Contents
· Preface
· Going Forth (Pabbajja)
· Five Letters About Buddhism
· Appendix
· I. Reminiscences of Sumano, by Dr. Ph. Derval
· II. From a Letter by the German Bhikkhu Kondañño
Preface
The essay that forms the first part of this booklet, bears in its German original
the title Pabbajja which, in Pali, the language of the Buddhist texts, means
Going forth, namely from the household life to the homelessness of a Buddhist
monk. The Pali word Pabbajja is also the term for the first ordination bestowed
for entry into the Buddhist monastic Order (Sangha) by which the candidate becomes
a Novice or Samanera like the author of the writings presented here, whose illness
and premature death deprived him of taking higher ordination.
Fritze Stange, the lay name of our author, was a German by birth, and received
his novice ordination in 1906 at Matara (Ceylon), under the nestor of the German
Buddhist monks the Venerable Nyanatiloka Thera (d 1957). Together with Sumano,
a Dutchman, called Bergendahl, was ordained as the Samanera Suñño.
They were the first two pupils of the Venerable Nyanatiloka who, on his part,
had received novice ordination in 1903 and higher ordination in 1904, both in
Burma. As related in the Appendix of this booklet, illness obliged Sumano to
go back to Germany, but in the same year he returned again to Ceylon, together
with the Venerable Nyanatiloka who had paid a short visit to Germany. He took
ordination again and then lived in the undulating, grassy hillocks of Bandarawela,
in Ceylon's up-country -- a landscape of ascetical bareness, breathing seclusion
and quietude. There he died and was cremated in January 1910. A spout just by
the spot where he lived, still bears in the Sinhala language the name "German
Phihilla" (German spout).[1]
Sumano was held in great reverence by the people for his deep piety. He was
of an unassuming nature; but his bearing emanated an atmosphere of saintliness
and detachment, of maturity and gentle firmness which obviously must have set
him apart from the multitude.
The same atmosphere of the true ascetic's sincere and forceful simplicity radiates
from the pages of his little book Pabbajja. It's first publication in Germany,
in the year 1910, deeply impressed and inspired the members of the small circles
of German Buddhists. An English version by Bhikkhu Silacara appeared in Ceylon
the same year. This has been fully revised for the present edition, after comparison
with the German original.
Sumano's letters appeared in print in a German Buddhist magazine, "Die
Buddhistische Warte," and are published here for the first time in an English
version prepared by the Venerable Nyanaponika Thera.
Both, essays and letters, served first to justify and explain Sumano's unusual
step of entering Buddhist monkhood in the East. There is, however, nothing apologetic
in his words, no diffident defense; they are rather a stirring call to kindred
minds for proceeding on that hard but incomparably rewarding road towards the
"unshakable deliverance of mind." In the same spirit they are offered
here to the reader, as a companion to another booklet in this series of Buddhist
publications, The Ascetic Ideal by Ronald Fussell (The Wheel Publication No
23).
Buddhist Publication Society
Forest Hermitage
Kandy, Ceylon
February, 1961
Pabbajja
"He is beside himself"
"Marvelous is it, O Lord, extraordinary is it, O Lord, how the Exalted
One has so clearly pointed out the Four Satipatthana, which lead to the purification
of beings, to the overcoming of sorrow and lamentation, to the cessation of
pain and grief, to the attainment of the path, to the realization of Nibbana!
For we also, Lord, as householders, have from time to time fixed our minds upon
the Four Satipatthana." -- "Whilst we thus dwell with earnest minds,
eager, unweariedly, the memories of household things pass from us; and as they
so pass, the heart grows ever more steady, becomes quieted and unified, finds
peace."
The more frequently a man thus dwells all the more perceptibly does the alienation
increase, does the world die away from him, for ever more clearly does the true
nature of the world reveal itself to the mind through the persistent contemplation
of this truth founded in experience:
Thus is form; thus it arises; thus it passes away.
Thus is feeling; thus it arises; thus it passes away.
Thus is perception; thus it arises, thus it passes away.
Thus are the mental formations, thus they arise, thus they pass away.
Thus is consciousness; thus it arises, thus it passes away.
Always the same law, always the same song:
Anicca vata sankhara uppada-vaya-dhammino;
Uppajjitva nirujjhanti, tesam vupasamo sukho'ti:
"Transient are all compounded things;
To rise to fall, their nature is.
Having become, they pass away;
Their final rest is highest bliss."
"I know not, Ananda, even of a single form whereby pleasure and satisfaction
in form does not pass into sorrow and lamentation, pain, grief, despair, since
it is transient and changeable" -- and so with feeling, and so with perception,
and so with the mental formations, and so with consciousness. "This world,
however, seeks pleasure, loves pleasure, prizes pleasure. Only a few beings
are stirred by things that are truly stirring, in comparison with the greater
number who remain unstirred by truly stirring things. And again, there are only
a few who, being stirred, earnestly strive, in comparison with the greater number
who, being stirred, yet do not earnestly strive."
Unrestrained by the perception of the hollowness of things, flows on the hot
stream of foolish desire: "O, that no birth lay before us, no old age,
no death, no sorrow, no lamentation, no pain, no grief, no despair! -- but this
is not to be obtained by mere desiring; and not to get what one desires is suffering."
Ah! if only our parents would remain alive; Ah! if only our loved one would
not die,... Ah! the misery of this law of nature! How many millions daily sob
and weep over graves! The misery of this law of nature! "What dear to one
brings sorrow and lamentation, pain, grief, and despair: attachment is the root
of suffering." Hence the uprooting of suffering is non-attachment, the
way of escape from all this wretchedness is non-attachment, denial, renunciation.
"Whoso cleaves to woe, follows after woe, is bound up with woe, and thus
considers: 'That belongs to me, that I am, that is my self (atta, self, soul)
-- can such one really comprehend woe, can such a one avoid the woe that encompasses
him?' But he who withdraws himself from attachment and learns to renounce, to
deny, and to turn away, deprives the heart's pain of its nourishment, and by
degrees brings about its extinction. "The turning away of the will vanquishes
all woe."
This turning away comes into operation where there is an understanding of suffering,
of the arising of suffering, of the cessation of suffering, and of the path
that leads to the cessation of suffering. Before understanding these truths,
man hastens from birth to death in the sea of existence (samsara), without deriving
therefrom any true gain for his deliverance -- worn out for naught, the body
perishes." "It is through lack of understanding and insight into the
Four Holy Truths, ye disciples, that we had travel so long the weary round of
Samsara -- both you and I. What think ye: which is greater -- the floods of
tears which, weeping and wailing, ye have shed on this long journey, ever and
again hastening towards new birth and new death, united to the undesired, sundered
from the desired -- this or the waters of the four great seas? For long have
ye experienced the death of a mother, for long the death of a father, for long
the death of a son, for long the death of a daughter, for long the death of
brothers and sisters; for long ye were harassed by disease; and whilst experiencing
the death of mother, of father, of son, of daughter, of brothers and sisters,
the loss of property, the torment of disease, whilst being united with the undesired
and sundered from the desired, thus hastening from birth to death and from death
to birth ye have verily shed more tears on this long journey, than all the waters
that are held in the four great seas! But how is that possible? Without beginning
and without end is this Samsara, unknowable is the beginning of beings sunk
in ignorance (avijja) who, seized by craving (tanha), ever and again are brought
to renewed birth, and so hastened through the endless round of rebirths. Thus,
for long have ye experienced suffering, experienced torment, experienced misery,
and filled the graveyards -- long enough truly to have become dissatisfied with
all existence, long enough to turn away from all being, long enough to seek
release from it all."
Who take this exhortation to themselves? Those whose minds are stirred by these
thoughts. And being stirred they will learn to understand, and will earnestly
strive. "For them delight and pleasure in the world gradually passes away,
they perceive the coarse as well as the subtle lures of Mara; wearied are they
of intoxication, of self-deception; no longer do they shrink from the inevitable
struggle for the overcoming of the world; yea, to this or that one, the widespread
misery in the world reveals itself to his mind so nakedly, so powerfully, that
the cry for the end of it drowns every other voice: "Forth, forth, forth
to the other shore!" "Sunk am I in birth, in old age and death, in
sorrow, lamentation and pain, in grief and despair, sunk in suffering, lost
in suffering! O that it were possible to make an end of all this mass of suffering!"
To such a comprehension, to such a longing, the meaning of asceticism becomes
evident as that manner of living which really makes possible single-minded devotion
to that most difficult of all tasks -- the task of becoming perfectly good or
pure or holy, and thereby, free from suffering and rebirth!
"If I truly understand the doctrine declared by the Exalted One, it is
not easy for one who remains in household life to fulfill point by point the
wholly stainless, wholly purified ascetic life." "Whoso lives in the
house is busy over-much, is much occupied, anxious about many things, disturbed
about many things; he is not always entirely devoted to truthfulness; not always
and entirely zealous in self control, chaste, recollected, given to renunciation."
"Man falls as falls the fruit from the tree,
Unripe or mayhap ripe, with sudden crash:
and so, O king, a beggar I become,
For, the sure pilgrim-life me seems the best."
"There has never been a householder, Vaccha, who without forsaking household-ties,
has, at the dissolution of the body, made an end to suffering."
Therefore, whoso resolutely seeks the end, "After a time will leave behind
a small property, or leave behind a large property; he forsakes a small circle
of acquaintances, or he forsakes a large circle of acquaintances, and goes forth
from home to homelessness" -- pabbajja.
But father and mother, wife and children, love and duty? The sense of duty depends
on understanding. Once a duty has been understood as the higher one, it sets
aside the lower conception of duty held formerly.
For years a man may have devoted himself to the care of wife and child, prizing
nothing higher than his family's welfare. Then war comes to his country. The
course of events stirs him profoundly; he is affected by new ideas, another
view of things gain strength within him. "Sweet it is to die for the fatherland!"
The feeling overpowers him: "What care I for wife, what care I for child!"
Of his own free will he goes forth to meet the foes of the fatherland. The duty
to his country now seems to him higher than the duty to his wife and children.
