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Bodhipakkhiya Dipani
The Manual of The Factors Leading to EnlightenmentIII, The Four Sammappadhanaby 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.
III, The Four Sammappadhana
The definition of sammappadhana is:
Bhusam dhahati vahatiti padhanam, (Can carry out exceedingly: hence it is called padhana. Dhamma that can carry out properly and exceedingly: hence they are called sammappadhana.) Effort that has not in it any element of unwillingness is called sammappadhana. It is also called atapa-viriya. It is effort that can evoke the taking of great pains physically and mentally. It is effort that possesses four characteristics. These four characteristics are:
Kamam taco ca nharu ca, (Let only my skin, and sinews, and bones remain, and let my flesh and blood in the body dry up, I shall not permit the course of my effort to stop until I win that which may be won by human ability, human effort and human exertion.) These characteristics may be summed up as follows:
It is effort that calls forth the determination 'If the end is attainable by human effort, I shall not rest or relax until it is attained, until the end is grasped and reached.' It is the effort of the kind put forth by the Venerable Bhikkhu Sona[60] and the Venerable Cakkhupala.[61] It is only when the jhana, the Paths, and the Fruits are not attained after effort is put forth on this scale, as prescribed by the Buddha, throughout one's life, can it be said that the cause (of the failure) lies in the nature of the present times, or in one being dvi-hetuka (born with two root conditions only), or in one's lack of sufficient previously accumulated parami. In this world, some persons, far from putting forth the full scale of the effort prescribed by the Buddha, do not even try to set up kayagata-sati effectively in order to cure their minds of aimless drifting, and yet they say that their failure to attain the Paths and the Fruits is due to the fact that these are times that preclude such attainment. There are others of the same class who say that men and women of the present day have not the necessary accumulation of parami to enable them to attain the Paths and the Fruits. There are yet others of the same class who say that men and women of the present day are dvi-hetuka. All these people say so because they do not know that these are times of the neyya class of individuals who fail to attain the Paths and the Fruits because they are lacking in sammappadhana effort. If proper sammappadhana effort be put forth with pahitatta intention, where a thousand put forth effort, three, four or five hundred of them can attain the supreme achievement; if a hundred put forth effort, thirty, forty, or fifty of them can attain the supreme achievement. Here, pahitatta intention means 'determination to adhere to the effort throughout one's life and to die, if need be, while still making the effort.' The Venerable Sona Thera's effort consisted of keeping awake throughout the three months of the vassa (rainy season), the only body postures adopted being sitting and walking. The Venerable Cakkhupala's effort was of the same order. The Venerable Phussadeva Thera[62] achieved the Paths and the Fruits only after twenty-five years of the same order of effort. In the case of the Venerable Mahasiva[63] Thera, the effort lasted thirty years. At the present day, there is a great need for such kind of sammappadhana effort. It happens that those who put forth the effort have not sufficient foundations in the pariyatti (learning of the doctrine), while those who possess sufficient pariyatti foundations live involved in the palibodha (obstacles) of the business of bhikkhus, according as they live in towns and villages, such as discussing the Dhamma, delivering sermons and discourses, and writing books on the Dhamma. They are persons who are unable to put forth sammappadhana effort for lengthy periods without a break. Some persons are wont to say that when their parami become mature and the time becomes ripe for them to attain release from worldly ills they can easily obtain that release and that as such, they cannot put forth effort now when they are not certain whether of not that effort will result in release. They do not appear to compare the suffering occasioned by thirty years' effort now with the suffering they will encounter if, in the interim before they attain release, they are cast in the hell regions for a hundred thousand years. They do not appear to remember that the suffering occasioned by thirty years' effort is not as bad as the suffering caused by just three hours in the hell regions. They may say that the situation will be the same if no release is attained after thirty years' effort. But if the person is sufficiently mature for release, he will attain that release through that effort. If he is not sufficiently mature, he will attain release in the next life. Even if he fails to attain release within the present Buddha Sasana, bhavana-acinna-kamma (the kamma of repeated efforts at mental development) is a powerful kamma. Through it he can avoid the apaya regions and can meet the next Buddha after continuous rebirths in the sugati existence (happy course of existence). In the case of those who do not put forth the effort, they will miss the opportunity of release even though they are mature enough to obtain release through thirty years' effort. For lack of effort they have nothing to gain and everything to lose. Let all, therefore, acquire the eye of wisdom, and beware of the danger. There are four kinds of sammappadhana,[64] namely:
Uppanna And Anuppanna Akusala KammaIn the personality of every being wandering in samsara (round of rebirths) there are two kinds of akusala kamma (unwholesome volitional actions), namely:
Uppanna akusala kamma means past and present akusala kamma. They comprise unwholesome volitional actions committed in the interminable series of past world-cycles and past lives. Among these akusala kamma, there are some that have spent themselves by having produced rebirths in the apaya-loka. There are others that await the opportunity of producing rebirths in the apaya-loka, and thus constitute potentialities for rebirth in the apaya-loka that accompany beings from world-cycle to world-cycle and from life to life. Every being in whom sakkaya-ditthi (personality-belief) resides, be he a human being, or a deva, or a Brahma, possesses an infinitely large store of such past debts, so to say, consisting of akusala kamma (unwholesome volitional actions) that have in thein the potentiality of producing rebirths in the lowest Avici Hell. Similarly, there are infinite stores of other kamma capable of producing rebirths in the other apaya-loka. These past kamma which await a favourable opportunity for producing rebirth resultants and which accompany beings from life to life until they are expended, are called uppanna. These past uppanna akusala kamma have their roots in sakkaya-ditthi (personality-belief). As long as sakkaya-ditthi exists they are not expended without producing resultants. There is no case of past kamma expending itself without producing due resultants. But when, with insight into the anatta-lakkhana (characteristic of impersonality), one rids oneself of sakkaya-ditthi (personality-belief), from that instant all the uppanna akusala kamma lose their potentiality and disappear from the store of past akusala kamma. From that existence, one will no longer become subject to rebirth in the apaya-loka in future samsara, even in one's dreams. Anuppanna akusala kamma means future akusala kamma. Beginning with the next instant in this life, all the new evil and unwholesome acts that one commits, whenever opportunity occurs in the course of this present life and in the succession of lives that are to follow, are called antippanna. These new akusala duccarita kamma (evil and unwholesome volitional actions) that one can commit even during a single lifetime can be infinite in number. All these anuppanna akusala kamma have their origin in sakkaya-ditthi. If at any time sakkaya-ditthi disappears, all the new anuppanna akusala kamma also disappear even at that instant, from the personality of the beings concerned, leaving no residue. Here, 'disappear' means that there will be no occasion, starting from the next instant, in future succession of lives and future succession of world-cycles, when new akusala kamma are perpetrated. Throughout future anamatagga-samsara (beginningless round of rebirths), those beings will not commit, even in their dreams, any akusala kamma (unwholesome volitional action) such as panatipata (killing any living being). If sakkaya-ditthi remains, even though the being is a universal monarch exercising sway over the whole universe, he is, as it were, sandwiched between hell-fires in front and hell-fires at the back, and is thus hedged in between the two akusala kamma of uppanna and anuppanna. He is thus purely a creature of hell-heat. Similarly, the kings of the deva loka, Sakka, the king of the tavatimsa-deva-loka, the Brahmas of the rupa and arupa brahma-loka, are all purely creatures of hell-heat. They are creatures that are hitched on to the chains of hell and the apaya regions. In the great whirlpool of samsara, they are purely creatures who drift or sink. In the infinitely long samsara, beings have to cultivate the desire for encountering a Buddha Sasana, which is an extremely difficult achievement. Hedged in as they are, from before and behind, by the hell-fires of uppanna and anuppanna akusala kamma, they have to cultivate earnestly the desire to extinguish those fires once and for all. Hence, those beings who do encounter Buddha Sasanas have to make the extinguishing of the hell-fires of uppanna and anuppanna their sole task for their future welfare. The task of extinguishing the akusala kamma of uppanna and anuppanna consists of ridding oneself of sakkaya-ditthi and no more. If sakkaya-ditthi is uprooted, the two akusala kamma (unwholesome volitional actions) are entirely extinguished. 