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THE ABODES OF living beings are known as bhumi. There are 31 bhumis (planes of existence) - four woeful planes, seven sensuous blissful planes and twenty Brahma planes.
The four woeful planes are Niraya (hell), animal kingdom, Peta (hungry ghosts) and Asurakaya (demons). The seven sensuous blissful planes are the human world and six celestial planes, namely - Catumaharaja (the realm of the Four Kings), Tavatimsa (the realm of the Thirty-three gods. Yama (the realm of Yama gods), Tusita (the delightful realm), Nimmanarati (the realm of gods enjoying their own creation) and Paranimmitavassavati (the realm of gods lording over the creation of others). In twenty Brahma abodes there are sixteen Rupa Brahma and four Arupa Brahma planes.
THE NATURE OF HELLS (NIRAYA)
In the world every country has prisons or jails to confine offenders and criminals. In the same way there exist various types of hells for those who have committed unwholesome deeds. These hells are utuja rupa caused by utu and based on one's evil kamma. Hell differ in nature depending on the degree and severity of the evil deeds committed. The Lohakumbhi hell (the hell of hot molten metal) is situated below the earth's crust in close proximity to the human abode.
According to the texts, there are eight great hells or the planes of misery - Sanjiva, Kalasutta, Sanghata, Roruva, Maharoruva, Tapana, Maha Tapana and Avici. In each great hell there are five minor hells - excrete hell, hot sches hell, hell of Boombax trees, hell of sword-like leaves and hell of molten iron. These five minors hells surrounding each great hell are collectively called Ussada Niraya (small hells).
Yama, the King of Hell
Yama, the king of hell belongs to the abode of Catumaharaja and is known as the Vemanika Peta. He sometimes enjoys pleasure of Deva and sometimes suffers the woes of a peta (hungry ghost) because of his past deeds. There are many Yamas who preside over the trial of sinners in their offices situated at the four gates of hell. Their duties are like the judges of the human world. Not all those who arrive at the gates are subject to trail.
Those who had done grave unwholesome kamma deeds which are quite evident are at once sentenced to deserving hells sirectly. Those with minor akusala kamma are granted the right to appeal for pardon to the Yamas. The trails conducted are not meant to incriminate but to condone minor evil deeds. They officiate as appellate. Yama, the king of hell is just and impartial monarch, as mentioned in the Deva Duta Sutta, Uparipannasa Pali.
The Wardens of Hell
These hell warden also belong to the class of Catumaharaja Deva. They are either ogres or demons. Their regular duties include sending minor sinners to Yama for trail and carrying out cruel punishments to serious sinners. Since hellfire is a form of utuja rupa caused by evil deeds, only the sinners and not the hell wardens are scorched by the heat.
A Trail Chaired by Yama
The following is a brief account of a trail conducted by Yama; this episode is taken from Deva Duta Sutta. Whenever a sinner is brought before Yama, he always asks them about the five divine messengers (Panca Deva Duta) - an infant, an aged, an inform, a dead person and a prisoner.
Yama: Sinner, while you are a human being did you not see new born baby wallowing helplessly in his or her own excreta?
Sinner: I did, Your Honour.
Yama: If so did it ever occur in your thoughts: "I will be reborn like this helpless baby wallowing in excreta and urine in many future lives. I cannot escape rebirths. It is high time I control my thoughts, words, and deeds so as not to suffer again like this infant".
Sinner: Your Honour, I was not at all mindful and thus had no interest in doing wholesome deeds.
Yama: Unwholesome deeds are done by yourself, not by your relatives, parents and friends. Since you are guilty of living thoughtlessly, you must now pay for your evil deeds as is the custom.
Yama: (Repeated the same questions four times, regarding the aged, the inform, the dead and the prisoner. If after the fifth question, the sinner does not recall any of his past good deeds, Yama himself tried to recall if the sinner in front of him had ever shared the merits gained with him. If the sinner himself recalled such as incident, or if Yama had witnessed some meritorious deeds done by the sinner, he is at once pardoned and sent to a celestial abode. Such instances are numerous. Only when it was evident that thesinner had no merits to his credit, Yama kept silent, Then only would hell-wardens come and drag away the sinner to torture in a deserving hell. Remember the power of good deeds, it will help you out of difficult positions.)
a. Sanjiva Hell
Sanjiva means the hell in which the sinners are reborn again and again. In this hell, the wardens shared the sinners' bodies and limbs; the sinners, instead of drying there and then are reborn to suffer more because their evil kamma still continues to take effect. They have to suffer the dreadful agony repeatedly. The terror of this hell clearly proved the evil results of bad kamma (akusala) are really horrible.
b. Kalasutta Hell
Kalasutta means the measuring string (tape) used by carpenters. In this hell, the wardens chase the fleeing sinners, and when they are caught their bodies are marked off using measuring tapes. Then the wardens hack their bodies according to the markings. Sinners had to go through this torture many times till their evil kamma is exhausted.
c. Samghata Hell
Samghata hell is where sinners are crushed to death over and over again. Big iron rollers crush sinners who are planted waist-deep into burning iron sheets nine yojanas thick. The big iron rollers come from four directions and crush them, back and forth. They suffer this repeatedly till their bad kammas are exhausted.
