The Great Mansion of the Buddha Sasana

Now you have entered the great mansion of the Buddha Sasana. By great mansion you may think that the Dispensation is a great magnificent, splendid and variegated building with several storeys, with grandeur and decorations. Nay, it is not like that. The great mansion is only the foot of trees and secluded dwelling places. The Buddha said: " O Ananda, I have done that task which ought to be done by a Teacher out of compassion and the wishes for the progress of his pupils. Behold Ananda, there are roots (shades) of trees and secluded places where you may clean your mind of impurities. Be attentive, don't be heedless. Don't be repentant. This is my admonition." (Sam. 3 p 136)

In the Buddha's time, not only young and strong people sought admission into homeless state. But old, weak, and aged ones also did the same. For example, the Brahmans Brahmayu, Radha etc, one elder named Dhammassavapitu, the nuns Sona, Mettika, Citta, Sumana, Dhamma etc. sought admonition into the homeless state.

Out of them, the Brahman Brahmayu, a teacher, well-versed in the three vedas, having heard about the Buddha, sent his pupil Uttara for investigation, made a resolution that the news he heard was true, went to the Buddha along with his pupils to listen to Dhamma and being satisfied with His teaching, sought admission to monkhood and reached the Third Fruition. (Ma. 2. p 347) One Brahman also, Radha by name, being unable to perform his various duties in his old age and it being hard for him to earn his livelihood went forth to homelessness with the aid of the venerable elder Sariputta. (Theragatha A.P. 322)

The elder 'Dhammassavapitu', unknown by his real name, was known as such, after his son, monk Dhammassava. Though he was over-aged at a hundred and twenty years, he struggled his utmost to reach the Ariyan stage. (Theragatha A. 276)

The nun 'Sona' having handed over her fortune to her sons and daughters, keeping nothing for herself, confronted poverty and disrespect of her sons and daughters who were not inclined to support their old mother. She, already having faith in the Buddha's Dispensation, set forth to nunhood. By making an extreme effort she attained the summit of the noble path. How she clinged doggedly to pillars and trees in the dark, for fearing of hitting her head against obstacles on her way to the hermitage, is described in the Therigatha. (Therigatha A. P 98)

The nun 'Sumana' while wandering about for alms-food, with trembling limbs, leaning on a stick, fell to the ground and immediately after that, contemplating vipassana, completed the function of a nun. (Therigatha A 21) Similarly, the nun Citta, thin, sick, and weak, while climbing the hillock, dropped her bowl. She propped herself against a rock and tore asunder the mass of darkness of ignorance. (Therigatha A P 34)

We can appreciate, reading the Therigatha, the lives of other nuns such as Dhamma, Mettika etc. who even, though they were feeble, weak and old had, with unremitting, unslackened vigour, hoisted the banner of victory in the field against the enemies of defilements. (Theragatha pp 24/26)

"No matter, with whatever improper intention and purpose they have approached the Buddhist dispensation, said the elder Sabhiya, in the contrary method of saying (vyatireka naya). "So long as action is unslackened, vow is undefiled and holy life is not corrupted (is not overwhelmed by doubt) brings a great reward." (Theragatha p 270)

For example, a bhikkhu, named 'Sunita', who went forth to monkhood being unable to satisfy his hunger as an outcast and scavenger; one 'Mudita', who left home for the sake of his life; one 'Rajadatta', who being penniless, having not enough to eat, left home; a brahman 'Bharadvaja' by name who abandoned home for the purpose of acquiring food, clothing and lodging; a bhikkhu named 'Sumangala' who sought admission to the Order after throwing down plough, sickle, the curved spade, and other instruments of a farmer; a nun 'Sumangalamatu' who having been always busy with pestle and mortar, left home in order to be released from such unhappy chores;

one 'Mutta' who had formerly been a housewife tormented by a cruel husband and always busy with pestle and mortar; and so on and so forth. They were all released from mental pain due to self-chosen meditation.

So it was said by the elder Sunita:

"By austerity, by living the holy life, by self-restraint, by self-taming, by all this, one becomes a Brahmana (one who has expelled vileness); this is the supreme state of being a Brahmana."( Theragatha P 311)

At one time an actor called 'Talaputa' had the thought "that making a great mass of people happy is a meritorious deed" and was obsessed with satisfaction that his life was a happy one, surrounded by his actress-wives and the cheering crowd. One day he saw the Buddha by chance and listened to his teaching and came to know his occupation to be mean and conducive to leading to a hell called 'Pahasa!'. Being frightened by this dreadful hell he besought the Buddha to favour him with the ordination. Having received monkhood he could not readily obtain spiritual development, but had to make great effort to suppress his mind that was addicted to the sensual pleasure. So he said soothingly to his mind:

"O mind, you have persuaded me for many years to lead a state of being a layman. Now it is not befitting for you to do so with me who have left home. Why, then, do you refuse to strive?" (Theragatha P 356)

Likewise the noble conduct ought not to be performed with a slack effort. For this reason, the Venerable Elder Moggallana said:

"Nibbana that makes one released from all ties is not to be obtained with slack energy, nor by little effort." (Theragatha P 363)

And some youths, such as Sudinna, Ratthapala etc., in the Buddha's lifetime, as we are told, sought admission to the Order by pure faith, even by means of a fast, to protest against the wishes of disagreeing parents and relatives, and a person named 'Atuma' when he was about to marry to a less, went forth to monkhood for fear of future difficulties arising from the tangled branches of matrimonial lineage. He said to himself about this:

"Just as a young bamboo is hard to pull out when its tip has grown and it has developed to hard wood, so I will find it hard to go forth and be a monk because of the wife who has been brought home by my parents. Give me permission to be a monk."( Theragatha P 236 )

In like manner, the Buddha sasana, without making distinction of rank and birth, and irrespective of caste and profession, is an all-embracing resort as the Buddha founded the Order for the purpose of giving all human beings a lift towards Nibbana. It was, however, not formed without making rules and regulations. The Community of Sangha was organized on the basis of uniformity and safeguarded by all necessary rules, termed Patimokkha training.

