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2
CONTENTS
PAGE
What Buddhism Is
Lecture No. 1............................................................4
Lecture No. 2.......................................................... 11
Lecture No. 3..........................................................19
International Meditation Centre............................26
!
What Buddhism Is
(The following are a series of lectures given by Thray Sithu U Ba Khin, President of the
Vipassan Association which founded the International Meditation Centre. He was then the
Accountant-General of Burma and the lectures were given in the premises of the Methodist
Church, Signal Pagoda Pond, Rangoon, at the request of a religious study group headed by
Messrs. Gerald F. Winfield, Information Officer and Roger C. Thorpe, Economic & Finance
Officer of the Special Technical and Economic Division of the United States of America-
Editor.)
23
rd
September 1951Lecture No.1
I consider it a great privilege to be in your midst to-day and to have this opportunity oI
addressing you on the subject oI 'What Buddhism Is. At the outset, I must be very Irank with
you. I have not been to a University and I have no knowledge oI science except as a man in the
street. Nor am I a scholar in the theory oI Buddhism with any knowledge oI Pli, the language in
which the Tipitakas (literally known as the Three Baskets oI Buddha Dhamma) are maintained. I
may say, however, that I have read in Burmese to some extent the treatises oI Buddhism by well-
known and learned Buddhist Monks. As my approach to Buddhism is more by practical than by
theoretical means, I hope to be able to give you something oI Buddhism which is not easily
available elsewhere. I must admit, however, that Ior the time being I am just a student oI practical
Buddhism as also an experimentalist trying to learn through Buddhism the truth oI the nature oI
Iorces. As this has to be done as a house-holder and within a limited time available in between the
multiIarious duties oI a responsible oIIicer oI Government, the progress is rather slow and I do
not claim Ior a moment that what I am going to say is absolutely correct. I may be right or wrong.
But when I say a thing, I assure you that it is with a sincerity oI purpose, with the best oI
intentions and with conviction.
Lord Buddha said in 'Klma Sutta:
'Do not believe in what ye have heard; do not believe in traditions, because they had been
handed down Ior many generations; do not believe in anything, because it is rumoured and
spoken by many; do not believe merely because a written statement oI some old sage is
produced; do not believe in conjectures; do not believe in that as truth to which you have
become attached by habit; do not believe merely the authority oI your teachers and elders.
AIter observation and analysis, when it agrees with reason and is conducive to the good
and gain oI one and all, then accept it and live up to it.
Pray, do not, thereIore, believe me when I come to the philosophical issues until and unless
you are convinced oI what I say either as a sequel to proper reasoning or by means oI a practical
approach.
'To abstain Irom evil
To do good
To puriIy the Mind
These are the teachings oI all the Buddhas
"
This extract taken Irom 'Dhammapada, gives in brieI the essence oI Buddhism. It sounds
simple but is so diIIicult to practise. One cannot be a true Buddhist unless he puts the doctrines oI
Buddha to practice. Buddha had said:
'Ye, to whom the truths I have perceived have been made known by me, make them surely
your own, practise them, meditate upon them, spread them abroad: in order that the pure
religion may last long and be perpetuated Ior the good and the gain and the weal oI gods
and men.
2. BeIore I take up the teachings oI Buddha which Iorm the basic Ioundation oI Buddhism I
propose to acquaint you, Iirst oI all, with the liIe story oI Gotama Buddha. For this purpose, I Ieel
it my duty to give you a background oI certain Buddhist concepts which may be Ioreign to most
oI you. I propose, thereIore, to give you a short and descriptive explanation oI such concepts in
Buddhism, as to the Universe, the World system, the planes oI existence, etc. These will, no doubt
give you some Iood Ior thought. I would however, appeal to you to give a patient hearing and to
pass over these matters Ior the time being, i.e., until we come to the question time Ior discussion.
Universe
3. The Buddhist concepts oI the Universe may be summed up as Iollows:
There is the Oksa Loka (the Universe oI Space) which accommodates, Nma & Rpa (Mind
& Matter). In this mundane world, it is Nma & Rpa (Mind & Matter) which predominates
under the inIluence oI the law oI Cause and EIIect. The next is the Sankhra Loka (the Universe
oI Mental Iorces), creative or created. This is a mental plane arising out oI the creative energies oI
Mind through the medium oI bodily actions, words and thoughts. The third and the last is the
Satta Loka (the Universe oI sentient beings) visible or invisible which are the products oI these
mental Iorces; we may rather call these three as Three in One` universe, because one is
inseparable Irom another. They are, so to say, interwoven and interpenetrating.
What will interest you most are the Cakkavlas or World-systems, each with its thirty-one
planes oI existence. Each World-system corresponds to the Human World with its solar system
and other planes oI existence. There are millions and millions oI such World-systems, simply
innumerable. Ten thousand such World-system closest to us are within the Jti-Khetta (or the Iield
oI Origin) oI a Buddha. In Iact when the renowned Sutta (or Sermon) 'Mah Samaya meaning
the 'Great Occasion was preached by Buddha in the Mahvana (Forest) near the town oI
Kapilavatthu, not only the Brahmas and Devas oI our World-system but all oI the ten thousand
World-systems were present to listen to the teachings oI Buddha. Lord Buddha can also send his
thought waves charged with boundless love and compassion to the sentient beings oI a hundred
crores oI such World- systems Within the nkhetta ( or the Field oI InIluence). The remainder oI
the World-systems are in the Visaya Khetta ( or InIinite space) beyond the reach oI Buddha`s
eIIective thought waves. You can very well imagine Irom these concepts oI Buddhism the size oI
the Universe as a whole. The material insigniIicance oI our World in the Oksa Loka (the
Universe oI Space) is simply terriIying. The Human World, as a whole, must be just a speck in
space.
Now I will give you an idea oI the thirty-one planes oI existence in our World-system which,
oI course is the same as in any oI the other World-systems. Broadly they are:
(i) Arpa Loka.. Immaterial World oI Brahmas
#
(ii) Rpa Loka .. Fine Material World oI Brahmas
(iii) Kma Loka .. Sensuous World oI Devas, Mankind and Lower beings.
The Arpa Loka comprises oI Iour Brahma Worlds oI immaterial state, i.e., without Rpa or
Matter. The Rpa Loka comprises oI sixteen Brahma Worlds oI Iine material state. The Kma
Loka comprises oI:
(a) Six Deva Lokas (Celestial Worlds) viz:
(i) Catumahrjika
(ii) Tvatimsa
(iii) Ym
(iv) Tusit
(v) Nimmnarati
(vi) Paranimmita-vasavatt
(b) The Human World
(c) The Iour Lower Worlds, viz:
(i) Niraya (Hell)
(ii) Tiriccihna (Animal World)
(iii) Peta (Ghost World)
(iv) Asur (Demon World)
These planes oI existence are pure or impure, cool or hot, luminous or dark, light or heavy,
pleasant or wretched according to the character oI the mental Iorces generated by the Mind on
the volition (cetan) oI series oI actions, words and thoughts. For example, take the case oI a
religious man who suIIuses the whole universe oI beings with boundless love and compassion.
He must be generating such mental Iorces as are pure, cooling, luminous, light and pleasant,
Iorces which normally settle down in the Brahma Worlds. Let us now take the reverse case oI a
man who is dissatisIied or angry. As the saying 'Face is the indication oI mind goes, impurity,
heat, darkness, heaviness and wretchedness oI his mind are immediately reIlected in that person
visible even to the naked eye. This is due, I may say, to the generation oI the evil mental Iorces
oI Dosa (Anger) which go down to the lower World oI Existence. So also is the case with the
mental Iorces arising out oI Lobha (Greed) or Moha (Delusion). In the case oI meritorious deeds
such as devotion, morality and charity which have, at their base attachment to Iuture well-being,
the mental Iorces generated are such as will normally be located in the sensuous planes oI Devas
(Celestial beings) and oI Mankind. These, Ladies and Gentleman, are some oI the concepts in
Buddhism relevant to the liIe story oI Gotama Buddha which I will presently begin.
