be misconsuued as a foim of
self-moitication. Leaving aside meditation iactice, even keeing
the precepts, which entails some physical discomfort, is not to be
iegaided as a iactice of self-moitication. Young eole and young
novices suei nom angs of lungei in tle evenings wlile keeing
tle eiglt iecets. Howevei, as fasting is done in fullment of tle
iecets, it does not amount to moitication.
Foi some eole, tle iecet of abstaining nom taking life is a
saciice on tleii ait, since tley suei ceitain disadvantages as a
consequence, but as it constitutes the good deed of keeping the
iecet, it is not to be viewed as a foim of self-moitication. In tle
Maldlammasamdna Suua,
M.i.309.
The View of a Meditation Teacher 41
Misconception about Contemplation on Feeling
There are some who hold the view that contemplating pleasant
feeling constitutes indulgence in sensual pleasures, while contem-
lating ainful feeling constitutes self-moitication. Tlus, tley lold
that one should avoid both of them and only on contemplate
equanimi[. Tlis is an iiiational misconcetion, unsuoited by any
textual autloii[.
Tle Buddla denitely stated in tle Malsatialna Suua tlat
leasant feeling, ainful feeling, and equanimi[ aie all objects foi
contemplation. The same statement was repeated in many other
Suuas. Tlus it slould be denitely noted tlat any object in tle
categoiy of tle ve aggiegates is a legitimate object foi contemlation.
The View of a Meditation Teacher
A lay meditation teacher is reported to have said, While engaged
in the practice of meditation, taking up any posture, if one begins to
feel tired, painful, numb, hot, or unpleasant sensations in the limbs,
one should change posture at once. If one persists in the practice of
mindfulness in spite of unpleasant sensations, one is engaging in
self-moitication.
This statement was apparently made, considering the welfare of
meditators, nevertheless it must be said that it is unsound and
ill-advised. In tle iactice of concenuation oi insiglt meditation,
patience (khant) and iesuaint (savara) play an important role. They
aie imoitant foi tle successful iactice of concenuation oi insiglt
meditation. One-pointedness of mind can be achieved only through
patiently bearing some bodily discomfort. It is within the experience
of anyone who has practised meditation in earnest that continually
changing the posture is not conducive to the development of
concenuation. Plysical discomfoit las to be boine witl atience.
Self-conuol is not self-moitication, in as mucl as tle goal is not
sueiing, but tle iomotion of moiali[, concenuation, and wisdom
in accordance with the wishes of the Buddha.
Tle Blessed One desiied, if ossible, an even moie ielentless eoit
to aclieve tle liglest goal of Aialantsli in one continuous siuing,
uninteiiuted by any clange of ostuie. In tle Malgosiga Suua,
M.i.219.
42 A Discourse on the Wheel of Dhamma
im iesolution: I will not bieak tlis ciossed-legged siuing ostuie
until, tliougl not clinging, my mind is libeiated nom tle taints
(sava). Sucl a blikklu would adoin tlis Gosiga foiest giove.
Thus to state that patient contemplation of painful feeling is a
foim of self-moitication is to denounce tlose meditatois wlo aie
following tle insuuction of tle Buddla. It amounts to tle iejection
of tle Buddlas woids, and discouiages tle eoits of meditatois
wlo could aclieve concenuation and insiglt only tliougl atiently
bearing the pain brought about by not changing their posture.
It should be carefully noted that the Blessed One advised in the
Sabbsava Suua
Such examples of
foibeaiance wlile engaged in meditation abound in tle Suuas.
Tlus comaiatively mild foims of ain sucl as stiness of limbs,
or hot sensations, should be borne with patience, without changing
the meditation posture. If possible, persistence should be maintained
even at tle iisk of ones life, as it will iomote self-conuol, concenua-
tion, and insight. However, if the pain becomes unbearable, the
posture may be changed very slowly and gently to avoid disturbing
mindfulness, concenuation, and insiglt.
Those practices that are not concerned with the promotion of
moiali[, concenuation and wisdom, but wlicl aie undeitaken only
foi moie sueiing aie denitely foims of self-moitication. On tle
otlei land, aiduous eoits, lowevei ainful and disuessing tley
may be, if tley aie made foi tle develoment of moiali[, concenua-
tion and wisdom, do not constitute self-moitication. It must be
Tle Blessed One ointed out tle Patl, as if by ointing a ngei at visible objects
or holding them in the palm of his hands.
The Realisation of Nibbna 55
These are then the factors of Eightfold Path, the Middle Path,
wlicl wlen fully undeistood by tle Tatlgata ioduced vision,
ioduced knowledge, and lead to eace, liglei knowledge, eneua-
tive insiglt, and to nibbna.
Tle denition of tle Middle Patl las now been given. Tle detailed
exposition of this Eightfold Path will have to wait until next week.
By viitue of laving given iesectful auention to tlis Gieat
Discourse on the Turning of the Wheel of Dhamma, may all you good
people present in this audience be able to avoid the wrong path,
namely, tle two exuemes, and follow tle Noble Eigltfold Patl, oi
the Middle Path, thereby gaining vision and higher knowledge,
wlicl leads to tle iealisation of nibbna, tle end of all sueiing.
Sdhu! Sdhu! Sdhu!
56
Part Three
Delivered on Saturday 13th October, 1962.
in its Subcommentary
it is iefeiied to as concenuation
lasting for a moment (khaamaahitiko samdhi). Thus based on the
autloii[ of tle Commentaiy and tle Subcommentaiy, we lave
MA.ii.339.
70 A Discourse on the Wheel of Dhamma
We have therefore, summarised this path factor of Right Mindful-
ness as follows: to develop Right Mindfulness, there must be: ardent
mindfulness with clear comprehension of every bodily movement,
every mental action, every feeling, whether pleasant, unpleasant, or
neuual, wliclevei manifests, and eveiy mental-object as it aeais.
I have taken time to discuss in detail the path factor of Right
Mindfulness as it is very important for the understanding of many
people. I will proceed with the consideration of the path factor of
Riglt Concenuation. Foi tlat, I will conne myself only to tle most
essential points of the teaching concerning the path factor of Right
Concenuation. To give all exositions on tle subject would covei
too wide a scope, and would be hard to grasp by those with limited
knowledge.
The Path Factor of Right Concentration
Wlat, monks, is Riglt Concenuation' Heie, monks, a monk,
being detacled nom all desiies and otlei unwlolesome states,
enteis into and abides in tle ist absoition accomanied by
initial (vitakka) and sustained application (vicra), lled witl
joy (pti) and happiness (sukha), boin of detaclment nom
unwholesome thoughts he enters into and abides in the
fouitl absoition accomanied by equanimi[ and uiied
by mindfulness. Tlis, monks, is called Riglt Concenuation.
Here, absorption (jhna) means not allowing the mind to wander
about, but xing it on a single object to iemain uanquil. Accoiding
to tle Suuas, tleie aie foui absoitions:
Five factois accomany tle ist absoition: initial alication
(vitakka), directing the mind towards the meditation object: sustained
application (vicra), repeated investigation of the object, which has
manifested; joy (pti), rapture or delight, happiness (sukha), bliss or
pleasant feeling, one-pointedness (ekaggat), a calm, unied mind.
In the second absorption: with the fading away of initial and
sustained application, only three factors remain, joy, happiness, and
one pointedness.
In the third absorption: with the fading away of joy, only two
factors, happiness and one-pointedness remain.
In tle fouitl absoition: lainess is ielaced by equanimi[, so
tlat only equanimi[ and one-ointedness iemain.
Insight without Absorption 71
These four absorptions may be mundane (lokiya), also known as
form(rpavacara) and formless (arpavacara) jhna, or supramundane
(lokuara), if accompanying Noble Path consciousness. Supramun-
dane absoition is tle genuine atl factoi of Riglt Concenuation,
mundane absorption may be classed as the path factor of Right
Concenuation if it foims tle basis foi tle develoment of insiglt.
Insight without Absorption
Hanging on to this statement, some say that insight can be
develoed only ahei aclieving uiication of mind tliougl auaining
absorption (jhna). Witlout absoition, uiication of mind cannot
be auained, and so insiglt cannot be develoed. Tlis is a one-sided,
dogmatic view. Tlat access concenuation in tle neiglbouilood of
absoition,laving tle caaci[ to suiess tle lindiances, can lel
auain tle uiication of view, leading to tle develoment of insiglt.
That many have achieved Arahantship by thus developing insight,
is exlicitly stated in tle Visuddlimagga. In tle Suuanta Piaka, foi
examle in tle Malsatialna Suua, tleie is veiy cleai teacling
that Arahantship may be achieved by contemplating objects such as
body ostuies, wlicl can only give iise to access concenuation. Tle
Anussatilna Suua
is
adequate to use as a basis for the development of higher knowledge
up to the state of Arahantship. The Commentaries that expound on
tle section on cleai comielension also denitely aim tlat joy
(pti) can be aroused by recollecting the virtues of the Blessed One
and tle Sagla, and tlat tle joy so aioused can be contemlated as
being perishable, as being impermanent, resulting subsequently in
tle auainment of Aialantsli.
These authorities state further that innumerable people, hundreds
of thousands, millions, and tens of millions, who became liberated
during discourses given by the Buddha were not all skilled in
absorptions. It is probable that many of them were unequipped with
any sucl auainments. Howevei, tley must lave aclieved uiication
A.iii.312.
Monks, leie, a monk enteis and abides in tle ist jhna. When
le emeiges nom tlat state, le contemlates tle body, feelings,
perceptions, mental formations, and consciousness that exist
during the absorption and sees them as impermanent, unsat-
isfactory, and not-self. Seeing thus he stays with the insight
knowledge so gained and auains Aialantsli, tle cessation
of all corruptions.
Tlis is low an auainei of jhna auains tle Noble Patl by insiglt
meditation on the jhnic mind and mental concomitants mental
and physical phenomena that have actually arisen and passed away
in himself. Here serious consideration should be given to the fact
tlat it is not meie ieection on wlat one las leaint nom books, but
actually observation of the arising and passing away of phenomena
as it actually happens inside oneself.
It is obvious, tleiefoie, tlat just tle auaineis of jhna, ahei
enteiing and emeiging nom jhnic states, have to meditate on the
A.iv.422.
Contemplating Miscellaneous Mental Formations 79
arising and passing away of phenomena that actually occurred in
the immediate preceding moment, so too meditators not endowed
with jhna, have to contemplate the arising and passing away of
sensual desires etc., as they occur in the immediate preceding moments.
It is indeed veiy cleai. Tleiefoie, tlose wlo lave not auained
jhna slould note imly tlat genuine insiglt cannot be develoed
by meie ieection on book knowledge, leaint by iote, it can be
developed only by watching closely every action of seeing, hearing,
smelling, tasting, touching, and thinking, in oneself and discerning
their arising and passing away as it occurs in the immediate
preceding moment.
Contemplating Miscellaneous Mental Formations
Tleie is anotlei metlod of meditation emloyed by tle auaineis
of jhna. Enteiing into absoition and emeiging nom it, tle meditatoi
contemplates the jhnic mind, mental states, and mauei, wlatevei
is easily disceinable, aying auention to seeing, leaiing, smelling,
tasting, touching, or thinking as they occur. This is known as
contemplation of miscellaneous mental formations (pakiaka
sakhr). This is the same method employed by bare insight
meditators devoid of jhnic auainments. Tle dieience lies in using
the jhna as a basis for insight, and in the ease with which mental
and physical phenomena can be contemplated as they appear by
viitue of tle solid foundation of dee concenuation. Tlese aie tle
only dieiences between tle two metlods.
When fatigue overtakes a meditator while contemplating miscel-
laneous objects that appear at the sense-doors, he or she reverts to
tle absoition. Ahei iecueiating, le oi sle continues contemlating
mind and mauei wleievei tley aeai. In tlis way, based on
absoition, le oi sle develos insiglt until it is suong enougl to
lead to tle iealisation of nibbna tliougl Patl knowledge.
This method of contemplation is described in exposition on
Dvedlvitakka Suua in tle Commentaiy to Mlaasa as follows:
In tlese woids tle Buddla talked about tle time wlen Bodlisaua
developed insight meditation based on jhna. Truly, when both
concenuation and insiglt of a meditatoi aie not yet fully matuie, if
he sits very long developing insight meditation fatigue overwhelms
lim, tleie is buining sensation in tle body as if ames aie buisting,
80 A Discourse on the Wheel of Dhamma
sweat oozing out nom tle aim-its, le feels as if lot steamy gas is
iusling foitl nom tle to of lis lead. Tle toituied mind twitcles
and suuggles. Tle said meditatoi ieveits back to tle jhnic state to
ieduce tle mental and lysical suain to get ielief nom tlem, and
tlus ienesling limself, le ietuins to tle task in land of meditation.
By siuing long at it le again fatigues limself. Tlen le seeks ielief
once moie by ie-enuy into jhnic state. Indeed he should do so.
Entering the jhnic state is gieatly benecial to insiglt meditation.
This is how miscellaneous volitional activities are used as objects
for meditation starting with jhna, which the meditator maintains as
a base. Meditators not endowed with jhna, contemplate miscellane-
ous volitional activities such as seeing, hearing, thinking, etc. When
fatigue overtakes them while doing so, they cannot, of course, seek
relief by entering jhna. They revert to the limited objective of noting
the rise and fall of the abdomen. By limiting the objects of meditation,
mental and lysical fatigue aie alleviated. Tlus ienesled tley go
back to the continuous observation of the miscellaneous volitional
activities. In tlis way wlen concenuation foi insiglt becomes
suengtlened, tle meditatoi can engage in continuous meditation,
day and niglt, witlout lysical discomfoit oi mental disuess. Tle
meditation objects seem to aiise by tlemselves. Witl eoitless
mindfulness, tle iocess of knowing ieali[ as it is, ows smootlly.
Tle uutl about tle tliee claiacteiistics aeais sontaneously. As
this knowledge gains gathers momentum, both the sense-objects and
the knowing mind plunge into the state of dissolution and cessation.
Tlis is iusling leadlong into nibbna by means of tle Noble Patl.
I have now summarised the basic, preliminary, and Noble Paths.
Develoing tlem leads to nibbna.
Beginning the Path of Insight
As has been stated above, of the three stages of the path the basic
atl comiising iiglt-view and moiali[ las to be accomlisled
befoie staiting meditation iactice. Tle meditatoi wlo uses uanquil-
li[ as a velicle (samatha ynika) las to develo concenuation ist,
befoie beginning insiglt meditation, eitlei access concenuation oi
absorption. The meditator whose path is bare insight (suddhavipassan
ynika), on the other hand, accomplishes the basic path factor of
concenuation wlile contemlating tle foui iimaiy elements, etc.,
How the Factors of Wisdom Are Developed 81
by viitue of xed auention being laced on eveiy sense-object undei
contemplation. Then the mind does not wander to other objects.
Being solely occupied with the task of contemplation, the mind gets
uiied. Ahei uiication of mind is aclieved, eveiy act of
contemplation is the development of the path of insight.
How the Factors of Concentration Are Developed
Eoit tlat is ut foitl to note eacl lenomenon of iising, falling,
siuing, toucling, tlinking, knowing, feeling lot, feeling ainful, etc.,
constitutes tle atl factoi of Riglt Eoit (samm vyama maggaga).
Mindfulness of bodily actions, feelings, mind, and mental-objects
involved in the practice of the Four Foundations of Mindfulness is
the path factor of Right Mindfulness (samm sati maggaga). Having
tle mind xed on tle sense-object undei contemlation is tle atl
factoi of Riglt Concenuation (samm samdhi maggaga), also called
momentaiy concenuation foi insiglt (vipassan khaika samdhi).
Tlese tliee aie tle atl factois of concenuation.
How the Factors of Wisdom Are Developed
Knowing the sense-object under contemplation according to its
uue natuie is tle atl factoi of Riglt View (samm dihi maggaga).
Just ahei auaining tle uiication of mind, knowledge aiises tlat
is able to distinguisl sense-objects nom tle knowing mind. Tlis
analytical knowledge of mind and mauei constitutes tle Puiication
of View. This is followed by discernment of the nature of cause and
eect wlile in tle couise of contemlation. Tleie is bending because
of tle desiie to bend, suetcling because of tle desiie to suetcl,
movement because of the desire to move. One sees because there is
the eye and the sight. One hears because there is the ear and the
sound. There is wealth because of good kamma, etc., thus discerning
cleaily tle law of cause and eect as it uuly is.
As meditation continues, the meditator discerns with each noting
the origination as well as the dissolution of each phenomenon. This
iesults in iealising tle uutl of imeimanence witl iesect to botl
the sense-object and the knowing mind. The incessant arising and
passing away without any break leads to the conviction that it is all
dieadful sueiing, insubstantial, and not amenable to ones will.
Such clear conviction constitutes the path factor of Right View.
82 A Discourse on the Wheel of Dhamma
Tleiefoie tle Buddla lad said tlat knowledge of tle uutl of
sueiing is tle atl factoi of Riglt View. Wlen tle uutl of sueiing
is discerned at every contemplation by means of the three character-
istics tle task of comielending tle iemaining tliee uutls is
accomplished. How this is accomplished will be dealt with later in
tle section on tle uutl of tle atl.
Inclining tle mind to know tle uue natuie of mind and mauei,
and their origination and dissolution by way of the three character-
istics, constitutes the path factor of Right Thought (samm sakappa
maggaga). The two paths factors of Right View and Right Thought
are the path factors of the wisdom group.
Tle tliee factois of Riglt Concenuation exlained befoie, lus
tlese two factois of insiglt foim tle ve atl factois tlat aie
classied as tle ve woikeis (kraka maggaga). These factors are
responsible for accomplishing the task of noting and knowing every
phenomenon. Hence they are called the workers in the Commentary.
Tle atl factois of moiali[ Riglt Seecl, Riglt Action, and
Right Livelihood were established even before meditation started,
and tley iemain im, geuing moie iened duiing tle couise of
meditation. With these three factors, all eight path factors of the
preliminary path are being developed with each act of noting.
The Path Factor of Right Thought
I have dealt elaborately with seven path factors. I will now proceed
with the consideration of the remaining one, the path factor of Right
Thought (samm sakappa maggaga).
What, monks, is Right Thought? The thought of renunciation
(nekkhamma sakappa), the thought of non-violence (abypda
sakappa), tle tlouglt of non-ciuel[(avihis sakappa). This
is Right Thought.
All wholesome thoughts of performing meritorious deeds, seeking
ordination, listening to discourses, and practising meditation are
thoughts of renunciation. (See also A Discouise on tle Sallekla Suua).
Pabbajj pathama jhna, nibbnaca vipassan
Sabbepi kusal dhamm, nekkhammanti pavuccare.
According to the above verse, it is clear that practising insight
meditation fulls tle ienunciation asect of iiglt tlouglt. Tlouglts
The Path Factor of Right Thought 83
of non-killing and wishing others well form are thoughts of non-
violence. Especially when loving-kindness meditation (me bhvan)
is being develoed tlis factoi is being fullled. Tlouglts of consid-
eiateness and meicy aie non-ciuel[, wlicl is esecially fullled
while engaged in meditation on compassion (karu bhvan).
In the course of insight meditation, since no thoughts of killing
oi ciuel[ witl iesect to tle sense-object undei contemlation get
tle ooituni[ to aiise, it slould be consideied tlat tlese two factois
of Riglt Tlouglt aie fullled witl eveiy act of noting. Howevei, tle
thought involved in insight meditation is not deliberate cogitation
or conceiving, it is just inclining the mind towards perceiving the
uue ieali[ of mind and mauei, tle natuie of tleii oiigination and
dissolution, and tle uutl of tle tliee claiacteiistics.
I have fully explained the basic path (mla magga) as well as the
eightfold factors of the path of insight, otherwise known as the
preliminary path (pubbabhga magga). When the path of insight is
fully develoed, it gets uansfoimed into Noble Patl (ariya magga)
leading to tle iealisation of nibbna. Tle ieliminaiy atl may be
called the forerunner of the Noble Path, which follows it. In other
woids, tley foim tle ist and last aits of tle same atl. To auain
the Noble Path, which forms the last part of the path, the initial part,
namely tle atl of insiglt ist las to be accomlisled. In tlis way,
the last stage of the Path, the Noble Path, will develop by itself.
To give a simile, to jum acioss a sueam, one slould iun at full
seed and jum. Once one las jumed, no fuitlei eoit need be
exeited. One will automatically land on tle otlei side of tle sueam.
Developing the path of insight may be compared to running at speed
and jumping. Landing on the other side is like realising the Noble
Patl in consequence of tle momentum gained nom tle atl of insiglt.
May all the good people in this audience, by virtue of having
given iesectful auention to tlis Discouise on tle Wleel of tle
Dhamma, be able to develop the Middle Path, otherwise called the
Noble Eightfold Path and by means of the Path and its Fruition
accoiding as you wisl, auain nibbna, tle end of all sueiing.
Sdhu! Sdhu! Sdhu!
84
Part Four
Delivered on Sunday 21st October, 1962.
For the past eight weeks I have been expounding the Dhamma-
cakka Suua, dealing witl denitions and exlanations of tle two
exueme iactices, low tle Blessed One discaided tlese two exuemes
and discovered the Middle Path, otherwise called the Noble Eightfold
Path, by means of which vision and insight arose in him. I have also
exlained low tle atl leads to tle calming of tle delements, and
to liglei knowledge, wlicl gives eneuative insiglt into tle Foui
Noble Tiutls and leads to tle iealisation of nibbna. I lave also given
a comprehensive exposition of the Eightfold Path and how it may
be developed. I will now start considering the Four Noble Truths,
wlicl tle Blessed One eneuated by adoting tle Middle Patl.
The Truth of Suffering
Ida kho pana, bhikkhave, dukkha ariyasacca jtipi dukkh,
jarpi dukkh, bydhipi dukkho, maraampi dukkha, appiyehi
sampayogo dukkho, piyehi vippayogo dukkho, yampiccha na labhati
tampi dukkha sakhiena pacupdnakkhandh dukkh.
Tlis Pi assage, wlicl gives tle denition and enumeiation of
tle uutl of sueiing (dukkha sacc), is quoted nom tle Dlammacakka
Suua, as it is now extant. Tle liase bydhipi dukkho in this passage
aeais to be exuaneous, not being found in tle Pi denitions of
tle uutl of sueiing found in otlei suuas. At tle same time, tle
words soka parideva dukkha domanassupyaspi, wlicl come ahei
maraa pi dukkha in otlei suuas aie missing in tle cuiient text
of tle Dlammacakka Suua. Tleie is tlis dieience between tle
Dlammacakka Suua and otlei suuas in tle denition of tle uutl
of sueiing.
A Critical Examination of Disparities in the Texts
Tle Siauladan, a Subcommentaiy on tle Vinaya, las made
tle following ciitical iemaiks on tle disaii[ of tle suua texts
mentioned above:
The phrase bydhipi dukkho does not appear in the detailed
denition of tle uutl of sueiing given in tle Viblaga of tle
Ablidlamma Piaka. Accoidingly, tle Visuddlimagga, in giving a
S.v.421.
The Four Noble Truths 87
I have scrutinised these disparate texts above, as I intend to use in
my discourse the following version, which I believe to be accurate.
Accurate Definition of the Truth of Suffering
Ida kho pana, bhikkhave, dukkha ariyasaccam: jtipi dukkh,
jarpi dukkh, maranampi dukkha, soka parideva dukkha
domanassupysapi dukkha, appiyehi sampayogo dukkho, piyehi
vippayogo dukkho, yampicca na labhati tampi dukkha,
sakhiena pacupdnakkhand dukkh.
Tlis, monks, is tle Noble Tiutl of Sueiing: biitl (new
becoming) is sueiing, aging is sueiing, deatl is sueiing,
giief, lamentation, ain, soiiow, and desaii aie sueiing,
association witl tle unloved is sueiing, seaiation nom tle
loved is sueiing, not geuing wlat one wants is also sueiing,
in biief, tle ve aggiegates of auaclment aie sueiing.
The Four Noble Truths
Many religious beliefs exist in the world, each expounding its
own view of wlat it consideis to be tle essential uutl. Tle teaclings
in other systems of religions are not based on personal realisation of
tle uutl, but meiely on seculation. Tleii followeis accet sucl
teachings not through personal experience either, but only on faith.
All such teachings that fall outside of Buddhism are included in the
six[-two kinds of wiong-views enumeiated by tle Blessed One in
tle Bialmajla Suua. Howevei, seculation las no lace in tle
Buddlas teaclings. Tle uutl tlat le tauglt was discoveied tliougl
lis own insiglt. Tle Foui Noble Tiutls le tauglt witl tleii denition
lad been gained tliougl lis sueiioi eneuative insiglt, develoed
by following the Noble Eightfold Path, which, as stated above, leads
to liglei knowledge, ioducing eneuative insiglt. Tlese Foui
Noble Tiutls aie: tle uutl of sueiing (dukkha sacc), tle uutl of
tle oiigin of sueiing (samudaya sacc), tle uutl of tle cessation of
sueiing (nirodha sacc), and tle uutl of tle atl leading to tle
cessation of sueiing (magga sacc).
It is vital to know these Four Noble Truths. Only with the
comielension of tle uutl of sueiing, may sueiing be avoided,
foi wlicl tle cause of sueiing must also be known. Again, to
aclieve tle cessation of sueiing, tleie must be knowledge of wlat
88 A Discourse on the Wheel of Dhamma
tle cessation of sueiing ieally is. Finally, tle cessation of sueiing
cannot be brought about without practical knowledge of the way to
accomlisl it. Hence knowledge of tle foui uutls is indisensable.
Having discoveied tlese foui essential uutls, tle Buddla
enumeiated tlem in sequence. Tle ist uutl dealt witl was tle
uutl of sueiing, wlicl le desciibed as: biitl (new becoming),
aging, death, grief, lamentation, physical pain, sorrow or mental
ain, desaii, association witl tle unloved, seaiation nom loved
ones, not geuing wlat one wants, in biief, tle ve aggiegates of
auaclment. Tlis is tle uanslation of tle Pi assage quoted above.
Suffering of Rebirth
By new becoming (rebirth) is meant the dissolution of mind and
mauei at tle last moment in tle ievious existence and, ahei deatl,
tle ist moment of genesis of new mind and mauei in tle next
existence as conditioned by kamma. Tlis ist genesis, wlicl seives
as a connecting link with the past life is termed relinking or
conception (paisandhi), tle initial foimation of nesl mind and mauei.
If this formation takes place in a mothers womb, then it is conception
in a womb (gabbhaseyyaka paisandhi), wlicl may be of two [es:
oviparous (aaja paisandhi), when the conception takes place in an
egg, and viviparous (jalbuja paisandhi), wlen tle embiyo neely
develops in the womb until birth occurs.
Conception in a womb, according to the Buddhist scriptures, has
its origin in the semen and blood of the parents. Western medical
science lolds tle view tlat concetion iesults nom tle union of tle
fathers sperm and the mothers ovum. The two views may be
reconciled by accepting that the fathers sperm and mothers blood
are involved in a conception. This union of sperm and blood of the
aients, leading to tle foimation of new mind and mauei, constitutes
what is known as rebirth which may occur either in lower realms
(apya) or in the human world as conditioned by past unwholesome
kamma or wholesome kamma respectively.
Conception in moisture-laden media such as moss (sasedaja),
represents the coming into existence of some larvae. Beings invisible
to human eyes such as deities, demons, ghosts, and denizens of the
woeful states assume spontaneous rebirth (opaptika), with the
conscious mind and physical body already fully developed.
The Suering of Change 89
In all tlese foui [es of concetion, tle ist moment of conce-
tion oi genesis denitely constitutes beginning a new existence oi
birth (jti). No sueiing oi ain exists, of couise, at tle ist moment
of genesis, but since the origination of life serves as a basis for the
latei aeaiance of lysical ain and mental sueiing tliouglout
tle wlole of tle ensuing existence, biitl is called sueiing. It is like
uuing ones signatuie on a document as a guaiantoi of some
questionable uansactions. Tleie is no uouble, of couise, at tle time
of signing tle document, but because it is suie to cause diculties
later, the act of signing the document amounts to involvement in
dieadful uouble oi, in otlei woids, in sueiing.
