1

Pilgrimage in India, October/November 2004.

Lessons in Detachment.

Chapter 1.

The Holy Places.

“Abandon evil, O monks! One can abandon evil, O monks!If it were

impossible to abandon evil, I would not ask you to do so. But as it can
be done, therefore I say ‘Abandon evil!’
If this abandoning of evil would bring harm and suffering, I would not
ask you to abandon it. But as the abandoning of evil brings weal and
happiness, therefore I say, ‘abandon evil!’
Cultivate the good, O monks! One can cultivate what is good, O monks.
If it were impossible to cultivate the good, I would not ask you to do so.
But as it can be done, therefore I say, ‘Cultivate the good!’
If this cultivation of the good would bring harm and suffering, I would
not ask you to cultivate it. But as the cultivation of the good brings
weal and happiness, therefore I say, ‘Cultivate the good!’ ”
(Gradual Sayings Book of the twos, II, 9, translated by Ven.
Nyanaponika, Wheel 155-158.)
These compassionate words of the Buddha show that also in his
lifetime people must have struggled with the depth and complexity of
his teachings and had to be encouraged on the right path. How much
more so in our days!

During one of our long and strenuous bus rides through India Lodewijk
recited this sutta to our friends.

Lodewijk and I started our pilgrimage in New Delhi where we visited

Kuru, the place where the Buddha preached the Satipaììhåna Sutta. We
climbed up to the rocks to look at the stone with Ashoka's inscription.
Here I read aloud to Lodewijk the Satipaììhåna Sutta. Before, this place
was a heap of dirt and public toilet, but our friend S.K. Singh, former
secretary of foreign affairs, had it restored and fenced in. Trees were
planted and now it has become a peaceful place where one can reflect
on the Satipaììhåna Sutta.
We visited all the holy places with Acharn Sujin and a large group of
friends, Thai and foreign. We went to Lumbini, where the Buddha was
born, and each time we are impressed by the pillar erected by King
Asoka, 249 B.C. which commemorates: “Here Sakyåmuní (the sage of
the Sakyan clan) was born”. This pillar, standing there unshakable
through the centuries, symbolizes confidence in the Buddha’s
teachings. It is a vivid reminder of the Buddha’s birth. If he had not
been born and become the Sammåsambuddha we would be ignorant of
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realities. We would not know about akusala and kusala, about the way
to develop understanding of realities. We went to Bodhgaya where the
Buddha attained enlightenment, to Saranath where he held his first
sermon, and to Kusinåra where he passed finally away. We also visited
Såvatthí where the Buddha spent many rainy seasons and Vesålí where
Mahåpajåpatí was ordained as the first bhikkhuní. We visited Råjagaha
where we climbed the Vultures’ Peak, and the Bamboo Grove where he
pronounced the Paìimokkha, the Rules of Discipline for the monks. Here
the bhikkhu who accompanied us chanted part of the Paìimokkha
proclaimed here and explained that therefore the first monastery was
actually established there.
We circumambulated with candles the Stupa that marked the different
places and in Bodhgaya we went around the Bodhi tree, and at all
these places we recollected the Buddha’s great compassion for us.
Throughout the years I have visited the holy places many times, but
this time I noticed that they had been greatly improved by the
Archeological Survey of the Government of India, and that the parks
around them were well kept. The atmosphere was very peaceful and
inviting to discussing and considering the Dhamma. We had Dhamma
discussions in English as well as in Thai.
In Bodhgaya we had a Dhamma discussion in Thai near the Bodhi tree,
next to the Stupa that marks the cremation place of the great
Commentator Buddhaghosa. I paid respect here and I thought with
gratefulness of Buddhaghosa who promoted the preservation of the
Tipiìaka in using the original commentaries that give clear explanations
of the texts. Here, Acharn Sujin emphasized that we should not merely
think of the words of the texts, but that we should have firm
understanding of the characteristics of realities that appear.
We should not dwell on the past that has gone already, nor think of the
future that has not come yet. There can be awareness and
understanding of the dhammas appearing at this moment.
We visited the Maha-Bodhi society in Bodhgaya and in Saranath. The
founder of this society Anagarika Dharmapala performed an enormous
task in restoring the holy places which were neglected and had become
like a desert. He played an important role in the revival of Buddhism in
India and Sri Lanka.
Relics of the Buddha are kept in the Mulagandhakuti Vihara in Saranath,
the building of which Anagarika Dharmapala completed during his life,
not without great efforts in overcoming many obstacles. When we were
in Saranath the relics were taken out of the shrine and we were given
the opportunity to pay respect. First the monks chanted the sutta of the
first sermon: the “Setting in Motion of the Wheel of Dhamma”. The
Buddha spoke about the Middle Way which is the eightfold Path and
about the four noble Truths.
I recited this sutta several times in the bus with Sarah and Jonothan.
After the chanting, we were allowed to approach the relics and the
 3
Venerable Kahawatte Siri Sumedha pointed to the relics with a lotus to
each of us and said: “Here are his bones and some ashes.” The relics
were also placed on our heads.
We were impressed by the great devotion and eagerness with which he
spoke about the holy places and reminded us that we should be
grateful to have this unique opportunity to visit them.
Our group also took part of the offering of food and requisites to
hundred and twenty monks. This was an occasion for Sangha Dåna, an
offering to the Order of monks. According to the Vinaya those who want
to perform Sangha Dåna have to ask the Abbot to assign the bhikkhus
who will receive food and requisites. When one performs Sangha dåna
one does not think of giving gifts to a particular monk, but one gives to
the Sangha.