Preparation
4. Gotama Buddha is the Iourth oI the Iive Buddhas to rise in the World cycle which is known
as Bhadda Kappa. His predecessors were Buddhas Kakusanda, Kongamana and Kassapa. There
were also innumerable Buddhas who had arisen in earlier Kappas and who had preached the selI-
same Dhamma which gives deliverance Irom suIIering and death to all matured beings. Buddhas
are all compassionate, glorious and enlightened.
A hermit by the name oI Sumed was inspired by Buddha Dpankara, so much so, that he,
took the vow to make all the necessary preparations to become a Buddha in course oI time.
Buddha Dpankara gave him His blessings and prophesied that he would become a Buddha by the
$
name oI Gotama aIter a lapse oI Iour Asankheyyas and a lac Kappas. From then onwards,
existence aIter existence, the Bodhisatta (i.e., would-be-Buddha) conserved mental energies oI
the highest order through the practices oI ten Pramits (or Virtues towards PerIection) viz:
(i) Dna Pram .. Virtue in Alms-giving
(ii) Sla .. Morality
(iii) Nekkhamma .. Renunciation
(iv) Pa .. Wisdom
(v) Viriya .. Perseverance
(vi) Khanti .. Forbearance
(vii) Sacca .. TruthIulness
(viii) Addhitthna .. Determination
(ix) Mett .. All-embracing Love
(x) Upekkh .. Equanimity.
It is, thereIore, a most enduring task to become a Buddha. Utmost strength oI Will Power is
necessary even to think oI it. The Bodhisatta`s preparatory period came to an end with the liIe oI
King Vessantar who excelled any living being in Alms-giving. He gave away his kingdom, his
wiIe and his children and all his worldly possessions, Ior the consummation oI his solemn vow
taken beIore the Dpankara Buddha. The next existence was in Tusit (oI the celestial Planes) as
glorious Setaketu Deva, until he got his release Irom that plane and took conception in the womb
oI My Dev, the Queen oI King Suddhodana oI Kapilavatthu, a place near modern Nepal. When
time was drawing nigh Ior conIinement, the Queen expressed her desire to go to the place oI her
own parents Ior the event. King Suddhodana accordingly sent her there with beIitting retinues and
guards. On the way, a halt was made at the Lumbni Sal Iorest. She got down Irom the palanquin
and enjoyed the cool breeze and Iragrance oI Sal Ilowers. While holding out her right hand to a
branch oI the nearby Sal tree Ior a Ilower, all oI a sudden and unexpectedly, she gave birth to a
son who was to become the All-Enlightened Buddha. Simultaneously, the natural order oI things
in the Cosmos was revolutionised in many respects and 32 wonderIul phenomena were viviIied.
All material worlds were shaken Irom the Ioundation. There were unusual illuminations in the
Solar system. All the beings oI material planes could see each other. DeaI and dumb were cured.
Celestial music was heard everywhere and so on. At that moment, Kla Devla, the hermit teacher
oI King Suddhodana, was having a discourse with celestial beings oI Tvatims. He was a hermit
oI Iame who had mastery over the eight Sampattis which gave him super-normal powers.
Knowing the birth oI a son to the King in the midst oI rejoicing in all Rpa and Kma Worlds, he
hurried back to the palace and desired the baby to be brought beIore him Ior blessings. As the
King was about to place the baby beIore his teacher Ior the occasion, a miracle happened. The
baby rose into the air and got himselI rested with his tiny Ieet on the head oI Devla who at once
understood that the baby was no other than the Embryo Buddha. He smiled at this knowledge but
cried almost immediately thereaIter, because he Ioresaw that he would not live to hear his
teachings and that even aIter his death he would be in Arpa Brahma Loka (Immaterial plane oI
Brahmas) whence he would have no relationship with any oI the material planes. He missed the
Buddha and his teachings miserably.
On the IiIth day, the child was named Siddhattha in the presence oI renowned Astrologer-
Palmists who agreed that the child has all the characteristics oI a Buddha to come. The mother
Queen, however, died a week aIter conIinement and the child was taken care oI by his maternal
aunt, Pajpati Gotam.
%
Siddhattha spent his earlier years oI liIe in ease, luxury and culture. He was acclaimed to be a
prodigy both in intellect and strength. The King spared no pains to make the course oI his liIe
smooth. Three separate palaces were built to suit three seasons with all the necessities that would
make the Prince sink in sensuality. That was because the King, out oI paternal aIIection, desired
his son to remain in worldly liIe as a King rather than as an Enlightened Buddha. The King
Suddhodana was over-watchIul that his son should be in such environment as will give him no
chance oI higher philosophical ideas. In order to make sure that the thought oI the Prince would
never turn into this direction, he ordered that nobody serving him or in his association was ever to
speak a single word about such things as old age, sickness or death. They were to act as iI there
were no unpleasant things in this world. Servants and attendants who showed the least sign oI
getting old, weak or sickly were replaced. On the other hand, there were dancing, music and
enjoyable parties right through, to keep him under a complete shade oI sensuality.
The Great Renunciation
5. As days, months and years passed, however, the monotony oI the sensual surroundings
gradually lost hold oI the mind oI Prince Siddhattha. The mental energies oI virtue conserved in
all his earlier innumerable lives Ior the great goal oI Buddha-hood were automatically aroused. At
times, when the world oI sensuality lost control over his mind, his inner-selI worked its way up
and raised his mind to a state oI purity and tranquillity with the strength oI Smadhi such as had
raised his baby Iorm into space and onto the head oI Kla Devla. The war oI nerves began. An
escape Irom sensuality and passion was his Iirst consideration. He wanted to know what existed
outside the walls oI the palace beyond which he had not visited even once. He wished to see
Nature as it is and not as Man has made it. Accordingly he decided to see the Royal Park, outside
the Palace walls. On the way to the Park, in spite oI precautions taken by the King to get the roads
clear oI unpleasant sights, he saw an old man bent with age in the very Iirst visit. Next he saw a
sick person in agony oI a Iatal malady. ThereaIter he met with a human corpse. On the last trip he
came across a monk. All these set his mind into serious thinking. His mental attitude was
changed. The mind got clear oI impurities and tuned up with the Iorces oI his own virtues
conserved in the Sankhra Loka (plane oI mental Iorces). By then his mind had become Ireed
Irom hindrances, was tranquil, pure and strong. It all happened on the night when a son was born
to his queen, a new Ietter to bind him down. He was, however, immune Irom anything which
would tend to upset the equilibrium oI his Mind. The virtues oI Determination worked their way
Ior a strong resolve and he made up his mind to seek the way oI escape Irom birth, old age,
suIIering and death. It was midnight when the solemn Determination was made. He asked his
attendant Channa to keep his Stallion Khandhika ready. AIter a parting look at his wiIe and the
newly born babe, Prince Siddhattha broke away Irom all the ties oI Iamily and oI the world and
made the Great Renunciation. He rode across the town to the river Anom which he crossed,
never to return until his Mission had been achieved.
The Search for Truth
6. AIter this Great Renunciation, Prince Siddhattha went around in search oI possible teachers
in the garb oI a wandering ascetic with a begging bowl in his hand. He placed himselI under the
spiritual guidance oI two renowned Brahmin Teachers, lara and Uddaka. lra laid stress on the
belieI in Atman (soul) and taught that the soul attained perIect release when Ireed Irom material
limitations. This did not satisIy the Prince. He next went to Uddaka who emphasised too much on
the eIIect oI Kamma and the transmigration oI soul. Both could not get out oI the conception oI
&
'Soul and the Prince ascetic Ielt that there is something else to learn. He, thereIore, leIt both oI
them to work out the way Ior emancipation on his own. By that time, oI course, he had learned
the eight sampattis and had become an adept in the exercise oI all supernormal powers including
the ability to read events oI many Kappas to come and a similar period oI the past. These were all
in the mundane Iield and they did not much concern the Prince Ascetic, whose ambition had been
an escape Irom this mundane Iield oI birth, suIIering and death.
