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| Dissatisfaction (Arati) After the yogi has left his sensuous pleasures behind, he may find staying in the retreat (kammaµµh±na) rather boring. While meditating he may find himself a bit unhappy. Though he has overcome the first obstacle, he may find the forest or monastery unappealing if he has not really captured the flavour of the dhamma. Such a condition is called dissatisfaction (arati). For this, the yogi needs to become an opposite of arati (abhirati), a delighted or devoted person in dhamma. Comparing the happiness arising from k±mic pleasures and that from dhamma pleasures, the yogi finds the latter to be overwhelming, establishing a sound basis for becoming an abhirati. Having found the correct method and the subsequent states of p²ti, sukha and sam±dhi resulting from the absence of hindrances, the yogi begins to understand the wonderful quality of the dhamma, thus becoming a bit of abhirati. A bit of such understanding means a bit of interest in the dhamma. If the yogi is not thorough and careful, he will not find the quality in the dhamma. For a yogi, the state of abhirati is a rare achievement - pabbajitena avuso abhirati dukkara (difficult for a monk to become a dhamma devoted person). Once the yogi enters upon and dwells in the first vipassana jh±na, he will begin to delight in the dhamma, for one thing" because he is experiencing the quality of the dhamma. As he progresses into the second jh±na, he experiences the lucidity as to perceptions with concentration becoming more intense, thereby generating higher forms of p²ti (resulting from intense sam±dhi). Comparing with the sensuous pleasures, he will find that the dhamma pleasure is supreme and that it is not ordinary kusala, but it is adhikusala (superior kusala). In this connection, I would like to quote the Dhammapada. In verse 374, it says: Yato, yato Samm±sati Khandh±nam udayabbaya½ Labhat² p²tip±mojjam Amata½ ta½ vijanata½. Every time he clearly comprehends the arising and the perishing of the khandhas he finds joy and rapture. That, to the wise, is the way to Nibb±na (the Deathless). At this stage his interest in the dhamma will not diminish, but will increase and enable him to progress through the higher stages of vipassana. Regarding the pleasures of the dhamma which excels that of k±ma, it is stated in verse 373 as follows: Suññ±g±ra½ paviµµhassa Santacittassa bhikkhuno Am±nusi rati hoti Samm± dhamma½ Vipassato. The bhikkhu who goes into seclusion (to meditate), whose mind is tranquil, who clearly perceives the Dhamma, experiences the joy which transcends that of (ordinary)-man. Although the piti is not to be delighted in and attached to as such, it is a good cause for delight in the dhamma. Hence, in a way, one may say it is good. Why? Because after the yogi has come into the domain of vipassana and overcome the First Army of M±ra, he may find certain dissatisfaction (arati), and if he experiences piti, he will say to himself, 'It is not bad after all'. Thus will he be able to overcome the Second Army of M±ra. The overcoming of difficulties in the way of vipassana practice is like fighting a war. The yogi will wage an offensive, a defensive or a guerilla warfare against his enemies, depending upon his capabilities. If he is strong, he will advance. If he is weak, he may withdraw temporarily, but in a victorious and systematic manner, not in a helter-skelter fashion, reeling and running in disorder. |
Hunger and Thirst (Khuppip±s±) Now, after the Second Armed Force of M±ra has been beaten, he is satisfying himself with whatever necessities are offered to him by the donors. However, he may still miss the usual facilities that he has enjoyed before. This will lead him to another battlefield where the Third Armed Force of M±ra is waiting. This force is called hunger and thirst (khuppip±s±). He is not getting the sweet, sour, salty, hot or rich things he used to get and so he misses them. So his mind is agitated and he cannot perceive the dhamma. He is unable to concentrate the mind. For the monks, whatever is offered and for the lay yogis, whatever is available, has to be accepted. Thus it may be hard for the yogi to overcome this enemy." If the yogi is an easily contented person, he can over-come this enemy easily. He is living on others' d±na and it is important that he is content with whatever he is offered, otherwise it is necessary to arrange things to be in keeping with the advantage of food, bhojana sappaya. At one time, during the Buddha's time, there were sixty monks practising the dhamma in a forest. They were being looked after by an elderly lady called Matika Mata. While .doing her daily chores at home, she practised the dhamma and attained An±g±mi together with abhiññ±s. Thinking that her sons (that was how she called the sixty monks) who practised full-time might have attained ñ±nas, she looked at them with her supernatural powers to see how they fared. To her surprise, she saw that they had not attained any ñ±na. She also saw that they lacked in one of the seven sapp±yas, namely bhojana sapp±ya. So, she prepared food accordingly and the monks became satisfied with their food requirements and gained perception in the dhamma. Thus, at last they became Arahats. This goes to show how important