Gain, Honour and Praise

S17.5 Laabhasakkaarasa.myutta, Connected discourses on Gains and Honour translated by Ven. Bhikkhu Bodhi

At Saavatthii. “Bhikkhus, dreadful are gain, honour, and praise, bitter, vile, obstructive to achieving the unsurpassed security from bondage. Suppose there was a beetle, a dung-eater, stuffed with dung, full of dung, and in front of her was a large dunghill. Because of this she would despise the other beetles, thinking: ‘I am a dung-eater, stuffed with dung, full of dung, and in front of me there is a large dunghill.’  So too, bhikkhus, a bhikkhu here whose mind is overcome and obsessed by gain, honour and praise dresses in the morning and taking bowl and robe, enters a village or town for alms. There he would  eat as much as he wants, he would be invited for the next day’s meal, and his almsfood would be plentiful. When he goes back to the monastery, he boasts before a group of bhikkhus: ‘I have eaten as much as I want, I have been invited for tomorrow’s meal, and my almsfood is plentiful.  I am one who gains robes, almsfood, lodgings, and medicinal requisites, but these other bhikkhus have little merit and influence, and they do not gain robes, almsfood, lodgings, and medicinal requisites.’ Thus, because his mind is overcome and obsessed by gain, honour and praise, he despises the other well-behaved bhikkhus. That will lead to the harm and suffering of this senseless person for a long time. So dreadful, bhikkhus, are gain, honour and praise, so bitter, vile, obstructive to achieving the unsurpassed security from bondage. Therefore, bhikkhus you should train yourselves thus: ‘”We will abandon the arisen gain, honour, and praise, and we will not let the arisen gain, honour and praise persist in obsessing our minds.’ Thus you should train yourselves.”

The simile of the dung beetle and the dung hill is interesting since it shows the true value of material requisites such as food, clothing, lodging and medicines. These are useful to provide the conditions for life but are not to be clung to or obsessed over. These items are simply a means to support life so that we may develop higher faculties and overcome suffering once and for all.

The hindrance here is the maana-conceit of comparing oneself with others.  Although the Blessed One has pointed out the case of someone who believes they are superior to others, there is also the harm caused by someone who thinks they are inferior to others. Both people are at fault for judging themselves and others and comparing criteria that are not important. This latter point indicates the source of the problem is a type of wrong view. For those who consider themselves superior or inferior by assessing material possessions are implying that material possessions are important and may even go as far as assuming a permanent self that is superior to others that also have a permanent self or soul. It is a short step to then construing a view that a deity may have blessed them with gain, honour and praise because of their inherent and enduring superiority or alternatively cursed them on account of their inherent inferiority.

For those obsessed with gain, honour and praise are more likely to kill, steal, lie, sexually misbehave and do other evil deeds in order to satisfy their desires. Being obsessed and overcome with gain, honour and praise is distracting and spoils concentration. With a mind easily distracted and concentration weakened, a person is unlikely to develop wisdom and find liberation from suffering.  In fact, with low concentration and being easily distracted, one is likely to find pain and suffering in this life.

The following sutta includes a reference to those who are obsessed by a lack of honour…

S17.10 Laabhasakkaarasa.myutta, Connected discourses on Gains and Honour translated by Ven. Bhikkhu Bodhi

At Saavatthii. “Bhikkhus, dreadful are gain, honour, and praise…. Bhikkhus, I see some person here whose mind is overcome and obsessed by honour, with the breakup of the body, after death, reborn in a state of misery, in a bad desitnation, in the netherworld, in hell.  Then I see some person here whose mind is overcome and obsessed by lack of honour… reborn in a state of misery… Then I see some person here whose mind is overcome and obsessed by both honour and lack of honour, with the breakup of the body, after death, reborn in a state of misery, in a bad destination, in the netherworld, in hell. So dreadful, bhikkhus are gain, honour, and praise… Thus you should train yourselves.”
  This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
  “Whether he is showered with honour,
  Shown dishonour, or offered both,
  His concentration does not vacillate
  As he dwells in the measureless state.

  When he meditates with perseverance, 
  An insight-seer of subtle view
  Delighting in the destruction of clinging,
  They call him truly are superior man.”

Perhaps a person obsessed by gain, honour and praise would seek to protect or increase existing levels by committing various crimes. Others who are obsessed by an apparent lack of gain, honour and praise may give up trying to increase their own gain, honour and praise, and instead through jealousy, work hard to reduce their rivals’ gain, honour and praise.  They may also commit various crimes in the process. Either way, anyone obsessed in this way will take the dark path and increase suffering for themselves.


Why I chose to not ordain

This answer to this question is complex and difficult to explain. This posting is personal and will not cover all the issues that are relevant to all people. I write from the perspective of a middle-aged male raised in Australia.

I received a couple of queries about this question and this prompted me to write this posting as a response. I suppose I set the question up in the earlier version of the “about me” paragraph under my photo [I must update that photo one day…].  This posting took over a week of writing and editing and I’m still not happy with the quality.  It is my longest posting by far, with over 4000 words. I was going to write a short version, a sort of executive summary and a long version for those interested in more detail but then merged the two into what appears here. I’ll move on to other topics for future postings now. I have a few draft posts on Dhamma topics waiting for my attention. I’ll try to post one a week but don’t count on it.


From late 1981 until the end of 2009 I practiced vipassana meditation as taught in the Mahasi Sayadaw tradition. It was the early insights from this meditation that convinced me in 1982 to become Buddhist and to ordain as a monk in Thailand. After I disrobed in 1984, I continued to practice vipassana meditation as a lay man though I didn’t do any more retreats until November 2005. That seven day retreat led by Ven. Sayadaw U Lakkhana was intense and reinvigorated my practice once again. I knew I had to keep practicing. At that time I didn’t have much confidence in myself as a meditator and imagined that it would take many lifetimes to make a breakthrough to stream-entry (sotapanna).

