Back in Perth – new directions old directions

Dear readers, I have been active with other priorities and not blogged much. Now that I’m busier, I’ll probably blog more.  I hope you enjoy the new blog page style. I updated my June post on Sri Lanka and added a lot of photos.

I returned to Perth about 12 weeks ago. I applied for many jobs and finally accepted an interesting role starting on Monday, 14 November.  In order to generate income for paying bills I usually work as a in government on social policy development and project management.  I always find work though it can take about 2 months of applying.  This time it took nearly 3 months…

I enjoyed my recent trips to Sri Lanka and the United Kingdom. On the first trip to Sri Lanka (3.5 weeks in June 2011) I stayed with Bhante Nyanatusita at the Forest Hermitage where I installed mosquito screens, door handles, and tidied up a storage area. Bhante and I also went on a 5 day tour of places north of Kandy. We hiked in forests and climbed hills. I really enjoyed visiting ancient monasteries at Ritigala and Kaluda Pokuna as well as several significant sites at Anuradhapura.  I learned a lot from close association with Bhante and our Dhamma discussions.

The second trip was only about 10 days and again mostly in Kandy working at the Forest Hermitage. Bhante and I installed a wifi antenna with lightning protection on the roof and significantly improved Bhante’s Internet connection.

The detailed map located just past the main entry gate to Udawattakele, Kandy, Sri Lanka

Old sign for the Forest Hermitage, Udawattakele, Kandy, Sri Lanka Michael made two mosquito screens with scrap wood and left over mesh at the Forest Hermitage in June 2011. These two screens were installed in the window frames of the outside kuti sometimes used by guest monks. Inside the outside kuti sometimes used by guest monks at the Forest Hermitage, Kandy, Sri Lanka, June 2011

Shaded meditation walking path near outside kuti, Forest Hermitage, Kandy, Sri Lanka

Wifi antenna installed on the Forest Hermitage roof, 13 August 2011. It is not quite finished. After this photo we attached three metal pipes connecting the antenna pole to the solar panel frame. These connections were insulated to prevent any lightning current flowing between them. The green wire in the photo is an earth wire that leads from the lightning attractor above the antenna itself down to a lightning rod embedded in the ground. You can see the white plastic pipe protecting the wire from the antenna and entering a small hole in the roof tile.

A new LED lamp for an existing socket at the Forest Hermitage, Kandy, Sri Lanka, June 2011

New lamps, medicine and ARRID plugs for the 12 volt electrical solar powered system at the Forest Hermitage, Kandy, Sri Lanka, June 2012

My second trip (10 days in August 2011) coincided with the Australian cricket team’s tour of Sri Lanka which I had no interest in. It also coincided with the annual 10 day Perahera festival held in Kandy. I have little interest in colourful parades mainly because I don’t like mixing with crowds of people. I saw parts of the parade when I was in town shopping for items to install the wifi antenna. The parade is very popular among Sri Lankan people.

Michael & an elephant at the forecourt of the Temple of the Sacred Tooth, Kandy, Sri Lanka, 10 August 2011 (photo taken by Ven. Nyanatusita)

Corner of Dalada Veediya and Yatinuvara Veediya, Kandy, Sri Lanka, 13 August 2011.  People were sitting on plastic sheets on the pavements waiting for the Perahera festival parade so pedestians had to walk on the roads to get around.

My trip to the United Kingdom was my first trip to the mother country since 1974. Except for my own two children, all other members of my Australian family (two parents and three siblings) had visited more recently and some have visited many times. I had a mild case of culture shock when I first arrived at Heathrow Airport and then spent my first week mostly in Wittering (near Chichester), Sussex. The weather was sunny and warm almost the whole time I was in the UK, even in Scotland.  I then went to Telford in Shropshire; Edinburgh, Glasgow and Aberdeen in Scotland; and then Beverley, Hull and Polkington in Yorkshire. I visited most but not all of my UK relations. I was warmly welcomed by all and I learned a lot about family history.

This trip to Sri Lanka and the United Kingdom was part of my exploration of ways to live a spiritual life as a lay man. I validated this approach and am very confident that this is the right thing for me to do it (not saying this is the right thing for everyone).  In previous blog posts I wrote about getting stuck at the same point during Mahasi method vipassana meditation retreats. Since January 2010 I changed my primary meditation practice to samatha though I am still doing satipaathana (mindfulness of body, feelings, mind and dhamma; it has always been a combination of samatha and vipassana).

Some might say that I have not tried hard enough. I am not keen on metaphorically bashing my head on a brick wall. I believe the path is gradual and gentle.  I think the right amount of viriya-energy arises with the right amount of samaadhi-concentration. An imbalance in the faculties is an obstacle.

On these two recent trips to Sri Lanka I kept precepts and offered items and service to the Sangha that stays at the Forest Hermitage.I also participated in Dhamma discussions with Bhante and others. I listened to and read  Dhamma. Although positive and wholesome, these good deeds maybe less important or virtuous than bhavanaa-mental development through vipassana and samatha.  However, the importance of developing samaadi.t.thi-Right View cannot be overstated. Dhamma discussion, hearing the Dhamma and asking pertient questions are all excellent ways of developing and supporting Samaadi.t.thi.

Quick tour – Ritigala, Anuradhapura, Mahintale, Dambulla

Sri Lanka, June 2011

On Friday last week, Ven. Nyanatusita and I took a bus from Kandy to Matale and visited the Aluvihare Rock Temple. There were some interesting paintings and caves converted into small buildings. Many Sri Lankan pilgrims and a few foreign tourists were walking around.

A view looking West from the main gate up the hill toward the Aluvihare Rock Temple, near Matale, Sri Lanka, June 2011

A view looking east at a courtyard between boulders at the Aluvihare Rock Temple, near Matale, Sri Lanka, June 2011

Michael near a moustached lion figure at the Aluvihare Rock Temple, near Matale, Sri Lanka, June 2011

After walking around, we ate lunch and then took a bus north to Dambulla where we thought we might be able to climb the hill to see the cave paintings. We arrived around 2pm in the hottest part of the day. There were many pilgrims perhaps returning from the Poson Poya (possibly the most significant uposatha day in Sri Lanka – Thursday, 16 June 2011) celebrations in Anuradhapura and Mahintale. We heard a report that there were over 5000 Sri Lankan Police Officers mobilized to monitor over 1,000,000 pilgrims. We decided to visit the Dambulla caves another day and walked across the road to drink tea at the “Tourist Welfare Center”.

We then rode a three-wheeler towards Sigiriya stopping at a national park where we walked around inspecting the remains of an ancient meditation monastery.  I was very impressed with this place. It was quite overgrown in many parts and the paths not clear. We explored many old cave sites and found evidence of kutis being built hanging between large boulders. I felt inspired and imagined the ancient Sangha living on the site possibly over many hundreds of years.  After 2-3 hours we got back in the three-wheeler and continued on to the Pidurangala Temple located at the base of a large granite hill 800m north of the more famous Sigiriya. The young pirivena monks allowed us to stay the night in the dusty local village headman’s office including an ensuite occupied by many varieties of local frogs.

On Saturday morning, we climbed the stairs to view various cave kutis (meditation huts) and ruins. Unfortunately none of the kutis were occupied. Though looking well built on the outside, the kutis stank of bat faeces and needed repairs. We doubted any meditation monks would like to live there now because of the steady traffic of curious tourists and pilgrims walking by. We climbed up the hill and through some boulder strewn areas to reach the flat peak. I didn’t see the easy way at first and took a rather dangerous and steep climb with no supports.  We passed a young English woman on the way up who also later climbed the hard way. After a false start, I expressed respect for mutual bravery. Shortly afterwards some Sri Lankan people and more foreigners arrived (the easy way). The top of the hill is spectacular. The winds were gusting strongly and could be dangerous for people near the edges. There are no railings so visitors must take care. It is best to go early in the morning or late in the afternoon to avoid the heat of the day. The rock would become very hot.  We could see nearby Sigiriya and in the distance also see the hill with the Dambulla cave temple.

A restored reclining Buddha statue at the ancient ruins of a monastery near Sigira, Sri Lanka, June 2011.

A view looking south at the ancient ruins of a monastery near Sigira, Sri Lanka, June 2011

A view west at a modern Buddha statue at a monastery near Sigira, Sri Lanka, June 2011

A view looking north at a monastery near Sigira, Sri Lanka, June 2011. The kuti under the rock in the photo was built over 20 years ago and abandoned. It is now inhabited by bats.

A view looking northwest at the ancient ruins of a monastery near Sigira, Sri Lanka, June 2011

The central buildings of a monastery near Ritigala, Sri Lanka, June 2011.  The building on the left is used as a dining hall and is built under a large boulder.