d. Roruva Hell
Roruva is the hell of wailing sinners. Hell-fires burn furiously and enter the sinners' bodies from the nine openings. The sinners suffer from intense agony and wail loudly. This is also known as jala roruva.
e. Maha Roruva Hell
This hell is completely engulfed in very thick smoke. Sinners suffer the agony as described in Roruva, except that hell-fire is replaced with hell-smoke. This hell is known as Dhuma Roruva Niraya, the hell of smoke.
f. Tapana Hell
Tapana is the incinerating hell. Here sinners are pierced with burning red hot iron stakes the size of a palm tree.
g. Maha Tapana Hell
This is the greater incinerating hell. It is also called Patapana. Hell wardens drive the sinners up to the top of a burning iron hill. Then they are pushed downhill by a vigorous storm only to fall onto iron stakes planted at the foot of the hill.
h. Avici Hell
Avici is the hell with no space to spare. Hell-fires burn intensely all over with no room between flames. Sinners are packed in this hell like mustard seeds in a bamboo cylinder. There also is no empty space between sinners. Suffering and agony is ceaseless, with no interval in between. Since the hell is over flowing with fire, sinners and agony, it is given the name Avici (A = no; vici = space).
The Agony of Hell
Existence in the eight great hells (as above) and minor hells are limitless and horrid agony. The Lohakumbhi hell where the four rich lads who committed adultery had to suffer is situated beneath the earth's crust, near Rajagaha. The hot water river Topada originates somewhere in between two Lohakumbhi hells (the hell of hot molten metal). The agonies suffered in hell are too horrid to be described in words.
The Buddha himself said, "Even if I describe the agonies of hell for many years, the descriptions will not be complete. The sufferings in hell are limitless and beyond exposition."
An Advice
After thinking about the melancholic sufferings in hell, one should cultivate good kamma. It is no use to feel remorse over deeds already done; it is time now to control oneself not to do any more evil deeds. In the past when a young bhikkhu had listened to Deva Duta Sutta, he asked his teacher not to teach him anymore scriptures but to show him the proper way to practise kammatthana. He practised kammatthana diligently and became an Arahat. Only then did he continue his academic studies. Countless beings have attained Arahatship by practising kammatthana after listening to this sutta. And all previous Buddhas have preached on this sutta. [Refer to Ratana Gonyi for a brief account on animals, petas and asurakayas].
HOW THE WORLD CAME TO AN END
All things must come to an end one day. This is the impermanent nature of everything, anicca. So also the world, the habitat of sentient beings must one day face destruction and oblivion. The world may end in fire, water or wind. If the world end in the fire, two suns appear, one during the day and the other during the night. Water streams and creeks dry up under the heat. When the third sun arises rivers dry up. With the appearance of the fourth sun, the seven great lakes in the vicinity of Himavanta evaporates completely. The fifth sun dries up the ocean; the sixth removes all remaining traces of moistures and humidity.
When the seventh sun comes up one hundred thousand worlds are incinerated. Enormous flames rise up to the plane of First Jhana Brahmas, burning all mountains including Himavanta, Meru, etc. and the jewel mansions located at those mountain tops. Everything is burnt to ashes. Only then the death of the world is completed. (Visualize for yourself how the world would end by water or by wind).
When and How Long
These destruction period last for a very long time. When the age limit of the human arise from 10-year span to asankheyeyya, infinity and again diminished to 10 years, this duration is called antara kappa (World cycle between). The burning of the world lasts such 64 immediate kappas. Then the world stays in this ruined state, just like a house burned down by fire, for another such 64 kappas.
Beings Take Refuge in Brahma Loka
During the destruction of the world, all living beings becomes Brahmas and dwell in Brahma which is not affected by the fire. One hundred thousand years prior to the end of the world, Devas who foresee the doom announced the coming obliteration. All beings on hearing this warning, get rid of their reckless way of life and practised meritorious deeds. Due to their good kamma all beings achieve jhana and become Brahmas. Therefore all beings except those who profess wrong views (niyata miccha ditthi) reach Brahma loka at least once.
Note:
Those with niyata miccha ditthi, if their terms in hell are outstanding, here to transfer to other hell universe to continue suffering.
How the World is Created
After the destruction of the world, when the time is ripe, world creation rain starts to fall. First it drizzles, gradually increasing in intensity till the raindrops are as large as houses of hills. The entire world is flooded up to the Brahma loka. When after many years the flood recedes, the burnt higher celestial abodes are rehabilitated. When the water level reaches the human abode, mountain, hills, valleys, rivers, creeks and plains begin to take shape. The creamy upper crust slowly hardens and becomes solid earth and rock. The earth's mass so formed in two hundred and forty thousands yojanas thick.
The mass of water in which the earth's mass floats if four hundred and eighty yojanas in depth. The water is extremely cold and the mass resembles endless ocean of ice. This immense mass of water can easily support the land mass which is only half its depth. This mass of water is again supported on n atmospheric-mass nine hundred and sixty yojanas deep. Below this air-mass is limitless space of void.
There are countless world systems complete with masses of land, water and air, human, Deva and Brahma loka. These world systems are identical to ours in constitution. These countless world-systems together form the infinete universe (Ananta Cakavala). One hundred thousand similar universes face the same fate, the same end and the same rehabilitation simultaneously. One Universe is separated from another by a universal rock mountain which serves as a dividing wall.
