SEVEN JAVANA
by
The venerable Mogok Sayadaw
Dhamma talk given on 10-7-1958
The venerable Mogok Sayadaw
Dhamma talk given on 10-7-1958
Translated by Jenny Ko Gyi
I urge you, devotees, to practise vipassana.
Know that it is beneficial in the present and in the (samsara) cycle of death and rebirth. Let us say, one mind/consciousness arises, and(vipassana) contemplation is made. It may be consciousness that comes with greed, or anger/hatred, or delusion, or doubt, or restlessness/wandering mind.
Path-knowledge (magganga) knows that this consciousness arises and passes away. You will have to ask how many times does the path knowledge know when it knows. For the first time it knows, then this first consciousness passes away. Then the second knows. And lastly it knows for the seventh time. It is to be noted that it knows seven times. When arising and passing away (of aggregates/mind-matter) is contemplated once, knowing takes place seven times. Whatever consciousness is contemplated seven javana impulses arise.
Whenever contemplation is made, knowing takes place seven times. In contemplation there is fivefold path-knowledge (right view, right thought are two from the wisdom pat; right effort, right mindfulness, right concentration are three from the concentration path) In each of the seven javana impulses in each contemplation, there is the fivefold path. In the first javana impulse there is the fivefold path magga. In the second javana impulse, there is the fivefold path magga, and so on.
In insight meditation (vipassana) practice (contemplation), seven vipassana javana impulses (magga javana) arise. Each time arising-passing away is contemplated, seven impulses (javana) arise.
When seven (javana) impulses arise, know that you are aware of arising-passing seven times.
The results will now be explained.
In the first (javana) impulse there is fivefold path-knowledge (magganga). It contains volitions (cetana). Volition in this first (javana) impulse will give results this life. When will it start giving results? The path-knowledge (magganga) in the first (javana) impulse will give results within seven days, or seven months, or seven years, from now.
Since it is path-knowledge it will only give good results.
This practice therefore is the work that gives results quickly.
The first javana/impulse therefore gives instant results - ditthadhamma. What is instant result - ditthadhamma? From the time vipassana is practised, it gives results in seven days. If not, it gives results in seven months. If not, it gives results in seven years. This is its potential. This is the time-span during which path-knowledge in the first javana gives results.
I am repeatedly urging you to contemplate arising and passing-away (of mind-matter/aggregates) so that a large number of the first impulse/javana will arise in you.
Why do I want a large number of the first javana/impulse to arise in you?
This first javana/impulse is the first vipassana javana, and it also is the noblest first javana/impulse. It is nobler than the first javana in wholesome deeds of donations dana. It is nobler than the first javana in wholesome meritorious deeds of morality sila. It is nobler than the first javana in wholesome meritorious deeds of tranquility meditation samatha.
The first javana of insight meditation/vipassana is the noblest, and therefore the results it gives will be the best. Practise vipassana. Practise vipassana. This is the javana that first sees arising-passing .
It is the javana that firstly contemplates arising-passing away (of aggregates). Only after it has passed away, will the second javana contemplate the arising and passing away of aggregates. Only after the second javana has passed away will the third javana contemplate the arising-passing away of aggregates. Only after the third, will the fourth contemplate; only after the fourth will there be the fifth; only after the fifth javana has passed away will the sixth javana contemplate the arising and passing away of aggregates; only after the sixth has passed away will the seventh javana contemplate the arising and passing away of aggregates.
It has been mentioned of the time-frame during which the first javana will give results. If there co-incidentally arise, during this time-frame, epidemics, dangers, etc., the first javana will give results and prevent you from these epidemics. The first javana is giving good results and therefore dangers and bad things cannot come to you.
The first javana of vipassana gives good results. And if causes co-incide, and if epidemic out-breaks occur, the results of the first javana will give you protection.
Then should not the first javana be worked for? Take care for the first javana to arise. If the first javana arises, the middle five javana will also arise. The middle five javana will give results only later. The seventh javana will give results in the second life, (or life immediately following the present one). The five middle javana will give results beginning from the third life till the last existence when nibbana will be attained.
The first javana gives results this life. The seventh javana gives results in the second life, (or the life following the present one). The five middle javana will start giving results from the third life onwards, and will follow you like shadows, up till the last life when nibbana will be attained.
Do you not have to face various dangers such as wars, burglars, robbers, epidemics, and diseases like influenza, etc.?
Which of the seven javana will protect you from these dangers?
Which is the one that will be beneficial to us in the present?
It is the first javana.
If the first javana comes, know that the middle five javana will also come. And the seventh javana also will come.
And when vipassana is practised, these seven javana will not stay from arising.
You will have to try so that this first vipassana javana arises. When arising and passing away of aggregates is contemplated, the first javana arises. Then the path-knowledge in the first javana will give results beginning from now. The results will show in seven days, or seven months, or seven years from now.
Then this first vipassana javana is the one that will protect you from all kinds of dangers in this life. It will protect you from various epidemics, from terrifying things. Then this first javana of vipassana is the weapon against dangers.
This first javana is not ordinary. It can very strongly give results. It is therefore called ditthadhamma vedaniyakamma.
Then is it clear that the first javana is the one that gives instant results - ditthadhamma.
Is the first javana not there each time vipassana is practised? Each time the first javana arises, it will give results within seven days, seven months, or seven years. This result of the first javana will be our own.
It will give protection in vipassana practice from the arising of unwanted states, like experiencing frightening things, hearing unpleasant sounds, and a variety of things. One who does not have the first javana of meritorious/wholesome vipassana, cannot have protection from these. But one who has first vipassana javana, these unwanted states cannot come in.
I urge you to exert more effort than before.
This first javana is wholesome/meritorious javana and therefore is genuinely the thing to rely on. The seventh javana is the thing to rely on in the second life (the existence succeeding the present existence). The five middle javana will give result from the third existence onward (till the last/final existence when nibbana is attained).
The one that will give result fast is important.
Why can this first javana help us overcome epidemics, etc.? To give a rough explanation, it is because the first javana has a strong potential.
You do not seem to have been in the Buddha sasana (have heard the teachings of the Buddha) in previous existences. In the many previous existences, you have done evil/unwholesome/demerit deeds. The five middle javana of these evil actions from many past lives have also been following you. Because evil kamma have been following you, you have to be terrified of, for instance,insurgents. Why does fearful mind frequently arise in you? Because the five middle javana of evil kamma of past lives (akusala kamma/aparapariyakamma) are following you. Evil kamma is following you to give evil results.
Your business will fail, there will be deaths, diseases; aparapariyakamma or evil kamma that you have done in the many previous existences in the samsara is following you. With what shall we stop these?
In the many years we have lived, there is not much good news. We are surrounded by news of murders, theft, wars, and all epidemics and dangers. And when the war is over, we again face all kinds of dangers and epidemics.
Why do we have to be afraid, alarmed? What kamma follows us so that we have to be afraid? It is the five middle javana following us, five middle javana of evil kamma done in the many past lives.
It has been following us from the third existence (after the existence when the evil deed was done), till the last existence when nibbana will be attained. And you have to live fearing your business will slow down.
There is no time when you can relax.
Because these kamma are following you, you have to stop them with kamma.
What follows you? Kamma is following you.
If kamma is following you, you will have to stop it with kamma only.