In December 2006 – January 2007 I did a 6 week retreat in Yangon with Ven. Saydaw U Janaka (Chanmyay Sayadaw) and once again went up the insight knowledges (vipassana I reached a difficult stage and left the retreat one week early. I still didn’t have much confidence in my practice. From 2005 onwards I was also beginning to read more Dhamma books and delved into the excellent translations of the Suttas by Ven. Bhikkhu Bodhi and Ven. Thanissaro Bhikkhu. This sutta study and continued practice at home further strengthened my confidence in the Dhamma (saddha) and increased my sense of spiritual urgency (sa.mvega).

By mid 2008, I had decided that conventional lay life in a couple relationship was a hindrance to spiritual development but still wasn’t sure if I should ordain as a monk. At that time I was confident I could live the celibate life so ordaining was a possibility once more. My family situation left me free to choose to ordain or not. So I began preparing for a trip to Asia to go back to Yangon and to visit Thailand where I had been a monk before. I thought that before possibly ordaining I needed to focus on making a breakthrough by doing longer more intensive retreats. This is more important than robes or rules of conduct.

I thought about the 2006-07 retreat at Chanmyay Yeithka in Yangon that I broke off early due to reaching a difficult stage. My own assessment (not confirmed by anyone else) is that I may have reached number 10 (of 16) – Knowledge of reflection ( I was determined that I would persevere next time and not give up the retreat so early. In fact whereas I only did a six week retreat in 2006-07, in March-June 2009 (16 weeks) at Saddhammaransi Yeithka, I reached this same stage after the first four weeks and seemed to stay there for the remaining 12 weeks. It was very frustrating. I was restless the whole time and wanted to leave. I struggled very much. Some of my wish to leave was due to uncomfortable environmental factors which I have outlined later in this blog. I believe that most of the restlessness and mental pain was an effect of the insight knowledge itself.

I finally gave up and transferred to Mahasi Sasana Yeithka, also in Yangon, where I continued meditating but not so intensively. There I talked with and helped other resident foreigners. I seemed to stay in the same insight knowledge but with less apparent stress. Maybe it was an immature number 11 (of 16), knowledge of equanimity towards formations (sa.nkhaar’ Again the environment was not ideal for me to meditate. Some Burmese Dhamma friends have criticised me for being weak and not persevering. They said I may have made a breakthrough had I stayed longer and they even encouraged me to ordain despite the obstacles.

I wrote above that I had only practiced insight meditation in the tradition of Mahasi Sayadaw. Prior to leaving Australia for this trip I had been studying suttas and reading about deep concentration meditation (samatha) and meditative absorptions (jhaana). This was attractive to me for many reasons and not least because from what I was reading in the suttas, it was the way that the Blessed One and the Sangha at that time practiced. I believe I had some weaknesses in my spiritual development that may have hindered progress.

I shall provide some doctrine before continuing this theme.

There are five controlling faculties (panc’indriya) which include:

  • confidence (saddha)
  • energy (viriya)
  • mindfulness (sati)
  • concentration (samaadhi)
  • wisdom (pa~n~naa)

These must be well-balanced to make good progress in meditation and achieve a breakthrough. I self-assessed myself as being relatively weak in mindfulness and concentration. From what I was reading in the suttas, it seemed that a period of intense deep concentration meditation (samatha) perhaps up to the level of developing mental absorptions would increase mindfulness and concentration. With these two important factors strengthened, all the five controlling faculties would balance and a breakthrough may occur. At least this was the theory as interpreted by myself.

In secondary materials such as popular books on meditation and audio lectures by Buddhist teachers, even Theravada Buddhist teachers, there is a lot of talk about developing the ten perfections (paramis). These are not in the suttas or the commentary literature (A.t.thakathaa) at all. The doctrine of perfections only appear in the sub-commentary literature (Tiika) and later than that. The Theravada tradition adopted the doctrine of perfections from the Mahayana tradition more than 1000 years after the Blessed One attained Nibbaana without remainder (about 500 BC). The ten perfections are often referenced by modern teachers as a way to measure progress on the spiritual path. They may say “the perfections are not sufficiently mature, be patient and keep practicing. Maybe next life-time …” and so on. I believe a more appropriate reference is the five controlling faculties.

Ok, now back to the theme. I left Yangon and went to Bangkok where for about two weeks I did little meditation while relaxing and meeting with old friends. I ate lots of food and talked with friends about my plans to find a suitable meditation centre or monastery to practice samatha meditation. However, soon after meeting Pi Yai, she persuaded me to try insight meditation in the tradition of Mahasi Sayadaw one more time at Section 5, Wat Mahadhatu. She arranged everything and I stayed there for 2 weeks and then 8 weeks. These two retreats were interrupted by a week when I travelled to Laos to renew my visa for Thailand for 3 months. The 8 week retreat at Wat Mahadhatu was the best. I had a few environmental difficulties but persevered. Pi Yai was a great meditation coach and a fantastic Dhamma teacher. Once again I reached that difficult insight knowledge, number 10 and maybe flipped over into number 11 sometimes, I’m not sure. It was not so uncomfortable this time though. Even so I gave up again after 8 weeks. I missed talking about the Dhamma and sometimes thought of my plans to try samatha meditation. I stayed in Bangkok another 4 weeks helping Pi Yai teach drop-in travellers who went to Wat Mahadhatu to learn meditation and get an introduction to Buddhism. It was fun and quite rewarding.