The Lokantarika Hell
When three universes meet, there is space where Lokantarika hell exists, where neither sunray nor moonbeam can reach. Complete darkness reigns there. Those who insulted and ridiculed noble and virtuous persons become petas or asurakayas and suffer from hunger in this hell. They cling to the walls of the universe in complete darkness. They mistake the other sinner to be some food, and try to bite each other. On doing so, they fall down into the icy water and perish.
Mount Meru
In the centre of the universe there stands Mount Meru one hundred and sixty thousand yojanas high. Half of it is submerged in the ocean, and only the upper half is visible. Sida, the icy river, flows around it. Beyond Sida and stands Mount Yugandhara, hay as high as Mount Meru. Another Sida winds this mount; again beyond this river is Mount Issandhara. In like manner, seven mountains and siven Sidas stand in conjunction.
Great and Small Islands
Beyond the mountains, the vast ocean extends to the wall of the universe. In the middle of this great ocean are big and small island. Those to the east of Mount Meru are called the Eastern Continent. In the same way there are the Southern, the Western and the Northern Continents in the respective cardinal directions.
Deva and Brahna Planes
At the top of Mount Yugandhara which is situated in the middle of Mount Meru is the plane of Catumaharaja Devas. The sun, stars and planets are the mansions in this celestial plan, say the texts. At the top of Mount Meru, is Tavatimsa where Sakka, King of the Deva, dwells in the City of Sudassana. The four higher Deva planes Yama, Tusita, Nimmanarati and Paranimmita vasavatti belong to the heavenly world, independent of he firmament. All Barhma planes are also situated up in heaven. (For further details reference may made to our treatise "Sangha Bhasa Tika").
How Human Beings Came Into Existence
After the formation of human, Deva and Brahma abodes, some Brahmas came to their end of their celestial terms. Some are reborn in lower Brahma worlds, some in the abode of Devas and some in the human world. Those reborn as first humans had no parents. Due to the power of kamma they are reborn instantly as grown ups in the fashion of Devas. The early humans are sexless; they have neither male nor female organs. They can survive without nutrition. There is neither sun nor moon; they dwell in the light of their own body radiance. They can fly in space like the Brahmas they have been.
Partaking of Topsoil
While these human beings were flying about space, they happened to discover the creamy topsoil that covered the ground. A curious one, attracted by the cream-like appearance, tried the taste of the topsoil. Being the essence of the earth, this topsoil proved delicious and so humans one after another came and helped themselves in mouthfuls. Due to their lust and greed in craving for the delicious topsoil, they all lost their radiance. The whole world was then encompassed in sheer darkness.
How the Sun and Moon Appear
As the early human beings lived in fear in the darkness, due to their remaining good kamma, the Suriya, meaning 'courage' which it gave them (sun) rose from the east. The sun measures fifty yojanas in circumference and its rays gave courage to mankind.
When the sun set, darkness again pervaded, and the human again wished for another source of light. In accord with their ardent wish the moon, forty-nine yojanas in circumference, appeared in the sky. Since the moon appeared to satisfy the wishes of the inhabitants of the earth, they call it Chanda from which, the name Canda is derived. Together with Canda (the moon) stars and planets also appeared. This appearance of heavenly bodies coincided with the full waning of the month of Tabaung, phagguna according to the calendar of Majhimadesa. Therefore people still that the first moon of this world cycle waxes on the first day of Tagu, citta.
How People Discover Rice
Primitive man lived on tasty topsoil (earth-essence). Due to their lust for delicious taste, which is akusala, the topsoil gradually got thinner and thinner. Finally the topsoil disintegrated and rolled up into small stalks called Nwecho (sweet stalk). When these stalks were exhausted huskless paddy came into being. These grains, when put in pots abd placed over a slab of rock called joti pasana are automatically cooked by the heat of the slab, which cooled sown when cooking was done.
Male and Female
Primitive people could digest all they ate because their staple was only earth essence. All they ate became flesh and sinew. Nothing was left over. But when they had to change their diet to rice, their bodily organism cannot digest all they consume. Undigested matter remained in the bowels. Primitive humans had no openings in their bodies meant for excretion. Yet the vayo element in the body cavity exerted pressure on the excrete within. So body openings such as rectum and urethra had to develop in the human being. This was followed by the development of bhavarupas the process means of which masculinity and femininity are determined. Some became men and some women in conformity with their sexual status before they reached the Brahma realms.
Marriage
Men and women were lured into sexual acts as they developed mutual lust for each other's physique. The wise forebode sexual intercourse as unwholesome and looked down upon them but the majority could not resist the sensual pleasure. Couples had to carry out the ignoble vile act in small edifices they had set up in fear of being ridiculed and stoned. (At present in some places this custom of throwing stones at the newly-wed couple's house continues). In this way human settlements began to take shape. Later on beings with bad kamma were reborn as animals, making the world complete.
ABODES OF DEVAS
We have studied the processes of world-system, the nature of beings in the Niraya (hell), etc. The sufferings and joys of mankind are known to all and it needs no explanation. Here the luxuries of celestial beings in the divine mansions will be described briefly, according to Texts.