Michael climbing the hill where the stupa was being constructed at Ritigala, Sri Lanka, June 2011

Michael climbing between boulders on the hill where the stupa was being constructed at Ritigala, Sri Lanka, June 2011

A makeshift ladder near the top of a hill where the local Ritigala monks wanted to build a stupa, Sri Lanka, June 2011.  Michael feeling rather nervous after getting off the ladder near the top of a hill where the local Ritigala monks wanted to build a stupa, Sri Lanka, June 2011 The top of a hill where the local Ritigala monks wanted to build a stupa, Sri Lanka, June 2011 Michael near the top of a hill where the local Ritigala monks wanted to build a stupa, Sri Lanka, June 2011

A rough path on the side of the hill where the local Ritigala monks wanted to build a stupa, Sri Lanka, June 2011.  This section of the path is relatively easy to walk on. Michael scrambling down the hill where the stupa was being constructed at Ritigala, Sri Lanka, June 2011

Sunday , Amarvarti, Abhayagiri Vihara, Abhayagiri stupa, Great Stupa


Monday Anuradhapura Mahabodhi tree, 


Tuesday Mahintale many cave kutis and stupas, Kaludiya Pokuna


Wednesday Mahintale  many cave kutis and stupas

Some ruins at Abhayagiri monastery, Anuradhapura, Sri Lanka, June 2011.

Some ruins at Abhayagiri monastery, Anuradhapura, Sri Lanka, June 2011.

Some ruins at Abhayagiri monastery, Anuradhapura, Sri Lanka, June 2011.

The restored elephant tank at the ruins of Abhayagiri monastery, Anuradhapura, Sri Lanka, June 2011.

Restoration work at the Abhayagiri stupa, Anuradhapura, Sri Lanka, June 2011. There are probably 30-40 monkeys not quite visible in this photo, climbing around the framework and making a lot of noise.

Restoration work at the Abhayagiri stupa, Anuradhapura, Sri Lanka, June 2011.

The Great Stupa at night, Anuradhapura, Sri Lanka, June 2011. Michael sensed something very special about this stupa.

Looking north towards the Great Stupa, Anuradhapura, Sri Lanka, June 2011

A water catchment “tank” near the Great Stupa at Anuradhapura, Sri Lanka, June 2011

Kaludiya Pokuna, Mahintale, Sri Lanka, June 2011

I got safely back to Kandy last night (Wednesday) around 9pm. The 100km ride from Dambulla at night was thrilling. The fare was about 60 cents each with front seats to a rally car race in which out bus was participating. I’ve done it before in Thailand but this was perhaps more intense. I just let it happen and enjoyed the ride and the psychedelic light show above the dashboard glorifying various Buddhist and Hindu deities. Many cyclists with no lights and chaotic traffic weaving in and out, sudden stops and turns. Bald tires, soft suspension and bouncy seats set to a sound track of falsetto vocals and deep bass drums etc. At the second last town the bus filled beyond capacity and I had to keep my arms out to stop people sitting or falling on me.  All a memory now.

I’m flying to London on Monday 27 June. Not long now. I’ve been sort of preparing by downloading travel guides for England and Scotland and even reading the text of Macbeth which I hope to see performed at Stratford Upon Avon sometime in July or August.

Maybe England first in early to mid July and then Scotland in late July-August.

Note: I didn’t get around to writing this posting in as much detail as I’d planned.

Forest Hermitage, Kandy

I feel privileged to visit  the Forest Hermitage. This is an historical place for Western Buddhists and where Ven. Nyanaponika and Ven. Bhikkhu Bodhi both lived and worked for many years. Ven. Nyanatusita is very kind and patient with me. He showed me around and answered all my Dhamma questions and questions about daily life. Bhante is a very intelligent and practical man who works very hard for the Buddhist Publication Society. I encourage all readers to visit the BPS website and download the collections that are free or at low cost.

Forest Hermitage, Udawattekelle, Kandy Sri Lanka, 7 June 2011

MK relflected in the window of the FH, 7 June 2011

There are two cats also living at the FH and I have a mild allergic reaction to them manifested by sneezing and itchy skin.

Bhante allowed me to read an early proof copy of the forthcoming complete translation of the Anguttara Nikaya by Ven. Bhikkhu Bodhi. I didn’t read it cover to cover and there were bits missing even as it was. I was able to read many sutta that had puzzled me while reading Woodward 100 plus year old English translation published by the Pali Text Society.  Excellent work Ven. Bhikkhu Bodhi!

I met a young German and a young Austrian monk staying in the monastic compound next to the FH. There is also a kind Sri Lankan lay man working as caretaker at FH. Ven. Nyanatusita, the Austrian monk and I rode in a three-wheeler driven by Nihal (excellent driver and enthusiastic monastery sponsor) from FH to one of 3 (or more) monasteries at Hantana (a hilly district adjoining Kandy) to visit Ven.Subhuti, a US monk. This monastery is about 800m above sea level and located on the site of an old tea estate. It feels remote, despite being only 20 minutes from downtown Kandy. There are many poor Tamil tea workers/families living on the slopes around the monastery. Ven. Subhuti usually stays at Na Uyana Aranya. Nihal had to return to Kandy by 4:30pm.  I plan to visit Ven. Subhuti again this afternoon.

Bhikkhu Subhuti (left) and Bhikkhu Nyanatusita (right) standing on the precarious balcony of the kuti at Hantana where Ven. Subhuti is staying, 7 June 2011

Three Bhikkhus approaching the kuti at Hantana where Ven. Subhuti is staying, 7 June 2011

My lower back has been painful for the past few days. I think it is due to the travel. I won’t let it stop me though.  As with all physical pain, if we focus our attention on the painful spot(s), we can notice how it constantly changes. What changes is suffering, whatever is suffering is not me, not I, not mine. We let go of whatever is not ours. Then there is release, freedom and liberation.

Perth to Kandy

I left Perth on Tiger Airline on Friday night arriving in Singapore at about 3am Saturday, 4 June 2011. I then flew Tiger to KL arriving about 7:30am. I then learned that Tiger lands at the Budget terminal which is 20-30 minutes drive from the KL International terminal.  My Sri Lankan Airline flight from KL to Colombo was due to leave at 9:20 am, so I missed it. They close the check in counters one hour before the flight because the check-in counter is about 20 minutes away from the boarding gate – even including the free light rail that transports passengers around the vast KL International Airport.  The KLIA is impressive for its size and high-tech facilities, however, the signage and lack of information about these logistical matters is a negative.  Sri Lankan Airlines should have some note on their e-ticket about the counters closing 1 hour before flight and maybe something about warning passengers who may be connecting from the KL budget airport.

From what I saw, the KL budget  airport might just as well have been called Air Aisa Airport since Air Asia dominates  so much. The access to taxis was difficult. There seems to be no consideration for passengers such as myself who might be going to the KLIA. Buses between terminals depart about every 20 minutes and I just missed one so I was obliged to take a taxi. However, you need to go to a special counter, through a police checkpoint just to get a taxi voucher. The taxi voucher counter didn’t accept any currency except Malaysian Ringits. I didn’t have enough MR so I had to go back out through the police checkpoint and find a currency exchange service, wait in the queue and accept an exorbitant exchange rate, go back through the police checkpoint to the taxi counter, back out through the police check point and cross a busy road to find the taxi rank. The taxi had a very small boot so no-one’s normal size luggage would fit in it. The driver then puts on an act about my luggage and then puts it on the back seat.  To his credit, he did driver rather quickly to try and get me to the KLIA on time for my Sri Lankan Airline check-in. He dropped me at the wrong end of the terminal (he wasn’t to know – not his fault) so I ran pushing my trolley loaded with luggage from one end of the terminal to the other, only to find the area completely unstaffed – too late!

I then found where the Sri Lankan Airline office is located and pushed my trolley up there. I waited for about 30-40 minutes in the empty corridor outside the office and then wrote a note to stick on their door while I wandered off to find a toilet and some refreshments. I enjoyed some noodles and sambal washed down with coffee. I went back and waited in the corridor doing pacing up and down for exercise – no where to sit except the floor. Then about 10:30 the Sri Lankan Airline officers arrived at their office. The lady was very helpful and arranged for me to go on the next flight leaving at 2pm, but going via Singapore.  I was relieved.

So I passed time and ate a delicious murtabak ayam (pancake stuffed with curried chicken) and drank tea and juice for lunch.  My seat on the SLA flight was 67G which is right next to the toilet on the last row. The leg room was relatively cramped due to some device on the floor. Many passengers were Indians returning from holidays in Malaysia – some kind of package tour that included a one night stay over in Colombo. Many were rude to the crew and made many demands. Unfortunately there did not seem to be enough vegetarian meals provided by the catering company so some Indian men became very upset. I felt sorry for the SLA crew. Then the captain announced that for some  unknown reason, Changi Airport (Singapore) was only using one runway and our flight was obliged to fly in circles around Singapore in a queue waiting to land. We all had to get off the plane in Singapore and wait for 30-40 minutes to board again. After boarding we waited another 30-40 minutes in our seats to get permission to take off. I suppose all these delays might have aggravated passenger moods. So finally we arrived in Colombo at 7pm – two hours after the scheduled time for that flight and 9 hours after my planned time of arrival (10am).

I got a taxi to my hotel in Negombo and after checking in, went out to buy a Sri Lankan SIM card for my mobile – success. However, when I tried it out, I found my phone is locked to Telstra and the Norton security software also prevented me from changing the SIM. I forgot to disable that before I left Australia. Now I need a new phone.