Another man has in former days, with full conviction, solemnly vowed faithfully
to stand by his country even to death. Later on, in consequence of higher comprehension
he gains a higher standpoint, a wider outlook; envisages politics as a citizen
of the world, thinks in universal terms: "This Frenchman is a fellow human
being, is a fellow sufferer. This Russian is a fellow human being, is a fellow
sufferer. Life is a sacred thing, frightful, barbaric is this wholesale killing,
called war -- the visible aggravation of suffering." No longer can he slay
his fellow-men. In case of a call to arms he willingly allows himself to be
shot by his own countrymen. The duty "Thou shalt not kill!" stands
higher in his eyes than any duty towards his fatherland.
Yet another, as pastor, for many a year enjoyed a secure living with his family.
By degrees his views undergo a change. He finds himself unable any longer to
give his assent to dogmas, to the doctrines of Revelation, of Grace, or of Forgiveness
of Sins, or Vicarious Atonement; he can no longer believe in that deplorable
and absurd doctrine of "eternal damnation for the deeds of a brief spell
of thirty years." A higher knowledge has come to fruition within him. Clear
and evident to him has become the universally ruling law, the unchangeable,
equable relation of cause and effect, the unfailingly just recompensations of
right or wrong action (kamma). He burdens his mind neither with thoughts about
the unfathomable, nor with useless discussions: he go on preaching as before?
He will follow his altered convictions, give up his position as pastor -- come
what may!
Whoso acts according to his deepest understanding is always straight and candid,
ever acts in accordance with truth -- at least relatively so: for a man's truth
is his degree of understanding.
"This above all: to thine own self be true,
And it must follow as the night the day;
Thou canst not then be false to any man:
Be true to the highest within you!"
To a man now, who has clearly perceived the pitiable condition of all beings
that share a common existence, what higher, holier, or more urgent task can
there be than to become perfectly kind, perfectly good or holy and thereby to
get himself cured of this being born, growing old and dying, of this sorrow,
lamentation, pain, grief, and despair? Hence if he has truly recognized the
significance and value of asceticism for the fulfillment of this highest duty,
and experienced the impossibility of its perfect realization in household life,
there follows the going forth into homelessness (Pabbajja) as necessarily as
the fall of the drop that is full. "No man can serve two masters"
-- fully well. The man who devotedly strives for the fulfillment of the Doctrine
experiences intensely the unsatisfactoriness of divided allegiance. Hence after
a time, he gives it up, for the blessing of himself as well as of his family;
an inward law of development that is beyond dispute. Only a mother knows the
pangs of childbirth, and only a mother knows the succeeding joys of motherhood.
Only he who has left home knows the relief of relinquishing accustomed bonds;
only he who has left home, knows the happiness of being free: an inward experience
-- indisputable! "The joys of the family life and the joys of the homeless
life -- these are two different joys: and the nobler of the two is the joy the
homeless life."
If millions of honest men in worldly life find Pabbajja, the Going Forth, obnoxious;
if they condemn the incomprehensible act as wrong, as unnatural, or deplore
it as a mental aberration, they are quite right from their own standpoint; no
intelligent man will contradict them. They act in accordance with their conception
of duty, and are "great, great in their place" if, before all things
they care for beloved parents, for wife and children, and strive to fulfill
the manifold important duties laid upon them by their life in the world. Also
the few who have a bent for the ascetic life and honestly long for it, but feel
themselves bound one way or another to their wanted way of life and therefore
remain in its bondage -- they also are right from their own standpoint. So also
are those individuals right who go forth, being no longer bound inwardly. It
is not the outward circumstances that bind a man; by himself is man really bound,
by himself is he really free.
Having left parents, son and wife,
Relations, wealth and land,
And all desires of sense,
Let him wander alone like the rhinoceros.
By logic, by reasoning or by eloquent words alone that act of going forth into
homelessness can certainly not be argued or explained. But whoso sees this law,
whoso sees this truth, no longer asks for proof. Quietly and with confidence
he acts. What the world says about it, leaves him unconcerned.
"There are two goals, the holy goal and the unholy goal. But what is the
unholy goal? One, himself subject to birth, seeks what also is subject to birth;
himself subject to old age, to sickness, to death, to pain, to defilement seeks
what also is subject to old age, to sickness, to death, to pain, to defilement.
But what is subject to birth, old age, sickness, death, pain and defilement?
Wife and child are subject to birth, old age, sickness, death, pain and defilement;
servant and maid, lamb and goat... gold and silver are subject to birth, old
age, sickness, death, pain and defilement. Subject to birth, old age, sickness,
death, pain, to defilement are these things. And allured, blinded, enchanted
a man himself subject to birth, to old age, to sickness, to death, to pain to
defilement seeks what also is subject to birth, old age, sickness, death, to
pain, to defilement! This is the unholy goal. But what is the holy goal?
"One himself subject to birth, perceiving the misery of this law of nature,
seeks that which is free from birth: the incomparable surety of Nibbana; subject
to old age, to sickness, to death, to pain, to defilement perceiving the misery
of this law of nature, seeks that which is free from old age, sickness, death,
pain and defilement the incomparable surety of Nibbana. This is the holy goal.
"Formerly, when but a Bodhisatta, myself subject to birth, I sought what
also was subject to birth; myself subject to old age, sickness, death, pain,
defilement, sought what also was subject to old age, sickness, death, pain,
defilement. And it occurred to me as follows: 'Why, myself subject to birth,
old age, sickness, death, pain, defilement, do I seek what also is subject to
birth, old age, sickness, death, pain, defilement? What, if now, myself subject
to birth, perceiving the misery of this law of nature, I were to seek the incomparable
surety of Nibbana free from birth: myself subject to old age, sickness, death,
pain defilement perceiving the misery of this law of nature, I were to seek
the incomparable surety of Nibbana free from old age, sickness, death, pain,
defilement? And after a time while still young, with coal-black hair, possessed
of radiant youth, in the prime of my life, against the wish of my weeping and
wailing parents, I had my hair and beard shaved off, put on the yellow robe,
and went forth from the household life to the houseless one..."
Whoso well in time sees the holy goal with penetrating clearness, he can no
longer tie matrimonial bonds.
Who dwells alone and seeks not any mate,
Though young in years yet bides not anywhere,
Averted, turned away from contract's transports:
Him the wise well and truly call a sage.
Whether, however, a man be old or young, whether he be married or not -- at
whatever period of his life, the urge in him for the ascetic life asserts itself,
then along with the other bonds binding to the worldly life, the bonds of blood-
relationship also lose their force. The mother has become an elder sister; the
father has become a brother; the wife has become a sister; the son has become
a brother... fellow beings, fellow sufferers. Attachment, longing have died
away, alienation has set in. Such a one has no longer a place and use in the
family. "Another law works in the members," a wider love. In love
the ascetic goes forth from the family, out of love he leaves it. Truly difficult
to understand is the love in genuine ascetic mind, yet relatives also learn
to understand it. "And if the families out of which those noble men have
gone forth from home into homelessness, think of these noble men with love,
for long will it make for their weal and happiness."
Just as a man, who out of true feelings gives alms at the same time makes richer
his family, though to outward appearance that family may suffer some loss in
goods or money: so truly bestows a householder a rich treasure to an understanding
family, if in a right frame of mind, moved by the highest of duties, he renounces
the worldly life, even though that family may lose its external support. This
loss which not seldom is brought about by premature death, can be made good
and is unessential; but essential is: awakening from the slumber, thoughtfulness,
insight, the perspective of Anatta (not-self), turning away, detachment -- that
is what matters.
"Naught is the loss of relatives, riches and honor; but the loss of insight
is the heaviest loss. Naught is the gain of relatives, riches and honor; but
the gain of insight -- that is the highest gain. Wherefore let your endeavor
be: Insight will be gain! Let this be your endeavor!"
"And the former wife of the venerable Sangamaji had heard it said: 'The
monk Sangamaji has arrived in Savatthi.' Then she took her child and went to
the monastery at the Jeta Grove, near Savatthi. At that time, however, the venerable
Sangamaji sat at the foot of a tree to spend the afternoon there, devoted to
meditation. Then the former wife of the venerable Sangamaji betook herself thither
and spoke to the venerable Sangamaji: Look at thy little son here, O ascetic!
Give me food!' But to these words the venerable Sangamaji maintained silence.
A second and a third time the former wife of the venerable Sangamaji so spoke:
'Look at thy little son here! Give me food!' And a second and a third time did
the venerable Sangamaji preserve silence. Then the wife of the venerable Sangamaji
laid the child down in front of the venerable Sangamaji and went away, saying:
'There is thy son, O ascetic; give him food!' The venerable Sangamaji however,
neither looked at the child nor uttered a word. Now when the former wife of
the venerable Sangamaji having gone some distance turned round, she saw that
the venerable Sangamaji neither looked at the child nor said anything. Then
she thought 'This ascetic cares not even for his child,' turned back, took up
the child and went away."
"If any man come to me, and hate not his father, and mother, and wife and
children, and brethren and sisters, yea, and his own life also, he cannot be
my disciple. Whosoever he be of you that forsaketh not all that he hath, he
cannot be my disciple."
-- Luke XIV.26 and 33
"Think not that I come to send peace on peace: I came not to send peace,
but a sword. For I am come to set a man at variance against his father and the
daughter against her mother, and the daughter-in-law against her mother-in-law.
And a man's foes shall be they of his own household. He that loveth father and
mother more than me is not worthy of me; and he that loveth son or daughter
more than me is not worthy of me."
-- Matthew X.34-37
"Let the dead bury their dead."
-- Luke IX.60
"My kingdom is not of this world."
-- John XVIII. 36
Apart from the differences existing between the teachings of the Buddha and
of the Christ, all these sayings have these ideas in common:
1. Void throughout is this world.
2. Whoso "hungers and thirsts" to overcome this world, will loosen
all earthly bonds, count them but dirt. Commentators and scribes there are in
abundance but "whoso has eyes will see."
Day after day, twenty-four hours older, a hundred thousand heart beats nearer
to the grave inevitably! "O, put all wishes aside save the desire to know
truth; recognize the truth and tell it, come what may!" Whoso does not
act in that way, deceives himself and others. Whoso shrinks from the decision
that truth demands, puts obstacles in the way of himself and others though it
may not always be obvious.
From life departing man no refuge finds,
Nor friend, nor loved one, boon companions none.
The heirs, with strife, divide the heritage,
Himself fares forth according to his deeds.