Foi fuitlei elucidation, sueiing may be classied undei seven
categoiies: 1)tle sueiing of ain (dukkha-dukkha), 2)tle sueiing
of change (viparima-dukkha) and 3) tle sueiing of conditioned
states (sakhra dukkha) these three forming one group,
4) concealed sueiing (paicchanna dukkha) and 5) unconcealed
sueiing (apaicchanna dukkha) these two forming another group,
6) indiiect sueiing (pariyya dukkha) and 7) diiect sueiing
(nippariyya dukkha) these two forming the third group.
Of tlese seven [es, bodily acles, ains, and discomfoit aie one
lysical sueiing and woiiy, miseiy, unlainess, and soiiow aie
mental sueiing. Tle two constitute tle sueiing of ain (dukkha-
dukkha). Its natuie is sueiing, its name is sueiing, lence it is
dreaded by every sentient being.
Unenduiable lysical and mental sueiing is dukkha-dukkha.
The Suffering of Change
Physical pleasure (kya sukha) aiising nom agieeable tactile
impressions and mental pleasure (cetasik sukha) aiising nom
considering pleasant sense-objects are two forms of happiness liked
by every sentient being. All beings pursue happiness day and night,
even iisking tleii lives, and wlen lainess is auained, it knows no
bounds. Nevertheless, if the sense-objects that have given them such
intense delight and enjoyment disappear while they are rejoicing
witl blissful contentment, tleii agitation and disuess is as intense
as their previous happiness.
When the wealth they have accumulated in the form of gold,
money, oi ioei[ suddenly get lost tliougl one ieason oi anotlei,
90 A Discourse on the Wheel of Dhamma
or when death or separation comes to ones beloved member of the
family, whether ones spouse or children, then intense grief and
disuess ensue, and may even cause mental deiangement. Tlus tlese
two foims of mental and lysical lainess aie sueiing of clange
(viparima dukkha). While they last, they may seem very enjoyable,
but they are replaced by intense grief and despair when they vanish.
Hence tley aie sueiing.
Hainess aiising nom comfoit and joy is viparima dukkha.
Suffering of Conditioned States
The ordinary everyday scene that one sees, hears, or comes into
contact witl, neuual sense-objects insiie neitlei leasuie noi ain.
Tlis neuual condition, wlicl by natuie is neitlei ainful noi
leasuiable is called neuual feeling (upekkh vedan). Tlis equanimi[
does not, however, exist permanently. It needs constant maintenance
of its necessaiy conditions foi continui[ of tlis medial state. Tlis
imlies laboiious eoit wlicl, of couise, is sueiing. Hence tlis
equanimous feeling, which is neither painful nor pleasurable, is
called tle sueiing of conditioned states (sakhra dukkha). In
addition to this equanimous feeling, all other mental and physical
foimations of tle mundane sleie aie also called sueiing, because
they need constant maintenance.
Neuual feelings, and mental and lysical foimations of tle
mundane sphere are sakhra dukkha.
Feelings of happiness also requires constant conditioning for its
maintenance and as sucl slould also be classied as sakhra dukkha,
but tle commentatois omiued it nom tlis classication as it las been
given a separate name as viparima dukkha. Nevertheless, it should
be regarded as sakhra dukkha too since it is obvious that consider-
able eoit is needed foi its maintenance.
Tle tliee [es of sueiing exlained above slould be tloiouglly
undeistood as a im gias of tlese [es will lel in undeistanding
tle uutl of sueiing.
Concealed and Unconcealed Suffering
Plysical ailments sucl as eai-acle, tootl-acle, lead-acle, atu-
lence, and mental aictions aiising out of unfullled desiie, iage,
disaointment, miseiy, and woiiy aie called concealed sueiing
Direct and Indirect Suering 91
(paicchanna dukkha), because tley aie known only to tle sueiing
individual and become known to others only when intimated by
tlem. As sucl sueiing is not oenly evident, it is also called
unaaient sueiing (apkata dukkha).
Plysical aiction sucl as nom swoid cuts, seai tliusts, oi bullet
wounds is not hidden, but quite apparent and evident. It is therefore
called unconcealed sueiing (apaicchanna dukkha) or apparent
sueiing (pkata dukkha).
Direct and Indirect Suffering
All mental and physical formations that can give rise to physical
and mental aictions aie not in essence sueiing, but as tley aie
tle basis of sueiing of one foim oi anotlei, tley aie known as
indiiect sueiing (pariyya dukkha). They are dreadful in view of the
sueiing tlat will suiely aiise nom tlem. As in tle examle just
given, it is dieadful like giving ones guaiantee to a uansaction by
signing a bond for which compensation has to be paid later.
Tle sueiing of ain (dukkha-dukkha) is inuinsic. Tleie is no doubt
as to its action. It is tleiefoie known as diiect sueiing (nippariyya
dukkha).
Of tlese seven [es of sueiing, taking biitl in a new existence
comes undei indiiect sueiing accoiding to tle above classication.
All kinds of sueiing in lell sucl as subjection to millions of yeais
of incineiation by lell-ie, oi toituies by tle waidens of lell, aiise
because of birth in hell as a consequence of past unwholesome kamma.
All kinds of sueiing in tle iealm of lungiy glosts sucl as staivation
oi scoicling ies foi billions of yeais aiise because of biitl in tlat
realm as a consequence of unwholesome kamma. Hardships and
uoubles in tle animal kingdom sueied by caule, elelants, loises,
dogs, pigs, chickens, birds, goats, sheep, insects, etc., arise because
they happen to take birth in animal existences.
Human miseiy claiacteiised by scaici[ of tle essentials foi living
such as food and clothing is brought about by the fact of taking birth
in a human existence. Even when well provided for as in the case of
auent eole, tleie is no escae nom sueiing, wlicl is inicted
on tlem in tle foim of lysical and mental disuess due to illness
and disease, unfullled desiies, feai of oiession by tleii enemies,
aging, etc. All these miseries come about because of birth in the
92 A Discourse on the Wheel of Dhamma
luman woild. Tlus, being tle foundation foi all tle sueiings tlat
ensue throughout the whole span of life, taking birth in a particular
existence, biitl is iegaided as sueiing.
Suffering in a Mothers Womb
When one takes conception in a mothers womb, one comes into
being in the disgusting womb, which is situated in between the
stomacl, lled witl undigested food, and tle iectum, tle iecetacle
for excreta, faeces and urine, depending for ones body substance on
the parents sperm and blood, which is loathsome indeed! The very
tlouglt of laving to stay amidst a ltly mass of seim and blood
is revolting and nauseating. There is no knowing whether one has
descended into a human womb or the womb of a cow or a dog.
Twen[ oi tlii[ yeais ago, a ceitain eldei used to iecite a veise
Dhamma cradle, Emerald cradle, in the course of his discourses.
Tle veise gave a desciition of vaiious kinds of ciadles ianging nom
emerald-studded golden cradles for royal infants to the miserable
wickei baskets of ovei[-suicken families. In one stanza of tle veise
was the query, Aging is gradually creeping. For which cradle are
you leading' Tlis question is quite at since ahei aging comes
nally deatl, and if ciaving still iemains, deatl will inevitably be
followed by rebirth in a new existence. Even if one is reborn in the
human plane, one is bound to start life in one cradle or another. The
question is, Which kind of cradle? An emerald-studded golden
cradle awaits those with an abundance of wholesome kammas, while
tlose buidened witl unwlolesome kamma will lead suaiglt foi a
wicker basket in a wretched home. The verse was an exhortation
urging people to do meritorious deeds to assure a high class cradle
in their next existence.
I would also urge you to ponder a while on the question of which
kind of mothers womb you are heading for, to become mindful of
tle dieadful sueiing auendant uon biitl, and to suive foi tle
cessation of tle cycle of iebiitl. Even if one cannot suive foi comlete
libeiation yet, at least uy to avoid a lowly iebiitl.
Wlat I lave desciibed is low one is faced witl dieadful sueiing
of iebiitl nom tle moment of descent into tle motleis womb, tlen
duiing tle eiiod of gestation foi nine montls, otlei sueiings follow.
When the mother suddenly moves, sits down, or stands up, the
Suering Throughout Life 93
exueme sueiing one undeigoes is like a kid being wliiled aiound
by a drunkard, or a young snake fallen into the hands of a snake-
charmer. The young baby in the womb of a modern mother inclined
to atlletic exeicises, is likely to be subject to moie intense sueiings.
When the mother happens to drink something cold or swallow
sometling lot oi acid, tle sueiing becomes a ieal toituie.
Suffering at Birth
It is said tlat tle obsteuic ains of a motlei at clild-biitl can be
so excruciating as to prove fatal; the childs agony could be no less,
and could iove fatal too. Tle ain tlat aiises ahei biitl wlen its
delicate body is taken in by rough hands, washed and rubbed with
rough cloths, is like scrapping the sore spots of a very tender wound.
Tle ains desciibed so fai ielate to sueiing enduied nom tle
moment of conception to the time of birth.
Suffering Throughout Life
Tleieahei, tleie will be disuess and discomfoit sucl as stiness,
heat, cold, or itchiness while one is too young to alleviate them oneself
by clanging ostuies. Innumeiable diculties aie bound to follow
when one grows up and has to face the problems of earning a
livelilood. One will become subjected to malueatment and oies-
sion by others, to diseases, and injuries.
One goes tliougl all tlese sueiings simly because one laens
to take a new existence. Accordingly, rebirth, being the foundation
of all tle miseiies of tle wlole existence, is dened as sueiing by
tle Buddla. A caieful consideiation will conim tle accuiacy of tlis
denition. Rebiitl is ieally dieadful, like signing a document wlicl
latei will give iise to diculties. Tlus biitl is sueiing because of
its dieadfulness. To summaiise, tle lysical and mental aictions
arise because of birth in each existence. Only when there is no more
iebiitl will tleie be total ielease nom tlese inections. Tlus tle
Blessed One taught that the very origination of new existence, birth
is sueiing.
Sueiing is met witl in eveiy existence.
If tleie is no biitl, tleie is no sueiing.
Tle oiigination of a new existence is tleiefoie sueiing.
94 A Discourse on the Wheel of Dhamma
Suffering Because of Aging
Aging means becoming grey-haired, toothless, wrinkled, bent,
deaf, and short-sighted. In other words, decay that has set in is easily
recognisable in the mental and physical aggregates. However, the
aging of the mental aggregates are not so apparent. Indications, such
as failing memory and dotage become noticeable only when one is
very old and then only to close associates.
The physical aging goes on all throughout life quite unmistakably,
but becomes veiy noticeable only wlen one is geuing faiily old and
no longer youthful. A child doesnt have the same body as a teenager.
There is continuous change in physical appearance. Young adults
assume an aeaiance quite dieient nom tlat of tleii teenage yeais.
These changes are indications of the aging that is taking place.
However, here, by aging (jar) we mean decay in tle sense of geuing
grey-haired, etc., which are clearly discernable.
Aging is concerned with just the static moment (hiti) of the mental
and lysical aggiegates and las no essence of ain oi sueiing as it
is. However, because of aging, there occurs failing of vital force in the
whole system of the body, impairment of eyesight and hearing, fading
of tle senses of smell and taste, declining lysical suengtl, unauac-
tiveness, vanishing of youthfulness, loss of memory and intellectual
power, disrespect or contempt by young people (being addressed as
old fogey, granddad, grandma, etc.), being regarded as a burden on
socie[. Sucl disabilities, of couise, give iise to lysical and mental
sueiing. Since it foims a souice of lysical and mental sueiing, tle
Buddla said tlat aging is dieadful sueiing. Peole aie ieally anaid
of old age. They are forever seeking ways and means of stemming the
advent of old age. However, it is all in vain. With grey hairs and
missing teeth etc., decay sets in inexorably. That aging is dreadful
sueiing is so obvious tlat I do not need to elaboiate any fuitlei.
Death as Suffering
Deatl means tle extinction of vitali[ (jvita) or the life principle,
which has been in ceaseless operation since the time of conception
as conditioned by individual kamma in a particular existence.
Referring to this, the Buddha said, All mortals are in constant fear
of death (sabbe bhyanti maccuno). Death as conditioned by birth,
deatl by violence, deatl by natuial causes, deatl nom teimination
Grief as Suering 95
of tle life-san, deatl nom tle exlaustion of wlolesome kammic
results, are all synonymous terms describing the same phenomenon
of extinction of the life principle.
Deatl means just tle moment of dissolution of tle life-facul[ and
is not by itself ain oi disuess. Howevei, wlen deatl comes, one las
to abandon the physical body and leave behind ones near and dear
ones, ielatives and niends, togetlei witl all of ones ioei[. Tle
tlouglt of leaving tle iesent existence is veiy nigltening, and eveiy
moital is seized witl tle feai of deatl. Unceitain[ as to wlicl
existence one is bound to ahei deatl causes gieat feai too. Because
of its dieadful natuie tle Buddla desciibed deatl as sueiing.
According to the Commentary, the wicked who are burdened with
an unwholesome past, see on their death-bed, the evil deeds they
have done (kamma), or signs of their evil deeds (kamma nimia), or
signs of the realm of misery in which they are doomed to take rebirth
(gati nimia), all of which give them intense mental anguish. However,
good eole witl accumulations of wlolesome kamma suei too as
they dwell on their approaching death, because they cannot bear to
ait nom all tlat tley lold deai, beloved ones and ioei[. As deatl
draws near, all beings are subject to severe illnesses, which rack the
body with unbearable pain. Death being the basis of all such physical
and mental ains, las tlus been called sueiing by tle Blessed One.
Grief as Suffering
Grief (soka) is tle woiiying and tle state of being disuessed in
one aected by some loss: 1) loss of ielatives (tibyasana) through
ciime, eidemics, ie, oods, oi stoims, 2) desuuction oi loss of
ioei[(bhogabyasana) by tle action of kings oi goveinments, tleh,
oi ie, 3)loss of lealtl (rogabyasana) and longevi[ biouglt about
by einicious diseases, 4) loss of moiali[ (slabyasana), and 5) loss
of right-view(dihibyasana).
Soiiow witl intense woiiy and disuess is felt esecially wlen
one is bereaved of loved ones such as a spouse, sons or daughters,
brothers, sisters, etc., oi wlen disasuous economic misfoitune befalls
tle louselold. Tlis giief is, suictly seaking, unleasant feeling oi
sorrow(domanassa vedan), and as sucl is inuinsic sueiing (dukkha-
dukkha). Oveiwlelming disuess occasioned by giief is liable to cause
leaitbuin, wlicl may conuibute to iematuie aging and deatl.
96 A Discourse on the Wheel of Dhamma
Being thus a basis for other physical pains, too, grief is dreadful and
is tleiefoie called sueiing by tle Blessed One.
Everyone fears grief and sorrow. Capitalising on this fear, many
books lave been wiiuen on tle subject of Fieedom nom Soiiow.
Howevei, ieal needom nom soiiow may be aclieved only tliougl
the practice of mindfulness meditation. By developing the Four
Foundations of Mindfulness, comlete needom nom soiiow can be
enjoyed as exemlied by tle ministei Santati and Paci Tlei.
In tle iesent times too, disuessed eisons, laving lost lusbands
oi uoubled by business failuies, lave come to oui meditation cenue
to practise meditation. Daily their sorrow gradually diminished, and
nally tley gained comlete needom nom soiiow.
Lamentation as Suffering
Lamentation (parideva) is the sound produced by wailing on the
ait of one aected by tle loss of ielatives oi ioei[. Absentmind-
edly and lysteiically tle disuessed one clamouis, ioclaiming tle
viitues of tle dead and tle quali[ of tle ioei[ lost, oi denouncing
the person responsible for their loss.
In tle absuact sense, lamentation is tle mateiial quali[ of sound
and tleiefoie not sueiing in essence. Howevei, sucl willing and
hysterical proclamations produce physical discomfort and pain. The
Buddla tleiefoie declaied lamentation to be sueiing. To ciy is to
be subject to ain, wlicl is sueiing.
Physical Pain as Suffering
Plysical discomfoits in tle body sucl as stiness, feeling lot,
acling, tiiedness, oi itcliness, aie sueiing. Tlese lysical ains
aie inuinsic sueiing (dukkha-dukkha), which everyone knows and
is anaid of. Even animals sucl as dogs, igs, oi fowl iun away to
safe[ at tle sligltest lint of geuing beaten oi slot at because tley
aie anaid of lysical ain. Tlat lysical ain is sueiing needs no
elaboration. It is important to know that sickness or disease (bydhi),
comes under this category of physical pain (dukkha). Physical pain
is geneially followed by mental disuess and foi tlus seiving as a
cause of mental ain too, it is dieadful sueiing.
If physical pain is mindfully noted in accordance with the
Satialna metlod, mental ain is aveited. Only lysical ain is
Despair as Suering 97
then felt. The Blessed One spoke in praise of this practice by which
mental ain is aveited and one sueis only lysical ain. Peimiuing
mental sueiing to aiise by failuie to take note of tle lysical ain
was denounced by tle Buddla. It is like, le said, auemting to
remove a thorn that is hurting with another thorn, when the second
tloin bieaks and iemains embedded in tle esl. One sueis tlen
two ains, one nom tle ist tloin and additional ain nom tle
second tloin. Tlis illusuation deseives caieful consideiation.
Sorrow as Suffering
Sorrow (domanassa) denotes mental pain such as displeasure,
anxie[, miseiy, sadness, feai, etc. Soiiow is also inuinsic sueiing
(dukkha-dukkha). All mortal beings are well acquainted with it and
fear it, which therefore needs no elaboration. Sorrow not only
oppresses the mind but may also torture the body. When one is
eicely giied by soiiow, one goes about dejectedly witlout slee
or food for days on end, with the consequent impairment of health
and even advent of deatl. It is uuly a foimidable sueiing nom
which only Non-returners (angmi), and Arahants are exempt.
Individuals wlo iactise Satialna meditation can oveicome
soiiow if tley make suenuous eoits to note it as it aiises. In tlis
way they can reduce the pain of sorrow to a considerable extent even
if they cannot overcome it completely.
Despair as Suffering
Despair (upysa) is biueiness ioduced by excessive mental ain
in one aected by tle loss of ielatives, etc. It causes repeated
bemoaning over the loss resulting in burning of the mind and
lysical disuess. Desaii is tleiefoie sueiing because of tle intense
burning of the mind and physical pain accompanying it. People
accoidingly iecognise desaii as dieadful sueiing.
Tle Commentaiy illusuates tle dieiences between giief (soka),
lamentation (parideva), and despair (upysa) as follows:
Giief is like cooking oil oi dye in a ot ovei a slow ie. Lamenta-
tion is like its boiling ovei wlen cooking ovei a quick ie. Desaii
is like wlat iemains in tle ot ahei it las boiled ovei and is unable
to do so any more, going on cooking in the pot until it dries up.
98 A Discourse on the Wheel of Dhamma
Suffering as Association with the Unloved
Association with the unloved means meeting with disagreeable
beings and mental formations. Such meeting is not itself unbearable
pain, but when one meets with disagreeable beings or undesirable
objects, a reaction sets in at once in the form of mental disturbance
and physical discomfort. As it serves as a cause of mental and
lysical disuess, association witl tle unloved is designated by tle
Buddla as dieadful sueiing. Tle woild in geneial also iecognises
sucl encounteis as undesiiable sueiing. Some eole may go to
the extent of praying not to have the misfortune of encountering
undesirable person or things throughout the cycle of existence.
However, in the world where pleasantness and unpleasantness
co-exist, one has to face both according to circumstance. Ones wish
may be fullled, if at all, only aitially by laving fewei occasions to
face unpleasant people and objects.
The important thing is to meet unpleasant situations with the right
mental auitude. Tle best couise of action is to iely on tle iactice of
mindfulness, that is noting incessantly so that the mental process
remains at the stage of just hearing, seeing, etc. When unpleasant
sensations aie felt in tle body, mental disuess must be aveited by
continuously noting touching, knowing, pain, etc.
Suffering as Separation from the Loved
Seaiation nom tle loved means to be aited nom agieeable
beings and mental formations. Such separation is not itself a painful
feeling. However, when separation takes place, by death or while
still alive, nom loved ones sucl as ones souse oi clildien, oi wlen
aited nom ones ueasuied ossessions, mental disuess sets in at
once. It may even develop into grief, lamentation, and despair. One
is bound to be overwhelmed with grief under such circumstances.
As it iomotes sucl mental aictions, tle Blessed One called tle
seaiation nom loved ones and desiiable objects dieadful sueiing.
Tle woild also iecognises sucl seaiation as ainful sueiing. Some
even pray to be always together with their loved ones throughout
tle succession of existences. Sucl wisles may be fullled wlen tleie
is sucient good kamma.
Tle family of tle millionaiie Meaka, comiising lis wife, lis
son, and daughter-in-law, together with their servant, once made
Suering as the Five Aggregates 99
sucl a wisl, to be always togetlei in futuie existences, by oeiing
food to a Paccekabuddha. As a result of this wholesome kamma,
tleii wisl was fullled and tle ve weie boin togetlei at tle time
of our Buddha Gotama. However, such wishes tend to promote
clinging, so is veiy inaioiiate foi an individual witl tle im
iesolve to obtain comlete ielease nom tle cycles of existence.
Suffering as Not Getting What One Wants
Tle sueiing of not geuing wlat one wants is tle sueiing tlat
aiises nom desiie foi some unobtainable object. Witlout iactising
and developing the Noble Eightfold Path, the desire may arise, If
only I were not subject to birth, aging, disease, and death. If only I
were not subject to sorrow and lamentation. Of course, these wishes
will not be fullled meiely by wisling, and not geuing wlat one
wants causes mental anguish. Therefore the Buddha described such
desiies as dieadful sueiing. Heie, tle object of ones desiie is not
limited only to nibbna, wlicl is nee nom biitl, aging, etc., but
includes worldly gains and wealth, which also cannot be obtained
meiely by wanting tlem. Not geuing wlat one wants is sueiing.
Suffering as the Five Aggregates
Tle eleven [es of sueiing staiting nom tle sueiing of biitl
to tle sueiing of not geuing wlat one wants aiise only because
tleie aie tle ve aggiegates of auaclment (updnakkhandh), and
tley aiise deendent on tlese ve gious. In biief, tleiefoie, tle ve
aggiegates of auaclment aie dieadful sueiing.
The material and mental formations, which form the objects of
auaclment aie called aggiegates of auaclment. Tlese ve aggiegates
are: 1)the aggregate of material forms, 2)the aggregate of feelings,
3)the aggregate of perceptions, 4)the aggregate of mental formations,
and 5)the aggregate of consciousness.
All sentient beings exist as sucl only witl tlese ve gious
forming their substantive mass. They cling to their body, which is
merely an aggregate of material forms, regarding, it as I, my body,
as permanent, etc. Hence the group of material form is called the
aggiegate of auaclment.
The mental phenomena made up of consciousness and mental
concomitants (cetasik) are also grasped at, taken to be I, my mind,
100 A Discourse on the Wheel of Dhamma
it is I who thinks, as permanent. So the mental states are also known
as aggiegates. Tlis is low auaclment occuis on tle gious of mind
and mauei as a wlole.
The Aggregates of Attachment on Seeing
To consider each separate phenomenon in detail, the aggregates
of auaclment aie consicuous eveiy time one sees an object, Likewise,
they are prominent on every occasion of hearing, smelling, tasting,
touching, and thinking. At the moment of seeing, the seeing eyes,
the object of sight and consciousness of seeing are quite conspicuous.
This consciousness of seeing is comprised of pleasant or unpleasant
feeling, eicetion oi iecognition of tle object seen, suiving and
inclining the mind to see and the knowledge that an object is seen.
People who cannot practise insight meditation, or those practising
who have not yet advanced to the stage of appreciating the nature
of tle tliee claiacteiistics, iemain auacled to tle eye, tle siglt, etc.
They regard clear eye-sight as I, as my eye and as permanent.
Wlen tley see tle body and tle limbs, tle auaclment aiises, I see
my own body; this is my hand, it exists permanently. Seeing other
people, they appear as a person, a being, as enduring. Because of
sucl aiousal of auaclment, tle mateiial foims of tle eye and tle
object of siglt aie called tle aggiegate of auaclment to foim
(rpupdnakkhandha).
In addition to pleasant feeling or unpleasant feeling in seeing an
object, tleie is also neuual feeling, wlicl is not consideied seaiately
leie to economise sace. Wlat is conceined witl wlolesome neuual
feeling is included in pleasant feeling; what is concerned with
unwlolesome neuual feeling is included in unleasant feeling. Botl
leasant and unleasant feelings give iise to auaclments: It is I,
It is my feeling, It is everlasting, I feel well, I feel terrible.
Causing auaclments in tlis way, leasant oi unleasant feeling in
seeing an object, is called tle aggiegate of auaclment to feeling
(vedanupdnakkhandha).
On eiceiving an object, auaclment aiises in tlis way too: I
recognise it, I dont forget it, so it is called the aggregate of
auaclment to eicetion (saupdnakkhandha).
The will to see an object is volition (cetan). In the vocabulary of
the texts, it is termed incitement, exhortation, or urging.
Fundamentals of Insight Meditation 101
However, will or volition expresses its meaning quite clearly.
Auention (manasikra), which goes along with volition, is pondering
or inclining the mind towards an object. Then there is contact (phassa),
wlicl comes into lay too, but as volition and auention aie tle
predominant factors, I will mention only these two. There is
auaclment towaids, tlem too, as I oi as enduiing, lence tlese
two mental concomitants of willing and inclining the mind involved
in an act of seeing aie called tle aggiegate of auaclment to mental
formations (sakhrupdnakkhandha). By mental formations is meant
conditioning. In the case of seeing, it means bringing about conditions
to accomplish the act of seeing.
Just knowing that an object is seen is eye-consciousness, which is
also auacled to as I see, I know, tle I tlat sees is eveilasting.
Because of tle ossibili[ of sucl auaclment, consciousness is called
tle aggiegate of auaclment to consciousness (viupdnakkhandha).
To recapitulate: 1)At the moment of seeing the eye and sight are
tle aggiegate of auaclment to foim. 2)Pleasant oi unleasant feeling
is tle aggiegate of auaclment to feeling. 3)Recognising oi iemem-
beiing tle object is tle aggiegate of auaclment to eicetion. 4)Tle
will to see and inclining tle auention to tle object is tle aggiegate
of auaclment to mental foimations. 5)Just knowing tlat an object
is seen is tle aggiegate of auaclment to consciousness.
To note as seeing, seeing, every time an object is seen enables
one to know tle ve mental and lysical aggiegates as tley ieally
are; and having known them, to remain at the stage of just seeing
not becoming auacled to tlem as I, oi mine, as eimanent,
pleasant, as self, etc. To understand the purpose of noting every
phenomenon, I have coined the following aphorism:
Fundamentals of Insight Meditation
1. By contemplating what, is insight developed?
2. By noting as tley ieally aie tle ve aggiegates, wlicl may
cause auaclment.
3. When and for what purpose should they be noted?
4. Tley slould be noted at tle moment of aiising to cut o
auaclment.
5. Failing to note at the moment of arising opens the way to
auaclment to tlem as eimanent, leasant, oi self.
102 A Discourse on the Wheel of Dhamma
6. Noting tle ve aggiegates eveiy time tley aiise, disels
auaclment. Tlus cleai insiglt as to tleii imeimanence,
unsatisfactoiiness, and insubstantiali[ is develoed.
In 5), at the moment of arising, means at the moment of seeing,
hearing, etc. In 6) every time they arise, connotes every act of seeing,
hearing, etc., as it occurs.
The Aggregates of Attachment on Hearing
At the moment of hearing, obviously there is the ear that can hear;
there is also sound that is audible, and consciousness that knows
that a sound has been heard. In this consciousness of hearing are
included pleasant or unpleasant feeling, perception of the sound,
willing and inclining the mind towards the sound to accomplish the
act of hearing, and just knowing that a sound has been heard.