The Celestial Mansions
The luxuries enjoyed by Devas are far superior to our human pleasures, just as the mass of the ocean is incomparable to a droplet of mist on a blade of grass. In the plane of Tavatimsa is the City of Sudassana sprawling at the top of Mount Meru. The city itself is ten thousand yojanas in extent. The Garden of Nandavan located to the east of the city is so beautiful a park that even dying Devas forget their grief when they enter it.
The sight of graceful couples of Devas and Devis strolling about among the verdant foliage and flowering plants also adds to the unique beauty of the park. In the middle of the park, there are two lakes - Mahananda and Culananda; the crystal waters are indeed a sight to look at, especially from the jewelled seats placed around the lakes. There are similar lakes in the other three cardinal directions of the city.
Devas and Devis
The jewelled mansions where devas reside are created by their own good kamma. All devas look as if they are 20 years old, and their Devis on their 16. They never age - they remain youthful and beautiful all their life. They eat only celestial food so their bodies produce no excreta. Devis are free from the travail of menstruation. (a) Mode of enjoying sensual pleasures is similar to the human but are free from filth. (b) Devis do not take pregnancy. (c) Offspring are born directly as grown ups and appear in their arms or on their couches. There also are servant Devas who own no mansions.
How Devas conduct courtship to Devis to win favour or affection is a matter for conjecture. Do they follow the human routines or devices? They was the case of love-lorn Deva, named Pancasikha who composed and sang love songs to the accompaniment of his divine harp. His songs were dedicated to the Devi Suriyavacchasa the beautiful daughter of Deva King Timbaru.
"Yam me atthi punnam, Arahantesu tadisu,
tam me sabbangakalayani, tayasa ddhim vipaccatam"
"All alone by myself, I have accumulated much merit by observing precepts and making offerings to the most homage-worth Arahats, who are always pure, free of defilements. May these accumulated merit of mine come to fruition soon in the form of inseparable partnership for life with you my love, my beauteous queen."
In spite of his intense adoration for her, Suriyavacchasa had an eye for Sikhanti, son of Deva Martali. So Sakka, the King of Devas because of his services intervened and arranged the marriage between her and Pancasikha.
Some Devis dwelling in their own mansion would feel lonely and long for a partner. Devas have different kusala kamma and so some are more beautiful than others; their mansions, too excel that of others. Naturally there will be inferior Devas who would harbour jealousy against those who endowed with more potent kamma.
All these divine abodes are full of carnal pleasures, and they are fully enjoyed by celestial beings. But those who achieve Arahatship and those who achieve Anagami Magga being wearies of sensual pleasures cannot stay long in Deva loka. The Anagami die in order to be reborn as Brahmas. The Arahats enter parinibbana.
Therefore we cannot hope to become a yogi and meditate in the abode of Devas, where divine sensual pleasures engulf us. Only those Devas who had very diligently practised meditation in the previous human existence, or only those who are opportune to hear the Dhamma of the Buddha in person, can improve and augment their virtue in the Deva abode. Other Devas are inclined to forget the Dhamma as soon as they enter the gates of Nandavan Garden.
In Deva loka, let alone vipassana meditation, even the observance of sila (precepts) is difficult to perform. The Devis would entice the Devas who soon tend to discard the precepts. Call to mind how Campeya, the King of Serpents, failed to observe precepts in the serpent abodes; and how Sakka had to alight to the human world in order to observe Uposatha sila. Because of these infavourable environments, all Bodhisattas perform their ten parami fulfilments in the human world only. They do not live to their full-term in Deva-loka, instead deliberately terminate their life-span to be reborn as human beings and practise parami prefections.
There is, however, a small hope for those virtuous Devas who wish to perform meritorious deed in Deva loka. There is the Culamani Pagoda for worship. There also is the Sudhamma Lecture Hall. The Culamani Ceti enshrines Bodhisatta's hair and the left upper tooth of Buddha Gotama. It is built of solid emerald one yojana high. Couples of Devas who have strong faith in the Buddha come to this pagoda with clear goodwill and offer flowers and other offertories; they devote their efforts to fulfil perfections rather than to enjoy sensual pleasures in the celestial gardens.
The Dhamma preaching hall, known as Sudhamma, is beyond description in grandeur and splendour. The whole edifice is studded with glittering jewels. The arome of the Pinle kathit tree growing nearby and in full bloom pervades the whole building. In the centre of the hall is the preaching throne covered by a white umbrella. On one side of this Dhamma throne are seats for thirty senior Devas such as Pajapati, Varuna and Isana. (Comrades of good deeds of Magha youth). Next come the seats for other Devas in order of their power and merit. Such Sudhamma Halls exists also in the four higher Deva planes.
At the time for Dhamma meeting Sakka blows the Vijayutta couch-shell, the sound of which reverberates all over the city. The sound lasts four months in human terms. When the congregation is seated, the whole edifice glows with the radiance of the Devas. Sometimes Sanankumara Brahma comes down and delivers discourses. Sometimes Sakka himself preaches a sermon; or he gives the floor to another eloquent Deva. Therefore there is chanda for performing wholesome deeds like paying homage to the Culamani Pagoda or listening to the Dhamma discourses in the celestial realms. But these deeds cannot be expected to propel one to the extent of achieving Magga and Phala. They also serve to sustain virtuous consciousness and reduce the enjoying of the pleasures of celestial world.