"Put not thy trust in friends or relatives, and put not off thy salvation
till the future, for man will forget thee sooner than thou thinkest. It is better
to provide now in time and do the right, than to trust to help of another. If
thou art not solicitous for thee in the future? Now is the time very precious,
now is the day of salvation...!"
-- Thomas a Kempis
None can do for another what is needed for deliverance. Here each has to rely
on himself alone.
Self alone is the lord of self.
What higher master can there be?
By self alone is evil done, by self one is defiled;
By self is evil left undone; by self alone one is purified,
Pure and impure on self alone depend;
No one can make another pure.
Hence give not up thine own best weal
For others' weal however great.
Once thou hast seen thine own best weal,
Pursue it keenly for thyself.
Concern for oneself, in that sense, is far from being reprehensible egotism.
It has nothing to do with the oppression or exploitation of others, with harshness
towards others.
"Once, Lord, in an hour of solitude and retirement the following thoughts
came to me: 'To whom is one's self dear, to whom is it not dear?' And this,
Lord, occurred to me: Those who do, and speak, and think evilly, to these their
self is not dear. And even though they say: 'We love ourselves,' yet they do
not love themselves. And why not? Whatsoever unlovely thing they do to one unbeloved
that they do to their own selves. Therefore is it that their self is not dear
to them. Those, however, who act, and speak, and think rightly, to them their
self is dear. And even though they may say: 'We love not ourselves,' yet they
do love themselves. And why? Whatsoever lovely thing they do to one beloved
that they do to their own selves. Therefore is it that their self is dear to
them." -- "That is so, great king."
Not only is such true care for oneself unreprehensible, but it is the only way
to become hale and holy oneself and to help others to become likewise. "A
man may do ever so much good and take upon himself ever so many abnegations,
and yet as long as he does not know himself he will not reach deliverance."
-- "The only limitations he imposes upon himself, are those arising from
not knowing himself. In the degree, however, that he knows himself, he is able
to do greatest service a man can render for another, namely: to help him to
help himself; to bring him to a true knowledge of himself, of his own inner
power." Hence, the more ardently a man devotes himself to the work of his
own deliverance, all the sooner and more effectively can he become a blessing
to others; for all the sooner can he learn and experience what will help himself
and others to win true deliverance; the laws for it are the same for all. Any
other helpful action, however meritorious it may be, is concerned with things
external, not with the world within. "Can the blind lead the blind? Shall
they not both fall into the ditch?" Whoso has ever offered to others "bread
for stones," has first of all labored within himself, "lonely, apart,
untiringly, ardent and resolute."
The inward worker who has lived the truth, speaks from experience, with the
assurance of an "expert": "So it is," he says, and not,
"So it may be." Therefore his words produce in susceptible minds an
inner crisis never experienced before, a crisis severe but wholesome: "The
word of the wise heals." As is the speech of the inwards worker, so is
his outward behavior: true, straight and firm, serene, aloof, uncommon. Such
venerable ones are the greatest benefactors of their fellow men, the best physicians;
visible witnesses of the fact that detachment from the world is possible; by
their very lives they point to the way by which that what continually produces
and feeds new suffering can be eliminated. Therefore, whether householder or
monk -- above all, win to a true vision for thyself! "Know thyself!"
-- "Be ever mindful of thyself."
The wise upon the path of truth
He first establishes himself:
Then only can he others teach.
Who thus, as he to others tells,
Can conquer and subdue himself,
May haply turn them to the true;
But hard it is to rule oneself.
"That, Cunda, one himself sunk into the mire should pull out of the mire
another sunk therein -- this cannot be. But that one, himself not sunk in the
mire, can lift out of the mire another sunk therein -- that may be. And that
one, himself not subdued, not disciplined, not attained to the extinction of
delusion, should lead others to become subdued and disciplined to attain to
the extinction of delusion -- this cannot be. But that one who himself is subdued
and disciplined, and has attained to the extinction of delusion, should lead
others also to become subdued and disciplined and to attain to the extinction
of delusion -- this may well be."
The most likely possibility of escape from the mire of ignorance (avijja) is
offered by the life of a tree monk (bhikkhu). Though the Buddha's Teaching has
been described as "running counter to the common current, profound, subtle
and hard to realize," there are those in the world who, on hearing that
Teaching, feel irresistibly attracted to the monk life. There are those who,
once they become aware of the general misery of life and of the way of the speediest
release from it, lay everything else aside and, without delay, go forth into
the homeless life -- "their insight needed only to be roused." Others
again are able after a severe struggle, to break up all bridges behind them.
Deep-rooted desires and ideas, coarse or subtle, so strongly ingrained in ordinary
life, may obstruct for long an appreciation of the ascetic life; hence people
are not in a hurry to turn to it, and the strength of character needed for renunciation,
is lacking.
"Even that state of mind, Mahanama, still exists in thee and causes thy
heart to be overpowered at times by impulses of desire, by impulses of anger,
by impulses of delusion. For, Mahanama, if that state of mind no longer had
any place in thee, thou wouldst not remain in the home life, in the enjoyment
of desires."
It is quite true that noble characters can be found everywhere in society, also
in family life; it is true that not a few householders die more ennobled in
mind than many a monk; it is true that an earnest, devoted disciple, by virtue
of an unusually developed character, due to his good Kamma of the past, may,
without abandoning household ties, attain to almost all stages of holiness,
that is up to the stage of the Non-returner (anagami). But no one who knows
will maintain that he who is determined to make an end of suffering, may to
the same effect remain in the household life as lead the life of a monk. On
the contrary, "the wisest of all times" teach that such a man will
choose a mode of life detached from all worldly bonds: he will go the road that
offers the least resistance to his aspirations.
Even as the peacock, the blue-necked bird of the parks,
In its aerial flight never can rival the swan,
So the dweller in house can never equal the monk --
Him the thinker withdrawn, in forest abiding.
Separation, isolation, again and again, is necessary for bringing suffering
to an end. Just as the steam which is asleep in the water and awakened by fire,
does not develop its giant strength, does not become a concentrated power, unless
it is shut in, likewise man's inner potentialities for lack of seclusion, for
lack of isolation, cannot develop, cannot be converted into higher powers. "Many
live far below their possibilities because they continually surrender their
individualities to others." In the worldly life, full self-recollectedness,
full devotion to the goal, do not come easily. The chaotic mass of uncontrolled
impressions will divert and distract again and again, and will lead astray.
Sadly great is the sum of energy daily expended to no profit. In home life,
too much nutriment gross or subtle is supplied by the world of the five senses,
and this will ever and again disturb those thoughts that in the noble-minded
are naturally directed towards higher things; hence there is only very slow
progress in discarding and uprooting obstructing qualities and evil propensities
of the mind.
Quite different is it in the homeless state, in a life of solitude. There man
is, as it were, forsaken by all the world, and thrown back entirely upon himself,
without palliatives and self-deceptions. There he learns to be profoundly ashamed
of all that is base, and feels himself impelled to strive for progress; mindfully
he breathes in, mindfully he breathes out, and he wins to the insight that frees
from suffering. In secluded places -- in the depth of the forest, in a lonely
cottage, a mountain cave, a cemetery -- the five senses, in the absence of their
usual objects of craving, are, as it were, put out of action; and the sixth
sense, the mind, alone, detached, undisturbed, effectively collected, can do
its work, can understand the workings of greed, hatred and delusion, can reject
them. "What are the characteristics of those venerable ones, what is so
special to them that people should say of them, 'Truly, these venerable ones
have lost greed and hatred and delusion, or are on the way to overcome them'?
This question may be answered thus: 'Those venerable ones seek out lonely places
in the depth of the forest: There are not to be found any forms entering the
field of vision, that can be looked at and craved for; no sounds entering the
field of hearing, to be listened to and craved for; no odors entering the field
of smell, to be smelled and craved for; no flavors entering the field of taste,
that can be tasted and craved for; no bodily contacts entering the field of
touch, that can be felt and craved for."
Bodily isolation (kaya-viveka) in secluded places facilitates isolation (citta-viveka)
from craving and other hindrances. At the start, this purification and concentration
of mind comes only temporarily, during specific meditative exercises; but later
on, strengthened by these very exercises, that pure and concentrated state of
mind can be maintained for an increasingly longer time, and will make possible
a deep and penetrative insight (pañña vipassana) into the true
nature of things. And that vision, when completely cleansed of delusion will
finally bring about ultimate isolation, the freedom of every kind of attachment
(upadhi-viveka = nibbana). In other words: to a disciple tirelessly meditating
in solitude, the transient, painful and unsubstantial nature of all constituents
of existence will become apparent with an increasing clarity and certainty.
To the degree, however, that ignorance and delusion (avijja, moha) about this
world disappear, also desire (raga) for anything in it, and hate or anger (dosa)
against anything in it, will die away: they will lose their objects, their foothold,
their basis, their sanction. Thus, with the withdrawal of the fuel, this terrible
conflagration of suffering is brought to extinction, sooner or later, according
to previous action-force (kamma) and present effort.
True holiness is never born without solitude; never is it perfected without
struggle with the passions within. Yet, the untiring activity of Gotama, the
Buddha and of many of his disciples demonstrate that solitude and the happiness
of seclusion are not, as many think, the aim and end of the ascetic life, but
they are an essential means to the end, and are an incomparable mine of strength
and inspiration to him who resolutely strives for the goal.
"Ye should know that those people practice the most useful practices. Know
ye that the kingdom is blessed where man is inwardly one. They produce more
eternal gain in one moment than all works ever wrought outwardly."
-- Meister Eckehart
By a wrong view of life all ascetic endeavor will naturally be considered as
egotism pure and simple; but right understanding will never regard it like that.
The true ascetic who has wholeheartedly taken up the training knows that, in
the absolute sense, there is no ego nor anything belonging to it, neither I
nor mine. Neither corporeality nor feeling, perception, formations and consciousness
contain any abiding substance, because they are transient, painful, subject
to change. Therefore, no longer can one who has entered the path where deliverance
is assured (the sekha) bestir himself for the sake of the ego; his striving
aims at the final cessation of the conditioned personality (kamma, khandha),
by the gradual elimination of all its roots. But during his more or less protracted
struggle for final emancipation the Sekha is not yet entirely cured of all self-affirmation,
of all impulses connected with I and Mine; still the old Kamma clings to him.