One wlo las not lad tle ooituni[ to iactise mindfulness and,
tleiefoie, wlo does not lave tle uue knowledge of ieali[, becomes
auacled to all lenomena iominent at tle moment of leaiing as
I, mine, etc. Because of tle liabili[ of sucl auaclment, tle eai
and the material body of sound are known as the aggregate of
auaclment to foim. Tle leasant oi unleasant feeling about tle
sound is tle aggiegate of auaclment to feeling. Tle eicetion of
sound is tle aggiegate of auaclment to eicetion. Exeicise of tle
will to hear a sound and inclining the mind towards it is the aggregate
of auaclment to mental foimations. Just knowing tlat a sound las
been leaid is tle aggiegate of auaclment to consciousness.
To recapitulate: 1)At the moment of hearing, the ear and sound
aie tle aggiegate of auaclment to foim. 2)Tle leasant oi unleasant
feeling about tle sound is tle aggiegate of auaclment to feeling.
3) Recognising or remembering the sound is the aggregate of
auaclment to eicetion. 4)Willing to leai tle sound and inclining
tle auention towaids it is tle aggiegate of auaclment to mental
formations. 5) Just knowing that a sound has been heard is the
aggiegate of auaclment to consciousness.
To note as hearing, hearing, every time a sound is heard enables
one to know tle said ve mental and lysical aggiegates as tley
really are; and having heard the sound, to remain at the stage of just
leaiing, and not to become auacled to it as I, oi mine, as
permanent, pleasant, self, etc.
The Aggregates of Aachment on Tasting 103
The Aggregates of Attachment on Smelling
At the moment of smelling, there is clearly the material sense-base
in the nose, there is also the smell and the consciousness that knows
the odour. In this consciousness of smelling is comprised the pleasant
or unpleasant feeling of smelling, recognition of the odour; exercise
of tle will to smell and inclining tle auention towaids tle odoui,
and just knowing the odour.
Failure to note as smelling, smelling, and to know the phenom-
enon of smelling as it uuly is, iesults in auaclment to it as I, mine,
etc. Because of tle ossibili[ of sucl auaclments, tle nose, tle smell,
and the consciousness of smelling are known as the aggregate of
auaclment to foim.
To recapitulate: 1) At the moment of smelling, the nose and smell
aie tle aggiegate of auaclment to foim. 2)Tle leasant oi unleasant
feeling about tle odoui is tle aggiegate of auaclment to feeling.
3) Recognising or remembering the odour is the aggregate of
auaclment to eicetion. 4)Exeicise of tle will to smell and inclining
tle mind towaids tle odoui is tle aggiegate of auaclment to mental
foimations. 5)Just knowing tle odoui is tle aggiegate of auaclment
to consciousness.
To note as smelling, smelling, every time an odour is smelt is
to know tle said ve mental and lysical aggiegates as tley ieally
are; and having smelt the odour, to remain at the stage of just smelling,
and not to become auacled to it as I, mine, as eimanent,
pleasant, or self, etc.
The Aggregates of Attachment on Tasting
At the moment of knowing the taste through tasting, there is
clearly the tongue, the taste, and the consciousness of the taste. In
this consciousness of taste are included the pleasant or unpleasant
feeling about the taste, recognition or remembering the taste, exercise
of tle will and inclining tle auention towaids tle object to accom-
plish the task of tasting and just knowing the taste.
Failure to note as tasting, tasting, at the moment of tasting; and
to known tle lenomenon of tasting as it uuly is iesults in
auaclment to it as I, mine, etc. Because of tle ossibili[ of sucl
auaclments, tle tongue, tle taste, and tle consciousness of taste aie
known as aggiegates of auaclment.
104 A Discourse on the Wheel of Dhamma
To recapitulate: 1) At the moment of tasting, the tongue and the
taste aie tle aggiegate of auaclment to foim. 2) Tle leasant oi
unleasant feeling about tle taste is tle aggiegate of auaclment to
feeling. 3)Recognising or remembering the taste is the aggregate of
auaclment to eicetion. 4) Exeicise of tle will to taste and inclining
tle auention towaids tle taste is tle aggiegate of auaclment to
mental formations. 5) Just knowing the taste is the aggregate of
auaclment to consciousness.
While eating, preparing a morsel in the hand, bringing it up to
and uuing it into tle moutl, and clewing it, aie all actions
concerned with knowing the sensation of touch. Knowing the taste
on the tongue while chewing the food, however, is consciousness of
the taste. Thus, noting the taste on every occasion of tasting the food
las to be caiiied out to know tle ve mental and lysical aggiegates
that manifest at the time of tasting as they really are, and to remain
at tle stage of just tasting so tlat no auaclment to it as I, mine,
permanent, pleasant, self, etc., can arise.
The Aggregates of Attachment on Touching
Tle sense of toucl encomasses a wide eld. Tliouglout tle
wlole body, wleievei esl and blood aie in good condition, is
diused tle sensitive body base (kya-pasda rpa), which provides
tle sense of toucl. Botl inside tle body, in tle esl, in tle blood, in
muscles, bones, etc., and on the surface of skin, this sensitive principle
lies spread out not leaving an area the size of a pin-point.
Wherever this sensitive principle exists, the sense of touch may
be felt. At the moment of touching, the sensitive principle, which has
tle abili[ to seize tle tactile mateiiali[, is iominent. It becomes
evident as the site of contact, but not as any shape or form. Likewise,
the sensitive parts of the ear, nose, and tongue become evident as
sites of contact wherever hearing, smelling, and tasting manifest.
Also iominent at tle moment of contact is tle tactile mateiiali[,
which may be any of three elements: earth (pathav), ie (tejo), or air
(vyo). Tle laidness, iouglness, smootlness, and sohness tlat one
feels is tle eaitl element, tle leat oi cold felt is tle ie element,
stiness, iessuie, oi motion is tle aii element. Sucl sensations of
toucl may aiise due to niction between dieient elements witlin
the body, or through contact with clothing, bedding, seats, earth,
The Aggregates of Aachment on Touching 105
watei, wind, ie, oi tle leat of tle sun. Sucl contacts ioduce veiy
vivid sensations of touch. The consciousness of touch comprises
pleasant or unpleasant feeling, perception of the touch, exercise of
the will, and inclining of the mind to accomplish the act of touching,
and just knowing that a contact has been established. The feeling of
leasuie oi ain is esecially vivid. Plysical ain is tle sueiing
(dukkha vedan) that arises through disagreeable contacts.
Failure to be mindful at the moment of touch and to know the
ieali[ as it uuly is iesults in auaclment to it as I, mine, etc.,
towards all these objects that become prominent at the moment of
touching. Accordingly, the site of touch, the sensitive-base, the feeling
of touch, and knowing that a contact has been made, are called the
aggiegates of auaclment.
To recapitulate: 1)At the moment of touching, the sensitive-base,
and tle toucl aie tle aggiegate of auaclment to foim. 2)Tle leasant
oi unleasant feeling of toucl is tle aggiegate of auaclment to feeling.
3) Recognising or remembering the touch is the aggregate of
auaclment to eicetion. 4) Exeicising tle will and tuining tle
auention to accomlisl tle act of toucling aie tle aggiegate of
auaclment to mental foimations. 5)Just knowing tlat a contact las
been made is tle aggiegate of auaclment to consciousness.
Noting tle ostuies sucl as going, standing, siuing, lying down,
bending, suetcling, moving, iising and falling, etc., is done just to
be mindful of these aggregates. When noting these postures, the
secic claiacteiistic of tle aii element, wlicl causes stiness,
iessuie, and motion, is seen as it uuly is, just a mateiial lenome-
non without any power of cognition. The knowing mind that notes
tle ostuies is also seen as it uuly is, just a mental lenomenon tlat
cognises an object. Thus at every occasion of noting, there is always
a pair: an object (rpa) that is taken note of and the knowing mind
(nma) tlat takes note of it. Ahei eiceiving tlis fact cleaily, tle
knowledge of cause and eect aiises. Tleie is going because of tle
desire to go. Then perceiving clearly that the object noted and the
knowing mind aiise and vanisl anesl at tle veiy moment of noting,
tle meditatoi iealises tlat tlese lenomena aie uansient, ainful
and unsatisfactory, and happen according to their own nature, being
unconuollable. Because of tlis iealisation tleie is no longei any
auaclment to going, standing, siuing, etc., as I or mine.
106 A Discourse on the Wheel of Dhamma
Tlis is low auaclment is cut o in accoidance witl tle Mal-
satialna Suua, wlicl says, And le abides detacled, not giasing
to anything in the world (anissito ca viharati, na ca kici loke updiyati).
To be tlus nee nom auaclment, mindfulness of tle body, feelings,
the mind, and mental objects has to be developed.
Painful feelings sucl as stiness, feeling lot, acling, oi itcling
become evident at tle oint of contact. Failuie to note tle disuess
as it occuis and to see its uue natuie iesults in auaclment: I feel
sti, I feel lot, I feel ainful, I am disuessed. It is to avoid
sucl auaclments tlat mindful noting of unleasant feelings las to
be done to iealise tleii uue natuie. Continuous and close obseivation
of ainful feelings will ieveal cleaily low tley aeai anesl one
ahei anotlei. Tlen tle eisonal conviction will aiise tlat tlese
painful feelings come into existence only for a moment then vanish
instantly, and are therefore impermanent. They are no longer grasped
at as I, mine, oi as eimanent. One becomes nee nom auaclment.
Hence the need for mindful noting.
The Aggregates of Attachment on Thinking
Mental activities such as thinking are very extensive in scope and
veiy nequent. In waking moments, tle mind is almost constantly
active. Even in tle absence of any auactive, leasant objects in ones
surroundings, imagination creates them, as if they really exist. The
ve lindiances sensual desiie, ill-will, slotl and toioi, iestless-
ness and worry, and sceptical doubt are concerned with such
mental activities. So aie tlouglts of lust, ill-will, and ciuel[. Unless
these mental activities are noted mindfully as they occur, they are
liable to be identied as a self, a living enti[. Hence it is vital to note
eacl mental activi[ as it occuis.
Wlen caiefully analysed, mental activities aie also tle ve
aggiegates of auaclment. Tlinking may be accomanied by a
pleasant feeling (somanassa) an unpleasant feeling (domanassa), or by
a neuual feeling (upekkh vedan). When there is no mindfulness of
tlese tliee [es of feeling as tley occui, tley aie liable to be giased
at as I feel leasant, I feel ne, I feel miseiable, I feel bad. I feel
neitlei leasant noi unleasant. Due to tlis liabili[ of causing sucl
auaclments, tlese tliee [es of feeling aie known as tle aggiegate
of auaclment to feeling.
The Aggregates of Aachment on Thinking 107
Then, there is sense-perception, which recognises the object the
mind is pondering. This perception (sa) is especially pronounced
wlen uying to iemembei facts to seak about, oi wlen engaged in
calculating while checking accounts. Concerning this perception,
wrong notions may arise such as, I remember, I have a good
memoiy, lence it is called tle aggiegate of auaclment to eicetion.
At the moment of thinking, there comes into consciousness, a clear
impression of the object (phassa), initial application (vitakka) inclining
tle mind towaids tle object, tle xing of auention on tle object
(manasikra), intention (cetan) that incites and urges, Let it be like
this, let it be like that. The role of volition is especially prominent
if an imoitant mauei occuis at niglt wlen it cannot be auended to.
The driving urge of intention,Go now and tell him, is very
prominent. It is also clearly discernible that immoral thoughts are
accompanied by greed, ill-will, etc., and moral thoughts are accom-
anied by geneiosi[, kindness, wisdom, faitl, mindfulness, etc.
Tle mental concomitants of contact, volition, and auention aie
inciting agents responsible for the arising of thoughts in rapid
succession. They are also behind every act of speaking and bodily
movements sucl as going, standing, siuing, lying down, bending,
oi suetcling. Tle incitement conceined witl eacl mental, vocal, oi
lysical activi[ aie mental foimations (sakhr), which condition
acts by prompting, inducing, directing, etc. This conditioning role
of mental foimations may iesult in its being identied as a eison
or being and wrongly cleaved to as I. The notions, I think, I
seak, I go, I do, aie wiong auaclment to tlese conditioning
mental foimations. Sucl auaclment is known as clinging to self as
the doer (kraka aa). Therefore the mental formations: contact,
volition, auention, etc., aie called tle aggiegate of auaclment to
mental formations.
Then at the moment of thinking, consciousness of thinking is also
evident. Burmese people regard consciousness and mental concom-
itants together as just mind (cia). This consciousness of the act of
thinking is very commonly viewed as soul, ego, or self, for which
ieason consciousness is also known as tle aggiegate of auaclment
to consciousness. In addition, at the moment of thinking, the material
body that provides the base for thinking is also so evident that the
uninformed people believe it is the material body that is thinking.
108 A Discourse on the Wheel of Dhamma
For this reason, the material body that provides the base for thinking
is known as tle aggiegate of auaclment to foim.
The object of thought may be material, mental, or conceptual
(paai). Tlese also seive as objects of auaclment. Tle mateiial
object belongs to tle aggiegate of auaclment to foim. Tle mental
object is classied undei tle foui mental aggiegates. Concets may
be included in the material or mental group whichever it corresponds.
Foi instance, in Not geuing wlat one wants is sueiing (yampiccha
na labhati tampi dukkha) not geuing wlat one wants is neitlei
material nor mental, just conceptual. The note in the Subcommentary
on tlis oint says tlat tle desiie foi tle unauainable slould be
iegaided as sueiing.
I lave now made a comlete analysis of tle ve aggiegates tlat
become evident at the moment of thinking.
To recapitulate: 1) The material body that forms the basis of
tlinking wlile tlinking is tle aggiegate of auaclment to foim. 2)Tle
pleasant or unpleasant feeling about the thought is the aggregate of
auaclment to feeling. 3)Recognising oi iemembeiing tle object of
tlouglt is tle aggiegate of auaclment to eicetion. 4)Uiging and
inclining the mind to accomplish thinking, saying, or doing is the
aggiegate of auaclment to mental foimations. 5)Just being conscious
of tlinking is tle aggiegate of auaclment to consciousness.
It is veiy imoitant to iealise tle uue natuie of tlouglt by being
mindful of it every time thinking occurs. Failing to take note of it
and tlus failing to iecognise its ieal natuie will lead to auaclment
to it as I, mine, as permanent, pleasant, self, etc. Tle majoii[ of
people these days are cling almost constantly to mental objects. Such
auaclments give iise to becoming (updnapaccaya bhavo) in accord-
ance with the Law of Dependent Origination. In every new becoming
tleie awaits old age, disease, and deatl accomanied by tle sueiing
of grief, lamentation, pain, sorrow, and despair.
However, if mindfulness is developed on each occurrence of a
tlouglt, its uue natuie will become evident. Having tlus known its
uue natuie, no auaclment to it will aiise, lence no active iocesses
for new becoming will occur. When there is no new becoming, the
mass of sueiing ieiesented by aging, disease, deatl, giief,
lamentation, etc., is comletely eliminated. Tlis cessation of sueiing
as a result of mindfulness of each thought as it occurs is momentary.
Suering Because of the Five Aggregates 109
However, if the practice of noting every thought is continued, gaining
temporary cessation on each noting, by the time the Noble Path
becomes fully develoed, tle mass of sueiing will lave been
completely eradicated. Thus, while occupied with the exercise of
noting iising, falling, siuing, toucling, if any tlouglt oi idea
intervenes, it should be noted as thinking, or imagining.
Tle detailed analysis I lave made above demonsuates cleaily
that what becomes prominent at the moment of seeing, hearing,
smelling, tasting, toucling, and tlinking aie meiely ve aggiegates
of auaclment. To common eole wlo cannot iactise tlis exeicise
of mental noting at the moment of seeing, the subject that sees is
regarded as obviously some substantial body, the external object that
is seen is also regarded as a woman, a man, as a substantial body.
Likewise with the phenomena of hearing, etc. In ieali[, lowevei,
there is no such substance or mass to form a physical body, only the
ve aggiegates of auaclment. Notling exists excet at tle moment
of seeing, hearing, etc. They become evident only at the moment they
occui, and wlat become evident tlen is just tle ve aggiegates.
Suffering Because of the Five Aggregates
Dieadful sueiings of new becoming, aging, deatl, giief, etc.,
aiise because of tle ve aggiegates of auaclment. As long as tlese
ve aggiegates of auaclment exist, dieadful sueiings of becoming,
aging, death, etc., will eisists. Tleiefoie tle ve aggiegates aie
tlemselves dieadful sueiing. In sloit, because tleie is a lysical
body, lysical and mental sueiings deendent uon it aiise.
Because tleie is tle knowing mind, lysical and mental sueiings
based on it, aiise. Tleiefoie, mind and mauei, wlicl constitute tle
ve aggiegates, aie dieadful sueiing.
In otlei woids, tle unbeaiable lysical and mental disuess aie
dieadful inuinsic sueiings known as tle sueiing of ain (dukkha-
dukkha). Everyone fears them. Thus, painful feeling, otherwise known
as tle aggiegate of auaclment to feeling is tle ieal uutl of sueiing.
Pleasant sensations in the body and mind are agreeable, delightful,
and enjoyable while they last, but when they vanish, they are replaced
by discomfoit and dissatisfaction, wlicl of couise is sueiing. Tlis
kind of sueiing, known as tle sueiing of clange (viparima
dukkha), occuis tliougl clange nom a leasant condition to some-
110 A Discourse on the Wheel of Dhamma
tling dieient, and is teiiible. To tle Noble Ones, leasant sensations
aie like an ogiess wlo bewitcles eole witl lei beau[ and makes
them insane. For them, pleasant sensations are dreadful aggregates
of auaclment just tle same and constitute tle ieal uutl of sueiing.
At tle same time, leasant sensations aie uansitoiy and iequiie
constant conditioning eoit to maintain tle status quo. Tlis of couise
is buidensome and is tleiefoie also ieal sueiing.
Tle iemaining neuual feeling and tle aggiegates of auaclment
to form, perception, mental formations, and consciousness are
always in a state of ux, always uansitoiy, and tleiefoie to tle
Noble Ones they are also dreadful. As death awaits constantly,
laving to iely on tle imeimanent aggiegates of auaclment foi
support is dreadful, like living in a building that shows signs of
collapsing at any moment.
Tle uansitoiy natuie of tle aggiegates of auaclment iequiies
constant eoit at conditioning foi tle maintenance of tle status quo.
Tlis sueiing of conditioned states (sakhra dukkha), the burden-
some task of conditioning, is also dreadful. Therefore to the Noble
Ones, not only the pleasant or unpleasant feelings, but also the
iemaining aggiegates of auaclment aie also tle uutl of sueiing.
As all tle ve aggiegates aie iegaided by tle Noble Ones as ieally
teiiible sueiing, tle Blessed One said in conclusion of tle denition
of tle uutl of sueiing, In biief, tle ve aggiegates of auaclment
(otleiwise called mind and mauei, wlicl could cause auaclments
as I, mine, regarding them as permanent, blissful, self, or ego)
aie just dieadful sueiing.
Attachment and the Aggregates of Attachment
Now I will desciibe tle dieience between auaclment and tle
aggiegates of auaclment. Auaclment (updna) means tenaciously
clinging oi giasing of wlicl tleie aie foui [es:
1) Auaclment to sensual leasuies (kmupdna), which is
auaclment boin of ciaving foi sensual desiies.
2)Auaclment to wiong-view (dihupdna), wlicl is tle auacl-
ment to the view that there is no kamma and no results thereof, no
ahei-life, no Suieme Buddla, no Aialants. All otlei wiong-views,
aait nom self-view (aadihi), and auaclment to iites and iituals
(slabbataparmsa), aie known as auaclment to wiong-views.
Aachment and the Aggregates of Aachment 111
3) Auaclment to iites and iituals (slabbatupdna), which is the
practice of certain rituals or ceremonies that have nothing to do with
understanding the four Noble Truths nor the development of the
Noble Eigltfold Patl, believing tlat tley will lead to ielease nom
tle sueiing of tle cycle of existence, and to eimanent eace, nee
nom aging, disease, and deatl. It is a [e of wiong-view (micch-
dihi), maintaining that what is wrong is right.
4) Auaclment to tle soul-belief (aavdupdna), which is
auaclment to tle belief in a soul, ego, oi a living enti[. It is tle same
as tle wiong-view of eisonali[-view(sakkya-dihi), and self-view
(aadihi).
Of tle foui [es of auaclment, auaclment to sensual desiie is
craving. The remainder are all various kinds of wrong-views. Thus
tley can be summaiised as just two kinds: auaclment to wiong-views
and auaclment to sense desiies. Tle objects of sucl auaclments
consist of mind and mauei known as tle aggiegates of auaclment.
To summaiise: tle two objects tlat can cause auaclments as I, oi
mine aie aggiegates of auaclment.
Auaclment as I is tle wiong-view of self, wlicl oens tle way
to tle iemaining two wiong-views. Wlen auaclment aiises out of
desire, the objects of desire, which may not even belong to oneself,
aie giased at as if tley aie ones own. Tle Pi texts desciibe low
this desire leads to grasping possessively as, This is mine (eta
mama).
Tle mental and lysical aggiegates tlat can cause auaclment
through wrong-view as a self, a being, or clinging to possessively as
mine aie called tle aggiegates of auaclment. Tle mental aggiegates
that cannot give rise to clinging through desire or wrong-view are
just called aggiegates and not aggiegates of auaclment. Sucl mental
aggregates are the feeling, perception, mental formations, and
consciousness of the four supramundane Paths and Fruitions. They
aie meiely mental aggiegates and not aggiegates of auaclment.
Tle mundane [es of mateiiali[, feeling, eicetion, mental
formations, and consciousness that we have repeatedly mentioned
above aie tle aggiegates wlicl incite auaclment and aie tleiefoie
called aggiegates of auaclment.
The mundane mental and physical aggregates are the material
forms and the sense-door consciousness (kmvacara cia) and mental
112 A Discourse on the Wheel of Dhamma
states (cetasik) that manifest at the six sense-doors to a person of no
jhnic auainments eveiy time le oi sle sees, leais, smells, tastes,
touches, or thinks. To a person of jhnic auainments, consciousness
of the realms of form(rpavacara jhna cia) and formless conscious-
ness (arpavacara jhna cia) also manifest at the minds door in
addition to tle above aggiegates. All tlese ve aggiegates of
auaclment aie tle uutl of sueiing, wlicl foim suitable objects foi
insight meditation. The Blessed One later described them as phenom-
ena (dhamma) that should be understood rightly through insight
and knowledge of the Path. In the third part of my discourse, I
dened atl factoi of Riglt View as tle knowledge of tle uutl of
sueiing, tlat is, tle knowledge acciuing nom contemlation of
tlese ve aggiegates.
Heie it must be suessed tlat tle aggiegates of auaclment slould
be eisonally iealised as tle ieal uutl of sueiing by cleaily
perceiving their nature of arising, vanishing, impermanence, unsat-
isfactoiiness, and insubstantiali[ by mindfully obseiving tle mateiial
aggregates eye and sight, ear and sound, etc. and mental
aggregates eye-consciousness, ear-consciousness, etc. when
they manifest at the six doors of senses on every occasion of seeing,
hearing, smelling, tasting, touching, and thinking.
It is a mauei foi giatication tlat some meditatois of tlis cenue
lave seen ieali[ as it is by tle iactice of mindfulness in accoidance
witl tle Satialna metlod, tlat is, by taking note of eveiy
manifestation as it occurs at each of the six doors of senses. They
should congratulate themselves that they have come to know the
Dlamma as tauglt by tle Blessed One: In biief, tle ve aggiegates
of auaclment aie sueiing, and suive all tle moie suenuously to
auain moie comlete knowledge.
To recapitulate: I will ieeat tle twelve [es of sueiing.:
1. Birth (jti), oi new becoming is sueiing.
2. Aging (jar) is sueiing.
3. Death (maraa) is sueiing.
4. Grief (soka) is sueiing.
5. Lamentation (parideva) is sueiing.
6. Physical pain (dukkha) is sueiing.
7. Sorrow(domanassa) is sueiing.
8. Despair (upysa) is sueiing.
Aachment and the Aggregates of Aachment 113
9. Association with the unloved (appiyehi sampayogo) is sueiing.
10. Seaiation nom loved ones (piyehi vippayogo) is sueiing.
11. Not geuing wlat one wants is sueiing (yampiccha na labhati).
It is futile to wisl foi needom nom aging, disease, and deatl
without developing the Noble Eightfold Path; that wish will
nevei be fullled. Tlus wisling to get sometling tlat is
unauainable is sueiing. In tle mundane iealm, too, lankeiing
foi wlat is unauainable is sueiing.
12. In biief, tle ve aggiegates of auaclment (sakhiena pac-
updnakkhandh), wlicl can incite auaclment as I, mine,
aie sueiing.
I lave fully dealt witl tle denition and enumeiation of tle Tiutl
of Sueiing and lave taken sometime ovei it. I will end tle discouise
here for today.
May all of you good people in this audience, by virtue of having
given iesectful auention to tlis Gieat Discouise on tle Tuining of
the Wheel of Dhamma, be able to develop the Middle Path otherwise
called tle Noble Eigltfold Patl, by contemlating tle ve aggiegates
of auaclment tle Tiutl of Sueiing wlicl slould be cleaily
and completely understood, and by means of the Path and its Fruition
accoiding to youi wisl, auain and soon iealise nibbna, tle end of
all sueiing.
Sdhu! Sdhu! Sdhu!
114
Part Five
Delivered on Sunday 28th October, 1962.
of tle Pimokkla
disciline. He also masteied tle ioceduie foi uii(ing limself nom
seiious as well as uiing oences. Tlen taking a meditation object
of his choice, he repaired to a solitary abode in the forest and devoted
himself incessantly to the practice of meditation.
His eoits at meditation weie veiy suenuous. Even at midniglt,
which the Blessed One had allowed as the time for rest and sleep,
le continued witl tle iactice. Tlus suiving day and niglt and
geuing weak due to lack of sucient nouiisling food, le was
suddenly seized witl a cuuing ain, a aialytic suoke, wlicl
ruptured the spinal nerve causing instant death. He was meditating
while walking and thus said to have passed away in the course of
performing the duties of a bhikkhu.
According to the Commentary, if any bhikkhu, while engaged in
walking up and down the cloister walk or standing leaning against
tle leaning ost, oi siuing oi lying down at tle lead of tle cloistei
walk with the double robe on his head, passes away, he is said to die
Dve mtik: Tle Pimokkla foi blikklus and blikklus (Patl of Puiication).
130 A Discourse on the Wheel of Dhamma
in harness. So too, a bhikkhu dies in harness if he passes away in
tle couise of teacling a discouise, aiticulaily, on libeiation nom
the cycle of existences.
As the bhikkhu of our story was engaged in meditating while
walking up and down the cloister walk, we could take it that he
passed away while he was contemplating the mental and physical
phenomena of the body postures in accordance with the teaching in
tle Satialna Suua. Altlougl le lad ut in a gieat deal of eoit
in tle iactice of meditation, le assed away witlout auaining tle
Arahantship, because he was not yet fully endowed with the
supporting perfections (pram) necessaiy foi sucl auainments.
Complete eradication of craving is not possible unless Arahant-
sli las been auained. Tlat tlis blikklu lad not yet develoed even
tle stage of a Sueam-winnei will become cleai latei. Tleiefoie,
because of craving which can cause rebirth, he was reborn in the
celestial abode of Tvatisa. A magnicent celestial alace awaited
him in consequence of the merit he had acquired in the practice of
meditation. By spontaneous rebirth, he appeared as if just awakened
nom slee, at tle enuance of tle alace, a celestial being ieslendent
in full celestial auiie.
At that moment, about one thousand celestial princesses who had
been awaiting the arrival of the master of the palace, saying, Our
Lord has arrived. Let us entertain him, gathered round him, holding
musical insuuments in tleii lands to welcome lim joyously. Tle
deva lord of the palace, however, did not even realise that he had
taken a new existence in another realm. He was under the impression
that he was still a bhikkhu in the human realm. On the sight of the
celestial maidens, he took them to be female visitors to his monastery.
