The Great Discourse on the Wheel of Dhamma

THE NIGANDA SCRIPTURE

According to the scriptures of the Niganda, emancipation from the sufferings of samsdra (rounds of rebirth) is achieved by two means;

(1) Method of restraint (Samvara). This consists in restraining sense-objects such as sight, sounds, smell, taste, touch from entering their body where it is their belief, they will conjoin with the atman (atta) to produce fresh Kamma. These fresh Kammas are believed to form, in tum, new life (existence).

(2) Annihilation of results of past kamma through torturous penance. (Nijjara). Their belief is that results of past misdeeds (Akusala Kamma) are expiated and redemption obtained by submitting oneself to self-mortification.

The Buddha asked of the naked ascetics who were practising self-mortification. "You state that you go’ through physical sufferings to exhaust the results of Akusala Kamma of past existencés. But do you know for certain that you had indeed committed unvirtuous acts in previous existences?". Their reply was in the negative. The Buddha further questioned them whether they knew how much Akusala Kamma they had done previously; how much of it they had expiated through self-mortification and how much of it remained". The replies were all in the negative .. they did not know.

Then the Buddha explained to them, in order to give them the seed of intellectual advancement, that it was fruitless to practise torturous penance, not knowing if there were any past misdeeds, nor how much of it they had expiated.

The Buddha stated further that these who were trying to absolve themselves from the past misdeeds through self-torture may truly have committed large amounts of Akusala deeds.

The Bodhisatta previously adopted extreme measures of practice not with a view to expiate his past misdeeds, if any, but thinking that they would lead to higher knowledge. But after five years of strenuous efforts, as stated above, realizing that extreme

practice would not lead to knowledge or insight and wondering whether there was another way that would lead to his cherished goal, he abandoned the practice of self-mortification.

PHYSICAL SUFFERING

Practice of self-torture results only in physical suffermg. But it was regarded by naked ascetics as being holy. In order to spare their sensibilities, as explained in the Commentary to the Patisambhida, (2nd Vol, P. 215) the Buddha did not denounce the practice as being low or base; nor was it described as vulgar, not being practised by ordinary village folk, nor as common because ordinary common people did not indulge in them.

The Buddha described the method simply as painful, and unclean and ignoble, not being follwoed by the Noble Persons.

PROFITLESS EFFORT

Practice of extreme torture also does not pertain to true interests one is seeking after. Not only that it is not concerned with higher ideals of sila, samadhi and panna, it does not contribute anything to mundane advancements. Being a profitless effort, resulting only in physical suffering, the austerity practices, may even prove fatal to the over-zealous practitioner. It is utterly profitless.

Before the appearance of the supremely Enlightened Buddha it was widely held throughout India, the Middle Country, that selfmortification was a noble, holy practice (traming) which- truly led to liberation (from evil effects of bad kamma). The group of five Bhikkhus also held that view.

But the Buddha said that extreme practice produced only suffering; they were not indulged in by Noble Persons, being unclean, ignoble. It did not pertain to the interests one was seeking after. The Buddha therefore clearly advised those who had gone forth from the world to avoid them (not to indulge in them).

A definite pronouncement regarding unworthiness of extreme practice was necessary at ‘that stage because not only was it

universally held that 'only self-mortiification would lead to higher knowledge’, the group of Five Bhikkhus also accepted this belief. As long as they held fast to this view, they would not be receptive to the doctrine of the Noble Eightfold Path. Hence the open denunciation by the Buddha that self-mortification was profitless leading only to physical suffering.

The first extreme portion (practice) gives free rein to mind and body and is therefore to be regarded as too lax or yielding. A (free) mind not controlled by meditation (concentration or insight) is liable to sink low into pursuits of sensuous pleasures. It is learnt that some teachers are teachng the practice of relaxing the mind, giving it a free rein. But the nature of mind is such that it requires constant guard over it. Even when constantly controlled by mediations, the mind wanders forth to objects of sensual pleasures. It is therefore obvious that left by itself. unguarded by meditation, the mind will surely engage itself in thoughts of sensual pleasures.

The second extreme portion or practice inflicts suffering on oneself through denial of normal requirements of food and clothing. It is too rigid, unbending, depriving oneself of ordinary comfort and is thus to be avoided too.

WRONG INTERPRETATION OF SELF-MORTIFICATION

A wrong interpretation as to what constitutes self-mortification is being made by some teachers in contradiction to the teaching of the Buddha.