After a cold shower (no hot water at the A$78 per night hotel – don’t go there – Rani Beach Resort) and lots of water, I spent some time horizontal for the first time in over 24 hours. I woke refreshed, packed my stuff and ate some included breakfast within sight of the Indian Ocean. It was lovely.  I then got in a three wheeler to the Negombo bus station and found that there are no air conditioned buses to Kandy. In retrospect, I could have gone to Colombo to take the train or an AC bus to Kandy, or I might have found an AC bus to Kurunegala, get off and get a different AC bus on to Kandy. I just wanted to keep moving so I got on the non-AC bus. I managed to buy three front seats (111 SL rupees each = about A$1 or about 65 British pence) just behind the driver that are normally reserved for clergy. I took a risk that if a monk boarded, I’d have to relinquish my seat (even though paid for). I pushed my luggage onto the window seat and sat comfortably on the other two seats for about 1 hour while the bus was not full. Later when many passengers boarded and I felt guilty for having pregnant women, old men and children standing in the narrow aisle, I invited a woman to sit down next to me while I squashed in next to my luggage. The woman spoke English and we had a brief conversation. She actually worked at the airport. She was fascinated by my Kindle e-book reader and I showed it off to her. She showed me a book by Ajahn Sumedho “Now is the Knowing”.  I told her how I’d met Ajahn Sumedho in Bangkok and in Perth many years ago. She seemed pleased to meet a non-Sri Lankan Buddhist.  As soon as she got off, another lady sat down for the remainder of the trip to Kandy.

Kandy was warm and humid but not excessively so. I found a three wheeler to take me to the Buddhist Publication Society BPS bookshop but found it closed on Sunday, so I went straight on to Mrs Clement Disanayake’s guest house where I had stayed several times when I was in SL last year. Without a booking, she welcomed me. She had no other guests. She is a lovely 72 yo widow. We chatted about our lives in during the past year I’d been in Australia. I noted that I left Sri Lanka around 19 May 2010 and now returned 4 June 2011, just over one year away. With Mrs Disanayake’s recommendation, I found Mr Nimal Pieris at Tele-pix on Perideniaya Road, a much awarded SL businessman who promptly sold me a Samsung touch phone which may have been once destined for the Polish market judging by the language of the instruction booklet). Anyhow, the phone works fine. I finally phoned Mum to reassure her that I arrived safe and well.

[Mrs Clement Disanayake’s guest house is listed in the Lonely Planet and possibly Rough Guide books for Sri Lanka – recommended]

I ate a good Sri Lankan curry meal as lunch at one of the Devon restaurants for less than A$5.  I didn’t need dinner after that. I chatted more with Mrs Disanayake, showered and slept early. There is a 2.5 hour time difference with Perth. (6pm Sri Lanka is 8:30pm Perth).

This morning after a pile of toast, eggs, jam, bananas, herb rice porridge and 3 cups of tea for breakfast 🙂 I went down to the BPS book shop which opens at 9am. There I spoke with Berty who remembers me. He is very charming and operates the till in the shop.

I am donating some items to the Sangha of the Forest Hermitage lead by Ven. Nyanatusita Bhikkhu. The box is a little bulky but not heavy – about 10 kg or less.  Berty and his colleagues at the BPS shop phoned Ven. Nyanatusita and we have agreed that the BPS van will transport the fridge and me to the Forest Hermitage which is in the middle of the Udawattekelle bird sanctuary. Usually entry fee is 600 rupees but if visiting the Hermitage, this can be waived if you are carrying an official letter provided by the BPS. On the other hand, providing money for the maintenance of the bird sanctuary is a good thing.

I will stay overnight at the Forest Hermitage for a while. I am looking forward to some Dhamma talks with Ven. Nyanatusita.

Going to Sri Lanka and United Kingdom

My last job finished on Friday, 27 May 2011 and with no other employment in the near future, I decided to fly to Sri Lanka to visit sacred places I haven’t been before and then visit relatives in the United Kingdom.  I might stop in Bangkok to see friends while returning to Perth. This trip is a tour and not for meditation.

I depart this Friday, 3 June, arriving in Sri Lanka on Saturday 4 June. I may stay overnight at Negombo before taking a bus to Kandy. I plan to visit Ven. Nyanatusita at the Forest Hermitage for a few days and then visit Na Uyana Aranya to pay respects to monastics.  I may not stay overnight there though.  Then I might go on to  Matale to see the Aluvihara and to Anuradhapura to pay respects to the ancient Bodhi tree, stupas and various ruins.

I shall continue to blog my travels and post photos.

Ageing and death – urgently practice the Dhamma

There have been a few disasters happening recently. I have been feeling a bit low on energy for spiritual practice while being distracted by worldly matters. I noticed some friends were also struggling. It is timely to develop a sense of urgency for Dhamma practice.  


SN3.25 The Simile of the Mountain in the Kosalasa.myutta


The whole sutta translated by Ven. Thanissaro Bhikkhu may be read here:
http://www.accesstoinsight.org/tipitaka/sn/sn03/sn03.025.than.html 

I have pasted just the verses from the end of the sutta which convey the message very clearly.

Like massive boulders,
mountains pressing against the sky,
moving in from all sides,
crushing the four directions,
so aging and death
come rolling over living beings:
noble warriors, priests, merchants,
workers, outcastes, & scavengers.
They spare nothing.
They trample everything.


Here elephant troops can hold no ground,
nor can chariots or infantry,
nor can a battle of wits
or wealth win out.


So a wise person,
seeing his own good,
steadfast, secures confidence
in the Buddha, Dhamma, & Sangha.


One who practices the Dhamma
in thought, word, & deed,
receives praise here on earth
and after death rejoices in heaven.

The sutta outlines a conversation between Lord Buddha and King Pasenadi of Kosala and uses a metaphor of massive mountains rolling in from the four cardinal directions, crushing and killing all living beings in their path as they roll towards you.  The idea is that death is inevitable to everyone regardless of their background – rich and poor.   King Pasenadi is a confident Buddhist and understands that even though he is a powerful king, he may not resort to his usual remedies such as military forces, his diplomats or bribes. Just like four rolling mountains, death and ageing are relentlessly powerful and cannot be defeated by material resources.

The solution to this dilemma is to establish confidence in the Buddha, Dhamma and Sangha and then to practice the Dhamma in thought, word and deed.  This much will achieve a happy rebirth in a heavenly realm though death and ageing are still not defeated.

Although this sutta doesn’t go as far as explaining the way to defeat death and ageing – the Noble Eightfold Path, the sutta is very good for stimulating spiritual urgency and reminding Buddhists to waste no time in practicing the Dhamma in thought, word and deed.

Although a heavenly rebirth may be pleasant and relatively long-lived, it is also temporary. Eventually, even the devas must die and take rebirth in any of the various realms (hells, ghost, animal, human, heavens, and brahma realms) depending on their kamma. Without the Noble Eightfold Path, the cycle of rebirths will continue, on and on – Sa.msaara.

This reminds me of the story of Lord Buddha’s younger brother, Prince Nanda. This is a well known story about the young prince about to be married to a beautiful woman.  Lord Buddha took Prince Nanda on a quick tour of one of the heavenly realms. Nanda agreed that the deva ladies were many times more beautiful than his human bride to be. Lord Buddha then motivated Nanda to ordain as a bhikkhu and initially aspire to a heavenly rebirth so Nanda could be with the lovely deva ladies.  Nanda then abandoned his fiancee and ordained.  He later realised that this aspiration for a heavenly rebirth was too low and gave up his desire for deva ladies and any further rebirth in heaven or elsewhere by attaining Nibbaana.  You may read the Nanda Sutta translated by Ven. Thanissaro Bhikkhu for the full story.

For those of us who come to Buddhism in this human realm and struggle to practice the Dhamma to the extent of attaining Nibbanna, we may be consoled by the thought of a heavenly rebirth.  It appears that unlike most humans, devas are usually able to remember a few past lives and will probably associate with Buddhist devas who will encourage the newly arrived deva to practice the Dhamma.  There are likely to be a great number of Buddhist devas who can teach the Dhamma.  Readers interested in this topic may enjoy reading an early blog posting “If you pentetratively study the Dhamma but die confused“.

May all beings develop the Noble Eightfold Path and realise Nibbaana.

Bojjha’nga – Seven Factors of Enlightenment

This is one of my favourite themes in the suttas. The Bojjha’nga show a progression of dependence in various wholesome states arising from attending to bhikkhus who are accomplished in virtue, concentration, wisdom, liberation, knowledge and vision of liberation.  I believe it is also possible to do this in our imaginations in a virtual way. We can study the Dhamma and imagine visiting an accomplished bhikkhu.  We can record ourselves or others reading profound suttas and then later prepare a sacred moment to listen respectfully, with wise attention.  Of course if your do have convenient access to a an accomplished bhikkhu-monk or bhikkhuni-nun, then you are very fortunate…  

Sa.myuttanikaaya  translated by Ven. Bhikkhu Bodhi 

S46.1  The Himalayas 

At Saavattii. “Bhikkhus, based upon the Himalayas, the king of mountains, the naagas [dragons] nurture their bodies and acquire strength.  When they have matured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body.   So too bhikkhus, based on virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment, and thereby he achieves greatness and expansiveness in [wholesome] states…

S46.3  Virtue

“Bhikkhus, those bhikkhus who are

   accomplished in virtue, 

   accomplished in concentration, 

   accomplished in wisdom, 

   accomplished in liberation, 

   accomplished in knowledge and vision of liberation: 

  

   even the sight of those bhikkhus is helpful, I say; 

   even listening to them … 

   even approaching them … 

   even going forth after them is helpful, I say. 