'Bon-sin-san'[65] Sotapannas, like Visakha and Anathapindika, who are infinitely numerous among humans, devas, and Brahmas, are beings who have obtained release from the state of sinking and drifting in the great whirlpool of samsara (round of rebirths) from the moment sakkaya-ditthi was uprooted. They are beings who have attained the first stage of Nibbana called sa-upadisesa-nibbana (Nibbana with the five constituent groups of existence remaining). Although they are liable to wander in the round of rebirths for many more lives and many more world-cycles, they are no longer worldly beings. Having become 'bon-sin-san' ariyas (noble ones), they are beings of the lokuttara (supramundane sphere). Here ends the part showing uppanna and anuppanna akusala kamma from which sotapannas have obtained their release. Uppanna And Anuppanna Kusala Kamma:I shall now show the division of kusala kamma (wholesome volitional actions) into uppanna and anuppanna, first with reference to the three sasanas of sila (morality), samadhi (concentration), and pannac (wisdom), and second with reference to the seven visuddhi of sila-visuddhi, citta-visuddhi, ditthi-visuddhi, kankha-vitarana-visuddhi, magga-magga-nana-dassana-visuddhi, patipada-nana-dassana-visuddhi and lokuttara-nana-dassana-visuddhi.[66] When it is said that samsara (round of rebirths) is very terrifying, it is because of the duccarita (evil deeds) of uppanna and anuppanna which have ditthi (wrong views) as their root. When it is said that there is no hiding place, no haven, nowhere on which one can depend, it is because of the self-same duccarita and ditthi. When ditthi is extinguished, both old and new duccarita are also extinguished. When old and new duccarita are extinguished, release from the samsara of apaya-loka is attained, and only exalted stages in the states of humans, devas, and Brahmas remain. Since beings have to cultivate the desire for an encounter with a Buddha Sasana in order to secure release from the apaya samsara together with old and new duccarita, now that they have encountered a Buddha Sasana, in this existence, it behooves them to make the attempt of extinguishing the great evil of ditthi, Ditthi is established in beings in three layers:
These layers are the realm of sakkaya-ditthi. They may be called coarse, middling, and fine ditthi. I shall how show how the offsprings of ditthi, the ten duccarita, enter into ditthi. The coarse ditthi of vitikkama comprises the akusala kamma committed through overt acts and speech. The middling ditthi of pariyutthana comprises the evils that occur in thoughts. Anusaya-ditthi is the evil that lies latent in the personalities of beings throughout anamatagga-samsara though it may not yet result in manifestations of acts, speech, or thoughts. It may be said that there are three kinds of fire in a match-box. The first is the fire that lies latent in the whole box of matches. The second is the fire that ignites the match stick when it is struck. The third is the fire that is transferred to another object when it is brought in contact with the flame of the match stick. Such a fire is that which burns rubbish heaps, clothes, houses, monasteries and villages. This fire, the fire that is transferred to another object, resembles the coarse vitakkama-ditthi. The fire that burns the match stick resembles the middling pariyutthana ditthi which is manifested in the mind every time it comes in contact with objects of thought. The fire that is latent in the box of matches resembles the fine anusaya-ditthi that resides in the personalities of beings throughout the succession of lives in anama-tagga-samsara. This fire that lies latent in the box of matches does not burst into flame so long as the match head is not rubbed with the nitrous surface of the match-box, It does not cause any harm even if it be kept in contact with highly inflammable articles such as gunpowder. In the same way, the anusaya-ditthi lies latent in the personality and does not manifest itself so long as it does not come into contact with evil objects of thought or other causes of evil. When, however, evil objects of thought or other causes impinge on the six sense-doors, the anusaya-ditthi is disturbed and begins to make itself manifest in the mind-door, or in the plane of the pariyutthana through the function of volition. If at that time the manifestations can be suppressed by good doctrines, they disappear from the pariyutthana plane and return to the anusaya plane and reside there as latent natural tendencies. If they cannot be suppressed, they continue to manifest themselves as developing volitions. If they are further disturbed (in the pariyutthana plane), they manifest themselves in the vitikkama plane in the form of evil speech or evil acts. In this world, if a person can control himself in the vitikkama and pariyutthana planes, and if thereby his acts, speech, and thoughts are, so to say, clean and unsoiled, he is called a good, pious, or moral man. But such a person is not aware of the anusaya plane. If the anusaya plane is not destroyed, even if perfect control is exercised over the vitikkama and pariyutthana planes, such control can only be of a temporary nature. If the person is strong in the observance of good principles, the control can last for the whole of this life. But there can be no certainty about the next life, when upheavals in these two planes may recur. Lobha (greed), dosa (hatred), and moha (delusion) also have each of them three planes. In order to destroy these three planes of ditthi completely, men have to put forth effort in the three sikkha (trainings) of sila (morality), samadhi (concentration), and panna (wisdom). They have to practise the seven visuddhi (purifications). As far as layfolk are