I then went to India for a month to do the pilgrimage of Buddhist sacred sites. This was very important to me. I wrote a lot about this in the December 2009 postings. Then I went to Sri Lanka to Na Uyana Aranya with the specific purpose of beginning samatha practice and hoping to possibly attain one or more of the four mental absorptions (jhaana). The plan was to use the jhaana as a base to then do insight meditation in the manner outlined in the suttas.

There were more obstacles at Na Uyana Aranya and I didn’t attain jhaana. Even so, my time there was very useful and productive. I learned a lot about samatha practice, Sri Lanka, Buddhism as practiced in Sri Lanka as well as having many interesting and penetrating Dhamma conversations.

The journey was primarily about doing retreats aiming for a spiritual break through. Evaluating monasteries as possible places to ordain was very much secondary. All the time, I knew that ordination was a possibility but not certain and not a goal in itself. The goal was to make a spiritual breakthrough regardless of worldly status or livelihood.

The only place that came close to being suitable for me to ordain is Na Uyana Aranya. I did not visit all possible venues for ordination. As I passed through each place I decided, ‘this place doesn’t suit me’ until I reached Na Uyana Aranya. It was the best of all the places I’d been and the only place I seriously considered ordaining. In the first two months I even told Ven. Ariyaananda twice of my intention to ordain. Then in the second two months the average temperature and humidity increased. I was unable to do regular walking meditation between sitting sessions because either there was no shade or there were too many insects.

In the second two months, my lower back ache was bothering me. Climbing the steep hill every day was a hassle in the humid weather. There were other minor issues that all accumulated to the point when I finally decided not to ordain at Na Uyana Aranya. By that time, my funds were low and I had to return to Perth to earn money. If I had more money then I might have looked around Sri Lanka at other monasteries or maybe travelled back to Thailand to look around there. I might have gone back to India to visit pilgrimage sites. I might have gone to other places in the world to meet with Buddhist teachers and get more advice about practice and Dhamma.

Some readers may wonder if there are some issues that I have not covered in this posting that may be relevant to my decision not to ordain. Although I have written rather a lot for a blog posting, I have not covered every detail. Even so, I would like to briefly outline those issues that are not relevant to my personal decision not to ordain: lust, anger, insanity, criminality, fatal or disfiguring diseases (not including ageing), non-human being, drug addiction, physical disability, physical deformity, indebtedness, obligation for military or government service, incomplete masculinity (for men wishing to ordain as a bhikkhu), family dependents and so forth. Most of these issues are identified in the Vinaaya as obstacles to ordination.

Though still capable of lust, anger and delusion, these conditions are not strong enough to prevent me form ordaining. For example, some people might not have the ability to live a celibate life – they need a sexual outlet. Experienced meditators learn to manage lust and anger. Samatha (concentration) meditation is particularly suitable for temporarily purifying mental states. This is why it is a good idea to spend some time (at least six months) as a lay person on eight precepts to learn how to manage lust and anger and also to sample monastic life. The Blessed One recommended meditation on the body, particularly parts of the body and various decaying corpses in order to reduce the impact of lustful mental states. He also recommended loving-kindness meditation for reducing the impact of angry mental states. I personally verified the effectiveness of these techniques and routinely applied them for short periods each day.

The following section indicates places I stayed during my trip and provides some indication of why I chose not to ordain at each place or stay longer even as a lay man.

Saddhammaransi Yeithka, Yangon, Myanmar (March 2009 – June 2009)

Good: Sayadaw U Kundala is the abbot is an inspiring presence despite not being available for teaching due to old age and poor health. Good room with ensuite. City conveniences such as Internet, hospitals, shops, embassies and international airport. Dr Than Than is an excellent translator and teacher.

Bad: Very noisy city monastery in a noisy neighbourhood. Extremely crowded with 80 per cent women. Oily food. Diarrhea every week or second week. Resident monastics are mostly late-in-life ordinations (retirees). Monastics depend largely on savings acquired in their own previous lay life and regular stipends earned by chanting. Monastics have bank accounts and use money. Many temporary ordinations coming and going with little knowledge of Buddhism. Slack management of lay men doing ten day, one month and 3 month resident retreats. Strict routine of taking 8 precepts every morning and listening to Dhamma talks every afternoon.

Saddhammaransi Yeithka has a branch monastery located outside Yangon in a rural area that is reputed to be less crowded and much quieter. I heard that foreigners have ordained as monks and nuns and stayed there for years to practice successfully. I requested the opportunity to go there but the lay officials at Saddhammaransi Yeithka discouraged me. If anyone were to consider Saddhammaransi Yeithka, they should insist from the start that they wish to go to the rural branch monastery. It is also important to consider whether a competent translator is available.

Mahasi Sasana Yeithka, Yangon, Myanmar (June – July 2009)

Good: Large grounds with many trees close to the centre of Yangon. Mahasi Sayadaw museum and mausoleum. Good room with ensuite. City conveniences such as Internet, hospitals, shops, embassies and international airport.

Bad: Monastics and lay people constantly spitting on the walking paths. Oily food. Diarrhea every week or second week. Poor quality teachers. Slack vinaaya – even the senior teachers use money. Many temporary ordinations coming and going with little knowledge of Buddhism. Corrupt senior lay management request bribes for facilitating foreign meditators’ visas (regardless of being monastic or lay person).

Wat Mahadhatu, Section 5, Bangkok, Thailand (July 2009 – November 2009)

Good: Pi Yai is an excellent vipassana meditation teacher in the tradition of Mahasi Sayadaw. Meditators at all levels would benefit by talking with her. A good place for absolute beginners to get an introduction to Buddhism and Mahasi method meditation. Excellent food (though not vegetarian).

