.

Magganga Dipani
The Manual of the Constituents of the Noble Path
By Mahathera Ledi Sayadaw, Aggamahapandita, D Litt

Translated into !nglish by " Saw Tun Tei#, B A , B L !dited by The !nglish !ditorial Board Note to the ele$troni$ %ersion& This ele$troni$ %ersion is reprodu$ed dire$tly from the printed %ersion the te't is an !nglish translation from the original Burmese No attempt has been made to $hange any of the !nglish phraseology The reason for putting this boo# into ele$troni$ media is that the boo# is out of print and the te't has been found %ery a %aluable sour$e of inspiration to those pra$ti$ing (ipassana meditation, despite using !nglish language, whi$h is somewhat ar$hai$

(eneration to )im, the Most !'alted, the Purified, the Supremely !nlightened Buddha The !ightfold Noble Path&
Samma*ditthi *+ight (iew Samma*san#appa *+ight Thought Samma*%a$a *+ight Spee$h Samma*#ammanta *+ight A$tion Samma*a,i%a *+ight Li%elihood Samma*%ayama *+ight !ffort Samma*sati *+ight Mindfulness Samma*sam-dhi *+ight Con$entration

Samma*ditthi
Three #inds of +ight (iew or +ight "nderstanding& #ammassa#ata samma*ditthi** +ight (iew or "nderstanding that in the $ase of beings only two things, wholesome and unwholesome a$tions performed by them, are their own properties that always a$$ompany them where%er they may wander in many a be$oming or world*$y$le/ dasa%atthu#a samma*ditthi** +ight "nderstanding of the ten #inds of sub,e$ts/ $atu*sa$$a samma* ditthi**+ight "nderstanding of the four +ealities or the 0our Truths 1ammasa#ati Samma*ditthi Sabbe satta #ammassa#a #ammadayada, #ammayoni, #ammabandhu, #ammappatisarana, yam #ammam #arissanti #alyanam %a papa#am %a tassa dayada bha%issanti Sabbe satta #ammassa#a& 2nly the wholesome and unwholesome a$tions of all beings are their own properties that always a$$ompany them where%er they may wander in many a be$oming or world*$y$le 1ammadayada& 2nly the wholesome and unwholesome a$tions of all beings are their inherited properties that always a$$ompany them where%er they may wander in many a be$oming or world*$y$le 1ammayoni& 2nly the wholesome and unwholesome a$tions of beings are the origin of their wanderings in many a be$oming or world*$y$le 1ammabadhu& 2nly the wholesome and unwholesome a$tions of beings are their relati%es and true friends that always a$$ompany them where%er they may wander in many a be$oming or world*$y$le 1ammappatisarana& 2nly the wholesome and unwholesome a$tions of beings are their real refuge where%er they may wander in many a be$oming or world*$y$le 3am #ammam #arissanti #alyanam %a papa#am %a tassa dayada bha%issanti& 4f bodily, %erbal and mental a$tions be performed, whether wholesome or unwholesome, that #amma of theirs they will inherit throughout their many a be$oming or world*$y$le

Dasa%atthu#a Samma*ditthi

; Atthidinnam, atthiyittham, atthi hutam, atthi su#ata du##atanam #ammanam phalam %ipa#o, atthi mata, atthi pita, atthi satta opapati#a, atthi ayam lo#o, atthi parolo#o, atthi lo#e samana brahmana samaggata sammapatipanna ye iman$a lo#am paran$a lo#am sayam abhinna sa$$hi#at%a pa%edenti Atthi dinnam& There really e'ists alms*gi%ing 6Dana7 as $ause 6#amma7 and its result 6%ipa#a7 Atthi yittham& There really e'ists offering on a large s$ale as $ause and its result Atthi hutam& There really e'ists offering on a small s$ale as $ause and its result Atthi su#ata du##atanam #ammanam phalam %ipa#o& There really e'ist wholesome and unwholesome a$tions as $auses and their results Atthi mata& There really e'ist the good and the e%il deeds done to one8s mother as $auses and their results Atthi pita& There really e'ist the good and the e%il deeds done to one8s father as $auses and their results Atthi sata opapati#a& There really e'ist beings who are born by apparitonal rebirth su$h as beings in purgatory, petas, de%as, sa##as and Brahmas who $annot ordinarily be seen by men Atthi ayamlo#o& There really e'ists this world, whi$h is under our %ery eyes Atthi parolo#o& There really e'ist the other worlds or planes where one may arise after death 4n another way, there really e'ists this human world 6ayamlo#o7 and there really e'ists the other worlds 6parolo#o& four lower worlds, si' de%a worlds and twenty Brahma worlds7

4n another way, there really e'ists this uni%erse $onsisting of the human world, four lower worlds, si' de%a worlds and twenty Brahma worlds 6ayamlo#o7/ and there really e'ist other worlds, whi$h are infinite in all eight dire$tions 6parolo#o7 Atthi lo#e samanabrahmana samaggata samma patipanna ye iman$a lo#am paran$a lo#am sayam abhinna sa$$hi#at%a pa%edenti& There really e'ist, in this human world, persons li#e the 2mnis$ient Buddha, mon#s and Brahmins who pra$ti$e the True Dhamma and possess tran9uility of mind and who, ha%ing seen and reali:ed this %ery world and other worlds through their own insight, impart their #nowledge to others

<

Catu*sa$$a Samma*ditthi
. du##he nanam 5 du##he samudaye nanam ; du##ha nirodhe nanam < du##ha nirodhagaminipatipadya nanam du##he nanam& penetrati%e insight into the Truth of Suffering du##ha samudaye nanam& penetrati%e insight into the Truth of the 2rigin of Suffering du##ha nirodhe nanam& penetrati%e insight into the Truth of the Cessation of Suffering du##ha nirodhagaminipatipaddya nanam& penetrati%e insight into the Truth of the Path Leading to the Cessation of Suffering