Acharn Sujin had asked Lodewijk to address the monks on this

occasion, and he spoke the following words:

Venerable Monks,
On behalf of this group of Thai and foreign pilgrims under the spiritual
leadership of Acharn Sujin Boriharnwanaket and the practical
leadership of Mr. Suwat Chansuvityanant, I wish to thank you for giving
us this opportunity to perform Sangha Dåna. We wish to pay our
deepest respect to you and to the memory of the Ven. Anagarika
Dharmapala, the founder of the Mahå-Bodhi Society of India, who
revived Buddhism in India.
We admire your courage to go forth from home into homelessness. You
carry a heavy, almost awesome responsibility to preserve and to
propagate the Buddha’s teachings.
Our world is threatened by war, terrorism, religious intolerance and
fundamentalism. How can Buddhists contribute to peace and
understanding? The answer is not obvious. From my discussions with
my wife Nina in the last few weeks, four elements, basic tenets of the
Buddhis teachings come to my mind.
First: the anusayas, the latent tendencies, unwholesome inclinations
that lie dormant in each citta. Why do governments and people never
seem to learn from history and continue to make the same mistakes?
The answer is, partly, ignorance of the anusayas. Knowing one’s
anusayas is very basic. We also have to develop the perfection of
truthfulness in knowing and understanding our anusayas.
Second: Satipaììhåna. Last week Nina and I visited the place Kuru in
Eastern New Delhi, where the Lord Buddha preached the Satipaììhåna
Sutta. The place is now clean, well kept and well guarded. Now trees
have been planted. Sitting besides the rock inscription of King Ashoka,
Nina read to me the Satipaììhåna Sutta. It was very peaceful. Far from
getting the full meaning of the sutta, I understood at least clearly that
the four applications of mindfulness are not theory, but pertain to
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everyday life and basic human behaviour.
Third: the four Brahma Vihåras of mettå, loving kindness, karuùa,
compassion, muditå, sympathetic joy and upekkhå, equanimity, which
are the fundamentals of any peaceful society. The importance of the
four Brahma Vihåras cannot be stressed enough.
Fourth: good friendship and association with the wise. I wish to take
this opportunity to thank Acharn Sujin and all our Thai friends and also
our foreign friends, including Sarah and Jonothan Abbot, for helping us
in trying to understand the Dhamma.
From the immense wealth of the Buddhist teachings, these four
elements come to my mind: understanding the latent tendencies,
satipaììhåna, the four Brahma Vihåras and good friendship and
association with the wise. By observing and being mindful of these four
elements and by living in accordance with these elements, Buddhists
can contribute to peace and understanding.
Therefore, venerable monks, whilst thanking you again for giving us
this opportunity to perform Sangha Dåna, we urge, we pray you to
persevere in your formidable task of preserving and propagating the
teachings.

*******
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Chapter 2

The Latent Tendencies.

Since each citta that arises and falls away is immediately succeeded by
the next citta, unwholesome and wholesome inclinations are
accumulated from moment to moment and from life to life. Wholesome
qualities, such as generosity and loving kindness are accumulated and
can therefore condition the arising again of kusala citta with generosity
and loving kindness. Unwholesome qualities are also accumulated and
can therefore condition the arising again of akusala citta.
The latent tendencies, anusayas, are unwholesome inclinations that are
accumulated and these are classified as a group of seven defilements.
They condition the arising of many kinds of akusala cittas. They are the
following:
sense-desire (kåma-råga), aversion (paìigha), conceit (måna), wrong
view (diììhi), doubt (vicikicchå), desire for becoming (continued
existence, bhavaråga), and ignorance (avijjå).
It is essential to have more understanding of the latent tendencies and
their strength. They are called subtle defilements because they do not
arise together with akusala citta, but they condition the arising of
akusala citta. They lie dormant in the citta like microbes infesting the
body. So long as they have not been eradicated they can strongly
condition and influence our behaviour, they are powerful. We are like
sick people, because the latent tendencies can condition the arising of
akusala citta at any time when there are the appropriate conditions.
Only by the magga-citta, path-consciousness, arising when
enlightenment is attained, the latent tendencies can be fully
eradicated. Latent tendencies are accumulated in each citta, from birth
to death. They are accumulated even in kusala citta.
Accumulated ignorance of realities and clinging are like a black curtain,
 6
they prevent us from seeing realities as they are. When we see, it
always seems that we see people and things, whereas in reality only
visible object can impinge on the eyesense. We are drowning in the
ocean of concepts, but when there is awareness and understanding we
are on the island of Dhamma, the island of satipaììhåna. We read in the
Parinibbåna Sutta (Wheel Publication, 67-69) that the Buddha spoke
about his old age, and exhorted Ånanda:

“Therefore, Ånanda, be ye an island unto yourselves, a refuge unto

yourselves, seeking no external refuge: with the Teaching as your
island, the Teaching as your refuge, seeking no other refuge...
And how, Ånanda, is a bhikkhu an island unto himself...?
When he dwells contemplating body in the body...feeling in the
feelings... mind in the mind...mental objects in the mental objects,
earnestly, clearly comprehending and mindfully, after having overcome
desire and sorrow in regard to the world, then, truly, he is an island
unto himself, a refuge unto himself, seeking no external refuge; having
the Teaching as his island and refuge, seeking no other refuge.”
Satipaììhåna is the development of understanding of all physical
phenomena and mental phenomena that appear, for the purpose of
realizing them as non-self. Seeing only lasts for an extremely short
moment, it falls away immediately. Also visible object falls away and is
gone completely, but because of saññå, remembrance of former
experiences, we think of people and things and these seem to last. This
is wrong remembrance of self, attå-saññå. Through the development of
right understanding we come to understand what anattå-saññå, the
perception of non-self, means. We are absorbed in the images and
details of things, but at least we can know that this is thinking, not
seeing. Without the Buddha's teaching we would be ignorant of
realities. It is of no use trying to be aware of seeing, we cannot direct
the arising of sati or select any object of awareness.
Lodewijk and I visited a Tibetan monastery in Sikkim and looked at a
masterpiece of sculpture which took five years to be completed. We
walked around it and saw many colourfull details of gods, devils,
humans and also of a corpse. It was only visible object or colour that
impinged on the eyesense, and this is just a reality. On account of what
we see we are absorbed in the images and the details. Lodewijk asked
me why I say that it is “just” visible object. I answered: “Because it is
nothing else but visible object, just that.”
This example shows that the latent tendencies of ignorance and sense
desire condition the arising of akusala cittas time and again. Since the
latent tendencies are so deeply rooted, they cannot be eradicated
immediately. Right understanding has to be developed life after life so
that enlightenment can be attained and the latent tendencies can be
eradicated stage by stage. Our accumulated lobha, attachment, and
wrong view, diììhi, cause us to cling to wrong practice. We try to find
 7
ways and means to hasten the development of paññå, but since we
have accumulated ignorance of realities for aeons this is impossible.
We have to be truthful in order to understand our own accumulation of
akusala. We should remember that the latent tendencies are very
tenacious, and that they condition the arising of akusala citta again and
again. The arising of akusala is unforeseeable and uncontrollable.
Everybody would like to live in a world without wars, but one cannot
change the world so long as one does not understand the real cause of
akusala. So long as there is the latent tendency of ignorance it
conditions the arising of akusala cittas. Citta is the source of good and
bad deeds. We should be grateful to the Buddha for teaching us the
real cause of akusala, for teaching us about the latent tendencies and
showing how dangerous these tendencies are.
In the following suttas the danger is shown of an undeveloped mind.
When one neglects mental development, there are conditions for the
arising of many kinds of akusala. We read in the “Gradual Sayings”,
Book of the Ones (Ch III, § 1-4, translated by Ven. Nyanaponika, Wheel,
155-158):
“No other thing do I know, O monks, that is so intractible as an
undeveloped mind.
An undeveloped mind is, indeed an intractible thing.
No other thing do I know, O monks, that is so tractible as a developed
mind. A developed mind is, indeed, a tractible thing...
No other thing do I know, O monks, that brings so much suffering as an
undeveloped and uncultivated mind.
An undeveloped and uncultivated mind brings suffering, indeed.
No other thing do I know, O monks, that brings so much happiness as a
developed and cultivated mind. A developed and cultivated mind brings
happiness indeed.”

As wisdom develops latent tendencies can be eradicated stage by

stage and this means that there will be an end to suffering. The Buddha
said that an undeveloped mind brings suffering and a developed mind
brings happiness. This is an exhortation not to delay the development
of understanding of whatever dhamma appears.

