DHAMMA PADETHA
(Volume One)

Ashin Kundalabhivamsa
Aggamaha Kammatthanacariya

Eating the Right Way Brings Merit

      Wise people who respect dhamma, wish to eliminate demerits and gain merit as much as possible. In every respect they wish to gain merit even while eating.

      Out of the three requirements, food, clothing and shelter, food is the most important because it is a daily necessity. While eating if we do not have proper reasoning we become attached to the good food, which is lobha. When the food is not good we are disappointed, which is dosa. Depending on the food we eat every day we are as though increasing lobha, dosa, demerits. That is why those who respect dhamma and wishing to gain merit must eat in such a way so as to gain merits.

      There are three kinds of eating to gain merits

     (1) Eating with sila

     (2) Eating with samatha

     (3) Eating with vipassana

     (1) Eating with sila is as follows:

      We must reflect that we do not eat for amusement like children, neither do we eat to beautify ourselves, nor do we eat to have strength and pride. We eat so as to have sound health to be able to work for the sasana, to work for the benefit of ourselves and others, to practise noble dhamma. Thus, eating with wisdom is known as eating with sila.

     Motto: To enable us to practise dhamma,

     eating with wisdom is eating with sila.

      (2) Eating with samatha is as follows:

      While eating the food, we try to extend our metta towards those who prepared and cooked the food, towards our parents and teachers who were our benefactors; toward those who have come to donate the food. Beginning from these people may all creatures from the ten directions be healthy and happy. This kind of eating is eating while gaining samatha merit.

     Motto: Extending metta while eating is eating with samatha.

      (3) Eating with vipassana is as follows:

      Beginning from seeing the food, noting every action while eating.

      When we see the food we note 'seeing, seeing' just as we see it. When we put out our hand to the meal table we note 'reaching, reaching;' when we touch the food we note, 'touching, touching'. When we prepare food for a mouthful, we note 'preparing, preparing.' When we take the food 'taking, taking'. When we lower our heads 'lowering lowering'; when we put the food into our mouths 'putting, putting'; when we put our head up 'putting our head up'; when chewing the food 'chewing, chewing'; when we know the taste 'knowing, knowing^'; when we swallow, 'swallowing, swallowing.' Thus if we note every action while eating it is eating with vipassana. We attain vipassana merit.

     Motto: Noting the actions while eating is eating with vipassana.

      Eating with vipassana, at the beginning we tend to forget many actions. But later when we get into the habit of noting we could note every action. At the beginning of noting we should keep any obvious action as the main object, reaching for the meal table or lowering your head or chewing as the main object. If you can note one thing, later you will be able to note everything.

      While noting and as your concentration develops to a certain extent, you will realize that the action of the physical body is separate and the noting mind is separate. Later when samadhi deepens step by step you will discover that the desire to eat and the action of eating disappears or passes away step by step and you are gaining vipassana merit while eating. Those whose paramis are mature have attained noble insight.

      Long ago the teacher (upajjhaya) Mahasangharakkhita, the uncle Sayadaw, and Sangharakkhita, the nephew samanera, were residing together at the same monastery. At eight-thirty, or nine o'clock in the morning the samanera went round the houses for alms-food. When he came back to the monastery at about ten thirty or eleven o'clock he ate the food. While eating it the Sayadaw came and admonished, by saying, "Samanera, do not burn your tongue with hot rice and curry" although the monk knew that the alms-food which has been collected from houses has become entirely cold at ten thirty, eleven o'clock, and yet he admonished that the samanera must not burn his tongue with hot rice and curry. Sayadaw does not mean the actual rice and curry, he meant to say do not burn the tongue with lobha, dosa hot food. Thus the samanera was mindful of his actions while eating.

      When you eat good food and are not mindful you become attached to the food which is lobha (rasatanha). When you eat inferior food, you are displeased and have dosa. Thus lobha, dosa hot food burn your tongue. So as not to burn, the young samanera ate with mindfulness. While eating with mindfulness, he became an arahant.

     Motto: While eating with vipassana, became an arahant.

Great Happiness if Faultless

      One day rich man Anathapindika came to Jetavana monastery, where Lord Buddha was residing. After paying homage, he sat at a suitable place. At that time Lord Buddha said to Anathapindika 'In this human world there are four kinds of happiness that human beings can attain.

     (1) Atthi Sukha — happiness of having wealth

     (2) Bhoga Sukha — happiness of using the wealth

     (3) Anya Sukha — happiness due to being free from debts

     (4) Anavajja Sukha— to be free from faults

      These are the four kinds of happiness.

      (1) People living in this human abode have to worry when they have no property or wealth for food, clothing and shelter for the present, and also worry for the future. If they should acquire wealth by unlawful means they have to think and worry about the punishment that would befall them.

      Those who acquire wealth by lawful means are happy themselves and also make parents, children, workers and friends staying together happy. Because they can give donation to sangha and those who come to ask for donation, they get the benefit of happiness.

      That is why Lord Buddha discoursed that those who have acquired wealth lawfully by physical effort and by intellect are happy in this human world.

     Motto: Having wealth is one of the causes of happiness.

      (2) Those who have not acquired wealth lawfully will be unhappy for want of food, clothing and shelter. They will also make their parents, children, relatives and workers who are their dependants unhappy. They will be unhappy because they cannot donate to those who have come to ask for donation.

      Those who have acquired wealth by lawful means, could distribute food, clothing and the like among parents, relatives and workers. They could also divide and donate to monks and those who come and ask for donation.

      That is why Lord Buddha preached that to be able to divide things and using them and to be able to donate things are causes of happiness.

     Motto: Using things and donating are the cause of happiness.

      According to Lord Buddha's instructions, wealth acquired through lawful means must be divided into four portions. One portion must be used for parents, children, friends and those who ask for donation. Two portions must be used for investment. One portion must be kept by for emergency.

      (3) Those who do not acquire wealth lawfully and are poor

     (a) to be so poor as to take loan and to be in debt is the cause of unhappiness.

     (b) to have to borrow is unhappiness.

     (c) to have to promise that one will repay the debt is unhappiness.

     (d) to be asked by the lender to repay is unhappiness.

     (e) to be chased by the money-lender is unhappiness.

     (f) to be imprisoned for not being able to pay back is unhappiness.

      In this way, those who are in debt will have to worry and suffer all kinds of misery.

      Those who are free from debt because they have acquired wealth by fair means are free from borrowing, from having to promise that they would repay, from being asked to repay, from being chased by money lenders from being imprisoned for not being able to pay back the money. Thus they live happily and peacefully.

      That is why Lord Buddha discoursed that to be free from debt is a kind of happiness for people living in this world.

     Motto: Free from debt, is one of the causes of happiness.

     (4) Happiness due to faultlessness means:

     (a) to be free from fault physically

     (b) to be free from fault verbally

     (c) to be free from fault mentally are all happiness.

     (a) To be free from fault physically means:

      Physically abstaining from killing, abstaining from stealing, abstaining from sexual misconduct. These are physically free from fault,

     Motto: Killing shortens life, abstaining prolongs life. Stealing makes scarcity of things, abstaining have things in abundance.