Samma*san#appa Three #inds of +ight Thought&

ne##hama san#appa& right thought free from greed and sensuous desire, aiming at an es$ape from the round of rebirths abyapada*san#appa& right thought for the welfare of all beings a%ihimsa*san#appa& right thought for the non*in,ury of all beings

Samma*%a$$a 0our #inds of +ight Spee$h&

musa%ada, %irati& refraining from telling lies pisuna%a$a %irati& refraining from ba$#biting and $alumny pharusa%a$a %irati& refraining from using abusi%e language, words, spee$h hurtful to others

= samphappalapa %irati& refraining from fri%olous tal# su$h as telling legends and fables or whi$h is fruitless for this world and the ne't

Samma*#ammanta Three #inds of +ight A$tion&

panatipata %irati& refraining from #illing and in,uring li%ing beings adinnadana %irati& refraining from ta#ing property whi$h is not gi%en #amesumi$$ha$ara %irati& refraining from ta#ing into'i$ants and from unlawful se'ual inter$ourse with those who are still in the $are of parents or guardians

Samma*a,i%a 0our #inds of +ight Li%elihood&

du$$arita mi$$ha,i%a %irati& in the $ase of laity, refraining from wrong li%elihood by means of immoral physi$al and %erbal a$tions anesana mi$$ha,i%a %irati& in the $ase of mon#s and hermits, refraining from wrong li%elihood, e g by means of gi%ing fruits and flowers to laymen to $urry fa%or #uhanadi mi$$ha,i%a %irati& in the $ase of mon#s and hermits, refraining from tri$#ery and de$eptions by means of wor#ing wonders tira$$hana %i,,a mi$$ha,i%a %irati& in the $ase of mon#s and hermits, refraining from wrong li%elihood, e g by means of performing base arts su$h as reading signs and omens, whi$h are against the rules and pra$ti$e of the 2rder

Samma*%ayama

>

0our #inds of +ight !ffort&

anuppannanam a#usalanam dhammanam anuppadaya %ayamo& ma#ing effort in the pra$ti$e of the !ightfold Noble Path so that those %i$es that ha%e ne%er arisen during the present e'isten$e may not arise e%en for a moment in future e'isten$es uppannanam a#usalanam dhammanam pahanaya %ayamo& ma#ing effort in the pra$ti$e of the !ightfold Noble Path so that those %i$es that ha%e already arisen or are arising during the present e'isten$e may be dispelled and may not arise e%en for a moment in future e'isten$es anuppannanam #usalanam dhammanam uppadaya %ayamo& ma#ing effort in the pra$ti$e of the !ightfold Noble Path so that the thirty* se%en bodhipa##hiya* dhamma 6fa$tors pertaining to !nlightenment7 that ha%e ne%er arisen during the present e'isten$e may arise here and now uppannanam #usalanam dhammanam bhiyyo bha%aya %ayamo& putting forth effort in the pra$ti$e of the !ightfold Noble Path so that the %irtues su$h as morality that ha%e already arisen and are arising during the present e'isten$e*may de%elop un$easingly until the attainment of anupadisesa*nibbana

Samma*sati 0our #inds of +ight Mindfulness&

#ayanupassana satipatthanam& appli$ation of mindfulness to the $ontemplation of the body*group, su$h as in*breathing and out*breathing %edananupassana satipatthanam& appli$ation of mindfulness to the $ontemplation of the feeling*group, su$h as painful and pleasurable feelings $ittanupassana satipatthanam& appli$ation of mindfulness to the $ontemplation of the $ons$iousness*group, su$h as $ons$iousness rooted in lust 6saraga,7 or in anger 6sadosa7, et$ dhammanupassana satipatthanam& appli$ation of mindfulness to the $ontemplation of mind*ob,e$ts, su$h as sensuous lust 6#amma$$handa7

Samma*sam-dhi 0our #inds of +ight Con$entration&

patthama,hana sam-dhi& $on$entration of the first ,hana produ$ed by fi'ing one8s attention on one of the ob,e$ts of samatha tran9uility su$h as #asina ?.@ dutiya,,hana sam-dhi& $on$entration of the se$ond ,hana produ$ed by fi'ing one8s attention on one of the ob,e$ts of samatha, su$h as #asina tatiya,,hana sam-dhi& $on$entration of the third ,hana produ$ed by fi'ing one8s attention on one of the ob,e$ts of samatha su$h as #asina $ututtha,,hana sam-dhi& $on$entration of the fourth ,hana produ$ed by fi'ing one8s attention on one of the ob,e$ts of samatha su$h as #asina

!'position of the Three 1inds of Samma*ditthi

1ammassa#ata Samma*ditthi
Sabbesatta #ammadayada, #amayoni, #ammabandhu #ammappatisarana yam #ammam #arissanti #alyanam %a papa#am %a tassadayada bha%issanti Sabbe satta #ammassa#a& There e'ist su$h properties as elephants, horses, %ehi$les, $attle, fields, buildings, gold, sil%er, ,ewels, et$ Those properties $an be said to belong to us in the present e'isten$e before we pass away But when we pass away those properties do not a$$ompany us beyond death They are li#e properties, whi$h we borrow for some time for our use They are liable to destru$tion during the present e'isten$e As those properties, whi$h beings possess, do not a$$ompany them to their new e'isten$es, they $annot be $laimed as properties belonging to those beings The Buddha therefore said, 8sabbe satta #ammassa#a 8 The only property of all beings that a$$ompanies them is their own %olitional a$tion 2nly the mental, %erbal and physi$al %olitional a$tions of beings always a$$ompany them in this as well as in future e'isten$es They are not liable to destru$tion by fire, water, thie%es, robbers, et$ )erein, physi$al a$tion means all mo%ements of su$h parts of the body as hands and legs, et$ 8(a$i #amma8 %erbal a$tion means all %erbal e'pressions made by means of the mouth, tongue and throat 8Mano #amma8 mental a$tion means the fun$tioning of the mind These physi$al, %erbal and mental a$tions are #nown as three #amma in the Buddhist tea$hings

