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Bodhipakkhiya Dipani
The Manual of The Factors Leading to EnlightenmentV, The Five Indriyaby Mahathera Ledi Sayadaw, Aggamahapandita, D.Litt.
Translated into English by Sayadaw U Nyana, Patamagyaw of Masoeyein Monastery Mandalay.
Note to the electronic version: This electronic version is reproduced directly from the printed version The text is an English translation from the original Burmese. No attempt has been made to to change any of the English phraseology. The reason for putting this book into electronic media is that the book is out of print and the text has been found very a valuable source of inspiration to those practising Vipassana meditation, despite using English language which is somewhat archaic.
V, The Five Indriya
Indriya means:Indassa kammam indriyam. (The act of ruling by rulers. Hence called indriya). 'The act of ruling by rules' means, wherever the ruler rules, nobody can go against him. In this matter, the control or rule that one exercises over one's mind is the essential factor. There are five indriya. They are:
Saddhindriya is saddha (faith). There are two kinds of saddha, namely:
The saddha (faith and confidence) that leads ordinary men and women to perform acts of dana (alms-giving), sila (morality), and limitation bhavana (mental concentration) is called pakati-saddha. Here, as was shown in the case of the mad man, although saddha is said to be a controlling factor, the control does not extend to the extent of controlling the unstable minds of ordinary folk in the work of bhavana. Control is exercised over the instability only to the extent of leading to acts of dana. The mind never leans towards kusala kamma (wholesome volitional actions) without saddha, for ordinarily it takes delight only in evil acts. This is true also in the case of effort to achieve sila-visuddhi (purification of virtue), and in the study of the sacred texts. This is how pakati kusala kamma are produced by the control of pakati-saddha which has not been developed. In the work of kammatthana (practice of calm and insight), pakati- saddha has no control over the mind, for the mind is apt to react and rebound from that saddha and proceed elsewhere. In kammatthana work pakati-saddha is not sufficient. Bhavana-saddha prepares the seed-bed, so to say, for the acquisition of great strength and power through the practice of bhavana, such as kammatthana exercises in out-breath and in-breath, etc. In the matter of the bodhipakkhiya-dhamma, it is this bhavana-saddha that is called saddhindriya. In the matter of kammatthana exercises, it represents the disappearance of unstable and oscillating mental attention and the appearance of a clear and steady mind. The mind's attention can be steadily fixed only on those objects which it finds clear and unbefogged. The practice of kayagata-sati, such as anapana (in-breath and out-breath), is the preparation of the seed-bed for bhavana-saddha. If the mind is fixed on kayagata-sati, such as out-breath and in-breath, it amounts to the attainment of bhavana-saddha. If then the work be continued in the fields of samatha and vipassana, the ability to destroy the three planes of sakkaya-ditthi can be acquired even within this life. The work of samatha and vipassana needs, for their proper performance, the reliance on a teacher very learned in the Dhamma. Viriyindriva is viriya. There are two kinds, namely:
Another classification is:
Pakati-viriya can be easily recognised. Persons who possess excessive pakati-viriya in worldly matters can easily attain bhavana-viriya. The dhutanga of pindapatikanga, (the alms-food-eater's ascetic practice), nesajjikanga (the sitter's ascetic practice), rukkhamulikanga (the tree-root-dweller's ascetic practice), abbhokasikanga the open-air dweller's ascetic practice), sosanikanga, (the cemetery-dweller's ascetic practice) are kayika-viriya-bhavana. If, after setting up kayika-viriya-bhavana, such as sleeping for short periods only and being alert and energetic, there is no cetasika-viriya, such as enthusiasm in bhavana manasikara, steady application or concentration cannot be attained in the kammatthana objects, such as on out-breath and in-breath, and the period of work is unduly lengthened without achieving clearness of mind and perception. In any kind of work, it is proper and appropriate only when the person performing it obtains quick mastery over it. It is improper if the work obtains mastery over the person. By 'the work obtains, mastery over the person' is meant that the work is done without real energy, as a result of which no concrete results appear, and as days and months drag on, distaste and tedium in body postures appear, leading to sloth. With the appearance of sloth, progress in work slows down, and with the slowing down of progress, further sloth develops. The idea then appears that it would be better to change the form of the work. Thus constant changes in form of work occur, and thus does work obtain mastery over the person lacking viriya. In kammatthana work, quick success is obtained only by one endowed with both kayika-viriya and cetasika-viriya. From the moment kayagata- sati is set up, the viriya that develops day by day is bhavana-viriya, and it is this viriya that in the bodhipakkhiya-dhamma is called viriyindriya. It represents the disappearance of sloth and laziness in kammatthana work and the appearance of enthusiasm and energy. The mind takes delight in dwelling on objects on which its attention is strong. Hence, the task of setting up bhavana-viriya, and graded development, is identical with that of saddhindriya. Satindriya means, in the matter of the bodhipakkhiya-dhamma, the setting up of kayagata-sati on parts of the body, such as on out-breath and in-breath, and the development of bhavana-sati (called satipatthana) until the attainment of lokuttara-samma-sati-magga (supramundane right mindfulness). Samadhindriya and pannindriya