For what reason?  Because when one has heard the Dhamma from such bhikkhus one dwells withdrawn by way of two kinds of withdrawal – withdrawal of the body and withdrawal of the mind.

[1] “Dwelling thus withdrawn, 

               one recollects that Dhamma and thinks it over. 

Whenever, bhikkhus, a bhikkhu dwelling thus withdrawn recollects that Dhamma and thinks it over, 

   on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; 

   on that occasion the bhikkhu develops the enlightenment factor of mindfulness; 

   on that occasion the enlightenment factor of mindfulness comes to fulfilment by development in the bhikkhu.

[2] “Dwelling thus mindfully, 

                he discriminates that Dhamma with wisdom, 

                examines it, 

                makes an investigation of it.   

Whenever, bhikkhus, a bhikkhu dwelling thus mindfully, 

                discriminates that Dhamma with wisdom,  

                examines it, 

                makes an investigation of it,

   on that occasion the enlightenment factor of discrimination of states is aroused by the bhikkhu; 

   on that occasion, the bhikkhu develops the enlightenment factor of discrimination of states  [dhammavicaya]; 

   on that occasion the enlightenment factor of discrimination of states comes to fulfilment by development in the bhikkhu.

[3] While he thus 
              discriminates that Dhamma with wisdom, 
              examines it, 
              makes an investigation of it, 
his energy is aroused without slackening.  
Whenever, bhikkhus, 
     a bhikkhu’s energy is aroused without slackening as he
               discriminates that Dhamma with wisdom, 
               examines it,
               makes an investigation of it, 
  on that occasion the enlightenment factor of energy is aroused by the bhikkhu;
  on that occasion the bhikkhu develops the enlightenment factor of energy [viriya]; 
  on that occasion the enlightenment factor of energy comes to fulfilment by development in the bhikkhu.

[4] When his energy is thus aroused,

    there arises in him spiritual rapture.

Whenever, bhikkhus, spiritual rapture arises in a bhikkhu whose energy is aroused,

  on that occasion, the enlightenment factor of rapture is aroused by the bhikkhu;

  on that occasion the bhikkhu develops the enlightenment factor of rapture [piiti];

  on that occasion the enlightenment factor of rapture comes to fulfilment by development in the bhikkhu. 

[5] For one whose mind is uplifted by rapture

   the body becomes tranquil and the mind becomes tranquil.

Whenever, bhikkhus, the body becomes tranquil and the mind becomes tranquil in a bhikkhu whose mind is uplifted by rapture,

   on that occasion, the enlightenment factor of tranquility [passadhi] is aroused by the bhikkhu;

   on that occasion the bhikkhu develops the enlightenment factor of tranquility;

   on that occasion the enlightenment factor of tranquility comes to fulfilment by development in the bhikkhu.

[6] For one whose body is tranquil and who is happy

   the mind becomes concentrated. 

Whenever, bhikkhus, the mind becomes concentrated in a bhikkhu whose body is tranquil and who is happy,

   on that occasion, the enlightenment factor of concentration [samaadhi] is aroused by the bhikkhu;

   on that occasion the bhikkhu develops the enlightenment factor of concentration;

   on that occasion the enlightenment factor of concentration comes to fulfilment by development in 

   the bhikkhu. 

[7] He closely looks on with equanimity at the mind thus concentrated.

Whenever, bhikkhus, a bhikkhu closely looks on with equanimity at the mind thus concentrated,

  on that occasion, the enlightenment factor of equanimity [upekkhaa] is aroused by the bhikkhu; 

  on that occasion the bhikkhu develops the enlightenment factor of equanimity;  

  on that occasion the enlightenment factor of equanimity comes to fulfilment by development in the bhikkhu. 

Bhikkhus, when these seven factors of enlightenment have been developed and cultivated in this way, 
seven fruits and benefits may be expected. What are the seven fruits and benefits?

[1]  One attains final knowledge early in this very life [full-enlightenment – Arahat].

[2]   If one does not attain final knowledge early in this very life, 

          then one attains final knowledge at the time of death. 

[3]  If one does not attain final knowledge early in this very life or at the time of death, 

          then with the utter destruction of the five lower fetters one becomes 

          an attainer of Nibbaana in the interval.

[4]   If one does not attain final knowledge early in this very life … or become an attainer of Nibbaana in 

             the interval, 

          then with the utter destruction of the five lower fetters one becomes 

          an attainer of Nibbaana upon landing.

[5]   If one does not attain final knowledge early in this very life … or become an attainer of Nibbaana

             upon landing,

          then with the utter destruction of the five lower fetters one becomes

          an attainer of Nibbaana without exertion.

[6]   If one does not attain final knowledge early in this very life … or become an attainer of Nibbaana

             without exertion,

          then with the utter destruction of the five lower fetters one becomes

          an attainer of Nibbaana with exertion.

[7]   If one does not attain final knowledge early in this very life … or become an attainer of Nibbaana 
             with exertion, 
          then with the utter destruction of the five lower fetters one becomes 
          one bound upstream, heading towards the Akani.t.tha realm 
          [the exclusive heavenly realm for Non-returners-Anaagaami].
When, bhikkhus, the seven factors of enlightenment have been developed and cultivated in this way, these seven fruits and benefits may be expected. 

Note The first six of these seven benefits are the achievement of Arahat – full enlightenment, the fourth and final type of ariyapuggala-noble person. These six benefits are varied by time taken to attain Arahat. The series begins with the fastest and ends with the slowest in terms of time taken to attain full enlightenment. The seventh benefit is the attainment of anaagaami – non-returning, which is the second highest type of ariyapuggala and destined to attain full-enlightenment after a possibly very long life span as a Brahma being (diety, celestial being…).

Readers should note that a prerequisite to either Arahat or Anaagaami is very well developed indriya-controlling faculties and particularly well developed controlling faculty of concentration – samaadhi, also known as the enlightenment factor of concentration. The lower two ariyapuggala, the stream enterer – sotapanna, and the once-returner – sakadaagaami, have less well developed concentration. Even so, those lower two have well developed virtue – siila and unshakable confidence – saddhaa in the three refuges. Although the bojjhan’ga appear to be advanced training for sotapanna and sakadaagami seeking the higher paths and fruits, don’t be put off.  The bojjhan’ga are still open for faithful worldlings – putthujana to study and practice and reap great benefits.

S46.6 Ku.n.daliya Sutta
I  have summarised this sutta and provided a dependent sequence of fulfilment.  This is an important set of relations and well worth contemplating.

restraint of the sense faculties
   fulfils

three kinds of conduct (bodily, verbal and mental)
   fulfils

the four establishments of mindfulness
   fulfils

the seven factors of enlightenment
    fulfils

true knowledge and liberation [enlightenment].

There is a shorter version of this series in the Aanaapaanasa.myutta S54.13.

You can read more details about the three kinds of conduct (bodily, verbal and mental) in many sutta including M114 and M78.

For readers who are interested in academic study of the Bojjha’nga I recommend “The Buddhist Path to Awakening” by R.M. L. Gethin, published by Oneworld Publications in 2001.  This book covers the 37 Bodhipakkhiyadhamma; Chapter V Factors of Awakening specifically covers the Bojjha’nga. However, this book maybe too theoretical for Buddhists seeking practical advice on the path.  Even so, I transcribed and paraphrased below the bare headings of practices that assist in the arising of each of the seven Bojjha’nga.    These tips are very useful practical advice.

Mindfulness – Sati

• mindfulness and clear comprehension (sati-samaja~n~na)
• avoidance of people of lost mindfulness 
• association with people of established mindfulness
• commitment to the above

Discrimination of the Dhamma – Dhamma-vicaaya

• asking questions
• keeping the body and belongings clean
• balancing the five controlling faculties
• avoiding unwise people
• associating with wise people
• reflection on practice with deep knowledge
• commitment to the above

Strength/Energy – Viriya

• reflection on the dangers of decline to unfortunate existences such as hell, ghost, poor unhealthy human and so on.
• seeing the benefits of rising to fortunate existences such as sensual heavens, brahma realms and wealthy healthy human worlds etc.
• reflection on the course of the journey
• honouring alms received
• reflection on the greatness inheriting the Buddha’s dispensation
• reflection on the greatness of the Buddha
• reflection on the greatness of one’s birth
• reflection on the greatness of the other practitioners
• avoidance of idle people
• association with strong energetic people
• commitment to the above

Joy/rapture – Piiti

• recollection of the Buddha
• recollection of the Dhamma
• recollection of the Sangha
• recollection of virtue
• recollection of generosity
• recollection of devas
• recollection of peace
• avoidance of rough people
• association with affectionate people
• reflection on satisfying discourses
• commitment to the above

Tranquility – Passadhi

• consuming fine food
• living in a pleasant climate
• keeping a comfortable posture
• maintaining balance
• avoidance of violent people
• association with tranquil people
• commitment to the above

Concentration – Sammaadhi

• keeping one’s person and belongings clean
• balancing the five controlling faculties
• skill regarding the sign-nimitta
• appropriate application
• appropriate easing off
• appropriate encouragement
• appropriate overseeing
• avoidance of unconcentrated people
• association with concentrated people
• reflection on the jhaanas and liberations
• commitment to the above

[some of these refer to jhaana techniques and for people unfamiliar with jhaana practice, I recommend you read meditation manuals such as the Vissudhimagga and Vimmuttimagga.]