     Sexual misconduct causes hatred, abstaining makes one loved,

      As stated above having a long life in the present existence, being free from diseases, being wealthy, being loved and respected by others are benefits which make one happy. In future lives also one will be happy in the noble deva realm etc. with luxuries.

     (b) To be free from fault verbally means:

      Not telling lies, not to slander so as to cause disharmony, not using abusive and harsh language not having frivolous talk. These are verbally free from fault.

      In everyday life, because people have to talk according to circumstances it is more difficult to be free from fault verbally than physically. Sometimes circumstances lead you to tell lies. Sometimes circumstances lead you to slander. Sometimes circumstances lead you to use harsh language. Sometimes circumstances lead you to frivolous talk. That is why it is more difficult to stay verbally free from fault.

      Families, teachers and pupils, living together should be specially careful not to use harsh language. Sometimes because parents and teachers wish to make their children and pupils become good they have to use harsh language. But this does not amount to harsh language. Only if they have intentions it becomes a harsh language.

      However if words are sweet but the intention is harsh it amounts to harsh language.

      Once, a ruler of a country, a king while having audience with princes and ministers, the news that a notorious rebel was caught was reported. The king, not wishing to use harsh language in the presence of honourable audience, said 'take the rebel into the jungle and let him sleep.' Though the words were sweet his intention was death and it amounted to harsh language.

      Though harsh words are used, if the intention is not harsh it is free from the fault of using harsh language.

      Long ago, a mother and son lived together in the same house. Since they did not think alike they quarrelled now and again. The son said 'I can no more live together with such a rough and harsh mother. I shall leave this house and go and live elsewhere.' So saying he left the house.

      The mother, not wishing him to leave, cursed him 'if you go, may you be gored to death by a wild female buffalo in the jungle, on your way.'

      The son refused to listen and left through the jungle. Just as the mother had said a female wild buffalo came charging with great speed and came close. Knowing that be could not escape he prayed and made a vow, 'if what mother said was unintentional, may the buffalo not gore, if it was intentional let the buffalo gore me'. The female buffalo, as though she did not see the boy whom she would gore, went away.

      Like the words of the mother, though they were rough, the intention not being harsh it did not amount to harsh speech or language.

      Those who wish to be faultless in their speech there are five factors to fulfil.

     (1) speaking at a proper time

     (2) speaking the truth, without lies

     (3) speaking with gentle words

     (4) speaking that is beneficial

     (5) speaking with metta, loving kindness

      If the speech is complete with these five qualities it is faultless and gain merit as well as happiness.(Am 2/213)

      Those who are faultless in speech and have good morality or sila:

     (1) acquire wealth or property easily;

     (2) have good reputation;

     (3) can enter functions with all kinds of audience

     (4) seeing good signs at the time of death and dying peacefully; and

     (5) they can reach celestial realms in future lives, and they are also happy in this life. (Am 2/221)

      (c) Mentally faultless means.

     (1) Not planning to get other people's property by unfair means with lobha.

     (2) Not planning with dosa for other people to deteriorate and die.

     (3) Restraining from thinking wrongly that there is no good or bad kamma.

      These are mentally faultless.

     Motto: Physically, verbally and mentally faultless is a way of happiness.

      To be faultless mentally is more difficult than to be free from fault physically and verbally. The mind that has been unruly for many lives is difficult to defeat. It changes very rapidly and tends to dwell on bad sense object. If it is purified and becomes faultless one will realise nibbana and the door of apaya will be closed. That is why it is of vital importance to purify the mind and be faultless.

      To purify the mind and become faultless one has to practise satipatthana vipassana. For yogis who practise satipatthana vipassana, two things are accomplished by every noting. On one side lobha, dosa, moha, ditthi, the impurities of the mind are eliminated. On the other side, to get to the ultimate goal nibbana, concentration nana becomes strengthened and mature, When vipassana insight is complete and reaches magga nana the impurities of the mind are entirely eliminated and reach the noblest nibbana.

     Atthi Sukha — happiness of having wealth

     Bhoga Sukha — happiness of using wealth

     Anya Sukha — happiness due to being free from debts.

      All these happiness do not even amount to one sixteenth part of the happiness of being faultless in body, speech and mind. Lord Buddha had discoursed that to be faultless physically, verbally and mentally is many many times happier.

Proper Maintenance of Wealth Means Happiness and Prosperity

      In this human abode it is a satisfactory condition of people who acquire wealth or property by fair means and to be able to maintain it for long, is also another satisfactory condition.

      It is undesirable if after acquiring wealth one is unable to maintain it and to let it be deteriorated. To be able to maintain the wealth that has been acquired, gives happiness in this life and in future existences.

      Therefore, Lord Buddha gave a discourse on being able to keep wealth for long and the cause of not being able to keep it long.

      O' monks,

      (1) Not to search for property that has been lost is the cause of not having the property for long. To look for it is to keep it long.

      (2) Not repairing things that have decayed is the cause of not having it for long. Repairing keeps things restored.

      (3) Not knowing the correct amount to eat is the cause of the inability to keep the property for long. To know the correct amount to eat is the cause of keeping the property for long.

      (4) Keeping a person who has no morality or sila in the place of a leader is the cause of not having wealth and property for long. Keeping a person who has morality or sila in the place of a leader is to keep the properly for long. (Am 1/572)

      (1) If one loses one's property while travelling and if one does not look for it immediately, some travellers might pick it up. If one searches for it in time, one might retrieve it. If one misplaces some valuables in ones own house and does not look for it in time one might forget about if after a long time and it gets lost entirely.

      If one lets all the family members know about it and search for it together, the property might be retrieved. Some people have very good intuitive mind and are able to retrieve even the property that has been decided to be lost.

      (2) It you do not repair your house, building and furniture in time when they become old and need repair you will lose their worth. If they are repaired in time they will last a long time.

      For example:

      When a leg of a chair, a bedstead, a dining table is not in a good condition and you keep using it without repairing, the remaining three legs will also become useless by and by. However, if the bad leg is repaired at once, the property will last long.

      In every town and village/state people build many buildings for religious purposes enthusiastically with lots of cetana and saddha. When the buildings become old and in no more proper order, people are not enthusiastic to renovate them. Thus, they are destroyed which should not have been. That is why people should especially bear in mind to renovate old buildings and maintain them. Lord Buddha liked and praised renovation work very much.

     Ilt is obvious that Lord Buddha wished us to renovate old pagodas than build new ones. That is why renovating old pagodas will be more beneficial than construct ing new ones.

      (3) If one does not know the correct amount of money to spend on food and have only good food, clothing and shelter, one will deteriorate because one's income awl expenditure are not balanced. Therefore, one's property will not last long.

      To know the correct amount and using it, one's income and expenditure will he balanced so that the property will last long. To use the correct amount of property there must be tour portions.

     (a) One portion must be used for parents, children, friends and for those who come for donation.

     (b) Two portions must be invested.

     (c) One portion must be kept for emergency

      To use the property by dividing into four portions is according to Lord Buddha's instructions to use it correctly so that the property will last long.

      (4) If the leader has no morality, his followers who are his children and his subordinates will have no morality. In homes, townships and places where there are people with no morality living together, everything will deteriorate in the mundane as well as in the supramundane world.