He was joined later by 5 ascetics, one oI whom, Kondaa by name, was the Astrologer-
Palmist who deIinitely Ioretold on the IiIth day oI his birth that he would surely become a
Buddha. These ascetics served him well throughout the six years, during which he was engaged
in Iasting and meditation, subjecting himselI to various Iorms oI rigorous austerities and
discipline till he was reduced to almost a skeleton. In Iact, one day he Iell down in a swoon
through exhaustion. When he survived this condition, he changed his method Iollowed a middle
course and Iound that the way Ior his Enlightenment was clearer.
Attainment of Buddha-hood
7. It was on the eve oI Wesak (Full moon oI Kason) just 2540 years ago, that Prince
Siddhattha, wandering Ascetic, sat cross-legged beneath a Bodhi tree on the bank oI river
Nerajar in the Iorest oI Uruvel (near present Buddha Gy)with the strongest oI
determinationsnot to rise Irom that posture on any account until he gained the Truth and
Enlightenment, the Buddha-hood, even iI the attempt might mean the loss oI his very liIe.
The great Event was approaching. The Prince Ascetic mustered up all his strength oI mind to
secure that one-pointedness oI mind which is so essential Ior the discovery oI the Truth. The
balancing oI the mind, the Prince Iound on this occasion, was not so easy as hitherto. There was
not only the combination oI the mental Iorces oI the Lower Planes with those oI the Higher
Planes all around him but also interIerences strong enough to upset, oII and on, the equilibrium oI
his mind. The resistance oI the impenetrable masses oI Iorces against the radiation oI the light
normally secured by him was unusual. Perhaps, because it was a Iinal bid Ior Buddha-hood; and
Mra, the supreme controller oI evil Iorces, was behind the scene. The Prince, however, worked
his way through slowly but surely, backed up by the mental Iorces oI virtues which must
inevitably come back to him at the right moment. He made a vow and called upon all the
Brahmas and Devas who had witnessed the IulIilment oI his ten great PerIections to join hands
with him in the struggle Ior supremacy. This done, the association with the transcendingly pure
mental Iorces oI the Brahmas and Devas had salutary eIIect. The thick masses oI Iorces, which
seemed impenetrable at the time, broke away and with a steady improvement in the control over
the Mind, they were wiped out once and Ior all. All the hindrances having been overcome, the
Prince was able to raise his power oI concentration and put the Mind to a state oI complete purity,
tranquillity and equanimity. Gradually the consciousness oI true insight possessed him. The
solution oI the vital problems which conIronted him made its appearance in his consciousness as
an inspiration. By introspective meditation on the realities oI nature in his own selI, it came
vividly to him that there is no substantiality, as it seems to be, in the human body and that it is
nothing but the sum total oI innumerable millions oI Kalpas each about
1
/
46656
th
part oI a particle
oI dust Irom the wheel oI a chariot in summer. On Iurther investigation, he realised that this
Kalpa also is matter in constant change or Ilux. So also with the mind which is a representation
oI the mental Iorces (creative) going out and the mental Iorces (created) coming into the system
oI an individual continually and throughout eternity.
'
Buddha then proclaimed that his eye oI Wisdom had arisen when he got over the substantiality
oI his own selI and he saw by means oI the lens oI Samdhi, the Kalpas on which he next
applied the law oI Anicca (impermanence) and reduced them to non-entity or behaviour, doing
away with what, we, in Buddhism, call 'Paatti and coming to a state oI 'Paramattha, or
nature oI Iorces, or in other words 'Ultimate reality.
Accordingly he came to a realisation oI the perpetual change oI Mind and Matter in himselI
(Anicca) and as a sequel thereto the Truth oI SuIIering (Dukkha). It was then that the ego-
centralism in him broke down into the void and he got over to a stage beyond 'SuIIering, i.e.
(Dukkha Nirodha) with no more traces oI 'Atta or attachment to SelI leIt behind. 'Mind and
Matter were to him but empty phenomena which roll on Iorever, within the range oI the law oI
Cause and EIIect and the law oI Dependent Origination. The Truth was realised. The inherent
qualities oI Embryo Buddha then developed, and complete Enlightenment came to him by the
dawn oI the Wesak Day. 'Verily, Prince Siddhatta attained Samm Sambodhi and became the
Buddha, the Awakened One, the Enlightened Onethe All Knowing One. He was awake in a
way compared with which all others were asleep and dreaming. He was enlightened in a way
compared with which all other men were stumbling and groping in the dark. He knew with the
knowledge compared with which all that other men knew was but a kind oI Ignorance.
Ladies & Gentlemen,
I have taken so much oI your time today. I thank you all Ior the patient hearing. I must also
thank the Clergy oI the Church Ior the kind permission given me Ior this address.
()
What Buddhism Is
30
th
September 1951Lecture No. 2
Last Sunday I gave you a brieI outlinea very brieI one toooI the liIe oI our Lord Buddha,
up to the moment oI his attainment oI Buddha-hood. I am going to tell you today what his
teachings are. Buddhist teachings are preserved in what we call the Tipitakas, consisting oI the
Suttas (Discourses), the Vinaya (Laws oI discipline Ior Sanghas, or monks ) and the Abhidhamma
( Philosophical Teachings). We have the Tipitakas in Pli in several volumes which will require
an intelligent Pli scholar some months just to read through. I propose, thereIore, to conIine
myselI today only to essentials, that is to say, the Iundamental Truths oI Buddhism. BeIore Lord
Buddha took upon himselI the task oI spreading his Dhamma (Teachings), he remained in silent
meditation Ior a continuous period oI 49 days, viz., seven days under the Bo tree and seven days
each in six other spots nearby, enjoying at times the peace oI Supreme Nibbna and at another
going deeper in investigation into the most delicate problems oI Paramattha-Dhamma (Ultimate
Realities). On his complete mastery oI the law oI Patthna (the Law oI Relations), in which the
inIinite modes oI relations between thought moments are also dealt with, there emerged Irom his
body brilliant rays oI six colours, which eventually settled down as a halo oI six-coloured rays
around his head. He passed through this seven times seven days meditation without Iood. It is all
beyond us to be without Iood Ior 49 days. The Iact remains that he was throughout the period on a
mental plane as distinct Irom a physical plane, in which mankind normally is. It is not material
Iood that maintains the Iine-material existence and liIe-continuum oI beings in the Fine-material
Worlds oI the Brahmas, but the Jhnic Pti, which in itselI is a nutriment. So also was the case
with the Buddha, whose existence during this long period was on a mental rather than physical
plane. Our experiments in this line oI research have Iirmly convinced us that Ior a man oI such
high intellectual and mental development as the Buddha, this is a possibility.
It was the day break oI the 50
th
day oI his Buddhahood when he arose Irom this long spell oI
meditation. Not that he was tired or exhausted, but, as he was no longer in the mental plane, he
Ielt a longing Ior Iood. At that time, two traders oI a Ioreign land were travelling in several carts
loaded with merchandise through the Uruvel Iorest. A deva oI the Iorest who was their relative
in one oI their previous existences advised them to take the opportunity oI paying homage to the
All-Enlightened Buddha who had just arisen Irom his meditation. They accordingly went to the
place where the Buddha was seated, illumined by the halo oI six coloured rays. They could not
resist their Ieelings. They lay prostrate in worship and adoration beIore the Buddha and later
oIIered preserved rice cakes with honey Ior the Iirst meal oI the Buddha. They were accepted as
His lay disciples. On their request that they might be given some tokens Ior their worship, the
Buddha presented them with eight strands oI hair Irom His head. You will be surprised to know
that these two traders were Taphussa and Bhallika oI Okkalapa, which today is known as
Rangoon, where you are at this moment. And the renowned Shwedagon, which you all probably
have visited, is the Pagoda in which were enshrined all the eight hair-relics oI the Buddha under
the personal direction oI the then ruler oI Okkalapa, 2540 years ago. It has been preserved and
renovated till now by successive Buddhist kings and devout laymen. UnIortunately, however,
these two traders oI Okkalapa, who had the privilege oI becoming the Iirst lay disciples oI the
Buddha, were disciples only by Iaith, without a taste oI the Buddha-Dhamma in actual practice,
which alone would give them deliverance Irom suIIering and death. Faith is, no doubt, a
((
preliminary requisite, but it is the practice oI the Teachings which really counts. The Buddha
thereIore said, 'The Path must be trodden by each individual; Buddhas do but point the Way.