He coveied u lis baie leh slouldei witl tle uei gaiment and
iemained seated, lis eyes loweied and assuming a dignied and
reserved pose.
Realising at once that the new being must have been a bhikkhu
in his previous existence, the celestial ladies addressed him, My
lord, this is the abode of celestial beings. It is not the time to be
observing the code of monastic discipline. It is the occasion for
enjoyment of celestial pleasures. However, he continued on main-
taining solemn ieseive and digni[. Tlis deva las not iealised tlat
he has become a celestial being in the realm of the deities. Let us
The Story of Samaa Deva 131
drive home this fact to him by our welcoming revelries. So saying,
tle celestial damsels staited laying tle musical insuuments
accompanied by songs. The deva all the more tightened his retiring
disosition, maintaining lis dignied solemni[, tlinking tlat tle
female visitors had come to his forest abode to abandon themselves
to nivolous meiiiment.
Whereupon the celestial ladies brought out a body-length mirror
and laced it in nont of tle deva. On seeing lis ieection in tle
miiioi, le nally iealised tlat le lad leh tle blikklus existence and
taken iebiitl in tle celestial iealm. Samaa deva was gieatly
eituibed. He ieected: I did not take u meditation to be ieboin
in tlis celestial iealm. My objective was to auain tle most iotable
goal of Arahantship. However, I am like a boxer who entered the
boxing competition aiming at a championship gold medal, but was
awaided only a bundle of tuinis. Exuemely agitated in mind, le
tlouglt: Tle celestial leasuies aie easily auainable. Tle life-time
of an Enlightened One is a rare occasion. To hear the teaching of the
Buddla and to auain tle Noble Patl is of utmost imoitance. By
wallowing in celestial pleasures, there is the danger of losing the
ooituni[ of meeting tle Buddla. So witlout taking tle uouble
of entering the palatial building, he repaired hastily to the presence
of tle Buddla wlile tle moiali[ le lad obseived as a blikklu
remained intact. His celestial damsels also accompanied him as if
they were anxious not to lose sight of him. On reaching the presence
of the Blessed One, he addressed him:
Venerable sir. In what way will it be possible to avoid and proceed
past the Nandavana garden otherwise known as the Mohana garden,
tle giove of stuidi[ because it encouiages foolisl belavioui in
the celestial beings who visit it, where thousands of female celestial
beings indulge in singing and yodeling, where numerous demons,
goblins and spirits haunt.
Here the deva referred to the celestial females as demons and
goblins and to tle Nandavana glades as tle giove of stuidi[ because
he was still in a repulsive mood towards sensual pleasures as a
consequence of lis intense eoits at insiglt meditation. Tle Com-
mentary explanation of the devas query as to how to proceed along
was that he was requesting the Blessed One for guidance on insight,
which provides access to Arahantship.
132 A Discourse on the Wheel of Dhamma
Tle Buddla ieected on all tle ciicumstances conceining tle
deva and taught him the Noble Eightfold Path in three verses:
Ujuko nma so maggo, abhay nma s dis.
Ratho akjano nma, dhammacakkehi sayuto.
Ol, deva, wlo is anxious to ee away, tle suaiglt atl foi a
quick escae is tle Eigltfold Patl of insiglt you alieady uod
while a bhikkhu.
Heie, we lave given, foi tle benet of tle iesent audience, tle
exlanatoiy meaning of tle ist line in tle veise wlicl just says, tle
suaiglt atl is tlat atl. Tlat baie uanslation would lave been
quite incomprehensible to this audience, but to the deva who looked
as if le lad come suaiglt nom tle monasteiy, wleie le lad devoted
himself to meditation, the meaning was quite clear. The exposition
of the Commentary is as follows:
On giving meditation uaining to someone not yet establisled in
moiali[, etc., tle Blessed One always advised lim: Puii( youi
moial conduct, develo mindfulness and concenuation, suaiglten
out youi views on kamma and its eects, and diiected tle medita-
tois to get imly establisled in tlese fundamental iactices initially.
To one alieady engaged in meditation, le insuucted lim only in
insight, the proximate cause to Arahantship. The deva was already
iactising meditation and lis moiali[ iemained unimaiied. It was
only the Noble Path that he needed to accomplish having already
developed its precursor the preliminary path (pubbabhga magga) and
the path of insight (vipassan magga). Tlus in oidei to insuuct lim
in insight, the Blessed One taught him the three verses.
In tlis Commentaiy exosition, tle fact of lis moiali[ iemaining
unimaiied even ahei le lad assed ovei nom a blikklus existence
to that of a celestial being, should be well-noted. It meant that having
not breached any of the precepts such as killing, stealing, sexual
relationships, etc., le continued to maintain lis moiali[. It slould
be understood, therefore, that even without a formal vow of keeping
tle iecets, moiali[ iemains unimaiied if one abstains nom evil
deeds, which one should not commit. It should also be noted that
these verses taught insight meditation.
As we lad exlained above, Tle best and suaigltest way of quick
escae nom tle Nandavana gaiden of tle celestial iealm witl its
The Story of Samaa Deva 133
celestial nymphs is the path of insight, which he had practised while
he was a bhikkhu.
Regaiding tle next queiy on tle lace of iefuge nee nom dangei,
tle Buddla said, Tle lace of iefuge nee nom dangei is tle
sanctuaiy of nibbna, wlicl you asiied to as a blikklu. Tlis meant
tlat le lad to suive on until le auained nibbna.
As to wlat [e of velicle slould be emloyed to make tle jouiney,
the Blessed One said, For a silent escape with no one becoming
awaie of it, you need a silent caiiiage, wlicl is tle caiiiage ued
with the two wheels of physical and mental exertion.
Tle mental eoit involved in noting eveiy lysical and mental
activi[ is mental exeition (cetasik viriya). When noting the bodily
actions of going, standing, siuing, tle lysical eoit iequiied to
maintain the body in respective posture is called physical exertion
(kyika viriya). Meditation while lying down involves only mental
exertion, not physical exertion. Here as the use of a carriage with
wheels of mental and physical exertion was advised, it must be taken
to mean insight meditation that requires mindful noting of walking,
standing, and siuing. Tlus to iide tle silent caiiiage of tle atl of
insiglt ued witl tle two wleels of lysical and mental exeition,
we must engage in mindful noting while walking up and down. That
is to say, we must note walking, lihing, steing foiwaid,
dioing as iesciibed in tle Satialna Suua as, gacchanto v
gacchmiti pajnti.
Wlile suiving tlus, as tle concenuation gets suengtlened, tle
meditatoi will come to distinguisl witl eacl noting, tle mauei,
wlicl causes stiness and moves, nom tle mind, tle mental act of
noting it. As tle concenuation gets suengtlened fuitlei, tle
meditatoi will come to distinguisl tle cause nom tle eect. He oi
she knows: Because of the intention to go, the physical process of
going appears; because there is the object to know, there is knowing.
With further progress, the arising of each phenomenon for a moment:
the intention to go, the physical process of going, the noting mind,
followed by its dissolution is clearly perceived as if it is grasped in
ones own hand. It is then realised plainly that what arises momen-
tarily only to vanish immediately is not permanent; that what arises
and vanisles incessantly is dieadful sueiing. Tle meditatoi will
also comprehend clearly that the phenomena are occurring of their
134 A Discourse on the Wheel of Dhamma
own accord, following nobodys will and, therefore, are not subject
to anyones conuol. Tlen tle mindful noting slould continue wlile
standing oi siuing occasionally.
The silent carriage mentioned here is a reference to the horse-
drawn vehicles of ancient days. Some carriages are by themselves
noiseless, but when burdened with many passengers or heavy loads,
they are liable to produce a creaking sound. However, the path
vehicle is able to carry an unlimited number of passengers without
producing a sound. Sometimes, while listening to the teachings of
tle Buddla, assengeis numbeiing eigl[-foui tlousand iode on
tlis velicle, iloted by tle atl of insiglt, wlicl uansoited tlem
noiselessly to tleii nal destination of nibbna. Tlus tlis caiiiage
was admired as a silent vehicle. Intimation was in this way given by
the Buddha to the deva that it would be possible to make his silent
escae, witlout leuing tle celestial nymls know, by means of tlis
uansoit.
Hir tassa aplambo, saassa parivraa.
Dhammha srathi brmi, sammdihipurejava.
The sense of shame (hir) and revulsion of avoid evil deeds serves
as the leaning board on the seats of the carriage, without which
passengers are liable to fall backwards when the carriage moves. The
path vehicle has excellent leaning-boards of shame (hir) and dread
(oappa) of wrong-doing.
Tle meditatoi feels ieelled and loiiied at tle ossible aiising
of unwholesome thoughts concerning some objects that may be
missed while heedfully noting. It is like the revulsion that one feels
towaids coming into contact witl ltl ahei laving a batl. Tle
conscientious concern for the non-arising of unwholesome thoughts
and revulsion towards them is shame (hir). There is also the fear of
unwholesome thoughts leading to evil actions that will yield
unwlolesome eects, and lindei escae nom tle cycle of existences.
This fear of evil deeds and its unwholesome consequences is called
dread (oappa).
Due to this sense of shame and fear of evil deeds a meditator is
reverentially devoted to the task of noting every physical and mental
phenomenon without missing any. Thus, the path is keeps developing
with each passing moment. This is like the way in which the leaning
The Story of Samaa Deva 135
boaids of tle caiiiage ievent tle assengeis nom falling backwaids,
maintaining them in their positions. That is why the Blessed One
described shame and dread as the leaning boards of the carriage.
Then the Blessed One went on to explain how mindfulness is like
tle awning of tle caiiiage. As tle awning ued to a caiiiage guaids
against stones or sticks being thrown in, mindfulness of every mental
and lysical lenomenon, as it aiises, kees oneself secuie nom tle
danger of demeritorious deeds. Therefore the four foundations of
mindfulness such as the contemplation of the body are called the
awning of the carriage.
The Blessed One continued: I call right-view of the Noble Path
preceded by the right-view of insight, the driver of the carriage.
Of the six kinds of right-views right-view about ownership of
kamma, right-view of absorption, right-view of insight, right-view
of the Path, right-view of the Fruit, and right-view of reviewing
right-view of the Fruit is the result of the Path. Similarly, right-view
of ieviewing is tle ieective knowledge tlat aeais ahei auaining
tle Patl and its Fiuition. Tleiefoie it needs no aiticulai eoit to
develo tlem. Tle iiglt-view conceining kamma and its eects, las
to be established even before one starts the practice of meditation.
Tle iiglt-view conceining absoition is ielated to tle uiication of
mind, which is the basis for insight. Thus the proximate knowledge
that has to be developed for the promotion of right-view of the Path
is the right-view of insight. When insight knowledge is fully
developed the knowledge of the Path, i.e. the right-view of the Path,
arises spontaneously. It is just like a royal procession coming along
ahei tle ioads lave been cleaied by tle olice and militaiy escoits.
Tleiefoie, it is said tlat tle iiglt-view of insiglt ioceeds ist,
followed by Noble right-view. While engaged in insight meditation,
insight knowledge leads the way for the development of the other
atl factois. At tle moment of auaining tle Noble Patl, Patl
knowledge gives the lead to the other path factors. For this reason,
the Buddha called the right-view of insight and the right-view of the
Noble Path, the drivers of the carriage. The last verse runs as follows:
Yassa etdisa yna, ihiy purisassa v.
Sa ve etena ynena, nibbnasseva santiketi.
136 A Discourse on the Wheel of Dhamma
Any woman or man possessing this eightfold path vehicle can
get to tle iesence of nibbna by means of it.
In accordance with this last verse, the owner of the eightfold path
velicle, iiiesective of sex, is denitely bound to ieacl nibbna. So
it is veiy cleai tlat anyone wisling to ieacl nibbna must develo
the Noble Path based on the path of insight.
It is common knowledge that in this mundane world, the owner
of some foim of uansoit is able to ieacl tle iequiied destination
by using it. However, just knowing about the mechanics of a vehicle
without actually possessing it will not get anyone anywhere. Likewise,
by just knowing low to enumeiate tle vaiious [es of mental and
physical phenomena, or the eight path factors, no one can reach
nibbna. It must be imly iemembeied tlat only by geuing tle atl
vehicle through contemplation of the actual arising and dissolution
of mind and mauei and iiding on tle caiiiage of tle Noble Eigltfold
Patl, one can ieacl nibbna. Tle tliee veises exlained above aie
summarised as follows:
1. Tle suaiglt atl is tle Noble Patl, tle destination is nibbna,
wlicl is nee nom dangei. Fiued witl two wleels of lysical
and mental exertion the carriage is silent.
2. Shame and dread of wrong-doing serve as the leaning-board,
while mindfulness forms the awnings of the carriage. Path
knowledge preceded by insight knowledge is the driver of the
carriage.
3. The owners of such a carriage, whether man or woman, may
iide comfoitably in it to ieacl nibbna.
Ahei teacling tle tliee veises, tle Buddla also gave a discouise
on the Four Noble Truths, which I will discuss again when we come
to tle section on tle uutl of tle atl (magga sacc).
Wlile listening to tle discouise Samaa deva ieected on tle
meditation practices of his former existence. Although he had not
been able to auain liglei knowledge as a blikklu in site of lis
suenuous eoits, in tle existence of a deva wlose lysical body
was nee nom imuiities, le was quickly able to develo tle
successive stages of insiglt until le auained tle Patl and Fiuition
of Sueam-winning, and iealised nibbna, tlus becoming a Sueam-
winner.
Aachment Leading to Animal Rebirths 137
Tle main oint of tlis stoiy of Samaa deva is tlat, altlougl tle
bhikkhu had been engaged ardently in insight meditation, because
tle Noble Patl, wlicl could cut o ciaving, lad not yet been auained,
tlis ciaving, otleiwise called tle uutl of tle oiigin of sueiing
(samudaya-sacc) had caused rebirth in a new existence as a celestial
being. The story also shows how the Noble Path could be developed
and low as a deva, liglei knowledge could be auained witl ease.
Anotlei oint biouglt out in tle stoiy is tlat, if auaclment lingeis
in an individual or on an object, craving for existence is likely to cause
iebiitl in tle vicini[ of sucl a eison oi object. How auaclment to
an object will lead to ienewed existence in close ioximi[ to it is
borne out by the well-known story of the bhikkhu Tissa, who died
with great craving for his robes, and consequently was reborn in the
form of a louse in those very robes.
Now I will deal witl tle account of low auaclment to ones wife
caused rebirths as a snake, a dog, and a cow.
Attachment Leading to Animal Rebirths
In a Sri Lankan village lived a man who was misbehaving with
the wife of his elder brother. The woman was more passionately
auacled to lei lovei tlan to lei lusband. Sle tleiefoie instigated
lei lovei to get iid of lis eldei biotlei. Tle man iemonsuated,
Woman! Dont evei talk like tlat. Howevei, ahei sle lad ieeated
her evil suggestions three times, he asked, How would I go about
it? She replied, Go with an axe and wait for him at the riverside
neai tle big caei uee. Ill send lim tleie. Tleieuon, tle man
proceeded there and lay in wait for his elder brother, hiding among
tle biancles of tle uee.
Wlen tle lusband came back nom lis woik in tle foiest, tle wife
made a slow of loving aection foi lim and fondly biusling lis
laii said, Youi laii needs cleaning, it is too dii[. Wly not go and
slamoo it at tle iivei side neai tle big caei uee' Hay witl tle
tlouglt, my wife is veiy aectionate foi me, le accoidingly went
to the bathing place at the riverside. He was preparing to wash his
laii, bending lis lead down, wlen lis young biotlei came out nom
lis liding lace and ciuelly cloed lis lead o witl tle axe.
Because of tle clinging auaclment to lis wife, le was ieboin as
a green snake (a rat snake according to Sinhalese scholars). Still
138 A Discourse on the Wheel of Dhamma
auacled to lis wife, tle snake took to dioing limself down nom
the roof of the house upon the woman. Realising that the snake must
have been her former husband, she caused it to be killed and removed.
Even ahei assing away nom tle snakes existence, lis auaclment
foi lis foimei wife still iemained suong, and le was ieboin as a dog
in his old house. As a dog he was still clinging to his former wife,
following her everywhere even when she went out to the forest.
People made derisive remarks, The hunter woman with the dog is
going out. I wonder where she is headed! The woman then asked
lei lovei to kill tle dog. His auaclment still intense and eisisting,
the dog was reborn as a calf in the same house. The young calf also
followed lei eveiywleie, diawing laugltei and iidicule nom tle
people again, Look, the cowherd has come out. I wonder which
astuie lei caule aie going to giaze in! Again tle woman asked lei
lovei to kill tle young calf. Again lis tenacious auaclment to lis
wife caused rebirth, this time in her womb.
In the human world that he had regained, he was endowed with
tle facul[ of iecalling ievious existences. Exeicising tlis facul[,
le iecollected tle ievious foui existences and was gieatly disuessed
when he came to know that they were all terminated at the instance
of his former wife. What an irony to have taken rebirth in the womb
of such an enemy, he lamented.
He would not let his mother touch him. Whenever the mother
uied to lold lim, tle baby ciied vocifeiously. So tle giandfatlei
had to take over the task of bringing up the child. When the child
reached the age when he could speak, the grandfather asked him,
My deai clild, wly do you ciy wlenevei youi motlei uies to lold
you?
He replied, This woman is no mother to me. She is my enemy
who killed me for four successive existences. So saying, he recounted
to his grandfather the story of his previous lives. On hearing this sad
tale, the old man wept, embracing the child and said. Come, my
poor grandchild, let us get away, I see no gain in staying here. They
went away and stayed in a monastery where both of them received
ordination and in time, through the practice of meditation, were able
to auain tle Patl and Fiuition of Aialantsli.
Tle moial to be diawn nom tlis eisode is tlat auaclment gives
iise to ieeated new existence at tle veiy location of tlat auaclment.
A Dhamma Teaching Saydaw 139
Tlis stoiy cleaily beais out tle uutl of tle teacling, tlat auaclment
biings about nesl existences (ponobbhavik). Howevei, ahei meeting
a violent death in successive existences as a snake, a dog, and a calf,
in lis nal life as a luman being le auained Aialantsli, and so
craving was completely extinguished. There would be no mere
iebiitl foi lim, and le would be nee nom all foims of sueiing.
It would be well to take to leait tle moial of tlis stoiy and suive
foi needom nom all sueiing tliougl tle iactice of insiglt
meditation. Tleie would be no end of quoting similai stoiies nom
tle Pi texts and Commentaiies. Let us now come to tle exeiiences
and episodes met with in modern times.
A Dhamma Teaching Saydaw
From 1937 to 1939,
D.ii.310.
How Cessation of Craving Is Brought about 153
as it is and being nee nom delusion, no leasuiable feeling aiises
towards these objects. This is then the temporary cessation or fading
away of ciaving. Tliougl tle fading away of ciaving, auaclment
(updna), kamma and mental formations (sakhr), which come
uailing ahei it cannot aiise. Consequently consciousness (via),
mind and mauei (nmarpa), the six-senses (sayatana), contact
(phassa), and feeling (vedan), the unwholesome resultants of kamma
and mental formations, cannot appear. This is how craving together
witl sueiing aie momentaiily extinguisled, wlicl is called
momentaiy cessation oi momentaiy nibbna.
Similarly, by noting hearing, smelling, etc., at the moment of
hearing, smelling, etc., the meditator becomes convinced of the three
characteristics with respect to the ear and sound, the nose and odour,
the tongue and taste, etc. He oi sle will be nee nom delusions of
permanence, happiness, or self in connection with these objects. Thus
tleie will be tle momentaiy cessation of ciaving and sueiing,
otleiwise called momentaiy nibbna.
Through insight, which promotes temporary cessation as higher
knowledge is develoed, nibbna is iealised by means of tle
knowledge of Sueam-winning. Tlis knowledge extinguisles tle
suong sensual ciaving tlat can give iise to iebiitl in tle lowei iealms.
Tle meditatoi becomes fully libeiated nom tle miseiies of tle lowei
realms (apya) and sueiings of moie tlan seven existences in
fortunate destinies of the sensual sphere (kma sugati). This is then
tle extinction of sueiing as a iesult of tle extinction of ciaving.
Howevei, it must not be iegaided tlat Patl and Fiuition of Sueam-
winning takes the cessation of craving as its object of contemplation.
It dwells merely on cessation as a result of the complete extinction
of sueiing inleient in tle mental and lysical aggiegates.
Wlen nibbna is iealised by means of tle Patl knowledge of
Once-returning, the grosser forms of sensual craving, together with
tle sueiing of moie tlan two existences in tle sensual iealm aie
extinguished. When the Path knowledge of Non-returning is realised,
subtle foims of sensual ciaving, togetlei witl sueiing in moie tlan
one existence in tle ne mateiial iealms (rpa loka), or in the formless
realms (arpa loka) are extinguished. These are also extinction of
sueiing as a iesult of tle extinction of ciaving. In tlese Patls too,
the mind dwells merely on cessation consequent upon the complete
154 A Discourse on the Wheel of Dhamma
extinction of sueiing inleient in tle aggiegates. Wlen nibbna is
realised through the Path knowledge of Arahantship, all forms of
ciaving and all kinds of sueiing aie comletely eiadicated. Tlis is
also extinction of sueiing as a iesult of extinction of ciaving. We
can summaiise: Wlen ciaving is eiadicated sueiing is extinguisled.
Only wlen ciaving is comletely eiadicated, uue libeiation nom
sueiing is aclieved. Escae nom sueiing, obtained tliougl otlei
means, is not uue libeiation but just temoiaiy ielief, in due couise
tleie is tle iecuiience of sueiing. Foi examle, take suetcling tle
limbs to ielieve tle stiness due to bending. Tle discomfoit is
temoiaiily iemoved only to ietuin as tiiedness due to suetcling.
Likewise stiness due to iolonged siuing may be ielieved by
standing up or walking about only to be replaced soon by fatigue.
Wlen one is assailed by lungei, tle sueiing may be ielieved by
aitaking of some food, but tle uouble will stait again ahei a lase
of a few hours. Illness or disease may be cured with suitable medical
ueatment, but otlei ailments aie bound to aiise soonei oi latei to
give uouble again.
Dicult ciicumstances of living may be solved by engaging in
suitable employment or business, which may prove so successful
and prosperous that one may come to occupy a very high position
in ones profession or become wealthy. Yet with the vicissitudes of
life, one may fall down nom tlat ligl osition oi become ovei[-
suicken. Even if tle wlole life las been smootl and lain sailing,
one inevitably faces sueiing at tle time of deatl. As a iesult of
meritorious deeds such as giving alms and observing moral precepts,
one may be reborn as a human being in happy prosperous circum-
stances or one may be born as a powerful celestial king. Yet when
tle wlolesome eects of ievious wlolesome deeds aie exlausted,
a ietuin to miseiable existences is inevitable. If one suives foi a lay
and long existence by means of the rpa jhna and arpa jhna by
iactising uanquilli[ meditation, one may auain tle rpa brahm
and arpa brahm realms where one may live happily for many
world-cycles. However, a time comes when the merits of jhna are
exlausted. Tlen one faces tle ossibili[ of descending once again
into miserable lower existences, as for instance, the experience of the
young sow mentioned in tle clatei on tle oiigin of sueiing.
How Cessation of Craving Is Brought about 155
Thus unless craving is completely eradicated, no form of liberation
is a guaianteed, uue libeiation. Comlete and iiieveisible libeiation
nom all kinds of sueiing is aclieved only wlen ciaving las been
entirely extinguished. Thus the Buddha taught, The complete fading
away and cessation of that craving without remainder (tassayeva
tahyaasesa virganirodh) is tle uutl of tle cessation of sueiing.
Tlis is in accoidance witl tle docuine of deendent oiigination,
which states that when the causative conditions such as ignorance
cease, tleii eects also cease. Tlus, in tle Aguuaianikya it is tauglt,
Wlat, monks, is tle noble uutl of tle cessation of sueiing' Tliougl
the total fading away and extinction of ignorance, kamma formations
are extinguished; through the extinction of kamma the resultant
consciousness of a new existence is extinguished; through the
extinction of consciousness, mental and physical phenomena are
extinguished; through the extinction of mental and physical phenom-
ena, the six senses are extinguished; through the extinction of the six
senses, sense impressions (contact between the six senses and the
sense-objects) are extinguished; through extinction of sense impres-
sions, feelings are extinguished; through the extinction of feelings,
ciaving is extinguisled, tliougl tle extinction of ciaving, auaclment
is extinguisled, tliougl tle extinction of auaclment, becoming is
extinguished; through the extinction of becoming, rebirth is extin-
guished: through the extinction of rebirth, death and decay, grief,
lamentation, pain, sorrow, and despair are extinguished. Thus this
wlole mass of sueiing (wlicl is neitlei a soul, living-enti[ noi
has any connection with happiness) is extinguished. This, monks, is
tle noble uutl of extinction of tlis mass of meie sueiing.
In the above text, the sequence of cessation is given in serial order
to demonsuate tle coiielation of eacl cause witl its eect. Howevei,
tle imoitant oint is tlat once ignoiance vanisles all its eects,
such as mental formations are extinguished.
The word cessation (nirodha) in the texts mean cessation only, not
the place or the condition of cessation. Although Commentaries
mention cessation guiatively as a lace oi condition of cessation,
it must be caiefully obseived tlat its uue meaning is non-aiising of
intei-ielated conditions of cause and eects sucl as ignoiance, mental
formations, consciousness, etc., their total cessation and annihilation,
in otlei woids, tle Noble Tiutl of tle Cessation of Sueiing.
156 A Discourse on the Wheel of Dhamma
I lave dealt witl tle uutl of tle cessation of sueiing suciently.
For further details, please refer to On tle Natuie of Nibbna. I will
now go on to the exposition of the Noble Truth of the Path Leading
to tle Cessation of Sueiing.
The Truth of the Path
Ida kho pana, bhikkhave, dukkhanirodhagmin paipad
ariyasacca ayameva ariyo ahagiko maggo, seyyathida
sammdihi sammsakappo sammvc sammkammanto
samm-jvo sammvymo sammsati sammsamdhi.
This, monks, is the Noble Truth of the Path Leading to the
Cessation of Sueiing. It is tlis veiy Noble Eigltfold Patl,
namely, Right View, Right Thought, Right Speech, Right Action,
Riglt Livelilood, Riglt Eoit, Riglt Mindfulness, and Riglt
Concenuation.
I have dealt with the Truth of the Path fairly fully before. I propose
to repeat some things that need emphasising. Of the eight factors of
the Path, Right View and Right Thought constitute the wisdom
group; Right Speech, Right Action, and Right Livelihood constitute
tle moiali[ giou, wlile Riglt Eoit, Riglt Mindfulness, and Riglt
Concenuation constitute tle concenuation giou.
I need not elaboiate tle atl factois of moiali[, noi tle atl
factois of concenuation. Of tle wisdom giou, iiglt-view needs
further exposition. Accordingly I quote the following exposition on
right-view given by the Blessed One.
Exposition of Right View
Wlat, monks, is iiglt-view' Monks, to undeistand sueiing oi
tle uutl of sueiing, to undeistand tle oiigin of sueiing oi tle
uutl of tle oiigin of sueiing, to undeistand tle cessation of
sueiing oi tle uutl of tle cessation of sueiing to undeistand tle
atl leading to tle cessation of sueiing oi tle uutl of tle atl
leading to tle cessation of sueiing, tlis is called iiglt-view.
Tlis is tlen tle denition of tle iiglt-view given by tle Blessed
One. Biiey, it is knowing tle foui uutls accoiding to ieali[ and
understanding them rightly as they should be understood. The
Commentary version of its exposition is as follows:
Meditation on the Four Truths 157
Meditation on the Four Truths
Meditation on tle foui uutls was tauglt iefaced by tle woids
undeistanding of tle foui uutls. Of tlese foui uutls, tle ist two,
namely, tle uutl of sueiing and tle uutl of tle oiigin of sueiing
are concerned with the cycle of existence (vaa). The last two, namely,
tle uutl of cessation of sueiing, and tle uutl of tle atl leading
to tle cessation of sueiing aie conceined witl escae nom tle cycle
of existence (vivaa). Tle meditatoi emloys only tle ist two uutls
as objects of meditation and not tle last two uutls.