      Just as the leader of a cowherd goes straight in crossing a river and the cows following straight after the leader observes sila, the children and followers will observe sila. In places like homes, and cities and countrysides respectively, where there are people with morality living together, there will be prosperity and happiness for a long time both in the mundane and supra-mundane worlds.

     (1) Not searching for things that have been lost

     (2) Not repairing things that have decayed

     (3) Not knowing the correct amount to eat and use

     (4) Not to have a leader without sila,

      These are four things to avoid.

      (l) To search for things lost

     (2) To repair things that have decayed

     (3) To know the correct amount of using things.

     (4) To have a leader with sila,

      These are four things that should be practised, according to Lord Buddha's instructions.

      Those who follow these instructions to maintain wealth or property for long and those who are complete with the four instructions will be able to maintain their property, for long and thus, will be free from physical and spiritual unhappiness. They will be happy physically and spiritually. Because they will be able to practise and cultivate dana, sila and meditation (bhavana) for this life and future births, they will be happy till they reach the ultimate bliss of nibbana.

Paying Respects Benefit both Parties

      All Buddhists are in the habit of paying respects to teachers, parents and elderly people according to seniority, on auspicious days like the Full-moon Day of Waso (Asalha), the Full-moon day of Thadingyut (Assajuja). New Year Day etc. It is our culture which has been handed down from our forbears.

      Paying respects whom respect is due or are worthy of respect is beneficial for both parties, the one who pays respects and the one who receives it. The blessings are multiplied.

      Benefits gained by those who pay respects.

      For young people paying respects to those who are worthy of respect, have the blessings for reverence and humbleness. When paying respects to elderly or senior people you humble yourself first of all and thus you are free from pride and conceit. Pride and conceit are cause of unhappiness in the rounds of rebirth, samsara for young people.

      Because you have got rid of pride by paying respects, it is beneficial for samsara. That is why those who pay respects eliminate bad effects and gain humbleness (nivata) blessings.

      By paying respects young people also have respectfulness (garava) blessings. Respects physically and verbally are given to elderly and senior people. Hence, conceit, not giving respects where respect is due and which is uncourteous, is eliminated. Conceit causes a lot of unhappiness in the rounds of rebirth.

      By paying obeisance, conceit is eliminated and therefore, will have lots of benefit in future births. That is why those who pay respects, eliminate bad kamma and receive garava blessings.

      In paying obeisance, there are two kinds.

     (1) Amisa puja — paying obeisance with offertories

     (2) Dhamma puja — paying obeisance by practising dhamma

      Buddhists pay obeisance with both kinds.

      (1) Amisa-puja---paying obeisance with offertories means offering elderly and senior people good food and fruits, clothing and the like. Those who pay obeisance offer things presents very respectfully and thus, gain merit by paying due respect (apacayana) merit and also dana merit.

      Because sila is involved in apacayana merit, those who have this kind of merit, in every existence, the following is acquired.

     (1) property is easily and abundantly obtained

     (2) become famous with good reputation

     (3) attending functions with all kinds of audience, with delight and without any sense of inferiority

     (4) seeing good signs when nearing death and meeting it with peace

     (5) being reborn in the reaIm of devas

      These are the five benefits gained by those who have apacayana merit.

      Those with dana merit will have in every existence,

     (1) long life

     (2) good looks

     (3) physical and spiritual happiness

     (4) lots of attendants and companions

     (5) a supermacy of authority in every aspect

     Motto: Longevity, good looks, happiness, attendants, supremacy are the five benefits

      That is why by paying respects to elderly and senior people with offertories they gain the above ten benefits and receive the blessing pertaining to honouring those to whom honour is due (pujaca pujanejanam

      (2) Dhamma Puja—paying respects by practising dhamma, listening to the admonition of elderly and senior people and by practising dhamma with mindfulness.

      Out of the two kinds of paying respects, Dhamma Puja— paying respects by practising dhamma will enable those who have paramis to realize nibbana. Therefore, it is more beneficial than by paying respects with offertories.

      Those who pay respects by practising dhamma may realize nibbana (sacchikiriya), that is attaining supramundane blessings (lokuttara mangala). That is why those who have the foundation for satipatthana practice, pay respects by practising mindfulness meditation.

      Benefits gained by receiver of the respects

      Elderly and senior people who receive respects from young people would ponder thus: we are no more ordinary people, we are receiving the respect of young people. Hence, to be worthy of their respect it is only appropriate that we should have sila, samadhi and panna. We must practise sila, samadhi and panna more than during our younger days. Thus, filled with mindfulness and remorse, they practise sila, samadhi and panna more and more and thus their merits are increased./P>

     Genuine metta is valuable

      When young people come to pay respects elderly and senior people give their blessings with genuine metta, loving kindness and compassion. 'May you all be free from harm, may you be happy physically and mentally, may you live more than a hundred years, may all your good wishes be fulfilled rapidly, may you be able to practise noble dhamma day and night.' These blessings will be beneficial in the present life as well as in future births or samsara and will be an invaluable essence.

     Reciprocal Metta is valuable

      When older and senior people give their blessings with genuine metta and karuna, young people who pay their respects are filled with joy or rapture (piti), metta is reflected and they in turn pray for the teachers and parents 'may they live more than a hundred years, may they be able to perform their duties for the benefit of the religion and the Sasana. Thus returning the best wishes and prayers will be beneficial for the present and future lives which is an invaluable essence.

      Therefore, paying respects to those who are worthy, eliminates bad kamma and fulfil benefit and merit to both parties, those who are paying respects and those who are receiving them.

Vipassana Meditation Should be Practised

      Human life is so full of problems such as the problem of food, clothing, shelter, social affairs, political affairs and so on. Compared to the lives of devas and brahma;, the human life-span is too short. A hundred years in the human world is just one and a half hours in the world of paranimmitta-vasavatti celestial devas.

      However, though human life is too short and full of problems, it offers the best opportunities to cultivate or accumulate merits and paramis which will lead to the cessation of sufferings and nibbana. All Buddhas, Paccekabuddhas, Arahants who had attained nibbana accumulated merit and paramis in this human world.

      That is why while you have this human life you should make use of your time most profitably. If you wish to make use of the time most beneficially you must practise satipatthana vipassana meditation. Practising satipatthana vipassana meditation means using your available time in the best way which will be most beneficial.

      In practising satipatthana vipassana meditation by just doing one simple job of being mindful you are extinguishing lobha, dosa, rnoha defilements which will lead you to apaya on one hand. On the other hand, you will gain maturity of concentration insight (samadhi nana), which will lead you to the noblest nibbana. Thus two things are being accomplished.

      Consequently, while you have human life you should practise satipatthana vipassana meditation which is most beneficial for you.

      Practising satipatthana vipassana meditation is the work of the mind which is very subtle and difficult. However. it was practised by Lord Buddha himself and had given us the method with great compassion. Thus if we practise correctly we will know for ourselves calmness and firmness of the mind remarkably as well as experience insight. We will gain happiness which ordinary human beings and celestial beings cannot experience. That is why it is of vital importance to practise satipatthana vipassana meditiation.