In the forthcoming age of decline, there is no hope for monk and laity to be fully imbued with Dhamma. Even the present age is no more decent. If we really dread the impending sufferings in samsara, we all should commence our efforts this very day so that we might attain Magga and Phala as soon as possible. Those who hope to meet the Buddha Metteyya in person and listen to his teachings to gain enlightenment in the Deva world will have a slim chance to do so. No sooner had they entered the gate of Nandavan Garden, then they will tend to forget what they have already accumulated. Even if they are fortunate enough to meet the next Buddha in person, they are very much likely to be entered in sensual pleasures.
So apart from Bodhisattas who are determined to save sentient beings, and apart from Chief Disciples-to-be, each and everyone ought to start endeavouring of liberation right away. Our preceptor abbot taught us thus, "In difficult times, never fear nor repent on the past. Endeavour now, practise bhavana meditation and prepare for the future lives."
How Sakka Forgot the Dhamma
Sakka, the King of Devas and a Sotapanna Ariya, once visited the celestial garden, riding on his elephant Eravana. At the gate he suddenly remembered a question he had planned to ask the Buddha. The problem was what was the path taken by an Arahat to realize Nibbana, the cessation of all craving. He was well aware that in the midst of the Garden Festival he would forget his noble plan so he decided to visit the Buddha. He left his elephant and retinue at the garden gate and vanished from there to appear in the human world.
When he arrived at the Pubbaramana Monastery where the Buddha was preaching the Dhamma, he asked, "Exalted Buddha, how does an Arahat overcome his lust, greed and attachment to attain Nibbana, which is the cessation of craving?" he requested a brief answer so that he could return to divine Garden Festival in time.
Therefore the Buddha replied briefly: "O Sakka, A monk who is about to become an Arahat listens to the discourse which says, "Do not regard anything as your own. He tries to understand the nature of the five khandas. He then sees everything as sufferings. He views all vedana (feelings) as anicca (impermanence). In this way he gets rid of all tanha (craving) and attains Nibbana."
This, in short, was the Buddha's reply to Sakka. He was very pleased with the discourse, proclaiming: "Well done!" (Sadhu!) three times and returned to his celestial residence. The Venerable Monggallana heard this proclamation from inside the chamber. He wished to know if Sakka really comprehended the discourse or not, so he followed suit to Tavatimsa to find out.
When the Sakka arrived at the celestial garden, he also joined the Devas in the merriment and being enchanted by the pleasures he forgot the Dhamma he had just learnt. When he saw the Venerable Monggallana he was embarrassed. But he greeted the Venerable with due respect and paid obeisance.
The Venerable Monggallana asked Sakka about the Dhamma he had just learnt from the Buddha. However, hard he tried, Sakka was unable to recall anything at all because he was so entranced in sensual pleasures. He gave the lame excuse that he had forgotten the discourse as he was very much occupied with the affairs of Deva loka (see Cula Tanha Sankhaya Sutta of the Mula Pannasa).
Food for Thought
This discourse shows us how objects of sensual pleasures of the Deva world can make us become oblivious of the noble Dhamma. Even Sakka, a Sotapanna Ariya with great intelligence and vigilance, cannot resist such arammanas which deaden the conscious mind. He himself asked the Buddha a question; he himself listened and reply, and yet he could not recall the discourses in a matter of minutes. Such are the influences of the sensual pleasures he experiences in the celestial garden. Therefore the following lessons should be noted: -
1. Those who are virtuous and know that they are virtuous are very much likely to be reborn in higher abodes, namely human and Deva worlds, nowhere else. One cannot be a Brahma until achievement of jhana; and one cannot enter parinibbana until one becomes an Arahat. Even is one becomes a Deva, bear in mind that ariya persons like the Sakka are also liable to be forgetful of the Dhamma. If so, we are no exception. We may also forget whatever Dhamma we have accumulated.
2. Celestial beings generally spend their time enjoying the sensual pleasures of the Deva world and tend to disregard the Dhamma. If they pass away while craving for luxury, they are sure to be reborn in the four Apayas. Once, five hundred Devis passed away while singing and picking flowers in the garden. All of them are reborn in Avici hell.
3. To be reborn again as human is also no comfort. To be virtuous person in a worthy fashion - (a) one must be born in a period when the sasana flourishes, (b) majority of the people are righteous, (c) one's parents and teachers are virtuous, (d) one must be born not to a wretched poverty but to a sufficiently well-to-do family. Only if these essential conditions are fulfilled will it be worth to be reborn as human being.
4. Considering the state of the sasana, we find virtuous persons are very rare to find these days. Sensual pleasures are abound; most people pursue vain pride and wealth; charity is done more for fame than for merit; reverence of the Sangha is contaminated with false pride and propaganda. Corruption is rampant even at the very top.
5. Devotees and supporters of the sasana do not send their children to the monasteries, so monastic education is fading out gradually. There are no more lay students in the most monasteries; without them how can there be samaneras (novices)? Without samaneras how can there be bhikkhus well versed in the texts? If such situation prevails there soon would be no qualified abbots to preside over the monasteries. Most bhikkhus would be ex-family men who renounced world life only at a ripe age and therefore nor versed in doctrines and disciplinary rules.