When you practise vipassana when arising and passing away is contemplated, there arises the fivefold path-knowledge.
There also is volition cetana which is desire to practise vipassana. There also is kamma, and knowledge/wisdom.
In the first javana, there is kamma, there is knowledge/wisdom. Kamma is there as an associate. Wisdom sees arising and passing away, and therefore this seeing is its potential.
With this kamma and wisdom, you have to stop the (bad results of) past kamma.
Is the first javana not there each time vipassana is contemplated? Each time the first javana arises, it will give results within seven days, seven months, or seven years. This result of the first javana will be our own.
It will give protection in vipassana from the arising of unwanted states, like experiencing frightening things, hearing sounds and a variety of things. One who does not have the first javana of meritorious/wholesome vipassana, cannot have protection from these. But one who has first javana of vipassana, these unwanted states cannot come in.
I urge you to exert more effort than before.
This first javana is wholesome/meritorious javana and therefore is genuinely the thing to rely on. The seventh javana is the thing to rely on in the second life (the existence following the present existence). The five middle javana will give result from the third existence onward (till the last/final existence when nibbana is attained).
The one that will give result fast is important.
Why can this first javana help us overcome epidemics, etc.? To give a rough explanation, it is because the first javana has a strong potential.
You do not seem to have been in the Buddha sasana (have heard the teachings of the Buddha). In the many previous existences, you have done evil/unwholesome/demerit deeds. The five middle javana of these evil actions from many past lives have also been following you. Evil kamma have been following you, for instance, you have to be terrified of insurgents. Why does fearful mind frequently arise in you? Because the five middle javana of evil kamma of past lives (akusala kamma/aparapariyakamma) are following you. Evil kamma is following you to give results of their evil deeds.
Your business will fail, there will be deaths, diseases; aparapariyakamma is following you. With what shall we stop these?
In the many years we have lived, there is not much good news. We are surrounded by news of murders, theft, wars, and all epidemics and dangers. And when the war is over, we face all kinds of dangers.
Why do we have to be afraid, alarmed? What kamma follows us so that we have to be afraid? It is the five middle javana following us, five middle javana of evil kamma done in the many past lives.
It follows us from the third existence (following the existence when the evil deed was done), till the last existence when nibbana is attained. And you have to be afraid your business will slow down.
There is no time when you can relax.
Because these kamma are following you, you have to stop them with kamma.
What follows you? Kamma is following you.
If kamma is following you, you will have to stop it with kamma only.
When you practise vipassana, when arising and passing away is contemplated, there is the fivefold path-knowledge .
There also is volition cetana which is desire to practise vipassana. There also is kamma, and there is knowledge/wisdom.
In the first javana, there is kamma, there is knowledge/wisdom. Kamma is there as an associate. Wisdom sees arising and passing away, and therefore seeing thus is its potential.
There is kamma and wisdom in the first javana. With this kamma and wisdom, you have to stop the (bad results of) past kamma.
There is wisdom (that comes with vipassana). Kamma is the middle five javana that is following you due to deeds of past existences. These kamma have to be stopped with (the first javana of vipassana).
If past bad kamma does not follow you, you can live without worry.
(During the war in Myanmar’s colonial days) when bombs fell, you had to leave your homes and flee. Now do you know for sure that these evil kamma are following you?
What kamma are these past kamma? They are evil/unwholesome kamma.
With what shall these unwholesome kamma be stopped? These will be stopped by kamma and wisdom which are the first javana of vipassana.
Why am I saying this urgently?
You hear many things. Things do not go well.
Attahi attano natho – rely on the wholesome vipassana kamma. In wholesomeness there is the first javana. It is what will give you protection urgently.
If you do not do this, your (evil) past kamma will give results without anything to stop them. If you practise vipassana, it will give you protection because it is wholesome. It has tendency to cut off unwholesomeness.
If there is no wholesomeness, bad kamma will give results.
Knowing that this vipassana first javana will definitely cut off bad results, try to have this good weapon in you. If not, kamma that has been following you from past existences will govern you at will.
Why? Because there is nothing to stop them.
First javana of unwholesome/bad/evil kamma also gives results – ditthadhamma. Vipassana first javana also gives results.
If you do not practise vipassana, this vipassana first javana will not give result. And if it does, it is more potent than wholesomeness that is donations/charity or morality, or tranquility meditation samatha. Vipassana first javana is the most powerful.
It is therefore important for vipassana first javana to arise in you many times.
Vipassana begins with this first javana. Vipassana cannot be practised without this first javana. It cuts off bad results of the past that has been following us. And then it will give good results.
This first javana will give results this life. Therefore it will not help us become deities or human-beings again (in future life). But it will help us overcome epidemics, or help us prosper. This is what the first javana is able to do.
But it is not able to give results in the second (succeeding) life. There are the five middle javana to give results in the third existence onwards.
The Buddha says this with His all-knowing wisdom sabbennutanana. Only the Buddha knows how deeds give results.
We are only telling you according to what He has taught us because we are His followers.
How can we overcome epidemics?
Now have you got the answer?
We have to practise for vipassana first javana to arise many times. We have to practise to contemplate many times the arising and passing away (of aggregates/mind-matter).
It is the first javana that first contemplates arising and passing away. It is the second javana that sees arising and passing away the second time. It is the third javana that sees arising and passing away the third time.
Without the first javana, the second, third, fourth, and finally the seventh javana cannot arise.
It is kamma. It is dhamma – the phenomenon that stops unwholesome/bad kamma.
The first javana cuts off things that are repulsive, evil, which has been following you from past existences.
Now you will start doing the thing that you genuinely will have to rely on. It is the first javana of wholesome kamma.
Do not ask if you have evil kamma in past existences. Everybody has it.
Think how you have lived the years in this life. You have many unwholesome deeds.
You have run about, you have been terrified. If you do not stop, with path-knowledge magga javana, the kamma that has been following you from the past, they will give results at their own will.
Angulimala had many evil kamma that had followed him from past existences. But these bad kamma were stopped by path-knowledge magga. And this Angulimala became an arahant right in that existence.
You have been bad this life, you had been bad in many past lives. All these bad kamma are cut off by path-knowledge that you get this life. The bad things that you will do in the long samsara are also cut off by this path-knowledge (magga) javana.
These individuals being proof, decide that you have found the real thing you can rely on.
People die violent deaths, they are shot, they are stabbed. Why do these things happen?
Of the seven javana, aparapariya kamma keep following all.
And this life people are evil-minded. This evil mind also causes seven javana to arise. This is bad javana. If it is anger, then it is javana of anger, if it is greed, then it is javana of greed. This first javana gives rise to bad kamma. It strengthens past bad kamma.
Bad javana causes bad things to happen, and violent deaths take place. Some violent deaths are supported by kammic deeds of this life. Past bad kamma also gives results, they have been following you throughout. And it is aided by similarly bad kamma of this life. Therefore at a certain time, at a certain hour, you get into trouble.
This is unwholesomeness supported by unwholesomeness, because wholesome deed that will stop them is not done.
Past good kamma are supported by good deeds of this life. It is the first javana of good deed in this life.
Past good kamma then give results.
Unwholesome kamma of the past give result. The first javana of bad kamma of this life gives support. Then it will not be long for bad results to come to this person. Does this not mean he is helpless?
Unwholesomeness only supports unwholesomeness. The kamma that will stop it will not come.
