I have heard that on one occasion the Blessed One was staying near Campa, on the shore of Gaggara Lake. Then Vajjiya Mahita the householder left Campa in the middle of the day to see the Blessed One, but the thought then occurred to him, “Now is not the right time to see the Blessed One, for he is in seclusion. And it is not the right time to see the monks who develop the mind, for they are in seclusion. What if I were to visit the park of the wanderers of other persuasions?” So he headed to the park of the wanderers of other persuasions.

Now on that occasion the wanderers of other persuasions had come together in a gathering and were sitting, discussing many kinds of bestial topics,[1] making a great noise & racket. They saw Vajjiya Mahita the householder coming from afar, and on seeing him, hushed one another: “Be quiet, good sirs. Don’t make any noise. Here comes Vajjiya Mahita the householder, a disciple of Gotama the contemplative. He is one of those disciples of Gotama the contemplative, clad in white, who lives in Savatthi. These people are fond of quietude and speak in praise of quietude. Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way.” So the wanderers fell silent.

Then Vajjiya Mahita the householder went to where the wanderers of other persuasions were staying. On arrival he greeted them courteously. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, the wanderers said to him, “Is it true, householder, that Gotama the contemplative criticizes all asceticism, that he categorically denounces & disparages all ascetics who live the rough life?”

“No, venerable sirs, the Blessed One does not criticize all asceticism, nor does he categorically denounce or disparage all ascetics who live the rough life. The Blessed One criticizes what should be criticized, and praises what should be praised. Criticizing what should be criticized, praising what should be praised, the Blessed One is one who speaks making distinctions, not one who speaks categorically on this matter.”

When this was said, one of the wanderers said to Vajjiya Mahita the householder, “Now wait a minute, householder. This contemplative Gotama whom you praise is a nihilist, one who doesn’t declare anything.”

“I tell you, venerable sirs, that the Blessed One righteously declares that ‘This is skillful.’ He declares that ‘This is unskillful.’ Declaring that ‘This is skillful’ and ‘This is unskillful,’ he is one who has declared [a teaching]. He is not a nihilist, one who doesn’t declare anything.”

When this was said, the wanderers fell silent, abashed, sitting with their shoulders drooping, their heads down, brooding, at a loss for words. Vajjiya Mahita the householder, perceiving that the wanderers were silent, abashed… at a loss for words, got up & went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, he told the Blessed One the entirety of his conversation with the wanderers.

[The Blessed One said:] “Well done, householder. Well done. That is how you should periodically & righteously refute those foolish men. I don’t say that all asceticism is to be pursued, nor do I say that all asceticism is not to be pursued. I don’t say that all observances should be observed, nor do I day that all observances should not be observed. I don’t say that all exertions are to be pursued, nor do I say that all exertions are not to be pursued. I don’t say that all forfeiture should be forfeited, nor do I say that all forfeiture should not be forfeited. I don’t say that all release is to be used for release, nor do I say that all release is not to be used for release.

“If, when an asceticism is pursued, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of asceticism is not to be pursued. But if, when an asceticism is pursued, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of asceticism is to be pursued.

“If, when an observance is observed, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of observance is not to be observed. But if, when an observance is observed, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of observance is to be observed.

“If, when an exertion is pursued… a forfeiture is forfeited…

“If, when a release is used for release, unskillful qualities grow and skillful qualities wane, then I tell you that that sort of release is not to be used for release. But if, when a release is used for release, unskillful qualities wane and skillful qualities grow, then I tell you that that sort of release is to be used for release.”

When Vajjiya Mahita the householder had been instructed, urged, roused & encouraged by the Blessed One with a talk on Dhamma, he got up from his seat and, having bowed down to the Blessed One, left, keeping the Blessed One on his right side. Not long afterward, the Blessed One addressed the monks: “Monks, even a monk who has long penetrated the Dhamma in this Doctrine & Discipline would do well periodically & righteously to refute the wanderers of other persuasions in just the way Vajjiya Mahita the householder has done.”
Note

1.
See AN 10.69.

We thought of speaking about two other meditations. One is sabbe loke anabhirata saññā. The other is sabba sankharesu anicca saññā. Practicing these two meditations is somewhat complicated. It is difficult to establish the mind on these saññā (meditative perceptions). Therefore we will explain two methods of meditation which facilitate establishment of the mind on these two saññā meditations. By practicing these two meditation techniques it is possible to establish the mind on the two saññā.