6. The supporters of the sasana mostly send their children to modern schools where the sole purpose of education is vocational training. But such education is for the benefit for this life only. Such education does not provide the knowledge of Magga, Phala and Nibbana. The products of such schools do not comprehend the effects of kamma. Hence it is unlikely for them to believe in the higher abodes or the lower woeful abodes. Such people with wrong views will surely not care to offer alms food, let alone the four requisites, to the Sangha.
7. In future the younger generation will no more be fortunate enough to inherit wealth from their parents. Nowadays parents have to struggle hard even to afford education for their children. Novel commodities in the form of diverse consumer goods are abound in the markets. When children grow up and earn their living, it will be difficult for them to make both ends meet. Or they may have to resort to illegal means of acquiring wealth. In such hard times, how could people support the sasana?
8. Bhikkhu do not at all attempt to modify the old monastic system to keep pace with the time. They are responsible for giving basic education as well as ethical teaching. Conditions are now favourable, yet some monastic schools do not devise their plans on modern lines. They cannot attract the interest of today's parents. Persons with modern education look down upon the system of monastic schools. So will they have the goodwill to support the sasana? On reflection we will find that the decline of the sasana is approaching.
9. In future the majority will not be virtuous person endowed with morality. The age of righteous person is the time when metta, karuna and mudita flourish. Today loving-kindness is a rarity. Without loving-kindness there could be no compassion for the poor and no sympathetic joy for the wealthy. Today the world is full of envy, jealousy, hatred, pride and greed. Both strata, the high and the low, are cultivating vain pride in the different manner, conceit by the elite, hurt, pride or contempt by the downtrodden.
10. Everyday we find novel commodities and sources of pleasures everywhere; and so greed gains momentum, just like adding fuel to fire. Greed when it cannot be satisfied leads to intense hatred; and further on to atrocities, murders and wars. If righteous people are rare these days, what will be the future like?
11. With righteous people getting rarer and rarer in future there will be few good parents and teachers. In the midst of the immoral society, future generation will find difficulty to be righteous without the moral guidance of parents and teachers. It is not easy then to go to Deva loka, to enjoy sensual pleasure there. Not it is easy to be reborn in the human world where akusala (unwholesome deeds) are burgeoning.
12. I would like to relate my experience at the Yangon railway station in 1957. I came to Yangon to attend the consecration a sime. On my return a bhikkhu friend from Yangon saw me off at the station. While we were waiting for the train, we saw people rushing, pushing violently fighting for seats on the trains as it was shunted into the station. I was made to understand that it was a daily scene.
13. I began to reason like this. The train journey will last two days at the most. Lest they do not get good seats, some push and elbow violently for a good seat. Some pay extra money to have a reserved seat; on the train they scout for trustworthy companions; some feel unhappy if their seats are not to their liking; some are overcome by anxiety if their neighbours look dishonest.
14. If people can take such toil for a journey of just two days, why can't they exert enough effort for the long, long journey, passing through many existences to arrive at Nibbana? Why can't the endeavour to get good places, to find the right companions to accompany them on this long journey? If, by chance they be reborn in the four Apayas, they will suffer life long and akusala will be on the increase life after life; they will never get good seats in the long journey through samsara.
Even when they become human beings they will be poor, needy and destitute. To avoid such catastrophes they should try really hard to be reborn in happy abodes. If they can try hard enough to get seats for a two-say railway journey, why can't they do so for a life-long journey. They are so short sighted, and lack of intelligence. I began to feel pity for their stupidity; and I told my companion bhikkhu of my thoughs.
15. Readers of this book should consider these facts seriously and try to comprehend the unique Dhamma as much as one could manage. If you have already accumulated some parami perfections in many past existences, you should continue your efforts in the line of minimizing evil deeds and consolidating your parami such as dana and sila. Only then you will be a virtuous Deva in the Deva world; or a virtuous human in the human world. Like Bodhisattas who practise parami perfections even in the dark ages void of sasana, you should try to fulfil your parami perfections as much as possible so as to gain habits and maturity in the performance of wholesome deeds.
THE PLEASURE OF BRAHMAS
Brahmas are very peaceful beings; they enjoy the tranquillity of jhana kusala they had performed previously to gain the Brahma realm. They are reborn as Brahmas only after attaining jhana; and for this they had to meditate in solitude in quite places away from the crowded cities, villages, monasteries, remote from the throngs of society and the worldly sensual pleasures. Brahmas have no spouses, no children. They have no sexual features so they do not enjoy the pleasures of kamma guna. They had clearly seen the faults of sensual pleasures even during their meditation period as human being. So they live a very pure life, free from all thoughts of sensual pleasures.
In their divine places and gardens, all Brahmas live in serenity, in saintliness. Some enjoy their jhana bliss while some develop metta bhavana radiating waves of loving-kindness. Like in the human world there are different grades of Brahmas. There are Brahma kings, Brahma purohita (advisors or counsellors) and lower grade of Brahmas who form the retinue in attendance to the king. Lower Brahmas cannot see the Brahma king without his consent.