Of course you all have bad kamma. But you have to stop it with vipassana first javana.
You will be wrong if you think you do not have bad kamma.
Everybody has bad kamma.
For how many years did you have to live with the war? You also suffered during invasion by foreign troops.
This is past unwholesome kamma giving results.
Is the first javana not there each time vipassana is contemplated? Each time the first javana arises, it will give results within seven days, seven months, or seven years. This result of the first javana will be our own.
It will give protection in vipassana from the arising of unwanted states, like experiencing frightening things, hearing sounds and a variety of things. One who does not have the first javana of meritorious/wholesome vipassana, cannot have protection from these. But one who has first javana of vipassana, these unwanted states cannot come in.
I urge you to exert more effort than before.
This first javana is wholesome/meritorious javana and therefore is genuinely the thing to rely on. The seventh javana is the thing to rely on in the second life (the existence following the present existence). The five middle javana will give result from the third existence onward (till the last/final existence when Nibbana is attained).
The one that will give result fast is important.
Why can this first javana help us overcome epidemics, etc.? To give a rough explanation, it is because the first javana has a strong potential.
You do not seem to have been in the Buddha sasana (hearing the Teachings of the Buddha). In the many previous existences, you have done evil/unwholesome/demerit deeds. The five middle javana of these evil actions from many past lives have also been following you. Evil kamma have been following you, for instance, you have to be terrified of insurgents. Why does fearful mind frequently arise in you? Because the five middle javana of evil kamma of past lives (akusala kamma/aparapariyakamma) are following you. Evil kamma is following you to give results of their evil deeds.
Your business will fail, there will be deaths, diseases; aparapariyakamma is following you. With what shall we stop these?
In the many years we have lived, there is not much good news. We are surrounded by news of murders, theft, wars, and all epidemics and dangers. And when the war is over, we face all kinds of dangers.
Why do we have to be afraid, alarmed? What kamma follows us so that we have to be afraid? It is the five middle javana following us, five middle javana of evil kamma done in the many past lives.
It follows us from the third existence (following the existence when the evil deed was done), till the last existence when nibbana is attained. And you have to be afraid your business will slow down.
There is no time when you can relax.
Because these kamma are following you, you have to stop them with kamma.
What follows you? Kamma is following you.
If kamma is following you, you will have to stop it with kamma only.
When you practise vipassana, when arising and passing away is contemplated, there is the fivefold path-knowledge .
There also is volition cetana which is desire to practise vipassana. There also is kamma, and there is knowledge/wisdom.
In the first javana, there is kamma, there is knowledge/wisdom. Kamma is there as an associate. Wisdom sees arising and passing away, and therefore seeing thus is its potential.
There is kamma and wisdom in the first javana. With this kamma and wisdom, you have to stop the (bad results of) past kamma.
There is wisdom (that comes with vipassana). Kamma is the middle five javana that followed from deeds of past existences. These kamma have to be stopped with (the first javana of vipassana).
Do not live without worry. If past bad kamma does not follow you, you can live without worry.
(During the war in Myanmar’s colonial days) when bombs fell, you had to leave your homes and flee. Now do you know for sure that these kamma are following you?
What kamma are these past kamma? They are evil/unwholesome kamma.
With what shall these unwholesome kamma be stopped? These will be stopped by kamma and wisdom which are the first javana of vipassana.
Why am I saying this urgently?
You hear many things. Things do not go well.
Attahi attano natho – rely on the wholesome vipassana kamma. In wholesomeness there is the first javana. It is what will give you protection urgently.
If you do not do this, your (evil) past kamma will give results without anything to stop them. If you practise vipassana, it will give you protection because it is wholesome. It has tendency to cut off unwholesomeness.
If there is no wholesomeness, bad kamma will give results.
Knowing that this vipassana first javana will definitely cut off bad results, try to have this good weapon in you. If not, kamma that has been following you from past existences will govern you at will.
Why? Because there is nothing to stop them.
First javana of unwholesome/bad/evil kamma also gives results – ditthadhamma. Vipassana first javana also gives results.
If you do not practise vipassana, this vipassana first javana will not give result. And if it does, it is more potent than wholesomeness that is donations/charity or morality or tranquility meditation samatha. Vipassana first javana is the most powerful.
It is therefore important for vipassana first javana to arise in you many times.
Vipassana begins with this first javana. Vipassana cannot be practised without this first javana. It cuts off bad results of the past that has been following us. And then it will give good results.
This first javana will give results this life. Therefore it will not help us become deities or human-beings again (in future life). But it will help us overcome epidemics, or help us prosper. This is what the first javana is able to do.
But it is not able to give results in the second (succeeding) life. There are the five middle javana to give results in the third existence onwards.
The Buddha says this with His all-knowing wisdom sabbennutanana. Only the Buddha knows how results take place.
We are only telling you according to what He has taught us because we are His followers.
How can we overcome epidemics?
Now have you got the answer?
We have to practise for vipassana first javana to arise many times. We have to practise to contemplate many times the arising and passing away (of aggregates/mind-matter).
It is the first javana that first contemplates arising and passing away. It is the second javana that sees arising and passing away the second time. It is the third javana that sees arising and passing away the third time.
Without the first javana, the second, third, fourth, and finally the seventh javana cannot arise.
It is kamma. It is dhamma – the phenomenon that stops unwholesome/bad kamma.
The first javana cuts off things that are repulsive, evil, which has been following you from past existences.
Now you will start doing the thing that you genuinely will have to rely on. It is the first javana of wholesome kamma.
Do not ask if you have evil kamma in past existences. Everybody has it.
Think how you have lived the years in this life. You have many unwholesome deeds.
You have run about, you have been terrified. If you do not stop with path-knowledge magga javana, the kamma that has been following you from the past, they will give results at their own will.
Angulimala the killer had many kamma that had followed him from past existences. But these bad kamma were stopped by path-knowledge magga. And this Angulimala became an arahant right in that existence.
You have been bad this life, you had been bad in many past lives. All these bad kamma are cut off by path-knowledge that you get this life. The bad things that you will do in the long samsara are also cut off by this path-knowledge (magga) javana.
These individuals being proof, decide that you have found the real thing you can rely on.
People die violent deaths, they are shot, they are stabbed. Why do these things happen?
Of the seven javana, aparapariya kamma keep following all.
And this life people are evil-minded. This evil mind also causes seven javana to arise. This is bad javana. If it is anger, then it is javana of anger, if it is greed, then it is javana of greed. This first javana gives rise to bad kamma.
Bad javana causes bad things to happen, and violent deaths take place. Some violent deaths are supported by kammic deeds of this life. Past bad kamma also gives results, they have been following you throughout. And it is aided by similarly bad kamma of this life. Therefore at a certain time, at a certain hour, you get into trouble.
This is unwholesomeness supported by unwholesomeness, because wholesome deed that will stop them fail to come.
Good results also are supported by good deeds of this life. It is the first javana of good deed in this life.
The result itself is the result of past kamma.
Unwholesome kamma of the past give result. The first javana of bad kamma of this life gives support. Then it will not be long for bad results to come to this person. Does this not mean he is helpless?
Unwholesomeness only supports unwholesomeness. The kamma that will stop it will not come.
Of course you all have bad kamma. But you have to stop it with vipassana first javana.
You will be wrong if you think you do not have bad kamma.