      By practising satipatthana vipassana meditation you will certainly, beyond doubt, gain magga—phala nana by which you will escape apaya, samsara and miseries. You will reach nibbana definitely for which you have prayed every time you do meritorious deeds. Other than the practice of satipatthana vipassana meditation there is no way to attain magga, phala, nibbana. That is why you should practise satipatthana vipassana meditation in this human life.

      In practising satipatthana vipassana meditation, you are trying to discover the true nature of the changes that are taking place speedily in your physical and mental processes. To note the phenomena of mind and matter which keep changing at a great speed there are four dhammas:

      1. Kayanupassana Satipatthana - to be mindful to know every bodily behaviour

      2. Vedananupassana satipatthana - to be mindful to know the three types of vedana; unpleasant sensations, pleasant sensations, neutral sensations

      3. Cittanupassana Satipatthana - to be mindful of the ever changing mental processes

      4. Dhammanupassana Satipatthana- to be mindful of the remaining phenomena other than mentioned in the above three categories

      Kayanupassana - Noting every bodily behaviour that arises such as walking, standing. sitting, bending and stretching your arms, to know the nature of all their manners. At the beginning you are unable to note all the bodily actions. To gain concentration or samadhi you have to sit and meditate.

      At sitting meditation, you can either sit cross-legged or folding your knees to enable you to meditate for a long time. Your head and back must be erect, keep your attention at the abdomen. As you breathe in note, 'rising' and be mindful of the inner motion that rises up. Do not think of the form of the abdomen, which is the concept (pannatti), note attentively how the abdomen rises up as the air pushes from inside, which is the reality (paramattha).

      When you breathe out or exhale you must note, 'falling' as the motion inside falls, to know the nature of the phenomena. Do not note the form of the abdomen (pannatti) but be mindful of the falling movement of the abdomen and register its occurrence penetratively (paramattha)

      As your concentration develops you will realize that the rising and falling of the abdomen of the physical body is separate from the noting mind. This knowledge discerns the nature of rupa from that of nama. Apart from the rising and falling of the physical body and the noting mind there is in reality no such thing as self. As you keep on noting continuously you will discover that because there is a cause, there is an effect. Later when your samadhi strengthens you will perceive by comprehension, anicca, dukkha and anatta.

      Later when the samadhi nana becomes stronger, the material and mental processes arise and vanish at a fantastic speed. One will experience for himself or her self that the bodily behaviour such as walking, standing, sitting, lying down, bending stretching arise and disappear immediately as noting them is kept on.

      After realizing the appearance and disappearance of the physical behaviour such as rising, falling, walking, standing, sitting, lying down, bending and stretching you will be able to note the arising and passing away of vedana sensations. When you are noting the conscious mind also you will notice its appearance and disappearance. When you are noting seeing, hearing, smelling you will discover the nature of its arising and passing away. You will experience happiness significantly which no ordinary human beings or devas can experience.

      When you continue being mindful without interruption, your insight will develop step by step and attain fruition by way of sense objects when you reach sotapatti magga phala nana. All the bad kamma due to unwholesome deeds done in the previous countless number of existences which will lead you to apaya will be entirely extinguished. Beginning from this present life since you will have no chance to do any demerit which will lead you to apaya you will be entirely free from bad kamma.

      When you die you will have no more doubts. Can one be reborn in apaya, or as animals or in the woeful states of petas and the most ugly looking asuras? You will never reach the woeful states of apaya. You go through life cycles fearlessly.

      If a sotapanna who has realized nibbana by magga phala nana should be happy in the rounds of rebirth and forget the practice of satipatthana vipassana meditation, he will forget it for seven lives at the most. After seven rebirths he will become specially remorseful and practise satipatthana vipassana meditation and attain nibbana as an arahant.

      Even if a sotapanna is happy in the rounds of rebirth he will scarcely have sensual pleasures in the mundane world. He is mostly happy with dana, sila and samatha. Suffering from ageing, sickness, death, sorrow and lamentation in future lives have become so few as to be compared to the dust on Lord Buddha's thumb nail.

      At one time Lord Buddha was residing at Jetavana monastery in Savatthi. At that time the monks were assembled to listen to the discourse of Lord Buddha. As there was no time to give a discourse, Lord Buddha approached the monks and picking up some dust from the earth and putting it on his thumb nail asked though knowing it.

      'O monks, the dust put on my nail if compared to the whole earth, which is more?'

      Whereupon, the monks answered:

      'O Lord, the dust put on your nail compared to the whole earth is too little to be accounted for. The dust on the whole earth is far too much'.

      When the monks replied thus, the Lord said 'O, monks, my disciples in the same manner, those who have practised satipatthana vipassana and have become sotapanna may be compared to the dust on my nail. The remaining beings who suffer samsara's miseries such as old age, sickness, death, sorrow, lamentation, the bad kamma. may be compared to the whole earth. Thus the Enlightened One discoursed how a sotapanna who has practised satipatthana vipassana is relieved from suffering and attain happiness.

      That is why, you should make use of the time available most beneficially by practising satipatthana vipassana meditation in this human life.

Insight Can be Gained only by Overcoming Vedanas

      Nowadays, the practice of vipassana meditation has flourished. Those who are knowledgeable believe that vipassana meditation is dependable and are practising it. Those who do not have the opportunity yet are trying to study the method of practising vipassana meditation.

      Learned people from various countries of the world are trying to make a research as to whether a yogi can find out scientifically about the true nature of the physical body by practising vipassana meditation. If one practises vipassana meditation correctly, one will definitely find the true nature of the physical body scientifically for oneself.

      Vipassana meditation is practised to find out scientifically the true nature of the physical body by intuitive knowledge. Lord Buddha himself had found it through his supreme knowledge and had expounded the dhamma. Because Lord Buddhas' disciples have practised according to the method given, generation after generation have found the reality of the true nature of the physical body scientifically and have attained true happiness.

      By practising vipassana meditation systematically with the correct method one will know the true nature of the physical body by insight knowledge and will experience physical and mental sensations.

      There are three types of sensations

      (1) unpleasant sensation — dukkha vedana (2) pleasant sensation — sukha vedana

      (3) neither unpleasant nor pleasant sensation—neutral (upekkha) vedana.

      According to order of priority in Lord Buddha's preachings (desana) sukha vedana comes first. But when practising vipassana meditation we will know that dukkha vedana comes first.

      Only by overcoming these three vedanas by being mindful, can we attain nibbana which we have aspired for.

      Of the three vedanas

      (1) unpleasant sensation — dukkha vedana, we must overcome as though we pull out the arrow or the thorn.

      (2) pleasant sensation — sukha vedana, we must meditate until we realize that it is dukkha.

      (3) neutral sensation — upekkha vedana must be contemplated as anicca.

      That is how the Lord Buddha had instructed.

      (1) Unpleasant sensation (dukkha vedana) must be overcome as though pulling out an arrow or a thorn means:

      Those who work in rural areas, sometimes, have their feet or palms pierced by thorns, and if they continue working without pulling out the thorns, work will not progress. Time will be wasted and they will become exhausted.

      Just as you pull out the thorn in time, the work is done in time and you are happy.