No delight

The first one is sabbe loke anabhirata saññā (perception about generating the state of not taking delight in all worlds). “All worlds” here refers to the eye, the objects seen by the eye, the ear, the sounds heard by the ear, the nose, the odors smelt by the nose, the tongue, the tastes felt by the tongue, the body, the contact felt by the body, the mind, the thought objects felt by the mind (cf. Sabba Sutta/ Loka Sutta – in the Samyutta Nikāya)

Buddha himself has taught what “entire world” really implies. Therefore what we have to do is to generate a state of not taking delight in the eye and the visual objects seen with the eye, the ear and the sound………. etc. Develop a state of not taking delight for the eye as well as the objects visible to the eye. Develop kind of an aversion. Develop a certain repugnance. Develop a disgust. All these words indicate anger, but what we have to develop is an emotionless “letting go” and dis-interest in the six sense bases. That is what is meant by “anabhirata“. Is this easy or difficult?

We have a great liking for the eye as well as the objects visible to the eye. We have a great liking, desire and attachment in respect of the other sense organs ear, nose, tongue, body and mind also. It is due to this attachment that we travel on in samsāra. We travelled in samsāra for a long time because of this attachment to the sense organs. If we go to samsāra again it will be due to this attachment. In order to get liberated from samsāra, this attachment should be gotten rid of. One way of getting rid of this attachment is developing a dislike (nibbidā or “disenchantment” in Pāli). In order to develop this disenchantment the Buddha has instructed us to get used to the meditation of sabbe loke anabhirata saññā. It is difficult for us. It is really complex. But if we take pains we can practice it.

Objects

Two methods can be adopted in this regard. While you are at leisure develop a state of not taking delight for the eye and the objects visible to the eye. That means do not consider the eye as a friend. Do not consider the ear as a friend or a good thing. Do not accept the other sense organs as friends.

We must willfully develop feelings of dislike. You can think of the eye as an enemy or a torturer. Similarly with respect to the other sense organs. Is it difficult or easy? It is difficult. Suppose rāga or desire arises in someone. Generally when rāga arises many people get excited. They either get scared or get overcome by it. At such times you can think in this manner. “rāga is an agony for us. It is a torment, a nuisance. The mind burns due to that. How did this arise? It is due to an object seen with the eye. A sound heard with the ear……….. desire, rāga, was caused by them”. You must be able to think in this manner when rāga arises. It cannot be done at once. It can be done by a person who practices little by little. We can think “This eye is not a friend for us. It has done no good for us. It has done unwholesome, unworthy things to us”.

To do this one has to remain in immense mindfulness. Can one think in this manner with respect to eye, ear, nose…..? One cannot think in that manner. Why can’t one think like that? One yields to rāga or any other phenomenon which torment our mind. Through that one is easily lead to ayoniso manasikara, i.e. not thinking in accordance with reality as explained by the Englightened One. Such a person does not think of coming to yoniso manasikara through that. When there is a torment in the mind caused by rāga, dosa or moha (desire, anger or delusion) it is possible to take the mind to yoniso manasikara based on that torment. One method of generating yoniso manasikara is the generation of a mind of animosity/dispassion towards those very sense organs.

When rāga arises do not yield to it. Think: “This large fire in the mind arose due to an object seen with the eye. A sound heard ……… The eye has not shown any loyalty to us. It has acted like an enemy. This eye treats me in the way a tormentor does. Similarly the other sense organs”. If one think in that manner it is possible to develop a mind that dislikes the sense organs.