Everybody has bad kamma.
For how many years did you have to live with the war? You also suffered during invasion by foreign troops.
This is past unwholesome kamma giving results.
Then do we need to ponder if we have past unwholesome kamma.
‘Then venerable, why are we still alive until now? Why are we not dead? We know for sure of past kamma’
You have past good kamma to the extent you are worthy of.
You have good first javana to some extent. Now I shall give you one that is more potent than this. This is path-knowledge javana.
Even javana of other good kamma can, to some extent, stop bad results. This great kamma can help to a great extent.
Attahi attano natho the genuine thing to rely on is not this physical body. The Buddha definitely says that you have to rely on your good kamma. Rely on javana. Will this javana automatically come? Or do you have to contemplate?
If you do not contemplate it will not arise. Each time arising and passing away is contemplated, there will be magga javana.
There is the first javana. In someone who is practising vipassana, past bad kamma, if the occasion arises, will give result. Vipassana javana will stop them.
If, despite knowing this, you do not try to get this protection, then you are not pitying yourself.
You are now in the good era when vipassana is widely practise, and if you misuse this good time, you will have to bear the result of this fault.
You are chanting paritta, ‘raja tova, cora tova, manussa tova, amanussa tova, aggi tova, udaka tova, do you not recite so?’
You are praying for escape from these jungles but these jungles are in you yourself; how can you escape?
May I escape from these jungles, may I escape from the dangers of rulers, may I escape from the dangers of burglars, these you will say. But these jungles are in you. What will you do to escape from these jungles?
Those who are free from the dangers of rulers (raja tova) are rare. Asaddhamma tova, may I be free from the non-virtuous. What is asaddhammatova? It is the dhamma which is not noble - wanting others' properties by unfair means, wanting others' death, being biased.
Being friendly with one, and hating another. This is non-virtuous/non-noble dhamma existing in you. You will pray to be free from dangers, but this unwholesome consciousness is inside you. And your prayer is not working because the danger is already inside you.
Wanting one to live, wanting another's death, then is it virtuous or not virtuous?
It is already inside you. Yet you pray that you want to be free from what is not virtuous.
After asaddhamma tova comes asanditthi tova - the danger of having wrong view.
This aggregate of yours is impermanence anicca, suffering dukkha, loathesome asubha. But if there arises attachment, fondness for this aggregate, it is wrong view.
That which is frequently inside you is the dhamma which is not virtuous (asaddhamma tova), and wrong view that perceives mind-matter aggregates as man, deities (asanditthi tova).
Asaddhamma tova is dhamma that is not noble/not virtuous. It consists of ten unwholesome/bad/evil actions.
Asanditthi tova is wrong view. There is arising-passing away of mind-matter aggregates, but you do not see it. This is the danger of wrong view.
Having the dhamma that is not virtuous, and having wrong view inside you is having a magnet in you.
Ten unwholesome deeds; and then viewing mind-matter as I, he, etc., loving one, hating another. Are these not wrong views?
Ten unwholesome deeds. Then perceiving mind-matter as 'I, others', 'loving one person, hating another'. These are wrong views.
All are arising and passing away. All are impermanent. There is nothing to love, nothing to hate.
Asanditthitova is perceiving the physical body as 'I, others', and perceiving others as men, women. It is not seeing impermanence, suffering, non-self, loathesomeness.
When these two are in you, they are magnetic. They have tendency to attract.
Are these wholesome dhamma or unwholesome dhamma?
Bad results which are like swords, spears, weapons, come only when there is unvirtuous dhamma and wrong view which are like magnet. Ore is instantly attracted to and sticks to magnet. It comes because it has company.
There are two - asaddhammatova - the danger of dhamma that is not noble, or ten unwholesome deeds; then, asanditthitova - the danger of wrong view; there is impermanence, suffering, non-self, yet these are not seen.
These two dhamma, being magnets, attract dangers of epidemics, dangers of attacks with weapons, dangers of rulers, dangers of robbers.
Are dangers from the outside to be feared? Or is the element that attracts them to be feared?
What are the elements that attract dangers? They are asaddhammatova and asanditthitova. The dhamma that is not the dhamma of noble persons, and the dhamma that is wrong view, viewing impermanence, suffering, non-self as men, women, etc.
These two are the magnets within.
When these two dhamma are present, there will be dangers of famine, there will be dangers of failure in businesses, dangers of weapons, dangers of being hated, dangers of being tortured.
Do these dangers arise because they want to? Or do these arise because they are attracted? Say, if someone, out of great anger, causes havoc, in some cases he will be beaten by folks who feel he is too troublesome.
This is ditthadhamma result.
There are seven impulses javana of anger in him. And the first javana gives instant results.
There is dhamma in him which is not noble. Therefore bad results come in.
Are dangers from the outside to be feared? Or is the dhamma that attracts to be feared?
You are only chanting 'asaddhammatova, asanditthitova' so that you will be free from dangers. But the magnet that attracts dangers is inside you. And all bad things will come to you.
You want to be free from epidemics. Then you have to remove these two dhamma.
Ore cannot come when the magnet within is removed.
Is it important for you to fear those outside, or is it important to get rid of the magnet within? You are only fearing the one outside. Now do you understand it comes because the one withing attracts it.
Be afraid of the one within. And when you are afraid of it, get rid of it.
You are fearing the wrong thing. You are fearing the one outside. And you do not fear the one who is pulling you from within. You cannot stop it by merely chanting parittas. Dangers will not come if you take this thing out.
Asaddhamma the dhamma which is not noble, which consists of ten unwholesome/evil deeds. Asanditthi the danger of wrong view, which is wrong view perceiving mind-matter as self. It is micchaditthi.
Dangers and epidemics will be away only when ten unwholesome deeds and wrong views are not in you.
Do dangers come to you on their own? Or are unwholesome dhamma and wrong view pulling them toward you?
Then you will have to get rid of them.
There are five enemies externally, and two within. Of these, two internal enemies are to be feared more because they are magnet, they pull the five external dangers to you.
Five external enemies - water, fire, rulers, burglars, those whom you are not fond of/the unloved. Two internal dangers pull in the external five, and they get inside. And this individual die a violent death, he experiences physical and mental suffering.
Does this happen because you are unfortunate? Or does this happen because you do not get rid of the magnetic element?
They are there on the mind-base. Onto this mind-base where the internal enemies dwell, you have to place the dhamma that gets rid of them. If not, these internal enemies will not leave.
If one leaves, another of its kind replaces it, and along come its company.
Two internal enemies dwell on the mind-base. Then you will have to work so that you can bring the javana impulses of vipassana knowledge there. And when vipassana nana javana gets there, the two internal enemies cannot persist.
When the magnetic element is wiped out, the external enemies cannot come in. Now, have you found the thing that you can truly rely on? It is vipassana knowledge. Each time vipassana is contemplated, seven javana impulses arise.
Then contemplate your own consciousnesses.
You can be mindful of the in-breath, out-breath. If greed comes in, observe its arising and passing away. If doubt arises, observe its arising and passing away. If the mind wanders, also observe its arising and passing away. If there is drowsiness/sloth and torpor, also observe its arising and passing away. Contemplation of arising and passing away is magga, the path-knowledge. The first javana impulse of path-knowledge arises.
