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Triple gem student :
“For myself, this was a good example that showed the difficulty of attaining Stream-“entry even no matter how intelligent or gifted one is. With Queen Mallika, she even had Venerable Ananda visit the palace regularly to teach the dhamma and she still didn’t attain stream-entry within her life time. But still learning and practicing the dhamma would benefit the life stream (Queen Mallika) bhava, jati’s to come.”
- Yes, exactly our efforts towards the Dhamma are not in vain. Sometimes our abilities do not guarantee our success. She will probably end up becoming sotāpanna. I invite everyone to read Theragatha and Therigatha. These are verses from male and female Arahant disciples. They tell how they struggled for Nibbāna for lifetimes and the Kusalas they developed. Venerable Arahant Kondanna (First disciple of Lord Buddha) avoided apayas for 100,000 Kappas!!! He learned the Dhamma from Lord Buddha Padumutarra and vowed to become a great arahant. Thanks to the Kusulas he acquired while serving the Sasana of Lord Padumutarra he never again took rebirth in the apayas. As a reminder, an arupa Brahma lives a maximum of 84,000 Kappas. The Venerable’s lifestream has passed 100,000 Kappas without seeing these worlds of pain ! It’s still incredible he reached Nibbāna at the end of this period. This is what should motivate us even if we don’t see visible results.
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- Small clarification: Even a worldly person can see the inevitability of many things. Anatta can also say the inevitability which makes us suffer is not to our taste. While listening to a Desana of Venerable Waharaka Thero, I was able to grasp this subtlety. For example, we can see that growing up and getting old are inevitable but as long as we enjoy maximum pleasure it doesn’t bother us. As long as the inevitable things are to our liking there is no problem. If we do not try to make efforts to attain Nibbāna we will inevitably face dreadful suffering.
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Sīvaka Sutta: Discourse to wanderer Sīvaka
At one time, the Buddha was staying at Rajagaha, in the Bamboo Grove near the Squirrels’ Feeding Place.
[Rajagaha was the capital city of the old kingdom of Magadha in India at the time of the Buddha. Soon after the enlightenment, the Buddha, accompanied by one thousand monks, visited the city of Rajagaha as per the request of King Bimbisāra. The king became a disciple of the Buddha after listening to the Buddha’s teachings and donated the Bamboo Grove (Veluvana Park) to be used as a monastery. It was the very first monastery that was donated to the Buddha where the Buddha is believed to have stayed during the three rainy retreats following the donation when several discourses were preached to various audiences.]
Then the wanderer named Moliya Sīvaka went to the Buddha and exchanged greetings with the Buddha. Having exchanged friendly greetings and courtesies, he sat to one side. While sitting to one side, he said to the Buddha:
“Master Gotama, there are some ascetics and brahmins who hold this doctrine, this view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past.’ Now, what does Master Gotama say about this?”
“There are some feelings, Sīvaka, that arise due to bile disorders. That some feelings arise due to bile disorders, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to bile disorders.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to phlegm disorders. That some feelings arise due to phlegm disorders, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to phlegm disorders.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to wind disorders. That some feelings arise due to wind disorders, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to wind disorders.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to an imbalance of those three. That some feelings arise due to an imbalance of those three, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to an imbalance of those three.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to the change of climate. That some feelings arise due to change of climate, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to change of climate.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to improper care. That some feelings arise due to improper care, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to improper care.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to external trauma. That some feelings arise due to external trauma, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to external trauma.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“There are some feelings, Sīvaka, that arise due to the result of kamma. That some feelings arise due to the result of kamma, one should know for oneself, and it is considered to be true in the world that, some feelings arise due to the result of kamma.”
“So, Sīvaka, any ascetics and brahmins who hold the doctrine, the view: ‘Whatever a person feels, whether it is pleasant, painful or neutral, all that is caused by what was done in the past,’ they deviate from what one should know for oneself, and what is considered to be true in the world. Therefore, I say that those ascetics and brahmins are wrong.”
“Bile, phlegm, and also wind, imbalance, and climate too, improper care and external trauma, with the result of Kamma as the eighth.”