Accustomed

Practice it like a meditation. You can get used to this through the meditation on sense organs. Is there anyone doing it? Are there people not doing it? There may be people who are not doing this meditation. But do it at least from today on. Through that one can get accustomed to this sabbe loke anabhirata saññā meditation. This is not easy. It may be impossible for an individual to do it because it seems complex. We have told you of a way of overcoming that complexity and getting used to developing a mind averse to eye, ear, nose, tongue……. At the same time continue to practice the meditation on the impermanence of the sense organs. Based on both those facts you will be able to establish the sabbe loke anabhirata saññā in your mind.

A time will come when you will be able to understand that you will be able to develop the samādhi or “deep concentration” based on this meditative perception, saññā. It may not be possible to do it at once. Therefore follow both methods. First method is (as mentioned earlier) develop the dislike for eye, ear, nose, tongue and body while you are seated, standing, walking or lying down. Think of them as enemies, tormentors or entities that cause harm. At the same time continue to practice the impermanence meditation of the six sense spheres (āyatanā bhāvanā).

A time will come when you will be able to establish sabbe loke anabhirata saññā based on both these practices and develop deep samādhi. It will take some time. It does not happen in a hurry.

Therefore practice the āyatanā bhāvanā well. Some may not be able to practice the āyatanā bhāvanā in full. It may be difficult. Therefore practice it in brief. It may not be possible to do it in one stretch. Therefore practice it even briefly at first. After that practice little by little. As the mind gets used try to practice it in full. One who does it with commitment without getting into a hurry will be able to practice the meditation in full after some time. At the same time think of developing the mind with the dislike for eye ear, nose, tongue, body and mind. (to be continued…)

(With instructions by Ven Nawalapitiye Ariyawansa Thera)

This article has been taken from DailyNews online edition.

Earlier we discussed the Pathama Papanika Sutta. In that Sutta the Buddha states further

“Oh monks, a businessman with three characteristics qualifies to receive wealth hitherto not received and to enhance the wealth already received. What are those three characteristics?

“The businessman systematically engages in his business in the morning. He engages in the business activities in the midday also. He carries out his business activities systematically in the evening as well. Oh monks. The businessman with these three characteristics becomes qualified to receive wealth hitherto not received and to enhance the wealth already with him.”

The Buddha further states:

“In the same manner, O Bhikkhus, the Bhikkhu with three characteristics qualifies to achieve merit (kusala dhamma) not already received and to improve further the merit already possessed by him.

What are those three characteristics? The Bhikkhu engages systematically in his Samadhi objective in the morning. He systematically engages in his Samadhi objective in the midday also. He does so in the evening also. The Bhikkhu with these characteristics qualifies to receive merit already not received and to enhance merit already acquired by him”.

To acquire good results from this Dhamma to get a big benefit we must use our life to engage systematically in the Dhamma. Otherwise we use our life for useless activities. Even if we do something we do not get the solace we expected.

Why do we engage in this Dhamma? To get solace. If we do not get the expected solace even after engaging in the Dhamma for a long time it means what we have not developed it systematically. That is why we do not get the expected benefits. Therefore you also practice to engage in the Dhamma systematically in the morning, midday and evening. Then you will have a control on your life. After sometime you will come to a state of self – control.

So there is something which needs to be done. Therefore you will have to wake up early in the morning. Why? Because you have something which has to be done. If there is nothing to be done one does not feel like getting up early. One is lazy. If there is nothing to be done in the daytime one will remain in idle talk. If there is nothing to be done in the evening he will spend the evening also in idle talk. Ultimately there will be nothing. Therefore if we have something to be done we may commit our entire life for it. Therefore the mind does not get directed to unnecessary things that cause the deterioration of the mind.

Therefore we must get used to make use of the time throughout the day morning, daytime and evening.

If we do not get used to these things now itself we cannot do it later. Why not later? If we get into an inappropriate pattern of procrastination it is difficult to change it.
Therefore we must adapt our life systematically to an appropriate life style now itself. Therefore if we are practicing a meditation do it in the morning. Try to do it in the daytime. Do it in the evening also.