Bad: Extremely crowded, with noisy and inadequate facilities. Many lay women visiting and staying for short retreats. Noisy environment for meditation and sleeping. Many rats, cats and cockroaches. Many monastics smoke cigarettes in the accommodation areas. All monastics use money except a few visiting monks. Lots of chanting and rituals. Monastics depend largely on savings acquired in their own previous lay life and regular stipends earned by chanting. Monastics have bank accounts and use money. Many temporary ordinations. Ven. Raajasiddhimuni “Luang Por Jodok”, passed away about 10 years ago and there is no-one else of his quality. Most monasteries depend on a senior and venerable figurehead. Section 5 is missing one though some try hard to fit the role. As a lay woman, Pi Yai lacks worldly status and influence while ostentatious monastics flap and squawk.

Ven. Luang Por Jodok was my preceptor (upajjhaaya) when I ordained as a bhikkhu in 1982.  Ven. Ajahn Kao Titawano was the abbot and my principle teacher (aacariya) at that time too. He also passed away about 10-15 years ago.  I miss them and other monastic teachers from that time. It would be great if they were still alive and available for me to consult with.

Na Uyana Aranya, Pansiyagama, Sri Lanka (January 2010 – May 2010)

Good: Ven.Ariyadhamma. Ven. Ariyaananda is cool and an excellent teacher and leader. 500 hectares of forest. Many paths for hiking through the forest. Good accommodation with en-suites. Good vegetarian food with no tummy problems at all. Strong vinaaya. Support for various meditation traditions including Ven. Pa Auk Sayadaw and Ven. Mahasi Sayadaw. Excellent collection of books.

Bad: Few kutis have suitable walking paths for meditation. Many kutis are very hot. Many unpaved paths up steep hills. Deadly snakes and insects. Monkeys. Ants. Far from Internet and health facilities. Library room is hot and small. Centralised management. Ants cross the paths at random places each day and many mosquitos and other biting insects attack at night. My kuti was too small for walking inside.

Other yogis encouraged me to ask Ven. Ariyaananda for a bigger kuti but I didn’t want to bother him. He had given me that kuti to use and I didn’t want to be another grumpy, spoiled Westerner. I felt privileged to have a kuti to myself since all the Sri Lankan lay people had to live in dormitory buildings. Perhaps if I had stayed and ordained I could have upgraded to a larger kuti in a shady area with a short walking path inside. I was not so patient.

There were suggestions that at 50 years old and with minor health issues, I may be too old to ordain at Na Uyana. But this wasn’t a firm and final matter. I had confidence that were I to demonstrate determination and sincerity as a lay man for one or two years, there would be no problem ordaining. Some people suggested a way around this would be to ordain somewhere else and then return to Na Uyana to seek residence. That idea didn’t appeal to me. I prefer to be straight forward.

Finance: I started with a budget of about A$14,000. I spent it on living costs, travel and donations. By the time I was making my decision about whether to ordain at Na Uyana Aranya, I had little of those funds left (no debts though). I felt uncomfortable making that decision as though someone (mostly myself?) might criticise me for ordaining to escape poverty and work. This is complex but only one of many minor factors in the ordination decision.

Health: I have some minor health issues that are more conveniently addressed in layman’s life. I like to see doctors and other allied health specialists from time to time. As a monk I would be totally dependent on lay support for medical attention. As a lay man with employment and a reasonable income living in an economically prosperous country I can easily access high quality medical services. These provide a greater degree of physical comfort and possibly a longer life for Dhamma study and practice. I wouldn’t want to be too great a burden to other monastics or the local lay communities.

Teacher and local monastic community: As a newly ordained monastic it is good to have a teacher and appropriate community support for conduct, meditation and requisites. I have confidence that strict monastic conduct leads to deeper concentration and wisdom. There are many teachers who may have strict conduct themselves but live among a community that is slack. There are good meditation teachers who are not good at monastery management. Ideally communities would have a solid tradition and culture that is sustainable in the long term despite changes in abbots and teachers (due to death, sickness and travel). Successful monastic communities are dependent on devoted lay communities.

Vinaaya (rules of conduct for monastics): It is conceivable but not convenient for experienced monastics (maybe over 5 years in robes) to move around without money in these countries. Despite the vinaaya (rules of conduct for monastics) most monastics use money.

Location: There is greater support for monastics in Sri Lanka, Myanmar, Thailand and Laos than in Australia. This is due to the higher proportion of Buddhist lay supporters in the population and the higher number of monasteries. There is much less choice in Australia for a suitable place to ordain. The Ajahn Chah lineage monasteries have a strict age-limit policy for ordinations and would not ordain a man aged 50 plus. Most other Theravada monasteries in Australia would have smaller communities of monastics and may not have sufficient facilities for ordaining, accommodating and training new monks. I have not fully investigated the options though, so I may be wrong. Most of my research on Australian monasteries is via the Internet.

Having Thai language and cultural skills, I could find and settle at many monasteries in Thailand (and Laos). Myanmar and Sri Lanka have many English speakers and probably after 6 months of effort a newly ordained monk could learn enough local language to survive. Certainly within 2-3 years, I would expect to be literate in the local language. In my case, I’ve done that already with my experience ordaining in Thailand so doing it again in another country does not scare me. In Thailand, I’m not keen on the political structure and culture of the Sangha, the non-orthodox ideas (magic, Hinduism, crystals, astrology, money, status) that hinder access to true Dhamma. These are common problems in Laos, Myanmar and Sri Lanka though manifested in different ways. I expect that some monasteries in Australia may have these problems too.

Location is linked with access to climate, health and communication facilities. Asian countries tend to feel hotter and more humid than most places in Australia (north Queensland and northern Northern Territory excepted). I can live with that though I prefer a temperate climate.