Therefore everyone who has entered the Order must fulfill virtue, which is the beginning of the blameless, wholesome state. The Buddha said to 'Bahiya', the wanderer: "You must, 'Bahiya', purify the fundamentals in skilful states. What is the fundamental in the skilful states? It is virtue that is truly pure and the right view. Now, 'Bahiya', when your virtue is pure, your view right, hence forth, leaning on virtue, having established yourself in virtue, you will be able to cultivate the fourfold application of mindfulness". (Sam. 3 P 143 )

Furthermore, the elder Silava said of the qualities of virtue fulfilled by himself in accordance with the Buddha's teaching thus: "Virtue is an incomparable power; virtue is the supreme weapon; virtue is the best adornment; virtue is the wonderful coat of mail. "Virtue is the foremost provision; virtue is the supreme food for the journey; virtue is the best vehicle whereby one goes in all directions." (Theragatha P 423)

For one who has devoted his life to the Dhamma, the pursuit of secular arts or objects is rejected, as it is said:

"The study of Athabbana, reading of dreams, palmistry and astrology should not be pursued by the devotee; the art of reading of chirps of birds, to preparing for abortion and medical treatments should not be resorted by the devotee".

"One who has given up sacramental performance, reading flying stars, dreams, and palmistry and one who has discarded the impurities of sacraments, let him lead the holy life".( Sut. Nip. P 332)

In this manner, control or restraint, that is, not to practise what ought not to be practised and not to pursue what ought not to be pursued, is called virtue (Sila) and one who is endowed with this sort of virtue is called 'bhikkhu' in the Buddhist terminology, as it was said in the Dhammapada:

"One with hands, feet, and tongue well controlled, one who is well controlled within, one who delights in contemplation of inward states, one who is with concentrated mind, solitary and contentment - he is called bhikkhu." (Dham. p 65)

The Patimokkhasamvarasila

Now the Patimokkha restraint will be explained in brief. It has already been understood that when the Natticatuthakammavaca was completed, the full status of monkhood had been arrived at by a candidate and simultaneously, the two hundred and twenty-seven rules of training had been taken up by the new bhikkhu, namely both the training (Sikkha) and the mode of life of bhikkhus (Sajiva) had been received by this monk.

What is training (Sikkha)? What is the mode of life (Sajiva)? Out of the trainings that which is the higher training is called Training and the rules or the courses of training that were made known or imposed by the Exalted One are called the Mode of Life.

Without disavowing this training if any bhikkhu commits any wrong against the course of training, he has fallen into one of the seven Apattis (offences).

The seven Apattis (offences)

There are seven offences, namely, one involving Defeat (Parajika), negation of proper ordination, one entailing the formal meeting of the Order (Sanghadisesa), one that is a grave sin (Thulacaya), one requiring expiation (Paticciya), one that is required to confess (Patidesaniya), one that is wrong action (Dukkata), and one that is wrong speech (Dubbhasi).

The Six Causes of Falling into Offences

There are six causes of falling into offences: shamelessness, lack of knowledge, unscrupulousness, thinking of what is allowable to be not allowable, thinking of what is not allowable to be allowable and heedlessness.

To expand: in spite of his knowledge as to the seven offences, should he knowingly commit any wrong, he has fallen due to shamelessness. Should one bhikkhu, not knowing what ought to be done and what ought not to be done, do whatever ought not to be done and neglect to do what ought to be done, he has fallen into the offence due to lack of knowledge. If any doubt arises in him as to the oughts and ought-nots, he should enquire about it and do what is allowable and avoid what is not allowable, but if by paying no attention to this, he commits any wrong, he has fallen into the offence due to his doubt. Should he eat the flesh of a bear * with the thought that it was that of a pig and eat the flesh of a leopard with the thought that it was that of a deer, he has fallen into the offence due to the thinking of what was not allowable to be allow able.

Should one bhikkhu eat the flesh of a pig, thinking it to be that of a leopard and eat at the right time, that is, morning, thinking to be the wrong time, that is, the afternoon, he has fallen into the offence due to the thinking of what was allowable to be not allowable. Should one bhikkhu exceed three days in lying down with non-monks in a place under the same roof or keep ghee etc. which was given to his hand, for more than seven days, he has fallen into the offence due to heedlessness.

(* There are ten kinds of flesh that are not allowed to be taken by monks or nuns, i.e. human flesh, that or a horse, elephant, lion, tiger, bear, hyena, dog and a snake. Should a bhikkhu knowingly take the human flesh it is the Gross Offence (Thullaccaya) and that of other animals afore-said, the Wrong doing (Dukkata).)