The Teachings of the Buddha
2. 'Buddhism is not a religion according to its dictionary meaning because it has no centre in
God, as is the case in all other religions. Strictly speaking, Buddhism is a system oI philosophy
co-ordinated with a code oI morality, physical and mental. The goal in view is the 'Extinction oI
SuIIering and Death.
The Four Noble Truths taught by the Buddha in his Iirst sermon, known as the Dhamma
Cakka Pavattana Sutta (viz., the Discourse to set in motion the Wheel oI Dhamma) Iorm the basis
on which is Iounded this system oI philosophy. In Iact, the Iirst three oI the Four Noble Truths
expound the philosophy oI the Buddha, while the Iourth (the EightIold Noble Path which is a
code oI morality-cum-philosophy) serves as a means Ior the end. This Iirst sermon was given to
the Iive ascetics led by Kondaa, who were his early companions in search oI the Truth.
Kondaa was the Iirst disciple oI the Buddha in practice to become an Arahat (i.e., Holy One
who got beyond the limitations oI all Ietters).
Now we come to the Four Noble Truths. They are:
(i) Dukkha Sacc: The Truth oI SuIIering
(ii) Samudaya Sacc: The Truth oI the Origin oI SuIIering
(iii) Nirodha Sacc: The Truth oI the Extinction oI SuIIering
(iv) Magga Sacc: The Truth oI the Path leading to the Extinction oI SuIIering
To come to a complete understanding oI the Iundamental concepts in the philosophy oI the
Buddha, emphasis is laid on the need Ior the realisation oI the Truth oI SuIIering. To bring home
this point, Lord Buddha tackled the problem Irom two diIIerent angles.
Firstly, by a process oI reasoning. He made his disciples Ieel that liIe is a struggle, liIe is
suIIering; birth is suIIering; old age is suIIering; illness is suIIering; death is suIIering. The
inIluence oI sensuality is, however, so strong in mankind that they are normally apt to Iorget this
themselves, to Iorget what they have to pay thereIor. Just think Ior a moment how liIe exists in
the pre-natal period; how Irom the moment oI birth the child has to struggle Ior existence; what
preparations he has to make to Iace LiIe; what, as a man, he has to be struggling till he breathes
his last. You can very well imagine what liIe is. LiIe is indeed suIIering. The more one is attached
to selI, the greater is the suIIering. In Iact, what pains and suIIerings a man has to undergo are
suppressed in Iavour oI momentary sensual pleasures which are but occasional spotlights in the
darkness. But Ior the Moha (delusion) which keeps him away Irom the Truth, he would surely
have worked out his way to emancipation Irom the rounds oI 'LiIe, SuIIering and Death.
Secondly, the Buddha made it known to his disciples that the human body is composed oI
Kalpas (atomic units), each dying out simultaneously as it becomes. Each Kalpa is a mass
Iormed oI the Iollowing nature elements:
(i) Pathav :Extension (literally, earth)
(ii) po : Cohesion (lit., water)
(iii) Tejo : Radiation (lit., heat and cold)
(iv) Vyo : Motion (lit., air)
(v) Vanna : Colour
(*
(vi) Gandha: Smell
(vii) Rasa : Taste
(viii)Oj : Nutritive essence
The Iirst Iour are called Mah-Bhtas, i.e., essential material qualities which are pre-dominant
in a Kalpa. The other Iour are merely subsidiaries which are dependent upon and born out oI the
Iormer. A Kalpa is the minutest particle noticeable in the physical plane. It is only when the eight
nature elements (which have merely the characteristic oI behaviour) are together that the entity oI
a Kalpa is Iormed. In other words, the co-existence oI these eight nature elements oI behaviour
makes a mass which, in Buddhism, is known as a Kalpa. These Kalpas, according to the
Buddha, are in a state oI perpetual change or Ilux. They are nothing but a stream oI energies, just
like the light oI a candle or an electric bulb. The body, as we call it, is not an entity as it seems to
be, but a continuum oI matter with liIe Iorce coexisting.
To a casual observer, a piece oI iron is motionless. The scientist knows that it is composed oI
electrons, etc., all in a state oI perpetual change or Ilux. II it is so with a piece oI iron, what will
be the case Ior a living organism, say a human being? The changes that are taking place inside the
human body must be more violent. Does man Ieel the rocking vibrations within himselI? Does the
scientist who knows that all is in a state oI change or Ilux ever Ieel that his own body is but
energy and vibration? What will be the repercussion on the mental attitude oI the man who
introspectively sees that his own body is mere energy and vibration? To quench thirst one may
just easily drink a glass oI water Irom a village well. Supposing his eyes are as powerIul as
microscopes, he would surely hesitate to drink the very same water in which he must see the
magniIied microbes. So also, when one comes to a realization oI the perpetual change within
himselI (i.e., Anicca or Impermanence), he must necessarily come to the understanding as a
sequel thereto oI the Truth oI SuIIering in consequence oI the sharp sense oI Ieeling oI the
radiation, vibration and Iriction oI the atomic units within. Indeed, LiIe is SuIIering, both within
and without, to all appearances and in ultimate reality.
When I say, LiIe is SuIIering, as the Buddha taught, please be so good as not to run away with
the idea that, iI that is so, liIe is miserable, liIe is not worth living, and that the Buddhist concept
oI suIIering is a terrible concept which will give you no chance oI a reasonably happy liIe. What
is happiness? For all that science has achieved in the Iield oI materialism, are the peoples oI the
world happy? They may Iind sensual pleasure oII and on, but in their heart oI hearts they are not
happy concerning what has happened, what is happening and what may happen next. Why? This
is because, while man has mastery over matter, he is still lacking in mastery over his mind.
Pleasure born oI sensuality is nothing compared with the Pti (or rapture) born oI the inner
peace oI mind which can be secured through a process oI Buddhist meditation. Sense pleasures
are preceded and Iollowed by troubles and pains, as in the case oI a rustic who Iinds pleasure in
cautiously scratching the itches over his body, whereas Pti is Iree Irom such troubles and pains
either way. It will be diIIicult Ior you, looking Irom a sensuous Iield, to appreciate what that Pti
is like. But I know you can enjoy it and have a taste oI it Ior comparative evaluation. There is
thereIore nothing to the supposition that Buddhism teaches something that will make you Ieel
miserable with the nightmare oI suIIering. But please take it Irom me that it will give you an
escape Irom the normal conditions oI liIe, a lotus as it were in a pond oI crystal water immune
Irom its Iiery surroundings. It will give you that 'Peace Within which will satisIy you that you
(!
are getting not only beyond the day-to-day troubles oI liIe, but slowly and surely beyond the
limitation oI 'LiIe, SuIIering and Death.
What then is the Origin oI SuIIering? The origin oI it, the Buddha said, is Tanh or Craving.
Once the seed oI desire is sown, it grows into greed and multiplies into craving or lust, either Ior
power or Ior material gains. The man in whom this seed is sown becomes a slave to these
cravings and he is automatically driven to strenuous labours oI mind and body to keep pace with
them till the end comes. The Iinal result must surely be the accumulation oI the evil mental Iorces
generated by his own actions, words and thoughts which are motivated by Loba (desire) and Dosa
(anger) inherent in him.
Philosophically again, it is the mental Iorces oI actions (Sankhr) which react in the course oI
time on the person originating them, and which are responsible Ior this stream oI mind and
matter, the origin oI suIIering within.
The Path Leading to the Extinction of Suffering
What then is the Path leading to the Extinction oI SuIIering? The Path is none other than the
Noble EightIold Path taught by the Buddha in his Iirst sermon. This EightIold Path is divided into
three main stages, namely, Sla, Samdhi and Pa.