      If yogis who are practising meditation do not try to overcome the aches and pains (unpleasant sensations) etc. as they arise, but keep noting the inhaling and exhaling of the breath or the rising and falling movement of the abdomen, then they will not achieve calmness of the mind or concentration (samadhi) and might keep wandering.

      Because the aches and painful sensations are too obvious, though you note the inhaling and exhaling of the breath or rising, falling your mind cannot be kept focussed on these objects but will be wandering towards the painful sensations and might be discouraged to practice meditation.

      Consequently, when aches and painful sensations arise, like the person whose palm has been pierced by a thorn and pulls it out, unpleasant sensations must first and foremost be overcome by being mindful. While contemplating to overcome the painful sensations you might become tense by saying to yourself that you must be able to bear the vedana. Your body might also become taut. You must be careful not to get tense.

      You must not be anxious or worry for the disappearance of the vedana, whether it disappears or not, let it take its course and keep your mind cool and calm. You must focus your mind directly on the vedana. After focussing your noting mind directly on the painful sensation try to discover whether the pain is on the flesh or on the skin or up to the veins or bones. Concentrate very deeply to know the nature of the pain as much as possible and attentively note, paining, tingling, throbbing and so on.

      When you are noting do not concentrate on the parts of the body such as the back is hurting, tingling or throbbing or the hip is hurting, tingling, throbbing or the knee is hurting, tingling, throbbing. The form and shape must not be contemplated, only the pain and aching sensation must be noted attentively.

      The noting mind must be precisely on the vedana. Note respectfully and attentively, 'pain, tingling, throbbing, when concentration deepens or becomes stronger after noting four or five times energetically you will notice that the pain increases. After reaching the highest point and starts lessening it eases after noting four or five times and finds that it moves to other places.

      Later, by being mindful continuously and as concentration becomes stronger you will realize that the pain, tingling and throbbing sensations disappear as soon as you have noted once.

      When samadhi nana is further strengthened you note pain, tingling, throbbing once and you will perceive that it disappears at once as though it is taken away. You will also perceive that the noting mind or the awareness also passes away.

      In this way, as you experience both the vedana and the consciousness vanish, the dukkha vedana is overcome by the noting mind. Thus Patighanusaya=dosa, which arises several times on account of the vedana is eliminated. Because you can get rid of dosa you will realize nibbana, where dosa comes to an end, according to your parami.

      (2) Pleasant sensation (sukha vedana) must be meditated until you perceive that as dukkha means: you will experience the peacefulness of body and mind (sukha vedana), by practising Vipassana Meditation and realizing the arising and passing away of the phenomenon (Udayabbaya nana). You tend to become attached to the pleasant sensation, sukha vedana. So as not to be attached you must note attentively and respectfully "pleasant, pleasant" and you will perceive that the pleasant sensations occur and vanish at a great speed. Occurrence and disappearance of the phenomena are so speedy that they seem to oppress you. Hence you realize that it is a kind of suffering (dukkha).

      When you perceive that it is dukkha, attachment to pleasant sensations, sukha vedana raganusaya (lobha) is annihilated since you are able to get rid of lobha you will realize nibbana, where lobha comes to an end, according to your parami or perfection.

      (3) Neutral sensations=upekkha vedana. To meditate to realize upekkha vedana as anicca means:

      While practising vipassana meditation and when the knowledge that arises from equanimity (sankharupekkha nana) is reached you will be balanced in noting pleasant and unpleasant sensations and become at ease so that upekkha vedana arises. The noting has become so easy that you may not realize the disappearance, impermanence (anicca) which leads to delusion (moha). Thus when mindfulness becomes lax and moha sets in, you must note respectfully and attentively, rising and falling of the abdomen so that you will realize the disappearances of the phenomena. You will also discover that the noting mind also disappears. The rising and falling is impermanent or transient so is the noting mind. Hence, you will perceive anicca lakkhana.

      The disappearance is so speedy that it seems to oppress you which is 'suffering' and you perceive dukkha lakkhana. You are unable to prevent the suffering of passing away by any means. They occur as they are, it is uncontrollable. Thus you realize anatta lakkhana.

      Consequently, because you realize anicca, dukkha and anatta lakkhana you have annihilated avijjanusaya (moha which besots upekkha vedana. Because you have eliminated moha, you will realize nibbana, where moha comes to an end, according to you parami.

Choosing Meditation Centre to Realize Dhamma

      Nowadays satipatthana vipassana meditation practice has flourished. Every knowledgeable person practises satipatthana vipassana meditation in their own available time. They usually go to meditation centres to practise. However, if they should go to meditation centres which are unsuitable for them, they will not perceive and not realize dhamma. They will waste their time and energy and thinking that this is not the time to realize dhamma they might become discouraged. Therefore, it is necessary to choose a suitable meditation centre.

      Lord Buddha had discoursed on four kinds of meditation centre to choose:

      (1) a centre where dhamma is not perceived clearly and requisites are scarce.

      (2) a centre where dhamma is not clearly perceived but requisites are in abundance.

      (3) a centre where dhamma is clearly perceived but requisites are scarce.

      (4) a centre where dhamma is clearly perceived and requisites are also in abundance.

      (1) At the first type of yeiktha (meditation centre), because the instructor does not give full instruction or because of other circumstances though a yogi may practise ten or fifteen or more days he or she may not perceive dhamma clearly. Water, food and clothing are also scarce. The yogi should not continue staying there under any circumstances. Leave the place at once without notifying the authorities concerned.

      Motto; Not perceiving dhamma clearly,

      scarcity of requisites, leave without notifying.

      (2) At the second type of yeiktha, a yogi may practise ten or fifteen days or more but he will not perceive dhamma vividly. Water, food and clothing are in abundance. A yogi should not stay at this centre under any circumstances. Leave the place after reporting to the authorities concerned.

      Motto: Not perceiving Dhamma but requisites are plenty leave after reporting.

      (3) Meditating at the third type of centre, dhamma is perceived very vividly within a few days. Water, food and clothing are very scarce. Be patient and continue staying steadfastly until you have achieved the goal expected.

      Motto: Dhamma perceived vividly, scarcity of things, stick to and continue staying, practise at the place.

      (4) Meditating at the fourth type of centre, dhamma is very clearly perceived within a few days. Water, food and clothing are plentiful. Though the authorities ask you to leave as the allotted time has expired, if you have not achieved dhamma level you have expected, you must explain and plead them to let you stay.

      Motto: Dhamma perceived clearly, requisites plentiful, do not leave even if asked.

      Therefore, according to the instructions of Lord Buddha, avoid the first and the second type of meditation centres, choose the third and the fourth types and practise meditation.

Ordain as Dullabba Monks to Gain Benefits

      Nowadays there are more ordination ceremonies to become dullabha monks in Myanmar than in the olden days. If they can practise according to the term 'dullabha', these monks will have lots of benefit till they reach nibbana. Depending on the dullabha monks the sasana will also progress, flourish and have much benefit.

      If they cannot practise in keeping with the term 'dullabha' they will be degraded till they reach apaya. Because of them the sasana will also deteriorate or degenerate. That is why for their own benefit and for the benefit of the sasana, dullabha monks must practise accordingly.

      What the majority of the people understand the word 'dullabha' is, entering monkhood temporarily and become lay again.