are the organization and management of the culinary matters in a meditation centre. While on this subject, I would like to talk about vegetarianism. Some hold the view that it is moral to eat only vegetables. In Theravada (the School of the Elders) there is no such thing as vegetarianism leading to the perception of the dhamma in an exceptional manner. The Buddha does not totally prohibit the eating of meat. When Devadatta demanded the Buddha to lay down a Vinaya rule to prohibit the eating of meat, the Buddha refused after considering the pros and cons of such a practice. In those days people ate both kinds of food. The monks had to go alms-begging for their livelihood. They could not distinguish between who were vegetarians and who were omnivorous and they had to take whatever was offered by donors. If the Buddha had laid down a rule to refrain from eating meat, the perception of dhamma would be affected. So, the correct approach is to to eat as specified by the Buddha, such as reflection on eating, not getting attached to any kind of food, etc. One need not restrict oneself to vegetarianism to practise the dhamma. However, it is good if you can eat vegetables only. But for those whose body physiology is conditioned to eating meat and metabolizing animal protein, they may remain omnivorous. If they suddenly switch their diet to such things as beans and peas, they might end up with stomach complaints, thus not achieving bhojana sapp±ya. In those days, both brahmins (who were vegetarian) and non-brahmins (who were omnivorous) came into the Buddha sasana. The Buddha had to consider this fact as well. One can look at the analogy of a motor vehicle engine. It may be either petrol-operated or diesel-operated. But one cannot use diesel in an engine which is constructed to use petrol, and vice versa. One can eat meat, so long as it is not sinful, as specified by the Buddha. The moral of this argument is that one cannot do everything one wishes to do, but do only what is most beneficial and appropriate. If a law is promulgated and cannot be obeyed by the majority, it is not effective. Once the yogi discovers the real taste of the dhamma, he gets the upper hand and is able to win over the Third Army of M±ra. Otherwise he will crave for the usual facilities, pariyesan± taºh± (searching and craving). A lot of effort is needed for this, so the yogi gets wearied with the punishment of hunger and thirst. This causes the yogi to face the Fourth Army of M±ra, craving (taºh±). Sloth and Torpor (Thina-Middha) When we are unable to stop the hunger and thirst, and craving for sensuous desires, we become completely exhausted, stupid and not fresh and eventually a victim of the Fifth Army of M±ra, sloth and torpor (thina-middha). The yogi who is originally not liable to fall asleep so easily (or perhaps, suffering from insomnia) may, after a few sittings, doze and hit the floor with his forehead or reel back, thus destabilizing his posture. At this moment, the mind becomes viscous and slimy. His mental energy is exhausted. This is simply termed laziness.' It is rather difficult for the yogi to overcome this. It is said in the Aªguttara Nik±ya that Moggallana encountered sloth and torpor while striving for the higher Paths (he was then a sotapanna). The Buddha had to give him some pointers and a strategy to combat this Fifth Army of M±ra. If a sotapanna with such maturity found it difficult to overcome this situation, what can we expect of an ordinary person? The yogi can, however, refresh his mind by boosting up his energy, coupled with the experiencing of piti, so that he mobilizes all his effort and is able to overcome thina-middha. Alternately, he can assume a dangerous situation where he needs to mobilize all his energy. Fear (Bh²ru) Under these circumstances, the yogi will need to make full exertion in order to overcome this state of laziness and slackness of mind. Otherwise, fear will arise while staying in the forest or retreat. Also, if he has lost perception in the dhamma, he would feel uneasy to see the meditation teacher (kammaµµh±nacariya) or even his fellow yogis. He will be just like a student who has not done his school lessons and so does not wish to see either the teacher or his fellow students. The yogi is said to face fear (bh²ru) or better still, cowardliness, the Sixth Army of M±ra. On the other hand, if the yogi has an unusual perception of the dhamma, he would feel a strong urge to speak to his meditation master. And, if such a situation occurs at night, he would become so excited that it might even cause a dhamma hindrance, at least, for that night. Doubt (Vicikicch±) If he perceives the dhamma, he will not find it difficult to overcome fear. If there is no such perception, he will be wasting his time from hours to days, tormented by a nagging general sense of failure. Then he will begin to feel doubtful about the authenticity of his efforts, leading him to face the dreadful Seventh Army of M±ra, doubt (Vicikicch±). The books say that imagination (things beyond the scope of knowledge) can prevail over some who would be deluded (vanceti) by their doubtful views - in accordance with the expression: "Vicikicch± vanceti" (the illusion of sceptical doubt emerging in the guise of reason). This is the moment for the yogi to receive instructions from able masters. Then he will overcome doubt, generate faith and attain Vipassan± jh±nas, first, second and third in succession. |