Sla
(The Precepts)
1. Right Speech
2. Right Action
3. Right Livelihood
Samdhi
(Tranquillity of Mind)
4. Right Exertion
5. Right Attentiveness
6. Right Concentration
Pa
(Wisdom, Insight)
7. Right Aspiration
8. Right Understanding
(1) Sla. The three characteristic aspects oI Sla are:
(i) Samm Vc: Right Speech
(ii) Samm Kammanta: Right Action
(iii) Samm jva: Right Livelihood
By Right Speech is meant: Speech which must be true, beneIicial and neither Ioul nor
malicious.
("
By Right Action is meant: The Iunda-mentals oI morality, which are opposed to killing,
stealing, sexual misconduct and drunkenness.
By Right Livelihood is meant: A way oI living by trades other than those which increase the
suIIering oI all beingssuch as slave trading, the manuIacture oI weapons and traIIic in
intoxicating drugs.
These represent generally the Code oI Morality as initially pronounced by the Buddha in his
very Iirst sermon. Later, however, he ampliIied it and introduced separate Codes Ior the Monks
and Lay disciples.
I need not worry you with what has been prescribed Ior monks. I will just let you know what
the code oI morality, or the precepts, Ior a Buddhist Lay Disciple is. This is called Paca Sla, or
the Five Precepts, which are:
(i) Pntipt: Abstaining Irom killing any sentient being. (LiIe is the most precious thing
Ior all beings and in prescribing this precept the Buddha`s compassion extends to all beings.)
(ii) Adinndna: Abstaining Irom taking what is not given. (This serves as a check against
improper desires Ior possessions.)
(iii) Kmesu-micchcra: Abstaining Irom sexual misconduct. (Sexual desire is latent in man.
This is irresistible to almost all. UnlawIul sexual indulgence is thereIore something which the
Buddha prohibited.)
(iv) Musvda: Abstaining Irom telling lies. (This precept is included to IulIil by way oI
speech the essence oI Truth.)
(v) Surmeraya: Abstaining Irom intoxication. (Intoxication causes a man to lose his
steadIastness oI mind and the reasoning power so essential Ior the realization oI Truth.)
The Paca Sla thereIore is intended to control actions and words and to serve as a Ioundation
Ior Samdhi (Equanimity oI Mind).
(2) Samdhi. Ladies and gentlemen, we now come to the mental aspect oI Buddhism, which I
am sure will greatly interest you. In the second stage oI the EightIold Noble Path, viz., (Samdhi)
are included:
(i) Samm Vyma: Right Exertion
(ii) Samm Sati: Right Attentiveness
(iii) Samm Samdhi: Right Concentration
Right Exertion is, oI course, a prerequisite Ior Right Attentiveness. Unless one makes a
determined eIIort to narrow down the range oI thoughts oI one`s wavering and unsteady mind,
one cannot expect to secure that attentiveness oI mind which in turn helps one to bring the mind
by Right Concentration to a state oI One-pointedness and Tranquillity (or Samdhi). It is here that
the mind becomes Ireed Irom hindrancespure and tranquil, illumined within and without. The
mind in such a state becomes powerIul and bright. Outside, it is represented by light which is just
a mental reIlex, with the light varying in degrees Irom that oI a star to that oI the sun. To be plain,
this light which is reIlected beIore the mind`s eye in complete darkness is a maniIestation oI the
purity, tranquillity and serenity oI the mind.
(#
The Hindus work Ior it. To go Irom light into the void and to come back to light is truly
Brahmanic. The New Testament, in Matthew, speaks oI 'a body Iull oI light. We hear also oI
Roman Catholic priests meditating regularly Ior this very miraculous light. The Koran, too, gives
prominence to the 'ManiIestation oI Divine Light.
This mental reIlex oI light denotes the purity oI mind within, and the purity oI mind Iorms the
essence oI a religious liIe, whether he be Buddhist, Hindu, Christian or Muslim. Indeed, Purity oI
Mind is the greatest common denominator oI all religions. Love, which alone is a means Ior the
unity oI mankind, must be supreme, and it cannot be so unless the mind is transcendentally pure.
A balanced mind is necessary to balance the unbalanced minds oI others. 'As a Iletcher makes
straight his arrow, a wise man makes straight his trembling and unsteady thought, which is
diIIicult to guard, diIIicult to hold back.
So said the Buddha. Exercise oI the mind is just as necessary as exercise oI the physical body.
Why not, then, give exercise to the mind and make it pure and strong so that you may enjoy the
'Jhnic Peace Within.
When Inner Peace begins to permeate the mind, you will surely progress in the knowledge oI
Truth.
Believe it or not, it is our experience that under a proper guide, this Inner Peace and Purity oI
Mind with light can be secured by one and all irrespective oI their religion or creed, provided they
have sincerity oI purpose and are prepared to submit to the guide Ior the period oI trial.
When by continued practice one has complete mastery over one`s mind, one can enter into
Jhnic states (trances) and gradually develop himselI to acquire the attainments (Sampattis)
which will give one supernormal powers like those exercised by Kla-Devla, the hermit teacher
oI King Suddhodana. This, oI course, must be tried in penance and away Irom human habitations,
but it is rather dangerous Ior those who still have traces oI passion in them. Anyway, such a
practice, which gives supernormal powers in this mundane Iield, was not encouraged by the
Buddha, whose sole object oI developing Samdhi was to have the purity and strength oI mind
essential Ior the realization oI Truth.
We have in Buddhism Iorty methods oI concentration, oI which the most outstanding is
npna, that is, concentration on the incoming and outgoing breath, the method Iollowed by all
the Buddhas.
(3) Pa. Ladies and Gentlemen, I will now take up the philosophical aspect oI Buddhism in
the third stage oI the Noble EightIold Path, viz., Pa or Insight. The two characteristic aspects
oI Pa are:
(i) Samm-Sankappa: Right Aspiration
(ii) Samm-Ditthi: Right Understanding
Right Understanding oI the Truth is the aim and object oI Buddhism, and Right Aspiration (or
Right Thought) is the analytical study oI mind and matter, both within and without, in order to
come to a realization oI Truth.
You have heard oI Nma and Rpa (mind and matter) so many times. I owe you a Iurther
explanation.
($
Nma is so called because oI its tendency to incline towards an object oI sense. Rpa is so
called because oI its impermanence due to perpetual change. The nearest terms in English to
Nma and Rpa thereIore are mind and matter. I say 'nearest because the meaning is not exact.
Nma, strictly speaking, is the term applied to the Iollowing:
(i) Consciousness: (Vina)
(ii) Feeling: (Vedan)
(iii) Perception: (Sa)
(iv) Volitional Energies: (Sankhr).
These, together with Rpa in the material state, make what we call the Paca-Khandhs or
Five Aggregates. It is in these Iive aggregates that the Buddha has summed up all the mental and
physical phenomena oI existence, which in reality is a continuum oI mind and matter coexisting,
but which to a layman is his personality or ego.
In Samm-sankappa (Right Aspiration), the disciple, who by then has developed the powerIul
lens oI Samdhi, Iocuses his attention into his own selI and by introspective meditation makes an
analytical study oI the nature, Iirst oI Rpa (Matter) and then oI Nma (mind and the mental
properties). He Ieelsand at times he also seesthe Kalpas in their true state. He begins to
realize that both Rpa and Nma are in constant change impermanent and Ileeting. As his
power oI concentration increases, the nature oI the Iorces in him becomes more and more vivid.
He can no longer get out oI the impression that the Paca-Khandhs, or Five Aggregates, are
suIIering, within the law oI Cause and EIIect. He is now convinced that, in reality, all is suIIering
within and without and there is no such thing as an ego. He longs Ior a state beyond suIIering. So
eventually going beyond the bounds oI suIIering, he moves Irom the mundane to the
supramundane state and enters the stream oI Sotpanna, the Iirst oI the Iour stages oI the Ariyas
(Noble Ones). Then he becomes Iree Irom (i) ego, (ii) doubts and (iii) attachment to rules and
rituals. The second stage is Sakadgmi (Once-Returner), on coming to which sensuous craving
and ill-will become attenuated. He ceases to have any passion or anger when he attains the third
stage oI Angmi (Non-Returner). Arahatship is the Iinal goal. Each oI the Ariyas can Ieel what
Nibbna is like, even as a man, as oIten as he may choose by going into the Iruition stage oI
Sotapanna, etc., which gives him the Nibbnic Peace Within.