******
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Chapter 3.

Satipaììhåna

Satipaììhåna pertains to our conduct in every day life. The goal of the
teachings is detachment from the concept of self and from all akusala.
When we cling less to the idea of self there are more conditions for
wholesomeness through body, speech and mind. Mindfulness and right
understanding of all dhammas that appear lead to detachment from
the concept of self. Sati and paññå are realities that can only arise
when there are the right conditions, nobody can cause their arising at
will. This will be clearer when we consider the different levels of sati.
Sati arises with dåna, with síla and with bhåvanå, including samatha
and vipassanå. Sati is non-forgetful of what is kusala, it arises with
each kusala citta. When there is an opportunity for generosity, sati is
heedful, non-forgetful, so that this opportunity is not wasted.
When sati does not arise, we are forgetful of kusala and we are unable
to be generous. When there is an opportunity for dåna, we are often
neglectful and we waste this opportunity. When sati does not arise, we
are unable to give, we are stingy.
Many conditions are necessary for the arising of kusala citta: former
accumulations of kusala and association with wise friends are important
conditions. Also reading the scriptures, hearing the Dhamma and
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considering what we heard are conditions for seeing the benefit of
kusala and the disadvantage of akusala. Thus, we cannot make kusala
arise at will, it has no possessor, there is no one who can direct its
arising.
In order to understand what sati of satipaììhåna is, we have to know
what its object is. The Buddha speaks about all realities we can
experience one at a time through the six doors. He speaks about
seeing, visible object, hearing, sound, attachment, anger. These
dhammas occur in daily life, and we can thoroughly penetrate their true
characteristics only by mindfulness and understanding when they
appear at this moment. Therefore, we should ask ourselves: what does
paññå understand at this moment? Does it understand what seeing is,
what hearing is? After seeing, hearing or the other sense-cognitions
defilements arise on account of what we experience. We should realize
all such moments as conditioned dhammas.
Only one reality can be experienced through one doorway at a time.
When there is understanding of visible object as a dhamma
experienced through the eyesense, there can be correct thinking of it.
At such a moment we do not pay attention to the image of a whole or
the details. When we are dreaming it seems that we see people and
things, but in a dream our eyes are closed and we do not see, there is
no visible object impinging on the eyesense. We merely remember
what was seen before. Visible object has completely gone and what is
left is only an image or concept we think of. Also when we are awake
we often live as it were in a dream. Time and again it seems that we
see people and things whereas in reality only visible object can be
seen.
We are drowning in the ocean of concepts, we are usually lost in
thinking about people and events. But Dhamma is our island when we
can begin to develop understanding of nåma and rúpa. As the Buddha
said in the “Mahå-Parinibbåna sutta” : be ye an island unto yourselves,
a refuge unto yourselves, seeking no external refuge: with the Teaching
as your island, the Teaching as your refuge, seeking no other refuge...”
The Buddha taught us the Dhamma so that we can develop our own
understanding.
It is essential to know the difference between the moments when we
are lost in thinking of concepts and when there is awareness of just one
characteristic appearing through one doorway at a time. When
awareness arises the characteristic of the reality that appears at the
present moment is the object of awareness, and in this way one knows
the difference between a moment of awareness and a moment without
awareness.
Paññå leads to detachment from the idea of self and also from all
objects we experience. I told Acharn Sujin that I was worried about
Lodewijk’s health and she answered that worry is only nåma. I found
this answer like a cold shower, a bitter medicine, but it is the truth.
 10
Even when we understand the truth in theory, we may not be ready yet
to accept the truth.
We find our problems most important and we are drowning in the
ocean of concepts, but we should remember that there is the island of
Dhamma. Acharn Sujin said that we should understand the real
meaning of dukkha: the truth that there are only elements which do not
last. We should not try to have less clinging, less worry, but
understanding can be naturally developed of whatever dhamma
occurs. We should have understanding of worry as only a conditioned
dhamma that is already past, otherwise we cling to the idea of “my
worry”. What she said is deep, it is wise, it is most effective.
When we were going around the Stupa in Kusinåra which
commemorates the Buddha’s parinibbåna, Acharn Sujin reminded me
that through the development of understanding there can be
detachment from visible object and also from thinking. When I said that
I find detachment most difficult, she stressed: “It has to be developed!”
First we have only intellectual understanding of nåma and rúpa, but
understanding can be developed so that direct understanding can
arise. It is bound to take a long time to become detached from realities.
Through satipaììhåna we shall have more understanding of life and
death.
We read in the “Kindred Sayings” (V, Mahåvagga, Book III, Ch 2, § 3,
Cunda) that the novice Cunda was in attendance on Såriputta who
passed finally away. Cunda and Ånanda came to see the Buddha and
told him about Såriputta’s passing away. Ånanda said that he was
distressed by his death. The Buddha asked him whether when Såriputta
passed away he took with him the constituents of virtue, concentration,
wisdom, release and release by knowing and seeing. Ånanda answered
that he did not and spoke the following words:

“But he was to me an adviser, one who was well grounded. He was an

instructor, one who could arouse, incite and gladden. He was
unwearied in teaching the Norm [Dhamma]. He was the patron of those
who lived the righteous life along with him. We bear in mind that
essence of the Norm, that patronage of the Norm possessed by the
venerable Såriputta, lord.”
“Have I not aforetime declared to you this, Ånanda, - how in all things
that are dear and delightful there is the nature of diversity, the nature
of separation, the nature of otherness? How is it possible, Ånanda, in
the case of what is born, what is become, what is compounded, what is
transitory,- how is it possible to have one’s wish fulfilled: Oh! may it not
perish? Nay, such a things cannot be.”

We then read that the Buddha exhorted Ånanda to be an island to

himself, a refuge to himself, taking no outer refuge, but to take the
Dhamma as his refuge in developing satipaììhåna.
 11
Through satipaììhåna we can gradually learn that in the ultimate sense
there is not a person who exists, only fleeting phenomena, nåma and
rúpa.
Acharn Sujin asked me: before becoming Nina, what was there? There
was a previous life but we do not remember this now. From the moment
of our birth we lead our present life, we are “this person”, and we
experience happiness and suffering. However, in the ultimate sense, no
person exists, neither in this life nor in the preceding life. There are
only impersonal elements which arise and fall away. Each citta that
arises falls away immediately to be succeeded by the next citta. This
can be seen as momentary death and birth. Thus, when it is time to
depart we do not lose anything, it is the same as the departure at the
end of our former life. In the next life there will be again the experience
of different objects, nåma and rúpa, which arise and fall away. It is
fortunate that in this life we still have the opportunity to hear true
Dhamma.
Ignorance is like a black curtain, it conceals the characteristics of
impermanence, dukkha and anattå. There are three ways of wrong
thinking that prevent us from seeing the truth.
Clinging to the postures of walking, standing, sitting and lying down
prevent us from realizing the arising and falling away of the rúpas of
the body. We think, for example, of ourselves as sitting. It is saññå
which remembers that we are sitting, but we do not realize that what
we take for the body which sits consists of rúpas that arise and fall
away.
Secondly, we are misled by the continuity or succession (santati) of
nåma and of rúpa. They arise and fall away immediately to be followed
by a succeeding one and therefore we think that they are lasting. It
seems that we are seeing people, and that seeing lasts, but in reality
many cittas arise and fall away succeeding one another. It seems that
paying attention to shape and form occurs at the same time as seeing,
but these are different moments.
We read in the Gradual Sayings, Book of Ones (I, V, 8, translated in
Wheel no. 155-158) that the Buddha said:

“No other thing do I know, O monks, that so quickly changes as the

mind:
Inasmuch that it is not easy to give an illustration for the mind's quick
change.”