The characteristics of a shameless one

Should one intentionally commit any offence, conceal it and practise a wrong course of action from greed or hatred or delusion or fear, he is a shameless one. Therefore if he, by mistake, commits even a light offence, he should not conceal it, but he should, as soon as possible, confess it. By avowal of his sin, he becomes pure.

Heavy offences (Parajika and Sanghadisesa)

Of the seven offences, the former two are heavy or serious ones and the five remaining ones are relatively light. The first type of the heavy offences cannot be redeemed. The offender becomes unworthy to be in communion, unfitted to take part in the communal act, namely he becomes defeated or excluded from the Order. The second type is called Sanghadisesa, because, Sangha or the Order is required to administer the stage of penalty, not only in the beginning, but in the middle and at the end also. (Sangha+adi+sesa) The offending monk first must be put on probation for as many days as he knowingly concealed his offence. After spending the probation-days, he should be given the Manatta discipline for a further six days. Only after the six days of Manatta, he should be reinstated by the Community or Sangha which numbers at least twenty, not one less.

The rules of Parajika offences are four in number; they have been explained in the ordination proceedings. (1. pp 16) And the rules of Sanghadisesa offences are thirteen, but the only seven important ones of them are explained in this booklet.

The rules of grave-offences were not separately laid down, but they were laid down as the Offences in between Parajika and Sanghadisesa; for example, should one bhikkhu desiring to steal a thing that was imbedded in the earth, make it shake, this is a grave offence, (if he removes it from the place, this is the Parajika). And should one bhikkhu being infatuated pull a cord, held at the other end by a woman, this is a grave offence, (if he touches a woman with his own hand, he falls into the Sanghadisesa).

The rules of Expiation are divided into two. The first one of them should be confessed only after having forfeited articles that are held against the Vinaya -rules, namely, here the act of forfeiture should proceed the expiation or confession. It is called Nissaggiya Pacittiya. The next one without making forfeiture should be but confessed. It is called Suddha Pacittiya.

The rules of Patidesaniya (the mere confession) are four in number; they are nowadays out of practical use and so are not dealt with here. If one bhikkhu transgresses any one of the Trainings (Sekhiya rules) this is an offence of wrong doing (Dukkata) and if one bhikkhu, seeing a tall man, speaks with reference to him 'There are dwarf people roaming about in the world', this is an offence of wrong-speech (Dubbhasi).

Proceedings on the Robes

The proceedings on the robes are of the three kinds, namely, imprinting a small black dot (Kappavindu), adoption Adhitthana) and assignment (Vikappana,). A Kappavindu, that is, the dot (making a robe allowable) i.e. a small black dot or smudge, should be imprinted in every corner or at least in one of the corners of a robe. It should be made of mire or raw leaves or pure soot. Without making a Kappavindu one should not make use of a robe.

Adoption, the second proceeding should be made in two ways:

firstly, on every robe the adoption should be made thus: 'I acknowledge this robe as an over-robe. I acknowledge this robe as an outer robe (Uttarasangha,) or I acknowledge this robe as an inner robe (Antaravasaka,)'. By adoption thus under its own name one should not be away separated from them until the dawn breaks. Secondly the ordinary adoption should be made saying thus: 'I recognise this robe to be an additional clothing (Parikkharacola). By doing so the afore said regulation is not necessary to observe.

Assignment, the third proceeding should be made thus: taking a robe to an experienced monk, squatting down and saluting him, one must say: 'I assign this robe to you'. Then the monk says: 'This is my robe; you may either put it on or give it up or do with it in any way suitable to you'. Without such an assignment one cannot keep the robes with him for a period exceeding ten days.

It should be noted that not only the robes should be made legally usable, but a piece of cloth a cubit and a half long and three fourth cubit wide also should be made usable.

Proceedings in the Almsbowl

Adoption or assignment should be made of the almsbowl also. Adoption should be made saying thus: 'I acknowledge this thing as an almsbowl'. Assignment should be made thus: taking the almsbowl to an experienced monk, squatting down and saluting him, one must say: 'I assign this almsbowl to you'. Then the monk says: This is my bowl, you may either use it, or give it up, or do with this bowl in any way suitable to you'. By doing so there is no offence for him even if he keeps it with him for more then ten days.

Vinaya kappa (making things that have generative power allowable)

The raw materials, edible or inedible which have capability of generating and growing should be made allowable before they are utilised. There are five kinds of them:

1: those propagated from roots such as ginger, garlic etc. (mulavija).

2: those propagated from stem such as fig-tree, banyan tree etc. (khandhavija).

3: those propagated from joints such as, sugar-cane, bamboo etc. (phaluvija).

4: those propagated from tip or cut such as pine-apple etc. (aggavija) and

5: those propagated from seed such as grains, pulses etc. (vijavija).

The vinaya kappa should be executed by three ways: namely by cutting with a knife etc. or by burning with embers etc. or by pricking with the point of the needle etc. When making this sort of proceeding, a bhikkhu, having received any of these five items, should say to a novice or a layman: "Make it allowable (Kappiyam karohi), then that novice or layman, cutting, or pricking or burning it says at the same time, "Now bhante, it has been made allowable (Kappiyam bhante)". Similarly, the ordinary earth, that is, not burnt, and not mixed with more sand, pebbles etc. should not be dug or burnt by a bhikkhu.