Equinamity – upekkhaa

• balanced regard for all beings
• balanced regard for all mental forces
• avoiding people with a bias regarding beings or a bias regarding mental forces
• commitment to all that

Michael’s comments
Note the fundamental significance of virtue-siila [S46.1 quoted above].   “…based on virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment, and thereby he achieves greatness and expansiveness in [wholesome] states…”

The seven Bojjha’nga are developed and the five hindrances are suppressed (see S46.38 & S46.40].  

The seven Bojjha’nga need to be balanced. Bojjha’nga 2, 3 & 4 are stimulating and Bojjha’nga 5, 6 & 7 are  tranquilising. If the stimulating group dominate, one may become overexcited whilst if the tranqulising group dominate, one may become sleepy. Either way, the Dhamma will not be clear and progress will be slow. The first Bojjha’nga, mindfulness-sati, is the most important factor because it helps one to know and see clearly when the other factors are undeveloped or out of balance. See S46.53 for more details and some explanatory similes about the stimulating and tranquillising groups in the bojjha.nga.

I have transcribed S46.3 above in such a way to enable the reader to see the structure of clauses.  This makes the sutta easier to read as well as highlight the differences between the stimulating group and the tranquillising group.  Maybe you can see that as soon as rapture arises, the discriminating, examining and investigating stops.  This is a very important point.  To progress, one must allow the rapture, tranquility and concentration to proceed without analysing. This is subtle and may take a while to get right.  I for one am quite prone to analysing.  There needs to be a balance though.  Analysis and rationality are useful but limited.  Profound wisdom may arise when the mind is tranquil and concentrated.

Note the final factor of upekkhaa-equinamity. “He closely looks on with equanimity at the mind thus concentrated.”  I understand this to be conciousness-vi~n~naana being aware of the feelings-vedanaa, perceptions-sa~n~naa and intentional volitions-sankhaara (form/body-ruupa is not part of mind-naama) that occur in the “mind thus concentrated”. This would be a relatively peaceful mind but still subject to the three general characteristics-tilakkhana (unsatisfactoriness-dukkha, impermanence-annicca and not-self-annattaa). A person with a concentrated mind may not have well developed upekkhaa and due to craving and attachment to rapture-piiti and tranquility-passadhi (M138.12), may not initially have profound insight leading to a breakthrough. As soon as  upekkhaa is mature enough and there has previously been well developed right view, then a breakthrough in the Dhamma will occur – enlightenment. It is natural.

Note the similarities with the noble eightfold path which begins with right view – sammaadi.t.thi and ends with right concentration – sammaasamaadhi. There are differences in emphasis only. The Dhamma may be likened to a multifaceted jewel. One facet may look like seven factors another facet may look like four establishments (of mindfulness), another facet may look like an eightfold path and so on.

May the seven factors of enlightenment be developed and cultivated, may the seven fruits be realised.

Upgrading Your Uposatha Observance: five then eight and beyond

The Dhamma is internally consistent and truthful. It is amazingly complete and flawless.  It is possible to take almost any aspect of the Dhamma and see relations with most other aspects of the Dhamma.

Some people misunderstand precepts and think that more is better. Thus someone practicing ten precepts might be considered more virtuous than an eight preceptor and even more superior than a five preceptor. According to this incorrect understanding, bhikkhus and bhikkhunis would be inherently more virtuous than lay people because they are obliged to practice over 200 or over 300 rules respectively.  Think about it though: are bhikkhunis more virtuous than bhikkhus because they have more rules?  The first five bhikkhus (pancasaavakaa) and maybe even the first few hundred thousand bhikkhus did not have any rules. Vinaaya rules were created over time to guide worldling-putthujana monastics. Many of these lacked mindfulness and may have been motivated to join the Sangha for because the Buddhasangha was popular, well supported by lay benefactors and rapidly growing in size and influence.  So the number of precepts or rules is not a measure of virtue. 

Virtue-siila, concentration-samaadhi and wisdom-pa~n~naa are all related and integrated parts of the eightfold noble path.   Virtue and other aspects of the path are qualities rather than quantities.  Greater virtue necessarily implies deeper concentration and profounder wisdom. The three go together simultaneously developed and improved as qualities. 

We need to focus on the practice and the results, the cause and effect of actions – kamma.  Wholesome/skilful – kusala actions such as observing Uposatha precepts will lead to pleasant results and visa-versa.   The precepts are guides to daily life that help us reduce the chances of unwholesome/unskilful akusala actions that lead to harmful results.   Monastics who are supposed to be free from the usual distractions of sensuality, earning a living and supporting families are able to use the observance of so many rules to develop deep concentration – samaadhi and with that concentration are able to gain insight into the Dhamma and find liberation from suffering.  Lay people can do this as well. The principles are the same though the lifestyle may be different.    

First five precepts. By not taking life, we are compassionate and loving toward all beings that fear death and prefer to live. We also give the gift of life. By not taking what is not given, we reduce the fear that other beings have for losing their belongings.  We also give material things to others. By refraining from sexual misconduct or indeed any sexual conduct, we reduce opportunities for our minds and the minds of our lovers to be flooded with extreme emotions which reduce mindfulness and create conditions for suffering.  We also give social harmony to our communities.  By refraining from lies, abusive speech other wrong speech acts, we avoid harming other’s reputations, we avoid inflaming their anger and confusing them with ignorance.  By refraining from intoxicating drinks and other substances, we keep our minds relatively clear and sharp so we can remember the Dhamma and act wisely in all situations.   Intoxicated people are more likely to break the other precepts due to their degraded senses. 

The perpetrators and victims of acts of violence, theft, molestation, slander and so on are at least temporarily mentally disturbed and restless. Without a perspective of the Dhamma and some degree of Right View (sammaadi.t.thi) the victims may seek revenge and due to their confusion, harm others.  By doing so, they perpetuate the cycle of suffering and rebirth.  Only by love is hate quenched. Only by renunciation is lust abated. Only by wisdom is ignorance destroyed.  

Other beings will feel less fear in our presence due to our practice of virtue-siila.  This wholesome behaviour will immediately increase environmental peace and safety.  Our good example may inspire others to practice .  Imagine how peaceful our lives would be if we did not have to worry about murder, theft, molestation of self and family, verbal abuse and so forth. Thus with quieter and safer environmental conditions, people will be better able to see clearly what is happening in mind and body. There will naturally be more opportunities for developing the higher mind and possibly achieving a breakthrough in the Dhamma. 

The last three Uposatha precepts. Most lay people temporarily observe the last three Uposatha precepts either on meditation retreats or on Uposatha days.  Not observing these last three precepts doesn’t obviously lead to harm for ourselves and others so why observe them?  We observe the other three precepts in order to simplify our lives and avoid indulgence in sensual pleasure.  Sensual pleasure is the practice of the lay person in daily life, not the practice of a someone intensifying their progress on the eightfold noble path.  In itself, sensual pleasure is not wrong so don’t get all guilty about having fun.  However, sensual pleasure is distracting, reduces concentration and reduces the opportunities for wisdom to arise.  In other words sensual pleasures slow you down your progress on the spiritual path.  The suttas have many references to sensual pleasures being inherently disappointing and unsatisfactory with only the most fleeting sense of gratification.  Thus by observing the eight Uposatha precepts we can create more conditions for environmental peace and concentration (samaadhi). 

The last three precepts are like an upgrade on the first five. The reduced indulgence in sensuality will help us to maintain a clear peaceful mind in which samaadhi and the other controlling faculties (panc’indriya) can develop.   The difference between an enlightened being and an ordinary worldling is the development of the controlling faculties.

The benefits arising from observing the last three Uposatha precepts is highly dependent on successfully observing the first five precepts. The first five precepts are the basic foundation and the last three are the more advanced practice with more profound results.   

Upgrading Uposatha.  

Some Buddhists may not have convenient living conditions to formally observe Uposatha precepts in all respects. For example, they may feel obliged to wear cosmetics and jewellery to work and may have to eat an evening meal with non-Buddhist family.  Perhaps a non-Buddhist lover may seduce us or demand services on Uposatha day.

Some Buddhists may observe Uposatha precepts regularly but feel they are not making much progress or struggle to see how it is beneficial.  It is inconvenient and maybe they feel dissatisfied.  So how do we upgrade or revive our spiritual life in these two sets of circumstances?   

I suggest below a few ways to give some focus to your observance of Uposatha whether you can practice eight precepts or not. This should give you some ideas which you can adapt for your particular lifestyle and background.

Loving-kindness/friendliness – mettaa and compassion – karunaa. It is helpful to deliberately observe five precepts and Uposatha precepts with mettaa and karunaa in mind. Restraining ourselves from harming others is loving and compassionate. We wish other beings were happy and well. We wish other beings were free from harm and suffering.  It would be odd to attempt mettaa and karunaa practice while not keeping at least the first five precepts because in breaking any of these precepts, we would be directly harming others or intoxicating the mind so that it is unable to concentrate. Beware the near-enemies of mettaa and karunaa.  Beginners in the practice or those who are intoxicated may confuse mettaa with lust or karunaa with pity. 