According to them, eamest, tireless effort required for meditation amounts to self-mortification. This view is diametrically opposed to the exhortation of the Buddha who advised strenuous, unrelenting exertion (labour) even at the sacrifice of life and limb to attain concentration and insight.

"Let only skin, sinew and bone remain. Let the flesh and blood dry up. I will exert incessantly until I achieve the Path and Fruition I work for." Such must be the resolute firmness of determination, counselled the Buddha, with which the goal was to be

pursued.

Thus strenuous, relentless efforts in meditation practices for achievement of concentration and Insight should not be misconstrued as a form of self-torture. Leaving aside meditation practices, even keeping of precepts which entails some physical discomfort is not to be regarded as a practice of self-mortification. Young people and young novices suffer from pangs of hunger in the evenings while keeping the eight precepts. But as fasting is done in fulfilment of the Precepts, it does not amount to mortification.

For some people, the precept of abstaining form taking life is a sacrifice on their part; they suffer certain disadvantages as a consequence, but as it constitutes the good deed of keeping the precept, it is not to be viewed as a form of self-mortification. In Mahadhamma Samadana Sutta of Mula Pannasa, the Buddha explains that such acts of sacrifice at the present time is bound to produce beneficial results in the future. The Budddha said; "In this world, some people abstain from taking life, causing some physical and mental sufferings to themselves. They take up the nght view (of not killing) for which they have to suffer phgysically and mentally. These people, thus voluntarily gomg through suffering, to keep; the precepts, at the present time, will after passing away, attain the higher abodes of the devas. These ten meritorious deeds are known as good practices, which produce beneficial results m after life through suffring for the present.

Thus any practice which promotes sila. samadhi and panné .. is not profitless, not self-mortification which is not to be indulged in, but beneficial and is in line with the Middle Path which should certainly be followed. It should be definitely noted that only that practice which does not develop sila, samadha and panna but results merely in physical suffering constitutes self-mortification.

MISCONCEPTION REGARDING CONTEMPLATION ON FEELING

There are some who hold the view that contemplation on pleasant feeling constitutes imdulgence in sensuous pleasure (first

extreme) while contemplation on painful feeling (suffering) constitutes self-mortification (second extreme). Thus, they hold, one should avoid both of them and engage only on contemplating equanimity. \This is certainly an irrational misconception, not supported by any textual authority.

The Buddha had definitely stated in Maha Satipatthana Sutta that pleasant feeling, painful feeling as well as equanimity are all objects for contemplation. The same statement was repeated in many other Suttas. Thus it should be definitely noted that any object which falls under the category of Five Groups of Grasping is a legitimate object for meditatonal contemplation.

THE VIEW OF A TEACHER

A lay meditation teacher is reported to have stated "While engaged in practice of meditation, taking up any posture, if one begins to feel tired, painful or benumbed, hot or unpleasant in the limbs, one should at once change the posture. If one persists in practice of mindfulness in spite of the unpleasant sensations or tiredness, one is actually engaged in self-torture."

This statement is made apparently taking into consideration the welfare of the meditator; nevertheless it must be said that it is ‘unsound and ill-advised. In the practice of concentration or Insight Meditation, patience or self-control (khanti samvara) plays an important role, is an important factor for the successful practice of concentration or Insight Meditation. One-pointedness of mind can be achieved only through patiently bearing some bodily discomforts. It is within the experience of anyone who has practised meditation in earnest that continual changing of posture is not conduciye to development of concentration. Therefore, unpleasant physical discomfort has to be bome with patience. The self-control practised thus is not self-mortification, inasmuch as the goal being not mere suffering, but for promotion of sila, samadhi and panna in accordance with the wishes of the Buddha.

The Blessed One desired, if possible, an even more relentless effort to achieve the Nobnlest Fruit of Arahatship by one Contimuous sitting, uninterrupted by change of posture. In Maha Gosinga Sutta of Myla Pannasa, the Blessed One stated: "A Bhikkhu meditates after making a firm resolution: 'Unclinging, I will remain seated, without changing the crossed-legged position until the Asavas (taints) have been removed. Such a Bhikkhu is an adomment to the ‘Gosinga monastery in the forest of Ingyin trees, a valuable asset to the forest abode."

Thus to state that patient contemplation of painful feeling is a form of self-torture, is to denounce those yogis who are following the instruction of the Buddha. It also amounts to rejection of the Buddha's words, and discourage the effort of yogis who could achieve concentration and insight only through patient bearing of pain brought about by shiftless posture.