- Excellent speech which leads us not to blame everything on Kamma Vipāka even if it can often be the cause of our problems. However, we must not forget the powerless nature (Anatta) which regulates our lives. Suppose a boat is heading straight into an iceberg and only a few meters separate it from the point of impact. It is inevitable (Anatta) that he will hit the iceberg but an experienced captain can, with good maneuvering, save as many people as possible and reduce the damage to the boat. Not everything happens because of Kamma Vipāka and the vast majority of unpleasant events in life are inevitable such as illness, old age, and death. It’s up to us to do as much as possible to reduce the negative impact this has on our minds. The best way to do this is to continue moving in the direction of pure mind (Pabhassara Citta). Remember that even an arahant can have painful indigestion!!
Oh yes, I remember reading about this Jataka!! Many Jatakas depict the Bodhisatta being caught in the grip of Kāma ragā. However, he always manages to overcome it with the help of the Jhānas and gets reborn in a Brahma world. Thank you for sharing this story, Gopinadh🙏🏿. We understand that it is only by becoming a Lord Buddha that he will ultimately succeed.
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- I’m not entirely convinced by everything that has been said, but yes, you are right, sir. It is a subject that only a Lord Buddha can answer perfectly. The only power we must seek is the destruction of all defilements (āsavakkhaya). It is the only supernormal power that all arahants have in common. It comes automatically when a person reaches the arahant stage.
- I forgot to specify a detail in my answer to #5. It is possible to obtain Iddhis, jhanas, and magga phala simultaneously even if one has not practiced jhanas in this life. Arahant Santati was an example. He never practiced the jhanas and by listening to a single verse he became an arahant with all the jhanas and Iddhis. These are extremely rare cases. Most of the time, this is obtained after having first mastered the 4 jhanas. Arahant Santati came back from a war and was celebrating!! See THE MINISTER WHO BECAME AN ARAHANT AS A LAY PERSON
- In this context, I use the term meditator to refer to those who practice Jhānas, Sir Lal. Don’t worry, I know very well that meditation is much more than Jhānas.
- 1. No, they are not necessary.
- 2. No, it doesn’t, but it simplifies the process, especially for reaching the Anagami stage by getting rid of Kāma ragā.
- 3. Jhanas can be cultivated by anariyas and ariyas. Magga phala is obtained with the understanding of Tilakkhana at different levels up to its total understanding at the arahant stage. Obtaining the magga phala marks the beginning of the end of our samsaric wandering. Jhanas can prolong this wandering if they are not combined with an understanding of Tilakkhana. There is no point in being reborn in a Brahma world if it is to then return to this world to fall into the Apayas. Cultivating magga phala guarantees that one will be free in the long term from this cycle of pain.
- 4. Anariya Jhana can be lost while Ariya Jhana is never lost. One obtains Ariya Jhana when one has truly understood the futility of indulging in sensual pleasure. At that moment one became an anagami. Anariyas Jhānas can be lost if concentration is not sufficiently maintained on one’s object of meditation. This occurs when intense sensual thoughts disrupt one’s concentration.
- 5. Yes it is a prerequisite. One must be able to go to the 4th or 5th Jhānas where the mind is immersed in equanimity (Upekkha). Then one must be able to enter and exit any Jhānas at will. He must in some way “play with the Jhānas”. For example, he can enter the first Jhanas and directly afterward the third. He must be able to exit and enter in any direction (In ascending, descending, and disordered order.) whenever and wherever he wants. He must then concentrate his mind on the 4 elements Tejo (fire) Vāyo (wind) Apō (water) and Pathavī (earth). Suppose he wants to walk on water as if it were land. He must master the earth element. If he wants to dive into the earth as if it were water, he must master the water element. There are myriads of samādhi and the powers developed by the Jhānas are one of the things that only a Lord Buddha can understand. What I have just said is my understanding of the teachings I received from the Bhikkhus with whom I had the chance to interact. I have never been in Jhanas and I have never developed Iddhis powers. However, I tried to develop them in Thailand without success. Lack of continued effort has been my biggest obstacle. I had spent three days without sleep under the instruction of a master bhikkhu trying to develop Upacara Samadhi. I was close but the concentration factors were weak and unstable. Unfortunately, my stay was coming to an end and I had to return to Canada. If I had stayed a little longer I would have been immersed in Upacara Samadhi and the jhanas would have been within my reach (I believe a few months or a year of intensive practice). Others may come for the first time under the tutelage of a bhikkhu and attain jhanas in a short time. It depends on the gāti and it’s all about continued effort. I believe that attaining magga phala is much more difficult than Jhānas. How many times in this infinite samsara have we been in the Brahma worlds? It’s unimaginable! Have we been free from pain and sadness forever? It is by attaining the magga phala which is so rare to attain that we will forever be delivered.