concerned, sila means ajivatthamaka-sila which is nicca-sila for them. The atthanga-uposatha-sila and dasanga-sila add refinement to nicca-sila. It is a good thing to be able to observe them, but it does not matter much if they cannot be observed. For those people who assume the yellow garb of Isis[68] the ajivatthamaka-sila and dasanga-sila consitute sila. The atthanga-uposatha-sila is included in the dasanga-sila. For bhikkhus, the catuparisuddhi-sila[69] constitutes sila. The parikamma-bhavana, upacara-bhavana, and appana (also called the eight samapatti[70]), which arise out of mindfulness in the body (such as in out-breath and in-breath), and in the bones of the body, constitute samadhi. The four lokiya (mundane) visuddhi[71] beginning with ditthi- visuddhi, together with lokuttara (supramundane) nanadassana-visuddhi constitute panna. Among the three planes of ditthi, sila can destroy the vitikkama plane. This means that if one possesses sila-visuddhi, upheavals in acts and speech cannot occur. Samadhi can destroy the ditthi in the pariyutthana plane. This means that if bhavana manasikara (concentration on the objects of meditation) is firmly established, upheavals in thought cannot occur. Panna destroys the ditthi in the anusaya plane. This means that if insight is obtained into the entire body as mere groups of nama and rupa and as anicca, dukkha and anatta groups, the latent store of ditthi that may manifest itself in views of 'personality' (puggala), 'living being' (satta), 'permanency' (nicca), 'pleasure' (sukha), 'self' (atta) disappears. So long as this ditthi-anusaya exists, the destruction of the vitikkama plane by sila, and of the pariyutthana plane by samadhi, can be no more than temporary. In the division of uppanna and anuppanna there are two methods:
I shall now show the method of division based on this life as the starting point. In those who have never undertaken to keep sila in this life, there is no uppanna sila. In those who at one time or other in this life have undertaken to keep sila, such sila is uppanna. In the same way, in the cases of samadhi and panna, what was attained in the past is uppanna, and what had never been attained in the past is anuppanna. In the method of division based on past samsara as the starting point, there are two kinds of sila: lokiya-sila and lokuttara-sila. Lokiya-sila is uppanna, because there is no being who at one time or other in the past samsara has not undertaken to keep lokiya-sila. Lokuttara-sila, as far as puthujjana are concerned, is anuppanna. Samadhi, also, is of two kinds: lokiya and lokuttara. Since lokiya- samadhi had been attained on many occasions by beings in the past samsara, it is uppanna. Lokuttara-samadhi, as far as puthujjana are concerned, is anuppanna. Panna, also, is of two kinds: lokiya and lokuttara. Ditthi-visuddhi, kankha-vitarana-visuddhi, magga-magga-nana-dasana-visuddhi, and patipada-nana-dassana-visuddhi are lokiya-panna. These lokiya-panna are uppanna to those who have encountered Buddha Sasanas in the past, and anuppanna to those who have never encountered any Buddha Sasana. Lokuttara-nana-dassana-visuddhi is lokuttara-panna. As far as puthujjana are concerned, lokuttara-panna is anuppanna, since it had never at any time been attained in past samsara. I shall now show the four points of viriya (effort). The opportunity of ridding oneself completely of old uppanna akusala kamma arises only when one encounters a Buddha Sasana. The opportunity of preventing the appearance of new akusala kamma in the series of existences that are to follow, is also one that can arise only when one encounters a Buddha Sasana. Even though one's samsara be infinitely long, if one does not encounter a Buddha Sasana, no opportunity of ridding oneself of these two classes of akusala kamma can arise. This is because the business of ridding oneself of these two akusala kamma is identical with the business of destroying the anusaya plane of sakkaya-ditthi. And, the destruction of the anusaya plane of ditthi is the work of anatta-bhavana, which appears only when a Buddha Sasana appears. Those beings who are destined to be Pacceka-Buddhas (solitary Buddhas) had acquired first the seeds of anatta-bhavana during their encounter with a Buddha Sasana. When there is no Buddha Sasana in the world, even the mere sound of anatta is not heard. And, by 'the sound of anatta' is meant the sound of rupa, khandha, ayatana, dhatu, and paticca-samuppada. The whole of the Abhidhamma Pitaka is replete with the sound of anatta. So is the whole of Abhidhammattha-sangaha. The work of anatta-bhavana consists, first, of fulfilling sila-visuddhi, then of setting up kayagata-sati, and after tranquillizing and controlling one's madly tempestuous and unstable mind, of putting forth effort in the work of samatha and vipassana. It is only when the plane of ditthi-anusaya is destroyed through such effort that all the uppanna and anuppanna miccha-ditthi and the duccarita disappear. The effort to cause the appearance in one's personality of kusala kamma which have not appeared before, and the effort to fix in one's personality the kusala kamma that have already appeared, consist of attempting the successful completion of anatta-bhavana after the establishment of kayagata-sati.