Family, children: I have two children aged 18 and 16 who live with their mother (first wife) in Canberra. While I was traveling from March 2009 to May 2010 I was in intermittent contact with them. As a layman I could be more directly involved in their lives. They need support and guidance sometimes. Now that I’m back in Perth, my daughter is keen to come and live with me later this year.

Family, mother and siblings: My mother is in good health and well. She is always anxious when I’m travelling overseas and encourages me to return to Australia. Even when I lived in Canberra she invited me to live in Perth close to her. My siblings enjoy my company and the exotic flavour I add to the family blend (and meals) in Perth. I’m the only Buddhist in my family – everyone else are pragmatic agnostics (my label for them). Like the majority of Westerners, they seem to accept the common Western materialist paradigm. They don’t like philosophising and prefer me not to question their assumptions about life.

Age: There are guidelines for ordination in Australian monasteries that discourage or prohibit ordination for men aged 50 or over. I just missed out there. I could easily ordain in Myanmar, Thailand, Sri Lanka or Laos whatever my age. Though there are monasteries in Thailand and Sri Lanka that may not allow me to ordain because of my mature age. (More details in the Longer Response below.)

I turned 50 in early 2010. I regard this as middle-aged, the prime of life. However, some monasteries regard the age of 50 as being ‘too old’ to ordain. Nevertheless some of those monasteries with an age policy for ordinations seem to consider each case on its merits. It seems that they want to discourage monks from using the monastery as a retirement home. They would assess each case and judge whether the candidate was sincere and had a strong sense of spiritual urgency (sa.mvega). I gather that some monasteries have a very strict policy of not ordaining men aged 50 and over, regardless of their spiritual urgency.

What next?

Now I am open to the next stage. I retain the preference to be single, celibate and free. I shall get a job, save money and maybe travel again. Though I am less likely to consider ordination in future.

Maybe in a couple of years I can find a cottage in a remote area with convenient access to food where I can quietly do a retreat on my own. This is relatively cheap in Sri Lanka. I believe it maybe possible in Thailand or Laos too. This would be a longer retreat – maybe 3-4 months or longer. I’d like to try continue doing samatha meditation – namely mindfulness of breathing (aanaapaanasati) and see how far it can go.

This could be a model for the future. Work for a while, save money, go on a long retreat for a few months, return to Australia, work for a while, save money, go on a long retreat…. and so on. I am aware that life happens despite our plans.

I shall continue studying Dhamma. I have a fantasy about learning Paali and possibly Sinhala languages. I’m not sure if I can retain the discipline to do so. I’ll probably keep posting on this blog too.

Six principles of cordiality and a seven-point test for stream-entry

I paraphrased this sutta using Ven. Bhikkhu Bodhi and Ven. Nanamoli’s English translation.

Six principles of cordiality that create love and respect and conduce to cohesion, to non-dispute, to concord, and to unity.
1.  Maintain bodily acts of loving-kindness both in public and private towards companions.
2.  Maintain verbal acts of loving-kindness both in public and private towards companions.
3.  Maintain mental acts of loving-kindness both in public and private towards companions.
4. Use things in common with virtuous companions in the holy life, without making reservations, sharing any gains which accord with the Dhamma and that has been obtained in a way that accords with the Dhamma, including (for monastics) the contents of one’s bowl [one is generous-caaga, not stingy or miserly].
5. Possess in common with virtuous companions those virtues (siila) that are unbroken, untorn, unblemished, liberating, commended by the wise, not misapprehended and conducive to concentration [five precepts are the basic precepts].
6. Possess in common with companions the view that is noble and liberating and leads one who practices in accord with it to the complete destruction of suffering [sammaaditthi right view].
Of these… the chief, the most cohesive, the most unifying, is (6) the view that is noble and liberating…  And how does one know whether this view is held?
Seven-point test for stream-entry-sotapanna
1.  Ask yourself:  Is my mind obsessed with sensual lust, ill-will, sloth and torpor, restlessness and remorse, [five hindrances] speculation about this world and the other world [life after death or annihilation etc.], taken to quarrelling and brawling and deep in disputes, stabbing others with verbal daggers. Obsessed in this way one’s mind is not well disposed for awakening to truths.
If there are no such obsessions, this is the first knowledge that is noble, supramundane, not shared by ordinary people. [Sotapanna and sakadagaami people occasionally experience sensual lust, ill-will and so forth. However, they are less bothered by these hindrances and can easily concentrate their minds if they wish to. Anaagaamii have destroyed lust and ill-will and have very highly developed samaadhi-concentration. Arahats have destroyed all the aasava-taints and are not disturbed by these hindrances at any time. Some puthujjana-worldlings who have not attained any stage of awakening, but have skill in attaining deep concentration states such as the four jhaana-mental absorptions and the four formless bases may rarely be bothered by these hindrances.  However, most puthujjana who have never trained their minds or studied the Buddha Dhamma are obsessed in this way.]
2. Ask yourself: when I pursue, develop and cultivate this view (that is noble and liberating), do I obtain internal serenity, do I obtain stillness? – If yes then this is the second knowledge… [this refers to the ability to calm the mind through samatha meditation. For those sotapanna who have not attained jhaana-absorption, they are still able to obtain internal serenity by practicing the six recollections such as Buddha, Dhamma, Sangha, Siila, Caaga and Deva. They can also practice recollection of peace and use other meditation objects to obtain internal serenity with relative ease. ].
3. Ask yourself: is there any other recluse or teacher outside (the Buddha’s dispensation) possessed of a view such as I possess? If no, then this is the third knowledge… [this means that one believes that right view is only possible within the Buddha’s dispensation and one doesn’t believe that anyone outside Buddhism can attain a stage of awakening such as stream entry-sotapanna].
4. Ask yourself: do I possess the (first) characteristic of a person with right view?  Such a person immediately confesses any offence for which a means of rehabilitation has been laid down. Just as a baby at once draws back when he puts his hand or his foot on a live coal…  If yes this is the fourth knowledge … [This refers to moral shame and fear of wrong doing – hiri and ottappa.]
5. Ask yourself: do I possess the (second) characteristic of a person with right view? Although such a person may be active in various matters for his companions in the holy life, yet he has regard for training in the higher virtue, higher mind and higher wisdom.  Just as a cow with a new calf, while she grazes, watches her calf. If yes this is the fifth knowledge… (heedfulness – apamaada) [A sotapanna may sometimes neglect training but not for long. Because they wish to help fellow monastics or fellow lay Buddhists, or even non-Buddhists, they usually find contentment and satisfaction in the training. Heedfulness is closely related to mindfulness and other skilful qualities that sotapanna have in abundance].
6. Ask yourself: do I possess the (first) strength of a person with right  view? When the Dhamma and Discipline (Dhamma-vinaaya) proclaimed by the Tathaagata is being taught, one heeds it, gives it attention, engages it with all one’s mind, hears the Dhamma with eagerness.  If yes, this is the sixth knowledge… [in this way one would suppress the nivaarana-hindrances to samaadhi-concentration and one’s mind would be pliable, bright and in the best possible state for understanding the Dhamma].
7.  Ask yourself: do I possess the (second) strength of a person with right view?  When the Dhamma and Discipline proclaimed by the Tathaagata is being taught, one gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. If yes, this is the seventh knowledge… [this is not something that a sotapanna would have to consciously cultivate – it would be natural and automatic].
A noble disciple possessed of these seven factors is well on the way toward the realisation of the fruit of stream entry [this is someone who possesses the path of stream entry – sotapanna magga]. A noble disciple who possesses these seven factors, possesses the fruit of stream entry [sotapanna phala].  