may be defined similarly. Samadhindriya dispels the restlessness of the mind when it is applied in the work of satipatthana on an object, such as out-breath and in-breath; pannindriya dispels confusion and laziness. Saddhindriya, viriyindriya, and satindriya, which precede samadhindriya, are like those who raise a kingship. They raise the latter until the topmost excellence is attained. After the setting up of kayagata-sati and the attainment of mastery over one's mind, if the samatha road be taken, samadhindriya becomes the eight samapatti, while pannindriya becomes the five abhinna [92] (higher spiritual powers), such as iddhividha (supernormal powers); if the vipassana road is taken, samadhindriya becomes sunnata-samadhi (emptiness-concentration), animitta-samadhi (conditionless- concentration), appanihita-samadhi (desireless-concentration), and pannindriya becomes the five panna-visuddhi beginning with ditthi-visuddhi,[93] the three anupassana-nana,[94] the ten vipassana-nana,[95] the four magga-nana,[96] the four phala-nana,[97] and the nineteen paccavekkhana-nana.[98] This shows how the five indriya occur together. It is now proposed to show where each of these indriya forms predominant factors. Kattha saddhindriyam datthabbam? Catusu sotapattiyangesu ettha saddhingesu ettha saddhindriyam datthabam.[99] (Where should one look for saddhindriya? One should look for it in the four constituents of sotapatti,). This means that saddhindriya predominates in the four constituents of sotapatti. These four constituents are:
These are the four factors that ensure the attainment of sotapatti- magga-nana (knowledge pertaining to the path of the stream winner) within the compass of this life. In the passage 'Buddhavecca pasadena samannagato[100]' of the Pali Text in question, 'aveccapasada' means 'unshakeable faith.' It is the saddha of those who have attained upacara-samadhi (access concentration) while reflecting on the noble qualities of the Buddha. 'Upacarasamadhi' means steady and fixed attention achieved while reflecting on the noble qualities of the Buddha (such as araham) just as in the case of those who have attained the samapatti in jhana. When one sees such steady and fixed attention, one must know that saddha's control is predominant. Such a person is one who attans mastery over his mind in the matter of faith in the noble qualities of the Buddha. The same is true in regard to the noble qualities of the Dhamma and the Sangha. 'Foundation of lokuttara samadhi, i,e. sila-visuddhi, means Ajivatthamaka-nicca-sila (morality ending with right livelihood as the eighth precept) which can enable one to attain lokuttara-samadhi in this very life. When that sila is unbroken and pure, it is free from the defilements of tanha (craving), mana (conceit), and ditthi (wrong view), and as such one must understand that saddha is prominent in that sila. Inability to observe the requirements of the sila is called 'breaking' it. Although the sila may be technically unbroken, if it is observed amidst ordinary worldly conditions, it is said to be 'impure.' In accordance with the saying 'the worth of a bull can be known only on the ascent from the bed of a stream to the banks', lay persons and bhikkhus who profess to be followers of the Buddha can know whether or not the turbulence and distractions latent in their minds have disappeared, i.e. whether or not they have obtained mastery over their minds, only when they arrive at these four constituents. Kattha viriyindriyam datthabbadam? Catusu sammappadhanesu ettha viriyindriyam datthabbam.[101] (Where should one look for viriyindriya? One should look for it in the four constituents of sammappadhana.) Lay persons and bhikkhus who profess to be followers of the Buddha can know whether or not the dissettlement and turbulence of their minds in the matter of viriya have disappeared and whether or not they are thus persons who have obtained mastery over their minds, only when they come to the four constituents of sammappadhana. 'Let my skin remain, let my sinews remain, let my bones remain, let my blood dry up, I shall not rest until the realm of sakkaya-ditthi, the realm of the duccarita, and the apayasamsara, that are in my personality, are destroyed in this life.' This is the singleness of determination and effort in sammappadhana. It is the effort of the same order as the Venerable Cakkhupala's.[102] When one encounters such determination and effort, one must recognise in it the predominating control of viriya over the mind. In the matter of viriya, the dissettlement and turbulence of the mind have disappeared in such a person, and he is one within the Buddha Sasana who has obtained mastery over his mind. Kattha satindriyam datthabbam? Catusu satipatthanesa ettha satindriyam datthabbam.[103] (Where should one look for satindriya? One should look for it in the four satipatthana). Lay persons and bhikkhus who profess to be followers of the Buddha can know whether or not the dissettlement and turbulence of their minds in the matter of sati (mindfulness) have disappeared, and whether or not they are thus persons who have obtained mastery over their minds, only when they arrive at the four constituents of the satipatthana. If the attention can be kept fixed on any part of the body, such as out-breath and in breath, by the successful practice of kayagata-sati for as long as is desired, then it must be recognised as the control exercised by sati. The dissettlement and turbulence of the mind of such a person have disappeared. He is one who has obtained mastery over his mind. Kattha samadhindriyam ditthabbam? Catusu jhanesu ettha samma- dhindriyam datthabbam.