Observing the five precepts or the Uposatha precepts is practicing love and compassion towards ourselves because we don’t create unwholesome/unskilful kamma that will result in our suffering.  Lord Buddha said that sincerely observing the five precepts will result in a heavenly rebirth, how much more beneficial would be the results of observing Uposatha precepts.  Note that aiming for a heavenly rebirth would be a ‘wrong aim’.  It is better to aim for liberation from the cycle of rebirths altogether.

Sympathetic joy – muditaa. When we go onto Facebook or attend the temple, we may come to know about other Buddhists who practice the five precepts or the eight Uposatha precepts. We can deliberately practice muditaa for these fellow Buddhists, recollecting that they are excellent, practicing in the good way, the true way, the straight way and the proper way.  By recollecting that these fellow Buddhists will be happier and will benefit greatly from this practice we also share in their merits. We say “saadhu, saadhu, saadhu…” congratulations, well done!  Beware the near enemy of muditaa is pride in the achievements of others. Pride in the achievements of others includes attachment.  Muditaa is similar to mettaa and karunaa because it has no aspect of attachment.

Equanimity – upekkhaa. In daily life we will meet many people who do not consciously practice the Uposatha precepts or any precepts. As a result these people wander about in ignorance and suffering. It is not easy for anyone to lead another person to follow the right path. There may be small chances here and there to influence others. Usually, we wait until others ask questions. So we practice equanimity for the sufferings of others.  Remembering that everyone will get the results of their actions. Note that equanimity is not the same as indifference which is allied with ignorance. Equanimity is allied with wisdom and insight.  Equanimity is an underlying component in the other three divine abodes and present in all wholesome mental states. 

It is possible to develop mental aborptions – jhaana with any of the four divine abodes above though traditionally mettaa, karunaa and muditaa can be used for 1st-3rd jhaana while upekkhaa can be used only for 4th jhaana. This is a technical topic for another post. You can read more in the Vimuttimagga and Visuddhimagga and other meditation manuals. However, there is a lot of benefit from just reflecting on the four divine abodes during the day. As we refrain from taking life, or stealing etc. we can say to our selves “may all beings be happy and well, may all beings be free from harm and suffering…” I find this useful on the bus crowded with noisy people when commuting to work.  When I find a cockroach or spider in the home I capture it and recite “may all beings be happy and well….” as I gently take the insect outside. 

It is also useful to just recite “may all beings be happy and well” at free times during the day. It is relaxing and wholesome. This practice helps keep unwholesome objects from taking over.  

Dhamma study. Choose one Dhamma topic, read a bit, write some brief notes and then reflect on it throughout the day. For example, read about the one of the seven sets in the 37 seven aids to enlightenment – Bodhipakkhiyadhamma. Maybe start with the seven factors for enlightenment – Bojjhanga. Try to remember the Paali words for the factors and memorise the correct sequence of factors. On another day, read about what the commentaries say for ways to cultivate and improve the seven enlightenment factors.  On another day read some more suttas that might refer to the seven factors and may refer to some of the benefits (such as improving health and length of life) in recollecting the seven factors.

As you contemplate the Dhamma in this way you will be practicing dhammanusati which is one of the six recollections recommended by the Blessed One for purifying the mind.  This works because the mind is focussed on a wholesome/skilful object and not distracted with lust, anger or delusion. 


Siilanusati – recollection of virtue.  As someone who is keeping precepts you may be feel confident enough to reflect on your accumulating virtue.  If you have been able to keep five precepts and eight precepts then you have good grounds for reflecting on the merits of your practice. Without necessarily getting  big-headed about it, you objectively realise that this practice is beneficial, it is purifying, creating conditions for happiness and leading you to more wholesome mental states.  Someone who is able to keep precepts is also someone who has enough mindfulness and Right View to control impulsive cravings and has learned to live peacefully to some extent. This is the foundation of training for higher mental development.  On occasions when there are breaks in the precepts (hopefully minor) then one immediately determines to sincerely refrain from breaking the precepts again. It is possible to recover a mind free from remorse, a mind settled and peaceful once again.  Do not underestimate the power of keeping precepts even for a short time such as one minute.  If one is sincere, there are great benefits here and now including greater self-esteem, courage and confidence.

Caaganusati – recollection of generosity. In being generous, by giving and sharing, you have been reducing attachment and clinging.  This wholesome conduct will benefit others and oneself and lead to more wholesome states. This is faultless behaviour. 

32 parts of the body. For those of us who are living a celibate life, I recommend memorising the 32 parts of the body in forward and reverse order as outlined in the Visuddhimagga.  I found this practice is very effective in temporarily overcoming lustful states of mind.  Remembering this famous list is a useful way to concentrate the mind and give it temporary relief from worry and strife. Note there are intensive ways of practicing the 32 parts of the body which can lead to first mental absorption – jhaana though that need not be the goal of the practice.  There are many benefits without necessarily attaining jhaana. Again I refer keen readers to the various meditation manuals for more details.  

Devanusati.  On Uposatha day and other days deliberately recollect that the devas attained their fortunate rebirth and powers on account of previously virtuous conduct such as practising the five precepts and the eight Uposatha precepts. Now you and other sincere Buddhists are practicing in this same way and likely to attain a fortunate rebirth in a heavenly realm. As you practice in this way, you may sometimes  recite “may the devas be happy and well…”.  Remember that many devas are Buddhists and have attained various paths and fruits in the Buddha’s dispensation.  You may recollect these noble devas as part of the ariyasangha. 

In times when you feel afraid that someone maybe going to hurt you, recollect the devas and maybe you can overcome your fears. But don’t just rely on the devas to protect you. Use common sense and find safety.  Note that overcoming fears in this way is possible with other wholesome objects such as recollecting any or all of the three refuges (Buddha, Dhamma, Sangha). 

Death – maranaanusati. On Uposatha day and other days, deliberately recollect the certain fact that you will die and so will all the people you know. Recollecting death is a way to put our lives in perspective and determine what is really important.  In Australian culture, recollecting death is considered a negative and gloomy occupation. Actually it is a wholesome and sensible activity.  Some people may find it difficult at first to overcome previous preconceptions and biases. If you persevere you may develop some equanimity and a completely different set of priorities will emerge. I found that recollecting the inevitable nature of death gave me a greater sense of spiritual urgency – sa.mvega. This really motivates and intensifies the practice.  You may find it much easier to practice the five precepts and eight Uposatha precepts after you have deepened your maranaanutsati.

Summary. By simplifying our lives and deepening our practice of the 4 divine abodes and other methods outlined above we will definitely be upgrading our Uposatha observance.   The basic peace in life created by the first five precepts can be deepened by the 8 Uposatha precepts. This results in greater peace and concentration – samaadhi. The deliberate practice of the 4 divine abodes and other methods is further deepening of the practice that will bring enormous benefits to ourselves and all others in the environment.

May you dear reader feel inspired to go deeper into the Dhamma. May you be free from harm and suffering.

Buddhava.msa – 25 Samaasambuddha

While I was staying at Na Uyana Aranya in Sri Lanka in the first half of 2010, I read the English translation of the Buddhava.msa by …. and published by the Pali Text Society.  This book really needs a lot of editing and possibly a completely new translation. Despite imperfections in the book, I am grateful for the efforts of the translator and the PTS for making this attempt.  The Buddhava.msa is a relatively small book in the Khuddakanikaaya – “The Minor Anthologies”.  The Buddhava.msa and most of the other books in the Khuddakanikaaya is commonly believed to have been written long after the Parinibbaana of the Blessed One so I don’t have as much confidence in it as I do in the four main collections (Majjhima, Sa.myutta, Digha, Anguttara).  Even so the books in the Kuddhakanikaaya such as the Buddhava.msa, the Petavatthu and Vimaanavatthu and their associated commentaries enrich Buddhist culture and provide entertainment value at least.

I dare to provide the analogy of a block-buster movie such as Star Wars which inspired many subsequent graphic novels, paperback novels, animated serials and computer games all based in the “Star Wars universe”.  If you are into Star Wars, you will know what I mean. Star Trek, Buffy the Vampire Slayer, Firefly and many other examples exist.  Origin stories are typical in contemporary popular culture for comic book heros.  It seems plausible that there is a ready audience for apocryphal stories based on Buddhism.   I’ve seen how readily faithful Buddhist audiences listen to monks retelling these stories by way of illustrating a principle in the Dhamma.  In conversations with others, we often refer to various stories as support for the point we are trying to make whilst disregarding for the moment their historical accuracy. Perhaps it doesn’t matter if the stories are historically accurate. It would be impossible to test or prove accuracy anyway. The value in the stories is also greater than entertainment.  They are morality tales exemplifying the best possible way to live. When we consume the news of the world we mostly hear the worst of possibilities – depravity, fear and hopelessness.

Unlike popular fiction these Buddhist stories are not fantasies. They are true in principle.  They inspire the best in us.  Unlike Star Wars, these Buddhist stories are mostly consistent with the Dhamma in the other parts of the Tipitaka.  The motivations, intentions and views of the buddhas, the bodhisattas and various noble ones (ariyasaavaka) in these stories are the Dhamma. The historical details are not the issue.

While reading the PTS translation of the Buddhava.msa, I made notes and did some calculations. Here I present the results with the disclaimer that I have doubts about the accuracy of the PTS translation (which I don’t have at hand while writing this blog). I am not skilful enough in Paali to be able to do a better translation and don’t currently have time to try.