In the relatively well-known eightfold classification of noble ones (ariyapuggala) there are two pairs of four and eight individuals. Two sotapanna, two sakadagaamii, two anaagaamii and two arahata. In each pair, the inferior one is on the path (magga) while the superior one has attained the fruit (phala).  Here is a list of eight ariyapuggala in descending order of superiority:

Arahata phala
Arahata magga
Anaagaamii phala
Anaagaamii magga
Sakadagaamii phala
Sakadagaami magga
Sotapanna phala

Sotapanna magga
The sotapanna phala person is not equivalent to a sakadagaamii magga person. Though they both have already attained sotapanna phala, the sakadagaamii magga person is superior because they are on the path to the higher attainment whereas the sotapanna phala person is for the time being stable and not making significant efforts to reach a higher state. This principle applies to other stages in the table above until finally the arahata phala person has no more work to do since they are fully awakened. 

The exegetical Paali Commentaries to the Abhidhamma Pitaka prepared by Ven. Buddhaghosa (about 1500 years ago) and the tradition of later abhidhammika scholars divert from the teachings in the Sutta Pitaka (basket of discourses). 

In the Introduction to the Comprehensive Manual of Abhidhamma: The Philosophical Psychology of Buddhism, Abhidhammaattha Sangaha, Ven. Bhikkhu Bodhi writes:
… a few of the Abhidhamma conceptions that are characteristic of the Commentaries but either unknown or recessive in the Abhidhamma Pitaka itself. One is the detailed account of the cognitive process (cittaviithi).  While this conception seems to be tacitly recognised in the canonical books [of the abhidhamma pitaka], it now comes to be drawn out for use as an explanatory tool in its own right. The functions of the cittas come to be designated by way of their functions. The term khana, “moment,” replaces the canonical samaya “occasion,” as the basic unit for delimiting the occurrence of events, and the duration of a material phenomenon is determined to be seventeen moments of mental phenomenon. The division of a moment into three sub-moments–arising, presence, and dissolution–also seems to be new to the Commentaries…

In relation to awakening, proponents of the Commentary theory of cognitive process claim that during awakening there is a single very brief moment of sotapanna magga citta immediately followed by a similarly very brief moment of sotapanna phala citta with no other citta (moment of cognitive process) in between magga and phala. However, this theory is not supported by the suttas. There are many suttas where noble ones who are path attainers (magga) are walking around without yet having attained the fruit (phala). We should always prefer the suttas to later teachings elaborated in exegetical literature.

In later blogs I intend to write some short articles on the less well-known sevenfold classification of ariyapuggala and on the first stage of awakening – sotapanna magga based on reading suttas. 

Listening to the Dhamma can suppress the hindrances

Sa.myuttanikaaya S46.38 Without Hindrances (อาวรณานีวรณสูตร นิวรณ์ ๕ เป็นอุปกิเลสของจิต)

When bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing the whole mind to it, on that occasion the five hindrances are not present in him; on that occasion the seven factors of enlightenment go to fulfillment by development …

Michael’s comments
This sutta shows that it is possible for noble disciples (ariyasaavaka) to suppress the hindrances by listening attentively to the Dhamma. Note that noble disciples are those who have at least attained the path to stream entry (sotapannamagga). Ariyasaavaka are either deities or humans who have above average capability to develop superior mental states including concentration and insight.