Uppanna And Anuppanna SilaAnuppanna-sila, which has never occurred to puthujjana in the past infinite samsara, consists of sammavaca, sammakammanta, and samma-ajiva, which are comprised in sotapatti-magga and which have Nibbana as their object. This sila destroys the evil acts manifesting themselves in action, speech, and wrong modes of earning a living. From the moment that this destruction takes place, the evils appearing in the form of actions, speech, and modes of living do not appear again even for an instant throughout the succession of many lives and many world-cycles that follow. This class of lokuttara-sila is achieved only when anatta-bhavana is successfully practised. Beings must attempt to achieve this anuppana-sila while yet within a Buddha Sasana. It is meant by this that from the moment of setting up sila-visuddhi (together with kayagata-sati) up to the successful completion of anatta-bhavana, beings must attempt (without relaxation) to practise the thirty-seven bodhipakkhiya-dhamma. Uppanna-sila, which has often occurred in past infinite samsara, means lokiya-sila or kamavacara-sila.[72] When it is said that attempt must be made to attain the state of fixation of that sila, it must be understood that there are two planes of lokiya-sila: niyama and aniyama.[73] The state of an ariya is that of the niyama plane, while the state of a puthujjana is that of the aniyama plane. The kamavacara-lokiya-sila attains the niyama plane in the personalities of sotapannas. Ariyas who are sotapannas do not transgress the ajivatthamaka-sila even in their dreams throughout the series of lives and world cycles that follow until the final attainment of Parinibbana. In the case of puthujjana, however, the kamavacara-lokiya-sila is still in the aniyama plane. These persons have been virtuous and moral lay individuals on an infinite number of occasions in the past. They have also suffered in the apaya loka countless number of times. They have been virtuous Isis and bhikkhus on other infinite number of occasions. In all their past existences, however, they have never been free from the danger of liability to rebirth in the apaya loka. Even now, the number of beings in the apaya loka is infinite and the number of humans, devas and Brahmas, on the brink of being born in the apaya loka is infinite. Hence, beings possessing kamavacara-lokiya-sila, which is still aniyama, and which, so to say, resides in them for a temporary moment, should attempt, while there is yet opportunity within a Buddha Sasana, to transform it into niyama. They should set up kayagata-sati, and having done so, should practise the bodhipakkhiya-dhamma until the function of anatta-bhavana is successfully completed. This completes the two sila kusala kamma.