We believe that we see persons, and this prevents us from realizing the
impermanence of visible object.
Thirdly, we are also misled by remembrance of a “group”, gaùa saññå.
We experience nåmas as a group, a whole, and rúpas as a group. We
see only a “whole” of different dhammas. We cling to the idea of a
person who exists, whereas in reality a person is only citta, cetasika
 12
and rúpa which arise and fall away immediately.
Nåma and rúpa are impersonal elements. We should remember the
words of the Burmese Abhidhamma teacher Thein Nyun in his preface
to the third Book of the Abhidhamma, the Discourse on Elements
(Dhåtu-Kathå, P.T.S.):
"Because the functions of the elements give rise to the concepts of
continuity, collection and form, the ideas arise:
1)the initial effort that has to be exerted when a deed is about to be
performed and
2) the care that has to be taken while the deed is being performed to
its completion and this leads to the subsequent ideas
3)"I can perform" and
4) "I can feel".
Thus these four imaginary characteristic functions of being have
brought about a deep-rooted belief in their existence.
But the elements have not the time or span of duration to carry out
such functions."
When I was standing next to Acharn Sujin in Savatthí near the place of
the Buddha’s dwelling, I said that I kept on thinking with attachment to
whatever I experience. She answered that it is helpful to remember
that there are conditions for all dhammas that occur, and that thinking
is only a conditioned dhamma.
All situations in our life can be a test for our understanding, no matter
we have pleasant or sorrowful experiences. Satipaììhåna can be
developed naturally in daily life so that we come to understand our
accumulated wholesome and unwholesome inclinations. Eventually
these can be known as non-self.
Through satipaììhåna we learn that whatever is experienced are only
nåmas and rúpas arising because of conditions. The four applications of
mindfulness are not theory, but pertain to everyday life and basic
human behaviour. The understanding of our life as nåma and rúpa will
lead to more patience when we face difficult situations and to more
tolerance in our dealings with others. If we do not develop
understanding we shall be lost in pleasure, we shall stay in the ocean of
ignorance and clinging. Dhamma should be our island in this ocean.

*******
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Chapter 4.

The Brahma Vihåras.

Lodewijk read during our long bus trips the sutta of the “Divine
Messengers” (Gradual Sayings, Book of the Threes, Ch IV, § 35,
translation by Ven. Nyanaponika, Wheel 155-158, B.P.S. Kandy). The
Buddha spoke to the monks about three divine messengers: old age,
sickness and death. A person who has immoral conduct in deeds, words
and thoughts is reborn in hell. The warders take him and bring him
before Yama the Lord (of Death). We read that they said:

“This man, O majesty, had no respect for father and mother, nor for
recluses and priests, nor did he honour the elders of the family. May
your majesty inflict due punishment on him.”
Then, monks, King Yama questions that man, examines and addresses
him concerning the first divine messemger:
“Did you not see, my good man, the first messenger appearing among
men?”
And he replies:”No, Lord, I did not see him.”
Then King Yama says to him: ”But, my good man, did you not see
among people a woman or a man, aged eighty, ninety or a hundred
years, frail, bent like a roof gable, crooked, leaning on a stick, shakily
going along, ailing, his youth and vigour gone, with broken teeth, with
grey and scanty hair or none, wrinkled, with blotched limbs?”
And the man replies, “I have seen it, Lord.”
Then King Yama says to him: “My good man, did it never occur to you
who are intelligent and old enough, ‘I too am subject to old age and
cannot escape it. Let me now do noble deeds by body, speech and
mind’?”
“No Lord. I could not do it, I was negligent.”

We then read that King Yama said that he would experience the fruit of
his evil action.
We read that King Yama then questioned him about the second divine
messenger:

“Did you not see, my good man, the second divine messenger
appearing among men?”
“No, Lord, I did not see him.”
“But, my good man, have you not seen among people a woman or a
man who was sick and in pain, seriously ill, lying in his own filth, who
had to be lifted up by some, and put to bed by others?”
“Yes, Lord, this I have seen.”
“Then, my good man, did it never occur to you who are intelligent and
 14
old enough, ‘I too am subject to sickness and cannot escape it. Let me
now do noble deeds by body, speech and mind”?”
“No, Lord, I could not do it. I was negligent.”

We read that King Yama said that he would experience the fruit of his
evil action. King Yama then questioned him about the third divine
messenger:

“But my good man, have you not seen among people a woman or a
man who had died one day ago or two, or three days ago, the corpse
being swollen, discoloured and festering?”
“Yes, Lord, this I have seen.”
“Then, my good man, did it never occur to you who are intelligent and
old enough, ‘I too am subject to death and cannot escape it. Let me
now do noble deeds by body, speech and mind”?”
“No, Lord, I could not do it. I was negligent.”