This first javana arises at the mind-base. Previously, two internal enemies also arose at the mind-base. Following the method I have mentioned, if one's own mind is observed, the virtuous/noble dhamma will come.
Noble dhamma and right-view (sammaditthi) will come. Insight meditation practice (vipassana) is the dhamma practised by virtuous persons. There is right-view in it.
Because of virtuous dhamma and right-view, ignoble dhamma and wrong-view will flee. Noble dhamma and right view are the first javana/impulse.
If arising and passing away (of five aggregates) is regularly contemplated, noble dhamma and right-view will come.
When virtuous dhamma and right-view comes, ignoble dhamma and wrong view flee. Do they flee because you chant parittas? Or do they flee because there comes knowledge/wisdom that contemplates (aggregates/khandha)?
There is conduct through speech, and there is mental conduct. If it is (evil) conduct through speech, it is nullified through speech. But ignoble dhamma and wrong views are already in mind. It is mental conduct, and therefore has to be nullified through mental conduct.
(p.50 original text --)
Do (the evil) flee because (you) are reciting protective verses - paritta, or because of the knowledge that contemplates? This is mental action. Reciting verses is only verbal action. Ill will, hatred are ignoble dhamma. Wrong views - miccha ditthi, also is ignoble dhamma . this mental action - kamma is to be driven away though mental action.
Mental actions - mano kamma, is inside you. how is mano kamma to be driven out. Everyday you chant protective verses, you recite these raja tova, cora tova to drive away the dangers of rulers and theives, you even say 'Aum' to begin your recitals with. When you say aum in your verses you are going against the Buddha; through verbal actions you are hoping to drive away dangers. And you say, 'may we be free from all kinds of dangers and enemies', but even though you are saying it ... the bad mental actions still go on. Will the bad mental actions - covetousness hatred and wrong view disappear through chanting of verses? They do not. If they persist, (evil actions which are like) magnet will attract (more evil). In emergencies you may recite protective verses - iti piso or hetu pacceyo, etc. But inside you evil kamma (that have been committed) persists. A noble person immersed in absorption of cessation - nirodha samapatti, cannot even be burned, even if you try to burn them, because inside them there is no evil - akusala. They remain untouched by flames. Vipassana - insight practice - is mental work; it arises at the mind door. It takes place at the mind base.
Then epidemics, etc. which are attracted by (evil actions, etc.) cannot invade. This is the surest way to be free from dangers and enmity. When wholesome mental actions arise within all unwholesome things will be no more. Magnets (of the evil within) are expelled. Witchcraft (as believed in remote places in the past) against you will not work. If no spell is placed within you, can witches ogres and ghosts overpower you? Insight knowledge is the only thing to rely on. No matter how violent things may be, insight practice is to be continued. Whatever arises, observe the arising and the passing away. Arising and passing away is the object, knowledge of this arises at the mind door. During this moment of contemplation, impulses arise 7 times. When does the first impulse give its result? In 7 days, or 7 months, or 7 years. It could produce results immediately. Through this Nibbana would be attained, and epidemics could be overcome. Where would you find anything better than this?
Know that it is beneficial in the present and in the (samsara) cycle of death and rebirth. Let us say, one mind/consciousness arises, and(vipassana) contemplation is made. It may be consciousness that comes with greed, or anger/hatred, or delusion, or doubt, or restlessness/wandering mind.
Path-knowledge (magganga) knows that this consciousness arises and passes away. You will have to ask how many times does the path knowledge know when it knows. For the first time it knows, then this first consciousness passes away. Then the second knows. And lastly it knows for the seventh time. It is to be noted that it knows seven times. When arising and passing away (of aggregates/mind-matter) is contemplated once, knowing takes place seven times. Whatever consciousness is contemplated seven javana impulses arise.
Whenever contemplation is made, knowing takes place seven times. In contemplation there is fivefold path-knowledge (right view, right thought are two from the wisdom pat; right effort, right mindfulness, right concentration are three from the concentration path) In each of the seven javana impulses in each contemplation, there is the fivefold path. In the first javana impulse there is the fivefold path magga. In the second javana impulse, there is the fivefold path magga, and so on.
In insight meditation (vipassana) practice (contemplation), seven vipassana javana impulses (magga javana) arise. Each time arising-passing away is contemplated, seven impulses (javana) arise.
When seven (javana) impulses arise, know that you are aware of arising-passing seven times.
The results will now be explained.
In the first (javana) impulse there is fivefold path-knowledge (magganga). It contains volitions (cetana). Volition in this first (javana) impulse will give results this life. When will it start giving results? The path-knowledge (magganga) in the first (javana) impulse will give results within seven days, or seven months, or seven years, from now.
Since it is path-knowledge it will only give good results.
This practice therefore is the work that gives results quickly.
The first javana/impulse therefore gives instant results - ditthadhamma. What is instant result - ditthadhamma? From the time vipassana is practised, it gives results in seven days. If not, it gives results in seven months. If not, it gives results in seven years. This is its potential. This is the time-span during which path-knowledge in the first javana gives results.
I am repeatedly urging you to contemplate arising and passing-away (of mind-matter/aggregates) so that a large number of the first impulse/javana will arise in you.
Why do I want a large number of the first javana/impulse to arise in you?
This first javana/impulse is the first vipassana javana, and it also is the noblest first javana/impulse. It is nobler than the first javana in wholesome deeds of donations dana. It is nobler than the first javana in wholesome meritorious deeds of morality sila. It is nobler than the first javana in wholesome meritorious deeds of tranquility meditation samatha.
The first javana of insight meditation/vipassana is the noblest, and therefore the results it gives will be the best. Practise vipassana. Practise vipassana. This is the javana that first sees arising-passing .
It is the javana that firstly contemplates arising-passing away (of aggregates). Only after it has passed away, will the second javana contemplate the arising and passing away of aggregates. Only after the second javana has passed away will the third javana contemplate the arising-passing away of aggregates. Only after the third, will the fourth contemplate; only after the fourth will there be the fifth; only after the fifth javana has passed away will the sixth javana contemplate the arising and passing away of aggregates; only after the sixth has passed away will the seventh javana contemplate the arising and passing away of aggregates.
It has been mentioned of the time-frame during which the first javana will give results. If there co-incidentally arise, during this time-frame, epidemics, dangers, etc., the first javana will give results and prevent you from these epidemics. The first javana is giving good results and therefore dangers and bad things cannot come to you.
The first javana of vipassana gives good results. And if causes co-incide, and if epidemic out-breaks occur, the results of the first javana will give you protection.
Then should not the first javana be worked for? Take care for the first javana to arise. If the first javana arises, the middle five javana will also arise. The middle five javana will give results only later. The seventh javana will give results in the second life, (or life immediately following the present one). The five middle javana will give results beginning from the third life till the last existence when nibbana will be attained.
The first javana gives results this life. The seventh javana gives results in the second life, (or the life following the present one). The five middle javana will start giving results from the third life onwards, and will follow you like shadows, up till the last life when nibbana will be attained.
Do you not have to face various dangers such as wars, burglars, robbers, epidemics, and diseases like influenza, etc.?
Which of the seven javana will protect you from these dangers?
Which is the one that will be beneficial to us in the present?
It is the first javana.
If the first javana comes, know that the middle five javana will also come. And the seventh javana also will come.
And when vipassana is practised, these seven javana will not stay from arising.