Uppanna And Anuppanna SamadhiSamadhi also has two planes: niyama and aniyama. Similarly, there are two planes of panna: niyama and aniyama. Appana-samadhi, which is identical with the eight or nine samapatti[74] as the case may be, becomes niyama only when one attains the anagami stage. The panna that carries the tadi[75] quality becomes niyama only at the stage of an arahant. I shall now show the samadhi and panna that sotapannas achieve. In accordance with the discourse in the Maha Vedalla Sutta,[76] wherein it is said: Yo ca visakha samma-vayamo ya ca samma-sati yo ca samma-samadhi, ime dhamma samadhikkhandhe sangahita. Samma-vayama (right effort), sammasati (right mindfulness) and samma-samadhi (right concentration), which are comprised within sotapatti-magga (path of a stream-winner) having Nibbana as object, are called lokuttara-samadhi (supramundane concentration). These three samadhi can extinguish, once and for all, that is by samuccheda-pahana,[77] the mental evils of abhijjha (covetousness) and byapada (ill-will), which have miccha-vayama (wrong effort), miccha-sati (wrong mindfulness), and miccha-samadhi (wrong concentration), as their roots. From the instant they are extinguished, the mental evils of abhijjha and byapada do not arise again throughout the many lives and world-cycles that may follow. It is the kind of samadhi that can be achieved only within a Buddha Sasana, when only appears anatta-bhavana. Hence, now that they have encountered a Buddha Sasana, beings should endeavour to achieve anuppanna-samadhi without fail, before they become severed from the sasana. This means that, beginning with kayagata-sati, they should practise the bodhipakkhiya-dhamma until they attain the successful culmination of anatta-bhavana. Upanna-samadhi, which has occurred countless number of times in infinite past samsara, consists of kamavacara-samadhi, rupavacara- samadhi and arupavacara-samadhi. When it is said that attempt must be made to make uppanna-samadhi niyama, it must be understood that there are two planes in lokiya-samadhi: niyama and aniyama. The lokiya-samma-vayama, samma-sati and samma-samadhi, with which ariyas are endowed, are established in the niyama plane. The duccarita such as abhijja and byapada do not arise in them even in dreams throughout the succession of lives and world-cycles that follow until the final attainment of Parinibbana. The group of lokiya-samadhi with which puthujjana are endowed is in the aniyama plane. In the infinite past samsara, these persons have been men of samadhi, Isis of samadhi, and bhikkhus of samadhi, endowed with jhana and powers, such as the ability to fly through the air or go through the earth, during an infinite number of existences. In the life-period of every world-system, there are four kappa (world-cycles), each of infinite length. In three of these kappa, these puthujjana have been Brahmas in the brahma-loka. In every one of these world-systems, there have also appeared the apaya loka. These apaya loka have been filled by these self-same Brahmas and no other. These puthujjana have been Brahmas, petas, beings of hell, animals and asuras. In the infinitely long samsara, the life-period of each of these world-systems is like but the period of the twinkling of an eye. Thus, it behaves us all to endeavour to transform the aniyama lokiya samma-vayama, samma-sati and samma-samadhi (which we temporarily acquired in the past on many countless occasions) to niyama, while there is yet opportunity now when we are in the midst of a Buddha Sasana. We must, after first setting up kayagata-sati, practise the bodhipakkhiya- dhamma until the successful completion of anatta-bhavana. This ends the two samadhi kusala kamma.
Uppanna And Anuppanna PannaIn accordance with the discourse in the Maha Vedalla Sutta, wherein it is said: Ya ca visakha samma-ditthi yo ca samma-sankappo ime dhamma pannakkhandhe sangahita. Samma-ditthi (right view) and samma-sankappa (right thinking), which are comprised in sotapatti-magga having Nibbana as their object, are called panna. This panna destroys the anusaya plane of sakkaya-ditthi completely, and dispels by samuccheda-pahana every vestige of miccha- ditthi and miccha-sankappa, together with the duccarita and durajiva,[78] once and for all. The old store of duccarita kamma also disappears completely. Release is obtained from the apaya samsara. From this instant, the evils of miccha-ditthi and the duccarita do not make an appearance throughout the series of future existences and future world-cycles. This panna appears only during a Buddha Sasana when anatta-bhavana appears. Hence, now that they have encountered a Buddha Sasana, beings should endeavour to attain this anuppanna-panna before they become severed from the sasana. This means that, starting with kayagata-sati, they should practise the bodhipakkhiya-dhamma until they attain the successful culmination of anatta-bhavana. The kinds of panna that have often occurred in the past infinite Samsara are kammassakata-samma-ditthi, all kinds of kamavacara knowledge and