Get used to doing in that manner from the beginning itself. Then there is the possibility of getting successful results from it.

Sometimes we may feel that it is impossible for us to do so. Then what should we do? Most people may feel “Can’t do it now. I shall do it later”.

Our mind gets inclined that way. But that is not how we should set about it. At that time we must make some effort. Then our mind moves forward to a certain extent.

It is something like this. Suppose one is going on a difficult journey.
It is a very difficult journey. On some occasions he has to go downhill. Then he goes fast.

Sometimes he travels on level road. In that manner he may come across downhill stretches and level stretches. Sometimes he may come across hilly stretches. On level stretches he travels quite comfortably.

He can travel while observing the scenery on either side. When he finds a descending stretch can he travel leisurely as earlier? Can he travel while looking at either side of the road? He can’t. Why? Because there is a danger.

At such a place he has to travel carefully. Simply because it is downhill he cannot travel carelessly. After that he may come across the uphill stretch. Can he travel in the way he travelled on the level stretch? If he sits down saying now the climb is too much. It is impossible. What will happen? The journey ends there.

That is why we say that the mind is different in the morning, noon and evening.

Therefore if we are training our mind for a Samadhi it should be practiced in the morning, noon and evening. If not it will become impossible to make it strong. By meditating we are trying to develop the mind. If one meditates in the daytime and not in the morning it becomes impossible to acquire merit and wholesome qualities which have not been acquired so far.

Whatever skills and qualities have been acquired they deteriorate. It becomes impossible to develop them further.

Therefore even for a short while we must meditate in the morning, day time and evening.

Very often some people are lazy in the morning. They think it is difficult at that time. But we must try.

When going on a journey if we have to climb a hilly stretch we proceed slowly using walking sticks and sweating.

That way he is able to cover the hilly stretch. But it is tiresome. Extremely difficult.

For some people the meditation does not develop in the night. Do not abandon it saying that it does not develop. Make an attempt. Do even a little at such times.

When one says it does not develop it is because the concentration does not take place. For some people concentration develops in the daytime.

It does not develop in the morning. For some people it does not develop at night. Do not give up saying it does not develop. At such times practice systematically even for a short time and then it will be possible to come to a stage when the Samadhi objective can be maintained at any time.

What happens if a driver drives his vehicle always on the straight road? It becomes impossible to drive on a road with bends.

He can never become a good driver. If one learns to drive only in the daytime it becomes impossible for him to drive in the night. If he practices to drive at all times he becomes a clever and skilful driver.

Meditation is also like that. Do it in the morning. Do it in the daytime. Do it at night also.

Do even for a short while the meditation you are practicing.

You can gather successful results only if you do it that way. If not it becomes impossible to develop that meditation. If there is a meditation that has developed it becomes difficult to improve it.

If there is a person in whom a Samadhi has developed and if he wishes to make use of that Samadhi and in order to strengthen that Samadhi, he should meditate in the morning, day and night.

If he remains without meditating it becomes impossible to strengthen that Samadhi. He fails to get the comfort associated with Samadhi. Although he feels at some time that it does not develop it develops at least to a small extent.

It is like climbing a hill. Doesn’t he ascend the hill slowly even using a walking stick? Although he thinks it does not develop it develops internally at least little by little.

We must know what methods one has to basically follow and how one has to maintain the meditation in order to make the meditation more successful. If we do not become aware of that it becomes impossible for us to make a success of the meditation.

In the Tika Nipata of Anguttara Nikaya we come across a very valuable sutta. The name of the sutta is Pathama Papanika Sutta. May be most of us have read this. We should read such suttas frequently. Our problem is not reading suttas frequently. Therefore the best thing is to note down at least the name of the sutta when we refer to a teaching. Then we get a chance to refer to it frequently. We get used to it. If we note down a Dhamma fact it will help us to avoid unskillful activities such as keeping on thinking of useless things.