You will have to try so that this first vipassana javana arises. When arising and passing away of aggregates is contemplated, the first javana arises. Then the path-knowledge in the first javana will give results beginning from now. The results will show in seven days, or seven months, or seven years from now.
Then this first vipassana javana is the one that will protect you from all kinds of dangers in this life. It will protect you from various epidemics, from terrifying things. Then this first javana of vipassana is the weapon against dangers.
This first javana is not ordinary. It can very strongly give results. It is therefore called ditthadhamma vedaniyakamma.
Then is it clear that the first javana is the one that gives instant results - ditthadhamma.
Is the first javana not there each time vipassana is practised? Each time the first javana arises, it will give results within seven days, seven months, or seven years. This result of the first javana will be our own.
It will give protection in vipassana practice from the arising of unwanted states, like experiencing frightening things, hearing unpleasant sounds, and a variety of things. One who does not have the first javana of meritorious/wholesome vipassana, cannot have protection from these. But one who has first vipassana javana, these unwanted states cannot come in.
I urge you to exert more effort than before.
This first javana is wholesome/meritorious javana and therefore is genuinely the thing to rely on. The seventh javana is the thing to rely on in the second life (the existence succeeding the present existence). The five middle javana will give result from the third existence onward (till the last/final existence when nibbana is attained).
The one that will give result fast is important.
Why can this first javana help us overcome epidemics, etc.? To give a rough explanation, it is because the first javana has a strong potential.
You do not seem to have been in the Buddha sasana (have heard the teachings of the Buddha) in previous existences. In the many previous existences, you have done evil/unwholesome/demerit deeds. The five middle javana of these evil actions from many past lives have also been following you. Because evil kamma have been following you, you have to be terrified of, for instance,insurgents. Why does fearful mind frequently arise in you? Because the five middle javana of evil kamma of past lives (akusala kamma/aparapariyakamma) are following you. Evil kamma is following you to give evil results.
Your business will fail, there will be deaths, diseases; aparapariyakamma or evil kamma that you have done in the many previous existences in the samsara is following you. With what shall we stop these?
In the many years we have lived, there is not much good news. We are surrounded by news of murders, theft, wars, and all epidemics and dangers. And when the war is over, we again face all kinds of dangers and epidemics.
Why do we have to be afraid, alarmed? What kamma follows us so that we have to be afraid? It is the five middle javana following us, five middle javana of evil kamma done in the many past lives.
It has been following us from the third existence (after the existence when the evil deed was done), till the last existence when nibbana will be attained. And you have to live fearing your business will slow down.
There is no time when you can relax.
Because these kamma are following you, you have to stop them with kamma.
What follows you? Kamma is following you.
If kamma is following you, you will have to stop it with kamma only.
When you practise vipassana when arising and passing away is contemplated, there arises the fivefold path-knowledge.
There also is volition cetana which is desire to practise vipassana. There also is kamma, and knowledge/wisdom.
In the first javana, there is kamma, there is knowledge/wisdom. Kamma is there as an associate. Wisdom sees arising and passing away, and therefore this seeing is its potential.
With this kamma and wisdom, you have to stop the (bad results of) past kamma.
Is the first javana not there each time vipassana is contemplated? Each time the first javana arises, it will give results within seven days, seven months, or seven years. This result of the first javana will be our own.
It will give protection in vipassana from the arising of unwanted states, like experiencing frightening things, hearing sounds and a variety of things. One who does not have the first javana of meritorious/wholesome vipassana, cannot have protection from these. But one who has first javana of vipassana, these unwanted states cannot come in.
I urge you to exert more effort than before.
This first javana is wholesome/meritorious javana and therefore is genuinely the thing to rely on. The seventh javana is the thing to rely on in the second life (the existence following the present existence). The five middle javana will give result from the third existence onward (till the last/final existence when nibbana is attained).
The one that will give result fast is important.
Why can this first javana help us overcome epidemics, etc.? To give a rough explanation, it is because the first javana has a strong potential.
You do not seem to have been in the Buddha sasana (have heard the teachings of the Buddha). In the many previous existences, you have done evil/unwholesome/demerit deeds. The five middle javana of these evil actions from many past lives have also been following you. Evil kamma have been following you, for instance, you have to be terrified of insurgents. Why does fearful mind frequently arise in you? Because the five middle javana of evil kamma of past lives (akusala kamma/aparapariyakamma) are following you. Evil kamma is following you to give results of their evil deeds.
Your business will fail, there will be deaths, diseases; aparapariyakamma is following you. With what shall we stop these?
In the many years we have lived, there is not much good news. We are surrounded by news of murders, theft, wars, and all epidemics and dangers. And when the war is over, we face all kinds of dangers.
Why do we have to be afraid, alarmed? What kamma follows us so that we have to be afraid? It is the five middle javana following us, five middle javana of evil kamma done in the many past lives.
It follows us from the third existence (following the existence when the evil deed was done), till the last existence when nibbana is attained. And you have to be afraid your business will slow down.
There is no time when you can relax.
Because these kamma are following you, you have to stop them with kamma.
What follows you? Kamma is following you.
If kamma is following you, you will have to stop it with kamma only.
When you practise vipassana, when arising and passing away is contemplated, there is the fivefold path-knowledge .
There also is volition cetana which is desire to practise vipassana. There also is kamma, and there is knowledge/wisdom.
In the first javana, there is kamma, there is knowledge/wisdom. Kamma is there as an associate. Wisdom sees arising and passing away, and therefore seeing thus is its potential.
There is kamma and wisdom in the first javana. With this kamma and wisdom, you have to stop the (bad results of) past kamma.
There is wisdom (that comes with vipassana). Kamma is the middle five javana that is following you due to deeds of past existences. These kamma have to be stopped with (the first javana of vipassana).
If past bad kamma does not follow you, you can live without worry.
(During the war in Myanmar’s colonial days) when bombs fell, you had to leave your homes and flee. Now do you know for sure that these evil kamma are following you?
What kamma are these past kamma? They are evil/unwholesome kamma.
With what shall these unwholesome kamma be stopped? These will be stopped by kamma and wisdom which are the first javana of vipassana.
Why am I saying this urgently?
You hear many things. Things do not go well.
Attahi attano natho – rely on the wholesome vipassana kamma. In wholesomeness there is the first javana. It is what will give you protection urgently.
If you do not do this, your (evil) past kamma will give results without anything to stop them. If you practise vipassana, it will give you protection because it is wholesome. It has tendency to cut off unwholesomeness.
If there is no wholesomeness, bad kamma will give results.
Knowing that this vipassana first javana will definitely cut off bad results, try to have this good weapon in you. If not, kamma that has been following you from past existences will govern you at will.
Why? Because there is nothing to stop them.
First javana of unwholesome/bad/evil kamma also gives results – ditthadhamma. Vipassana first javana also gives results.
If you do not practise vipassana, this vipassana first javana will not give result. And if it does, it is more potent than wholesomeness that is donations/charity or morality, or tranquility meditation samatha. Vipassana first javana is the most powerful.
It is therefore important for vipassana first javana to arise in you many times.
Vipassana begins with this first javana. Vipassana cannot be practised without this first javana. It cuts off bad results of the past that has been following us. And then it will give good results.
This first javana will give results this life. Therefore it will not help us become deities or human-beings again (in future life). But it will help us overcome epidemics, or help us prosper. This is what the first javana is able to do.