Only in the Arahant, the Holy One, is the truth of Anatta fully realized, and
therewith all and every form of self-affirmation is done away; "through
the cessation, rejection, removal, denial and relinquishment of all notions
of I and Mine, and all biases of self-conceit, he has won perfect deliverance."
In other words:
Much ignorance (and craving): Much self-affirmation (and suffering),
Little ignorance (and craving): Little self-affirmation (and suffering),
Free from ignorance (and craving): Free from self- affirmation (and suffering).
"Ignorance is the root of all self-affirmation."
It is this very truth that none in this world period has as perfectly penetrated,
as perfectly taught as the Buddha. The entire hard struggle for deliverance
was called by the Enlightened One briefly "The liberation from the fetter
of ignorance" that is, from self-illusion. "Hence, Sariputta, thus
should you train yourself: 'Concerning this body endowed with consciousness,
there shall not arise any notions and biases shall not arise! And we shall abide
in the attainment of this deliverance of the heart, this deliverance by wisdom
through which all these notions and biases cease.' Thus, Sariputta, should you
train yourself. And in so far, Sariputta, as a monk attains to this deliverance
of the heart, this deliverance by wisdom, he is called one who has cut off craving,
removed the fetters of existence, has made an end of suffering by the full elimination
of self-conceit."
The more devotedly one strives towards this goal, the more selfless he becomes,
and the earlier will he make an end of all egotism:
Sangham saranam gacchami:
"I take refuge in the Order of Monks."
But, to be sure, mere outward asceticism is of no avail. "Whether one remains
in the household life or whether one goes forth from it to the homeless state,
if one lives wrongly I do not praise it. For, whosoever either remains at home
or departs from home, if he lives wrongly, on account of that wrong way of life
he can gain nothing on the good path of the Dhamma." -- "I do not
ascribe asceticism to a robe wearer just because he wears a monk's robe. I do
not ascribe asceticism to a forest hermit just because he lives in the forest.
I do not ascribe asceticism to a knower of text just because he knows many texts...
Not because a man wears a robe, dwells in the forest, knows the texts, speaks
much about the Doctrine, can he get rid of craving propensities, can he get
rid of hating propensities, can he get rid of delusive propensities."
"There are people who, void of faith, go forth from home into homelessness,
hypocrites, dissemblers, sham-ascetics, conceited men, busy talkers and chatterers,
bad guardians of the doors of the senses, without moderation at meals, not devoted
to wakefulness, indifferent to asceticism, without respect for the training,
fond of luxury, importunate, preferring what is detrimental, shunning solitude
as a heavy burden, lazy, without energy, heedless and uncomprehending; uncontrolled
and distracted minds of small understanding, and stupid. Such a monk's asceticism
appears to me, O monks, like a murderous weapon, meant for slaughter, doubled
edged, well sharpened, covered band wrapped round with a robe. A knife taken
up by the blade, wounds the hand: misused asceticism drags one the downward
path."
"In error ye wander, O monks of Assaji, upon a false path ye wander, O
monks of Assaji. How far apart have they strayed, the foolish, from this Doctrine
and Discipline!" "Hard it is to serve the Exalted One, very hard it
is to serve the Exalted One!" -- meeting with this experience many a weak
disciple, discouraged or displeased, has given up asceticism (see Majjhima Nikaya
No. 67, 77).
Only to him who knows suffering, only to one who true to the Doctrine, earnestly
works within, fighting purposefully and persistently against Mara -- to such
a one only, will the external circumstances of asceticism prove to be what actually
they ought to be according to Buddha's declaration: The most suitable conditions
which the world can offer for the complete overcoming of the world. Again and
again did the Master place before his disciples the hollowness and futility
of half-hearted asceticism, as well as the seriousness and difficulties of the
true monk's life. Never did he attempt to persuade anyone to become his disciple
or to lead the ascetic life under him. "He lays the Doctrine before the
people, does not persuade them, does not dissuade them." "He shows
the nature of this world after he himself has understood and penetrated it.
The doctrine, excellent in the beginning, excellent in the middle, excellent
in its consummation, does he proclaim, both in the spirit and in the letter;
he sets forth the holy life in its fullness and purity." Now, if the nature
and purpose of this ascetic life becomes overwhelmingly clear to a householder
or a householder's son, he will become as ascetic of his own free will, following
his inner urge. "Sunken I am in birth, in old age and death, in distress,
lamentation and pain, in grief and despair; sunken in suffering, lost in suffering!
Oh! that it might be possible to make an end of this whole mass of misery!"
In such a state of mind, filled with confidence, he renounces the worldly life,
and such a renunciation is called in the texts "right-minded renunciation"
(nekkhammasankappa).[2]
With such a true renunciation, such a true Pabbajja (Going Forth), "has
he arrived in a clearing (of life's jungle)" -- but no further. "Whoso,
as a noble son, has thus renounced, what has he to do? Whoso finds no detachment
from desires, from evil states of mind, whoso finds no joy and happiness or
other still better gain, his heart will be seized and bound by lust; will be
seized and bound by ill-will; will be seized and bound by sloth and torpor;
will be seized and bound by restlessness and worry; will be seized and bound
by doubt, will be seized and bound by dissatisfaction, will be seized and bound
by attachment. But whoso finds detachment from desires, from evil states of
mind, and finds joy and happiness and other states of mind, and finds joy and
happiness and other still better gain- his heart will not be seized and bound
by lust, will not be seized and bound by ill-will, by sloth and torpor, restlessness
and worry, by doubt, dissatisfaction and attachment." But this nobility
of mind, how is it acquired? Only through meditation and again meditation (Satipatthana):
"Here trees invite; there, lonely cottages. Go, meditate! Be not slothful,
lest later ye repent!"
True asceticism is an obstinate, mute struggle. Mighty is Mara! Fearfully deep-embedded
is delusion! "Dying and becoming! Dying and becoming!" No standing
still should be permitted; no satisfaction with what has been attained! "Ever
more strong must ye become to reach what is still unreached, to attain what
is still unattained, to realize what is still unrealized!" "I declare
unto you, O monks, I call upon you to give heed, ye that aspire to the goal
of asceticism: see that the goal does not elude you while there is more to accomplish!"
Dying and becoming, again and again -- until nothing can any more become, and
hence there is nothing that can die! No rest, no stopping before Nibbana is
reached! "Also to the world beyond I shall not cleave, nor shall my consciousness
be bound to that world. All nutriment is misery, heavenly food as well. To be
conscious is to be suffering." An ascetic thus minded "has found and
finds ever greater and loftier results; he is well satisfied with the ascetic
life, does not give up the noble effort." "It is called 'death' in
the Order of the Holy One, when a person gives up asceticism and turns back
to the common life of the world" -- this he now appreciates, depending
upon none in that experience. "As the moth that has caught sight of the
light does not turn back to the darkness, and as the ant dies on the sugar heap,
so he turns not back to the worldly way of life but devotes himself fully to
the noble training, so that he may reach the highest state, Nibbana, the extinction
of delusion."
"And so he becomes fit to eradicate the taints (asava), and to attain,
in this very life time, to the taint-free deliverance of the heart, the deliverance
by wisdom."
"Whoso, monks, practices the four Foundations of Mindfulness (Satipatthana)
for seven years, may expect one of the two results: the Highest Knowledge (of
Sainthood), in his present life time, or, if there is a remainder of clinging
left, the state of Non-return (to this world; anagamita). Setting aside seven
years, whoso, monks, thus practices the four Foundations of Mindfulness for
six years, five years, four years, three years, two years, one year -- nay,
setting aside one year: whoso practices the four Foundations of Mindfulness
for seven months, may expect one of the two results: the Highest Knowledge,
in his present life time, or, if there is a remainder of clinging, the state
of Non-return. Setting aside seven months, whoso, monks, practices these four
Foundations of Mindfulness for six months, five months, four months, three months,
two months, one month, or half a month -- nay, setting aside half a month: whoso
practices these four Foundations of Mindfulness for seven days, may expect one
of these two results: the Highest Knowledge, in his present life time, or if
there is a remainder of clinging, the state of Non-return."
If weak men only knew themselves! The hero, verily, slumbers in many a one!
Striving, have many won the deathless,
And still to-day by striving men can win
If they with wise endeavor persevere.
But none can do it who does shun the fight.
Five Letters About Buddhism
Translated from the German by Nyanaponika Thera
I
From your letter I hear the cry for deliverance. "Deliverance is born of
knowledge." For attaining to that liberating knowledge, I can, from my
own experience, only give the advice to you who are otherwise fairly well prepared,
to imbibe for a period of years the spirit of the Discourses of the Buddha,
and to set to work accordingly. There will then be no need for you to believe
(as you write) that a system of thought can do justice to the world (i.e., reality),
but you will know it. Buddhism does justice to the world even to such a degree
that it leads to the overcoming of it. It is an unspeakably vast task to struggle
through and beyond all apparent contradictions, and to struggle free, from the
most subtle fetters (tanha). Gotama, the Buddha says expressly: "Profound
is this doctrine, hard to understand, hard to perceive, tranquil, sublime, beyond
the realm of logic, intelligible only to the wise. You will hardly understand
it without patience, devotion, guidance and effort." But, "there are
beings whose eyes are only little covered by dust. Not hearing the truth, they
will be lost. It is they who will understand the Dhamma." For it has been
said that there are "two conditions of right understanding: the voice of
others (be it orally or in writing) and wise reflection" (Majjh. 43). Furthermore:
"Also in this doctrine and discipline is it possible to show a gradual
training practice, gradual progress" (Majjh. 107). Gradually one will come
to acquire a wise understanding of the teachings proclaimed by the Exalted One,
and then "lofty results will gradually be experienced."
You write that the spirit of Buddhism is repugnant to you owing to its rationalistic
penetration of the world. I too had formerly that opinion; but it disappears
with a more exact knowledge about man's composite nature and his way of development
as taught by the Master. Meditation (bhavana, the four Satipatthana, Samadhi)
rests upon the fact that mind is the forerunner in evolution (thoughts, words
and deeds: kamma or sankhara within the Dependent Origination,[3] paticca-samuppada).
In brief, what man thinks, that he becomes. Meditation, in the Buddhist sense
includes what we, in Christian lands, call feeling, heart, love, and so on.