Receiving edible things by hand

As regard receiving things by hand one should understand these three things:

1: There must be an arms-length, that is, two and a half cubits (hatthapasa), with the exception of the offerer's giving hand and bhikkhu's receiving hand. Namely, the offerer and the bhikkhu should be at the close distance of an arm's length.

2: The two factors from the side of the receiver and

3: the three factors from the side of the offerer.

This means to say that on receiving any edible thing, the receiver can use his part of the body or something attached to it, such as bowl, saucer, dish, tray etc. and the offerer can use his hand or any part of his body or something that may be attached to it and something that may be thrown towards receiver's hand.

In other words, the offerer can throw a fruit or sugarcane etc. towards the receiver, for example, if a novice wants to offer a fruit from a tree into a bhikkhu's almsbowl, if the former's feet and the latter's head or shoulder are at the close distance of arm's length, the former may throw it into the latter's almsbowl. But if the offerer offers anything on a table, it must be one which can be lifted by a person of ordinary strength.

The important Sanghadisesa Offences

1: not to indulge in masturbation (not to emit semen) except in dreams

2; not to touch a woman with passion

3: not to make any wooing speech to a woman

4: not to talk with a woman concerning intercourse with a desire to commit such intercourse

5: not to act as a go-between or pander

6: not to accuse a bhikkhu of the offence of Defeat (Parajika) without a reliable fact

7: not to accuse a bhikkhu of the offence of Defeat making a false excuse

The Nissaggiya Pacittiya (offences with the forfeiture)

1: not to exceed ten days in wearing robes without making Adhitthana and Vikappana

2: not to let even one night elapse away from the robes which have been determined in their proper name

3: not to ask for any requisite of men or women who are not relatives and who have not invited beforehand

4: not to accept or have desire or even touch gold and silver, when it is given

5: not to go giving and receiving in exchange for anything unallowable

6: not to do selling and buying anything even allowable, in an improper, unlawful way

7: not to keep for more than seven days after receiving such articles as ghee, pure butter, oil, honey and molasses

8: not to convert some article intended for the Order to be given to himself

Suddha pacittiya (Expiations without forfeiture)

1: not to lie, not to deceive

2: not to call other bhikkhu bad names

3: not to bring slander against other bhikkhus not to cause a quarrel between bhikkhus

4: not to exceed three nights in sleeping under the same roof with householders and novices

5: not to sleep under the same roof with a women even for one night

6: not to dig or cause to dig the soil

7: not to break, cut, or pinch off growing trees, palms, leaves etc.

8: not to depart without putting away a couch, a chair, a stool etc. belonging to the Order, if these have been put in the open air

9: not to knowingly pour or sprinkle water with living things in it or throw onto grass or earth

10: not to eat in the afternoon

11: not to keep or store food in order to take on another day

12: not to make any sign of refusal while eating

13: not to make or show any action of disrespect towards Dhamma and bhikkhus of high standing

14: not to take panitabhojana (food mixed with ghee, pure butter, oil, honey, molasses, fish, meat, milk and curd) if he is in good health

15: not to eat any food not given into his hands except water and tooth-brush

16: not to stay in a secluded place with a woman

17: not to stay in a place with a woman where whispering cannot be overheard

18: not to partake intoxicating things

19: not to tickle any monk

20: not to frighten other monks

21: not to kindle fire to warm oneself or cause others to do so, if he is healthy

22: not to hide the bowl, robe, needle-case, and cloth-to-sit-on, in a spirit of mischief

23: not to kill living things

24: not to take water with living things in it

25: not to make a journey with a woman making arrangements beforehand

26: not to beat other bhikkhus with anger and displeasure

27: not to raise his hands to beat another bhikkhu

28: not to approach to listen to what is being spoken as private affairs

29: not to convey things intended for the Order to any other person

30: not to pick up and keep gold and silver and other jewels except at the monastery compound

31: not to leave the monastery in the afternoon without informing another present bhikkhu about it

32: to make a dot in one of the corners of robes (called kappavindu).

Sekhiya (the rules for training)

1-2: to put on the undergarment and the upper garment evenly

3-4: to go to / to stay in the village after wearing robes presentably and covering one's limbs

5-6: to go to / to stay in the village without swaying one's body

7-8: to go to / to stay in the village without wavering one's arms

9-10: to go to / to stay in the village without shaking one's head

11-12: to go to / to stay in the village with the eyes downcast

13-14: not to go to / not to stay in the village making loud laughter

15-16: to go to / to stay in the village making less noise

17-18: not to go to / not to sit in the village with arms akimbo

19-20: not to go to / not to sit down in the village with head covered

21: not to go to the village crouching down on one's heels

22: not to sit down in the village, lolling with hands on the knees

23: to accept almsfood attentively

24: to accept the almsfood with mindfulness of the almsbowl

25: to accept almsfood with rice and curry in equal amount

26: to accept almsfood at even level in the bowl

27: to eat almsfood attentively

28: to eat almsfood with mindfulness of the almsbowl

29: to eat almsfood in orderly manner (without picking it up now here and now there)

30: to eat rice in proportion with curry

31: not to eat almsfood working down from the top

32: not to hide curry and the condiments with rice out of desire to have more curry