C All beings perform these three #amma at all wa#ing hours All their wor# great or small is performed by means of these three #amma These three #amma be$ome inert when a person is asleep 4n the $ase of a dead person the three #ammas $ease to fun$tion as far as that body is $on$erned This is how the three #amma operate in all beings These three #amma ha%e two aspe$ts& three good #amma, and three bad #amma There good #amma are of two #inds& good #amma whi$h has its result ripening during the present e'isten$e, and good #amma whi$h has its result ripening during the future e'isten$es The three bad #amma are of two #inds& bad #amma ha%ing its result ripening in this e'isten$e, and bad #amma ha%ing its result ripening in future e'isten$es

Analysis of the Bood and Bad 1amma

Ten #inds of immoral $ondu$t&

panatitipata& in,uring and #illing li%ing beings adinadana& ta#ing or destroying animate and inanimate properties whi$h are not gi%en #amesumi$$ha$ara& $ommitting se'ual mis$ondu$t musa%ada& telling lies pisuna%a$a& ba$#biting and $alumny pharusa%a$a& using abusi%e language samphappalapa& ta#ing part in fri%olous $on%ersation abhi,,ha& $o%etousness byapada& male%olen$e mi$$ha*ditthi& wrong %iews All #inds of physi$al, %erbal and mental a$tions that are free from these ten #inds of immoral $ondu$t, $omprising all #inds of li%elihood, a$9uiring wealth and see#ing #nowledge, are good %olitional a$tions whi$h ha%e to be performed for this %ery e'isten$e

D All #inds of physi$al, %erbal and mental a$tions that in%ol%e these ten #inds of immoral $ondu$t and that $omprise all #inds of li%elihood are bad %olitional a$tions, whi$h are performed for this %ery e'isten$e

Two 1inds of 1amma for 0uture !'isten$es

The types of #amma performed in this present e'isten$e, physi$al, %erbal and mental, with a %iew to ripening in future e'isten$es, are also di%ided into two #inds& three good #amma 6ha%ing result in future e'isten$es7, and three bad #amma 6ha%ing result in future e'isten$es7 All #inds of physi$al, %erbal and mental #amma that are free from the ten #inds of immoral $ondu$t and $omprise alms*gi%ing, fast*day obser%an$e, $ondu$t, pra$ti$ing meditation, ta#ing refuge in and paying respe$ts to the Three Bems 6Buddha, Dhamma and Sangha7, are #nown as good #amma done in this present life with a %iew to ripening in future e'isten$es, to being reborn in a good abode 4f any one of the ten #inds of immoral $ondu$t be performed, whether for ripening in this e'isten$e or in the future, that #amma leads one to the lower planes in future e'isten$es So it is #nown as bad #amma ha%ing its result ripening in future e'isten$e 4n this way one should differentiate the good and bad #amma and $ontemplate all the three #inds of #amma, whi$h are, performed e%erywhere, on land, in water, and in the s#y )a%ing seen with our eyes the three #amma whi$h are performed in this world, we $an also $omprehend that all beings, on land, in water and in the s#y, ha%e been performing these three #amma in their past e'isten$es of endless world* $y$les and will also perform them in the future Li#e this uni%erse there are in the four dire$tions, infinite uni%erses in whi$h all beings in water, and land and in the s#y are performing these three #amma )a%ing dis$erned all these, it is 9uite apparent that all beings li%e by these three #amma done by themsel%es They en,oy happiness by %irtue of these three #amma By performing the three good #amma they en,oy %arious benefi$ial results and by performing the three bad #amma they en$ounter %arious #inds of misery and suffering The three #amma are their own property, whi$h $an ne%er be destroyed by fire, water, thie%es, robbers and so forth Though one may own nothing, not e%en a single $oin, he $an a$hie%e happiness if he has mental #amma in the form of #nowledge and wisdom So, the Buddha de$lared 8sabbe satta #ammassa#a 8 All beings ha%e the three %olitional #amma as their own property

The +esult of Present 1amma

.F Those who wish to a$9uire worldly gains, su$h as wealth, go%ernmental standing and honor in this life, $an a$hie%e their wish if they e'ert themsel%es to a$9uire edu$ation and #nowledge, 4f it be that su$h worldly gains $an be had without a$9uiring edu$ation and #nowledge and by merely worshipping Bod, the belie%ers in Bod may not perform physi$al, %erbal and mental #amma su$h as trading, farming, learning arts and s$ien$es 4nstead, they may perform only the a$t of worshipping Bod As a matter of fa$t, it is not so Li#e the Buddhists, the Christians, Mohammedans, et$ , are performing the three #inds of #amma, and for this reason they a$9uire worldly gains 4t is not Bod but the three #inds of #amma that gi%e these to them

The +esult of Past 1amma

Eust as we $an see with our eyes that in this life the worldly gains are not gi%en by Bod but are a$9uired by one8s own #amma, similarly we $an reali:e that benefi$ial results of being reborn in a wealthy family or in the de%a world are not by %irtue of worshipping Bod but by %irtue of past #amma su$h as alms*gi%ing, obser%an$e of morality and so forth, performed in pre%ious e'isten$es 2ne who is reborn in a wealthy family be$omes the owner of the ri$hes of that family That is, all his possessions are due to his past #amma )ere, the analogy of %egetation should be gi%en The pro$ess of the formation and growth of %egetation is $ommonly as$ribed to the seed A$$ording to the Abhidhamma, the element of #ineti$ energy, 6te,o7 whi$h is #nown as $alori$ity 6utu7 is said to be the $ause The seed is nothing but the element of #ineti$ energy That element of #ineti$ energy is the real seed At the beginning of the world, before the e'isten$e of seeds, %egetation grew from te,o Later that %egetation produ$ed fruits and seeds from whi$h trees grew su$$essi%ely 4n the same way all beings ha%e #amma as their seeds of be$oming& wholesome #amma as alms*gi%ing, morality, et$/ and unwholesome #amma as ta#ing others8 li%es, et$