What commonly is called "feeling" or "emotion," is, in fact,
only a "clinging," low or noble; it is but ties and fetters, gross
or subtle. For me, for instance, music was formerly such an important factor
that, when listening particularly to Beethoven's symphonies, I was clearly possessed
by them, ravished, shaken. Even four or five years ago I busied myself with
writing music and composition. My judgment of musical performances was generally
appreciated. But art is just a means to lead us on to the comprehending of suffering,
and not only to an emotional experience of it; it takes us from the "particular"
to the "general" (aspect of suffering). But more subtle devices (than
art) await us. All of them, however, are, as the entire Teaching, meant "for
letting go, not for keeping a hold on them" (Majjh. 22).
You say that you have suffered much, and yet you think that this world of suffering
is a glorious place! But if you progress from the emotional experience of suffering
to an understanding of life's general nature as ill, then there will come a
turning point in your ideas. You will come to reflect deeply upon the fact that
the entire existence, being something originated, is bound up with impermanence
(sabbe sankhara anicca). Everything originated (body, feelings, perceptions,
mental formations and consciousness) is anicca. What ceases is woe, is suffering
and not-self, unsubstantial dukkham, anatta. Among these three related characteristics
of existence,[4] the most tangible one, dukkha, has been taken out, fully stated
and defined in the First Truth of suffering; in the second, its cause: in the
third its cessation; and in the fourth, the practical path of deliverance. He
who has eyes, will perceive these things. The better one understands and practices
the Eightfold Path, the less one will be assailed by suffering.
Tanha (Craving), that 108-headed hydra, will gradually die away -- beginning
with the grossest, and ending with the most subtle craving which one notices
only later. Then "done is, what ought to be done." Suffering is transcended,
and thereby the world or life (= suffering), are transcended. "Ceased has
rebirth, lived to its end is the holy life, the work is done, nothing more beyond
this -- thus he knows" (Majjh. 94). To him who wishes to inquire further,
the following texts are recommended for thorough reflection: the 63rd and 72nd
Discourse of the Majjhima Nikaya, and further the discourses 2, 22, 38, 140;
and it is advisable to think slowly and carefully about causality (Dependent
Origination).
Enough for to-day. Though Buddhism, as you say, is for you partly still unpalatable,
yet in the first words of your letter, you admit the strict consistency and
inner strength of my own way of action. I have understood Buddha's logic and
love: "the shortest way between two points (i.e., the present stage of
development, and deliverance) is the straight line."
The study of Pali will permit you as much quicker penetration of the teaching,
since all translations are makeshifts (even the sound ones by Neumann); our
words (concepts) are insufficient, and often they lead astray.
...If, in addition, you will learn by heart the most important Discourses, fully
or partly, then you will have a solid foundation, inwardly and with regard to
your linguistic studies.
-- Letter of 9-8-1906
* * *
II
Dear Sir,
One who has understood the universality of suffering and the importance of the
ascetic life for the speediest elimination of that suffering, such a one will
certainly sympathize with you. According to your valuable and frank confession
you have "strong sensuality." You may know that asceticism or the
"holy life" is mostly called brahmacariyam (the chaste life). It is
significant that the same term is used in the third sila (Precept) of the monk.
"Having abandoned unchastity, he lives a life of chastity; he keeps aloof
and abstains from that vulgar practice, sexual intercourse." "He keeps
aloof," that is, he observes a prudent distance from women, lest he lend
a hand to Mara, because he is still weak, and in the process of growth.
For the millions of those who live a worldly life, sexual intercourse within
the limits indicated in Majjh. 41, is not regarded as akusala (unwholesome);[5]
but for the disciple proper who wishes "to bring suffering to an end,"
it is always akusala: unwholesome, wrong, and conducive to suffering. How could
he gain a deeper, truly penetrating insight, as long as that powerful affirmation
of life vibrates through his organism, and paralyzes his mind? Therefore, kammachanda
or kamaraga (sense-desire, sensual lust) is the first Hindrance, Fetter and
Defilement; and its opposite nekkhamma, "renunciation," is the first
help and aid in gaining samma- samadhi, "right concentration," which
is required for the pure vision of truth (vipassana). Though the entire realm
of kama, i.e., the five sense objects, are a hindrance of samadhi (concentration),
yet one has to recognize the sexual sphere as the most portentous in the realm
of sensuality. One knows what an enormous amount of energy is expended here.
He who is infatuated, will be aware of it only faintly; but later when fighting
and subduing his passion, it will become clear to him that he was formerly but
a miserable specimen of humanity, a slave of Mara; he will then appreciate that
a mind kept in a violent tremor by strong emotions, cannot possibly see reality
as it is.
The teaching that goes against the current,
that is deep, subtle and hidden --
invisible it remains to those infatuated by lust.
The Buddha-Dhamma is said to go against the current. The crowd goes along with
the current: life-affirmation, lust, hatred, self-delusion. The true disciple
goes against that stream; he negates it, because he wishes to transcend the
world get rid of it.
"The turning away of the will vanquishes all woe." Our blind fellow-beings,
however, who float along with the current will say: "But sexual desire
is something natural!" It is that very fact which a perspicuous Buddhist
knows, and therefore turns away:
This world, the other world as well
the Knowing One has clearly shown:
the realm of nature and its law,
and freedom ending all that woe.
-- Majjh. 34
He who understands that, has achieved much.
Also he who has strong sensual inclination, can live brahmacariya, the chaste
life. "There is one who is by nature lustful, yet he preserves his chastity,
even if passion often makes him feel pain and torment; but he is able, though
with pain and torment, to live the noble, pure life of chastity (brahmacariya)"
(Majjh. 45)
A disciple who has made himself familiar with the Buddha's instruction, is able
to fight the passions with quite different weapons than other folk, but knowledge
without application is dead. How, then, can a tendency be gradually expelled
from one's nature, for instance that to sensuality? By displacing, eliminating
and replacing. You may have observed how thoughts are placed in the sequence
of time, how they follow each other, and how only one thought at one time can
be present to consciousness, if ever so briefly.
Make a start now, and take matters into your own hand! Instead of allowing your
thoughts to roam about aimlessly, in a confused way and impelled by emotions
-- you should first select a time of the day, a short half an hour, in which
to give to your thought-processes a definite direction by choosing a suitable
subject of meditation. By doing so, gradually a counter-tendency is developed,
because during the 30 minutes of asubha-bhavana (contemplation of the body's
foulness), lust has simply dropped out. If you now return to your routine life,
the tendency developed during your practice will produce an after-effect which
will grow more and more beneficial in proportion to the intensity and duration
of the practice. Gradually, with strengthened mindfulness (sati), that noble
tendency will permeate almost whole thought-process, always ready to step in
with its beneficial effect whenever Mara wishes to intrude. Most of our fellow-beings
"believe that they push while they are pushed themselves." But the
true disciple actually pushes matters himself, because he has grasped "the
law of elimination by disuse," and thus he displaces and eliminates, so
that passions die away; until at the end there is nothing more to die away.
First a Buddhist should suffuse and saturate himself with the Master's words
like those in (the "Revelation of the Body"), in the Sutta Nipata
(v. 193ff), the Theragatha; Suttas like Majjhima Nikaya No. 82; then, if he
has noble aspirations the powerful sexual urge will be reduced noticeably.
Look how this puppet is decked out,
that skin-enveloped skeleton!
Fools are deluded by that sight;
Not those who seek the shore beyond.
According to the Master's injunction (Majjh. 75), after listening (or reading)
there should be thorough reflection about it (yoniso manasikara), to be done
best at a quiet place. You should contemplate and analyze this body as it is
described (so simply but ever so true) in Majjhima Nikaya 10 (Satipatthana Sutta):
"He contemplates this body from the sole of the feet upwards, and from
the crown of the head downward, covered by the skin, filled with many impurities."
He understands it as a putrifying corpse, food for worms, as a skeleton and
as decaying bones: "My body, too, is of that nature, will become like that,
and cannot escape it."
After such thorough contemplation (asubha-bhavana), actual realization will
unfailingly follow. If he now sees women, he is no longer dominated by the animal
urge of carnal desire, but he sees through it; he sees them as skeletons. Looking
ahead he, already now, perceives the flesh now, after death, it will be devoured
by worms; and, then his prevailing feeling will be compassion: "Soon these
bodies will perish and will add to the charnel field. May beings awake from
their frenzy, so that it may no longer be said of them: 'Worn out in vain, the
body dies away,' but may their Kamma come gradually to rest!"
For him who is moved by such compassion, will it be possible to use a being
for satisfying his lust? Only selfishness will be able to do so, even if it
hides behind greatest learning. The Master has taught his disciples -- of whom
none was a eunuch -- how to regulate that desire, and how to bring it to rest.
If you make substantial progress in that respect, you will have achieved much.
May you remain mindful of the fact that you do it for your own sake, for other's
sake, and for the cause (of the truth).
Him who as sage from mating keeps aloof,
Who, young in years, nowhere ensnares himself,
From heedless rapture free, detached,
Him as a sage the wise ones rightly hold.
-- Sutta Nipata v. 218
Namo Buddhaya,
Sumano.
* * *
III
Not many details can be told about your first question.[6] I became aware of
the fact: "I am afflicted by birth, old-age and death, sunken into sorrow,
lamentation, pain, grief and despair submerged by suffering lost in suffering!
Oh, that it might be possible to make an end of that whole mass of suffering!"
(With regard to your question) consider "evolution" in its widest
sense. I mean to say: Beings understand and follow the teaching of the Blessed
One according to the degree of their own development. "He who has eyes,
will see."
Let us assume: there is an "intelligent person," "a man of understanding."
He perceives clearly (a) the impermanency of all that is originated, and he
understands (b) the conclusion: what is impermanent that is liable to suffering
(dukkha) and it is not-self (anatta). Through both, (a) and (b), he will understand
the equation: life=suffering; and now, awake from his slumber, he works with
increasing intensity to make an end of suffering, and thereby, of life.
But how? "Deliverance results from knowledge." That liberating knowledge
(=Right Understanding) is (and according to the above, cannot be anything else):
1. to know suffering; 2. to know the origin of suffering; 3. to know the cessation
of suffering; 4. to know the path leading to suffering's cessation. This is
"the teaching particular to Enlightened Ones." "This only do
I teach, now as before: suffering and the cessation of suffering." Any
doubt as to whether that knowledge is actually the only one needful to us now,
will disappear if one reflects carefully on the 63rd Discourse of Majjhima Nikaya.