1. Asannasatta Brahmas
Asannasatta Brahmas are those divine beings without any consciousness or mind. As human beings they discover the faults of citta (mind) and sanna (memory). They see that all forms of greed arises because of citta, They also see that life would be so peaceful had there been no citta. While concentrating on the fault of consciousness, "Citta is loathsome. Citta is loathsome", they develop a kammatthana called sannaviraga bhavana - disgust for sanna.
When they die they are reborn as Brahmas, in the Asannasatta Brahma realms and live like golden statues, standing, sitting or reclining without consciousness. Their life-span is 500 kappas long.
2. Arupa Brahmas
Arupa Brahmas have no rupa; they have consciousness only. In the human world they worked for attainment of jhana; after that they concentrate on the faults of rupa; they see that the rupa is the seat of suffering. Then they develop rupa viraga bhavana - disgust for rupa. When they die they become Arupa Brahmas, beings without material form in the open space called Arupa Brahma realm. They live as continuous of consciousness high in the heavens for many kappas.
Note:
Non-Buddhists will find it hard to believe in these two types of Brahmas.
From Brahma to Hog
Of the Brahmas born in the Brahma realm, the Ariya Brhamas (who have achieved Magga and Phala) will not go downwards to the lower realms. They soar higher, become Arahats and realised Nibbana. But for Brahmas, who not yet Ariyas, they will have to descend to either Deva or human abode at the exhaustion of their jhana power. But they will not fall directly into the woeful planes. Due to their past kusala they become Devas or humans of dvihetuka or tihetuka category in the next life. From these planes they, according to their own actions, may fall into the four Apaya existences and become animals, petas or sinners in hell.
In the cycle of samsara, ordinary worldly beings puthujana persons, although they reach the highest abode of Brahmas are liable to fall into bad, lower planes, such as animal kingdom. There is a saying, "Once a radiant Brahma; next a filthy hog." Being a puthujjana is very dreadful state. From Bhavagga, the highest Brahmas realm, you might one day fall to the woeful planes. A rocket, missile or a projectile will soar skywards as long as there is propulsive energy; once the energy is spent, it must fall down again. So also sentient beings, at the exhaustion of their jhana power must return to the lower abodes.
Note:
Bhavagga is the highest of all planes of existence. It is also known as nevasana nasanabhumi.
WHAT IS NIBBANA?
It needs an entire treatise to explain Nibbana in full. In this book I shall give only a few hints, since there is no room here for exposition of this important subject. Considering that it would be wiser to leave out this subject entirely than to treat it in a superficial matter. I had not touch upon it in the earlier editions. But in order to provide some knowledge of Nibbana to the readers starting from this 20th edition, I shall give extracts from Thingyo Tika dealing with upasama nussati, contemplating on the peaceful bliss of Nibbana.
Upasama Nussati
Upasama Nussati is meditation on Santisukha, blisful Tranquillity of Nibbana. People usually talk at random about Nibbana. Some wrongly assert that Nibbana is a special case of rupa and nama (rupa visesa and nama visesa). Some are mistaken that Nibbana is an eternal essence like a perpetual core which remains at the cessation of nama and rupa. Another wrong view is that Nibbana means no bliss because there is nor rupa or nama to feel any sensation at all. Just as a sense can only be understood by those who have actually experienced it, the true of Nibbana can only be comprehended by Ariya persons who have actually realised the supreme bliss. The puthujjana persons cannot grasp in full the essence of Nibbana with mere speculations. Nevertheless, I will try to the best of my ability to explain Nibbana in the light of texts and in the lights of logical reason.
Nibbana is one of the Supreme Ultimates - it is independent of the other three paramattha sacca, namely ultimate realities of citta, cetasika and rupa. Since it has nothing to do with rupa nama sankhara, it is not a special form of rupa and nama. Nibbana is listed as Bhahida dhamma, external dhamma in the texts; so it is not eternal core within the body. Nor something that can feel vedana. It is not an object (arammana) like sight or sound because it cannot be felt. There is no vedayita sukha bliss in Nibbana - there is only Santisukha. Let us elaborate. Vedayita sukha is enjoyment which exhausts itself and had to be renewed. The oil of renewing far surpasses the enjoyment one gets out of it. If one is not yet satiated with such pleasure, there would be more toil and trouble, one might even end in the four Apaya worlds while in pursuit of such sensualities.
Santisukha is the peace enjoyed in Nibbana. It has nothing to do with earthly pleasured. It is the peace attained by the cessation of rupa nama sankhara, the process of mind and matter. Let us suppose a very rich man sleep soundly. His servants prepare sensual pleasures for him and wake him up. He will surely scold his servants for having interrupted his peaceful sleep. He prefers carefree sleep to sensual pleasure. Some people exclaim, "How nice it is to sleep!" If we find sleep which is void of any feeling peaceful, we can imagine the bliss of Santisukha which is the end of rupa and nama.
Let us further consider the Anagamin Arahats. They deeply know the burdens of nama rupa; in order to distance themselves from these burdensome nama rupa as far as possible, they enter into the absorption of Nirodha samapatti. During this samapatti, nama elements of citta and cetasika and some rupa elements cease to function with no new arising. No new elements are formed. This temporary cessation of nama rupa process is sublime enjoyment of a great degree. Asannata Brahmas live in great peace for five hundred world cycles without feeling any sensation being devoid of nama. Form this example you can appreciate the cessation of turmoil and excitements and visualize the bliss of Santisukha.