Then we have something wonderful to do. When we note down Dhamma facts we can refer to them again and again. Then we become someone who does this habitually. It is very valuable when we are on the path to Dhamma. Otherwise we get misled even by a minor matter. Because at such times there is nothing to refer to. Therefore we should referring to teachings frequently.

When we read a sutta we get knowledge from it. We must make use of that knowledge for a long time. Therefore keep a record of the suttas you have studied. Some day you will realize the value of such teachings. We should make use of them not only today but for a very long time in the future.

In this sutta in Anguttara Nikaya Buddha tells us:

‘Oh Monks, the businessman with three characteristics does not qualify to get wealth he has not received or enhance the wealth he has acquired’. Oh monks, this businessman does not engage methodically in his activities in the morning. He does not engage methodically in his activities during the noon. Nor does he do so in the evening. Oh monks. A businessman with these three characteristics does not qualify to receive wealth or enhance the wealth he has already received.

That businessman does not attend to his work methodically in the morning, noon or evening. Sometimes he does a little in the morning, does nothing in the daytime and does a little in the evening. He does not engage in his business activities methodically throughout the day. Consequently he does not earn any new wealth or he does not increase the wealth he has already received. He fails to improve his wealth. The wealth deteriorates. Don’t we understand it?

We have seen some businessmen do something in the morning. Idle in the daytime. Idle in the evening too. Some others idle in the morning in laziness. He starts work very late in the daytime. By that time others have completed their work. He cannot reach the expected progress. Whatever progress he has achieved gets deteriorated.

Therefore Buddha tells us

‘In the same way Oh Bhikkhus, a Bhikkhu with three characteristics does not qualify to attain merit that he has not received or to improve on the merit he has already achieved. What are these three factors? This Bhikkhu does not engage in his Samadhi objective methodically in the morning. He does not do so in the midday. He does not do so in the evening. Oh Bhikkhus, A Bhikkhu with such characteristics is not qualified to attain merit that has not gained or to improve the merit already possessed’.

The reason is his not carrying out the meditation appropriately throughout the day. He meditates for a little while in the morning, idles in the midday, and in the evening meditates for a little while. He does not carry out these activities so that they are not systematically divided throughout the day. Therefore it is not possible for him to achieve merit he has not attained. It is not possible to improve on the merit he has already achieved. Why? He does not practise after allocating the entire time in a balanced manner.

You may note how we meditate. Sometimes we do not meditate in the morning. Sometimes we do not mediate in the day time. Not in the evening also. Some people meditate in the morning for a few days. After that he does not meditate. We do not do it systematically. If there is no systematic way how can we attain merit that has not been achieved?

If we carry out several meditations little by little throughout the day it will be possible to attain some degree of success after sometime. If we do not follow that system afterwards also our success gets diminished. We find it impossible to maintain that success beyond that. Therefore we must get all these clarified.

That is why we said that once we learn a preaching we must continue to be in touch with it. If we had not studied this Dhamma we would not have got the results of it. Why? We would not have been aware of the existence of this fact in the Dhamma.

If we do not make use of the Dhamma we have studied we will not be able to get its benefits. That is why we wanted you to remember the suttas you have studied. It may not be possible to remember the entire sutta. But if you at least note down the name of the sutta, and if you can have in your memory a rough idea of the facts in the sutta it will be very useful. You may maintain a brief note to the effect ‘There is a sutta like this. Such and such facts are indicated in that sutta’. That will serve as a handbook. It contains the teachings necessary for our progress on the path.

By Dr Padmaka Silva, Compiled with instructions by Ven Ariyawansa Thero (Mahamevnawa Sri Lanka).

This article has been taken from Daily News online edition.

How is it determined whether we are going to attain Parinibbana in this life or in a future life. Based on what? On the Indriya Dhamma arisen in each individual. If the Indriya Dhamma are strong irrespective of whether there is strong Samadhi or not there is a possibility of attaining Parinibbana in this life itself. If the Indriya Dhamma are weak he does not get a chance to attain Parinibbana in this life whether strong Samadhi is there or not.