33: one must not ask for and eat curry and convey if one is not sick

34: not to look at the other's bowl with the thought of finding fault

35: not to make up too large a mouthful

36: to make up the pieces (of food) into round balls

37: not to open the mouth before the mouthfuls are brought close

38: not to put the fingers into the mouth while chewing the food

39: not to talk with food in the mouth

40: not to eat tossing up balls of food towards the mouth

41: not to break up the mouthfuls

42: not to eat stuffing out the cheeks

43: not to eat shaking the hands about

44: not to eat scattering about rice

45: not to eat putting the tongue out

46: not to eat making a champing sound and sucking sound

47: not to eat licking the fingers

48: not to eat licking the bowl

49: not to eat licking the lips

50: not to accept the drinking cup with hands soiled with food

51: not to defecate or urinate standing if he is not sick

52: not to defecate or urinate or spit on green plants if he is not sick

53: not to defecate or urinate or spit into water if he is not sick

Development of meditation (bhavana)

Now that you have become a full-fledged member of the Community of Brotherhood you are deemed to have become pure and virtuous. Now you must keep the well-directed, straightforward view. The essential nature of the world must be your viewpoint. It is simply a vast concordance of causes and conditions that have had their origin solely and exclusively in the activities of the mind that have been stimulated by false imagination, ignorance, desires and infatuation. The world is not something external about which the mind has false conceptions. It has no substance whatever. It has come into appearance by the processes of the mind itself, manifesting in its own delusions. It has founded and built-up out of the desires of the mind, out of its sufferings caused by its own greed, anger and infatuation. Its ultimate cause is ignorance, it is shrouded in the darkness of delusion and it manifests as suffering and sorrow.

So the Buddha said very often: "I proclaim this very body made out of five aggregates to be the world; desire encircled by kamma and defilements its causes. I show you the deliverance from it which is nothing but Nibbana which is unconditioned and the way leading to that deliverance which is nothing but the Eightfold Noble Path. (An. 4 pp. 331-333)

Those who aim at the Enlightenment should get this clearly in mind and then proceed to fight it out with the mind through one's own mind.

You must urge and encourage your mind beforehand thus: "You once caused me to be pure and now you caused me to be baneful; you caused me to rise up (in heaven) and now you caused me to be born and torn in the Niraya Hell; you caused me to dwell in luxury and ecstasy and now you led me to great danger where I felt burning (with scorching heat), and restless among the flames. I rushed hither and thither with no definite purpose, being urged, persuaded by you".

"Now in the present existence, having heard the Buddha's teaching, let me seek enlightenment. Don't disturb me. Even though I am abused with angry words and scorned by people with one-sided views, even though I am thrown upside down by my destiny, I must take advantage of my enemies' treatment to return kindness for injury. You must not be disturbed, but keep yourself straight by meditating, contemplating and learning canonical texts."

"Everything you see and you hear is empty and transitory, not lasting long. Learn not to grasp after things which the foolish people take for possession and leave not to give way to greed, anger and foolishness. Let me purify myself by cutting the bonds of desire by means of wisdom that I may dwell in peace after being disentangled from fame and defamation, gain and loss etc."

According to the Buddha's statement to a newcomer to the Dispensation, a newly ordained monk, the fourfold foundations of mindfulness should be instructed (Sam. 3 p 125) and you must start developing the Satipatthanas.

Satipatthanas should be developed. Why?

Let us stop here to consider why we ought to develop the Satipatthanas among other meditation objects. The objects of Satipatthanas are within our easy reach, always existing in our body, and so usual that we rarely stop to consider about them. Besides, "in him who dwells with his mind well-grounded in the Satipatthanas, painful feelings make no impression on his mind. (Sam. 3 p 264) And "especially the mindfulness of in-breathing and out-breathing produce absence of mental and bodily wavering and shaking. (Sam. 3 pp 274-5)

In addition to this, "by whosoever, the fourfold foundations of mindfulness are neglected, by him is also neglected the Ariya Path for utter destruction of misery" (Sam. 3 p 157) "The Satipatthanas when they are cultivated and made much of, conduce to cessation of boredom and desire, to dissolution, to calm, to full comprehension, to perfect wisdom and to Nibbana." (Sam. 3 P 156)

Furthermore, our best development is through Vipassana-Insight. And Vipassana comes through meditation upon the physical and mental phenomena of existence, or upon the various elements of existence or in other words, upon matter and mind or upon the various elements composed in the five aggregates of existence.

To develop Vipassana you must accumulate the fourfold mindful ness because it will lead you to a sharp one-pointedness and again through it to Vipassana and the Buddha, therefore, said:

"A bhikkhu should dwell being mindful and aware. This is my instruction to you. How does a bhikkhu dwell? Herein, a bhikkhu dwells contemplating body in the body ardent, aware, and mindful, removing covetousness and mental pain in the world. He dwells contemplating feeling in feelings..., contemplating consciousness in consciousness.... contemplating mental states in mental states ardent, aware, and mindful, removing covetousness and mental pain in the world. Thus he is mindful. (Sam. 3 p 157)

"How is he aware? Herein a bhikkhu is fully aware of feelings that arise, fully aware of feelings that settle in him, fully aware of feelings that come to an end. He is fully aware of a train of thought that arises, fully aware of a train of thought that settles in him, fully aware of a train of thought that comes to an end. He is fully aware of perception that arises, fully aware of perception that settles in him, fully aware of perception that comes to an end. Thus he is aware. A bhikkhu should dwell being mindful and aware. This is my instruction to you. (Sam. 3 pp 157-8)

First of all to practise the Satipatthana meditation you must give up worldly thoughts and actions during the training and devote yourself to the Buddha, appreciating his supreme qualities, saying:

"I devote my life to the Buddha". You must, then, radiate all-embracing loving kindness to all sentient beings, sit down in front of the statue of the Buddha with crossed legs, erect your body without pressing your legs against each other and start your breathing whether be it in-breathing or out-breathing, keep your mind on the place where the breath touches, whether it be upper-lip or nostril.