All Arupa Brahmas experience the divine joy with a pure consciousness without accompaniment of any rupa (matter). In the mind-continuum of the highest Arupa Brahma there is only a very small category of nama that arises there. If they reach Arahat stage, they have only a limited number of cittas and cetasikas; one mana dvaravajjana citta, eight kriya cittas, one nevasannanasannayatana vipaka citta, one kriya citta, one Arahat Phala citta, a total of 12 cittas with associated mental factors. As these cittas appear one after another if those cittas cease, then all factors of life cease and Santisukha, the Nibbana element manifest itself.
Santisukha, the bliss of Nibbana, is not a single unique dhatu which belongs to all beings. Each and every being can have his own Nibbana.
Each Ariya person rejoices in Phala samapatti, while concentrating on Nibbana. They find supreme enjoyment in this samapatti. All Ariyas, each one of the Theras and Theris, proclaim the highest happiness for having good riddance of rupa and nama when they are about to enter parinibbana. It is indeed a shame that we puthujjanas should be so attached to our mind and bodies.
"Sadevakassa lokassa, ete vo sukha sammatam
Yattha ce nirujjhanti, tan tesam dukkha sammatam."
The whole world of putthajjhanas with men and Devas consider these objects of sensual pleasure as pleasant, blissful, happiness. Whereas Nibbana, where all these sense objects such as forms, sounds, etc. cease, and which the Ariyas with Dhamma Insight esteem greatly, these worldly puthajjhanas regard as pure suffering because of lack of sensual objects.
"Sukham ditthamari yebhi, sakkayassa nirodhanam
Pacca nikamidam hoti, sabba lokena passatam."
The Ariya, noble persons have perceived precisely with wisdom eyes Nibbana, the Element of Bliss, where the five khandas of nama and rupa cease to exist. These noble persons who have personally witnessed, perceived the Nibbana element which is beyond the ken of common worldlings, seem to be always running back to back in opposite direction to the whole world of putthajjhanas, a mass of craving beings who are covered by avijjha (Devadaha Vagga, Salayatana Samyutta Nikaya).
CONCLUSION
The Reader's Duty
I have done my part in writing this "Abhidhamma In Daily Life" dealing with Dhamma aspects which the general reader should know in their everyday relationship. Having gained useful knowledge from this treatise, it is the duty of the general reader to put the knowledge so gained into practical use by developing mindfulness, self-restraint and earnest endeavour.
Knowledge and Practice
Knowledge is not practice. Mere knowledge is useless. Books can offer knowledge but cannot practise for the reader. There are many who are literate, who have gathered much useful knowledge on the practice of Dhamma but very few uses such knowledge to one's advantage. In the midst of majority of such people in the world, chances are slim to foster good, righteous mind.
For example, many deeds of dana are performed nowadays not with view of accumulate parami merits but to keep in line with social trend of showing off, vaunting their success and wealth for all to see; people no longer follow the path of parami laid down by noble, virtuous ones. The social climbers, in deed, know their dana will bear no good fruit or very little, but because of their strong craving for popular acclamation, social acceptance and recognition, they sink to the level of doing deeds that the ignorant people do even though they know they should not.
The Wily Tiger
Here is a story from Hitopadesa - to illustrate my point - a wily tiger was too old to catch his prey. One day he kept calling loudly, "Oh travellers! Come and take this gold bangle." A traveller heard this call, so he approached the tiger and asked, "Where is the gold bangle?"
The old wily tiger showed the gold bangle in his paws. The traveller said he dared not come near him who used to be a man-eater.. Then the wily old tiger preached him a sermon as follows, "In my younger days I kill and eat human beings because I was not fortunate enough to listen to the Dhamma. As I grow older and lost my wife and children. I really felt samvega. At the time I happened to meet with a noble person who taught me to live a virtuous life making deeds of dana. Since then I have been living a strictly righteous life. You have nothing to be afraid of. I am harmless. See, I don't even have claws and fangs. I have resolved to give this gold bangle to someone as charity, and you are the lucky one. Go bathe in the lake and come accept my gift.
Believing these persuasive words, the traveller did what he was told. When he stepped into the lake he sank into the swamp. Saying that he would help him, the tiger came and devoured the traveller.
This story from Hitopadesa gives us a moral lesson that mere knowledge is useless without morality. Educated and intelligent persons without morality endowed with cunning, charm and cleverness at deceiving can be more dangerous than the ignorant, because they possess the knowledge to succumb wicked deeds. I would like to advise the readers not to be contended with mere knowledge, but to practise what they have digested so that they may become really virtuous persons. Here I conclude wishing you all again a long life.
Versified epilogue rendered in simple prose:-
To bring this treatise to a close, here are some pertinent remarks in brief: In this modern age, although there are bhikkhus as well as laity with resolution to strive for attainment of Nibbana, unless the mind is intrinsically pure, they will still be far away from the Sublime State they long for.
Therefore, beginning with myself, all my companions, close associates and generations to come, who wish to reach the blissful peace of Nibbana realized by our Noble Predecessors, should study this treatise of Abhidhamma In Daily Life carefully, precisely, meticulously, and strive with full diligence accordingly so as to attain the supreme height, to become the great conqueror, the glorious victor.