[104] (Where should one look for samadhindriya? One should look for it in the four jhana). If in the work of samatha, such as out-breath and in-breath, the successful accomplishment in the least of upacara-samadhi-bhavana (contemplation of access-concentration) is attained, and if thereby the nivarana such as kamacchanda (sensuous desire), byapada (ill-will), etc., which have continuously in the past samsara been running riot in the mind, are removed, the attention of the mind on the objects of samatha becomes specially steady and tranquil. This must be recognised as arising out of the function of the predominant control exercised by samadhi. The dissettlement and disturbances of the mind in the matter of samadhi have disappeared from such an individual. He is one who has obtained mastery over his mind. Kattha pannindriyam datthabbam? Catusu ariyasaccesu ettha pannindriyam datthabbam.[105] (Where should one look for pannindriya? One should look for it in the Four Noble Truths). Among persons who encounter a Buddha Sasana, knowledge of the Four Noble Truths is of supreme value. Only when this knowlege is acquired can they obtain release from the realm of sakkaya-ditthi, and that of the duccarita, and from the apaya samsara. Hence, in order to acquire a knowledge of the Four Noble Truths, they attempt in the least to obtain insight into the six dhatu (or basic constituent elements) of pathavi, apo, tejo, vayo, akasa and vinnana,[106] or insight into their fleeting and unstable nature--how they do not last for more than the twinkling of an eye at a time (so to say) and how they are continually being destroyed--through such methods of practice as studying, memorising, reciting, cogitating, listening, discussing, questioning, practising insight exercises, and contemplating. If a clear insight is obtained into these six elements, there is no necessity for special practice with regard to the remaining dhamma.[107] If the nature of anicca (impermanence) can be clearly realised the realisation of anatta (impersonality) follows as a matter of course.[108] The realisation of the nature of dukkha can be accomplished in its entirety only when one attains the stage of arahatta-phala (fruition of holiness). Thus, after putting forth effort for lengthy periods, when insight is obtained into the nature of the six elements both within and without oneself, as well as into the nature of their impermanency, fixity of attention on them is achieved. This must be recognised as arising out of the predominant control exercised by panna. The unreliability that had been a feature of one's mind throughout past infinite samsara gradually disappears. Here, 'unreliability of one's mind' means the perception of permanency in things that are impermanent, of happiness in suffering, of pleasantness in loathsomeness, of self in non-self, of individuals in non-individuals, of beings in non-beings, of human in non-humans, of devas, sakka and brahmas, of women, men, bullocks, buffaloes, elephants, horses in non-men, non-bullocks, non-buffaloes, non-elephants, and non-horses. Freedom from unreliability means perceiving the true reality after having obtained mastery over the mind within the Buddha Sasana. If dukkha-sacca or the Noble Truth of Suffering, be clearly perceived, it follows as a matter of course that the other three sacca can also be clearly perceived. In the perception of these Four Truths, the way that puthujjana perceive them is known as anubodha, while the way of the ariyas is known as pativedha. Anubodha knowledge is like seeing a light at night but not the fire. Although the fire cannot be directly seen, by seeing the reflected light one can know without doubt that there is a fire. Seeing the fire directly is like pativedha knowledge.
Saddhinridyam bhaveti, The meaning of these Pali passages uttered by the Buddha is that the five indriya (mental faculties) should be practised and developed in order to facilitate the great work of samatha and vipassana. The aggregate that we call the body (khandha) of a person who has not developed these five indriya is like a country without a ruler or king. It is like the forests and mountains inhabited by wild tribes where no administration exists. In a rulerless or kingless country there is no law. There, the people are unrestrained. Like animals, the strong prey on the weak. In the same way, the mind of a person who has not developed the five indriya is distracted, and runs riot with defilements. Just as a person possessed by evil spirits cannot bear to hear the sound of such verses as 'itipiso' or 'hetu paccayo', when persons without developed indriya hear talks connected with the cause of contentment (paccaya santosa) or with the practice of mental development (bhavanarambha), they quickly discover antithetic criticisms. In them, the desire to exert themselves in the work of samatha and vipassana never arises. On the other hand, the khandha of a person who develops the five indriya resembles a country ruled by a just and lawful king. It resembles the towns and hamlets of the majjhima-desa (mid-country) where governmental administration exists. Such a person is not disturbed by the variegated theories of various persons. He is confirmed in the sole way of the Buddha's teachings. When such a person hears talks connected with the cause of contentment, or the practice of mental development, his mind is clear and cool. He is confirmed in the desire to exert himself in the work of samatha and vipassana. In this way, the arising of two kinds of desires in this world is not the work of beings or individuals, but depends on the existence or otherwise of development of the five indriya. If there is no development of the indriya, one kind of desire arises. If there is development of the indriya, that desire disappears and a new kind of desire invariably appears. The more the development of the indriya proceeds, the more does this new desire increase and gather strength. When all the five indriya are set up, the desire for the Paths and the Fruits will immediately appear. Thus must beings develop the five indriya in order to raise pakati-saddha, viriya, sati, samadhi and panna (which are insignificant) to great heights.
FOOTNOTES:
Preface and Introduction |