The pro$ess of be$oming as men and animals is due to the past #amma in pre%ious e'isten$es 2n a$$ount of the wholesome #amma, et$ , they are reborn as men and de%as, and be$ause of the unwholesome %olitional #amma they are reborn in four lower worlds& hell, animal world, peta world, and asura#a world

.. Pre%ious %egetation produ$es seeds from whi$h fresh %egetation rises Thus seeds from the tree and trees from the seeds appear su$$essi%ely& a $y$le of seeds and trees Similarly, beings ha%e seeds of #amma in their pre%ious e'isten$es 0rom these seeds of #amma new e'isten$es appear Thus beings perform #amma, whi$h in turn gi%es rise to new be$omingGs su$$essi%ely Trees ha%e physi$al phenomena only A tree yields many fruits from whi$h many trees are grown 4n the $ase of beings, they ha%e two #inds of phenomena& physi$al and mental phenomena 2f these two, the mental fa$tor is the $hief 2ne mental fa$tor $an produ$e not more than one new mental fa$tor 6i e the patisandhi%innana rebirth $ons$iousness7 Therefore, although beings ha%e many seeds of wholesome and unwholesome #amma in one e'isten$e, one mental fa$tor of the pre%ious e'isten$e, i e %olition 6$etana7 produ$es in the ne't e'isten$e only one mental fa$tor Sin$e many new mental fa$tors are not produ$ed, one $orporeality*group of the past e'isten$e gi%es rise to not more than one $orporeality*group in the ne't be$oming !arth, water, sun, moon, stars, and so forth, $ome into e'isten$e from the seeds of #ineti$ energy, whi$h go under the name of $alori$ity 4t is not that they were $reated by Bod Beings su$h as men, animals, et$ , $ome into new su$$essi%e e'isten$es be$ause of the seeds of their past #amma performed in pre%ious world* $y$les of e'isten$es Su$h %iew is #nown as +ight (iew 6samma*ditthi7 To hold that Bod $reates them is wrong %iew 6mi$$ha*ditthi7 4t is the wrong %iew of those who, not #nowing fully the operati%e power of #amma and utu, imagine that they were $reated by Bod Thus with a %iew to ma#ing people abandon wrong %iew, and rely upon #amma, #nowledge and wisdom, the Buddha said, 8sabbe satta #ammassa#a8 Now there are su$h things as lega$ies and heirs These lega$ies $an be $alled our property only before we die/ but when we pass away we ha%e to lea%e them behind They do not a$$ompany us to the ne't e'isten$e They are also liable to be destroyed by fire, water, thie%es and robbers before our death, or they may be e'hausted by us

As for the three #inds of #amma performed by beings, they are always theirs in their future e'isten$es They are ne%er destroyed by fire, et$ 0or this reason, #amma is said to be the only property inherited by beings Beings are sure to reap the results of their own #amma in future e'isten$es The wholesome #amma performed by feeding dogs, pigs, fowls and birds $an result in a hundred happy e'isten$es The wholesome #amma performed by feeding %irtuous mon#s $an gi%e rise to a $ountless number of happy e'isten$es as man and de%a Bi%ing alms worth about a 9uarter of a #yat in this present life $an yield benefi$ial results worth more than a thousand #yats in future e'isten$es 4f a person #ills an animal,

.5 su$h as a fish, fowl or pig, he may be #illed in more than a thousand future e'isten$es 4n this world, if a tiny banyan seed is planted, a big banyan tree will grow up bearing innumerable fruits in more than a thousand years Similarly, if a mango seed or a ,a$#*fruit seed is planted, big mango trees and big ,a$#*fruit trees will grow and bear more than a hundred thousand fruits for many years Thus in the $ase of trees, a small seed is able to yield more than hundred thousand fruits, lea%es, bran$hes and twigs Similarly, a seed of wholesome #amma su$h as alms gi%ing, morality, meditation, pra$ti$ed at one time, $an yield more than a hundred thousand good results su$$essi%e future e'isten$es A seed of unwholesome #amma by #illing a being $an yield e%il and painful results in numerous following e'isten$es Su$h banyan seeds, mango seeds and ,a$#fruit seeds may be $ompared to the seed of physi$al, %erbal and menial a$tions A small seed from whi$h arise numerous lea%es, fruits, bran$hes and twigs may be $ompared to a seed of #amma that produ$es many effe$ts in the following su$$essi%e e'isten$es 4f a person performs one #amma, the effe$ts always a$$ompany him in many e'isten$es yielding good or bad results at the opportune moments 2ne $an ne%er get rid of that #amma, but he has to en,oy or suffer its results under appropriate $ir$umstan$es So the Buddha de$lares, 8sabbe satta #ammadayada8

Sabbe Satta 1ammayoni

There are se%eral $auses for the growth of a banyan tree& the banyan seed, the earth, and the water 2f these $auses, the banyan seed is the primary $ause/ the earth and water are the se$ondary $auses 4n the same way, in getting wages by wor#ing as a laborer, the present #amma, i e wor#ing as a laborer, is the primary $ause The pla$e for wor#ing, the spade, the bas#et and the employers who pay wages are the se$ondary $auses The wholesome past #amma, i e alms*gi%ing, morality, et$ , whi$h $auses one to be reborn as a human being, and the unwholesome #amma by ta#ing others li%es, et$ , whi$h $ause one to be reborn as an animal are the primary $auses similar to the banyan seeds The parents are the se$ondary $auses, ,ust as the earth and water are for the growth of a banyan tree 4n the same way, with regard to the present good and e%il results, one8s own #amma performed in the present e'isten$e with wisdom and #nowledge or otherwise is the primary $ause So also, one8s own wholesome #amma as alms* gi%ing, morality, et$ , and unwholesome #amma as #illing beings, performed in pre%ious e'isten$es, are the primary $auses of good and e%il results The parents