Hypocrisy and Obstinacy (Makkha and Thambha) Now a stage will be reached, whereby the yogi experiences unusual perception in the dhamma and becomes complacent. He would think to himself, 'What a wonderful fellow I am: I have attained to a high stage, haven't I? Perhaps, the teacher himself has not attained to such a stage'. Thus he faces the Eighth Army of Mara, hypocrisy and obstinacy (makkha and thambha).For a little of the above mentality, it is not difficult for the yogi to overcome. If he continues in his efforts, he will experience the qualities of the dhamma and begin to improve his manner and behaviour so as to become venerable and impressive. This will result in the possession of gains (L±bha), fame (siloka) and reverence (Sakk±ra), the Ninth Army of M±ra. Gains, Fame and Reverence (L±bha, Siloka and Sakk±ra) Such a situation rarely occurs in the meditating yogi, It usually occurs in the meditation master who, with his oratorical prowess, becomes skilled in instructing, teaching and exhortation, resulting in gains, fame and reverence. This is such a wonderful treatment for him that he would drift toward delusion. Not being fully versed in the literary knowledge (bahussuta) of Vipassan± meditation, he would preach fake laws (dhamma-patir³paka). Even in this country, where Theravada Buddhism is dominant, there have been instances of fake dhammas as a consequence of gains and reverence. Hence, possession of great religious knowledge (bahussuta) is important. This should be borne in mind. It is like an unskilled student who is writing sentences on a blank paper without lines or rules (sutta). His script may be going up and down and not straight. Also, a carpenter needs a line so that he can cut or saw the wood. So also, in the realm of dhamma, the practitioners of sila, s±madhi and pañña require sutta or rules so that they will not deviate from the correct path laid down in the literature. Otherwise fake teachings can appear. The teacher may delight in this and the followers may increase in number in spite of the fake. Hence are mentioned the two different paths in the following verse: Aññ± hi labh³panis± Aññ± nibb±nag±min² Evameta½ abhiññ±ya Bhikkhu Bhuddhassa s±vako Sakk±ra½ n±bhinandeyya Viveka manuby³haye. The practice of aspiring after gains and reverences (l±bha and sakk±ra) is quite apart from the good practice of realizing nibb±na. The noble practice of realizing nibb±na in order to overcome all kinds of suffering is different from the unwholesome practice of aspiring after glories and gains. Being thus fully aware, without the shadow of a doubt of the twin paths, i.e., the path to the round of rebirths and apaya and the path to nibb±na and the true nature of things, the bhikkhu, the good disciple who courageously follows the compassionate exhortations and affectionate teaching of the Omniscient One and who sees imminent dangers in the rounds of rebirths, will dwell with neither of the passions associated with dana from male and female devotees; craving from not receiving and joyful excitement at receiving it. For the purpose of seclusion, he will approach a quiet place and practise the twin bh±van± till he fulfils attainment and progresses more and more. What makes a good disciple? The Commentary to the Visuddhi Magga says: Bhagavako ov±d±nus±sani½ Sakkaccam sunant²ti s±vak± . Because they listen (sunanti) to the Blessed One's teaching attentively (sakkacca½), they are his disciples. -[S±vak± - lit. hearers] Furthermore, the words 'Sakkacca½ savana' are rendered in the Great Sub-commentary (M±hat²k±) as follows: Yath± nusittha½ patipajjanena kiccasiddhiko ariyabh±v±vaha½ savanam sakkacca savana½ n±ma. By 'sakkacca½ savana' (listening attentively) is meant listening in order to attain nobleness (ariyahood) by abandoning kilesa through the right way in accordance with instructions. |
Self-Exaltation and Disparaging Others (Attukkamsana and Paravambhana) Out of respect and homage shown by the people, he begins to greatly overestimate and exalt himself (attukkamsana) and disparage others (paravambhana). This is the kind of battle faced by meditation masters. Hence verses 438 to 441 of the Group of Discourses (Sutta-Nipata) say: K±ma te patham± sena; dutiy± arati vuccati. Tatiya khuppip±s± te; catutth² tanh± pavuccati. Pañcama½ thina middham te; chattha bh²ru pavuccati. Cattam² Vicikiccha te; makkno thambho te atthamo. Lobha siloko sakk±ro; micch±laddho ca yo yaso. Yo catt±nam samukkamse ; pare ca avajanati. Es± namuci te sen±; kanhass± bhippaharin². Na na½ asuro jin±ti; jettv± ca labhate sukha½. Sensuous pleasures are your first army; Discontent is called your second; Your third is hunger and thirst; The fourth is called craving; Sloth and torpor are your fifth; The sixth is called fear; Your seventh is doubt; Hypocrisy and obstinacy are your eighth; Gain, renown, honour and whatever fame is falsely received; And whoever both extols himself and disparages others. That is your army, Namuci (that is) the striking farce of Kanha. One who is not a hero cannot conquer it, but having conquered it one obtains happiness. End of Chapter 18 |
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