But it is not able to give results in the second (succeeding) life. There are the five middle javana to give results in the third existence onwards.
The Buddha says this with His all-knowing wisdom sabbennutanana. Only the Buddha knows how deeds give results.
We are only telling you according to what He has taught us because we are His followers.
How can we overcome epidemics?
Now have you got the answer?
We have to practise for vipassana first javana to arise many times. We have to practise to contemplate many times the arising and passing away (of aggregates/mind-matter).
It is the first javana that first contemplates arising and passing away. It is the second javana that sees arising and passing away the second time. It is the third javana that sees arising and passing away the third time.
Without the first javana, the second, third, fourth, and finally the seventh javana cannot arise.
It is kamma. It is dhamma – the phenomenon that stops unwholesome/bad kamma.
The first javana cuts off things that are repulsive, evil, which has been following you from past existences.
Now you will start doing the thing that you genuinely will have to rely on. It is the first javana of wholesome kamma.
Do not ask if you have evil kamma in past existences. Everybody has it.
Think how you have lived the years in this life. You have many unwholesome deeds.
You have run about, you have been terrified. If you do not stop, with path-knowledge magga javana, the kamma that has been following you from the past, they will give results at their own will.
Angulimala had many evil kamma that had followed him from past existences. But these bad kamma were stopped by path-knowledge magga. And this Angulimala became an arahant right in that existence.
You have been bad this life, you had been bad in many past lives. All these bad kamma are cut off by path-knowledge that you get this life. The bad things that you will do in the long samsara are also cut off by this path-knowledge (magga) javana.
These individuals being proof, decide that you have found the real thing you can rely on.
People die violent deaths, they are shot, they are stabbed. Why do these things happen?
Of the seven javana, aparapariya kamma keep following all.
And this life people are evil-minded. This evil mind also causes seven javana to arise. This is bad javana. If it is anger, then it is javana of anger, if it is greed, then it is javana of greed. This first javana gives rise to bad kamma. It strengthens past bad kamma.
Bad javana causes bad things to happen, and violent deaths take place. Some violent deaths are supported by kammic deeds of this life. Past bad kamma also gives results, they have been following you throughout. And it is aided by similarly bad kamma of this life. Therefore at a certain time, at a certain hour, you get into trouble.
This is unwholesomeness supported by unwholesomeness, because wholesome deed that will stop them is not done.
Past good kamma are supported by good deeds of this life. It is the first javana of good deed in this life.
Past good kamma then give results.
Unwholesome kamma of the past give result. The first javana of bad kamma of this life gives support. Then it will not be long for bad results to come to this person. Does this not mean he is helpless?
Unwholesomeness only supports unwholesomeness. The kamma that will stop it will not come.
Of course you all have bad kamma. But you have to stop it with vipassana first javana.
You will be wrong if you think you do not have bad kamma.
Everybody has bad kamma.
For how many years did you have to live with the war? You also suffered during invasion by foreign troops.
This is past unwholesome kamma giving results.
Is the first javana not there each time vipassana is contemplated? Each time the first javana arises, it will give results within seven days, seven months, or seven years. This result of the first javana will be our own.
It will give protection in vipassana from the arising of unwanted states, like experiencing frightening things, hearing sounds and a variety of things. One who does not have the first javana of meritorious/wholesome vipassana, cannot have protection from these. But one who has first javana of vipassana, these unwanted states cannot come in.
I urge you to exert more effort than before.
This first javana is wholesome/meritorious javana and therefore is genuinely the thing to rely on. The seventh javana is the thing to rely on in the second life (the existence following the present existence). The five middle javana will give result from the third existence onward (till the last/final existence when Nibbana is attained).
The one that will give result fast is important.
Why can this first javana help us overcome epidemics, etc.? To give a rough explanation, it is because the first javana has a strong potential.
You do not seem to have been in the Buddha sasana (hearing the Teachings of the Buddha). In the many previous existences, you have done evil/unwholesome/demerit deeds. The five middle javana of these evil actions from many past lives have also been following you. Evil kamma have been following you, for instance, you have to be terrified of insurgents. Why does fearful mind frequently arise in you? Because the five middle javana of evil kamma of past lives (akusala kamma/aparapariyakamma) are following you. Evil kamma is following you to give results of their evil deeds.
Your business will fail, there will be deaths, diseases; aparapariyakamma is following you. With what shall we stop these?
In the many years we have lived, there is not much good news. We are surrounded by news of murders, theft, wars, and all epidemics and dangers. And when the war is over, we face all kinds of dangers.
Why do we have to be afraid, alarmed? What kamma follows us so that we have to be afraid? It is the five middle javana following us, five middle javana of evil kamma done in the many past lives.
It follows us from the third existence (following the existence when the evil deed was done), till the last existence when nibbana is attained. And you have to be afraid your business will slow down.
There is no time when you can relax.
Because these kamma are following you, you have to stop them with kamma.
What follows you? Kamma is following you.
If kamma is following you, you will have to stop it with kamma only.
When you practise vipassana, when arising and passing away is contemplated, there is the fivefold path-knowledge .
There also is volition cetana which is desire to practise vipassana. There also is kamma, and there is knowledge/wisdom.
In the first javana, there is kamma, there is knowledge/wisdom. Kamma is there as an associate. Wisdom sees arising and passing away, and therefore seeing thus is its potential.
There is kamma and wisdom in the first javana. With this kamma and wisdom, you have to stop the (bad results of) past kamma.
There is wisdom (that comes with vipassana). Kamma is the middle five javana that followed from deeds of past existences. These kamma have to be stopped with (the first javana of vipassana).
Do not live without worry. If past bad kamma does not follow you, you can live without worry.
(During the war in Myanmar’s colonial days) when bombs fell, you had to leave your homes and flee. Now do you know for sure that these kamma are following you?
What kamma are these past kamma? They are evil/unwholesome kamma.
With what shall these unwholesome kamma be stopped? These will be stopped by kamma and wisdom which are the first javana of vipassana.
Why am I saying this urgently?
You hear many things. Things do not go well.
Attahi attano natho – rely on the wholesome vipassana kamma. In wholesomeness there is the first javana. It is what will give you protection urgently.
If you do not do this, your (evil) past kamma will give results without anything to stop them. If you practise vipassana, it will give you protection because it is wholesome. It has tendency to cut off unwholesomeness.
If there is no wholesomeness, bad kamma will give results.
Knowing that this vipassana first javana will definitely cut off bad results, try to have this good weapon in you. If not, kamma that has been following you from past existences will govern you at will.
Why? Because there is nothing to stop them.
First javana of unwholesome/bad/evil kamma also gives results – ditthadhamma. Vipassana first javana also gives results.
If you do not practise vipassana, this vipassana first javana will not give result. And if it does, it is more potent than wholesomeness that is donations/charity or morality or tranquility meditation samatha. Vipassana first javana is the most powerful.
It is therefore important for vipassana first javana to arise in you many times.
Vipassana begins with this first javana. Vipassana cannot be practised without this first javana. It cuts off bad results of the past that has been following us. And then it will give good results.
This first javana will give results this life. Therefore it will not help us become deities or human-beings again (in future life). But it will help us overcome epidemics, or help us prosper. This is what the first javana is able to do.