We then read that he had to suffer as the result of his evil deeds
grievous torments in hell.
This sutta exhorts us not to be negligent in kusala, but to perform good
deeds through body, speech and mind whenever there is an
opportunity.
In India we were often disturbed by beggars who would touch us, or
even push us or make us stumble while we were walking to the holy
places. Conceit is bound to arise while we are thinking: why are they
doing this to us? We cling to the importance of self and this can
condition aversion, dosa. Such situations are a test for our patience. If
there would be less clinging to a person or a self there would be more
conditions for kusala citta. Wrong view of personality, sakkaya diììhi, is
a main cause of many other defilements. The sotåpanna who has
eradicated wrong view cannot transgress the five precepts anymore, he
does not steal, kill, lie or harm other beings by evil deeds.
I am inclined to be angry because of what others do to me. I am
thinking of a situation and I blame others. I am always thinking of other
people as being the cause of my aversion. This kind of thinking is not
helpful to cure anger.
The Buddha taught us that anger arises with the citta and that it has
nothing to do with the outward circumstances and other people. Anger
has become a habit, because formerly we were angry many times. We
accumulated this inclination from life to life. There are conditions for its
arising, it is conditioned by lobha, attachment. When things are not the
way we would like them to be we have aversion. It is also conditioned
by ignorance of realities.
Aversion, dosa, and attachment, lobha, are real for everybody, no
matter how we call them. They are not situations, they are not persons,
not conventional realities. They are real in the ultimate sense. It is
 15
important to learn their different characteristics when they appear. In
this way there can be right understanding of dhammas as impersonal
elements, not self or mine.
I said to Acharn Sujin that I cling to people who are dear to me, that I
cling to the idea of a person. She said: is seeing Nina, is hearing Nina?
The answer is no, these cittas arise and fall away immediately.
Whatever appears does so because of its own conditions, and this can
help us to have a certain degree of detachment, although it is mostly
on the level of intellectual understanding. The purpose of the teachings
is not to stop thinking, clinging to persons or worrying about them, but
to understand such moments as dhammas arising because of their own
conditions.
We cling to insignificant dhammas that do not last, not even a
splitsecond. It is beneficial to learn their true nature of anattå, non-self.
When we do not cling to people and are not absorbed in situations
there are more opportunities for the Brahma vihåras of mettå, karuùa
(compassion), muditå (sympathetic joy) and upekkhå (equanimity).
When mettå arises, we do not expect kindness from other people. If
they do not like our generosity or help, we should not mind.
Understanding of realities is the foremost condition of seeing the
disadvantage of akusala and the benefit of kusala, and it helps us not
to take kusala and akusala for self.
When there is awareness and right understanding we are not troubled
by any situation. We can understand any situation, as only citta,
cetasika (mental factors accompanying citta) and rúpa (physical
phenomena). The more we read and consider the teachings, the more
we come to understand that dhammas arise because of their own
conditions, that they are anattå. We cling to mettå and take it for “my
mettå”, but it should be understood as a conditioned dhamma. If we
had not heard about the characteristic of true mettå we could not think
about it or develop it.
Acharn Sujin had arranged for the giving of food to beggar children
outside the gates of the Jeta Grove. All the children lined up very
peacefully and we shared out the packedges of food that were brought
from Thailand. This was a happy occasion to develop mettå and dåna
naturally and spontaneously. When mettå arises, there are no
conditions for aversion about other people’s contrarious behaviour, we
do not harm or hurt others, but we see them as true friends. The four
Brahma Vihåras are the fundamentals of a peaceful society.
We see many poor people in India and instead of aversion about their
condition there can be compassion and also equanimity. Equanimity,
upekkhå, is another brahma vihåra. This is not indifferent feeling but it
is the sobhana cetasika evenmindedness, tatramajjhattatå. We are not
always able to help other people who suffer from a loss of dear ones or
a calamity. When we remember that nobody can prevent kamma from
producing its appropriate result, kusala citta arises instead of aversion.
 16
When we have anxiety because of the sorrowful events that occur in
the world, we should remember that whatever happens is conditioned.
Kusala citta can motivate us to speak consoling words with kindness
and compassion. We may have worry and anxiety about someone
else’s health, but understanding of the truth of kamma and vipåka can
condition evenmindedness instead of anxiety.
Mettå and upekkhå are also qualities that are perfections, påramís.
Each time we are on pilgrimage in India, we reflect on the perfections
the Buddha had to accumulate during countless lives before he became
the Sammåsambuddha. The perfections are an unique, unsurpassed,
unequalled set of moral and spiritual ideas, covering all aspects of
human behaviour. Acharn Sujin said that it is of no use to cling to the
names of the perfections, but that all of them have to be developed at
this moment. When there is an opportunity for kusala through body,
speech or mind, we should not delay the performance of kusala and at
such moments the perfections are developing.
The perfections of generosity, síla, renunciation, wisdom, energy,
patience, truthfulness, determination, mettå and upekkhå are all
connected with each other. When mettå arises, the citta is humble and
gentle and at such a moment one also observes síla, one does not hurt
others. Síla is one of the perfections. When we attend to the needs of
others, we renounce our own comfort, we develop the perfection of
renunciation. We should remember the Sutta of the Divine Messengers,
which is an exhortation not to be negligent in performing kusala
through body, speech and mind when we see an old person or a sick
person. We may regret our negligence later on, we are also subject to
old age, sickness and death.
Paññå is the leader of all perfections, it supports all levels of kusala,
and without right understanding of dhammas the perfections cannot be
developed. The perfections are means to become purified of akusala. It
is not beneficial to cling to an idea of “my resolve for mettå” and the
other perfections. Kusala is not “I” or “mine”, but a dhamma arising
because of conditions. Paññå is the leader of all perfections, it supports
all levels of kusala, and without right understanding of dhammas the
perfections cannot be developed.
The purpose of the teachings is detachment from the idea of self and
from all realities, even from kusala. There is no specific time for the
development of the perfections, it can gradually become one’s nature
to develop them. When we see someone, can there be friendliness or
compassion?
Patience, khanti, is one of the perfections, but we may easily take for
patience what is not patience but akusala citta. When someone else
speaks disagreeable words to us and we do not answer back, we may
believe that we are patient, wheas in reality we may keep silent with
akusala cittas. Or we have an idea of “my patience” and cling to it.
Patience does not mean indolence and despair. When we have patience
 17
we are courageous and we persevere in the development of
understanding and all kinds of kusala, even though we do not notice a
rapid progress. Acharn Sujin reminded us of the Buddha’s words about
patience, courage and cheerfulness. We should be happy and grateful
that we can still listen to the Buddha’s teachings, even though he
passed away many centuries ago.
Acharn Sujin said that the perfections wash away the dust from the
citta. They lead to detachment. Our goal should be more understanding
and less attachment.