      In reality the term dullabha does not mean entering monkhood for a short duration of time and become lay again. It means, dullabha monks are people who try to attain what is difficult to attain.

      In the word dullabha, 'du' is one word and 'labha' is another word; du-that is difficult labha-attaining or trying to get. Dullabha, monkhood that is difficult to attain, but tries to attain is the meaning.

      Dullabha monkhood is difficult to attain because laity cannot attain or try and fulfil the (227) rules of training (sila sikkhapada) which, when expanded become more than ninety thousand millions or nine thousand kotis. Only when these numerous rules can be observed, sila merit can be obtained. That is why dullabha means attaining what is difficult to attain.

      Concerning ordination of dullabha monks there are five types of people which should be known. Together with dullabha monks there are five kinds of people who enter monkhood in the sasana.

      (1) Saddhapabbajita — enter monkhood because of faith

      (2) Pannapabbajita — enter monkhood due to wisdom.

      (3) Bhayapabbajita — enter monkhood be cause of fear

      (4) *Miyophalapabbajita— enter monkhood due to tradition [* Miyophala (Myanmar word) means traditional.]

      (5) Dullabhapabbajita — enter monkhood because he wishes to attain what is difficult to attain.

     (1) Saddhapabbajita—entering monkhood because of faith. An individual hears about Buddha, Dhamma, Sangha or Triple Gems and believes or have faith in them. Depending on his faith he becomes a monk and is known as saddhapabbajita.

      Because this monk believes in the Triple Gems and is respectful he will observe sila, the rules of training, without breaking them. He reveres his teacher and colleagues. He practises Kammatthana ardently so as to be free from samsara, rounds of rebirth. Because of his practice and qualities of virtue, he becomes a pride for the Sasana.

      (2) Pannapabbajita—entering monkhood due to panna or wisdom.

      An individual studies Buddhist Pitakas and scriptures and also listen to them. Hence, he progresses in his knowledge and wisdom. Depending on that, he becomes a monk and is known as Pannapabbajita-a monk due to panna. This type of monk only respects pitaka scriptures and learning them. He is not interested in the affairs of the sasana. He simply tries not to oppose others. However, when he becomes a learned monk in pitakas and scriptures he will be fully endowed with faith and knowledge. Hence, he can eventually become the pride of the sasana.

      (3) Bhayapabbajita—entering monkhood due to fear.

      An individual becomes a monk because of some crime he had committed or because of the problems of food, clothing and shelter. This type of monk is known as bhayapabbajita.

      Mostly, this type of monk do not wish to live with good teachers systematically. He does not observe sila and rules of training which will make him look respectable. He will go about in the four directions begging and degenerate the glory of the sasana.

      (4) Miyophalapabbajita—entering monkhood due to tradition.

      An individual becomes a samanera since young and when he is twenty years old, he becomes a monk according to the custom and tradition of the family. This type of monk is known as miyophalapabbajita.

      Nowadays this kind of monk is known as 'ngephyu' (Myanmar word generally meaning 'pure since young'). This type of monk will listen to the admonition of good teachers and when he becomes learned he will be fully endowed with saddha faith or confidence. And when he is fully endowed with saddha and panna, he will be the pride, the hero or the star in the sasana.

      (5) Dullabhapabbajita—ordained as a monk because he wishes to attain that is difficult to attain.

      'Although I cannot stay in the realm of sasana, I will attain what is difficult to attain', he thinks and aspiring to have parami or perfection in the future lives he is ordained as a monk. Thus in trying to attain what is difficult to attain, he becomes a monk which is known as dullabhapabbajita. He becomes a monk because he wishes to achieve that is difficult to achieve.

      Those dullabha monks who do not observe the (227) sila, the rules of training, who do not listen to the admonitions of the teachers respectfully and reverently, making use of the four requisites of the sasana, robes, alms-food, monasteries and medicines, eating, drinking and staying merrily, who do not practise in accordance with the term 'dullabha', will be trespassing or committing offence and will be degraded till they reach apaya.

      Certain dullabha monks practise according to the term dullabha and observe the (227) rules of training perfectly, which lay people cannot. They listen to the instructions of the good teachers respectfully and reverently and dwells fully endowed with sila, samadhi, panna, the three rules of training. These dullabha monks will have a lot of benefit till they reach nibbana according to their parami or perfection.

      If however, their parami is still immature and cannot yet realize magga, phala and nibbana, they shall become sotapanna, sakadagami, anagami, arahant in their future lives at the sasana of future Buddhas and reach nibbana.

      During the life time of Vipassi Buddha a certain good person became a monk due to the death of relatives and loss of property. He practised the dhamma of monks energetically. After seven days he was relieved of grief and sorrow. Thus he became a lay man again.

      After dying as a lay person he was not reborn in the apaya four woeful slates for (91) cycles of worlds. When Gotama Buddha appeared because of the parami of being a monk for seven days during the time of Vipassi Buddha, he became an arahant with four analytical insight (patisambhida) and six super normal power (abhinnana). He was well known as Sattahapabbajita thera.

      Consequently if dullabha monks practise according to the term dullabha, attaining what is difficult to attain, there will be a lot of benefit till they reach nibbana,

Revere Those Who See Both Sides

      All those who are wise and have foresight do not err in carrying out their tasks. Hence they are happy in this life and in future existences. They also make people living together happy.

      That is why we place people who are wise and have foresight in the position of leaders. We associate with them. We revere those people who are wise and have foresight.

      Concerning people who are wise and have foresight, Lord Buddha spoke of three kinds of people.

      (1) Andha — one who is blind to both sides

      (2) Ekacakkhu — one who sees only one side

      (3) Dvicakkhu — one who sees both sides (Am 1/126)

      (1) Andha — one who is blind to both sides

      A certain person does not have any knowledge or foresight to acquire wealth. Neither does he have any knowledge or foresight to increase the property he has acquired.

      He does not have any knowledge or foresight to abstain from taking life, to abstain from taking other people's property which is not given i.e. stealing and such akusala is not beneficial in this life nor in samsara. That which is beneficial at present and in samsara, dana, sila and in such merit he has no knowledge and foresight. This kind of person does not see both sides and is known as andha.

      This type of person is not happy with himself. Neither can he make those living together, children, wife, workers and relatives happy because he has no property. Because he can not make any meritorious deeds which will be the cause of happiness in future lives, he loses both those benefits in this life and in future lives, samsara.

      (2) Ekacakkhu — one who sees one side only

      A certain person has knowledge and foresight to acquire property. He also has knowledge and foresight to increase the property he has acquired. He does not have the knowledge of demerits such as killing and stealing and so on which are unbeneficial in this life and in samsara, and which should be abstained. But he has no knowledge of doing merits such as dana, sila which will be beneficial in the present life and samsara. This kind of person is known as Ekacakkhu — one who sees only one side.

      This kind of person does not know merits or demerits and hence, he acquires wealth by all kinds of unlawful means. He would steal by selling things with incorrect scales and measurement, and by lying the cost of things and selling them. He would acquire wealth and enjoy himself with all kinds of sensual and worldly pleasures. This kind of person will surely go to hell or apaya and suffer all kinds of miseries.