.; are not the primary $auses, nor is it anything to do with Bod, for this reason, the Buddha said, 8sabbe satta #ammayoni 8

Sabbe Satta 1ammabandhu

Now, there are parents, brothers, sons, relati%es, tea$hers and friends whom we lo%e and rely upon, but they $an be lo%ed and relied upon only for a short period, i e before our death )owe%er, one8s own physi$al, %erbal and mental #amma are $onstant $ompanions, whi$h a$$ompany one and gi%e happiness and prosperity to one in future e'isten$es So the wholesome #amma alone is one8s real relati%e or friend, whi$h should be esteemed and relied upon Therefore, the Buddha de$lares, 8sabbe satta #ammabandhu 8

Sabbe Satta 1ammappatisarana

4n this phrase, 8refuge8 means relian$e upon or ta#ing shelter for prote$tion against troubles and dangers 4n the world those who wish to en,oy, long life ha%e to rely upon food and drin# 0ood and drin# prote$t persons from the danger of star%ation The danger of star%ation $annot befall those who ha%e suffi$ient food and drin# Similarly it is ne$essary to rely upon do$tors and medi$ine for prote$tion against ailments and diseases, and to rely upon weapons for prote$tion against enemies 4n the same way, all #inds of refuge are resorted to for different purposes 8+efuge8 does not mean only worshipping 4t also has the meaning of relian$e upon and ta#ing shelter or prote$tion, as mentioned abo%e He ta#e refuge in the Buddha, Dhamma, Sangha, tea$hers and those who are nobler than us by paying homage to them 4n this life a man without property will soon get into trouble 0earing that trouble, we ha%e to rely upon #amma by doing su$h wor# as will gi%e us money and property La$# of wholesome #amma will lead to the lower worlds where one has to suffer grie%ously 0earing su$h suffering, one has to perform wholesome #amma, whi$h $an lead one to be reborn as a man or de%a in the e'isten$es to $ome The present #amma of wor#ing with #nowledge and wisdom $an sa%e us from danger in the present life, and wholesome #amma su$h as alms gi%ing and morality $an sa%e one from the lower worlds in future e'isten$es He ha%e to rely, on the present #amma of wor#ing for a%oiding dangers in this present e'isten$e He ha%e to rely on wholesome #amma also for a%oiding suffering in the lower worlds in future e'isten$es

.< The Buddha, therefore, prea$hes 8sabbe satta #ammappatisarana 8 )erein we should analy:e se%eral #inds of refuge 4n Buddhism there are four #inds of ta#ing refuge for the future&

Ta#ing refuge in the Buddha Ta#ing refuge in the Dhamma Ta#ing refuge in the Sangha Ta#ing refuge in one8s own wholesome #amma 0or e'ample, there are in this world four #inds of refuge for si$# persons&

+efuge in a $hief do$tor +efuge in good medi$ine +efuge in assistant do$tors +efuge in following their dire$tions with faith 2f the abo%e*mentioned four refuges, the $hief do$tors and the assistants are the refuge of the patient as they are $apable of pres$ribing good and suitable medi$ines for parti$ular diseases The medi$ine is the refuge of the patient in that it $an $ure him of his disease The patient8s sensible a$tion in following the dire$tions are also his refuge, as without su$h a$tion on his part the other three refuges would be ineffe$ti%e for the $ure of the disease So all four are the real refuges of the patient Those who $ommit e%il deeds and indulge in sensual pleasures resemble si$# persons/ the Buddha resembles the $hief do$tor who is e'pert in $uring diseases/ the mon#s resemble the assistant do$tor/ and the Dhamma resembles the medi$ine The physi$al, %erbal and mental wholesome #amma resemble the sensible a$tion of the patient in following the dire$tions 4n this way there are four #inds of refuge in Buddhism The three refuges of the abo%e four& Buddha, Dhamma, and Sangha e'ist only during the Buddha Sasana They do not e'ist outside it

.= The refuge of wholesome #amma e'ists both within and outside the Buddha Sasana He $an ne%er be free from #amma, whi$h is operating all the time in this uni%erse as well as in other innumerable uni%erses This dis$ourse of 8sabbe satta #ammassa#a8 is also appli$able to all the uni%erses both within and outside the Buddha Sasana 4t is for this reason that the refuge of #amma alone and not the three refuges of the Buddha, Dhamma and Sangha is dealt with in this dis$ourse These are the four #inds of refuges to rely upon with a %iew to a$ting wisely in this e'isten$e and being reborn in happy e'isten$es Saranam, usually translated 8refuge8, means that whi$h $an sa%e, gi%e support or prote$tion Thus food and drin# are the support of beings for long life Medi$ines and diet are the support for the $ure of diseases 1ings or rulers are prote$tion against the danger of da$oits and robbers Buildings are the refuge for li%ing $omfortably and safely Boats and steamers are for sea and ri%erine %oyages The earth is for support Similarly water, fire and air are the supports for respe$ti%e purposes 4n this way there are numerous refuges in this e'isten$e This is the e'position about the different #inds of refuge in Buddhism 4n other religions only one refuge, the refuge of Bod, is #nown So whate%er $omes into e'isten$e or is destroyed is attributed to Bod 4 shall ma#e this more $lear 4n other religions, su$h as Christianity and Mohammedanism, the true meaning of refuge is not understood and the respe$ti%e followers regard Bod as their only refuge Sin$e they belie%e only in one refuge, they ta#e it for granted that the appearan$e and disappearan$e of the world and of beings are due to the power of Bod They belie%e that Bod sa%es those who ha%e faith in him by his supernormal power Hith this power he $an wash away all sins and e%ils of beings and gi%e them eternal happiness and eternal life after death The good and e%il results of beings depend on the will of Bod They disbelie%e in #amma thin#ing that #amma is not the $ause of su$h results 4t is most surprising that those who are really performing #amma entirely disregard their own a$ts 1amma means physi$al, %erbal and mental a$tions of pra$ti$ing the tea$hings of a parti$ular religion The auspi$ious a$t of baptism, worshipping and praying to Bod daily, obeying his $ommandments, et$ , are really #amma These people belie%e that Bod sa%es only those who perform su$h deeds but not those who do not do so/ but they do not reali:e that su$h deeds are really 8#amma8 4n those religions also, as in Buddhism, there are four #inds of refuge 4n Buddhism they are the Buddha, the Dhamma, the Sangha and #amma But in those religions they are& +efuge in Bod The $ommandments of Bod