From experience I may give the assurance that man will grow in his detachment,
and that suffering will touch him less and less, the more mindfully and energetically
he walks the path. Tanha (Craving), the direct cause of suffering (2nd Truth
and of renewed existence (Paticca-samuppada link 8, 9, 10;[7] Majjhima Discourses,
9,39) is gradually brought to extinction. First its gross form dies away, and
later the more subtle one that is imperceptible at the start (this Tanha-hydra
has 108 heads).
Though, as a rule, only the genuine bhikkhu will be able to walk the path perfectly,
yet the opinion which one sometimes finds expressed, that only the bhikkhu can
do it at all, is erroneous. Everyone who leads the home life -- more especially
if living alone -- can tread the Path and progress on it very far, "according
to the nature of his actions." Everyone who has become a bhikkhu with the
clear awareness of what he is doing, has once lived the worldly life before,
but has prepared himself before he chose to lead the ascetic life that is so
beneficial. Gotama Buddha, in the 43rd Discourse (Majjhima Nikaya) addressed
to the citizens of Sala, has given very valuable instructions for right conduct
in thoughts, words and deeds. Adherence to that conduct will, to the degree
of one's success in doing so, contribute considerably to the overcoming of suffering.
Without having fully understood the importance of a virtuous life (sila) for
purification and for mental concentration, it will be premature if the disciple
desires to attain the meditative absorptions (jhana). If you consider very carefully
the following you will see clearly in that matter.
We find in the texts the following threefold division of the Path:
I. Sila (virtue):
3. samma-vaca, Right Speech
4. samma-kammanta, Right Action
5. samma-ajiva, Right Livelihood
II. Samadhi (concentration)
6. samma-vayama, Right Effort
7. samma-sati, Right Mindfulness
8. samma-samadhi, Right Concentration
III. Pañña (wisdom)
1. samma-ditthi, Right Understanding
2. samma-sankappa, Right Thought
Usually the factors numbered (1) and (2) are mentioned first, because the Path
cannot be trodden without a degree of Right Understanding and Right Thought.
In their perfected form, however, they constitute pañña, the highest
wisdom.
Virtue comes first (being perfected later, by concentration and wisdom). Then
follows Concentration, comprising the 6th, 7th and 8th factor of the Path Among
them, Right Effort consists of the Four Endeavors (Discourse 141); and these
four are also called "implements of concentration." The four "Foundations
of Mindfulness"[8] (satipatthana), which according to Discourse 141, form
the seventh Path factor, are "the objects of concentration"; and Concentration
proper, the 8th factor, is explained by the four meditative absorptions (jhana).
In other words, firstly strong energy (6th factor) has to be developed, and
untiringly one should work, that is meditate, in accordance with the four Foundations
of Mindfulness, for providing the inner training required for the entry into
the First Absorption.
How then, can such mighty energy be developed? "If he sees with his eyes
a visible object, he does not take up its general features nor its details.
Because lust and grief, unwholesome and evil thoughts may overwhelm him who
dwells with his sense of sight unrestrained, he practices that restraint, guards
his sense of sight and watches over it." The same holds good for the other
four physical senses and mind as the sixth.
____________________________________________________________
| I | II | III | IV | V | VI
------------------------------------------------------------
1 | Eye | ear | nose | tongue | body | mind
2 | Forms | sounds | smells | tastes | tactile| mental
| | | | | objects| objects
------------------------------------------------------------
Through the six senses (the subjective side of reality; see the first line in
the sketch) we communicate with the outer world (the objective side of reality;
see the 2nd line). From this is seen the immense importance of controlling that
apparatus (salayatana, the 5th link of the Nidana-chain, Paticcasamuppada) for
the specific purpose of gaining mental concentration, and for the general purpose
of eliminating suffering. "He who does not know and understand according
to reality, the eye (ear, etc.), visual (etc.) objects visual (etc.), consciousness,
visual (etc.), impression, the feelings produced by visual (etc.) impression
-- he will be delighted in the eye; being delighted in it and attached to it,
he will allow himself to be allured by it, looking always for the enjoyment
provided by it. To him the life process consisting of the five Groups (khandha)
will continue to accumulate, and craving that leads to renewed existence, finding
delight here and there, will continue to grow... But he who knows and understands
according to reality, the eye..., will not be delighted in the eye..., seeing
always the danger in it. To him the five Groups will decrease, and craving...
will vanish."
"The concentration of one who has achieved that, is Right Concentration."
"He who sees the Dependent Origination, sees the Dhamma; he who sees the
Dhamma, sees the Dependent Origination."
This spiritual struggle will lead to victory chiefly through constant mindfulness
and thought concerning the fact of origination (arising), in other words, impermanence.
For instance: "Now this unpleasant feeling has arisen in me (e.g., by insult)
produced by auditory impression (see Paticcasamuppada 5,6), and it is conditioned,
not unconditioned. Conditioned by what? By sense impression. And he knows: impression
is impermanent; he knows: feeling is impermanent... Then his mind, thus discerning
the elements, becomes gladdened, serene, strong and steady" (similarly
with I, III-VI of the above sketch).
So far about Energy or Right Effort (the 6th path factor), being the implement
by which to attain concentration (meditative absorption).
Information about the Four Foundations of Mindfulness will be found in Majjh.
10 (Satipatthana-sutta), 118 ("Mindfulness on Breathing"), 119 ("Mindfulness
on the Body"), 62 ("Admonition to Rahula"). Then, "while
he thus dwells earnest, ardent and mindful, the memories bound up with home
life will vanish in him."
I have experienced myself how important it is to meditate upon the four Foundations
of Mindfulness (Satipatthana- sutta). I have learned that Discourse by heart,
in Pali, and daily I repeat one seventh part of it in my meditation; every week
has brought new revelations (sati). But one must work for it. "He who does
not work, cannot follow the truth." "It is not possible, thus I teach,
to obtain assurance at once, at the start; but gradually fighting, progressing
step by step, one will obtain assurance... And because he makes determined effort,
he realizes for himself the highest truth and visualizes it by wise penetration."
He who attends to the preparatory work, as indicated, will avoid the illusions
of "wrong concentration" (miccha-samadhi), and will steer straight
towards Right Concentration, because cultivation of samadhi means the cultivation
of, and the training in just these things, i.e., Energy and Mindfulness.
The fact that also householders (lay followers) can practice mindfulness, is
mentioned in Discourse 51: "We too, O lord, being householders, have from
time to time established our mind in the four Foundations of Mindfulness; and
we dwell, O Lord, contemplating the body in the body, ardent, clearly comprehending,
mindful, having overcome covetousness and grief regarding the world."
If you now read a Discourse like the 27th, where the Master gives a connected
summary, you will have confirmation of that sequence of practice mentioned above:
first sila (virtue; but here more comprehensive, being intended for monks);
then the control of the senses (i.e., energy) and mindfulness (the passage on
Clear Comprehension from Discourse 10). Also the five Hindrances which have
to be overcome before one can enter the first Absorption, are found in the 10th
Discourse, at the beginning of the fourth Foundation of Mindfulness. How difficult
it is, generally, to gain the Absorptions, is shown by the Buddha's statements
in the 128th Discourse; there, profoundly, and step by step, the hindrances
and their overcoming are shown... But the difficulties mentioned there, will
not deter an earnest disciple. He knows that evolution does not proceed at a
bound, but that, by an indefatigable application of the appropriate means, progress
undreamt of, may be achieved in a short time... However, the fact cannot be
concealed: "Profound is this teaching, difficult to grasp... you will hardly
understand it without patience, devotion, effort and guidance"; and "there
are fools who study the teaching; but though they have studied it, they do not
wisely examine the meaning of the teachings; without wisely examining the teachings
their contemplation will not yield satisfaction;... they do not grasp the purpose
for which they have studied the teaching. To them, their wrong grasp of the
teaching will bring them harm and suffering for a long time."
Yet it has been said that the teaching is intelligible to every person of understanding,
and that it grows in clarity for the earnest disciple. "There are no ascetics
who know and understand everything at once. That is impossible." It is
by training, by indefatigable training, that everything is nursed to maturity.
"What a monk considers and reflects upon for a long time, to that his mind
will incline."
If once the fundamental truths have been thoroughly grasped and experienced,
and, through a faithful devotion to the inner work, "the gradual perception
of a great result" has appeared, then from such a soil a beneficial and
powerful saddha (confidence) concerning the future work ("the achieving
of the unachieved") will grow. This is the first of the five "qualities
of spiritual striving" (Padhananga), by the help of which the disciple
may achieve his aim quickly.
I am filled with an unshakable Saddha (confidence). A confidence rooted in understanding
and experience surmounts difficulties met by one who is given to speculative
thinking, a hair-splitter, or a petty critic. Though the way of expression (in
the Discourses) may sometimes be difficult or strange (particularly in translations),
and though, in some instances, the teachings given there, may remain unintelligible
for some time, let us have Saddha! "Enlightened Ones do not speak imperfectly."
"Work, Work!" as we have stressed above -- that is the key word. Then
the Dhamma will be realized, experienced and no longer requires proof or guidance,
not even by a Buddha. "In the Liberated One is the knowledge of Liberation."
"Equal to me will be those victorious ones who have destroyed craving."
Namo Tassa Bhagavato Arahato Samma-sabuddhassa!
Stg.
* * *
IV
Bandarawela (Monastery)
28th April 1909
Dear Mr. N.,
If you attach great significance to "Mindfulness of Breathing" (anapana-sati)
you have perceived an important fact. As the four Foundations of Mindfulness
(satipatthana) may be called the heart of the doctrine, so is "Mindfulness
of Breathing," if rightly understood, the heart of the heart. "Mindfulness
of Breathing if developed well and regularly practiced, brings to perfection
the four Foundations of Mindfulness," thus it is said in the 118th Discourse.
He who knows these means of deliverance, and applies them, will experience by
himself that restlessness, desire, anger, misapprehensions and thereby all deep
sorrows, will vanish, and will reappear only and always, when that mindfulness
(sati) is absent. While our other fellow-beings, millions of them -- go on living
without any substantial gain in liberation ("worn out in vain, this body
dies away"), he who knows the laws of deliverance can purposefully take
into his hands the work of their unfolding; he can loosen, and finally break,
the chains of slavery.