This 'Peace Within, which is identiIied with Nibbna, has no parallel because it is
supramundane. Compared to this, the 'Jhnic Peace Within, which I mentioned earlier in dealing
with Samdhi, is negligible because while the 'Nibbnic Peace Within takes one beyond the
limits oI the thirty-one planes oI existence, the 'Jhnic Peace Within will still keep one within
these planesthat is to say, in the Iine-material world oI the Brahmas.
Ladies and gentlemen, just a word more. What I have said includes only some oI the
Iundamental aspects oI Buddhism. With the time at my disposal, I hope I have given you my best:
To come to a state oI Purity oI Mind with a light beIore you;
To go into a Jhnic state at will;
To experience Ior yourselves Nibbnic Peace Within.
These are all within your reach.
(%
Why not, then, try Ior the Iirst two at least, which are within the conIines oI your own
religion? I am prepared to give you any help that you may require.
May I again express my gratitude to you all Ior your patient listening. My thanks are also due
to the Clergy oI the Church Ior their kind permission.
(&
What Buddhism Is
14
th
October 1951Lecture No. 3
My talks on 'What Buddhism Is will not be complete without a reIerence, though in brieI, to
the Law oI Paticca-samuppda (the Law oI Dependent Origination) and the Law oI Patthna (the
Law oI Relations, or Cause and EIIect).
It will be recalled that in summing up my Iirst lecture, I mentioned how Prince Siddhattha, the
wandering ascetic, realised the truth and became a Buddha. Lest you Iorget, I will repeat that
portion again.
Verily, Prince Siddhattha attained Samm-sambodhi and became the Buddha, the Awakened
One, the Enlightened One, the All-Knowing One. He was awake in a way compared with
which all others were asleep and dreaming. He was enlightened in a way compared with
which all other men were stumbling and groping in the dark. He knew with a knowledge
compared with which all that other men knew was but a kind oI ignorance.
All religions, no doubt, claim to show the way to Truth. In Buddhism, Ior so long as one has
not realized the truth (i.e., the Four Noble Truths), he is in Ignorance. It is this Ignorance (Avijj)
that is responsible Ior the generation oI mental Iorces (Sankhr) which regulate the LiIe
continuum (Vina) in all sentient beings. Just as the LiIe continuum is established in a new
existence, Mind and Matter (Nma and Rpa) appear automatically and correlatively. These, in
turn, are developed into a vehicle or body with Sense-centres (Salyatana). These Sense-centres
give rise to Contact (Phassa) and Contact oI these Sense-centres with sense objects gives rise to
Sense-impressions (Vedan) which have the eIIect oI arousing Desire (Tanh) Iollowed closely by
Attachment or Clinging to Desire (Updna). It is this Attachment, or Clinging to Desire, which is
the cause oI 'Becoming (Bhva) or oI 'Existence with the attendant Birth (Jati), Old age,
Illness, Death, Anxiety, Agony, Pains, etc., all oI which denote 'SuIIering. In this way the
Buddha traced the origin oI SuIIering to Ignorance.
So the Buddha said:-
Ignorance is the origin oI Mental Iorces;
Mental Iorces, the origin oI the LiIe-continuum;
The LiIe-continuum, the origin oI Mind & Matter;
Mind & Matter, the origin oI the Sense-centres;
The Sense-centres, the origin oI Contact;
Contact, the origin oI Impression;
Impression, the origin oI Desire;
Desire, the origin oI Attachment;
Attachment, the origin oI Becoming (Existence);
Becoming (Existence), the origin oI Birth;
Birth, the origin oI Old age, Illness, Death, Anxiety, Agony, Pains, etc. (which are all
SuIIering).
('
This chain oI origination is called the Law oI Dependent Origination and the root cause oI all
these is thereIore Avijj, Ignorancei.e., ignorance oI the Truth. It is true that superIicially desire
is the origin oI SuIIering. This is so simple. When you want a thing, desire is aroused. You have
to work Ior it or you suIIer Ior it. But this is not enough. The Buddha said, 'The Five Aggregates,
which are nothing but Mind and Matter, also are SuIIering. The Truth oI SuIIering in Buddhism
is complete only when one realizes by seeing Mind and Matter as they really are (both within and
without) and not as they seem to be.
The 'Truth oI SuIIering is thereIore something which must be experienced beIore it can be
understood. For example, we all know Irom science that everything that exists is nothing but
vibration caused by the whirling movement oI inIinite numbers oI sub-atomic particles, but how
many oI us can persuade ourselves to believe that our own bodies are subject to the same Law?
Why not then try to Ieel things as they really are in so Iar as they relate to your goodselI? One
must be above physical conditions Ior this purpose. One must develop mental energy powerIul
enough to see things in their true state. With developed mental power, one can see through and
through; one can see more than what one can see with the help oI the latest scientiIic instruments.
II that be so, why should one not see what exactly is happening in one`s own selIthe atoms, the
electrons and what not, all changing Iast and yet never ending. It is, oI course, by no means easy.
Here is an extract Irom a diary oI one oI my disciples which will give you an idea oI what
SuIIering Within is:
21/8/51. As soon as I began to meditate I Ielt as iI someone were boring a hole through my
head and I Ielt the sensation oI crawling ants all over my head. I wanted to scratch, but my
Guru Iorbade me Irom doing it. Within an hour I saw the sparkling radium oI blue light
tinged with violet colour entering inside my body gradually. When I lay in my room
continuously Ior three hours I became almost senseless and I Ielt a terrible shock in my
body. I was about to be Irightened but my Guru encouraged me to proceed on. I Ielt my
whole body heated up and I also Ielt the induction oI the electronic needle at every part oI
my body.
22/8/51. Today also I lay down meditating Ior nearly three hours. I had the sensation that my
whole body was in Ilames and I also saw sparkles oI blue and violet rays oI light moving
Irom top to bottom aimlessly. Then my Guru told me that the changing in the body is
Anicca (impermanence) and the pain and suIIer ing Iollowing it is Dukkha and that one
must get to a state beyond Dukkha or SuIIering.
23/8/51. My Guru asked me to concentrate on my breast without the radiation oI light and
added that we are reaching the stage oI philosophy oI our body. I did accordingly and came
to the conclusion that our body is Iull oI SuIIerings.
In reality, this SuIIering Within is a sequel to the keen sense oI Ieeling oI the vibration,
radiation and Iriction oI the atomic units experienced through a process oI introspective
meditation called Vipassana with the aid oI the powerIul lens oI Samdhi. Not knowing this Truth
is indeed ignorance. Knowing this Truth in its Ultimate Reality means destruction oI the root
cause oI suIIering, that is, ignorance with all the links in the chain oI causation ending with what
we call 'liIe with its characteristics oI old age, illness, anxiety, agony, pains, etc.
So much Ior the Law oI Dependent Origination and the root cause oI suIIering.
*)
Let us now turn our attention to the Causal Law oI Relations as expounded by the Buddha in
the Law oI Patthna in the Abhidhamma Pitaka. This is the Law in the course oI the analytical
study oI which six coloured rays emerged Irom the person oI the Buddha during his non-stop
meditation Ior 49 days soon aIter the attainment oI Buddha-hood. We have Iive volumes oI about
500 pages each oI Pli text on this very delicate subject. I will just give here only an idea oI the
Law.
There are 24 types oI Relations on which the Iundamental principles oI Cause and EIIect in
Buddhism are based. They are:
1. Condition .. Hetu
2. Object .. rammana
3. Dominance .. Adhipati
4. Contiguity .. Anantara
5. Immediate
Contiguity .. Samanantara
6. Coexistence .. Sahajta
7. Reciprocity .. Amaa
8. Dependence .. Nissaya
9. SuIIicing
Condition .. Upanissaya
10.Antecedence.. Purejta
11. Consequence .. Pacchjta
12. Succession .. sevana
13. Action .. Kamma
14. EIIect .. Vipka
15. Support .. hara
16. Control .. Indriya
17. Ecstasy .. Jhna
18. Means .. Magga
19. Association .. Sampayutta
20. Dissociation .. Vippayutta
21. Presence .. Atthi
22. Absence .. Natthi
23. Abeyance .. Vigata
24. Continuance .. Avigata
I will explain to you now about the co-relation oI Hetu (condition) and Kamma (action) and
the eIIect produced by their causes, as I understand them.