wisdom, and abhinna,[79] such as dibba-cakkhu (the celestial eye) and dibba-sota (the celestial ear). When it is said that effort must be made to transform this panna into niyama, it must be understood that there are two planes in lokiya-panna: niyama and aniyama. The lokiya samma-ditthi and samma-sankappa of ariyas are established in the niyama plane. From the moment they are thus established, and throughout the series of lives that follow until they attain Parinibbana they are in possession of kammassakata-samma-ditthi-nana (knowledge of right view of the fact that all beings have kamma only as their own property), pariyatti-nana (knowlege of the doctrine), patipatti-nana (knowledge of practice of the dhamma), and knowledge of the Four Noble Truths. The lokiya panna which puthujjana possess is, however, established in the aniyama plane. In the series of existences of these puthujjana wandering in infinite samsara, they have sometimes been learned in the Dhamma, sometimes have acquired fame in their learning, sometimes have been great theras and great physicians, while at other times they have also been cockles, snails, worms, leeches, lice, bugs, maggots, ticks, etc.--creatures that could just be said to be alive. Hence, while the opportunity of an encounter with a Buddha Sasana offers itself, effort must be made to transform the aniyama-panna (which is but a temporary or momentary acquisition) into niyama-panna. This means that, starting with kayagata-sati, the bodhipakkhiya-dhamma should be practised until the successful attainment of anatta-bhavana. This ends the two panna kusala kamma. So long as the realm of sakkaya-ditthi (personality-belief), which has been continuously established in our personalities throughout the past infinite samsara, is not destroyed, the defilements such as lobha (greed), dosa (hatred), and moha (delusion), remain keen, numerous and strong. As such they may be said to be permanent native inhabitants resident within our bodies. In Such circumstances, sila (morality), samadhi (concentration) and panna (wisdom), which are the enemies of these defilements, are like occasional alien visitors. Their visitation resembles the trespassing of enemy aliens into the kingdom of the ogre Alavaka,[80] inhabited by wild and powerful ogres. Before long, these alien invaders become the food of these ogres, and their alien settlements are destroyed. On one occasion, five hundred Isis with jhana attainments came from the Himalaya regions to the mansion of Alavaka, but the ogres seized them one by one by their legs and threw them across the river Ganges. And thus the five hundred Isis were destroyed. Hence, those laymen, Isis and bhikkhus, who have encountered a Buddha Sasana in this life, who desire to rid themselves of evils in their future existences, and who wish to fix the Dhamma such as sila-visuddhi (purification of virtue) permanently in their personalities, should practise the satipatthana appropriately with sammappadhana effort in order thus to destroy the anusaya plane of sakkaya-ditthi. If they desire to free themselves from the insane and wild mind such as is possessed by the mad man, the incapable boatman, the man afflicted with hydrophobia, and the sick man who vomits his medicines (in the illustrations given under satipatthana), and if they desire to fix their samadhi or transform it to niyama so as to enable them to keep their attention tranquil, steady, and fixed on any kammatthana object at will, they should practise the satipatthana appropriately with sammappadhana energy in order thus to destroy the anusaya plane of sakkaya-ditthi. If they desire to free themselves from the sammoha-dhamma (delusion) which can cast them into the utter darkness of the absence of wisdom, and which can extirpate all feelings of respect and reverence that they have harboured towards the infinite and noble qualities of the Buddha, the Dhamma and the Ariya Sangha, as also of the establishments of the sasana, leaving no traces in the existences that follow; if they desire to rid themselves of the great miccha-dhamma that have led them in the past infinite samsara to approach, respect, and pay reverence to all manner of spurious Buddhas, because as puthujjana they were not in a position to know the true Buddha, the true Dhamma, and the true Sangha; if they desire to attain, in the series of existences and world- cycles beginning with the present, that faith known as adhigama- saddha,[81] and that wisdom know as adhigama-panna,[82] by virtue of which they can continue to evoke respect and reverence without let or hindrance for the true Buddha, the true Dhamma, and the true Sangha; and if they desire to transform them to the niyama plane, they must practise the satipatthana appropriately with sammappadhana energy with a view to destroy the anusaya plane of sakkaya-ditthi. Here, the appropriate practice of sammappadhana means that energy accompanied by the determination which says: 'Let the skin remain; let the bones remain; etc.' Here ends sammappadhana.
FOOTNOTES:
Preface and Introduction |