The following table shows the list of buddhas as appear in the Buddhava.msa and Cariyaapi.taka of the Khudakkanikaaya. Note that the suttas in the other four sutta pitaka (Majjhima, Digha, Sa.myutta, Anguttara) only mention 7 previous buddhas – those numbered 1-7 in the table below.  For example, refer to Nidaanasa.myutta S12.4-10 and Mahaapadaana Sutta in the Dighanikaaya (D14).

Table of Samaasambuddhas from the Buddhava.msa

n	Buddha	Height (ratana, hattha)	Height (metres)	Height adjusted (metres)	Life-span (years)	Dhutanga (years, months, days)	Vehicle	Kappa (aeon)
28	Ta.nha~nkara	The Buddhava.msa does not provide statistics on these three buddhas who are believed to have appeared before Diipankara Buddha						4 innumerables
27	Medha’nkara
26	Saara.na’nkara
25	Diipankara	80h	50	8.9	100,000	10m	elephant
24	Ko.n.da~n~na	88h	55	19.8	100,000	10m	chariot	3 innumerables
23	Ma’ngala	88r	33	5.9	90,000	8m	horse	2 innumerables
22	Sumana	90h	56.2	10	90,000	10m	elephant
21	Revata	80h	50	8.9	60,000	7m	chariot
20	Sobhita	58r	21.7	3.7	90,000	7d	palace
19	Anomadassin	58r	21.7	3.7	100,000	10m	palanquin	1 innumerable
18	Paduma	58r	21.7	3.7	100,000	8m	chariot
17	Naarada	88r	33	5.9	90,000	7d	on foot
16	Padumuttara	58r	21.7	3.7	100,000	7d	palace	100,000 kappa
15	Sumedha	88r	33	5.9	90,000	14d	elephant	30,000 kappa
14	Sujaata	50r	17.8	3.2	90,000	9m	horse
13	Piyadsssin	80h	50	8.9	90,000	6m	chariot	1800 kappa
12	Atthadassin	80h	50	8.9	100,000	8m	horse
11	Dhammadassin	80h	50	8.9	100,000	7d	palace
10	Siddhattha	60r	22.5	3.8	100,000	10m	palanquin	94 kappa
9	Tissa	60r	22.5	3.8	100,000	8m	horse	92 kappa
8	Phussa	58r	21.7	3.7	90,000	6m	elephant
7	Vipassin	80h	50	8.9	80,000	8m	chariot
6	Sikhin	70h	43.7	7.8	70,000	8m	elephant	31 kappa
5	Vesabhuu	60r	22.5	3.8	60,000	6m	palanquin
4	Kakusandha	40r	14.3	2.5	40,000	8m	chariot	Present kappa
3	Ko.naagamana	30h	10.7	3.3	30,000	6m	elephant
2	Kassapa	20r	7.1	1.3	20,000	7d	palace
1	Gotama	18h	11.2	2	100	6y	Horse
	Metteya	A bodhisatta in the Tusita  deva realm waiting for the right time to take birth as a human and be the next sammasambuddha in this world system

Height

I highlighted a few parts of the above table to give readers a sense of the range and make a few points:

Sumana Buddha was the tallest Buddha in this group at 10m in height while Kassapa Buddha was the shortest Buddha at 1.3m in height. This variation can be explained in many ways though all are speculative.  I note that G.P. Malalasekera’s Dictionary of Pali Proper Names translates both hattha and ratana as “cubits”. So his where the biographical notes for the buddhas refers to height, it would correspond to the 4th column above rather than the adjusted height column. As you can see, if that were so, then Gotama Buddha would have been over 11m tall.  If he had been so tall, there would have been more references to this in the suttas. However, noting the difference between ratana and hattha and doing some calculations with the assumption that Gotama Buddha was no more than 2m tall then we may adjust the speculated heights of the other buddhas accordingly. Even adjusted, many buddhas remain extremely tall.

Perhaps those taller Buddhas existed during periods when the gravity of the “Earth” was weaker than we have now. Perhaps they lived on planets other than Earth or rings/orbitals?  Maybe the planetary gravity for Buddha Kassapa’s dispensation was stronger and made everyone shorter. Heights are relative and beings existing in periods of previous Buddhas would not know they were relatively high or relatively short compared with humans on Earth right now (or 2,500 years ago).  So this kind of speculation is really not important as far as the Dhamma goes. Height is not an impediment to realising the Dhamma.

Of course there are other explanations such as: it is all fiction; it is all fact but some of the details got muddled; and the other buddhas existed in parallel universes somewhere in the multiverse. 

Calculating height

The Paali terms for measuring length and weights are not precise or commonly agreed.  I have based my notes and calculations on A Pali-English Glossary of Buddhist Technical Terms compiled by Bhikkhu Nanamoli and edited by Bhikkhu Bodhi, published by the Buddhist Publication Society and footnotes from the Bhikkhu Bodhi translations of suttas.   I don’t know why the compilers of the Buddhava.msa chose to record the heights of past buddhas with two different measuring units – hattha (h) and ratana (r). I would like to carefully read the Paali text of the Buddhava.msa to see if the PTS translators were accurate with these details.

The Paali word hattha means “hand” but does not correspond to the size of the average human hand.  The reference books say that a hattha is a cubit and measures from the elbow to the extended little finger.

[ needs more work here]

1 yojana = 2.8 kilometres = 1.8 miles

1 yojana = 4 gaavuta; 1 gaavuta = 80 usabha; 1 usabha = 20 yatthi; 1 yatthi = 4 hattha  & 1 yatthi = 7 ratana; 1 ratana = 4/7 hattha = 0.57 hatta

18 hattha = 2 metres; 1 hattha = 200/18 cm = 11.1 cm

1 yojana = 4*80*20*4 = 25,600 hattha = 2.84 kilometres

The 3^rd column in the table indicates the height as specified in either ratana or hattha.
The 4th column shows the heights as converted directly into metres.  I am not sure that the conversion rate for  ratana to metres or hattha to metres is correct. I (or someone) needs to study this matter further.  Readers will notice straight away that Gotama Buddha is supposed to be 18 hattha or 11.2 metres tall.  This is not possible.  So I made an assumption that Gotama Buddha was 2 metres tall. I based this assumption on references in the Suttas [need to find the references] that he was from the khattiya caste (warrior noble), a prince with a privileged upbringing as well as references to his above average height [need to find the references].
The 5th column shows my effort at adjusting the heights to a more “realistic” height. Assuming for the moment that the hattha and ratana to metre conversion rates are correct I maintained the relative difference in heights among the buddhas but adjusted them all downwards in the same proportion as adjusting Gotama Buddha’s apparent 11.2 metre height down to 2 metres. This calculation leads to the figures in the 6th column.  Even so, I am still doubtful about the height figures over all. 

Life-span

Nine Buddhas had the longest life-span of 100,000 years. Eight Buddhas had the second longest life span of 90,000 years.  Gotama Buddha has the shortest lifespan of 100 years. The next shortest lifespan is 20,000 years for Kassapa Buddha.  This lifespan is really quite short compared with other Buddhas in this table.   A longer life-span would mean a longer period to teach the Dhamma and I suppose that many more beings would have the chance to make merit and or realise the Dhamma.  It is amazing that the Buddha Dhamma has lasted even 2,500 years and people today can still benefit from these teachings. Even if we have relatively short life-spans, we are very fortunate to have been able to study and practice the Dhamma.  This is a rare opportunity.  In the suttas there are cases where people didn’t seem to study or practice much and yet had profound realisations. Time is not the issue; lifespan is not the issue;  Dhamma is akaaliko – timeless or beyond time.

Period of austerities (dhutanga)

All Buddhas in this table except Gotama Buddha attained enlightenment in 10 months or less after leaving home (the period of dhutanga). Gotama Buddha spent 6 years in austerities before attaining enlightenment.  This period is more than six times as long as any other Buddha in this table. I don’t have the reference, but I do recall reading that Gotama Buddha had to spend longer in austerities because of his bad speech as a bodhisatta named Jotipaala during the dispensation of Kassapa Buddha.  I encourage you read M81 Gha.tikaara Sutta from the Majjhimanikaaya for the complete version of this excellent story.  Even though the Jotipaala was impudent at the beginning, there is a happy ending when he ordains as a bhikkhu in the Sangha of Kassapa Buddha (great merit).  Bhikkhu Bodhi’s translation of the Majjhimanikaaya has a footnote comment from the commentary to this sutta “MA states that bodhisattas go forth under the Buddhas to purify their virtue, learn the Buddha’s teachings, practice the meditative life, and develop insight up to conformity knowledge (anuloma~naa.na  [the last stage of vipassana insight just prior to realization of Nibbaana]). But they do not make effort to attain the paths and fruits (which would terminate their bodhisatta career).”   

Bhikkhu Bodhi does not refer to the link between the bodhisatta Jotipaala’s bad speech and the long period of austerities endured by Bodhisatta Gotama prior to attaining Nibbaana.  The link seems plausible and speculative at the same time. If true, it indicates the severity of kamma one accumulates by verbally abusing the Sangha. Note that Gotama (was Jotipaala) Bodhisatta had previously and subsequently accumulated a vast (incalculable) store of good kamma and this would have mitigated most of the bad results of his unwholesome speech. This may be compared with someone convicted of a crime avoiding imprisonment because of their previous outstanding record so they only have to report regularly to a parole officer and do a long period of community service.