Hetu is the condition oI the mind at one conscious moment oI each Kamma (action) whether
physical, vocal or mental. Each Kamma thereIore produces a condition oI mind which is either
moral, immoral or neutral. This is what in Buddhism we call Kusal Dhamm, Akusal Dhamm
and Abykt Dhamm. These Dhammas are mere Iorcesi.e., mental Iorceswhich
collectively create the Universe oI Mental Forces as explained in my Iirst lecture.
Moral (Kusala) forces are positive Iorces generated Irom Kammas (actions, words and
thoughts) motivated by such good deeds as alms-giving, welIare work, devotion, puriIication oI
mind, etc.
*(
Immoral (Akusala) forces are negative Iorces generated Irom Kammas (actions, words, and
thoughts) motivated by desire, greed, lust, anger, hatred, dissatisIaction, delusion, etc.
Neutral (Abykata) forces are neither moral nor immoral. This is the case, Ior example, oI an
Arahat who has got rid oI all traces oI ignorance (Avijj). In the case oI an Arahat, contact
(Phassa) oI sense objects with the sense centres produces no reaction to sense impressions
(Vedan) whatsoever, just as no impression is possible on Ilowing water which is ever changing.
To him, the whole Iramework oI the body is but an ever-changing mass and any impression
thereon automatically breaks away with the mass.
Let us now adjust the moral and immoral Iorces generated by conditioned actions with the
planes oI existence. For this purpose, I will classiIy the planes oI existence roughly as Iollows:
(1) Arpa- and Rpa-Brhma planes. These are beyond the range oI sensuality. Supreme
Love, Supreme Compassion, Supreme Joy at others` success or greatness and Supreme
Equanimity oI Mind are the Iour qualities oI mind which generate transcendentally pure, brilliant
and extremely pleasing, cool, and light mental Iorces which Iind their location in the highest oI
the planes oI existence. This is the reason that in these planes matter is superIine and there is
nothing but radiance, and the vehicles or bodies oI the Brahmas cannot be identiIied with matter
but with radiation or light.
(2) The Sensuous planes which are composed oI:
(i) Planes oI Celestial Beings
(ii) Human World
(iii) Planes oI the Lower Forms oI Existence
Planes of Celestial Beings. All good or meritorious deeds, words or thoughts which have a
taint oI desire Ior Iuture well-being create moral mental Iorces which are very pure, luminous,
pleasant and light. These Iind their location in the higher planes oI celestial beings where matter
is Iine, luminous, pleasant and light. These celestial beings thereIore have astral bodies varying in
Iineness, luminosity and colour according to the planes to which they belong. Ordinarily they live
in heavenly bliss till their own moral mental Iorces are consumed, when they revert to the lower
planes oI existence.
I will now pass on to (iii) the Planes oI the Lower Forms oI Existence. I will come to our
Human World last.
Planes of the Lower Forms of Existence. All malicious, evil, demeritorious actions, words and
thoughts create mental Iorces which by nature are impure, dark, Iiery, heavy and hard. The most
impure, dark, Iiery, heavy and hard mental Iorces should thereIore Iind their place in Hell, the
lowest oI the Iour planes oI existence. The matter in all these planes must, thereIore, be hard,
crude, unpleasant and hot. The human world is just above the concentration oI these Iorces, which
are meant Ior consumption by those beings destined Ior these lower Iorms oI existence. These
beings, with the exception oI those in the animal world, are invisible to the ordinary human eye
but visible to those only who have developed the higher powers oI Samdhi and secured the
Divine Eye. Here, suIIering, both physical and mental, predominates. This is just the reverse oI
what happens in the planes oI celestial beings.
Human World. Now I come to the human world. This is a halI-way house between heaven and
hell. We experience pleasure and pain mixed together, in degrees as determined by our own past
**
Kamma. From here, we can, by developing our mental attitude, draw in our own mental Iorces
that are in the higher planes. It is also Irom here that we can go down to the depths oI depravity
and tune up with the Iorces oI the Lower Order. There is no such constancy as in other planes oI
existence. One may be a saint today but one can be a rogue thereaIter. One may be rich today but
one may soon become poor. The vicissitudes oI liIe here are very conspicuous. There is no man
who is stable, no Iamily which is stable, no community which is stable, no nation which is stable.
All are subject to the Law oI Kamma.
As this Kamma comes out oI Mind, which is ever-changing, the eIIects oI Kamma must
necessarily also be changing.
It is the condition oI the evil mental Iorces submerged in the Earth just under our Ieet which
gives rise to the Law oI Gravitation. For as long as man has inherent impurities in him which,
prima facie, exist, he is subject to this gravitational pull and iI he dies with the mental attitude
tuned up with mental Iorces oI a plane oI lower existence at the last moment oI his liIe, at the
moment oI death, the next existence is automatically in that plane, in order to clear, in a manner
oI speaking, his debit account oI mental Iorces there. On the other hand, iI at the moment oI death
his mental attitude is associated with Iorces in the human world, the next existence can be in the
human world again. II, however, his mental attitude at the last moment oI death is associated with
the reminiscence oI his good deeds, etc., the next existence will normally be in the celestial
world, in order to enjoy the credit balance oI his own mental Iorces there. One goes to the
Brahma world iI, at the moment oI death, one`s mind is not sensual, but is pure and tranquil. This
is how Kamma plays its role in Buddhism, with mathematical precision.
These, Ladies and Gentlemen, are the essential teachings oI the Buddha. The way in which
these teachings will aIIect the individual depends on how one takes it. The same applies to the
Iamily, the community or people in general. We have Buddhists in Faith and Buddhists in
Practice. Yet there is another class oI Buddhists who are just labelled Buddhists by Birth. Only
Buddhists in actual practice can secure the change in mental attitude and outlook. Let them only
observe the Iive precepts. They are the Iollowers oI the teachings oI the Buddha. II this were
Iollowed by all the Buddhists in Burma, there would be no internecine striIe such as we have here
in Burma. But there is another disturbing Iactor: bodily requirements. One must have the bare
necessities oI liIe. LiIe is more precious to a person than anything else. The tendency, thereIore, is
Ior one to break laws oI discipline, whether religious or governmental, Ior his selI-preservation
and Ior others depending on him.
What is most essential is the generation oI pure and good mental Iorces to combat the evil
mental Iorces which dominate mankind. This is by no means easy. One cannot rise to a level oI
pure mental attitude without the help oI a Teacher. II we want eIIective power to combat these
Iorces, we must work Ior it Dhammically, i.e., according to the Dhamma. Modern science has
given us Ior what it is worth the atomic bomb, the most wonderIul and at the same time the most
dreadIul product oI man`s intelligence. Is man using his intelligence in the right way? Is he
creating good or bad mental Iorces, according to the spirit oI Buddhism? It is our will that decides
how and upon what subject we shall use intelligence. Instead oI using intelligence only Ior the
conquest oI atomic energy in matter without, why not use it also Ior the conquest oI atomic
energy within. This will give us the Peace Within and will enable us to share it with all others. We
will then radiate such powerIul and puriIied mental Iorces as will successIully counteract the evil
*!
Iorces which are all around us. Just as the light oI a single candle has the power to dispel darkness
in a room, so also the light developed in one man can help dispel darkness in several others.
To imagine that 'good can be done by means oI an 'evil is an illusion, a nightmare. The
case in point is that oI Korea. For all the loss oI lives on both sides, now over a million, are we
nearer to or Iurther away Irom Peace? These are the lessons which we have learnt. A change oI
the mental attitude oI mankind through religion alone is the solution. What is necessary at the
moment is mastery over mind and not only mastery over matter.