Therefore we must be concerned about the Indriya Dhamma. You may have heard or read in the Dhamma that Indriya Dhamma have to be developed equitably. We have to understand that fact also. That is we should understand how Indriya Dhamma have to be developed equitably and what are its benefits.

There is another matter to be mentioned. What do all these four individuals associate in an important manner and with special emphasis? Sekha Dhamma. Although they have the Samadhi they practise the Dhamma while associating with Sekha Dhamma. If we do not practise Sekha Dhamma we cannot attain Nibbana just by practicing meditating. Please keep that clearly in mind.

Sometimes we keep on meditating. But do not practise Sekha Dhamma. Then does he get an opportunity to attain Nibbana? No. Why doesn’t he get an opportunity? Indriya Dhamma have not arisen. Indriya Dhamma do not get developed. Whether the way to Nibbana gets paved does not get determined simply by meditating or attaining a Samadhi. Whether one can pave the way to Nibbana or not is determined by the Indriya Dhamma. On what do Indriya Dhamma arise? On Sekha Dhamma. If one practises Sekha Dhamma, practices continuously, he gets the opportunity to develop the Indriya Dhamma. Therefore if an individual who practises Dhamma and meditation wishes to derive satisfactory results from such practice he must think well and remain while associating well with Sekha Bala in order to develop the Sekha Bala. One does not get an opportunity to develop Indriya Dhamma if he does not develop Sekha Bala. If we do not bear this in mind the path to Nibbana will not get cleared however much we think of meditating or however much we make effort.

If one develops the Sekha Dhamma he will definitely get on to the path to Nibbana. Why? Sekha Bala is the strength required by the individual who practises to get on to the path to Nibbana. Therefore all of us must be willing, and must endeavor to generate the Sekha Bala. Also, we must think of maintaining continuously the Sekha Bala thus generated. The Sekha Bala becomes further improved by meditation.

How should we proceed to practise the Sekha Bala. It has to commence with the association with the worthy friend. One has to live with due respect to the worthy friend. Such a person attends to rites and rituals respectfully and obediently. He attends to the needs of the others. By performing the rites and rituals, by looking after the needs of others he develops the quality of humility. He becomes disciplined. He becomes obedient. Sekha Dhammas Saddha, shame to commit sin, fear to commit sin, endeavor and wisdom arise in him.

Will the Sekha Dhamma thus arisen continue to remain? Will the Sekha Dhamma generated in an individual remain as such? Will it develop effortlessly? No. How does one strengthen the Sekha Dhamma that have arisen? How can they be maintained? For that the association with the worthy friend should be carried out without a break. Respect should be continued. He should be obedient without interruption. Carrying out rites and rituals, attending to the needs of others should be developed further.

Then humility and discipline develop in him. Then the Sekha Dhamma that arose in him develops. Get filled up. When does the complete filling up take place? When Arahantship is attained.

So we can now understand that by the development of Sekha Dhamma, Indriya Dhamma develop. Will the Indriya Dhamma remain when the development of Sekha Dhamma ceases? Indriya Dhamma also cease to develop. It is by the continuous development of Indriya Dhamma that defilements start getting away. If the development of Sekha Dhamma ceases Indriya Dhamma becomes inactive. Indriyas will be there. But they will not be operative.

Then do the defilements get removed? No. The individual gets attached by defilements. He gets very much tormented by defilements. Where did we make the mistake? We got separated from association with worthy friends. How did we get separated? Respectfulness gets lost. Association with worthy friends gets lost because of loss of respectfulness. After that he does not perform rites and rituals. Does not attend to the needs of others. He does not feel like doing so. Then discipline gets reduced. Then the Saddha gets reduced. Shame and fear for sin become absent. Shame and fear are inoperative. As a result endeavor does not arise. States of mind such as sloth and torpor arise. There is no energy to get rid of any defilement that arises. Energy becomes weak. His wisdom gets weakened. The ability to distinguish between sin and merit gets weakened.