You will become aware of it coming in and going out. You must be attentive until you clearly feel it. You must continuously make a mental note 'coming-in and going-out' every moment you breathe.

Or otherwise, as the Venerable Mahasi Sayadaw pointed out, you may adopt the method of noting rising and falling of the abdomen in accordance with in-breathing and out-breathing. It is very important not to loose your mindfulness or attentiveness and concentration.

At the beginning you may be at a loss to know how to concentrate and be aware of each passing moment because your attentive ness and concentration are weak, but with energetic efforts you may develop concentration.

We cannot know, in other times, each successive event of our physical and mental processes occurring at each of the six sense-organs, i.e., the eye, the ear, the nose, the tongue, the bodily touch and the mind. By thus meditating we try to know each and every occurrence of our physical and mental process so that we may, through this knowledge of the process, attain the penetrative wisdom on impermanency, unsatisfactoriness and insubstantiality.

When you work in your noting coming-in and going-out of the breath or rising and failing of the abdomen, your mind will be fixed at and attentive on the objects of mindfulness, then you will be aware of them as they occur.

While you are practising Satipatthana, other intervening thoughts might very often occur. Such mental activities must not be ignored but followed up as soon as they occur and mental note of them must be made. For example, if you imagine things you should make note that you are imagining; if your mind is wandering from your meditation, you must note of it as 'wandering'; if you see an image in your mind's eye, you must note of it as 'seeing'. After their disappearance you should come back to in-breathing and out-breathing. If you intend to lift your hand you must be aware of this intention as intention. Your bodily actions or movements should be caned out slowly. Without your awareness you must move nothing at once. Immediately afterwards you should revert to breathing-in and breathing-out.

You have to contemplate in one specific posture at a stretch, accordingly you might have a feeling of stiffness or tiredness in your body or of a pain or an ache in any limb. Then you should be fully aware of the spot or the limb where such a feeling occurs and carry on your contemplation by noting 'paining', 'aching' as the case might be, in a regulated manner, neither slowly nor fast. While you are noting, such a feeling would probably become less and less and cease altogether. Sometimes, on the other hand, it might grow stronger till it becomes unbearable. Now if you intend to change your position so as to ease the pain or the ache you must first make mental note of your intention to do so, such as 'intending', and then proceed with the necessary movement in order to change your posture, and note each detail of the change. In the same way every change you make should be noted: 'intending' 'lowering', 'intending' 'lifting', 'intending' 'stretching', 'intending' 'bending', 'intending' 'touching' etc. All these actions should be carded out slowly so that all the relevant details might be noted. As soon as the body is settled in the new position, you should occupy yourself with the prescribed contemplation on breathing.

To make your physical body free from aches and pains you may take up walking or pacing up and down. At that time, every step should be roughly noted 'the right' and 'the left' and while taking slow steps you must make note of lifting of the foot, stepping forward and putting down of the foot etc. You must make a mental note to be aware of every movement of each single step from the beginning to the end.

Every action of our living beings is produced by the mind, that is, the minds precedes every action whether bodily or verbal or mental. Therefore you must make note of that preceding mind or 'intending' and thereafter of the following action. If you intend to drink you must note 'intending'; if you are drinking you must note 'drinking'. If you intend to eat you must note 'intending'; if you are eating you must note 'eating'. As a matter of fact you must be aware of every action, however trivial.

Whether good or bad, you should contemplate every mental occurrence and be aware of it. Whether big or small you should contemplate every movement of your body and limbs and be aware of it. Whether pleasant or unpleasant, you should contemplate every feeling and be aware of it. Whether pleasant or unpleasant, you should contemplate every object of your attention and be aware of every impression grasped by your mind.

Being thus occupied fully with contemplation throughout the day and night, you will certainly develop your concentration and attain the highest stages of Vipassana until Nibbana.

Development of Metta Bhavana ( Loving kindness )

Now we come to Metta Bhavana. What is metta? Literally that which is pervaded on friends is called metta&. Just as a true friend is benevolent towards his friend, always prepared to help him, make him happy and blissful and on seeing or hearing him healthy and wealthy, he himself is happy. So also a certain person embraces all beings with benevolence or metta in spite of the fact that he has no relationship or even acquaintance with anyone. Irrespective of friend or enemy, rich or poor, relation or stranger, he radiates loving kindness. This kind of benevolence is called metta.

Most of human beings, like animals, are occupied with hostility, hatred, enmity and malevolence so their living resembles that of animals. On contrary, the noble keep love, kindness, and benevolence on every creature. For the very reason metta is called Brahmavihara (noble living).

Now let us start developing metta:

According to Metta Sutta: " 1: May all living beings seen or unseen, with none excepted, be happy with rejoicing heart."