The noble disciple has confirmed confidence in the Buddha, Dhamma and Sangha and therefore no doubts about the efficacy of the teaching. The noble disciple considers the Dhamma to be the most precious and important thing. It is therefore totally natural for a noble disciple to listen with eager ears, attending to the Dhamma as a matter of vital concern, directing the whole mind to it…

Suppressing the hindrances is a vital precondition for high attainments such as jhaana (deep mental absorption or phala (supra-mundane fruition=a further stage of enlightenment up to arahat).  Hindrances (nivaranaa) arise due to unwise attention (ayoniso manasikaara) which is in turn conditioned by ignorance. The arahat has totally eliminated ignorance and always attends wisely (yoniso manasikaara), therefore the arahat has no need to actively suppress the hindrances since they no longer arise.  The five hindrances are: (1) sensual desire, (2) ill-will, (3) sloth and torpor, (4) restless and remorse, and (5) doubt/uncertainty in the Dhamma.  However, below the arahat, the sotapanna, sakadagaami and anaagaami (to a negligible extent) continue to occasionally suffer from hindrances.  This is another reason why noble disciples are keen to listen to the Dhamma so attentively and suppress hindrances since during those occasions, they are somewhat relieved of suffering.

In the suttas there are many instances of non-noble disciples attaining stream entry path and fruition (sotapanna magga phala) and other higher paths and fruitions by listening to the Blessed One giving a Dhamma talk. In some of the blog articles to follow, I may refer to some of these suttas that describe higher attainments through listening to the Dhamma.

Aasava, Jhaana, Kusala

The suttas teach yogis about the practice for removing the aasava-taints so that kilesa-mental defilements no longer cause suffering. Samatha meditation also known as jhaana-absorption practice may temporarily suppress the taints but does not eliminate them. The complete removal of the taints is achieved with vipassana insight, the opening of the Dhamma eye of the Sotapanna-stream enterer and ultimately to a pure Arahat-fully-enlightened being.

The peace and clarity of mind attained with jhaana-absorption practice suppresses the mental hindrances-nivarana (sensual desire-kaamachanda, ill-will-vyaapaada, sloth and torpor-thiina-middha, restlessness and remorse-uddhacca-kukkucca, and sceptical doubt-vicikicchaa). The hindrances cover the the luminous mind of an untrained yogi. Concentration meditation-samatha can suppress the hindrances and temporarily allow the luminous mind to see more clearly the nature of reality. The samatha yogi would then begin vipassana practice. Upon exiting the absorption-jhaana, the bright and purified mind can thoroughly note all objects.

The three general characteristics of all phenomena (dukkha-unsatisfactoriness/pain, annicca-impermanent, and annattaa-not-self) would be perceived more distinctly until the aasava-taints are eliminated. Samatha yogis have been encouraged to note the changing nature of the components of first jhaana: vitakka-toward the object, vicaara-holding the object, piiti-rapture, sukkha-joy, and ekaggataa-one-pointedness.

Vipassana yogis who have not practiced jhaana-absorption may nevertheless develop a high level of concentration that can clear away the mental hindrances while continuously noting the arising and passing of phenomena. This is the technique I have practiced intermittently since 1982.

Putthujana-worldlings are still subject to the aasava-taints and may lapse into samsaara (an incalculable cycle of rebirths and suffering) – so scary. The refuge of the triple gem (Buddha, Dhamma, Sangha) is precious in this life, we may not be so fortunate in the next. Without the refuge of the triple gem we may adopt wrong views and harmful conduct that would create conditions for future unfortunate rebirths.

Lord Buddha recommended developing kusala-skilful/wholesome mind states and avoiding akulasa-unskilful/unwholesome mind states (and bodily and verbal behaviours). I plan to attend a long meditation retreat with the aim of developing those kusala-skilful/wholesome mind states and possibly eliminate the taints completely.

Majjhimanikaaya MN.36. Mahaasaccaka Sutta: The Greater Discourse to Saccaka

42. “When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldly, steady, and attained to imperturbability, I directed it to knowledge of the destruction of the taints. I directly knew as it actually is: ‘This is suffering’;…’This is the origin of suffering’;…’This is the cessation of suffering’;…’This is the way leading to the cessation of suffering’;…’These are the taints’;…’This is the origin of the taints’;…’This is the cessation of the taints’;…’This is the way leading to the cessation of the taints.’

43. “When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it was liberated there came the knowledge: ‘It is liberated.’ I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

Majjhimanikaaya MN.68. Na.lakapaana Sutta: At Na.lakapaana

7. “…the Tathaagata has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future rebirth, ageing and death; he has cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising…”

Wise Attention to Eliminate Aasava-Taints

Majjhimanikaaya MN.2. Sabbaasava Sutta: All the Taints (สัพพาสวสังวรสูตร)

3. “Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and see. Who knows and what? Wise attention and unwise attention. When one attends unwisely, unarisen taints arise and arisen taints increase. When one attends wisely, unarisen taints do not arise and arisen taints are abandoned.

4. “Bhikkhus, there are taints that should be abandoned by seeing. There are taints that should be abandoned by restraining. There are taints that should be abandoned by using. There are taints that should be abandoned by enduring. There are taints that should be abandoned by avoiding. There are taints that should be abandoned by removing. There are taints that should be abandoned by developing.

Remedies for Restless Minds

Five Hindrances
Lord Buddha identified five hindrances (nivaarana) to mental development: lust, anger, sleepiness, restlessness and doubt. There are many synonyms for these hindrances and other commentators may use different words. A keen student who is not familiar with these five hindrances would do well to study them further. Essentially these five hindrances are symptoms of a lack of mindfulness and concentration. Once a yogi develops persistent mindfulness and profound concentration, the hindrances will disappear, the mind will be bright and pliant, ready to apply for worthy purposes.

When the hindrances dominate the mind the yogi may not be aware of the need to apply a remedy. Some people may consider hindrances as normal and not wish to avoid them. So the first step is to be motivated to avoid hindrances and this requires the right view that a hindrance dominated mind leads to suffering, the right view that hindrances cause suffering, the right view that the ending of hindrances is ultimately worthy, and a certain degree of confidence in the benefits of a hindrance-free mind, confidence in the yogi’s capacity to develop a hindrance-free mind and confidence that there are practical techniques that can be applied for developing a hindrance-free mind.