First of all, three things are required here: 1. persistence; 2. persistence;
3. persistence. Without great devotion, without extraordinary patience even
one who is otherwise gifted, will not be able to make progress. It is important
that the beginner betakes himself to a quiet place, as secluded as possible,
so that the habitual tanha -- nourishment for the five senses (see end of Majjh.
150) -- is reduced, and the numerous sounds, voices and noises which, particularly
at the beginning, hinder so much any deeper concentration, do not constantly
interfere. You will not have missed the fact that it is expressly stated in
the Discourses 10, 62, 118 and 27, that the disciple should resort to the forest,
an empty room, etc. Thus, whenever bonds of profession or family do not fetter
you, you should make haste to go out of your town, like one who seeks hidden
treasure, and should choose a suitable spot in forest environment. Then you
should sit down there in a posture that allows you the longest time of sitting
immovably. "Mindfully he breathes in, mindfully he breathes out" --
that is the general practice of Anapana-sati, introducing the subsequent 16
specific exercises, and forming the transition from ordinary confused thinking
to concentrated meditation focused upon a definite mental object. The former
kind of thinking, ordinary reflection, is called vitakka, i.e., "discursive
thinking." By Mindfulness of Breathing that discursive thinking is suspended
and silenced. Anapanasati bhavetabba vitakk'upacchedaya: "Mindfulness of
Breathing ought to be practiced for cutting off discursive thinking." How
is it to be done?
"Breathing in long, he knows 'I breathe in long'; breathing out long, he
knows 'I breathe out long'; Breathing in short, he knows "I breathe in
short"; breathing out short, he knows "I breathe out short."
Now, at one and the same time only one single thought can be clearly present
to consciousness; thoughts follow each other, they are placed in time. All exclusion
of evil thoughts effected by meditation, rests upon that fact, is made possible
by that fact. He who thinks for one minute a thought of kindness, has at that
time no thought of hate in his mind; he who thinks of a corpse for one minute,
has no lust while doing so; he who contemplates impermanence for one minute,
will not have conceit. Whenever, and as long as, one knows "I breathe in,
and out, long or short," for that time, even if it is only for a fraction
of a second, other vitakka (discursive thoughts) will be excluded.
You will, however, experience that, when you resolve to be strictly watchful,
the first breaths that follow, will go in and out a clear awareness of them,
but after that, habitual worldly thoughts (vitakka) will appear again during
a single breath. But if one considers that the complete tranquilization and
exclusion of discursive thoughts is tantamount to the entry into the Second
Absorption, one will, in spite of all relapses, persist in one's practice, week
by week, month by month, year by year; and during a single session the meditator
will apply mindfulness 100 times or 1000 times or more. Gradually the law of
"development by use" (the inherent power of repetition) will show
itself; it works as reliably as the law of "elimination by disuse."
In one minute, one may breathe 15 times (30 inhalations and exhalations). If
one is conscious of it, even if only at the beginning, one will have given a
definite direction to one's mind 300 times in 10 minutes. If for about 10 minutes
no breath has been missed, it is certainly an achievement, though, to a beginner,
some fatigue may be noticeable. The simile of the turner ("turning long
or short"), given in the 10th Discourse, shows clearly how simply that
exercise is meant (long-short, in- out; knowing). Generally spoken, it is the
most simple that is truly great and profound. From the foregoing it will become
clear how important that simple and easily intelligible exercise is. If patiently
sustained, it is bound to result in the calmness and concentration of mind (samatha),
aspired by you. The Master teaches how to bind a second postulate, a "Must"
-- mindfulness (sati) -- to breathing which is the constant companion of man
from birth to death. The first "Must" is faithful: man must breathe
constantly (except in the fourth Absorption). The second "Must" has
to be developed from it. In other words, breathing cannot wait; if it is not
to escape unnoticed (as it happens in ordinary life), mindfulness (sati) must
be present and alert. "For one of confused mindfulness, I say, there is
no Mindfulness of Breathing."
There are people endowed with outstanding gifts. As soon as they know the method,
they will practice with zeal and determination. Perhaps you too will, even after
a short time, attain genuine Absorption of mind, will easily leave behind the
Sensuous Sphere, and realize one or more stages of meditation. Through those
two exercises that degree of Samatha (tranquillity) can be achieved only if
the five Hindrances are removed, the presence of which is incompatible with
Absorption.
But even if, for a long time, the meditator cannot attain to the absorptions,
other gratifying results of Anapanasati will become evident. Firstly, the calm
and concentration of mind as effected by meditative training in solitude, can
now be maintained for increasingly longer periods of time. Calm and concentration
will gradually enter into the meditator's innermost being, and will also manifest
themselves outwardly in his daily behavior (in the family, in professional life
and towards friends), by a calmer and more composed way of speaking (santa-vaco,
"quiet of speech"), and by calmer bodily movements (santa-kayo) in
going, turning, looking, bending and stretching of limbs. Secondly, what is
incomparably more important, there will be a keener insight (vipassana) into
the nature of the world, that is, of the five Khandhas, as impermanent, liable
to suffering and not-self. A man with keen eye sight will excel in observation.
Similarly, greater tranquillity (samatha) means deeper insight (vipassana);
and, again, strengthened insight into suffering will be an incentive to achieve
a greater power of concentration as a means to the end (insight). It is a reciprocal
process "No meditative absorption without wisdom: and no wisdom without
absorption."
Therefore, after having practiced for some time the exercises No. 1 and 2,[9]
one may go over to No. 13: "contemplating impermanence, I shall breathe
in and out" (Discourse 118 or 62). In doing so, one should keep in mind
that what is spoken of here (in the 13th exercise) are phenomena (dhamma), objects
of thought (i.e., what appears in the mind), pertaining to the fourth Foundation
of Mindfulness. The four Satipatthanas may be regarded as stages: I. at the
first stage, one learns to contemplate on the gross material body, as it appears
to simple observation (Majjh. 10); 2. in the second Satipatthana, the feelings,
likewise in their simple presentation (as pleasant, unpleasant, etc.); 3. in
the third an essential change should follow; the knowledge, gradually prepared
and matured by the first three Satipatthanas, that the entire world of plurality
is only an object for each subject, a manifestation of thought, hanging only
on a single thread: consciousness.
Then the passage in Majjh. 10 -- "Thus is corporeality, thus its end,"
etc. -- will appear in a different light, because the proper light has dawned
upon the meditator. "Thus is corporeality"; appearances, phenomena,
arising in consciousness with help of the likewise conditioned visual organ
(colors) the auditory disappears again, as a subjective process: appearance,
anicca, anatta. It is similar with the other Khandhas: "Thus is feeling,
thus is its origin, thus its end." Here one can learn to understand the
whole of existence as an illusion, as not-self (anatta); and the Ego-delusion
will dissolve quickly. This is so, because all wishing, longing, hating, disliking,
fearing, grieving or being excited, in brief all mental afflictions stem from
the Atta-idea ("I," "Mine," "my own," self) If
that delusion loses its hold, a decisive change takes place, a detachment, a
feeling of liberation as never experienced before. The person is now seen as
a temporary combination of ever changing Khandhas (processes of existence);
and after sometime this person will disappear from the scene; it has never harbored
an eternal self (also Karma can become exhausted).
The idea of Anatta may get strengthened in us in a way somewhat like that:
Not I (an abiding individuality) breathe, but breathing occurs;
not I go, but going occurs;
not I stand, but standing occurs;
not I sit, but sitting occurs;
not I lie down, but lying down occurs;
not I look, but looking occurs;
not I bend, but bending occurs;
not I eat, but eating occurs;
not I talk, but talking occurs;
not I feel joy or grief, but a pleasant or unpleasant feeling occurs;
not I think, but thinking occurs.
By such a contemplation, one will become selfless, all-loving, truly detached.
and the word in Majjh. 10 will become clear: "He lives independent, and
does not cling to anything in the world."
By the power of thinking sharpened and made lucid by the exercises 1 and 2 of
(Anapanasati), the facts of impermanence and not-self (impersonality) will be
visualized more strongly (exercise 13). Therefore I have given here that indication,
because it is insight that lastly leads to deliverance. Concentration (samadhi,
samatha) is only the clarification of mind, which, however, is indispensable;
just as in spectacles the glasses are the essential thing, but one can look
through them only after removing from them the dirt or moisture.
I have mentioned to-day only the exercises No. 1, 2 and 13. As you know, talking
is here of little avail; doing, practicing, is all that matters. After some
time you may communicate your experiences, and, if required, ask for further
information. You are quite right in saying that, without explanation, one cannot
do much with the 16 brief instructions (Discourse 62 or 118), particularly if
the translation is unsatisfactory. But in the Canon you will find further elucidations
about the single points.
Sumano
* * *
V
Naples,
17th October 1906
Dear Friend,
A few words about giving-up. It is better not to have cigars about oneself,
on principle. Similarly, he who wishes to wean himself from alcohol, will not
carry a bottle with him. He who wants to give up desire for women, will better
not go to places where he will have to face temptation. To be sure of one's
steps is important particularly at a stage of transition. Mara is on the look-out
for any possible opening, therefore he must not be given any chance. "Once"
is not "never." He who has no cigars about himself, cannot smoke (and
so it is with drinking). No fire can flare up without fuel; for the present,
at least, indulgence has been made impossible. Gradually the law of "elimination
by disuse" will come into effect. The need and desire for the former enjoyment
will weaken and finally cease. If someone says that he has got over smoking,
etc., but he carries cigars about him for the sake of a test, then he has not
yet fully abandoned, tanha (craving). He who has entirely abolished that craving,
will no longer cherish such thoughts; in that respect he is fully at peace,
and already thinks further ahead. Thus a disciple who has freed himself from
sexual urge, will, though immune not seek temptations. More important things
have to be done. No rest before Nibbana! Besides, if he refrains from testing
his power of resistance, this will be more profitable to others in his environment
who cannot see into his heart, but observe only his external behavior; and quite
reasonably, their confidence might be shaken by their observations, though they
may not talk about it.