*******

Chapter 5.

Association with Wise Friends

We read in the “Gradual Sayings” , Book of the Fours, Ch XXV, § 6,

Growth in wisdom, that the Buddha said:

Monks, these four states conduce to growth in wisdom.

What four?
Association with a good man, hearing the true Dhamma, right attention
and practice in accordance with the Dhamma.

Association with a good friend in Dhamma is one of the conditions for

enlightenment. A good friend in Dhamma is a person who understands
Dhamma correctly and can explain it. It is very fortunate that Acharn
Sujin is our good friend in Dhamma who reminds us all the time of the
meaning of anattå. We continue to take all dhammas for “self” if right
understanding of them is not developed. When kusala citta arises we
are likely to take this for “my kusala” or we may think of ourselves as
being a good person, and that is conceit. When akusala citta arises we
may have aversion about it or be ashamed about it, and we fail to see
it as merely an impersonal element that arises because of its own
conditions. There can be mindfulness and understanding of whatever
dhamma appears without any selection of the object of awareness.
One of my friends, Khun Purani, told me that her father, after the
 18
passing away of her mother, was inconsolable and desperate. Khun
Purani told me how much Khun Sujin and other friends had supported
him during the days preceding the cremation of her mother. Acharn
Sujin spoke about the Dhamma right in front of the coffin. Formerly
Khun Purani’s father did not have much interest in the Buddha’s
teachings, but the support of the good friends in Dhamma helped him
to have more confidence in the teachings. Khun Purani could persuade
him to join our pilgrimage and day by day we could see how he
changed. It was like a miracle. The Dhamma can change a person’s life.
Acharn Sujin spoke about another case where the Dhamma changed a
person’s life. After a woman had suffered a stroke the doctors told her
that she could not become cured from her paralysis. But she had great
confidence in the Dhamma and she regained her former health
completely. This was also like a miracle.
During our pilgrimage Lodewijk and I experienced that it is beneficial to
be in the company of good friends. Someone who had received an
inconvenient room in one of the hotels did not complain. She said that
before taking part of this journey she had reminded herself not to have
any expectations. As Acharn reminded us time and again: the different
situations of our life are a test for our understanding.
We read in the suttas that the Buddha spoke about energy or effort
which should be exerted in order to understand the four noble Truths.
We may wonder whether we should make an effort to develop right
understanding. As soon as we think of effort, we cling, unknowingly, to
the idea of “my effort”. Wrong view of self is bound to arise, even
though we know in theory that effort is a conditioned nåma. We do not
detect this easily, we need a good friend in Dhamma to remind us. I am
very grateful to Acharn Sujin to point out to us time and again that we
are always lured by attachment, that we are unknowingly overwhelmed
by it.
We read in the Commentary to the “Cariyåpiìaka” (translated by the
Venerable Bhikkhu Bodhi) about the Perfections which the Bodhisatta
developed for aeons. We read about the perfection of energy:

“Energy devoid of wisdom does not accomplish the purpose desired

since it is wrongly aroused, and it is better not to arouse energy at all
than to arouse it in the wrong way. but when energy is conjoined with
wisdom, there is nothing it cannot accomplish, if equipped with the
proper means...”