.> Prophets, su$h as Christ and Mohammed, and priests Their own #amma in the performan$e of their religious rites and duties The priests and missionaries of those religions do not reali:e that in their religions also there are se%eral #inds of refuge So they regard Bod as their only refuge and disregard their #amma Conse9uently they belie%e that the good and e%il, prosperity and ruin, happiness and suffering of all beings are $reated only by Bod and are not due to any other $ause They do not #now that there are %arious and different $auses for these 4n this world, is it simply by worshipping and praying to Bod that the poor who desire wealth $an get it, or would they get it by the present #amma of wor#ing diligently as a laborer, farmer, trader, et$ I The answer is& wealth is not usually obtained by worshipping and praying to Bod 2n the other hand, a$9uisition of property by performing the present #amma is 9uite e%ident in this world Therefore, it is belie%able that a$9uiring property in this life is due to the present #amma and has nothing to do with Bod Bod has no power to gi%e property to anyone 2nly the present #amma $an do so 4f Bod had su$h power to gi%e wealth, his faithful followers would ha%e no o$$asion to perform present #amma, they would be en,oying ri$hes gi%en by him/ and those who are not his followers would not get any property although they were diligently performing the present #amma But it is not so The de%out followers of Bod ha%e to perform the present #amma in order to a$9uire wealth and property/ and those who are not his followers also $an a$9uire it, if they desire, by performing the present #amma 0or this reason, the a$9uisition of wealth in this life is the result of the present #amma 4t is not the gift of Bod Similarly, if one desires edu$ation and #nowledge, one $an get it by performing the present #amma of studying and learning They $annot, as a rule, be a$9uired by worshipping Bod 4f one wishes to be a go%ernment offi$er, one will ha%e to study go%ernment rules and regulations Bo%ernment posts $annot, as a rule, be obtained by worshipping and praying to Bod Thus we $an see with our eyes that all the worldly gains are obtainable only by the power of the present #amma and not by the power of Bod The belie%ers in Bod belie%e that by worshipping Bod faithfully they are freed from all their sins and e%ils )owe%er, as a rule the si$# are not $ured by ta#ing refuge in Bod only 2n the other hand we ha%e seen with our own eyes that the present #amma of medi$ine and diet has $ured them Hhat a surprising thing it is to hold that they would be freed from the result of their sins in the ne't e'isten$e by worshipping Bod while e%en a disease su$h as ringworm, is not usually $ured by praying to Bod in this life Again, sin$e e%en trifling wealth $annot as a rule be a$9uired by merely praying to Bod in this life,

.A it is also surprising that they belie%e they would by praying to Bod go after death to hea%en, where they $an en,oy a life of eternal happiness Now, ha%ing seen with our own eyes that wealth and happiness that ha%e not pre%iously been attained in this life are a$hie%ed by %irtue of present #amma and not by fa%or of Bod, we $an fully belie%e that there is no other refuge than the present #amma for a$9uisition of wealth and happiness in this life 4n the same way we $an belie%e that the attainment of the higher planes of e'isten$e after death is also due to the wholesome #amma 4t has nothing to do with Bod Bod $annot ma#e one who is without su$h wholesome #amma to be reborn on a happy plane of e'isten$e Those who ha%e su$h #amma $an attain the higher states of e'isten$es although they do not pray to Bod (arious benefi$ial results in the ne't e'isten$e means either rebirth as a member of a well to do or ruling family, or rebirth in the de%a and Brahma world as a powerful de%a, sa##a or Brahma and so forth )en$e the Buddha de$lares, 8sabbe satta #ammappatissarana 8 ?Note on #ammadayada& A being has two #handha& rupa##handa and nama##handha 6$orporeality*group and mind*group7 The $orporeality group $onsists of head, hands, legs, et$ Mind*group means thoughts and $ons$iousness 2f these two, the $orporeality group $omes to dissolution on$e in ea$h e'isten$e 4t has different shapes or forms in ea$h e'isten$e As for the mind*group, there is no brea# in its pro$ess 4t $ontinually arises in su$$ession from one e'isten$e to another Bood #amma $auses it to arise in su$$essi%e happy e'isten$es Hhere%er the mind group arises, there a new and different $orporeality*group $omes to be formed The bad #amma $auses the mind*group to arise in lower states of e'isten$e @ )ere ends the dis$ourse on 8#ammassa#ata samma*ditthi8

Dasa%atthu#a Samma*ditthi
Ten 1inds of +ight "nderstanding&
Atthi dinnam& +ight "nderstanding that alms gi%ing, if performed with bene%olen$e, in a pre%ious e'isten$e, yields benefi$ial results in subse9uent e'isten$es

Atthi yittham& +ight "nderstanding that liberality, if e'tended with belief in past #amma and with faith in and respe$t for the %irtuous 9ualities of re$ipients, yields benefi$ial results in future e'isten$es