Doubtlessly, the struggle against Mara (tanha, craving) is hard, because for
Mara it is actually a question of "to be or not to be," a fight of
life or death for his "kingdom of nature." For long, long times we
have been his serfs. Now this serfdom is over for us. Nevermore shall we find
lasting satisfaction anywhere in this Samsara. One who has taken the Buddha
as his guide and master, will understand the nature of "Mara's Realm"
so poignantly that he can no longer find full satisfaction in the "Realm
of Nature" where everything is impermanent. By seeing the misery of it,
we are on the road of escape from it.
What, now, is the principal task for us who already possess a good deal of right
understanding who at least have a knowledge of the doctrine, and observe virtue
(sila)? To watch, watch, watch. To be constantly on guard. In particular: to
try to remain mindful. Samadhi (concentration, meditation) is the Buddhist practice
proper. At the start of the practice the mind is not collected at all, the capacity
of concentration is weak. But, as the Master explained, by training, by unceasing
training, the little child, first constantly falling, learns to toddle about,
till finally as a grown-up man he can walk steadily and continuously for long
stretches. If a man possessed of intelligence falls, he has not been watchful,
was absent-minded. "Lax mindfulness, produces new taints (asava) and strengthens
the old ones; unflinching mindfulness gives no room for new taints and destroys
the old ones." For instance, one has seen innumerable times that "all
formations are impermanent"; one has also agreed with the Buddha's words:
"Whatever corporeality exists, one's own or of others, beautiful or ugly,
all corporeality should, with proper understanding, be regarded as it truly
is: 'It is not mine...'; thus it will be abandoned, will be rejected."
Very often the misery of corporeality has been felt most pungently, and the
misery of craving has been understood, yet this or that object will still titillate
our senses whenever watchfulness is lacking. But if one remains mindful, and
turns at once to an analysis of the perception, one will not be enticed by any
material from. One will see that the material form has been made up into an
evanescent structure of this or another kind (young, or old, beautiful or ugly),
by the karmic formations (sankhara) which are impermanent in themselves, one
will see that material form is put together in a similar way as a potter (himself
impermanent) shapes (fragile) pots. Then "his mind, dissecting thus the
elements, will become joyful, gladdened, strong and steady."
It is doubtlessly a hard way, but gloriously safe. Truly, in that manner, one
can perceptibly detach oneself from the world.
Namo tassa,
Stg.
Appendix I
Reminiscences of Sumano
By Dr. Ph. Derval
"Fritz Stange, student of natural sciences" -- thus my late friend,
then a newly registered freshman, was introduced to the academical association
to which I belonged. A handsome young man, with smooth, blond hair, and an elegant
mustache, with deeply blue and strikingly large eyes, a gentle voice and a mild
glance, thus he stood before us. He was a gentle person and a keen student,
who, in lonely hours, used to comfort his soul by playing the violin; he was
an ardent admirer of Richard Wagner, and, if possible, he did not miss a single
performance of Wagner's operas. If anyone had said that a person like he would
ever become a Buddhist ascetic, he would have provoked general laughter.
We liked each other from the beginning. Strange became my personal freshman.
My other freshman was a great artist in the field of music, and has now become
an excellent, though little known, Sanskritist and Vedantist. The three of us,
united by bonds of closest friendship, soon met regularly at the sessions of
the Theosophical Society which everywhere has prepared the way for the Buddhist
movement. Following the wish of his father, Stange had to give up his studies
so dear to him and donned the uniform of an official of the Postal Department.
For none of us had the student life any special attraction, and Stange himself
saw in it only the karmic way by which we came together. As an official, Stange
remained a keen Theosophist, lived as a vegetarian, and plunged deeply into
the study of those teachings which then we called Buddhism.
Besides he was unusually capable in his profession, and, personally, he was
the favorite of all who knew him. When he was a probationer for the higher postal
career ("Oberpostpraktikant") at Kassel, he began to study the Discourses
of the Buddha in Neumann's translation, under the guidance of a friend who was
an ardent Buddhist, and soon the resolution matured in him to seek deliverance
from the grievous suffering that pervades the life of all beings. He had fully
grasped the Truth of Suffering. But knowledge alone was not sufficient for his
fervent, pure, and profound heart. Thus he left, as a true follower of the Blessed
One, his home, his property and his relations, in order to enter the Sangha
(Buddhist Monkhood) in distant Asia.
"Why does one go to the countries of Buddhism?" he wrote to me once.
"Briefly spoken, because there, and particularly in Burma, all conditions
are cut out for a life in the Sangha. One is relieved of all worldly cares,
for eating, drinking, clothing, lodging, etc.; in contrast to Europe, one can
live there the holy life, first externally. How one detaches oneself inwardly
is everyone's most personal affair." Thus he came to Ceylon. "The
reception," he wrote, "was so friendly, the helpful response so strikingly
unexpected, that already a fortnight after my arrival in Ceylon, I followed
an invitation of the Bhikkhu Jinavaravamsa to stay at Chulla Lanka.[10] There
I have spent the holiest time of my life, in meditation, study of Pali, and
conversation about the teaching... But this body 'that sickly thing,' did not
stand it." On medical advice, Stange decided to return to Europe to cure
his lung disease. In summer 1906, he lived first at Wingendorf near Lauban;
afterwards, following the invitation of a friendly physician with Buddhist leanings,
at Birkfield in Syria (Austria).
On the 11th of October 1906, the ship took him out again, hardly recovered.
This time he went soon to the healthy up- country of Ceylon, to Bandarawela.
Until his complete recuperation, he took, as preliminary step towards the Sangha,
the white dress of an Upasaka, but soon he donned again the yellow robe of a
Samanera (novice). His intention was to return later to Europe, together with
Nyanatiloka, for establishing the Sangha there. "The time will come,"
he wrote in his letter of 7- 7-1906, "when a Sangha will be established
in Germany by thoroughly trained Bhikkhus, and thereby a firm basis will be
formed for the dissemination of the Teaching that brings such unspeakable bliss."
"When illness visits thee, make mindfulness arise.
Illness has come. No time is now for negligence."
-- Theragatha
How earnest he was in his determination, is confirmed by the following words
of his:
"And even if I had not met a single good Bhikkhu, this would not have disconcerted
me "Rare are Enlightened Ones." "Small is the number of those
who are not gripped by them." These words of the Enlightened One are of
general validity. A perceptive disciple will see in that fact an admonition
to make all the quicker an end of suffering. So strongly have I become aware
of the truth of this. Teaching and of its profundity, that, on the one hand
to swerve from that path to another one has become an impossibility; and, on
the other hand, even my walking alone on that path would be done without hesitation
or surprise."
Now his striving within this present impermanent existence has come to an end.
Just as his going forth from home was similar to that of his Lord and Master
Gotama, so it was the same illness, dysentery, which had dissolved the body
of the Perfect one, that also took away the dear heroic Samanera Sumano. Death
is indeed the lot of everything born and originated.
When Sumano started on his way to Homelessness, he pointed out to his relatives
the justification of that step in a beautifully lucid tract, quoting in it,
especially, sayings of Jesus of Nazareth. To the public he gave the work published
a few weeks ago, "Pabbajja, Going Forth into Homelessness." Only by
absorbing its contents fully, we shall be able to measure the single-minded,
pure, noble, and yet firmly rooted work for deliverance done by our friend who
is now free from the world of appearance.
Appendix II
From a Letter by the German Bhikkhu Kondañño
"What I have to say about Sumano's death is the following: In autumn last
year, Bhikkhu Nyanatiloka, the Burmese monk Silavamsa and myself made a walking
tour for a week through the South West of Ceylon, via Adam's Peak, and came
also to Bandarawela. First the three of us went to the small mud-hut, hardly
3X4 meters in size, where Sumano had lived and died. The hut is situated in
a very lonely place, outside of the village, in the midst of bare grassy hillocks,
so that no sound can be heard from the village, and no human habitation can
be seen right around. It is desolate and lonely there, as rarely anywhere else.
The second hut which, when Sumano died, was inhabited by Suñño,
had already fallen into decay, and the rain had washed away nearly every vestige
of it. Afterwards we wanted also to go to the site of the cremation, but we
missed the place. Hence I went, without Nyanatiloka, once more there, together
with the Thera of the Bandarawela Monastery, and I found there, besides some
pieces of molten glass, a few small unburned splinters of bone. I picked them
up and handed them over to Nyanatiloka who still keeps them at Dodanduwa as
a token.
The site of the cremation is on the top of one of those grassy hillocks, about
10 minutes distance from the hut. Boys planted a Bodhi tree at that spot. A
great gathering is said to have been present at the cremation, amongst them
hundreds of Christians and Mohammedans who secretly respected the ascetic way
of life led by Sumano... After the cremation, the ashes were distributed among
the lay people, and many a Christian, Mohammedan, and Hindu took them as gladly
as a Buddhist..."
Notes
1. To those who have the opportunity of visiting Bandarawela some road directions
may be welcome. The place where Sumano lived and died, is reached by going up
the Grand Road to Uturu Kabillawela, a distance of about one and one-half miles
from the Bandarawela Town Hall, and then walking down a little over one quarter
mile on the foot path leading to Gediyarde village.
2. Nekkhamma-sankappa, "the thought of renunciation," is one of the
three kinds of Right Thought or Right Aspiration (samma-sankappa), the second
factor of the Noble Eightfold Path. [
3. See "The Wheel" No. 15a/b: Dependent Origination, by Piyadassi
Thera.
4. See "The Wheel" No. 20: Three Signata, by Prof. O.H. de A. Wijasekara.
5. The author's use of the Buddhist technical term akusala, i.e., "karmically
unwholesome," is here somewhat misleading; but the meaning intended by
him is clear: For a layman, sexual intercourse in marriage is not immoral, being
not a violation of the Five Precepts binding on him. Any form of lust (lobha),
however, is karmically unwholesome, in the strict sense of the term akusala,
though "unlawful lust" (visama-lobha; e.g., adultery) is so in a higher
degree. -- The Translator.
6. This question was, probably, about the Rev Sumano's reasons for entering
the monkhood.
7. See "The Wheel" No. 15a/b.
8. See "The Wheel" No. 19: The Four Foundations of Mindfulness.
9. This refers to the 16 exercises given in Majjh. 118.
10. An island in the sea near the coast of Matara, a town in South Ceylon. The
Sinhalese name of the island is Galgodiyana.
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