- Only a person who has entered the jhanas can truly know. It would be interesting to hear the opinion of a meditator, as Sir Lal suggested.
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EXPERIENCE IN PREVIOUS LIVES MAY AFFECT MEDITATION PRACTICE IN THIS LIFE
A handsome young man who was the son of a goldsmith was ordained as a monk by Venerable Sāriputta, the chief disciple of the Buddha. Venerable Sāriputta instructed the young monk to meditate on the loathsomeness of the dead body. Having received meditation instruction from Venerable Sāriputta, the young monk went away to reside and meditate in a forest. There, he started meditating on the loathsomeness of the dead body as instructed by his teacher but made very little progress in meditation. He had to return to his teacher on two occasions to receive further instructions on how to meditate, but still made very little progress.
As the young monk was not making any progress in meditation despite the repeated instructions he was given, Venerable Sāriputta decided to take him to the Buddha. So, one day Venerable Sāriputta took the young monk to the Buddha and reported the young monk’s inability to progress in his meditation despite the repeated instructions given to him. The Buddha knew that the young monk was the son of a goldsmith in this life and through His supernormal vision saw that the young monk had been born in the family of goldsmiths during his past five hundred births. The Buddha decided to change the object of meditation and instead of meditating on loathsomeness, he was instructed to meditate on pleasantness. The Buddha, through the Buddha’s supernormal power, created a beautiful lotus flower as big as a cartwheel and asked the young monk to stick it on the mound of sand just outside the Jetavana monastery and meditate by focusing on the lotus flower. The young monk began meditating by concentrating on the beautiful lotus flower and was able to develop concentration of the mind by getting rid of the mental hindrances. His mind was filled with rapture (pīti) and gradually progressed through the first mental absorption (Jhāna) up to the fourth mental absorption.
- Lord Buddha provided the young bhikkhu with a suitable object to develop Jhanas to achieve a higher stage of Nibbāna (according to his gatī). He instructed the bhikkhu to maintain focus on the object, and through the Jhanas he developed, he was able to comprehend the short verse with ease and attain the arahant stage. However, it is unknown whether he was a sotapanna or puthujuna before practicing meditation. What is certain is that Jhanas greatly facilitate the attainment of higher stages of Nibbāna, as a peaceful mind is essential for reaching such a high level. Jhanas are the most obvious means of achieving this state of mind, but it is important to note that having Jhanas is not mandatory to become an anagami or arahant. It is an effective way to calm the mind and destroy Kāma ragā in combination with a proper understanding of Tilakkhana.
Sorry, I didn’t answer your question, sir. To cultivate the Jhanas we need an object appropriate to our temperament (gati). Only a Lord Buddha can tell us 100% which one is best suited. Metta, Karuna, Mudita, and Upekkha are useful objects for developing Jhanas. These objects can lead to Ariyas Jhanas with a good understanding of Tilakkhana. These are characteristics of anagami. They are benevolent, they have altruistic joy, compassion, and equanimity towards the objects of Kāma Loka. They include ashta loka dhammas. It is by being arahant that equanimity becomes 100% perfect. An arahant will be equanimous towards the 3 Lokas.
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- The mind of a Sotapanna is still affected by Kāma Ragā, which is the desire for sensual pleasures. Even though they will never commit extreme immoral acts to satisfy these desires, their perception is still influenced by sensuality. A Sotāpanna who has significantly reduced Kāma Ragā becomes a Sakadagamin. However, the person does not eliminate Kāma Ragā.