Each kusala citta is accompanied by the cetasika of effort or viriya, and

this cetasika is also kusala. Thus, at such a moment there is no
indolence. When kusala citta with right understanding arises there is
right effort already, because of the appropriate conditions, and there is
no need to think of effort or control.
One may wonder why Acharn Sujin is often speaking about lobha,
 19
attachment, instead of emphasizing the development of kusala and
abstaining from akusala. Clinging is the second noble Truth, the Truth of
the origin of dukkha. This includes all shades of attachment and
clinging, including clinging to the wrong view of self. We have to know
the second noble Truth at this moment. Clinging can only be eliminated
by understanding more clearly the characteristic of lobha when it
appears. It can be known as just a conditioned dhamma, and at such a
moment we do not have the wrong view of “my clinging”.
It is difficult directly to know akusala cetasikas (akusala mental factors
accompanying citta) and sobhana (beautiful) cetasikas, but
understanding can begin to develop. However, we should not forget
that the first stage of insight is knowing nåma as nåma and rúpa as
rúpa, distinguishing their different characteristics. At that stage there
cannot be clear understanding yet of lobha, dosa or any other akusala
cetasika. We may notice them but we are bound to take them for self.
Citta and cetasikas are nåma, they experience an object and they are
different from rúpa. Citta merely cognizes an object, and the akusala
cetasikas that accompany citta cause it to be impure. Gradually,
understanding can be developed of citta as the dhamma that knows an
object, and later on paññå can understand the characteristics of lobha
and dosa more precisely as nåma, conditioned dhammas. When we
doubt whether the citta that arises is kusala citta or akusala citta and
when we worry about it, understanding is not being developed at that
moment.
The sotåpanna who has attained the first stage of enlightenment has
eradicated the wrong view of self, he does not take kusala or akusala
for self. His kusala is much purer than the kusala of the non-ariyan.
Moreover, there are no longer conditions for transgressing the five
precepts, no more conditions to harm others in a serious way.
Right understanding can condition a true sense of urgency to develop
understanding of this very moment, such as seeing, visible object,
hearing or sound. Lodewijk was wondering why Acharn Sujin always
speaks about seeing and visible object and why we discuss the same
subjects year in year out.
We have accumulated ignorance and wrong view and therefore we
need to listen to true dhamma again and again, it never is enough. We
continue to take visible object for persons or things. Or we cling to my
seeing. We fail to consider visible object and seeing as impersonal
elements and this gives rise to a great deal of akusala.
Visible object, a physical element, impinges on eyesense, another
physical element, and this conditions seeing, which only knows what is
visible, nothing else. Seeing is a mental element. Because of wrong
remembrance of self or person we wrongly believe that we see persons
and the whole world, and they seem to be lasting. We cannot yet
directly understand the impermanence of realities, we only think of the
world and persons as subject to decay and death. Through the
 20
development of insight the arising and falling away of nåma-elements
and rúpa-elements can be realized. Then the truth of impermanence
can be penetrated.
The Buddha spoke about seeing, hearing and all the experiences
through the different doorways. We read in the “Kindred Sayings” (IV,
Salåyatanavagga, First Fifty, Ch 3, on the all, § 25 abandoning) that the
Buddha said:

I will teach you a teaching, brethren, for the abandoning of the all by
fully knowing, by comprehending it. Do you listen to it. And what,
brethren is that teaching?
The eye, brethren, must be abandoned by fully knowing, by
comprehending it. Objects... eye-consciousness... eye-contact... that
weal or woe or neutral state... that also must be abandoned by fully
knowing, by comprehending it.
The tongue... savours and the rest... that weal or woe... which arises
owing to mind-contact,- that also must be abandoned by fully knowing
it, by comprehending it.

All the objects that appear through the six doors should be fully known;
when they are understood as elements devoid of self, there can be
detachment from them. Since we have accumulated ignorance from life
to life, understanding cannot develop rapidly, without there being the
right conditions for it. We need to listen again and again and be
reminded to be aware of all dhammas that appear.
Although the long bus trips were most exhausting, Acharn Sujin was
never tired to explain Dhamma to us. I am most grateful for all her
reminders, specifically those she gave me in the different situations we
had to face. She pointed out to us when we were clinging to the idea of
self, which is deeply engrained.
We read in the “Dhammapada” (translated by Ven. Narada), verses 76-
77 :

Should one see a wise man, who, like a revealer of treasures, points out
faults and reproves, let one associate with such a wise person; it will be
better, not worse, for him who associates with such a one.
Let him advise, instruct, and dissuade one from evil; truly pleasing is he
to the good, displeasing is he to the bad.

During this pilgrimage we experienced that association with wise

friends is of great benefit. When we were waiting at the airport of
Patna, on our way to Sikkim, one of my Thai friends, Khun Sukol,
reminded me that we do not want to accept that there is no self. Even
though we understand the truth intellectually, deep in our hearts we
cling to the idea of self. The Buddha taught against the stream of
common thought. Khun Sukol is eager for Dhamma conversations at
 21
any time.
Acharn Sujin’s reminders that we continue to believe that it is “us” who
want to develop insight whereas it is only a dhamma, not “us” who
develops insight, were an important lesson to me. If we do not apply
this truth we walk on the wrong Path and we shall not become
detached from nåma and rúpa.
I am grateful to the founder of the Maha-Bodhi Society, Anagarika
Dharmapala. If he had not initiated the preservation of the holy places
we would not be able to pay respect today to the Buddha at these sites
and commemorate his birth, his enlightenment, his first sermon and his
parinibbåna. The venerable monks of the Maha-Bodhi society continue
Anagarika Dharmapala’s excellent work with great earnestness and
devotion. Their simplicity, kindness and hospitality deeply impressed
and inspired us.
When we were in Såvatthí near the Buddha’s dwelling place, Acharn
Sujin spoke about the Buddha’s daily routine and said that every
morning he exhorted the bhikkhus to be diligent. We should persevere
in the development of understanding and not become downhearted
when we do not see rapid progress. This pilgrimage was most fruitful
since it strengthened our confidence and determination to persevere
with the development of right understanding.

We read in the “Gradual Sayings”, Book of the Nines, Ch I, § 3, A IV,

354, translated by Ven. Nyanaponika, Wheel 238-240), that Megiya
wanted to dwell in meditation in a Mango Grove. However, he was
overcome by evil thoughts. The Buddha spoke to him about five things
which conduct to maturity for liberation: good friendship, virtuous
conduct, profitable talk, zealous exertion and insight. We read that by
good friendship, which is mentioned first by the Buddha, all the other
conditions are fulfilled:

“Of a monk, Meghiya, who has a noble friend, a noble companion and
associate, it can be expected that he will be virtuous... that he will
engage in talks befitting the austere life and helpful to mental clarity...
that his energy will be set upon the abandoning of everything harmful
and the acquiring of everything beneficial... that he will be equipped
with the wisdom that perceives the rise and fall (of conditioned things);
which is noble and penetrating and leads to the complete destruction
of suffering.”

****
Nina van Gorkom