It means tlat tle meditatoi contemlates tle ist two mundane
uutls, not tle last two suiamundane uutls, wlicl aie unsuitable
subjects for meditation. Indeed it is impossible to meditate on them.
Wly so' Tle Subcommentaiy states tlat tlese suiamundane uutls
are beyond the understanding of ordinary common worldlings.
Indeed it is uue tlat oidinaiy common woildlings cannot take
tle atl and nuition as tleii objects of meditation, noi is nibbna
witlin tle scoe of tleii knowledge befoie tley auain tle stage of
matuii[ knowledge (goabh-a). Matuii[ knowledge conscious-
ness aiises only ahei knowledge of adaptation (anuloma-a), when
insiglt becomes fully develoed. Immediately ahei matuii[ knowl-
edge comes the realisation of the Path and its Fruition. Therefore, it
is obvious that a common worldling is not in a position to take
nibbna oi tle atl and its nuition as an object of meditation. Tlus,
it must be caiefully noted tlat any insuuction to begin witl
meditation on nibbna is totally wiong.
Tle question miglt aiise wletlei nibbna may not be taken as
an object foi uanquili[ meditation. Contemlation on tle qualities
of nibbna sucl as being devoid of lust (virga), may be adopted as
to gain concenuation. Howevei, tlis exeicise is taken solely foi tle
purpose of achieving one-pointedness of mind; it is not to immedi-
ately realise the Noble Path and Fruition. In any case this meditation
exercise is most appropriate only for the Noble Ones who have
alieady iealised nibbna, and not foi tle oidinaiy common woildling.
Tlus it is denitely a mistaken iactice to uy to aclieve tle atl and
nuition by dwelling on nibbna nom tle veiy stait.
Tle meditatoi leains nom lis oi lei teaclei, biiey, tlat tle ve
aggiegates aie tle uutl of sueiing and ciaving is tle uutl of tle
oiigin of sueiing. Oi, le oi sle may leain moie comielensively
158 A Discourse on the Wheel of Dhamma
tlat tle ve aggiegates consist of mateiiali[, feelings, eicetions,
mental formations, and consciousness, and further that the aggregate
of mateiiali[ means tle foui iimaiy elements and tleii deiivatives,
etc. Having leained about tle ist two uutls biiey oi comielen-
sively nom tle teaclei, le oi sle iecites tlem ieeatedly and
contemlates tlem. Witl iegaid to tle last two uutls, tle meditatoi
just leais tlat tle uutl of tle cessation of sueiing and tle uutl of
tle atl leading to tle cessation of sueiing aie desiiable and
laudable. Tlis means tlat it is sucient just to leai about tlese two
suiamundane uutls and incline tle mind towaids tlem.
Tlat meditatoi, acting in tle way desciibed above, eneuates tle
foui uutls simultaneously and comielends tlem, undeistanding
tle foui uutls simultaneously tliougl insiglt. By eneuative
knowledge (paivedha), tle meditatoi comielends tlat sueiing is
to be rightly and well understood; that craving is to be abandoned
or eradicated; that cessation is to be realised, and that the path is to
be developed. By higher knowledge (abhisamaya) he or she fully
comielends tlat sueiing is to be iigltly and well undeistood,
that craving is to be abandoned or eradicated; that cessation is to be
realised; and that the path is to be developed.
As desciibed above, befoie auaining tle atl, tle meditatois
knowledge of tle uutl of sueiing and tle uutl of oiigin of sueiing,
comes about by leaining, and leaiing nom tle teaclei, by question-
ing, by ieeated iecitation, and by masteiing it tliougl eneuative
ieection. Tle ist foui iocesses of acquiiing tlis knowledge
constitute meiely studying tle sciituies, giasing tliougl eneua-
tive ieection only amounts to insiglt meditation. Tle knowledge
conceining tle uutl of tle cessation of sueiing and tle uutl of tle
path leading to cessation is acquired only by hearing about them.
Ahei iactising insiglt meditation, at tle moment of iealisation of
tle Noble Patl, tle ist tliee uutls aie fully giased by laving
accomlisled tle task of knowing iigltly and well tle uutl of
sueiing, tle task of abandoning tle oiigin of sueiing and tle task
of develoing tle atl leading to tle cessation of sueiing. Tle uutl
of tle cessation of sueiing is fully giased by actual iealisation.
Tlus, in accoidance witl tle Commentaiy, initially it is sucient
to know only nom leaiing tlat tle uutl of cessation and tle uutl
of the path leading to cessation are desirable and laudable, and to
How Much Learning is Necessary? 159
incline tle mind towaids tlem. It is cleai, tleiefoie, tlat no eoit is
needed to contemlate aiticulaily on tlese two uutls. Knowledge
about tle ist two uutls slould, lowevei, be acquiied botl by
learning and by developing insight through meditation.
How Much Learning is Necessary?
As stated in tle Commentaiy tlat I quoted, it is sucient to know
only tlat tle ve aggiegates aie tle uutl of sueiing, tlat ciaving
is uutl of tle oiigin of sueiing. Heie tle ve aggiegates aie tle
ve aggiegates of auaclment mentioned in tlis suua. I lave fully
explained above that they are the objects that present themselves at
the time of seeing, hearing, etc. I have also dealt comprehensively
witl tle uutl of tle oiigin of sueiing in tle section conceined.
Knowing the law of dependent origination in brief. In the great Sub-
commentaiy on tle Visuddlimagga, it is denitely stated tlat wlat
the Venerable Assaji said, Those things causally arisen, the Perfect
One taught their cause (ye dhamm hetuppabhav, tesa hetu
Tathgato ha) constitutes the law of dependent origination in brief.
Tle Commentaiy on tle Vinaya Malvagga aims tlat by tle woids,
Those things causally arisen, the Venerable Assaji was referring to
tle ve aggiegates, otleiwise called tle uutl of sueiing, and by
the words, The Perfect One taught their cause, he was referring to
tle uutl of tle oiigin of sueiing. Tlus it is cleai tlat laving leaint
biiey, by leaiing, about tle uutl of sueiing and tle uutl of its
origin, one has also learnt the law of dependent origination in brief.
Those who teach that insight meditation is not feasible unless one
has mastered the law of dependent origination supported by tables
and circular diagrams, are therefore going against these words of
the Commentary and Subcommentary and causing great harm to
the practice of the religion (paipai ssana).
In tle Catalsaklaya Suua,
M.i.251. The Commentary explains that they are not worth adhering to because
they are not permanent, pleasant, or self (ed.)
160 A Discourse on the Wheel of Dhamma
not-self, tlen le las sucient leaining (sutamayaa), to engage in
meditation.
The Buddha continued: Then that bhikkhu, who has learnt that
much by hearsay, knows all phenomena by contemplation and actual
exeiience. Tlen tle Blessed One tauglt low to auain analytical
knowledge of mind and mauei (nmarpapariccheda-a), etc.
To summarise: 1) all phenomena are impermanent, unsatisfactory,
and not-self, 2) tlat is sucient leaining to engage in meditation,
3)tliougl meditation one can dieientiate mind and mauei, 4)to
iealise tle uue natuie of imeimanence and unsatisfactoiiness.
Tle ist two indicate sucient leaining (sutamayapa) to proceed
to the practice of meditation. The third shows how, by noting each act
of seeing, hearing, etc., at the moment of its occurrence, one gains the
analytical knowledge of body and mind (nmarpapariccheda-a),
and the knowledge by disceining conditionali[ (paccayapariggaha-
a), which knows the cause of phenomena such as seeing, hearing,
etc. These two kinds of knowledge are called higher wisdom(abhi
pa), being the realisation (ntapari) of the three higher knowl-
edges. By the fourth is meant full knowledge of all phenomena, and
insight into their three characteristics in accordance with the teaching
To known all things experientially (sabba dhamma abhiya), and
to comprehend them(sabba dhamma parijnti). This constitutes
the profound knowledge of realisation(traa pari) and abandoning
(pahna pari).
The main point that I wish to emphasise here is that having just
learnt through hearing that all phenomena are impermanent,
unsatisfactoiy, and not-self, one las enougl leaining to suive foi
Arahantship. The assertion that meditation should not be practiced
without a comprehensive knowledge of the law of dependent
oiigination conuadicts tle text of tle Catalsaklaya Suua,
causes demoralisation in those intent on the practice of meditation,
and is deuimental to tle ioseii[ of tle iactice of tle ieligion.
If, according to their proposition, meditation could be practised
only ahei tloiouglly masteiing tle law of deendent oiigination
together with its explanatory circular diagrams etc., some people
wlo lave no time oi ooituni[ to study tle law of deendent
origination, or who are slow in learning it comprehensively, are liable
to lose tle ooituni[ of gaining tle Patl oi its Fiuition even if tley
How Much Learning is Necessary? 161
aie endowed witl sucient eifections to auain tlem. To cite an
example, during the time of the Blessed One, one bhikkhu by the
name of Caalaka found it dicult to memoiise a veise of only
foi[-ve syllables altlougl le uied to foi foui weeks. To leain tle
whole law of the dependent origination extensively would thus have
been imossible foi lim. Yet tle same blikklu auained Aialantsli,
accomplished in supernormal knowledge and vision by practising
for one morning only a meditation exercise prescribed by the Buddha.
While giving this discourse on the Turning of the Wheel of
Dlamma I would like to take tlis ooituni[ of cautioning tlose
good, leained eisons to ienain nom making asseitions tlat may
discourage and demoralise those engaged in or intent on the practice
of meditation.
If one intends to suive all alone foi tle iactice of meditation, no
doubt one needs to have learnt extensively all about the aggregates,
tle bases, tle elements, tle uutls, tle faculties and tle law of tle
dependent origination. However, if one is going to work under the
guidance of a good, virtuous, learned, and wise teacher, all that one
needs to know is that all phenomena are impermanent, unsatisfactory,
and not-self. It is also sucient if one las leaint tliougl leaiing tlat
a woildling is goveined by two mundane uutls of causal ielations
(cause and eect): tle ve aggiegates, wlicl is tle uutl of sueiing,
and ciaving, wlicl is tle uutl of oiigin of sueiing.
Tle majoii[ of Buimese Buddlists can be taken to be alieady
equipped with this much knowledge; and even if not, they can pick
this up just before starting meditation or during the course of
meditation by listening to the discourses of the meditation teacher.
Tleie slould be no waveiing oi unceitain[ iegaiding a lack of
learning. All that is required is to start practising meditation in
accoidance witl tle insuuctions given by a ieliable, viituous, leained,
and wise teacher. How to embark on the practice of insight meditation
has been described in my third discourse in this series. To recapitulate,
the practice consists of developing the three stages of the path: the
basic path, the preliminary path, and the Noble Path. Developing
tlem leads to nibbna.
The basic path (mla magga), is comprises the right-view of
ownership of ones kamma (kammassakat sammdihi), moiali[(sla),
and access concenuation (upacra samdhi), or absorption (appan
162 A Discourse on the Wheel of Dhamma
samdhi), wlicl I lave alieady dealt witl fully befoie. As to tle ist
factoi, tle majoii[ of Buimese Buddlists lave alieady establisled
faith in this right-view since childhood. With regard to the path of
moiali[, if tle lay meditatoi is not establisled in it yet, le oi sle can
accomplish it by observing the precepts just before taking up the
iactice of meditation. Tle blikklu meditatoi slould uii( lis
moiali[ by confession if le enteitains any doubts about tle uii[
of lis moiali[. As foi accomlislment in concenuation, tle medita-
toi slould take u a uanquilli[ exeicise sucl as mindfulness of
respiration (npnasati) and iactise it until auaining absoition oi
access concenuation. If time oi ooituni[ does not eimit, tle
meditator can begin contemplating on the four primary elements by
means of wlicl momentaiy concenuation foi insiglt (vipassan
khaika samdhi), wlicl is akin to access concenuation, may be
auained. Tlis concenuation disels tle lindiances so tlat uiica-
tion of mind may be achieved. This is a brief description of how the
basic path is established.
Development of Preliminary path
Ahei develoing tle basic atl as desciibed above, tle meditatoi
staits obseiving tle ieali[ of tle uutl of sueiing, otleiwise called
tle aggiegates of auaclment, by noting continuously tle lenomena
of seeing, hearing, smelling, tasting, touching, and thinking, at the
moment each phenomenon occurs. A full account of the aggregates,
and how failing to note them and see them as they really are leads
to clinging to them as permanent, pleasant, and self; and how seeing
tleii uue natuie tliougl leedfulness, auaclment to tlem is
extinguished, has already been given in Parts Three and Four of this
series of discourses.
Wlen concenuation becomes fully establisled, one becomes awaie
witl eveiy noting, of tle aiising and vanisling of mind and mauei,
and their three characteristics. How such awareness is developed
may be explained thus: While noting each action of rising, falling,
siuing, toucling, bending, suetcling, lihing, steing foiwaid,
moving, resting, the meditator begins to recognise the knowing mind
as distinct nom tle mateiial body. Tlis disceinment is analytical
knowledge of body and mind, the initial basis for the development
of insight knowledge. The Blessed One described how this knowledge
Simile of a Gem Sung on a Thread 163
may be developed by giving the example of a lapis lazuli in the
Smaalala Suua
D.i.77.
M.ii.1.
164 A Discourse on the Wheel of Dhamma
taking up the meditation practice, and at the initial stage of the
practice, the meditator cannot distinguish the knowing mind and
the material body through actual experience. It is only at the stage
when analytical knowledge is developed that the distinction between
these two occurs spontaneously. When noting the phenomenon of
thinking or painful feeling, as it occurs, the meditator discerns
separately the thinking mind and the material object or painful feeling
and the location of pain in the body. This discernment of mind as
distinct nom mauei is knowing ieali[ as it uuly is, tlat is iiglt-view.
The meditator becomes convinced then that there is only the material
body and tle knowing mind, aait nom tlem, tleie is no sucl tling
as a living being oi enti[. Tlis is also knowing ieali[ as it uuly is
with right-view.
As tle owei of concenuation becomes fuitlei develoed, wlile
noting iising, falling, siuing, toucling, etc., one comes to realise that
one touches because there is the material body to touch; sees because
of the eye and a sight, hears because of ear and sound, bends because
of the desire to bend. One realises also that one does not know the
ieali[ because one fails to take note of tle lenomenon as it occuis,
one develos liking because one does not know tle uue natuie, one
develos auaclment because one likes it. One tlen knows tlat wlen
one las develoed auaclment, one becomes engaged in activities
such as doing or talking. These activities of doing and talking produce
eects, good wlen tle action was wlolesome, bad wlen tle action
was unwholesome. In this way one gains the knowledge of cause
and eect as fai as ones eifections allow. Tlis again is knowing
ieali[ as it ieally is witl tle iiglt-view.
As concenuation becomes fuitlei suengtlened, duiing tle couise
of noting iising, falling, siuing, toucling, seeing, leaiing, tlinking,
feeling sti, lot, oi ainful, one disceins cleaily tle oiigination of
the object as well as its dissolution, the beginning and end of each
phenomenon. One becomes convinced through personal experience
that every phenomenon is impermanent, that it comes into being
only to vanish instantly. One realises too that incessant arising and
ceasing aie dieadful sueiing and wlat is not subject to ones conuol,
is not self. Tlis knowledge is also iiglt-view tlat knows ieali[.
As tle owei of concenuation gets still moie develoed, altlougl
tle meditatoi is noting tle acts of iising, falling, siuing, bending,
Simile of a Gem Sung on a Thread 165
suetcling, lihing, moving foiwaid, dioing, le oi sle is no longei
aware of the objects in their various shapes and forms such as the
body, stomach, the limbs, etc. He or she notices only the rapid
dissolution of successive lenomena. He oi sle eiceives tle swih
passing away of the object of awareness as well as the noting mind,
and comes to the vivid realisation of the real nature of impermanence,
unsatisfactoriness, and not-self. The object of awareness passes away
the instant it makes its appearance and there is no self to fasten ones
auaclment on to. Tle knowing mind also dissolves so fast tlat tleie
is no self, nothing to hold on to. Thus with every noting knowledge
develos into tle uue natuie of imeimanence, unsatisfactoiiness,
and not-self. All of these constitute right-view.
From the time that analytical knowledge develops to the stage of
right-view of insight (vipassan sammdihi), the mind has been
inclining towaids eiceiving ieali[ as it is. Tlis constitutes Riglt
Tlouglt. Riglt Concenuation is involved too to kee tle mind xed
on the right object, and Right Mindfulness remains aware of it. All
this while, the meditator is engaged in one of the four foundations
of mindfulness: contemplating the body postures, feelings, mind,
and mental objects. He oi sle contemlates witl Riglt Eoit.
Tlus wlenevei a meditatoi is engaged in meditation, ve atl
factois aie involved, tliee nom tle concenuation giou, and two
nom tle wisdom giou. Tlese ve atl factois co-oeiate in eacl
act of leedful noting. Tle Commentaiy calls tlem tle ve woiking
factors (pacasu krakagesu). In addition, there are also involved the
tliee factois of tle moiali[ giou: Riglt Seecl, Riglt Action, and
Riglt Livelilood by ieseiving tle iecets and fullling tle
abstentions. This is how such involvement occurs: the meditator
starts observing the precepts even before beginning meditation and
kees it uiied. Duiing tle couise of meditation, moiali[ iemains
unolluted, and its uii[ is maintained. If anytling, it may be said
tlat moiali[ gets moie and moie iened. Tlus witl tliee atl
factois of moiali[ added to tle ve woiking factois, a meditatoi is
developing all eight path factors at each instance of noting and
knowing tle lenomenon. Tle Malsyatanika Suua
gives the
following description of how the eight path factors are developed:
M.iii.288.
166 A Discourse on the Wheel of Dhamma
Blikklus, wlen tle eye is seen as it uuly is, wlen siglts,
eye-consciousness, eye-contact, and feeling that arises due to
eye-contact, aie seen as tley uuly aie, tlen no liking is
developed for the eye, sights, eye-consciousness, etc. Seeing
the eye, sights, etc., as tley uuly aie, and no liking and
auaclment being develoed foi tlem, foi tle eison wlo sees
only ievulsion in tlem, tle aggiegates of auaclment (wlicl
may lave aiisen tliougl failuie to note) get no ooituni[ to
appear. Craving for these objects also ceases, and gets annihilated.
The view of such a person is right-view; thoughts are right
tlouglts, eoits aie iiglt eoits, mindfulness is iiglt mind-
fulness, concenuation is iiglt concenuation. Even befoie
starting meditation, the meditator is well established in right
speech, right action, and right livelihood. In this way the
meditator becomes established in the Noble Eightfold Path.
This is a brief account in the Buddhas words of how the Noble
Eightfold Path is developed when the meditator discerns what should
be known at tle moment of seeing tle uue natuie of tle ve
phenomena involved: the eye, visual objects, etc. For a detailed
desciition, lease iefei to tle Malsyatanika Suua.
The Commentary states that the Noble Eightfold Path becomes
established at the moment of achieving the Noble Path. This may be
taken as a superior interpretation. I prefer to take the view that what
is meant here is the path of insight rather than the Noble Path, which
is achieved by accomplishing the path of insight. My interpretation
will be found to be in accord with the fact that knowledge as to the
uue natuie of tle eye, siglts, eye-consciousness, eye-contact and
feeling, comes only through insight meditation. The Noble Path, on
the other hand, does not take the eye, sights, etc., as its object; it
accomplishes only the function of knowing.
Similarly, by noting the phenomena of hearing, smelling, tasting,
toucling, and tlinking, tle ve lenomena tlat become iominent
at the respective moments of occurrence, could be known and the
Noble Eightfold Path developed accordingly.
What has been explained so far relates to involvement of the path
factois of moiali[ by way of maintaining tlem unolluted, wlile
practising insight meditation.
Abstention om Immorali during Meditation 167
Abstention from Immorality during Meditation
Tleie is no ooituni[ to commit wiong seecl sucl as lying
with regard to the objects being observed as they really are at the
moment of noting them. Just consider for a moment. Where is the
necessi[ to lie about an object tlat one neitlei likes noi dislikes,
laving seen its uue natuie of imeimanence and cessation ahei
dissolution? Similarly no occasion arises to slander, to abuse, or to
talk nivolously, in biief, to commit wiong seecl in connection witl
tlat object. Likewise tleie is no question of commiuing wiong acts
such as killing, stealing, sexual misconduct, or engaging in wrong
livelilood. Tlus eveiy time ieali[ is seen wlile noting, Riglt Seecl,
wlicl is abstinence nom wiong-seecl, Riglt Action, wlicl is
abstinence nom wiong-action, and Riglt Livelilood, wlicl is
abstinence nom wiong-livelilood, aie accomlisled witl iefeience
to the object under review. It is by abstinence that the path factors of
moiali[ aie involved in tle develoment of tle atl of iiglt-view.
Tlus on eacl occasion of noting iising, falling, siuing, toucling,
tlinking, feeling sti, lot, oi ainful, leaiing, seeing, etc., right-view
is being developed together with the Noble Eightfold Path. Of the
foui uutls, tle uutl of sueiing is tlat wlicl slould be iigltly and
well undeistood, and tle uutl of sueiing is tle ve aggiegates of
auaclment tlat become iominent at tle six sense-doois at eacl
moment. Tlus tle uutl of sueiing would be iigltly and well
understood by noting each phenomenon at the six doors. Every time
tle uutl of sueiing is develoed by noting tlus, tle Noble Eigltfold
Path, which should be developed, is being developed.
Tlus contemlation on tle uutl of sueiing by noting develos
tle Noble Eigltfold Patl. To develo tle Patl, tle uutl of sueiing
must be contemlated by noting. Tle uutl of sueiing, wlicl
becomes evident, by noting during the course of insight meditation,
is the preliminary path (pubbabhga magga), is the object (rammaa)
tlat must be iigltly and well undeistood. Tle uutl of tle atl wlicl
must be develoed to undeistand tle uutl of sueiing.
It must be carefully understood that only by contemplating the
uutl of sueiing, is tle Noble Eigltfold Patl develoed, and only
wlen tle atl of insiglt is accomlisled is nibbna iealised. I slould
suess tlat tle uutl of sueiing is tle object and tle knowing atl
is the knower (rammaika). Such emphasis is necessary because
168 A Discourse on the Wheel of Dhamma
asseitions aie being made conuaiy to tle teaclings of tle Buddla
and deuimental to tle ioseii[ of tle ieligion tlat Contemlation
on objects of sueiing sucl as mind, mauei, and mental foimations,
will iesult in eiceiving only sueiing, nibbna slould be contem-
plated for the achievement of peace and happiness.
Knowledge of the Four Truths through Insight
By noting all phenomena that occur at the six doors and knowing
them to be merely of the nature of impermanence, unsatisfactoriness
and insubstantiali[ is undeistanding tle uutl of sueiing. Tlus
witl eveiy instance of noting, tle task of gaining eneuative insiglt
as to undeistanding tle uutl of sueiing, is accomlisled.
Having seen tle uue natuie of eacl lenomenon by noting tlem,
no ooituni[ aiises foi liking oi ciaving foi tlese mental and
physical objects. This is the momentary eradication of craving, the
uutl of tle oiigin of sueiing. Tlus witl eveiy instance of noting,
the task of gaining insight as to abandoning (pahna-paivedha) the
cause of sueiing is accomlisled. Heie insiglt is gained not by
observing the object; it is just knowing the fact of abandoning.
Witl tle cessation of ciaving, auaclment, kamma, mental
foimations, consciousness, and mind and mauei, called tle cycle of
delements (kiles vaa), the cycle of kamma (kamma vaa), and the
cycle of results (vipka vaa), wlicl will follow in its uail, get no
ooituni[ to aiise. Temoiaiily tley aie inlibited. Tlis is momen-
taiy nibbna otleiwise called cessation (nirodha), achieved by means
of insight. Thus insight knowledge is developed by momentary
cessation similar to realisation by the Noble Path. However, the
achievement comes about not by direct observation of the object; it
is just an accomplishment of temporary cessation at each instance of
noting. Tlis is called gaining eneuative insiglt as to cessation by
realising it (sacchikiriy paivedha), knowing it through insight.
With every act of observation, the Noble Eightfold Path headed
by the right-view of insight is developing within oneself. This is
gaining insight as to development (bhvan paivedha). This knowl-
edge, however, does not come about by direct observation; as it is
exeiienced eisonally, ieective consideiation will ieveal tlat
development has taken place within oneself.
Four Truths Comprehended Simultaneously 169
Thus, as explained above, at each instant of noting and knowing,
tle uutl of sueiing is iigltly and well undeistood, tlis is uue
realisation (pari paivedha). Tle uutl of tle cause is momentaiily
inhibited; this is accomplishment of insight through abandoning
(pahna paivedha). Momentary cessation is realised through realisa-
tion; this is realising it through insight (sacchikiriy paivedha), and
the path of insight is developed, which is insight through develop-
ment (bhvan paivedha). Tlus tle foui uutls aie comielended at
eveiy instance of noting: tle uutl of sueiing by obseiving tle object,
the cause, cessation, and the path are accomplished by abandoning,
realisation, and developing.
Tle atl of insiglt, in tlis way, comielends tle foui uutls, as
it should be comprehended and when it becomes fully accomplished
and matuie tle Noble Patl aeais and nibbna is iealised. At tlat
Path moment, the Noble Path headed by Right View is fully
established. The Noble Path appears only once. By this single
aeaiance it accomlisles tle task of eiadicating tle delements
tlat slould be eliminated, tle cause of sueiing, by undeistanding
iigltly and comielensively tle uutl of sueiing, and also devel-
oing tle uutl of tle atl. In tlis way it is said tlat tle Riglt View
of tle Noble Patl comielends tle foui uutls all at once.
Four Truths Comprehended Simultaneously
Tlis is low it comes about: wlen tle uutl of cessation, otleiwise
called nibbna is comielended tliougl actual iealisation, tle task
of comielending tle uutl of sueiing is accomlisled by iecog-
nising tlat tle mundane mind, mauei, and mental foimations, wlicl
aiise and eiisl incessantly aie indeed sueiing. Having iecognised
tlem as tle embodiment of sueiing, tleie can be no liking, ciaving,
oi auaclment foi tlem.
The abandonment of craving occurs in four stages: by virtue of
auaining tle ist atl, ciaving tlat would lead to tle lowei iealms
and craving that would cause rebirth for more than seven fortunate
existences (sugati) of the sensual realm, cannot arise. By virtue of the
second path, grosser forms of sensual craving and craving that will
cause rebirth more than twice in fortunate existences of the sensual
realm are removed. The third path eradicates the subtler forms of
craving. By virtue of the fourth path, lust for the realms of form(rpa
170 A Discourse on the Wheel of Dhamma
rga), and formless realms (arpa rga), otherwise called craving for
existence cannot arise. It must be noted that the craving for existence
that still persists in Non-returners is not accompanied by the
wrong-view of eternalism(sassata dihi).
Such non-arising of craving amounts to accomplishment of
comprehension by way of abandoning. With regard to the Noble
Paths, as they are experienced in oneself, comprehension is accom-
plished by way of development. Therefore, the Commentary says:
Conceining tle tliee uutls of sueiing, its cause, and tle Patl,
comprehension is accomplished by way of full and right understand-
ing (pari); by way of abandoning (pahna), and by way of
developing (bhvan).
As explained above, the Noble Path Knowledge, through realising
tle uutl of cessation, accomlisles tle task of comielending tle
tliee iemaining uutls. Likewise, insiglt knowledge, by contemlat-
ing and knowing tle uutl of sueiing, accomlisles tle task of
comielending tle tliee iemaining uutls as well.
I have summarised these in the following mnemonic: When the
Patl sees one uutl, it comielends all foui.
When the path of insight, which is developed to contemplate and
know tle uutl of sueiing, becomes fully suengtlened, tle Noble
Eightfold Path becomes established and rushes into element of
nibbna wleie all sueiings connected witl lysical and mental
conditioned objects, and all sueiings in connection witl tle mental
formations of the knowing mind, cease. With the cessation of craving,
comes tle cessation of sueiing, and tle Patl iealises tlis cessation.