- To eradicate Kāma Ragā, the best approach is to cultivate a peaceful state of mind. One of the ways to achieve this is through Jhana, which is a state of mind free from sensuality and brings us closer to Pabhassara Citta (the pure state of mind). By understanding Tilakkhana, one can attain the Ariyas Jhanas, which destroy Kāma Ragā permanently and lead to becoming an Anagami. It is important to note that Jhanas are not a mandatory requirement to achieve the elimination of Kāma Ragā. However, they make the process easier. Upacara Samadhi is a concentration of approach that is similar to Jhana but not quite the same(I heard that it is necessary to have this concentration to understand the deep terms.). It is not necessary to attain Jhanas, but they are one of the quickest ways to become an Anagami.
- To illustrate, if I want to travel from Montreal to New York, I have several options such as car, plane, or bus. The plane is the fastest and least exhausting option, but I do not have to take it. In the worst-case scenario, I could even walk. Regardless of the mode of transportation, my destination remains the same, and some options are faster than others. Those who become Sotāpanna without making the effort to go higher are like those who walk on foot. Similarly, Jhanas with an understanding of Tilakkhana is one of the quickest ways to become an Anagami.
Thank you very much for your explanations, sir.
- I’m not entirely sure if it’s appropriate to say this, but it seems like an invitation to cultivate the Jhānas. Joy, rapture, and tranquility are all components of the Jhānas. By practicing the Jhānas, a sotāpanna can easily progress to the higher stages. The Jhānas bring a peaceful state of mind, which can aid one in comprehending the Dhamma more easily, particularly after reaching the sotāpanna stage. However, it’s important to note that the Jhānas are not a requirement to reach the other stages.
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Thank you very much for this explanation, sir. I would also like to know what the Lord Buddha means by “Not content with that unshakable confidence in the Awakened One, he makes a further effort for solitude by day or seclusion by night.”
NANDIYA SAKKA SUTTA: DISCOURSE TO SAKYAN NANDIYA
On one occasion, the Buddha was residing at the Nigrodharama monastery near Kapilavatthu in the region of the Sakyans. One day Nandiya the Sakyan went to the Buddha, paid homage, and sat to one side.
As he was sitting to one side, he said to the Buddha:
“Venerable Sir, if a disciple of the noble ones lacks the four factors of Stream Entry in every way, is he a disciple of the noble ones who lives heedlessly?”
A Stream Enterer possesses four positive qualities or characteristics:
Unshakable confidence with wisdom (aveccappasada) in the Awakened One (Buddha)
Unshakable confidence with wisdom (aveccappasada) in the Buddha’s teaching (Dhamma)
Unshakable confidence with wisdom (aveccappasada) in the Buddhist Monastics (Sangha)
Unbroken and perfect morality that is pleasing to the Noble ones (Ariya kanta sila)]
“Nandiya, someone who lacks these four factors of Stream Entry in every way, is an outsider who belongs with the ordinary persons. However, Nandiya, I will teach you how a disciple of the noble ones lives heedlessly and heedfully. Listen well and pay attention. I will speak.”
“Yes, Venerable Sir,” Nandiya the Sakyan replied. Then the Buddha Said:
“And how, Nandiya, does a disciple of the noble ones live heedlessly? There is a case where a disciple of the noble ones has unshakable confidence in the Awakened One: ‘Indeed, the Blessed One is worthy, a self-awakened Buddha, accomplished in knowledge and conduct, well gone, knower of the world, unexcelled as a trainer for those who wish to train, the Teacher of gods and human beings, awakened, blessed.’ He is content with that unshakable confidence in the Awakened One and does not make a further effort for solitude by day or seclusion by night. When he lives heedlessly like this, there is no joy in his mind. When there is no joy, there is no rapture. When there is no rapture, there is no tranquility. When there is no tranquility, there is suffering. When one is suffering, the mind does not become concentrated. When his mind is not concentrated, principles do not become clear. Because principles have not become clear, he is reckoned to live heedlessly.”
Me: Lord Buddha said the same for the other 3 qualities of a Sotāpanna.