Note:- (Bhikkhus, in this teaching, a Bhikkhu after well consideration, patiently puts up with cold, heat, hunger, thirst, attack by insects and reptiles, effects of wind and sun, accusation and abuses. painful discomfort which arises, painful suffering which is violent, sharp, unbearable, unpleasant, hateful, fearful which may endanger his life even. Beneficial result of such patient toleration of heat, cold, hunger, thirst, attacks of insects, insults, physical discomforts, is nonappearance of taints, impurities, suffermg and buming which would surely make their appeaiance if not bome with patience.

It should be noted seriously that the Blessed One advised in this Sabbh4sava Sutta to bear with pain or suffering which is severe enough to cost even one's life. In the Commentary to the Sutta, it s mentioned that the Elder Lomasa Naga persisted in his meditation tlie even when enveloped by snowflakes while sitting in the

pen, round about the full moon of January/ February. He overcame the cold surrounding him, without giving up his meditation posture, simply by contemplation of the intense cold of the Lokantarika region of the Purgatories. Such examples of forbearance while engaged in meditation are abound in numerous stones mentioned in

the Suttas. : Thus comparatively mild forms of pain such as stiffness of limbs, heat snesation etc should be bome with patience, without changing the original meditation posture. If possible persistence should be maintained even at the risk of one's life, as it will Promote self-control (Khanti samvara), concentration’ and insight.

If, however, discomforting pains and sensations reach unbearable magnitude, the body position may be changed but very slowly and gently so as not to disturb mindfulness, concentration and insight. )

Thus practices which are not concemed with promotion of sila, Samadhi and panna but are taken only for mere suffering are definitely forms of self-torture. On the other hand, arduous efforts, however painful and distressing if made for the development of sila, samadhi and panna, do not constitute self-morification. It must be definitely taken as the Middle Path or the Noble Eightfold Path, put forward by the Blessed One.

The Blessed One himself, after avoiding the two extreme practices, namely, the indulgence in sensual pleasures, which is too lax and self-mortification which is too rigid, had by follwoing the Middle Path reached Buddhahood and gained Enlightenment.

The Middle Path-the practice and the benefit

Ete Kho, Bhikkhave, ubho ante anupagomma majjhima

patipada. Tathdgatena abhisambuddha-- Cakkhukarani,

Nanakarani, upasamdaya, abhinndiya, Sambodhéiya, Nibbandya

Samvattati.

The Blessed One continued. "Bhikkhus, avoiding these two extreme practices, the Tathagata (the Master) has gained the penetrative knowledge of the Middle Path which produces vision and foremost knowledge and tends to calm, to higher knowledge, penetrative insight and realization of Nibbana."

With these words, the Blessed One let the Group of Five Bhikkhus know that after giving up the two extreme practices, he had found the Middle Path by means of which he had personally

gained vision, knowledge, tranquility, etc.

_ For full 13 years from the age of 16 to the age of 29, he had indulged in sensuous pleasures, the path of extreme laxity. At the age of 29, he had given up the lax way of living by going forth from the worldly life. After that for six years he had practised extreme austerity through self-mortification. After six years of rigorous training, he had not gained any higher knowledge, he had not benefited in any way from the training and he realized that he had pursued the wrong path.

Accordingly he gave up the austerity practices and resumed partaking of normal meals in order to fortify his physical strength to work for jhanic attainments through breathing exercises. The resumption of meals was a well-considered action taken purposely to enable him to engage in meditation exercise on breathing, which 1s part of the Middle Path. As the food was taken in moderation in a mindful manner, it should not be regarded as enjoyment of sensory pleasure, nor was it self-mortification, there being no suffermg through denial of food. Thus it was definitely the Middle Way, unrelated to the two extreme practices.

On regaining physical strength through partaking of normal meals, the Blessed One worked for and won the four jhanic attainments. These jhanic concentrations are precursories to the Path of the Ariyas (pubba bhaga magga), or foundation for Insight Meditation and thus constitute Right Concentration, one of the steps of the Middle or the Noble Eightfold Path. Based on this foundation of Right Concentration, the Blessed One with his fully concentrated mind, developed insight and Right Understanding. In this way He found out personally the four Noble Magga or the Noble Eightfold Path, not through rigorous abstention from material food nor through enjoyment of sensual pleasures (Kamasukhallika), but by following the Middle Course. He stated therefore "Bhikkhus, avoiding these two extreme practices, (portions), the Tathagata had gamed the penetrating knowledge of the Middle Path." By which He meant that He had gained the knowledge of the Middle Path which is neither