Cessation of ciaving is accomanied by cessation of all sueiings
of the aggregates. Therefore, at the moment of establishment of the
Noble Path, the objecting of contemplation is not just the cessation
of ciaving, but tle cessation of all sueiings of tle aggiegates. Wlat
is taught in the teaching about the cessation of craving must be
undeistood to include tle cessation of all sueiings of tle mental
foimations, because only cessation of all sueiings of mental
foimations constitutes tle ieal nibbna, tle uutl of cessation of
sueiing. Tleiefoie, nibbna las been dened as tle cessation of all
mental formations. Thus establishment of the Noble Path is evident
only in tle sense of laving aiiived at tle stage wleie all mind, mauei,
and mental formations cease to exist, and become void.
Insight Is Also a Constituent of the Path 171
Insight Is Also a Constituent of the Path
Because it leads to tle cessation of all conditioned sueiing tle
Noble Patl las been given tle full title of tle noble uutl of tle atl
leading to tle cessation of sueiing (dukkhanirodhagmin paipad
ariyasacca). However, without the path of insight, by itself it cannot
auain nibbna wleie all sueiing ceases. In accoidance witl ones
eifections, only ahei one las iactised insiglt meditation, many
times, many hours, many days, many months, with the momentum
deiived nom insiglt, tle Noble Patl aeais as if it las emeiged
out of the path of insight itself. It is for this reason that the path of
insight is called the preliminary path, the precursor to the Noble Path,
which should be regarded as the ultimate goal. Although the path
is viewed then as consisting of two sections, the precursor and the
ultimate goal, its development is brought about as one continuous
iocess of endeavoui. Hence, tle Sammolavinodan Commentaiy
states that the path of insight should be regarded as a basic
constituent part of the path leading to cessation: The said eight path
factors are the supramundane Noble Path with eight constituent
parts. This Noble Path together with the mundane path of insight
slould be enumeiated as tle atl leading to tle end of sueiing.
Wlat is meant leie is, altlougl tle uutl of tle atl of tle foui
noble uutls is a suiamundane atl, it cannot aiise by itself witlout
tle ieliminaiy atl of insiglt. Only ahei develoing tle atl of
insight, and when insight knowledge is fully accomplished, the Noble
Path appears. Therefore the Noble Path together with its precursor,
which has to be developed as in initial step, is called the path leading
to tle end of sueiing. To summaiise: develoing tle tliee atls,
tle basic, ieliminaiy, and Noble Patls, leads suaiglt to nibbna.
I lave now dealt adequately witl tle uutl of tle atl, so I will
terminate the discourse here.
May all you good people in this audience, by virtue of having
given iesectful auention to tlis Gieat Discouise on tle Tuining of
the Wheel of Dhamma, be able to develop the path of insight,
otherwise called the preliminary path, together with the Noble Path,
otleiwise called tle uutl of tle atl. and soon auain soon tle uutl
of cessation, otleiwise called nibbna, tle end of all sueiing.
Sdhu! Sdhu! Sdhu!
172
Part Seven
Delivered on Sunday 10th March, 1963.
The Full moon day of Tabaung 1324 M.E. (The New Year is in April, ed.)
Knowledge Regarding the Truth of Suering 173
odours, to taste delicious food, and to enjoy delightful sensations of
touch. Beings of the sensual plane regard the sensation of touch as
the most delightful. It is a delight, too, to indulge in fantasies and
daydreams. It would be terrible for them, a great loss, if everything,
including tleii daydieams, weie to vanisl all at once. As a mauei
of fact, all that is seen, heard, etc., aie tle aggiegates of auaclment,
tle uutl of sueiing. Insiglt meditation is iactised to biing lome
tlis uutl of sueiing, by iealising tleii uue, dieadful natuie of
impermanence, etc., due to incessant arising and perishing.
As for the Blessed One, having fully accomplished the path of
insiglt, le lad seen tle best, tle noblest bliss of all nibbna by
viitue of auaining tle knowledge of Aialantsli, and laving seen
tle foiemost and tle noblest nibbna, le saw in tle tle aggiegates
of auaclment only dieadful ain and sueiing. Tlis eicetion came
to lim, not ahei leaiing about it nom otleis, noi nom tle iactices
le leaint nom tle iecluses ia and Udaka. Tlis came about by
diiect eisonal knowledge ahei develoing tle Noble Eigltfold Patl.
That is why he declared, Concerning things not heard before, there
arose in me vision, etc.
With these words he professed also that he had indeed become a
a Fully Enligltened One, a Sammsambuddla, wlo lad souglt and
found tle uutl by viitue of eisonal iealisation and diiect knowledge,
unaided by insuuctions oi guidance nom any souice. Sucl an oen
iofession was indeed necessaiy. In tlose days, self-moitication
sucl as abstaining nom taking food, etc., iactised by Nigala
ascetics, was greatly esteemed as a holy and noble practice. The group
of ve ascetics tlemselves weie eailiei undei tle imiession tlat it
was so. Thus only when the Blessed One openly declared that he
had discovered the practice and knowledge, not through hearing
nom otleis, noi tliougl seculation and logical ieasoning, but by
his own realisation, by personal experience, and direct knowledge,
his audience became convinced of his having gained Supreme
Enligltenment, as laving become a uue Buddla.
To gain direct intuitive knowledge without outside assistance is
the exclusive domain of Enlightened Buddhas and Pacceka Buddhas.
The disciples of the Blessed One reached such stages of realisation
and knowledge only by listening to the teachings of the Buddha and
cultivating them through practice. Nowadays, too, such knowledge,
174 A Discourse on the Wheel of Dhamma
if desired, may be acquired by developing them through practice in
accordance with the teachings enshrined in teachings such as the
Malsatialna Suua. By iactising as tauglt in tlese discouises,
tle aggiegates of auaclment will be seen as tley uuly aie meie
sueiing and ain. Tle Buddlas ioclamation was intended also
to iovoke tle giou of ve ascetics to make tle eoit to see tle uue
natuie of tle tle aggiegates of auaclment.
In the Buddhas declaration mentioned above, the development
of exuaoidinaiy knowledge was desciibed as Vision aiose, knowl-
edge aiose, wisdom aiose, eneuative insiglt aiose, liglt aiose,
ve desciitions given foi a single foim of knowledge. Tle Sayuua
Commentary states: Vision, knowledge, etc., are synonyms meaning
tle same tling, knowledge. Because of tle facul[ of seeing,
knowledge is teimed vision, because of tle facul[ of knowing, it is
termed knowledge; because of analysing in several ways, it is termed
wisdom, because of eneuating, it is teimed eneuative insiglt,
because of shedding light it is termed illumination.
Tle Paisamblidmagga exlains tlese teims similaily. Tle Pi
word cakkhu conveys the idea of seeing, hence vision, Various
Pi woids aie emloyed foi tle uiose of conveying tle desiied
meaning oi concet to dieient audiences, tle Commentaiy
explains. Thus to describe the knowledge that sees clearly as with
tle lysical eye, it is teimed vision. To give an illusuation, a man
who has been blind for several years regains his eye sight through
application of right medicine or operation by an eye specialist. He
did not see anytling befoie ueatment, now le sees eveiytling veiy
clearly. Likewise, before the meditator has developed insight
knowledge or path knowledge he or she was living under the
delusion tlat tle ve aggiegates of auaclment, wlicl embody
sueiing, aie good and leasant. Howevei, by constant noting at
the moment of seeing, hearing, etc., insiglt becomes suengtlened,
and the meditator realises clearly that the phenomena of seeing,
hearing, etc., otleiwise known as tle aggiegates of auaclment, aie
ieally dieadful sueiing because of tleii natuie of incessant aiising
and eiisling. It is like gaining eye-siglt ahei being blind. Witl
tle develoment of atl knowledge, lis iealisation of tle uue
natuie of sueiing will be even slaiei. Tlus because it sees cleaily
as if by the eye, it is called vision.
Knowledge Regarding the Truth of Suering 175
With regard to knowledge arose (a udapdi), tle Pi teim
a connotes knowing, hence knowledge. As to wisdom arose
(pa udapdi), tle Paisamblidmagga states tlat pa connotes
knowing analytically in various ways. In connection with insight
meditation, while noting rising, falling, etc., mind and mauei aie
known seaiately as sti movement and knowing mind. Tle
uninitiated cannot know this distinction by personal experience.
Tle meditatoi can also dieientiate tle cause nom tle eect. He
oi sle knows eveiy nesl aiising distinct nom its vanisling. He oi
she knows that, because of incessant arising and perishing, the
aggiegates aie imeimanent, and dieadful sueiing, and tlat tley
aiise and eiisl of tleii own accoid, not subject to anyones conuol.
He or she knows clearly that they are not self, but insubstantial. This
is not a vague, indistinct knowledge, just a glimmer of understanding,
but a distinct, cleai, denite comielension as if obseived in tle
palm of ones hand. Such knowledge is described as knowing
analytically in various ways; hence wisdom.
In eneuative insiglt aiose (vijj udapdi), the word vijj
means eneuation. It slould not be confused witl tle woid foi a
eison accomlisled in manuas (vijjadhra), who is described in
books as laving tle owei of ying tliougl sace. Heie, vijj denotes
not a eison, but tle eneuative facul[, lence eneuative insiglt.
Peneuative insiglt is a subtle and iofound state. Heie, I must ielate
an incident that happened in about 1938. During a discussion I had
witl tle iesiding Saydaw of oui village monasteiy, I laened to
inform him that wisdom arose while taking note of the phenomenon
of arising and perishing at the moment of its occurrence. The
Saydaw could not accet tlis kind of cognition as wisdom(pa).
He maintained tlat wisdom is tlat wlicl is eneuative, only
knowing eneuatingly is wisdom. Wlen asked low one slould
biing about knowing eneuatingly, le lesitated foi some time and
tlen ionounced, Well, knowing eneuatingly is knowing eneuat-
ingly. Knowing eneuatingly is deiived nom tle Pi woid
paivedha, eneuating tliougl. It is akin to sambodhya, in order
to known eneuatingly as exlained in Pait Two of my discouise.
Hidden by a screen or a wall, objects cannot be seen. However, when
a hole is made in the screen or a window in the wall is opened, objects
become visible through these openings. Likewise, this knowledge
176 A Discourse on the Wheel of Dhamma
eneuates tliougl tle veil of delusion. Wlen concealed by delusion,
what is seen, heard, etc., is not known as impermanent, unsatisfactory,
and not-self; it is believed to be permanent, pleasant, and a self, being
deceived by ignorance and delusion. When insight matures, clear
knowledge arises as if the veil of delusion has been pierced. Such
cognition is called knowing eneuatingly. Tle Blessed One
declaied tlat sucl eneuative insiglt lad aiisen in lim.
Accoiding to tle Paisamblidmagga, in liglt aiose (aloko udapdi)
light (aloko) is just a term used to denote illuminating. Here, light
does not mean just ordinary light as seen by the human eye. It refers
to the knowledge that discerns all phenomena clearly, and distinctly.
Pieviously, tle uue natuie of tle tliee claiacteiistics aie not known
as if they are shrouded in darkness. When insight knowledge and
atl knowledge lave been develoed, tleii uue natuie becomes
apparent. Such cognition is therefore metaphorically described as
light arose.
Tlis single foim of exuaoidinaiy knowledge was desciibed in
ve ways: vision, knowledge, wisdom, eneuative insiglt, liglt to
facilitate cleaiei undeistanding by vaiious [es of audience. Tlis
teaching is designed to meet the requirements of the listeners. It is
just like our employing two or three synonyms in place of a single
word so that our audience may catch the meaning of what we say
through one word or another.
Tle Pi woids and tleii meanings exlained above aie all
conceined witl tle knowledge of uutl. I lave dealt suciently witl
tle knowledge of uutl, and will go on to tle du[ tlat slould be
accomlisled witl iegaid to tle uutl of sueiing.
Duty Regarding the Truth of Suffering
Ta kho panida dukkha ariyasacca parieyyanti me,
bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi,
a udapdi, pa udapdi, vijj udapdi, loko udapdi.
Tlis Noble Tiutl of Sueiing slould be well undeistood. Monks,
concerning things not heard before, there arose in me vision,
knowledge, wisdom, eneuative insiglt, and liglt.
This is how knowledge had arisen as to what should be done with
iegaid to tle noble uutl of sueiing. It slould be caiefully noted
Du Regarding the Truth of Suering 177
tlat tle du[ to be eifoimed witl iegaid to tlis uutl is to
comprehend it rightly and well, to understand it completely. For the
meditatoi wlo asiies to auain tle Patl and its Fiuition, nibbna,
it is incumbent uon lim oi lei to suive to gias tle uutl of sueiing
rightly and well, that is, he or she should understand fully each aspect
of tlis uutl nom biitl to tle aggiegates of auaclment.
In tle asects of tlis uutl of sueiing sucl as biitl, tle essential
factoi is tle ve aggiegates of auaclment. By knowing tlese ve
aggiegates of auaclment as tley ieally aie, tle task of comielend-
ing tle uutl of sueiing iigltly, fully, and well is accomlisled. In
tle Klandla Suua
S.v.425.
178 A Discourse on the Wheel of Dhamma
Tlus tle meditatoi knows denitely tlat it is imeimanent because
it eiisles ahei eacl aiising (hutv abhbato anicc) ; he or she knows
tlat it is dieadful sueiing because it oiesses by incessant aiising
and passing away (udayabbya paipilanahena dukkh); he or she knows
tlat it is not self, not amenable to ones conuol because it laens
on its own accord, and is not subject to ones will (avasa vaanahena
ana). Personal knowledge gained in this way by observing the
phenomena of arising and vanishing and noting the three character-
istics is knowing tle uutl of sueiing comielensively, iigltly, and
well (parieyya).
The Blessed One came to the realisation, without having heard
nom anybody else tlat tle uutl of sueiing, otleiwise called tle
aggiegates of auaclment, wlicl is actually aiising and vanisling,
should be comprehensively, rightly, and well understood. Hence the
statement, Concerning things not heard before by me, vision arose,
etc. Realisation came only ahei leaiing tle Dlamma nom tle
Blessed One oi nom tle otlei disciles of tle Buddla. In site of a
denite statement in tle Dlammacakka Suua tlat tle uutl of
sueiing slould be comielensively, iigltly, and well aielended
some considei it unnecessaiy to iealise tle uutl of sueiing oi tle
ve aggiegates by noting tle iising and vanisling of tle lenomenon
tlat is actually occuiiing. Tley take it tlat just leaining nom leaisay
about mind and mauei and about tle tliee claiacteiistics will seive
the purpose. We can only express our sympathy for such people.
Tle knowledge tlat a ceitain du[ witl iegaid to tle uutl of
sueiing las to be eifoimed (kicca a) is then the realisation that
tle uutl of sueiing oi tle aggiegates slould be fully, iigltly, and
well understood through personal observation. It is knowing what
du[ slould be eifoimed conceining tle uutl of sueiing. Tlis
iealisation comes befoie tle auainment of tle Noble Patl. Even
before starting the practice of meditation, one must realise that one
has to know comprehensively the three characteristics by noting
when seeing, hearing, smelling, tasting, touching, or thinking. One
must be aware of this task, too, while practising insight. Only then
can one devote full auention to tle aiising and dissolution of tle
aggiegates of auaclment and develo insiglt knowledge comletely.
Oui disciles, tle meditatois leie iactising Satialna, lave
accomlisled tlis du[ since tle time of taking insuuctions nom us
Achievement Regarding the Truth of Suering 179
on meditation methods, having learnt then that whatever appears
at the instant of seeing, hearing, etc., should be carefully noted. Also
wlile noting, even if tle meditatoi does not know at ist wlat slould
be noted, he or she soon comes to know what should be observed.
Tlis disceinment is knowing tle du[ to be eifoimed.
I lave given mucl time to tlis knowledge of tle du[ to be done
because it is veiy imoitant to know its signicance. Now, enougl
having been said about it, I will proceed to the knowledge that that
du[ las been aclieved.
Achievement Regarding the Truth of Suffering
Ta kho panida dukkha ariyasacca paritanti me,
bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi,
a udapdi, pa udapdi, vijj udapdi, loko udapdi.
Tlis Noble Tiutl of Sueiing las been fully, iigltly, and well
understood. Thus, monks, concerning things not heard before,
tleie aiose in me vision, knowledge, wisdom, eneuative
insight, and light.
Being awaie of tle uutl of sueiing, otleiwise known as tle
aggiegates of auaclment by noting seeing, leaiing, etc., and
constantly knowing impermanence, unsatisfactoriness, and not-self,
constitutes insight knowledge. By insight alone, however, the task
of fully and rightly comprehending is not yet fully accomplished.
Perception as permanent, pleasant, and self is still possible concerning
those objects that one fails to note. It is only when insight knowledge
is fully accomplished and the knowledge of the Noble Path becomes
develoed tlat tle eace of nibbna is exeiienced. Only wlen tlat
happens can it be said that ones knowledge of the three characteristics
is complete and lasting. This is the achievement of the task of fully
and iigltly comielending tle uutl of sueiing.
Even tlen tle knowledge of Sueam-winning is not yet adequate
to fully accomplish this task. Only by realising Arahantship can it
be said tlat tle uutl of sueiing las been iigltly and fully
understood. For the Blessed One, the task had been fully accom-
plished since the time of gaining Arahantship and Enlightenment.
Hence le ioclaimed tlat tle task of fully undeistanding tle uutl
180 A Discourse on the Wheel of Dhamma
of sueiing lad been comleted. Vision etc., arose that the task had
been completed and nothing remained to be done.
The meditators presently engaged in the practice of meditation
also have this purpose in view to fully and rightly understand the
uutl of sueiing, and ultimately to comlete tle task by auaining
Aialantsli. Ahei auaining Aialantsli, tle iealisation will come
to tlem, tliougl ieuosection, tlat tle task las been fully aclieved.
I have now dealt with all the three knowledges knowledge of
tle uutl (sacc a), knowledge of tle du[ (kicca a), and
knowledge of achievement (kata a) witl iegaid to tle uutl of
sueiing. To summaiise:
1. Discerning at the moment of seeing, hearing, etc., that all the
phenomena of origination and dissolution are dreadful
sueiing, tle uutl of sueiing, constitutes knowledge of tle
uutl (sacc a).
2. Disceining tlat tlis uutl of sueiing slould be iigltly and
fully understood by heedful noting constitutes knowledge of
tle du[ (kicca a).
3. Knowing tliougl ieuosection tlat tle uutl of sueiing las
been rightly and fully understood constitutes the knowledge
of achievement (kata a).
Of tle tliee knowledges, tle knowledge of tle uutl aeais
while engaged in insight meditation when the meditator realises that
tle lenomena of oiigination and dissolution aie meie sueiing.
This occurs prior to the advent of the Noble Path. At the moment of
tle Noble Patl too, seeing tle eace of nibbna, tlis knowledge
aiises by iealising tle uutl of sueiing in all tle lenomena of
aiising and dissolution. Ahei tle advent of tle Noble Patl too, tlis
knowledge is evolved by ieuosection. Tlus it is tle knowledge of
tle foui uutls tlat aiises befoie, ahei, and at tle moment of tle
Noble path. Actually what is realised at the moment of the Path is
only tle uutl of tle cessation of sueiing (nirodha sacc). The
iemaining tliee uutls aie said to lave been iealised by laving
aclieved tle task of knowing by eneuative insiglt (paivedha).
Witl iegaid to tle uutl of sueiing, tle moment iealisation dawns
on tle uutl of tle cessation of sueiing, tle function of knowing tlat
unceasing mind and mauei aie sueiing, is accomlisled. Accoidingly,
tle Noble Ones (esecially tle Aialants) wlo lave auained tle Patl
Achievement Regarding the Truth of Suering 181
and its Fiuition, know by ieection tlat tle ceaseless mind and mauei
aie all sueiing. Tleiefoie it is said tlat tle task of eneuative insiglt,
knowing tle natuie of sueiing fully and iigltly, is accomlisled at
the moment of the Path. While practising insight, this knowledge
about sueiing aiises by actually noting tle lenomena of oiigination
and dissolution. Tlis is knowing tle uutl of sueiing iigltly and
well otleiwise called uue iealisation (pari paivedha).
As foi knowledge of tle du[, tlat is tle iealisation tlat tle uutl
of sueiing slould be comielended iigltly and well, it must be
aclieved in advance of tle auainment of tle Patl. It is only by laving
prior knowledge of what duties should be performed that these
duties could be eifoimed foi tle auainment of tle Noble Patl.
In tle case of tle uutl of sueiing, it must be well undeistood
at an early stage that it is necessary to perceive distinctly the nature
of impermanence by noting the phenomenon of origination and
dissolution, which is apparent in the aggregates at the time of each
occurrence. Only with this prior understanding will the necessary
task of observing the phenomenon be performed, and the Path
develoed ahei auaining fully matuie insiglt. Witl iegaid to tle
other three Noble Truths, such prior knowledge as to the duties to
be eifoimed witl iegaid to eacl uutl is indisensable. Tlen only
can the Noble Path be developed.
Tlus, long befoie tle auainment of tle Patl, tleie must be tle
iealisation tlat tle uutl of sueiing slould be fully comielended
iigltly and well, tlat tle cause of sueiing slould be abandoned,
tlat tle cessation of sueiing slould be iealised, and tlat tle atl
leading to tle cessation of sueiing slould be develoed. Knowing
tle duties to be eifoimed witl iegaid to eacl uutl must tleiefoie
precede far ahead of the advent of the Path.
The knowledge that these duties have been performed comes only
ahei tle auainment of Aialantsli tliougl ieection tlat tle loly
life has been lived (vusita brahmacriya); what has to be done has
been done (kata karanya). The knowledge of achievement (kata
a) is tle knowledge tlat knows ones du[ las been done. Tliougl
realisation of cessation, Arahantship performs three other tasks: fully
and iigltly undeistanding tle uutl of sueiing, abandoning tle
cause of craving, and developing the path. It is knowledge of
achievement that knows that all these four duties have been done.
182 A Discourse on the Wheel of Dhamma
The above concise statements about the three kinds of knowledge
lave been made in accoidance witl tle Mlak Subcommentaiy
on tle Katlvaulu. I lave adequately dealt witl tle tliee knowl-
edges witl iegaid to tle uutl of sueiing. I will go on to tle tliee
knowledges iegaiding tle uutl of tle oiigin of sueiing.
Knowledge Regarding the Origin of Suffering
Ida dukkhasamudaya ariyasaccanti me, bhikkhave, pubbe
ananussutesu dhammesu cakkhu udapdi, a udapdi, pa
udapdi, vijj udapdi, loko udapdi.
Tlis is tle Noble Tiutl of tle Oiigin of Sueiing. Tlus, monks,
concerning things not heard before, there arose in me vision,
knowledge, wisdom, eneuative insiglt, and liglt.
In the passage above This refers to sensual craving (kma tah),
craving for existence (bhava tah), and craving for non-existence
(vibhava tah), wlicl lave alieady been exlained. How sueiing
oiiginates nom tlem is as follows: sensual ciaving nds deliglt in
objects of sensual pleasure, which have to be searched and worked
foi. Some eole undeigo intense sueiing, to tle extent of losing
their lives even, while in pursuit of the objects of their desires. Any
auemt to cuib tle ciaving tlat las aiisen also iesults in sueiing
and unhappiness. To look and work for things that are not easily
auainable is also sueiing. Tle task of looking ahei tle acquiied
wealtl and ioei[ is veiy oneious. Smokeis and betel-leaf cleweis
suei dicul[ wlen tley iun sloit of sulies. Peole addicted to
drink and opium will feel much more under similar circumstances.
Man is born alone. While young, he leads a single life, happily
nee nom encumbiances. Wlen le giows u, le feels tle need foi a
companion. Instigated by sensual craving, he begins to look for one.
Wlen le aims foi tle unauainable le ends u in miseiy. If at last lis
wisl is fullled by geuing tle comanion le needs, tle uouble soon
staits if tley nd tlemselves incomatible. Even wlen tleie is
concoid and laimony in maiiied life, uouble aeais if one of tle
aitneis is suuck by a seiious illness. Auending to a sick eison is
dicult. In time, deatl comes to one of tle aitneis, leaving tle
otlei lamenting and giieving. It is lain tlat all tlese sueiings aie
rooted in sensual craving.
Knowledge Regarding the Origin of Suering 183
Howevei, tle majoii[ of beings aie undei tle delusion tlat tlis
craving is the source of happiness. They consider it blissful to enjoy
various sensual pleasures. When craving is not aroused, due to the
absence of any pleasurable objects, life becomes dull and monotonous
for them. To pay visits to monasteries or temples is irksome; to listen
to discouises on insiglt meditation is uueily boiing. On tle otlei
land, enteitainment sucl as lms and lays iovide joy, deliglt,
and merriment. Thus this craving is carefully nurtured by hunting
foi all available objects of desiie. Tlis nantic uisuit of leasuies is
made in the belief that they lead to joy and happiness. People only
believe this due to ignorance, which is misleading them.
Howevei, wlat seems to be leasant and deligltful is, in ieali[,
dieadful and loiii(ing because of its natuie of incessant aiising and
perishing. There is never any surfeit of sense pleasures since craving
is insatiable. Even ahei days, montls, and yeais of enjoying leasuie,
craving remains unsatiated. Hence they constantly and earnestly
pursue pleasure so that their enjoyment may not be disrupted. When
at last, the stock of pleasurable objects and sensations becomes
exhausted, great dissatisfaction ensues. This is a short account of
low ciaving gives iise to uouble and sueiing in tle iesent life.
Howevei, tle ieal cause of sueiing lies in tle fact tlat tlis ciaving
is responsible for repeated rounds of rebirths. Pleasurable sights and
sounds excite delight and craving and this craving gives rise to
auaclment. Because of auaclment, eoit las to be ut foitl foi its
fullment. Tlis constitutes mental foimations oi becoming (kamma
bhava). Because of sucl activities in tle fullment of desiies, and
because the impulsion consciousness (javana) of the death moment,
otherwise called the kamma-forming consciousness (abhisakhra
via) wlicl gets its imetus nom ciaving lolds on to tle
object that appears, then rebirth-consciousness arises immediately
ahei tle decease-consciousness. Fiom tle moment of iebiitl in tle
new existence, it may be said tlat all tle uoubles and uibulations
witl iegaid to a new life lave begun. All tlese uoubles nom tle
moment of rebirth have their roots in craving. Arahants in whom
ciaving las been eiadicated, do not encountei any moie sueiing
of a new existence. Tlus sensual ciaving is tle ieal cause of sueiing
such as birth, etc., tle uutl of tle oiigin of sueiing.
184 A Discourse on the Wheel of Dhamma
Tlose wlo asiie foi ne mateiial existence (rpabhava) and
immaterial existence (arpabhava) suive to auain tle aioiiate
jhna. By viitue of sucl auainments, tley aie ieboin in tle iealms
of ne mateiial and foimless Bialms. As Bialms, tley aie nee
nom tle sueiing of lysical ain as well as mental aictions. Tleii
life-span is measured in terms of world-cycles. From the worldly
point of view, their life may be deemed as one of happiness. However,
wlen tleii life-san ends, tley face deatl and sueis tle agonies of
deatl. Tley suei mental disuess, too, foi not laving tleii wisl of
immoitali[ fullled. Ahei deatl too, uoubles and uibulations await
them in sensual existence for which they are destined. Thus, craving
foi existence in tle Bialma woild is also tle uutl of sueiing.
Ciaving foi non-existence ahei deatl is also tle cause of sueiing
because it encouiages evil deeds in tlis life. Instead of sliinking nom
evil actions the annihilationist go to any length in pursuit of them
wherever available and take delight in them. Because of such
unwholesome kamma, they are reborn in the four lower realms for
many existences and undergo the woes and miseries of these existences.
It is plain, therefore, that craving for non-existence, arising out of the
annililationist view of life is denitely tle uutl of tle oiigin of sueiing.