In Buddhism we diIIerentiate Loka Dhtu Irom Dhamma Dhtu. By Dhtu is meant the nature
elements or Iorces. Loka Dhtu is thereIore matter (with its nature elements) within the range oI
the physical plane. Dhamma Dhtu, however, comprises mind, mental properties and some
aspects oI the nature elements which are not in the physical but in the mental plane. Modern
science deals with what we call Loka Dhtu. It is just a base Ior Dhamma Dhtu in the mental
plane. A step Iurther and we come to the mental plane; not with the knowledge oI modern science
but with the knowledge oI Buddha- Dhamma in practice.
At least Mr. H.A. Overstreet, author oI The Mature Mind (New York: W.W. Norton) is
optimistic about what is in store Ior mature minds.
He said:-
'The characteristic knowledge oI our century is psychological. Even the most dramatic
advances in physics and chemistry are chieIly the application oI known methods oI research. But
the attitude toward human nature and human experience that has come in our time is new.
'This attitude could not have come earlier. BeIore it came, there had to be long preparation.
Physiology had to be a developed science; Ior the psychological person is also physiological. His
mind, among other things, is a matter oI brain tissue, oI nerves, oI glands, or organs oI touch,
smell and sight. It was not until about seventy years ago that physiology was suIIiciently
developed to make psycho-physical research possible, as in the laboratories oI the distinguished
German psychologist, William Wundt.
'But beIore physiology there had to be a developed science oI biology. Since brain, nerves,
glands and the rest all depend upon processes, the science oI the living cell had to have its
maturing beIore a competent physiology could emerge.
'But beIore biology there had to be chemistry; and beIore chemistry, physics; and beIore
physics, mathematics. So the long preparation goes back into the centuries.
'There is, in short, a time clock oI science. Each science has to wait until its hour strikes.
Today, at least, the time clock oI science strikes the hour oI psychology, and a new enlightenment
begins.
'To be sure, the interests explored by this latest oI the sciences are themselves old; but the
accuracy oI research is new. There is, in brieI, a kind oI iron logic that is in control. Each science
has to wait Ior its peculiar accuracy until its predecessor has supplied the data and tools out oI
which its accuracy can be made.
'The time clock oI science has struck a new hour: a new insight begins to be at our service.
*"
May I say that it is the Buddha-Dhamma which should be studied by one and all Ior a new
insight into the realities oI human nature. In Buddhism we have the cure Ior all the mental ills that
aIIect mankind. It is the evil Iorces oI the mind (past and present) that are responsible Ior the
present state oI aIIairs all over the world. By inspiring a strong sense oI Buddhism in the minds oI
the people during the most critical days oI Burma some two years ago, we have been able to get
over the crisis.
Nowadays, there is dissatisIaction almost everywhere. DissatisIaction creates ill-Ieeling. Ill-
Ieeling creates hatred. Hatred creates enmity. Enmity creates war. War creates enemies. Enemies
create war. War creates enemies and so on. It is now becoming a vicious circle. Why? Certainly
because there is lack oI proper control over the mind.
What is man? Man is aIter all mental Iorces personiIied. What is matter? Matter is nothing but
mental Iorces materialized, a result oI the reaction oI moral (positive) and immoral (negative)
Iorces. The Buddha said, 'Cittena niyyati loko, 'The World is mind-made. Mind, thereIore,
predominates over everything. Let us then study the mind and its peculiar characteristics and
solve the problem that is now Iacing the world.
There is a great Iield Ior practical research in Buddhism. Buddhists in Burma will always
welcome whoever is anxious to have the beneIit oI their experience.
Ladies and gentlemen, I have made an attempt to give you the best oI what I know about
Buddhism. I shall be glad to give any interested person such Iurther explanation on any point that
he may wish to discuss. I am grateIul to you Ior your kind attendance and the interest taken in my
lectures. May I again thank the clergy oI the church Ior the permission so kindly given Ior this
series oI lectures on their premises.
Peace to all beings.
*#
INTERNATIONAL MEDITATION CENTRE
Founded by
The Vipassan Association
OIIice oI the Accountant General, Burma.
(Location: Inyamyaing, oII University Avenue, Rangoon)
(In response to requests from readers seeking more information about the International
Meditation Centre, an aerial photographic of which we published in our last issue, we
are pleased to furnish the following particular. about the CentreEd.)
1. The International Meditation Centre is Iounded with the sole object oI promoting
the practice oI Buddhist Meditation according to the teachings oI the Lord Buddha.
2. It is open to members oI the Association and also to Ioreigners who are really
anxious to experience the 'Nibbnic Peace Within.
3. Courses oI training in practical Buddhist Meditation will be given in English and
each candidate Ior the course must be prepared:
(a)to submit himselI wholly to the Guru and to pay the respects normally due Irom a
disciple to a Teacher,
(b)to observe strictly the eight Precepts (Uposatha Sla),
(c)to remain within the precincts oI the Centre Ior the entire period oI the course.
4. The initial course will be Ior a period oI 10 days which may be extended according
to individual needs.
5. Individual development depends on one`s own Pramit and his capability to IulIill
the Iive Elements oI EIIort (Padhniyanga), viz Faith, Health, Sincerity, Energy and
Wisdom.
6. In practical work, every candidate will be required to Iollow strictly and diligently
the three indisputable steps oI Sla, Samadhi and Pa oI the EightIold Noble Path or the
seven stages oI Purity (Satta Visuddhi).
7. It is the responsibility oI the candidate to restrain himselI properly to ensure that the
eight Precepts (Uposatha Sla) are duly observed. With a view to promoting Sla, he
should Iurther restrain the sense centres (lndria Samvara) by keeping himselI alone, as Iar
as practicable, in a cave or a secluded spot.
8. The Guru will arrange Ior the development oI his power oI concentration to one-
pointendness (Citta Ekaggat). For this purpose, the training to be given will be in
accordance with the principles enunciated in the npna Sati Sutta or the Visuddhi
Magga Atthakath as may be Iound suitable to the candidate.
*$
(In this respect, the Guru is merely a Guide. The success in the development oI the
power. oI concentration to perIection (Samm Samdhi) depends entirely on the right
exertion (Samm Vyma) and the right mindIulness (Sama Sati) oI the candidate
concerned. The achievement oI Appan Samdhi (Attainment Concentration) or Upacra-
Samdhi (Neighbourhood Concentration) is a reward which goes only to highly
developed candidates).
9. When the candidates have developed suIIiciently well in the power oI concentration,
they will be acquainted with the Iundamental principles oI Buddha Dhamma closely
connected with the practical lessons in Vipassan which are to Iollow.
10. The course oI training will then be changed to Vipassan or Insight, This involves
an examination oI the inherent tendencies oI all that exist within one`s ownselI. The
candidate learns in course oI time by personal experience, the nature oI Anicca, Dukkha
and Anatta as taught by the Buddha. May be, Iollowing a realisation oI the Four Noble
Truths, he breaks through to a state beyond SuIIering (Dukkha Nirodha), enters the Iirst
stream oI Sotpanna, and enjoys the Iruit (Phala) oI his endeavours in the 'Nibbnic
Peace Within.
11. He who can enjoy this Nibbnic Peace Within, is an Ariya. He may enjoy it as and
when he may like to do so. When in that state oI Peace Within called 'Phala, but Ior the
supermundane consciousness in relation to the Peace oI Nibbna, no Ieeling can be
aroused through any oI the sense-centres. At the same time, his body posture becomes
tightened. In other words, he is in a state oI perIect physical and mental calm., as in the
case reIerred to by the Buddha in his dialogue with Pukkusa oI Malla while halting at a
place on His way to Kusinra Ior the Mah Parinibbna.
With the kind permission oI Thray Sithu U Ba Khin Accountant-
General, Burma, (Rtd.), (Author), there is no copyright to this
booklet, and the contents may be republished without prior
permission being obtained.
1st impression 6000
2
nd '
2000
3
rd
' 5000
4
th '
2000
PRINTED IN THE UNION OF BURMA
AT THE UNION BUDDHA SSANA COUNCIL PRESS.