.C Atthi hutam& +ight "nderstanding that, gifts, e%en on a small s$ale, 6ahuna, pahuna7 if made in pre%ious e'isten$es with good will, benefi$ial results in future e'isten$es Atthi su#ata du##atanami #ammanam phalam %ipa#o& +ight "nderstanding that $ruel deeds done to beings in pre%ious e'isten$es yield bad results in subse9uent e'isten$es, and that refraining from su$h e%il a$ts yields benefi$ial results Atthi mata& +ight "nderstanding that good and e%il deeds done to one8s mother yield good and e%il results respe$ti%ely in subse9uent e'isten$es Atthi pita& +ight "nderstanding that good and e%il deeds done to one8s father yield good and e%il results respe$ti%ely in subse9uent e'isten$es Atthi satta opapati#a& +ight "nderstanding that there really e'ist beings by apparitional rebirth who are in%isible to human eyes Beings by apparitional rebirth means those that do not ta#e $on$eption in the womb of a mother Due to the for$e of their pre%ious #amma they are born $omplete with the limbs and organs of the body, whi$h will not de%elop further but remain as they are Beings suffering in eight hells/ peta, asura#a, earthly de%as, ogres, nagas and garudas/ de%as of the si' hea%enly worlds, the Brahmas of the twenty Brahma planes $onsisting of three planes of the first ,hana, three planes of the se$ond ,hana, three planes of the third ,hana, se%en planes of the fourth ,hana, and four arupa planes/ all these beings are #nown as 8beings by apparitional rebirth8 2f the twenty Brahma planes, the Brahma of great power li%es in the lowest three planes of the first ,hana That Brahma is regarded as god in other religions in whi$h higher planes e'isting abo%e those three are not #nown The sun, moon, stars and $onstellations in the s#y are the hea%enly mansions of de%as By seeing these hea%enly abodes one $an %isuali:e the e'isten$e of higher planes of the de%as, sa##as, and Brahmas

!%en when men are $lose to these beings, they are unable to see them with their human eyes 2nly when these beings ma#e their forms %isible, and then only $an men see them They are in%isible to human eyes li#e the god, angels and de%ils in other religions The belief that there really e'ist su$h beings by apparitional rebirth is $alled samma*ditthi

.D Atthi ayam lo#o and atthi parolo#o& +ight "nderstanding that this world 6ayam lo#o7 is the human world, and the other world $onsists of the four lower worlds 6hell, the worlds of animals, petas and asura#as7, the de%a worlds and the Brahma worlds 4n other religions, hell, the worlds of petas and asura#as, and the higher de%a and Brahma planes are not #nown properly Another interpretation is that there are in this uni%erse the human world, the four lower worlds, and the hea%enly de%a and Brahma worlds, whi$h are termed as 8ayam lo#o8 Similarly to the east, west, south and north of this uni%erse there are infinite uni%erses whi$h are termed 8paro*lo#o8 These uni%erses are not #nown in other religions Atthi lo#e samanabrahmana samaggata sammapatipanna ye iman$a lo#am paran$a lo#am sayam abhinna sa$$hi#at%a pa%edenti There are higher spiritual #nowledge 6abhinna7 and omnis$ien$e 6sabbannuta*nana7 Mon#s and Brahmins who e'ert themsel%es diligently in fulfilling the perfe$tions 6paramita7 and pra$ti$ing samatha and %ipassana bh-%an- in this human world $an a$hie%e su$h nana Personages who ha%e a$hie%ed su$h nana appear in this world from time to time 2f these two #inds of nana, some are $apable of gaining only abhinna and they $an see with this nana the four lower worlds, the si' de%a worlds, and some of the Brahma worlds, as if with their natural eye Some are $apable of a$hie%ing both abhinna and sabbannuta*nana and they $an see $learly all of the $ountless beings, infinite worlds and uni%erses Personages who ha%e both nana are $alled 8Buddha8 These two #inds of personages appear in this human world from time to time and impart their #nowledge of this world and the other worlds, but it is only a Buddha who $an e'plain the round of rebirths and e'isten$e of uni%erses Three #inds of belief, namely& belief that those personages of higher spiritual #nowledge and omnis$ien$e appear in this world from time to time, belief in them and their tea$hings, and belief in the e'isten$e of the other worlds, $onstitute the right understanding or %iew Those who ha%e this right understanding entertain no doubt that the Buddha, appears only in the human world, and not in the hea%enly worlds 4n other religions, where there is no su$h right understanding, they imagine that the all*#nowerGs, the all*seerGs, the omnis$ient ones appear only in the highest hea%ens and not in the human world )owe%er, there are two #inds of power& the power of #amma and the power of nana 4n the $ase of #amma, the power of ,hana is most effe$ti%e 4t $an $ause one to arise in the highest plane as a Brahma with a long span of life 4t $annot,

5F howe%er, $ause one to be$ome an 2mnis$ient Buddha That Brahma has no nana with whi$h he $an see all and #now all 2nly in this human world $an one wor# for sabbannuta*nana, and only one who perse%eres diligently to a$hie%e that nana $an be$ome omnis$ient 4t is only in the Buddha Dhamma that profound, sublime and wonderful Tea$hings e'ist, and it is be$ause they belong to the sphere of nana 6#nowledge and wisdom7 4n this life, to stri%e to be$ome a wealthy person is one way, and to a$9uire insight*#nowledge and thus be$ome a tea$her of beings is another way To stri%e to be$ome a great Brahma is similar to stri%ing to be$ome a wealthy man, and to stri%e as a Bhi##hu or hermit for a$9uiring insight*#nowledge is li#e stri%ing to be$ome a great tea$her Another e'ample is& birds ha%e wings to fly about in the s#y but they do not possess #nowledge and wisdom li#e man Men ha%e #nowledge and wisdom but they ha%e no wings and are unable to fly about in the s#y The Brahma8s #amma of ,hana resembles the wings of birds The insight* #nowledge of the mon#s and hermits resembles the #nowledge and wisdom of men The Brahmas and the de%as li%e in the highest planes of e'isten$e due to the power of ,hana and #amma, but they ha%e no insight*#nowledge and omnis$ien$e Thus the right understanding 6nana, #nowledge or wisdom7 whi$h enables one to belie%e& that the Buddha who sees all and #nows all appears only in this human world and not in the higher planes of e'isten$e/ that only the mon#s and Brahmins of the human ra$e who are endowed with abhinna and subbannuta $an $learly dis$ern the $ondition of the #appa and uni%erses, the beings who are running the round of sams-ra and how the wholesome and unwholesome #amma operate/ that the tea$hings of those mon#s and Brahmins in the Sutta, (inaya and Abhidhamma are true, is #nown as8atthi lo#e samanabrahamana samma*ditthi8 The wrong understanding or belief 6mi$$ha*ditthi7 is that the Bod who #nows all and sees all $annot appear in the human world but only in the highest hea%enly abode, and that there $annot be many gods but only one, and that Bod, being the highest and noblest, must be eternal and free from old age, disease, death, et$ Detailed e'planations of the wrong %iews are gi%en in our Samma*ditthi Dipani, The Manual of +ight (iews

Note 2ne

5.