All tlese tliee [es of ciaving, being tle ioot cause of sueiing,
the Buddha who had realised them as such declared how he had
seen tlem: Tle vision, wlicl saw tlat tlis is tle Noble uutl of
oiigin of sueiing, lad aiisen in me. Knowing tlat tlis is tle noble
uutl of oiigin of sueiing is knowledge of tle uutl (sacc a).
Tle knowledge tlat knows tlis uutl aiises botl befoie and ahei tle
advent of the Noble Path. At the moment of the Path, the function
of knowing tle uutl is accomlisled too, by way of ielinquisling
oi abandoning. To summaiise, tlat wlicl knows tle foui uutls
befoie, ahei, and at tle Patl moment knowledge of tle uutl.
Duty Regarding the Origin of Suffering
Ta kho panida dukkhasamudaya ariyasacca pahtabbanti
me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi,
a udapdi, pa udapdi, vijj udapdi, loko udapdi.
Tlis Noble Tiutl of tle Oiigin of Sueiing slould be abandoned.
Monks, concerning things not heard before, there arose in me
vision, knowledge, wisdom, eneuative insiglt, and liglt.
Du Regarding the Origin of Suering 185
If needom nom sueiing is desiied, tle oiigin of sueiing must
be eliminated. For example, in order to cure a disease the root cause
of the disease must be eradicated by administering suitable medicine.
Burmese physicians diagnose the cause of a disease in terms of
disorders in blood, wind, bile, and phlegm, climate, food, etc. Western
lysicians uace tle cause to vaiious bacteiia oi viiuses. Wlen sucl
causes of disease have been duly diagnosed and then eradicated
tliougl ioei medical ueatment, a comlete cuie is eected.
Likewise, tle sueiing of ieeated iebiitls in tle cycle of existence
may be avoided by removing its root cause, which is craving, the
uutl of oiigin of sueiing. Tleiefoie, tlis uutl is iegaided as
something that should be given up (pahtabba dhamma).
How is abandonment to be eected' It is vital to know tlis. If one
wisles, Let ciaving not aeai, let it not aiise, I will kee my mind nee
nom ciaving. I will only lave tlouglts nee nom ciaving, will it be
possible to maintain such a state of mind? People believing in the
ossibili[ of doing so slould actually uy to auain tlis state of mind and
see how long they can maintain it. Will a married man not be harassed
by thoughts of love and tenderness for his wife and erotic desires that
demand to be fullled' Will ciaving not aiise foi a cigaieue oi to clew
betel, or for other enjoyments or wealth? These questions cannot be
easily dismissed by brushing them aside, arguing that they are concerned
witl meie uies, just natuial and ioutine aaiis of no imoitance. We
lave to suei tle aiising of sucl ciavings only because we cannot subdue
them. However, the fact remains, and this should be seriously borne in
mind, that craving should be eradicated whenever possible.
Actually, there are three kinds of craving that need to be elimi-
nated: the craving that motivates physical and vocal actions
(vitikkama kiles), that which excites the mind to revel in fantasies
(pariyuhna kiles), that which is lying dormant awaiting opportune
moment to manifest (anusaya kiles). Of the three, the craving that
motivates lysical and vocal deeds can be eiadicated by moiali[. A
person who is preserving the precepts meticulously does not steal
anything belonging to others, even though wanting it; does not
commit sexual misconduct (oi one wlo obseives clasti[ does not
indulge in any sexual activi[), does not lie, and abstains nom
intoxicants. Tlus one kees oneself nee nom active delements. Tlis
is low ciaving is eliminated by means of moiali[.
186 A Discourse on the Wheel of Dhamma
The craving that manifests as imagination and fantasies can be
eiadicated by concenuation. If one is constantly engaged in tle
practice of meditation such as mindfulness of breathing, one keeps
oneself nee nom desiie foi, and imagination about, sensual objects.
Unless thus absorbed in one of the meditation exercises, if the mind
weie leh nee to ioam, it would engage in tlinking about desiiable
sense-objects, yearning mostly for sensual pleasure. If anyone
believes tlat tley could kee tle mind nee nom ciaving foi sensual
pleasures, they do not know their own mind.
In fact, even while occupied incessantly with meditation, before
tle owei of concenuation gets suengtlened, tlouglts of sensual
leasuies kee on coming u. Only wlen absoition is auained
through meditation are the grosser thoughts of sensual pleasure
brought to cessation, but even then, only for the duration of the
absoition. Tlis is low concenuation iemoves tle ciaving foi sensual
leasuies by uuing tlem away to a distance (vikkhambhana pahna).
Craving for existence and craving for non-existence persist even
in a person who has jhnic auainments. Tley iemain witl some
Bialms too. Tleiefoie ciaving foi existence and non-existence
cannot be eiadicated by uanquilli[ meditation. It goes witlout
saying tlen tlat oidinaiy eisons uninitiated in concenuation and
meditation aie not nee nom tle ciaving foi tleii own life and
existence. Howevei, sucl uninsuucted eole aie not awaie tlat
tleii deliglt in life and existence is tle delement of ciaving. Tley
even teacl tle exueme wiong-view tlat tle mind can be ket as it
is nee nom delements, and tle mind nee nom delements is
nibbna. Tlis is denitely conuaiy to tle teacling of tle Buddla.
The craving which has not actually arisen yet, but will appear
wlen tle iiglt conditions ievail is called latent delement (anusaya
kiles). Tlis is of two kinds: tle otential delement tlat lies latent
in sense-objects (rammaanusaya), and tle latent delements lying
dormant in oneself (santnnusaya).
There may be objects that manifest themselves at the moment of
seeing or hearing, but one fails to note their three characteristics. On
ieuosection, lowevei, delements can aiise in connection witl
tlem. Sucl delements aie known as latent in sense-objects
(rammaanusaya). Tlese delements can be exelled by insiglt
knowledge, but insiglt can iemove only tle delements tlat may
Latent Delements Actually Exist 187
arise in the objects that are contemplated. In the objects that escape
contemlation, tle latent delements iemain unaected.
Tle delements tlat lave not yet been eiadicated by tle Patl and
is awaiting opportune moment to arise in the continuum of aggre-
gates of a eison is known as latent delements lying doimant in
oneself (santnnusaya). Tlese delements can be iemoved only by
means of Path knowledge. It is to facilitate the elimination of these
delements tlat insiglt meditation las to be develoed.
Latent Defilements Actually Exist
In site of denite statements in tle Suuanta and Ablidlamma
texts iegaiding tle existence of latent delements, some asseit tlat
tleie is no sucl tling as latent delements it is only tliougl
mental ietentiveness tlat delements aiise. Tlis is disiesectful to
the teachings of the Buddha.
Just consider for a moment. In the pre-adolescent children, craving
for sensual pleasure in the form of taking delight in the opposite sex,
las not yet manifested. It is not because tley aie devoid of dele-
ments, only because the moment is not yet opportune for this
delement to aiise. It is lying doimant in tlem to aiise wlen tle
right conditions prevail. It is common knowledge that, on reaching
adolescence, the mere sight and sound of the opposite sex at once
arouses sexual desire in them. It just happens spontaneously and not
because they have previously seen or heard about its occurrence and
kept it in mind. Actually it happens because there are latent
delements lying doimant in tlese youtls, wlicl now nds
ooituni[ to aiise.
Again take the case of some people who have had implicit faith
in tle Buddla, Dlamma, and Sagla. Howevei, wlen inuenced
by teachers of other religions, they begin to entertain doubts about
the Triple Gem. Some even change their faith to embrace wrong-views.
Doubts and wrong-views arise in them, not because of mental
retentiveness; they have been all the time lying in them, not yet
having been removed by the Noble Path.
The Noble Ones of the Buddhas time had their doubts and
wiong-views eliminated by tle atl of Sueam-winning so tlat no
teaclei, not even Sakka oi Mia could inuence tlem to embiace
wrong-views, to entertain doubts about the Triple Gem. It was
188 A Discourse on the Wheel of Dhamma
because tle doimant delements in tlem lad been iemoved by tle
Noble Path.
The good people who are listening to this discourse on the
Dlammacakka Suua slould beai in mind tlat latent delements aie
lurking in them, waiting for an opportune moment to arise, and that
ciaving, wlicl is tle ieal cause of sueiing, slould be eliminated
by the Noble Path through practising insight meditation.
Knowing that craving is the Dhamma that should be eradicated
is knowledge of tle du[ iegaiding tle uutl of tle oiigin of sueiing
(kicca a). This knowledge should be developed prior to the advent
of the Noble Path. Thus it is prior knowledge of what should be
known, what should be abandoned, what should be realised, and
what should be developed. To the Blessed One, this knowledge
aeaied witlout laving leaid it nom anyone. Tleiefoie le
admiued: Tlis is tle noble uutl of tle oiigin of sueiing, wlicl
should be abandoned. Thus, monks, concerning things not heard
before, there arose in me vision, knowledge, wisdom; there arose in
me eneuative insiglt and liglt. Tlen tle Buddla continued to
explain how he had accomplished the task of abandoning.
Achievement Regarding the Origin of Suffering
Ta kho panida dukkhasamudaya ariyasacca pahtabbanti
me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi,
a udapdi, pa udapdi, vijj udapdi, loko udapdi.
Tlis noble uutl of tle oiigin of sueiing las been abandoned.
Thus, monk, concerning things not heard before, there arose
in me vision, knowledge, wisdom, tleie aiose in me eneua-
tive insight and light.
Tlis is an account of low ieuosection on tle comletion of tle
task of abandonment took lace ahei le lad abandoned wlat slould
be abandoned, tle ciaving otleiwise called tle uutl of tle oiigin of
sueiing. Tlis knowledge of comletion of tle task tlat slould be
performed is known as knowledge of achievement (kata a).
Wlat is secially notewoitly in iesect of tle uutl of tle oiigin
of sueiing is tlat tle foui Patls cognise nibbna by iealising it. At
tle ist instance of sucl cognition, ciaving leading to tle lowei
realms is eliminated; at the second instance grosser forms of craving
Knowledge Regarding the Truth of Cessation 189
for sensual pleasures get eradicated. On the third occasion, the subtler
forms of sensual craving disappear. All the remaining craving is
comletely eiadicated wlen nibbna is cognised foi tle fouitl time.
Sucl eiadication of ciaving is called knowing tle uutl of tle oiigin
of sueiing by eneuative insiglt by abandoning (pahna paivedha).
The act of abandoning constitutes knowing what should be known
by the Noble Path. Craving is what should be abandoned. This
abandonment is eneuative insiglt.
The knowledge of achievement is also important. The goal of
meditation is tle iemoval of delements including ciaving. Auain-
ment of higher knowledge, accomplishment of what should be done,
is comlete and assuied only wlen ciaving and otlei delements
are eradicated. It is essential to scrutinize oneself to see whether one
is uuly nee nom delements. If even tle lowest stage auainment,
tlat of Sueam-winnei is claimed, ciaving tlat iomts unwlolesome
kamma leading to the lower realms should have been removed; one
slould also be nee nom tle ciaving tlat may instigate uansgiession
of tle ve iecets. Tle deliglt accomanied by auaclment to tle
wiong-view tlat tleie is a living enti[, a self, slould lave been
discaided too. Only wlen one is fully libeiated nom all tlese ciavings,
tle claim of laving auained Sueam-winning may be substantiated,
otleiwise no claim foi any sucl auainment is admissible.
I have dealt fully with the three knowledges with regard to the
uutl of tle oiigin of sueiing, I will go on to considei tle tliee
knowledges iegaiding tle uutl of cessation (nirodha sacc).
Knowledge Regarding the Truth of Cessation
Ida dukkhanirodha ariyasaccanti me, bhikkhave, pubbe
ananussutesu dhammesu cakkhu udapdi, a udapdi, pa
udapdi, vijj udapdi, loko udapdi.
Tlis is tle noble uutl of tle cessation of sueiing. Tlus, monk,
concerning things not heard before, there arose in me vision,
knowledge, wisdom, tleie aiose in me eneuative insiglt and
light.
This in the above passage refers to the complete cessation of
ciaving, otleiwise called tle uutl of tle oiigin of sueiing. As
alieady exlained, wlen ciaving is abolisled, all sueiing of mind,
190 A Discourse on the Wheel of Dhamma
mauei, and mental foimations ceases. Tle Buddla said tlat tle
knowledge tlat knows tlat tlis cessation is tle uutl of tle cessation
of sueiing, lad aiisen in lim. Tlis knowledge of tle uutl aiises
befoie and ahei tle Patl and is iealised at tle moment of tle Patl.
As to how this knowledge arises before the Path, disciples acquire
tlis knowledge tliougl leaining nom otleis, by leaisay. Tle Blessed
One, however had gained this knowledge by his own intuition even
iioi to tle auainment of Sueam-winning. Tlus le said: Conceining
things not heard before, there arose in me vision, etc. At the moment
of tle Patl, tlis knowledge of tle uutl is tle same as knowledge of
tle Noble atl, wlicl cognises nibbna by iealisation.
Duty Regarding the Truth of Cessation
Ta kho panida dukkhanirodha ariyasacca sacchiktabbanti
me, bhikkhave, pubbe ananussutesu dhammesu cakkhu udapdi,
a udapdi, pa udapdi, vijj udapdi, loko udapdi.
Tlis is tle noble uutl of cessation of sueiing, wlicl slould
be realised. Thus, monk, concerning things not heard before,
there arose in me vision, knowledge, wisdom; there arose in
me eneuative insiglt and liglt.
Tlis knowledge knows tlat tle uutl of cessation, nibbna, tle
cessation of craving, should be realised. It is known as the knowledge
of du[(kicca a), since it is knows wlat du[ slould be eifoimed
iegaiding tle uutl of cessation. Tlis is low iealisation takes lace:
At tle moment of tle im establislment of tle knowledge of
equanimi[ about foimations (sakhrupekkh-a), while observing
one of the phenomena of origination and dissolution, the pace of
cognition gets faster and faster until the objects being contemplated
as well as the knowing consciousness plunge into a state of cessation
where all mental formations cease. At the time of realising the
cessation of all conditioned things, craving also ceases. Thus cessation
of ciaving is called tle uutl of cessation (nirodha sacc), which is
cognised by the Noble Path through realisation. Such cognition is
known as eneuative insiglt by iealisation (sacchikiriy paivedha).
Tle uutl of cessation is tle uutl to be iealised. Sucl iealisation
is known as eneuative insiglt by iealisation. Tle uiose of noting
every instance of seeing, hearing, smelling, touching, tasting, and
Knowledge Regarding the Truth of the Path 191
knowing is to accomlisl tle task of eneuative insiglt by iealising
cessation. Tle Buddla accomlisled tle function of eneuative
insiglt by iealising nibbna tliougl tle auainment of Aialantsli
on tle Seat of Enligltenment at tle foot of tle Bodli uee. He
continued to recount how he had developed the knowledge of
aclievement, wlicl ieects on tle comletion of tle task, as follows:
Achievement Regarding the Truth of Cessation
Ta kho panida dukkhanirodha ariyasacca sacchiktabbanti
me, bhikkhave, pubbe aananussutesu dhammesu cakkhu udapdi,
a udapdi, pa udapdi, vijj udapdi, loko udapdi.
Tlis is tle noble uutl of tle cessation of sueiing, wlicl las
been realised. Thus, monk, concerning things not heard before,
there arose in me vision, knowledge, wisdom; there arose in
me eneuative insiglt and liglt.
Tlis is an account of low ieuosection on tle comletion of tle
task took lace ahei le lad iealised tle uutl of cessation by means
of the knowledge of Arahantship. I will deal next with the three
knowledges regarding Path knowledge.
Knowledge Regarding the Truth of the Path
Ida dukkhanirodhagmin paipad ariyasaccanti me, bhikkhave,
pubbe ananussutesu dhammesu cakkhu udapdi, a udapdi,
pa udapdi, vijj udapdi, loko udapdi.
Tlis is tle noble uutl of tle atl leading to tle cessation of
sueiing. Tlus, monk, conceining tlings not leaid befoie,
there arose in me vision, knowledge, wisdom; there arose in
me eneuative insiglt and liglt.
Tlis uutl las a long name, but tle Commentaiies sloiten it to
just Tle uutl of tle atl (magga sacc). I will use the short title in
my discouise. Knowing tlat tle Noble Eigltfold Patl is tle uutl of
tle atl leading to tle cessation of sueiing, to nibbna, is called
knowledge of tle uutl (sacc a). This knowledge arises before,
ahei, and at tle moment of tle Noble Patl.
Disciles of tle Buddla wlo lave not yet auained tle Patl leain
about tlis uutl only nom leaiing about it. Oidinaiy individuals
have not yet realised it by personal experience. The Commentaries
192 A Discourse on the Wheel of Dhamma
say, Tle uutl of tle atl is sometling to be desiied, to asiie to,
and to be appreciated. Learning thus through hearing, the mind
should be inclined towards it. The preliminary task with respect to
tle uutl of tle atl is accomlisled just by inclining tle mind
towaids it. Likewise iegaiding tle uutl of cessation, nibbna, wlicl
ordinary individuals cannot perceive, the Commentaries say that it
requires only to incline the mind towards it as something to be
desired, to aspire to, to be appreciated. By doing this, the preliminary
du[ to be eifoimed iegaiding tle uutl of cessation is accomlisled.
It must tleiefoie be iemembeied tlat uutl of tle atl need not
be tlouglt about oi contemlated. Likewise nibbna needs no iioi
contemplation or thinking about. As for the Buddha, just as he had
previously arrived at the knowledge of cessation through intuitive
insiglt, le also gained knowledge of tle uutl of tle atl tliougl
intuition. That is why he said,Concerning things not heard before,
there arose in me vision, etc. Only at tle moment of auaining tle
Patl, tle uutl of cessation is eiceived by iealisation. Dlamma
realised in this way actually appears in ones person and as such the
task of developing it is accomplished. This is knowledge by develop-
ment (bhvan paivedha). Tle uutl of tle atl slould be develoed
in oneself, which is knowledge by development.
What is meant here is that when the Noble Path appears it amounts
to seeing the Path. It also means that the task of knowing it is achieved
at the same time. As the Noble Path has been developed in oneself,
ieuosection will ieveal it veiy cleaily. Howevei, it is not ossible
to develop the Noble Path immediately. One must begin by develop-
ing the preliminary path (pubbabhga magga) as a ist ste. Foi tlis
reason insight meditation is to be regarded as the correct practice
that leads to cessation. I already mentioned in Part Six how the
Sammolavinodan Commentaiy also iecommends tlat insiglt
should be regarded in this way.
Duty Regarding the Truth of the Path
Ta kho panida dukkhanirodhagmin paipad ariyasacca
bhvetabbanti me, bhikkhave, pubbe ananussutesu dhammesu
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi,
loko udapdi.
Du Regarding the Truth of the Path 193
Tlis noble uutl of tle atl leading to tle cessation of sueiing
should be developed. Thus, monk, concerning things not heard
before, there arose in me vision, knowledge, wisdom; there
aiose in me eneuative insiglt and liglt.
Knowing tlat tle uutl of tle atl is sometling tlat slould be
develoed witlin oneself is called knowledge of tle du[. It is tle
knowledge that knows what should be done with respect to to the
uutl of tle atl. It slould be develoed witlin oneself. Tlis must
be denitely iemembeied.
Tlat tle uutl of tle atl is sometling tlat slould be develoed
was tauglt foi tle ist time by tle Buddla in tlis Dlammacakka
Suua. Tlus to develo tle atl is to iactise foi tle auainment of
nibbna in accoidance witl tle wisles of tle Blessed One. Howevei,
tle iactice cannot be staited witl tle develoment of tle uutl of
tle atl suaiglt away. One must stait witl ieliminaiy atl
(pubbabhga magga) otherwise called the path of insight (vipassan
magga). In oidei to develo tle uutl of tle atl tlen, one must begin
with developing the path of insight.
To develo tlis atl of insiglt, tle uutl of sueiing must be
contemlated. Tle uutl of sueiing means tle aggiegates of
auaclment, wlicl lave been extensively exlained in Pait Foui.
Contemplating the aggregates that appear at every instant of their
aiising, analytical knowledge of body and mind is ist develoed.
Tlis is followed by undeistanding tle law of cause and eect, oi tle
knowledge by disceining conditionali[. As one proceeds, one comes
to know the nature of impermanence, the constant arising and
assing away of mind and mauei. Since it aiises just to eiisl tle
next moment, it is unstable, impermanent, unsatisfactory, and not-self,
since it arises and vanishes of its own accord. Personal realisation of
these realities is right-view (samm-dihi). It has been explained
before that when right-view is developed, right-thought and the other
path factors are also developed. How to develop these path factors
las also been desciibed befoie. Biiey, it consists in noting any of
tle sensations of toucl tlat one exeiiences. To simli( tle iactice,
we recommend starting with contemplation of the rising and falling
of the abdomen. While in the process of observing the abdominal
movements, the meditator may happen to start thinking about
something else. He or she should make a note of such thoughts too
194 A Discourse on the Wheel of Dhamma
as they arise. He or she should also note the painful sensations such
as stiness, feeling lot, feeling ainful, itcling, etc., as they arise.
Changing of bodily movements should also be noted as they occur.
Auention slould be given to any exuaoidinaiy tling, seen oi leaid.
Thus while observing every phenomenon, at every instant of noting,
knowledge of ieali[ as it is, iiglt-view, and tle atl factois of insiglt
will be developed. When insight becomes fully established, the
Eightfold Noble Path is evolved thus contemplating the actual
lenomena of tle aggiegates, tle uutl of sueiing, amounts to tle
development of the Noble Eightfold Path.
To recapitulate: Only by developing the preliminary path,
otleiwise called tle atl of insiglt, can tle Noble Patl be auained.
To develop the path of insight, the phenomena of seeing, hearing,
smelling, tasting, toucling, and tlinking, wlicl aie tle uutl of
sueiing, slould be caiefully obseived. At eveiy instance of noting
these phenomena the Noble Eightfold Path is being developed.
Therefore, I have composed the mnemonic:
Develoing tle basic, ieliminaiy, and noble atls leads to nibbna.
Some may have previously been under the wrong impression
that the purpose is served by acquiring academic knowledge of the
phenomena of the aggregates and the nature of impermanence, etc.
Only when they have practised meditation in accordance with the
Satialna metlod and gained exuaoidinaiy exeiiences, do tley
begin to see their previous error. They then openly state their
realisation that unless they engage in the actual practice of watching
the phenomena of seeing, hearing, etc., at the instant of their
occuiience, tle du[ of fully and iigltly undeistanding (pari kicca)
tle uutl of sueiing iemains unaccomlisled. Tle task of develo-
ing tle Noble Eigltfold Patl also iemains unnisled. Tlese aie tle
admissions made by learned people well-versed in the scriptures.
They have, by personal experience, come to understand the right
way leading to liglei auainments.
Tle Buddlas teacling embodied in tlis Dlammacakka Suua
This Eightfold Path has to be developed by contemplating mental
and physical phenomena at the moment of their occurrence, should
be noted with all seriousness. It should be carefully and steadfastly
iemembeied too tlat, Knowledge of tle du[ conceining tle uutl
Achievement Regarding the Truth of the Path 195
of tle atl slould be acquiied nom leaining iioi to tle advent of
the Noble Path; only then could the path of insight be developed by
obseiving tle ve aggiegates as tley occui, only by develoing tle
atl of insiglt, could tle Noble Patl, wlicl is tle uutl of tle atl
tlat slould be develoed, could be develoed and nibbna iealised.
Achievement Regarding the Truth of the Path
Ta kho panida dukkhanirodhagmin paipad ariyasacca
bhvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhu
udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
Tlis is tle noble uutl of tle atl leading to tle cessation of
sueiing, wlicl las been develoed. Tlus, monk, conceining
things not heard before, there arose in me vision, knowledge,
wisdom, tleie aiose in me eneuative insiglt and liglt.
This is the admission made by the Blessed One how the knowledge
of aclievement lad aiisen tliougl ieuosection, laving aclieved
tle develoment of uutl of tle atl until tle auainment of Aialant-
sli. Tle tliee knowledges witl iesect to tle foui uutls lave now
been completely explained in twelve ways, that is three kinds of
knowledge foi eacl of tle foui noble uutls.
To recapitulate:
1. Knowing tle Foui Noble Tiutls befoie, ahei and at tle moment
of tle atl is knowledge of tle uutl (sacc a). Knowing that this
is tle uutl of sueiing, tlis is tle uutl of tle oiigin of sueiing,
tlis is tle uutl of tle cessation of sueiing, and tlis is tle uutl of
tle atl leading to tle cessation of sueiing is knowledge of tle
uutl. Tlis knowledge also aeais in advance of auaining tle Patl.
Foi disciles, knowledge of tle uutl in iesect of tle uutl of
cessation and tle uutl of tle atl is acquiied befoie tle atl, is only
leaisay. Tle uutl of cessation is eiceived also tliougl iealisation
at the moment of the Path. The remaining three Paths are perceived
at the moment of the Path by accomplishing the tasks of fully and
rightly understanding, giving up and developing, that is, by
accomplishing the three duties (tisu kiccato), as the Commentaries
say. How tlese aie eiceived ahei tle auainment of tle Patl is veiy
clear and needs no elaboration.
196 A Discourse on the Wheel of Dhamma
2. Prior knowledge of what should be known, what should be
iealised, and wlat slould be develoed is knowledge of tle du[
(kicca a). Knowing tlat sueiing slould be fully and iigltly
comprehended, that craving should be abandoned, that cessation
should be realised, and that the Path should be developed within
oneself, constitutes knowledge of tle du[ iegaiding tle foui uutls.
This knowledge arises before insight meditation starts as well as
during the period of practice prior to the advent of the Noble Path.
3. Knowing tlat tle necessaiy du[ las been accomlisled is
knowledge of achievement (kata a). In mundane aaiis tleie is
knowledge of completion when any task has been done. Likewise
when the four duties of rightly comprehending, giving up, realising,
and develoing lave been fullled, tlis fact is known tliougl
ieuosection. Tlis is known as knowledge of aclievement.
What I have described are the twelve kinds of knowledge made
u of foui kinds of knowledge of tle uutl,foui kinds of knowledge
of tle du[, and foui kinds of knowledge of aclievement. Of tlese
twelve, it is vital to know cleaily low knowledge of tle uutl aiises
and how the four duties are to be performed, so I will go over them
biiey again.
1. Tle uutl of sueiing slould be iigltly and fully comie-
lended. Sucl comielension is uue iealisation (pari
paivedha).
2. Tle uutl of tle oiigin of sueiing slould be abandoned. Sucl
abandonment is known as eneuative insiglt by abandoning
(pahna paivedha).
3. Tle uutl of cessation slould be iealised. Sucl iealisation is
known as eneuative insiglt by iealisation (sacchikiriy
paivedha).
4. Tle uutl of tle Patl slould be develoed in oneself. Sucl
development is known as knowledge by development (bhvan
paivedha).
Knowing the Four Truths Simultaneously
At tle moment of tle Patl, only tle uutl of cessation is eiceived
tliougl iealisation. Tle iemaining tliee uutls aie eiceived tliougl
comletion of iequiied tasks by uue iealisation, eneuative insiglt
by abandoning, and by developing, respectively. Therefore the
Knowing the Four Truths Simultaneously 197
Commentaiy says: Tle tliee uutls aie known by comletion of
the tasks and cessation is known by realisation.
Wlen tle Patl sees one of tle foui uutls all foui eneuative
insights are accomplished. Just as with the Noble Path, at the moment
of iactising insiglt meditation too, by obseiving tle uutl of
sueiing alone as an object, tle task of knowing tle iemaining tliee
uutls is also accomlisled. It laens in tlis way:
The sense-object that is being perceived through meditation as
the embodiment of impermanence, unsatisfactoriness, and not-self
cannot arose craving, which would take delight in it under the
delusion of permanence, pleasure, and self. This is the temporary
abandonment (tadaga pahna). The ignorance (avijj) and delusion
(moha), which would misapprehend the observed object, as well as
the mental formations, consciousness, etc., get no ooituni[ to aiise,
and consequently cease. This is realisation through temporary
cessation (tadaga nirodha). The path of insight, which perceives
everything as impermanent, unsatisfactory, and not-self is being
develoed at eveiy instant of awaieness. Tlis is eneuative insiglt
by developing (bhvan paivedha). Thus, while practising insight
meditation, and by knowing tle uutl of sueiing tliougl contem-
lation, tle iemaining tliee uutls aie eiceived by comletion of
the tasks of abandoning, realisation, and development. Thus it may
be said tlat all foui uutls aie eiceived simultaneously.