      (3) Dvicakkhu — one who sees both sides

      A certain person has knowledge and foresight to acquire wealth. He also has knowledge and foresight to increase the property he has acquired.

      He has knowledge to abstain from killing, stealing and such like akusala which is unbeneficial in the present life and in samsara. He also has knowledge of doing merits such as dana, sila, meditation (bhavana) which will be beneficial both in the present life and in samsara. This kind of person is known as Dvicakkhu — one who sees both sides.

      This person who sees both sides acquires wealth by lawful means, do merits such as dana, sila and has no worry when he dies. He will be reborn in the realm of devas where it is complete with happiness. By practising satipatthana vipassana meditation he will achieve noble dhamma till he reaches nibbana according to his parami.

      That is why the Lord Buddha discoursed that we must avoid one who does not see both sides and who sees only one side. We must revere and associate with one who sees both sides so that it will be beneficial till we reach nibbana.

Sacca mantam: the Good and the Bad

      With the exception of anagami and arahant all human beings in this world become frightened, distressed and restless when faced with a catastrophe which threatens life and property all at once. So we have to depend on sacca, the power of truth by which we can escape from disaster.

      Sacca mantam means:

      (1) To make a vow revealing the good traits within yourself truthfully.

      (2) To make a vow revealing the bad traits within yourself truthfully.

      (1) When faced with a catastrophe which threatens life and property all at once, you try and contemplate the good traits or the virtue within yourself and say it verbally. "Because I have said the truth may I escape this disaster." Because of these truthful words, you can escape from various kinds of disaster.

      (2) When faced with a catastrophe which threatens your life and property all at once, you try and contemplate the bad traits within yourself and say it aloud, "Because I have said the truth may I escape this disaster which threatens my life and property". Because of these truthful words you can escape from many kinds of danger and disaster.

      Good and noble people in ancient times have been cured of their ailments and escaped death and were happy due to their truthful words (sacca mantam).

      Making a vow of the good traits

      In ancient times, due to the son's truthful words, the mother's headache was cured. Long ago, there lived in Ceylon - (Sri Lanka) a mother and two sons named Mahacakkala, the elder brother and Culacakkala, the younger brother who worked and supported their mother. The mother suffered from a severe headache and the physician prescribed rabbit's blood to cure the headache. Thus Mahacakkala sent Culacakkala into the forest to trap a rabbit.

      Culacakkala took nets with him to trap a rabbit and went into the forest. The trap was kept and a mother rabbit which had two suckling rabbits was caught. The female rabbit was so frightened of death that it shouted and struggled with all her strength. The two little rabbits came running towards the mother and pitifully ran around her.

      Culacakkala saw that even though they were animals they showed a pitiful behaviour toward their mother and kept running around. At that time Culacakkala tried to identify himself with the young rabbits and was filled with pity. He thought to himself, 'these three rabbits are like the three people (members) of my family.'To kill the young rabbits' mother to save my mother is not fair, it is devoid of compassion. Thinking thus, he freed the female rabbit from the trap.

      When he arrived home, the elder brother Mahacakkala asked why he did not get a rabbit. Culacakkala replied that although he had caught a female rabbit, feeling sorry for the three rabbits, mother and two sons which were like themselves, he set the mother rabbit free.

      Mahacakkala became angry because his brother compared the mother to a lowly animal and was about to beat him with a stick. The young brother ran to bis mother and embraced her. The mother prevented the elder son from beating the young brother.

      Culacakkala made a vow: "Ever since I could cognize, I have not klled. With loving-kindness towards the three rabbits, mother and sons equally with my own family, I freed the mother rabbit and fulfilled my sila", he said it aloud. "Because I have uttered these truthful words, may my mother's headache be cured." Wherefore, the mother's headache was miraculously cured as though it was taken away.

      Thus, because Culacakkala had spoken the truth about his good qualities, the mother was cured of her headache.

      Sacca words about bad qualities

      Once upon a time, Lord Buddha-to-be Kanhadipayana Hermit lived in a monastery at Baranasi. One day rich man Mandabya came to the monastery of the Hermit Kanhadipayana, together with his wife and son Yannadat, with offerings.

      While the parents were conversing with the hermit, the young son was playing with a top. It fell into a hole where there was a snake. Yannadat put his hand into the hole to retrieve his top. Whereupon, the snake angrily bit the hand hard and the child fell down fainted.

      The parents carried the child to the hermit and asked him to cure their son from the poison of the snake. The hermit replied that he could not cure the child. "If you cannot cure him with medicine, make a vow with truthful words and cure the snake's poison", urged the parents.

      The hermit put his hand on Yannadat's head and said aloud: "Ever since I became a hermit, I was happy only for seven days in the noble practice. Seven days after that, till over fifty years, I was unhappy in the noble practice. Therefore, I practised ignoble practice. Because of these truthful words may the poison of the snake be cured and may the child live."

      Because of the hermit's sacca, truthful words, the snake's poison fell to the ground out of the child's breast. Yannadat opened his eyes, called 'father, mother' and fainted again.

      Kanhadipayana hermit told the rich man Mandabya: "I have shown my power, you must make a vow for your young son to become alive."

      The father rich man Mandabya uttered a vow: "I do not like giving charity. Neither do I revere those who come to ask for donation. However, I give charity because I do not wish to break the tradition of the family. Because I have said these truthful words may the snake's poison be cured and my son lives."

      Because of Mandabya's sacca, truthful words, the snake's poison fell to the ground from Yannadat's waist upwards.

      Though the poison fell out, Yannadat could not sit, stand or walk about. So the rich man Mandabya told his wife:

      "I have shown my power, you make a vow so that your son can stand and walk about."

      Yannadat's mother told her husband: "Dear rich man Mandabya, it is inappropriate to make a vow in front of you." The husband urged her to do so for the sake of the son. And then she said: "I hate the snake that bit my son Yannadat and I also hate Yannadat's father equally. Because I have said these words truthfully may the snake poison be cured and my son live."

      Because of the mother's sacca words, all the poison in Yannadat's body fell to the ground. Yannadat stood up, went about and was able to play.

      Thus, the hermit, the rich man and his wife found out the bad traits in each other and tried to correct or mend each other's faults. Therefore, the hermit's unhappiness, the rich man's unwillingness to give charity and the wife's hatred were all mended. All the bad characteristics were cured and turned to happiness, willingness to give charity and to love.

Four Kinds of Right Living to Reach Good Realms

      Those who are born as human beings have dome merits in their previous lives and to be born as human beings is the result of the past good deeds. They wish to live good lives in the human world. Only if they have the right living will they be reborn in good planes and will also reach the noblest nibbana.

      Would-be 'Ashin Kaccayana Thera', Kaladevila Hemit, had spoken of four kinds of right living in the human world.

     (1) Right living by acquiring wealth without being lazy.

     (2) Right living by dividing and distributing the wealth acquired.

     (3) To be modest and not to be boastful when a lot of wealth has been acquried.

     (4) To live calmly when property is lost or degenerated. Not to be discouraged and depressed.

      These four ways of good living has been told in connection with his younger brother hermit.