“And how, Nandiya, does a disciple of the noble ones live heedfully? There is a case where a disciple of the noble ones has unshakable confidence in the Awakened One: ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge and conduct, well gone, an expert about the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of gods and human beings, awakened, blessed.’ Not content with that unshakable confidence in the Awakened One, he makes a further effort for solitude by day or seclusion by night. When he lives heedfully like this, there is joy in his mind. When there is joy, there is rapture. When there is rapture, there is tranquility. When there is tranquility, he is happy. When he is happy, the mind becomes concentrated. When the mind is concentrated, principles become clear. When principles have become clear, he is reckoned to live heedfully.”
I found this sutta particularly interesting and useful if one wants to know whether the sotāpanna stage is reached or not. What does Lord Buddha mean by Solitude? What is the deeper meaning of this concept here? We all know that to be sotapanna we don’t need to be isolated. While living a “normal” life one can grasp tilakkhana.
DHAMMA IS OF BENEFIT ONLY WHEN IT IS PRACTISED, NOT BY JUST HEARING IT
At one time, the Buddha was staying at the Jetavana monastery in Sāvatti, which was donated to the Buddha by the chief benefactor Anāthapindika.
At that time, a lay disciple of the Buddha named Chattapani lived in Savatti. Though he was a lay disciple, he had already attained the third supra mundane stage of Non-Returner (Anagami). One day, when he was listening to a sermon by the Buddha at the Jetavana monastery, King Pasenadi of Kosala arrived to pay homage to the Buddha. When the king arrived, Chattapani did not stand up as he thought that standing up when the king meant he was not paying due respect to the Buddha. However, the king considered that Chattapani did not stand up when he arrived as an insult and felt very much offended. The Buddha knew that the king felt offended and praised Chattapani, describing him as a disciple well-versed in the Dhamma and had attained the Non-Returner stage. On hearing the Buddha’s description of Chattapani, the king was impressed with him and developed a positive attitude towards him.
When the king met Chattapani on a subsequent occasion, the king said to him: “As you are much learned, could you please come to my palace and teach the Dhamma to my two queens?” Chattapani did not agree to the king’s suggestion, but he suggested that the king request the Buddha to arrange for a monk to visit the palace and teach the Dhamma to the two queens. The king eventually made that request to the Buddha, and the Buddha asked Venerable Ananda to visit the palace and teach the Dhamma to Queen Mallika and Queen Vasabhakhattiya regularly.
As directed by the Buddha, Venerable Ananda visited the palace regularly and taught the Dhamma to the two queens. After some time, the Buddha inquired Venerable Ananda about the progress of the two queens through his teaching. Venerable Ananda reported to the Buddha that although Queen Mallika was learning the Dhamma seriously, Queen Vasabhakhattiya was not paying proper attention to his teaching. On receiving that information, the Buddha said that the Dhamma can benefit only those who learn it seriously with due respect and proper attention and then practice it with diligence.
Then the Buddha recited the following two verses which are recorded as the 51st and the 52nd verses of the Dhammapada.
“Yathā pi ruciraṁ pupphaṁ,
vannavantaṁ agandhakaṁ,
evaṁ subhāsitā vācā,
aphalā hoti akubbato.”
“Just like a beautiful flower,
which has color but no fragrance,
so also, well-preached words of the Buddha,
cannot benefit one who does not practice them.”
“Yathā pi ruciraṁ pupphaṁ,
vannavantaṁ sagandhakaṁ,
evaṁ subhāsitā vācā,
saphalā hoti sakubbato.”
“Just like a beautiful flower,
which has color as well as fragrance,
so also the well-preached words of the Buddha,
will benefit one who practices them.”
- For those who don’t know, Queen Mallika was an extraordinarily gifted and intelligent woman in Dhamma. Despite her great understanding, she did not reach the sotāpanna stage. After her death, she fell into hell (niraya) because of her sexual misconduct and lying. However, thanks to the many Kusulas she acquired, she only spent seven days before being reborn in Tusita paradise. Likely, she will eventually become Sotapanna. Tusita is the fourth paradise in kāma loka, the abode of the Bodhisattas before their last birth. Every sincere effort in Dhamma practice will be our refuge in case of falling. It always benefits us.
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