Thirty*two 1inds of Tal# 2bstru$ting 0ruition and +ebirth in )igher Planes

ra,a#atha**tal# about #ings $ora#atha**tal# about robbers mahamatta#atha**tal# about ministers of state sena#atha**tal# about armies yuddha#atha**tal# about battles anna#atha**tal# about food pana#atha**tal# about drin#s %attha#atha**tal# about $lothing sayana#atha**tal# about dwellings mala#atha**tal# about garlands gandha#atha**tal# about perfumes nati#atha**tal# about relations yana#atha**tal# about %ehi$les gama#atha**tal# about %illages nigama#atha**tal# about mar#et towns nagara#atha**tal# about towns ,amapada#atha**tal# about distri$ts itthi#atha**tal# about women ?5@ sura#atha**tal# about heroes %isi#hatha**tal# about streets #umbatthana#hata**tal# about watering pla$es

55 pubbapeta#atha**tal# about relati%es who ha%e passed away nanatta#atha**tittle*tattle lo#a##hayi#a#atha**tal# about the origin of the world samudda##hayi#a#atha**tal# about the origin of the o$ean 6numbers 5A to ;5 are #nown as itibha%abha%a#atha7**tal# about eternity belief tal# about annihilation belief tal# about worldly gain tal# about worldly loss tal# about self*indulgen$e tal# about self*mortifi$ation

Note Two
Twenty*one 1inds of Hrong Li%elihood for Bhi##hus

%e,,a#ammam #aroti**medi$al pra$ti$e duta#ammam #aroti**a$ting as a messenger pahina#ammam #aroti**doing things at the behest of laymen gandam phaleti**lan$ing boils aruma##hanam deti**gi%ing oil for medi$al appli$ation uddham %ire$anam deti**gi%ing emeti$s adho %ire$anam deti**gi%ing purgati%es natthutelam pa$ati**preparing oil for nose*treatment

5; pi%anatelam pa$ati**preparing oil for medi$ine %eludanam deti**presenting bamboos pattadanaml deti**presenting lea%es pupphaddnam deti**presenting flowers phaladanam deti**presenting fruits sinanadanam deti**presenting soap*$lay danta#atthadanam deti**presenting tooth*sti$#s mu#hoda#adanam deti**presenting water for washing the fa$e $unnamatti#adanam deti**presenting $lay*powder $atu#amyam #aroti**using flattering spee$h muggasupiyam #aroti**a$ting li#e half*$oo#ed bean soup 6spea#ing half*truths7 paribatyam #aroti**fondling $hildren ,anghapesaniyam #aroti**running errands

Note Three
1uhanadi mi$$ha,i%a**Hrong Li%ing by Means of Tri$#ery and De$eption

#uhana**ma#ing people ha%e an unduly high opinion of oneself to get alms& By pretending that one does not want to re$ei%e alms, but a$$epts only for the sa#e of the donors By pretending that one has attained ,hana, magga and phala By feigning deportment so as to ma#e people thin# one is an Ariya lapana**tal#ing to please donors with a %iew to a$9uiring gain, honor and renown

5< nemitti#ata**in%iting offerings by gi%ing all #inds of hints nippesi#ata**harassing so as to indu$e offerings labhenalabham ni,igisanata**gi%ing something with a %iew to getting something more

0ootnotes&
. 1asina is the name for a purely e'ternal de%i$e to produ$e and de%elop $on$entration of mind and attain the four tran$es 6,hana7 4t $onsists in $on$entrating one8s full and undi%ided attention on one %isible ob,e$t as preparatory image 6pari#amma*nimitta7 Let us say, a $olored spot or dis$, or a pie$e of earth, or a pond at some distan$e, et$, until at last one per$ei%es, e%en with the eyes $losed, a mental refle', the so*$alled a$9uired image 6uggaha* nimitta 7 Now, while $ontinuing to dire$t one8s attention to this image, there may arise the spotless and immo%able so*$alled $ounter*image 6patibhaga*nimitta7, and together with it the neighborhood $on$entration 6upa$ara*samadhi7 will ha%e been rea$hed Hhile still perse%ering in the $on$entration on the ob,e$t, one finally will rea$h a state of mind where all sense*a$ti%ity is suspended, where there is no more seeing and hearing, no more per$eption of bodily impression and feeling, i e the state of the first mental absorption, or 6,hana7 tran$e The ten #asina mentioned in the Suttas are& earth*#asina, water, fire, wind, blue, yellow, red, white, spa$e, and $ons$iousness 8There are ten #asina*spheres& a $ertain one sees the earth*#asina, abo%e, below, on all sides, undi%ided, unbounded/ a $ertain one sees the water*#asina, abo%e, below, et$ 8 6D ;;7 6Nyanatilo#a8s Buddhist Di$tionary7

[2] Tal# about men is omitted in a$$ordan$e with Ma,,hima Pannasa Attha#atha p .=> >th Synod !dition

[3] Ma,,hima Ni#-ya, Ma,,hima Pannasa Attha#atha .7 Bahapati (agga, .7 1andara*#asutta%annana >th Synod !dition pg <

5=