2: "May all living beings that have been born or that seek to be born, with none excepted, be happy with rejoicing heart."

3: "May all living beings living nearby, or living far with none excepted, be happy with rejoicing heart."

4: "May all living beings, frail or firm, with none excepted, be happy with rejoicing heart."

5: "May all living beings, tall or middle-sized or short, with none excepted, be happy with rejoicing heart."

6: "May all living beings, large or middle-sized or small, with none excepted, be happy with rejoicing heart."

7: "May all living beings, heavy or middle-sized or thin, with none excepted, be happy with rejoicing heart."

The method according to the Patisambhida Discourse

(1) "May all beings, all breathing things, all creatures, all persons, all those who have the personality be free from enmity,

(2)..... free from affliction,

(3)..... free from anxiety,

(4)..... keep and preserve themselves at ease and peace."

These are called unspecified radiations -'anodhiso pharana and they are altogether twenty.

(1) "May all women, all men, all noble ones, all not noble ones, all deities, all human beings, all those who are in a state of deprivation be free from enmity,

(2)..... free from affliction,

(3)..... free from anxiety,

(4)..... keep and preserve themselves at ease and peace."

These are called specified radiations -'odiso pharana' - and they are altogether twenty-eight.

(1) "May all beings in the eastern direction be free from enmity, free from affliction, free from anxiety, keep and preserve them selves at ease and peace."

(2) "May all beings in the southern direction,

(3) .....western direction,

(4) .....northern direction,

(5) .....eastern intermediate direction,

(6) .....southern intermediate direction,

(7) .....western intermediate direction,

(8) .....northern intermediate direction,

(9) .....downward direction,

(10) .....upward direction

be free from enmity etc."

These are called direction radiations -'disa pharana'; they

number altogether forty. Together with 'odiso pharana' should be extended.

Thus the last sentence must be "May all those who are in a state of deprivation in the upward direction be free from enmity, affliction, ... anxiety, ... keep and preserve themselves at ease and peace."

Five hundred and twenty-eight Metta bhavana

First of all four fundamental sentences should be noted:

"May all living beings be free from enmity / affliction / anxiety, may all living beings keep and preserve themselves at ease and peace.

These four radiations with each of the ways in unspecified radiation form twenty bhavanas. Again, these four radiations with each of the ways in specific radiations form twenty-eight bhavanas. These forty-eight bhavanas are pure and with no directional radiations. Again these 48 bhavanas with each directional radiation become 480; thus together with the separate 48 bhavanas, altogether form528 Metta bhavanas, as said in the Patisambhida

Time-table for meditation practice

You must sleep only five hours a day, devoting the rest of the time to Dhamma works, that is meditation and other meritorious deeds.

Time Table for the Day:

In the morning

In the afternoon

At night

Systematic novitiation (Samanera Pabbajja)

Nowadays in Burma and other Buddhist countries, among the Buddhist people initiation ceremonies into the novicehood for young children are seen to be held with grandeur and pomposity. Profuse offerings are given to the Sangha, friends and relations. They give priority to magnificence of the ceremony, grandeur of adornment of the reception pandal, splendour of procession and fame of the alms-giver, but they pay little attention to making their son, grandson, nephews etc. become properly trained novices.

To become a true novice three factors are to be fulfilled: 1 - to have the head shaved, 2 - to don the candidate with yellow robes and 3 - make him repeat after his teacher the formula-sentences, namely 'Buddham saranam gacchami' etc. The former two factors can easily be fulfilled but the last one is not so easy that most of the candidates rarely become true novices. Because it is very important to recite methodically the formula-sentences, and to learn and to practise how to recite them under the teacher's guidance is an Imperative'. It must be so that the would-be novice can repeat after his teacher, but for children or young adolescents, it cannot be expected that they can fully appreciate the essence and the qualities of the Buddha's Dispensation, practise the holy conduct, undertaking the rules of Sekhiya -Training and strictly observe the tenfold novice-virtues.*

For this reason, the Elders and the Head Bhikkhus should be careful and attentive not to make the grown-ups and children misconceive the Dullabha Sasana by giving way to the easy-going persons in conducting such an important ceremony in a slipshod manner.

* The ten rules for the novices, involving loss of status and expulsion;

1 To refrain from depriving any living thing of its life.

2 To refrain from taking possession of any article without the permission of its owner.

3 To refrain from all sexual relations.

4 To refrain from speaking or acting untruthfully.

5 To refrain from taking liquors or drugs or other intoxicants which engender forgetfulness or heedlessness.

6 To refrain from speaking disrespectfully of the Buddha.

7 To refrain from speaking disrespectfully of His Teaching.

8 To refrain from speaking disrespectfully of the Order.

9 To refrain from false beliefs such as Eternalistic View, Annihilationistic View etc.

10 To refrain from spoiling the character of a nun.

* The ten rules involving punishment:

1 To refrain from taking food or other nourishment after the hour of noon.

2 To refrain from singing, dancing, playing on musical instruments, acrobatics and play-acting or watching other performances.

3 To refrain from beautifying the body or face with flowers, powder, paint, unguents or ornaments and to refrain from the use of perfumes and scents.