I have come to the conclusion of the consideration of twelve ways
of perceiving the Four Noble Truths in four groups of three knowl-
edges. I will stop here for today.
May all you good people present in this audience, by virtue of
laving given iesectful auention to tlis Gieat Discouise on tle Tuining
of the Wheel of Dhamma, be able to fully and rightly understand the
uutl of sueiing, by contemlating tle lenomena of leaiing, seeing,
etc., and tliougl wlatevei atl and nuition you lave closen, aclieve
seedy iealisation of nibbna, tle end of all sueiing.
Sdhu! Sdhu! Sdhu!
198
Part Eight
Delivered on Tuesday 9th April, 1963.
all the
foui atls and nuitions aie desciibed as tle eye of Dlamma. Wlen,
tleiefoie, tlese liglei auainments aie stated to be dust-nee and
stainless, it means that lust and ill-will are so weakened by virtue of
insiglt knowledge tlat tley could not kee tle nibbna concealed
nom view. I lave taken tle uouble of delving deely into tlese oints
to make it easily comprehensible that Path knowledge does not arise
out of nowleie, but evolves only nom insiglt knowledge by viitue
of natuial sucing conditions (pakatupanissaya).
The question then arises: How does this eye of Dhamma,
otleiwise known as tle Patl knowledge of Sueam-winning, aiise'
This knowledge arises by perceiving that everything that has the
nature of arising has the nature of passing away. There are two modes
of perceiving this. At the moment of developing the knowledge of
arising and passing away (udayabbaya-a), seeing origination and
instant dissolution, the realisation comes that what arises passes into
dissolution. This is perception by means of insight. When the
knowledge of equanimi[ about foimations (sakhrupekkh-a)
is fully established, while noting the continuous process of dissolu-
tion of mind and mauei, a stage is ieacled wlen (volitional activities
of) mind, mauei, and mental foimations dissolve into a state of
comlete cessation. Tlis is eiceiving tle eaceful bliss of nibbna
by actually realising it, when all the phenomena of constant arising
come to complete cessation. This is perception by Path knowledge.
The eye of Dhamma, otherwise called the Path knowledge of
Sueam-winning, is develoed by tle second kind of eiceiving. Foi
tlis ieason, tle auainment of Sueam-winning is cleaily indicated
M.ii.145.
M.iii.280.
210 A Discourse on the Wheel of Dhamma
when all volitional activities dissolve into complete cessation. Once
iealised by tle Patl of Sueam-winning, tle knowledge tlat eiceives
Eveiytling tlat aiises gets dissolved, iemains im and unslakeable.
Hence, tle Cailulovda Suua desciibes tle iealisation of all foui
atl knowledges in tle same woids. Tle dust-nee, stainless eye of
Dhamma arose: everything that has the nature of arising has the
natuie of assing away. All mind and mauei cease wlen nibbna
becomes the object of Path knowledge.
Quoting tle Caniddesa Commentaiy, wlicl states: By means
of tle Patl of Sueam-winning foui [es of consciousness connected
with wrong-view (dihigatasampayua), and one consciousness
accompanied by doubt (vicikicchsahagaa), tlese ve [es of
unwholesome consciousness come to cessation, a certain person is
teacling and wiiting, auemting to iefute tle statement, At tle
moment of tle Patl and Fiuition of Sueam-winning, all mental and
physical formations are perceived to have ceased. He seems to
maintain tlat tle Patl and Fiuition of Sueam-winning lave as tleii
object only tle cessation of tle ve [es of unwlolesome conscious-
ness brought about by the Path. This is a serious wrong-view for the
simle ieason tlat nibbna is not tle aitial cessation of unwlolesome
consciousness, noi tle aitial cessation of mind and mauei. In fact,
nibbna means tle comlete cessation of tliee cycles (vaa), namely,
tle cycle of delements (kiles vaa), the cycle of kamma (kamma
vaa), and the cycle of results (vipka vaa), the complete cessation
of all compounded things. Thus to the question What does the Noble
Patl lave as its object' tle iely would be tlat it las nibbna as its
object and nibbna is, as just exlained, tle comlete cessation of all
conditioned phenomena. Thus the assertion, At the moment of
auaining tle Patl and Fiuition of Sueam-winning, one eiceives
only the cessation of the sense-objects known as well as the knowing
mind, is a factual statement of what is actually observed.
A careful study of the Questions of Ajita
M.i.173, also known as tle Aiiyaaiiyesan Suua, tle Noble Seaicl (ed.)
222 A Discourse on the Wheel of Dhamma
Listening is not Sufficient, Practice is Needed
Accoiding to tle Vinaya and Suua texts, auainment of tle Patl
was described as being achieved by two groups of two bhikkhus,
whereas the Commentary gives a detailed description of how
individual blikklus aclieved Sueam-winning on consecutive days.
Tlat is tle only dieience between tle Pi text and tle Commentaiial
versions. It was not just by listening to discourses, but by actually
iactising meditation tlat tley auained Sueam-winning. Tley did
not even go out for alms, but worked incessantly day and night. The
Buddha himself stayed in the monastery, ready to give guidance and
assistance whenever it was needed. On these points there is agree-
ment in all versions.
It is veiy cleai, tleiefoie, tlat tle Veneiable Vaa began suiving
on tle evening of tle full-moon day of July and auained Sueam-
winning on tle ist waning day. Veneiable Bladdiya lad to suive
foi about two days and auained Sueam-winning on tle second
waning day. Veneiable Malnma suived foi about tliee days and
aclieved Sueam-winning on tle tliid waning day. Veneiable Assaji
suived foi about foui days and aclieved Sueam-winning on tle
fouitl waning day of July. All of tlem lad to make suenuous eoits
to auain Sueam-winning, and did not do it by just listening to
discouises, but did so by suiving laid undei tle guidance of tle
Blessed One himself. This fact is very clear.
Tle gious of ve blikklus weie not oidinaiy eisons. It is said
tlat tley weie tle ioyal asuologeis wlo lad foietold tle futuie of
tle Bodlisaua at tle time of lis biitl. Some Commentaiies, lowevei,
say tlat tley weie tle sons of tlese couit asuologeis. Tley weie
singular individuals who had given up household life and become
iecluses wlile tle Bodlisaua was still in lis teens. Tley weie also
endowed with remarkable intelligence, able to grasp easily the
teacling of tle Buddla. If Sueam-winning weie auainable meiely
by listening to the Dhamma, the were persons who could have
iealised it meiely by listening to a discouise, witlout laving to suive
suenuously foi one, two, tliee, oi foui days. Tle Blessed One would
not lave uiged tlem to suive eainestly, le would lave meiely tauglt
tlem once to auain Sueam-winning, oi ieeated tle teacling twice,
or thrice. Instead, he required them not just to listen to discourses,
but to iactise meditation suenuously. On ieection, tle ieason foi
How the Other Four Monks Practised 223
doing so is obvious. He knew tlem to be tle [e of individuals wlo
needed to practice under guidance (neyya).
Assertions are made nowadays that there is no need to practise
concenuation of insiglt meditation is necessaiy to ieacl tle meie
stage of Sueam-winnei, aieciating and undeistanding wlat is
taught by the teacher is enough to gain this stage. These assertions
only seive to discouiage and dissuade tle iactice of concenuation
and insight meditation. It must be noted that these views are
groundless and are causing great disservice and harm to the spread
of tle iactical asect of Buddlism. It must be imly noted too tlat
believeis and followeis of sucl views will nd tle atl to nibbna
closed to them.
How the Other Four Monks Practised
Tle Veneiable Vaa and tle otlei blikklus of tle giou of ve
suove laid foi auainments by develoing witlin tlemselves tle
Noble Eigltfold Patl as tauglt in tle Dlammacakka Suua. Tle Patl
was developed, as described in detail earlier, by noting the phenom-
ena of seeing, hearing, etc., that are constantly occurring in oneself,
to comletely and iigltly comielend tle uutl of sueiing.
A meditator who begins noting incessantly the arising of mind and
mauei as it occuis, may be uoubled witl wandeiing tlouglts and
fantasies. Especially for the learned scepticism and doubts are liable
to arise. For some, unbearable pains will develop intensely in their
bodies. Objects of suange vision and signs may disuact tlem, giving
them high opinions of themselves (with wrong conclusions as to their
achievement). Some may hear whispering noises in their ears or get
demoralised through sloth and torpor. Progress may also be retarded
tliougl imbalance between faitl and wisdom, oi between concenua-
tion and eoit. In tle absence of concenuated eoit, one-ointedness
of mind may not evolve. At the stage of arising and passing away
wlen suange lenomena sucl as liglt, joy, bliss, and intense
mindfulness aeai, it is ohen noted tlat a meditatoi may ovei-
estimate lis oi lei aclievements. Wlen sucl disuactions, delements,
and diculties aiise in tle couise of meditation, it is necessaiy foi
the meditation teacher to give guidance and help to remove them. In
tle absence of a teaclei to guide and insuuct, tle meditatois eoits
at meditation may prove futile. That was why the Blessed One waited
224 A Discourse on the Wheel of Dhamma
in readiness without going out on almsround to give guidance while
tle ve monks weie engaged in suenuous meditation.
With such guidance and assistance, the Venerable Vappa gained
Sueam-winning ahei about a days eoit. Wlen le gained iealisation
of tle foui uutls, le became establisled in viitues and qualications
of having seen the Dhamma, etc. Knowing tle uutl eisonally, all
doubts about the teaching vanished. There came the courage of
conviction, ready to face any questioning concerning the teaching.
Having establisled lis eligibili[ tlus, le iequested tle Blessed One
to giant lim admission to tle Sagla, and tle Buddla acceded to
his request by the welcoming words of, Come, monk.
Tle Veneiable Bladdiya, Malnma, and Assaji also auained
Sueam-winning, and laving leh unceitain[ belind, gaining tle
courage of conviction in the Dhamma, requested ordination on the
second, third, and fourth waning days of July respectively, and the
Buddha ordained them by saying, Come, monk.
On tle hl waning day of July, tle Blessed One assembled tle
ve blikklus togetlei and tauglt tlem tle Anaualakklaa Suua.
At tlat time, wlile listening to tle discouise, all ve blikklus
contemlated on tle aggiegates of auaclment and develoed tle
atl of insiglt by viitue of wlicl tley all auained Aialantsli.
Six Arahants Including the Blessed One
The compilers of the First Great Council recorded in the Vinaya
Malvagga: At tle time (ahei tle Anaualakklaa Suua lad been
delivered) there were six Arahants (including the Buddha) in the
world (Tena kho pana samayena cha loke arahanto honti). This was a
really wonderful, and unprecedented event.
Let us now bring to a close this series of discourses on the Dhamma-
cakka Suua by keeing oui minds on tlese Veneiable Accomlisled
Ones, the six Arahants, and giving them our reverential homage.
We, the disciple of the Blessed One, bow with clasped hands
to pay our homage and adoration with a deep sense of
ieveience to tle Buddla togetlei witl tle giou of ve
blikklus, Aialants wlo laving eiadicated tle delements
lad become fully Accomlisled Ones, two tlousand ve
lundied and one yeais ago on tle hl waning day of July,
in the deer sanctuary, near Benares.
A Concluding Prayer 225
A Concluding Prayer
May all you good people in this audience, by virtue of having
given iesectful auention to tlis gieat discouise on tle Tuining of
tle Wleel of Dlamma (tle Dlammacakkaavauana Suua), wlicl
las been deliveied in detail on eiglt occasions, nom tle new-moon
day of September 1962 to the full-moon day of April 1963, be able to
avoid tle exuemely ielaxed atl of indulgence in sensual leasuies
as well as tle exuemely austeie atl of self-moitication, and by
developing the Middle Path , otherwise known as the Noble Eightfold
Patl, become accomlisled in eneuating insiglt (pari paivedha)
and higher knowledge (pari abhisamaya), fully and rightly
comielending tle uutl of sueiing.
May you abandon tle uutl of tle oiigin of sueiing, iealise tle
uutl of tle cessation of sueiing, and develo tle uutl of tle Patl
leading to tle cessation of sueiing, and veiy soon auain nibbna,
tle end of all sueiing.
Sdhu! Sdhu! Sdhu!
227
Index
A
absorption (jhna), 70, 71
absorption dwelling on
nothingness (kicayatana
jhna), 7
abstinences (virati), 58
access concentration (upacra
samdhi), 66, 126, 161
aggregate of attachment
to consciousness
(viupdnakkhandha), 101
to feeling
(vedanupdnakkhandha), 100
to form(rpupdnakkhandha),
100
to mental formations
(sakhrupdnakkhandha), 101
to perception
(saupdnakkhandha), 100
aggregates of attachment
(updnakkhandh), 87, 99-100,
103, 105, 106, 109-113
aging (jar), 94, 112
air element (vyo-dhtu), 48, 104,
177
analytical knowledge of mind and
matter (nmarpapariccheda-
a), 49, 73, 160
annihilationism(uccheda dihi),
147
annihilationist belief (uccheda
vda), 123
Anussatilna Sutta, 71
apparent suffering (pkata dukkha),
91
arisen defilements (pariyuhna
kiles), 125, 150
arisen unwholesome thoughts
(pariyuhna akusala), 62
Aiiyaaiiyesan Sutta, 4
association with the unloved
(appiyehi sampayogo), 113
attachment (updna), 110, 153
to rites and rituals
(slabbataparmsa), 50, 110
to sensual pleasures
(kmupdna), 110
to the soul-belief
(attavdupdna), 111
to wrong-view(dihupdna),
110
attainment of absorption (appan
jhna), 66
attention (manasikra), 101
attention to the elements (dhtu-
manasikrapabba), 67
B
basic path (mla magga), 76, 83, 161
becoming (kamma bhava), 183
being (satta), 148
birth (jti), 89, 112
bliss enjoyed in this very life.
(dihadhamma nibbna vda), 33
Bodliijakumia Sutta, 4
body contemplation
(kynupassan), 48
Bialmyu Sutta, 209
Buddhist Council (Sagyana), 2
C
Cameyya tle Nga king, 115
cessation (nirodha), 152, 155, 168
collections (nikya), 65
Come, monk (ehi bhikkhu), 219
concealed suffering (paicchanna
dukkha), 89, 90
concentration (samdhi), 34, 57
concentration for insight
(vipassan samdhi), 72
concept (paatti), 108, 207
conception (paisandhi), 88
228 Index
conception in a womb
(gabbhaseyyaka paisandhi), 88
conception in moisture
(sasedaja), 88
consciousness (via), 52, 153
accompanied by doubt
(vicikicchsahagatta), 210
connected with wrong-view
(dihigatasampayutta), 210
contact (phassa), 101, 107, 150, 153
contemplation of the body
(kynupassan satipahna), 66
covetousness (abhijjh), 64
craving for existence (bhava tah),
114, 146, 147, 182
craving for non-existence (vibhava
tah), 114, 147, 182
craving for sensual pleasure
(kmatah), 115
Cailulovda Sutta, 209
Catalsaklaya Sutta, 159
cycle of defilements (kiles vaa),
168, 210
cycle of existence (vaa), 157
cycle of kamma (kamma vaa),
168, 210
cycle of results (vipka vaa), 168,
210
D
decease thought-process
(maraasanna-javana), 122
defilements lying dormant in
oneself (santnnusaya), 186
defilements lying dormant in the
sense-object (rammaanusaya-
kiles), 51
delusion (moha), 32, 152, 197
demeritorious wrong-view
(duccarita micchdihi), 75
derived elements (upda rpa), 48
despair (upysa), 86, 97, 112
devoid of lust (virga), 157
direct suffering (nippariyya
dukkha), 89, 91
discarding (pahyati), 152
disease (bydhi), 86, 96
disenchantment (analayo), 152
dispel by abandoning
(vikkhambhana pahna), 125
doubt (vicikicch), 52, 144, 208
dread (ottappa), 134
dust-free (viraja), 208
E
earth element (pathav-dhtu), 104,
177
Eight Precepts with Right
Livelihood as the Eighth
(jvahamaka sla), 61
element of motion (vyo-dhtu), 77,
See also aii element (vyo-dltu)
emancipation (mutti), 152
escape from the cycle of existence
(vivaa), 157
eternalism(sassata dihi), 146, 147,
170
extinction (nirodha), See cessation
(nirodha)
extinguishing (nirujjhati), 152
eye of Dhamma (Dhammacakkhu),
206-211, 219, 220
F
feeling (vedan), 153
fine material existence
(rpabhava), 184
fine material realms (rpa loka),
153
fire element (tejo-dhtu), 104, 177
five workers (kraka maggaga), 82
five working factors (pacasu
krakagesu), 165
formless realms (arpa loka), 153
fortunate abode (sugati), 63, 169
Index 229
four right exertions
(sammappadhna), 63
friend (vuso), 26
fruition knowledge (phala-a),
49
full and right understanding
(pari), 170
full comprehension by
abandoning (pahnbhisamaya),
52
full comprehension by
development
(bhvanbhisamaya), 53
G
gives rise to fresh rebirth
(ponobbhavik), 116, 121, 123
going forth (pabbajja), 214, 220
government official (issarakula),
126
Gradual Sayings
(Aguttaranikya), 34
grief (soka), 86, 95, 97, 112
H
happiness (sukha), 70
having seen the Dhamma
(dihadhammo), 214
higher knowledge (pari
abhisamaya), 158, 225
horse-merchant (assavija), 126
I
ignoble quest (anariypariyesan),
5
ignorance (avijj), 52, 62, 145, 152,
197
immaterial existence (arpabhava),
184
impulsion consciousness (javana),
183
indirect suffering (pariyya
dukkha), 89, 91
individuals who need to practice
under guidance (neyya), 223
infinite conqueror (anantajino), 25
initial application (vitakka), 70, 107
insight as to abandoning (pahna-
paivedha), 168
insight as to cessation by
realisation (sacchikiriy
paivedha), 168
insight as to development
(bhvan paivedha), 168
insight through abandoning
(pahna paivedha), 169
insight through development
(bhvan paivedha), 169
intention (cetan), 107
invitation (pavra), 56
J
Jlna Sutta, 78
joy (pti), 70-71, 207, 217
K
kamma-forming consciousness
(abhisakhra via), 122, 149,
183
Khandha Sutta, 177
knower (rammaika), 167
knower (nma), See mind (nma)
knowledge by development
(bhvan paivedha), 192, 196
knowledge by discerning
conditionality (paccayapariggaha-
a), 160
knowledge of achievement (kata
a), 180-181, 188, 196
knowledge of adaptation
(anuloma-a), 49, 157
knowledge of arising and passing
away (udayabbaya-a), 22, 209
knowledge of dissolution (bhaga-
a), 49
230 Index
knowledge of equanimity about
formations (sakhrupekkh-
a), 49, 190, 209
knowledge of previous existences
(jtissara-a), 127
knowledge of the duty (kicca
a), 178, 180, 188, 190, 196
knowledge of the Noble Path
(ariya magga a), 47, 53
knowledge of the truth (sacc
a), 180, 184, 191
knowledge that sees reality as it is
(yathbhta-a), 199
known (rpa), See mattei (ia)
L
lamentation (parideva), 86, 96, 97,
112
lapis lazuli (veuriya), 163
latent defilements (anusaya kiles),
58, 186
latent in sense-objects
(rammaanusaya), 150, 186
latent unwholesome states
(anusaya akusala), 62
leads to peace (upasamya
savattati), 52
league (yojana), 24
learning (sutamayapa), 51, 160
liberation by cutting-off
(samuccheda vimutti), 202
liberation by tranquillising
(paippassaddhi vimutti), 202
life-continuum consciousness
(bhavaga), 123
loss of health (rogabyasana), 95
loss of morality (slabyasana), 95
loss of property (bhogabyasana), 95
loss of relatives (tibyasana), 95
loss of right-view(dihibyasana), 95
loving-kindness meditation (mett
bhvan), 83
lower realms (apya), 88, 153
lust (rga), 208
lust for formless realms (arpa
rga), 170
lust for the realms of form(rpa
rga), 169
M
Malgosiga Sutta, 41
Malsaccaka Sutta, 4, 19
Malsakuludyi Sutta, 163
Malsyatanika Sutta, 165
man of property (kuumbika), 126
matter (rpa), 46
maturity knowledge (gotrabh-
a), 49, 157
meditation on compassion (karu
bhvan), 83
mental concomitants (cetasik), 58,
99
mental exertion (cetasik viriya),
133
mental formations (sakhr), 52,
107, 153
mental pleasure (cetasik sukha), 89
meritorious right-view(sucarita
sammdihi), 75
mind (citta), 107
mind (nma), 46, 77, 105, 215
mind and matter (nmarpa), 153
mindfulness of respiration
(npnasati), 66, 162
miscellaneous mental formations
(pakiaka sakhr), 79
momentary concentration for
insight (vipassan khaika
samdhi), 67, 81, 162
momentary unification of the
mind (khaikacittekaggat), 67
morality (sla), 34, 57, 161
mundane (lokiya), 71
Index 231
N
natural sufficing conditions
(pakatupanissaya), 209
neutral feeling (upekkh vedan),
90, 106
Noble Path (ariya magga), 76, 83
noble search (ariypariyesan), 5
Non-returner, 52
Not getting what one wants
(yampiccha na labhati), 113
O
object (rammaa), 167
Omniscience (sabbauta a), 86,
198
Once-returner (sakadgmi), 26, 52
one whose vehicle is pure insight
(vipassan ynika), 73, 80
one whose vehicle is tranquillity
(samatha ynika), 80
one-pointedness (ekaggat), 70
ordination (upasampada), 214,
218, 220
oviparous conception (aaja
paisandhi), 88
P
Pabbajj Sutta, 4
Padlna Sutta, 4
Psdika Sutta, 35
atl factoi (maggaga)
of Right Concentration (samm
samdhi), 81
of Right Effort (samm vyama),
81
of Right Mindfulness (samm
sati), 81
of Right Speech (samm vc), 59
of Right Thought (samm
sakappa), 82
of Right View(samm dihi), 81
path factors
of concentration (samdhi
maggaga), 58
of morality (sla maggaga), 57
of wisdom(pa maggaga), 58
path knowledge (magga-a), 49
path of insight (vipassan magga),
132, 193, 211
Palamablava Sutta, 122
patience (khant), 41
Paisamblidmagga, 38, 174-176,
208
peace (upasamya), 49
penetrating insight (pari
paivedha), 225
penetrative insight (paivedha), 180
penetrative insight by abandoning
(pahna paivedha), 189, 196
penetrative insight by realisation
(sacchikiriy paivedha), 190, 196
penetrative knowledge (paivedha),
158
perception (sa), 107
perfections (pram), 65, 116, 130,
204
person accomplished in mantras
(vijjadhra), 175
personality-view(sakkya-dihi),
52, 144
phenomena (dhamma), 112
physical exertion (kyika viriya),
133
physical pain (dukkha vedan), 105
physical pleasure (kya sukha), 89
pleasant feeling (somanassa), 106
practice of the religion (paipatti
ssana), 159
preceptor (upajjhya), 129
preliminary path (pubbabhga
magga), 44, 76, 83, 132, 167, 192,
193, 211
priest (brhmaa), 199
probation (parivsa), 76
232 Index
Purification of Conduct (sla
visuddhi), 56
Purification of Mind (citta
visuddhi), 56
Purification of View(dihi
visuddhi), 56
Q
Queen Ubbai, 116
R
Rains Retreat (vassa), 56, 129
realm of neither perception nor
non-perception,
(nevasansayatana), 23
rebirth-consciousness (paisandhi
via), 122
recluse (samaa), 199, 218
rehabilitation (mnatta), 76
rejection (painissaggo), 152
re-linking consciousness
(paisandhi via), 123
relinquishing (cgo), 152
restraint (savara), 37, 41
Right Action (Samm Kammant),
57, 59
Right Concentration (Samm
Samdhi), 57
Right Effort (Samm Vyama), 57,
61
Right Livelihood (Samm jva),
57, 60
Right Mindfulness (Samm Sati),
57, 64, 66
Right Speech (Samm Vc), 57, 58
Right Thought (Samm Sakappa),
57, 82
Right View(Samm Dihi), 57, 73
right-view(samm-dihi), 53, 193
right-view about ownership of
kamma (kammassakat
sammdihi), 74
right-view of absorption (jhna
sammdihi), 74
right-view of insight (vipassan
sammdihi), 68, 74, 135, 165
right-view of reviewing
(paccavekkhaa sammdihi), 74
right-view of the Fruit (phala
sammdihi), 74
right-view of the Path (magga
sammdihi), 74
royal family (rjakula), 126
S
Sabbsava Sutta, 42
Smaalala Sutta, 163
Sagiava Sutta, 4
section on clear comprehension
(sampajnapabba), 68
section on postures
(iriypathapabba), 68
self (atta), 148
self as the doer (kraka atta), 107
self-mortification (attakilamathnu-
yoga), 16, 17, 21, 30, 36-45, 50, 173
self-view(attadihi), 110, 111
sensitive body base (kya-pasda
rpa), 104
sensual craving (kma tah), 182
sensual indulgence
(sukhalliknuyogo), 35
separation from loved ones (piyehi
vippayogo), 113
shame (hir), 134
ship-owner (nvika), 126
sign of destiny (gati-nimitta), 122,
140
sign of kamma (kamma-nimitta),
122
six-senses (sayatana), 153
something that should be given
up (pahtabba dhamma), 185
sorrow(domanassa), 64, 86, 97, 112
Index 233
soul (atta), 32
spontaneous rebirth (opaptika), 88
stainless (vtamala), 208
Subcommentary (k), 11, 67, 84-
86, 108, 157, 159, 182, 206, 208
suffering of change (viparima-
dukkha), 89, 90, 109
suffering of conditioned states
(sakhra-dukkha), 89, 90, 110
suffering of pain (dukkha-dukkha),
89, 91, 109
Suklumla Sutta, 4
supernormal powers (abhi),
117
suppression (vikkhambhana), 202
supramundane (lokuttara), 71
sustained application (vicra), 70
T
taints (sava), 42
temporary abandonment (tadaga
pahna), 197
temporary cessation (tadaga
nirodha), 197
thought of non-cruelty (avihis
sakappa), 82
thought of non-violence (abypda
sakappa), 82
thought of renunciation
(nekkhamma sakappa), 82
tranquility meditation (samatha
kammahna), 72
true realisation (pari paivedha),
169, 181, 196
truth of cessation (nirodha sacc),
87, 114, 151, 180, 189, 190
truth of suffering (dukkha sacc),
84, 87, 114, 151
truth of the origin (samudaya-
sacc), 87, 114, 137, 151
truth of the path (magga sacc), 87,
114, 136, 151, 171, 191
two codes (dve mtik), 129
U
ultimate realities (paramattha
dhamm), 207
unconcealed suffering (apaic-
channa dukkha), 89
unpleasant feeling (domanassa
vedan), 95
unwholesome deeds committed
(vitikkama akusala), 62
V
Venerable Assaji, 159, 219-222, 224
Venerable Bhaddiya, 219-222, 224
Veneiable Malnma, 219, 221,
222
Venerable sir (bhante), 28
Venerable Vappa, 219-224
Visuddhimagga, 51, 59, 67, 68, 71,
84, 159, 163, 208
Visuddlimagga Mal k, 73
Vitakkasalna Sutta, 12
vitality (jvita), 94
viviparous conception (jalbuja
paisandhi), 88
volition (cetan), 100
volitional actions (sakhr), See
mental foimations (saklia)
W
water element (po-dhtu), 177
wisdom(pa)., 34, 57, 175
worldling (puthujjana), 32
Wrong Action (micch-kammant),
59
Wrong Livelihood (micch-jva),
60, 167
Wrong Speech (micch-vc), 58-
60, 167
Wrong View(micch-dihi), 75,
208