Lord Buddha recommended a virtuous life style that is blame free and promotes social and personal happiness. A lot of restlessness arises due to harmful speech, behaviour and thought which cause remorse and regret. Some restlessness arises due to ignorance and wrong views. We misunderstand reality and assign blame here or there for the wrong reasons and this confusion creates restlessness. Associating with wise and compassionate people who model the virtuous behaviour and who can give yogis a “reality check” during confusing times is of incalculable benefit.


The more we practice, the easier it is to note hindrances such as restlessness. We can develop a base level of mindfulness and right view to remind ourselves that the mind is beginning to be dominated by hindrances. Lord Buddha provided a vast amount of helpful advice for overcoming hindrances. The Aanaapanasati Sutta (the discourse on mindfulness of breathing) is a one of many discourses. Another is the Satipathaana Sutta (the discourse on establishing mindfulness). Frequent reading of these and other discourses is highly rewarding.

Mindfulness of breathing is an excellent technique for calming the restless mind. Whether the yogi chooses to note the touch of the breath on the upper lip or the rising and falling of the abdomen, noting the breath is a sure way to subdue the restless mind and has no ill effects on body or mind.

Yogis can know the mind and phenomena that arises, persists and passes. It is as it is. Whatever arises, focus on it and note what ever it is. If yogis note many objects and find it difficult to keep pace or can’t find a label for the Dhamma or mental state yogis may note “knowing, knowing, knowing…” while rapidly following each objects as they arise and pass.

Mindfulness of breathing and the four establishments of mindfulness are the ultimate in virtuous behaviour, speech and thought. Done correctly, these techniques will lead to peace and liberation.

Slow Deliberate Movements
One way to overcome a restless mind is to practice noting slow deliberate movements in daily life and during periods of meditation practice. If a yogi has dedicated a day for practice, then it is possible to do all movements very very slowly. Get out of bed slowly, go to toilet slowly, brush teeth slowly and so on. Note each discrete movement. For example, from a reclining position, note the intention to move, note the intention to move a particular limb, move the limb slowly, noting the change in sensation of weight or the touch of an insect on the skin or the pain or other sensation in the joints and muscles as the limb moves. Note the hardness or softness of the surfaces which the body contacts.

Walking Meditation
Slow motion walking meditation helps to focus the mind and builds energy for sitting practice.

A useful alternative to walking meditation for people who can’t walk is noting slow hand and arm movements. The yogi very very slowly moves hands and arms through a repetitive series of movements that have been studied prior or have been taught by a teacher.

Slow Prostrations
The late Ven. Ajahn Kao (Titawano from Wat Bunsimunikorn) taught yogis to deepen mindfulness by prostrating very slowly. According to Ven. Ajahn Kao many people do prostrations fast and sloppily. He advised yogis to prostrate in slow motion while noting each bodily movement one at a time. One prostration might take 30 seconds or more. Some people may need to change the way they bow down to make it more convenient for slow motion bowing and to facilitate one movement at a time.

I would like to post a video or series of photos to show how to prostrate slowly. Start from the kneeling position and have hands together in front like the Anjaali position.

  1. Note the mental intention to bow.
  2. Note them mental intention to move the right hand/arm downwards.
  3. Move the hard/arm downwards very slowly.
  4. Note the intention to bend forward slightly at the hips.
  5. Note the intention to move the hand/arm more and so on with the left hand/arm and so on … note the touching of the ground, the hardness, softness of the ground with each hand separately and so on.
  6. Do the same going back up again after touching your head on the ground.

Painful Sensations Cause Restlessness and Anger
When yogis sit for a while painful sensations arise in various parts of the body including the knees. When mindfulness and concentration are relatively weak yogis may struggle to sit through painful sensations. The intense pain can cause restlessness and doubt to arise. The remedy is to focus the mind on the painful spot. This can be difficult for beginning yogis who may become angry or fearful of the pain. So in addition to the hindrance of restlessness, another hindrance of anger arises to further cloud the mind and weaken the remedies of mindfulness and concentration. If mindfulness and concentration are insufficient the painful physical sensation and restless angry mind will become intolerable, forcing the yogi to change position. The remedy is to develop strong mindfulness and strong concentration prior to the arising of painful sensations. With strong mindfulness and strong concentration, the mind may observe apparently painful sensations with equanimity and thereby gain profound insights.

Developing Right View and Confidence
A lot of restlessness is caused by confusion about what is real and this can lead to a lack of confidence in either the remedy or the yogi’s ability to successfully apply the remedy. An inspiring and knowledgeable teacher may help the beginner.

Initially yogis can put their difficult experiences in perspective. When feeling discouraged a yogi could try recalling the successes as well as set backs. By focusing mostly on the set backs the yogi may become impatient and suffer. Yogis can reflect on their virtues, remembering that they have kept five, eight or more precepts for a long period. They can also focus on their generous behaviour, how they have donated to worthy causes and helped people. Lord Buddha taught that virtuous conduct and generosity lead to a happy rebirth possibly in a heavenly realm or a fortunate human existence. These recollections can help overcome self-doubt and low self-esteem.

Remember that all those revered teachers including Lord Buddha overcame the hindrances. Remembering the virtues of Lord Buddha and other advanced teachers can inspire yogis and build confidence to continue the practice.

Remember the teaching of Lord Buddha, read discourses and reflect on the meaning of the words. Reflecting on the Dhamma helps to overcome doubts and confusion as well as arousing inspiration and energy for practice.

Many yogis experience joy or rapture while reading Dhamma. Joy and rapture is useful for sitting practice though it must be balanced with the calming factors of tranquillity and concentration else the yogi may be over stimulated and become restless again.