Are Indriya Dhammas present now? What happens to Indriya Dhamma when Sekha Dhamma becomes weak? Indriya Dhamma also become weak. When Indriya Dhamma are weak can he annihilate any sin arising in him? He cannot annihilate sin. Then what happens? When a sin arises does it generate happiness or sorrow? It causes extreme suffering. If arising of sins causes suffering, what is the reason?

If extreme suffering is caused to someone due to an unwholesome deed, why does it happen? That unwholesome deed does not get annihilated. It is not possible to get rid of it. Why cannot it be got rid of? He does not practise Indriya Dhamma equitably. Or the Indriya Dhammas are not active in him. They are inoperative.

Why don’t Indriya Dhamma become active? Because Sekha Dhamma are not practised. Sekha Dhammas are inactive. Saddha is weak. Shame and fear for sin is weak. Therefore he has got into weak endeavor. The wisdom of such a person is weak. Why did that happen? Rites, rituals, attending to others do not get carried out. They have been left out. Why? Respectfulness has been lost. Why doesn’t the mind get inclined to respect others?

The idea that ‘respect should come to him’ arises. It is difficult to recognize this.

Then the mind does not get inclined to respect others. Why? It is there that vanity and pride exist. We should act to get rid of that. That is the value of association with worthy friends. That is why we should think of the good qualities of the worthy friend.

That is why we said that we should develop the quality of Sappurisa (worthy man). If the tool that cuts the jungle of defilements is Dhamma meditation, the sharpness of the tool is the quality of Sappurisa. On what does the quality of Sappurisa rest? On gratitude. When we think of gratitude continuously and keep on doing it frequently the Sappurisa quality in our mind develops and flourishes. That is why we stated that Sappurisa quality is the sharpness of the tool that helps in cutting down the jungle of defilements.

When Sappurisa quality is present in the individual he lives with immense respect to the worthy friend. That is why Buddha preached that if one associates with a person with qualities of Sila, Samadhi and Panna higher than what he possesses, then he should associate with the worthy person while paying him due respect. To associate while paying respect in that manner the individual should be very much mindful of the help he receives from the worthy friend. As he keeps on thinking like that the respect develops.

He then tends to attend to the needs of the worthy friend. He does so with great respect. He becomes a disciplined, calm and humble person. In such a person Saddha becomes strong. What always comes to his mind is “Am I not doing what Buddha preached? Am I not carrying out the advice of Buddha?” It echoes in his heart.

What always come to his mind are the virtues of Buddha. Shame and fear for sin are present in such a person. Those qualities develop in him. They become strong. When there is shame and fear endeavor arises. Endeavour becomes strengthened. He detests sin. Endeavour gets generated. The wisdom to distinguish between sin and merit arises. Indriya Dhamma develops in him. They exist without interruption. When the Indriya Dhamma exists properly in him, when they exist equitably, he gets an opportunity to get rid of sin arising in him.

Even if a sin arises in him, that sin does not torment him. He realizes that the sin is leaving him. He realizes “Sin arose. It has left me”. As a result he lives comfortably. As he keeps on practicing the Dhamma in this manner the sins in him get eradicated and if his Indriya Dhamma are strong he attains Parinibbana in this life itself. If the Indriya Dhamma are weak he attains Parinibbana in the next life.

If we wish to practice the path to Nibbana well how should we proceed? We must maintain the association with the worthy friend continuously. Based on what? Based on respectfulness. Based on what does this respect arise? By becoming aware of the assistance received and contemplating on them. It is then that what is called respect arises. Otherwise respect does not arise.

It is because we do not understand these facts correctly that we are unable to proceed on to the path to Nibbana. Suppose a person wishes to construct a house. He gets all the required materials. But if he is not aware of the technology in spite of getting all the materials can he build a beautiful house? Cannot. Why? He does not have the technology. Similarly although we have the Dhamma if we do not know the way to practice the Dhamma we are unable to develop a beautiful mind from this Dhamma. It is with the association with worthy friends that we learn the way of practicing the Dhamma. We bless you to practice well whatever Dhamma you learnt from what you have heard and to acquire the fortune to form beautiful minds.