      (1) One who is lazy and does not try and acquire wealth has to live unhappily for want of food, clothing and shelter. Parents, children, relatives and workers who are staying together are also unhappy for want of food, clothing and shelter. That is why, one who doesn't acquire wealth due to laziness has a bad way of living in this human life.

      One who tries to acquire wealth without being lazy will be happy because he has enough food, clothing and shelter for himself. Those who are living together with him, his parents, children, relatives and workers will also be happy because there is sufficient food, clothing and shelter. That is why, to acquire wealth without being lazy is a good way of living in the human life.

      (2) One who does not divide and distribute the wealth, that one has acquired, among those who should get, parents, children, relatives, and who does not donate to the sangha and who have come to ask for donation, is attached to his wealth. Though he may be rich there is no benefit in this nor in the future lives. Therefore, it is a bad life led in this human world.

      After dividing the wealth acquired into four portions, one portion must be divided among children, parents, relatives, sangha and those who have come to ask for donations, two portions must be put into the investment and one portion must be kept by for emergency. This person who divides and makes use of his property lives a good life in the human world.

      (3) Those who become rich and wealthy tend to ignore old friends and become boastful, proud and conceited because of their wealth. These kind of people will degenerate in this life and future births, which is the cause of unhappiness. They are said to live bad lives in the human world. Those who become rich and wealthy, and do not become boastful and conceited, and associate lovingly and respectfully with old friends, are having a good way of living in this life and will be the cause of happiness in future existences.

      (4) Because of floods, fire or robbers, that is due to one cause or the other, when one's property is lost or deteriorated, and if one cannot sleep or eat and is gricf stricken, one will lose benefit in the present life and future samsara. This is a bad way of living in human existence.

      When property is lost due to certain circumstances such as floods, fire, robbers, staying calmly without being emotionally disturbed and keeps on doing things as before that are beneficial in this life and in the sanmsara, means having a good way of living in the human abode.

      Only if one can live according to the four kinds of good living, it is a good way of living in this life. One will also be reborn in the good and noble realms. One will also reach the noblest nibbana.

Four Good Opportunities to Realize Dhamma

      As the sasana era has passed (2500) years, some people think that it is not the time for people to become noble persons (ariya puggala) such as stream-winners (sotapanna) etc.. and attain noble dhamma. Yet some believe that although the sasana era has passed (2500) years, there can be ariya puggala such as (sotapanna) etc.. who will attain noble dhamma. Of these two schools of thoughts which is correct have been clarified in the works of atthakatha commentators.

      These commentators who knew the wishes of the Lord Buddha have pointed out four good opportunities to realize dhamma.

(1) Buddhuppadakhano — being at the time of Lord Buddha's Enlightenment, there is the opportunity of encountering the sasana.

      (2) Majjhimadeseuppattikhano — being born as a human being in the central region (majjhimadesa) where the sasana flourishes.

      (3) Sammaditthiyapatiladdhakhano- the opportunity of having the right view.

      (4) Channamayatananamavekallakhano — the opportunity of having the fully-endowed unhandicapped sensitive parts, such as that of eyes, ears, nose, tongue, body and mind. These are the four opportunities to realize noble dhamma which have been spoken of. (Dhammapadattha 2/304)

      (1) When there is no enlightenment of Buddha and there is no sasana, the teachings of Buddha, if people wish to practise dhamma, they cannot do so because there is entirely no satipatthana vipassana meditation practice to attain noble dhamma. Thus, they cannot practise and realize noble dhamma.

      Those who are born as human beings, when there is the enlightenment of the Buddha and his teachings (sasana), are able to listen to the dhamma discourses and the opportunity to practise satipatthana vipassana meditation, will become ariya puggala such as sotapanna, etc.. and realize noble dhamma according to their parami. That is why, to be at the time of the enlightenment of the Buddha and this sasana is a good opportunity to realize noble dhamma.

Motto: To meet with the enlightenment of Buddha and this sasana is a good opportunity.

      (2) Though there is enlightenment of a Buddha and his sasana, those who are born at a place where the sasana does not flourish, cannot listen to the dhamma and are unable to practise satipatthana vipassana meditation. Hence they cannot attain noble dhamma.

      Those who are born where the sasana flourishes are able to do merits in connection with the sasana. They can listen to and practise satipatthana vipassana meditation to attain noble dhamma. Therefore, they can become ariya puggala such as sotapanna, etc.. and realize noble dhamma. Hence to be born as a human being at a place where the sasana flourishes is a good opportunity to achieve noble dhamma.

      During the life time of Lord Buddha, India, known as Majjhima desa was a place where the sasana flourished.

      Nowadays a country like our Myanmar will be considered as a place where the sasana flourishes.

Motto: To reside at a place where sasana flourishes, is a good opportunity.

      (3) Those who do not believe that doing: meritorious deeds such as dana can make one prosperous and can give many kinds of benefit in every existence; unwholesome deeds such as killing, stealing etc.. will lead one to apaya and will have to suffer—think that there is only one existence, there is no future life. These people, with wrong view (micchaditthi) will not give dana or do any meritorious deeds. Neither will they practise satipatthana vipassana meditation by which they can attain noble dhamma. Thus they will never attain noble dhamma.

      Those who believe that doing meritorious deeds such as dana will make them prosperous and give many kinds of benefit in every existence till they reach nibbana, and that taking life, stealing and other misdeeds will lead to apaya, and will have to suffer all kinds of miseries will do meritorious deeds because they have the right belief. To attain noble dhamma, they will practise satipatthana vipassana meditation, Thus, according to their parami they will become ariya puggala such as sotapanna etc.. and realize noble dhamma. Therefore, to have the right belief is a good opportunity to perceive noble dhamma.

Motto: Having the right belief is a good opportunity.

      (4) Those, who are blind, cannot worship the Buddha image and cannot be mindful by noting mentally 'seeing, seeing'. Those, who are deaf, cannot listen to dhamma talks and be mindful by noting 'hearing, hearing'. Those whose sensitivity of smell, taste, and touch are handicapped, and who are mentally deranged cannot practise meditation. Therefore, they cannot achieve noble dhamma.

      Those whose six sensitivities such as sensitivity of sight, hearing, smell, taste, and touch are all sound and who is mentally not impaired, can worship Buddha image, listen to dhamma discourse, practise satipatthana vipassana meditation and according to their parami will become ariya such as sotapanna, etc. and perceive noble dhamma.

      That is why, to have all the six senses without being impaired is a good opportunity to achieve noble dhamma.

Motto: Having good six sense faculties is really a good opportunity.

      If those who have those four good opportunities practise satipatthana vipassana meditation correctly will surely attain noble dhamma.

      Those who practise satipatthana vipassana meditation with the correct method, though they may not be able to practise full time but practise only part time will know the nature of dhamma. Those who know the nature of dhamma will become interested in practising dhamma They will have more confidence than before, that they can achieve dhamma in accordance with their parami.

      In as much as their confidence that they can perceive dhamma in this very life they will have more determination, effort and diligence which again will lead to mindfulness. In as much as mindfulness is strengthened, concentration (samadhi) will be strengthened. If samadhi is deepened vipassana insight will be gained. When insight becomes stronger and (requirements) are fulfilled, they will attain magga phala nana and realize nibbana, the noblest dhamma.