Five of the 25 buddhas in the table endured austerities for as little as 7 days.  They also lived during periods of human existence when the average maximum life-span was much greater than today – 20,000 to 100,000 years.  Relative to their life-span a period of seven days doing austerities would seem quite rapid.  Perhaps these buddhas had accumulated greater merit and were extremely mature.

Vehicles

The vehicles used by bodhisattas for leaving home vary a lot. The surprising vehicle is a palace. In the PTS translation this is written as a floating palace. I think the Paali for this term is probably “vimaana”.  Vimaana are usually the palaces of deva and according to sutta and commentary traditions can be extremely large – even larger than modern cities while other vimana may be as large as a car or carriage. Vimana are the houses and vehicles of deva.  According to tradition mature bodhisattas spend time in the Tusita heavenly realm as deva being waiting for the right conditions to take human birth and attain Nibbaana.  Buddhas are always human and never deva.

For some bodhisatta to leave home in a vimaana seems to me to imply some kind of high tech antigravity device.  Maybe technology of human civilization during those periods when bodhisatta (as human beings) are leaving home is very advanced (more advanced than we have now) and floating palaces (vimaana) with crew/servants are common for wealthy princes.  This point is not very important though. Whatever technology is in existence is irrelevant to the realisation of the Dhamma. Leaving home on foot or in a flying palace is essentially still renunciation.

A palanquin is a type of human-powered transport, usually a covered box with a cushioned platform or seat for a passenger with two long poles poking from either end.  Some palanquins have yokes attached to the poles so the weight is carried more directly on the carrier’s shoulders.  Two or more carriers lift and carry the box by holding on to the poles.  

Kappa (aeon)

The conception of cosmological time periods in the Buddhist tradition is very difficult to hold in one’s mind.  The terms are not precise though given the lengths of time being discussed and the state of science at the time these details were being written, it is not surprising that there may be some margins for error.  However, I personally find these details fascinating and helpful to put in perspective the vastness of sa.msaara (the round of becoming, birth and death).   Studying these details can inspire some people to put more effort into Dhamma study and practice without having to believe these details are literally true in the way that most people hold scientific facts to be literally true.  

Some readers may be interested in reading more about Buddhist cosmology. The suttas don’t have much detail and that is just as well.  The most details come from the Abhidhamma and the A.t.thakataa commentaries.  I offer some cautions to guide you.  Most of this field is speculative and it would be best to study it with an open mind.  There is no way for us to prove with any certainty any of this stuff. Ultimately proof of this cosmology is not required for realisation of Nibbaana. Remember what the Blessed One taught in the Rohitassa Sutta in the Devaputta Sa.myuttanikaaya (S2.26) “As to the end of the world, friend, where one is not born, does not age, does not die, does not pass away, and is not reborn- I say that is cannot be known, seen, or reached by travelling… However, friend, I say that without having reached the end of the world there is no marking an end to suffering. It is, friend in just this fathom-high carcass endowed with perception and mind that I make known the world, the origin of the world, the cessation of the world, and the way leading to the cessation of the world.’   This last sentence is extremely valuable. Keep it in mind when you go exploring speculative theories. 

The following distinctions between types of aeons is derived from Comprehensive Manual of Abhidhamma which is a guide to the ancient classic Abhidhammattha Sangaha (a summary of the essential points in the abhidhamma commentaries that has been used as an ancient abhidhamma text book). 

Interim aeon – antarakappa is the time required for the life span of humans to rise from 10 years to a maximum of many thousands of years (100,000) and then fall back to 10 years.  It seems the cycle is currently in the declining phase, though it may appear to be rising during the past 100 years.   Human life spans may increase  to 10,000 years or more prior to the next human birth of Metteya Bodhisatta so he may attain Nibbaana and become the next samasambuddha.

Incalculable aeon – asa.nkheyyakappa is the time required for 64 interim aeons to pass.

Great aeon – mahaakappa is the time required for 4 incalculable aeons to pass which is the same as 256 interim aeons.

Innumerable number of aeons is an unknown but very large number of great aeons.  It is not infinite because it is impossible to have a bunch of infinities. Infinity is not quantifiable at all, it is a concept of endlessness. An innumerable number of aeons is quantifiable by buddhas but not by ordinary humans or any deities including even those brahma deities with the longest life spans.  Maybe buddhas know it but are unable to explain it to anyone else in everyday language?  So four innumberables in the past is a very long time ago. It is really just a concept that has is beyond my everyday reality.

When contemplating these vast periods of time, don’t assume that human existence is a constant. It seems there may be vast periods of time when there are no humans, only brahma deities whose life spans are also very very long indeed. I shall write about that in another post about heavenly realms, deva and knowing previous existences.

Perhaps an interim kappa is the same length as the period between big bang events. The universe is currently 13.7×10⁹ (13.7 billion) years old.  According to speculative theories by some physicists the eventual heat death of the universe may occur in about 10¹⁰⁰ years (1 with 100 zeros after it).  So maybe a kappa is 10¹⁰⁰ years. 

In the table above, there are buddhas who appeared 4 innumerables ago, 3 innumerables ago, 2…, 1…, and then 100,000 kappa, 30,000 kappa and down until in our present fortunate kappa there have been 4 buddhas already with one more to arise before the end of this kappa. Given the vast periods of time here, it is truly auspicious for us to be born as humans who know Buddhism during a kappa with 5 buddhas. Buddhas are rare events. Incredibly rare.  After Metteya Buddha’s dispensation there may not be another Buddha for many kappa – who knows. This thought can inspire us to put more energy into study and practice while we have this rare opportunity.  By comparison we might wonder if it is really important to watch TV or play a game.   

[Pedantic note: Another caution is the common English use of the word incalculable for referring to large bunch of aeons (not just one incalculable aeon – an unknown large number of aeons. This leads to confusion and may have resulted from an early PTS editing error. I would like everyone to commit to using “innumerable” aeons for referring to an unknown large number of aeons so we can reserve the word “incalculable” for referring to a single aeon of indeterminately long period. ]

http://en.wikipedia.org/wiki/Orbital_(The_Culture)

3 Month Retreat in Cibodas, Indonesia

I recieved the following message by e-mail and would like to share the notice with blog readers.  I encourage you to participate if you have time and resources to attend this retreat.  May the teachers, assistants, supporters, donors, participants, deva and others who support this retreat gain great merit. May they all develop the five controlling faculties and realise Nibbaana soon.

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Hello Dhamma Friends,

Hadaya Vatthu Foundation will organize a 3 months Samatha-Vipassana Meditation Retreat conducted by Sayadaw U Revata.

Retreat will begin on 25 of December 2010 and end on 26 of March 2011

Place : Kayagata Sati Meditation Centre, Cibodas, Indonesia

Register via e-mail to : daftarhadaya@gmail.com

For more information please contact : Charles @ 62-812-105-0996

Please share this information with the other friends who love meditation.

 

Short biography of Sayadaw U Revata:

http://www.bhikkhu-revata-paauk.com/?pg=biography

Sayadaw U Revata was born on 1st September 1971 in Mawlamyine, Myanmar. He is the eighth son of Oo Thar Tun and Daw Mya Sein.

In 1994, he graduated from the Yangon University with a Bachelor of Science (B.Sc) degree, and establishing his own teaching room he made his living by teaching the computer technology in his native place for five years.

Since 1990 he learned meditation at Mahasi Meditation Centre, Mawlamyine and in 1998 he join at Pa Auk Tawya Meditation Centre, Mawlamyine, until now.

In 1999 November 10th, he was ordained a Theravada bhikkhu at the Pa-Auk Meditation Centre (main). His preceptor is the Most Venerable Pa-Auk Sayadaw, U Acinna. He practised meditation under the guidance of the Most Venerable Pa-Auk Sayadaw U Acinna, Sayadaw U Cittara and Venerable U Sila. 

He learns and studies Pali literature and commentaries. He speaks Burmese, English and Thai.

He has been teaching meditation to local and foreign yogies – Theravada bhikkhus, Mahayana bhikkhus and bhikkhunies, nuns, novices and layman from different countries since the year 2002 up to now at the Pa-Auk Meditation Centre.

He is an assistant teacher of the Most Venerable Pa-Auk Sayadaw. Teaching the local and foreign yogies, and training the successful ones to be teachers in the future is his responsibility as well.

He has delivered several English and Myanmar Dhamma talks both in and out of the country.

He wrote three books in native language with the Most Venerable Pa-Auk Sayadaw, and one in English, Awaken, Oh World! as well.

In 2005 he was invited to do meditation retreat in Singapore with the Most Venerable Pa-Auk Sayadaw.

In 2008 May and June 2 months retreat was conducted by him in Bong‐In‐Sa and in the same year November     one month retreat in O Dauk Centre with the Most Venerable Pa‐Auk Sayadaw in South Korea too.

In the year 2008 he wrote a new book in Burmese, and it was already published.

In 2009 he was again invited to Korea to conduct June and July 2 months retreat in Bong‐In‐Sa Centre.

Sayadaw spent his 2010 Vassa at  Pa-Auk Latvia International Meditation Center – Latvia, Europe.