By Dr Padmaka Silva, Compiled with instructions by Ven Ariyawansa Thero.

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Most people possess a life pattern that causes birth in the four low-level worlds because they gather bad Karma or demerits ignoring the dreadfulness of the Samsara. They postpone accruing good Karma or merits and only praising that temporal life, the life in between birth and death, repeatedly. Like a bunch of fish swimming inside a fishing trap (net), imprudent people get entrapped easily to these pretentious admirations.

On the other hand, our great teacher, the Buddha, showed us something completely different. He explained the danger of this Samsara often. The intention of the Supreme Buddha was to bring us the freedom from the suffering of the Samsara by revealing and making us understand the dangerous state that we are in this Samsara. He knows that the common people are attached to this Samsara because of their ignorance about its true nature. Once the Buddha addressed the Bhikkhus and preached the following:

“Dear Bhikkhu, what should you do if your robe or your head catch fire?”

“Lord Buddha, if the robe or the head caught fire, one should try hard, has a great effort, and a full commitment to put out that fire. One should also have a great awareness and wisdom to prevent its growth.”

“Dear Bhikkhus, one should indeed try hard, fully commit, and have a great consciousness and wisdom to realize the Four Noble Truths instead of focusing and thinking about putting out the fire that caught the robe or the head.”
- Cheela Sutta (S.N. 05) -

Why was that our teacher, the Buddha, advised us to commit completely to realize the Four Noble Truths with a great endeavor? It was because He knew that this journey in the Samsara is extremely dangerous. At another time, the Lord Buddha took some sand onto one of His finger nails and spoke to Bhikkhus.

“Dear Bhikkhus, between the amounts of sand on my nail and in the earth which one do you think is larger?”

The Bhikkhus answered that the amount of sand in the earth is billion or trillion times larger than what was on the nail of the Buddha. Then, the Buddha preached the Bhikkhus again.

“Dear Bhikkhus, like the small amount of sand on my nail, only a small amount of humans will be born again as humans after they leave this life. But, many other like the amount of sand in the earth will be born in the great hell (Niraya) after they die. They pass away and are born in Preta world. After leaving the human world, they will indeed be born in hell. The amount of humans who would get a birth as a human again after they die is very small. The amount of humans who would get a birth in divine worlds is also slim.”
- Pagnchagati Peyyala Vagga (S. N. 05) -

We have attained the rarest moment of freeing ourselves from this great peril. That is, we have been born as humans and an Order of a Buddha is in our reach. If we are to miss this great opportunity, no one will at least be able to think about the next place that we would be born. Even if we were born as humans to this world with a great family name or in a rich family, we cannot free ourselves from the suffering of been born in hell from any of those physical possessions. Therefore, we shall all be aware of the unprotected state that we are in, in this dangerous Samsara.

It is in fact very strange: in this small amount of time as a human being, our friends become our worst enemies. We even meet people who would swear to be enemies in our every life in the future. We get trapped in various struggles and battles with enemies. Also, friends who would love us so much will be met. By the time we are to leave this life, these enemies and friends will line up to meet us in the journey of Samsara. This results in meeting one another and face the related sufferings again and again. People who do not have a proper understanding about the danger of the Samsara would still wish to be born in it again.

This is why we are being lured into the Samsara, which is long and risky. It is also the reason why one cannot see a way to cross it to the safety. Most of them get a birth in a world that takes him/her to darkness in each step of the way when they end their lives as humans, which could be used to attain the realization of the Four Noble Truths.

As Buddhists who took refuge under the Triple Gem, we shall all often remind ourselves that we are disciples of the Gautama Buddha. We shall develop our potential of seeing the life in the way that the Gautama Buddha taught us. The nature of how merits and demerits construct within one should be comprehended. A sincere effort should be made to prevent accumulating defilements. Also, one should be truthful to oneself with a great effort.

- Ven. Kiribathgoda Gnanananda Thero -