4 To refrain from sleeping on a high or ornate bed.

5 To refrain from handling (or taking delight in) gold, silver or other currency.

6 To refrain from attempting to stop the offerings of almsfood and robes to monks.

7 To refrain from attempting to stop the offering of dwelling places to monks.

8 To refrain from attempting to cause some disadvantage to monks.

9 To refrain from abusing or slandering monks.

10 To refrain from causing mischief, misunderstanding or discord among monks.

Some Dhutangas (the Ascetic practices)

Dhutanga is a practice which is an instrument for eradication of defilements. They are thirteen in number. The great Elders such as the Venerable Mahakassapa, Venerable Punna, the son of Vankanta etc. in the Buddha's life time and the forest-dwelling-bhikkhus in Burma, Sri Lanka, Thailand and other countries until our days, practise the Dhutangas to the fullest extent.

These can be divided into three divisions from the standpoint of being the hardest, harder and easy to practise:

1: (A) the refuse-rag-wearer's practice (pansukulika)

(B) the forest-dweller's practice (arannaka)

(C) the house-to-house-seeker's practice (sappaddnacarika)

(D) the cemetery-dweller's practice (sosanika)

These are very hard to practise today.

2: (A) the sitter's practice (nesajjika)

(B) the open-space-dweller's practice (abbhokasika)

(C) the tree-root-dweller's practice (rukkhamulika)

(D) the one-sessioner's practice (ekassanika)

These are not so difficult but not easy to practise.

3: (A) the later-food-refuser's practise (khalupacchabhattika)

(B) the any-bed-user's practice (yathasantati)

(C) the bowl-food-eater's practice (pattapindika)

(D) the almsfood-eater's practice (pindapatika)

(E) the three robe-wearer's practice (tecivarika)

These are easy to practise for the new-comers, bhikkhu or novice. Out of the three groups let us consider group (2) first. The sitter's practice is practicable and very useful for those meditators who are always mindful to control and cleanse their mind of its dross ans scums, that is, defilements, by using only three postures, i.e. sitting, standing, and walking. In this practice sleeping on one's back is not allowed.

"For one" who undertakes the open-space-dweller's practice it is necessary to decide not to enter a roofed place, but to dwell only in the open air.

One who undertakes the sitter's practice is to sit under the shade of a tree chosen by one, but not only sitting and standing are allowed but walking nearby is also allowed.

These three Dhutangas can be practised at the same time. If one fails to undertake these all day long one can choose a suitable time and place before one goes to bed after meditation.

The one who undertakes the one-sessioner's practice can take food in one place only, and not here and there. Once he gets up from the eating-place one is not allowed even to swallow the saliva which is not clear of any pieces of food. So one should rinse well one's mouth to such extent that he is sure nothing remains in the mouth. One can practise it according to his condition of health; it is advisable to undertake it, probably on every other day.

Those Dhutangas of the group (3) should be taken into practice with great care and effort. Out of them (A) If one who undertakes the later-food-refuser's practice, carelessly refuses the edible thing with any expression whether by verbal or bodily sign while eating one must avoid partaking of further food, with the exception of drinking water.

(B) One who undertakes the any-bed-user's practice must not refuse any bed on ground of severe cold, or heat or being infested with such blood-sucking insects as mosquitoes, bugs, etc. but he must use it assigned to him.

(C) One who undertakes the bowl-food-eater's practice must use the bowl only to take food in, not other cup, jug etc. even spoon. If one wants to take the liquid he is allowed to do so in the almsbowl only.

(D) One who undertakes the almsfood-eater's practice is to go for the almsround or else he is not allowed to accept any food attained by other means. If he wants any portion of meal from the communal food of the Sangha he must accept it only by way of seeking in almsbowl.

(E) One who undertakes the three-robe-wearer's practice must not use any clothing other than ticivara (three robes), i.e. towel, bed-sheet, pillow-cover etc. are not allowed. For novices two robes are enough; if there is an over-robe in his possession, he can use it. But the bath-robe can be borrowed for temporary use by them.

Out of group (1) one who undertakes the refuse-rag-wearers practice, collecting the refuse and rags cast here and there, sowing them properly and dyeing in allowable colour must use it with well-tamed and well-guided mind, bearing in his mind: the Buddha himself had used such robe, after picking up a coarse cloth draped over the corpse of Punna, the woman-slave, washing it himself on the bank of river Ganges and extolled such a practice which is capable of effacing the mental defilements. This kind of robe is an extremely superior one. But in the Buddhist countries laymen purposely cast robe-materials or ready-made robes in such a place as near some elderly bhikkhus's dwelling place, with the intention 'It may serve as the refuse-rag-clothing for the Maha-thera'. In some countries the merit-seekers are used to doing the same on the specific occasions such as Vassa -observation days, the Pavarana-invitation days, the ordination-ceremony times etc. It also promotes the Dhutanga practice.

If one who undertakes the Cemetery-dwelling practice chooses either a cemetery or a graveyard or a tomb-cetiya as the ground for his practice such places serve for the purpose. It is also the best place for developing spiritual-purification work, especially for the Skeleton-contemplation and the recollection of death etc.

If any householder's son being ordained properly is reasonably virtuous, undertakes ascetic practice and puts forth energy in developing meditation his going forth to homelessness from home may be very effective and beneficial both for the supporters and himself.

May all bhikkhus and novices who entered into the Buddhist Order release from the round of rebirth by means of their establishment of Sila, Samadhi and Panna. May the Buddhist Dispensation last long for the well being and welfare of people of this world in the Universe.