But it is not able to give results in the second (succeeding) life. There are the five middle javana to give results in the third existence onwards.
The Buddha says this with His all-knowing wisdom sabbennutanana. Only the Buddha knows how results take place.
We are only telling you according to what He has taught us because we are His followers.
How can we overcome epidemics?
Now have you got the answer?
We have to practise for vipassana first javana to arise many times. We have to practise to contemplate many times the arising and passing away (of aggregates/mind-matter).
It is the first javana that first contemplates arising and passing away. It is the second javana that sees arising and passing away the second time. It is the third javana that sees arising and passing away the third time.
Without the first javana, the second, third, fourth, and finally the seventh javana cannot arise.
It is kamma. It is dhamma – the phenomenon that stops unwholesome/bad kamma.
The first javana cuts off things that are repulsive, evil, which has been following you from past existences.
Now you will start doing the thing that you genuinely will have to rely on. It is the first javana of wholesome kamma.
Do not ask if you have evil kamma in past existences. Everybody has it.
Think how you have lived the years in this life. You have many unwholesome deeds.
You have run about, you have been terrified. If you do not stop with path-knowledge magga javana, the kamma that has been following you from the past, they will give results at their own will.
Angulimala the killer had many kamma that had followed him from past existences. But these bad kamma were stopped by path-knowledge magga. And this Angulimala became an arahant right in that existence.
You have been bad this life, you had been bad in many past lives. All these bad kamma are cut off by path-knowledge that you get this life. The bad things that you will do in the long samsara are also cut off by this path-knowledge (magga) javana.
These individuals being proof, decide that you have found the real thing you can rely on.
People die violent deaths, they are shot, they are stabbed. Why do these things happen?
Of the seven javana, aparapariya kamma keep following all.
And this life people are evil-minded. This evil mind also causes seven javana to arise. This is bad javana. If it is anger, then it is javana of anger, if it is greed, then it is javana of greed. This first javana gives rise to bad kamma.
Bad javana causes bad things to happen, and violent deaths take place. Some violent deaths are supported by kammic deeds of this life. Past bad kamma also gives results, they have been following you throughout. And it is aided by similarly bad kamma of this life. Therefore at a certain time, at a certain hour, you get into trouble.
This is unwholesomeness supported by unwholesomeness, because wholesome deed that will stop them fail to come.
Good results also are supported by good deeds of this life. It is the first javana of good deed in this life.
The result itself is the result of past kamma.
Unwholesome kamma of the past give result. The first javana of bad kamma of this life gives support. Then it will not be long for bad results to come to this person. Does this not mean he is helpless?
Unwholesomeness only supports unwholesomeness. The kamma that will stop it will not come.
Of course you all have bad kamma. But you have to stop it with vipassana first javana.
You will be wrong if you think you do not have bad kamma.
Everybody has bad kamma.
For how many years did you have to live with the war? You also suffered during invasion by foreign troops.
This is past unwholesome kamma giving results.
Then do we need to ponder if we have past unwholesome kamma.
‘Then venerable, why are we still alive until now? Why are we not dead? We know for sure of past kamma’
You have past good kamma to the extent you are worthy of.
You have good first javana to some extent. Now I shall give you one that is more potent than this. This is path-knowledge javana.
Even javana of other good kamma can, to some extent, stop bad results. This great kamma can help to a great extent.
Attahi attano natho the genuine thing to rely on is not this physical body. The Buddha definitely says that you have to rely on your good kamma. Rely on javana. Will this javana automatically come? Or do you have to contemplate?
If you do not contemplate it will not arise. Each time arising and passing away is contemplated, there will be magga javana.
There is the first javana. In someone who is practising vipassana, past bad kamma, if the occasion arises, will give result. Vipassana javana will stop them.
If, despite knowing this, you do not try to get this protection, then you are not pitying yourself.
You are now in the good era when vipassana is widely practise, and if you misuse this good time, you will have to bear the result of this fault.
You are chanting paritta, ‘raja tova, cora tova, manussa tova, amanussa tova, aggi tova, udaka tova, do you not recite so?’
You are praying for escape from these jungles but these jungles are in you yourself; how can you escape?
May I escape from these jungles, may I escape from the dangers of rulers, may I escape from the dangers of burglars, these you will say. But these jungles are in you. What will you do to escape from these jungles?
Those who are free from the dangers of rulers (raja tova) are rare. Asaddhamma tova, may I be free from the non-virtuous. What is asaddhammatova? It is the dhamma which is not noble - wanting others' properties by unfair means, wanting others' death, being biased.
Being friendly with one, and hating another. This is non-virtuous/non-noble dhamma existing in you. You will pray to be free from dangers, but this unwholesome consciousness is inside you. And your prayer is not working because the danger is already inside you.
Wanting one to live, wanting another's death, then is it virtuous or not virtuous?
It is already inside you. Yet you pray that you want to be free from what is not virtuous.
After asaddhamma tova comes asanditthi tova - the danger of having wrong view.
This aggregate of yours is impermanence anicca, suffering dukkha, loathesome asubha. But if there arises attachment, fondness for this aggregate, it is wrong view.
That which is frequently inside you is the dhamma which is not virtuous (asaddhamma tova), and wrong view that perceives mind-matter aggregates as man, deities (asanditthi tova).
Asaddhamma tova is dhamma that is not noble/not virtuous. It consists of ten unwholesome/bad/evil actions.
Asanditthi tova is wrong view. There is arising-passing away of mind-matter aggregates, but you do not see it. This is the danger of wrong view.
Having the dhamma that is not virtuous, and having wrong view inside you is having a magnet in you.
Ten unwholesome deeds; and then viewing mind-matter as I, he, etc., loving one, hating another. Are these not wrong views?
Ten unwholesome deeds. Then perceiving mind-matter as 'I, others', 'loving one person, hating another'. These are wrong views.
All are arising and passing away. All are impermanent. There is nothing to love, nothing to hate.
Asanditthitova is perceiving the physical body as 'I, others', and perceiving others as men, women. It is not seeing impermanence, suffering, non-self, loathesomeness.
When these two are in you, they are magnetic. They have tendency to attract.
Are these wholesome dhamma or unwholesome dhamma?
Bad results which are like swords, spears, weapons, come only when there is unvirtuous dhamma and wrong view which are like magnet. Ore is instantly attracted to and sticks to magnet. It comes because it has company.
There are two - asaddhammatova - the danger of dhamma that is not noble, or ten unwholesome deeds; then, asanditthitova - the danger of wrong view; there is impermanence, suffering, non-self, yet these are not seen.
These two dhamma, being magnets, attract dangers of epidemics, dangers of attacks with weapons, dangers of rulers, dangers of robbers.
Are dangers from the outside to be feared? Or is the element that attracts them to be feared?
What are the elements that attract dangers? They are asaddhammatova and asanditthitova. The dhamma that is not the dhamma of noble persons, and the dhamma that is wrong view, viewing impermanence, suffering, non-self as men, women, etc.
These two are the magnets within.
When these two dhamma are present, there will be dangers of famine, there will be dangers of failure in businesses, dangers of weapons, dangers of being hated, dangers of being tortured.
Do these dangers arise because they want to? Or do these arise because they are attracted? Say, if someone, out of great anger, causes havoc, in some cases he will be beaten by folks who feel he is too troublesome.
This is ditthadhamma result.
There are seven impulses javana of anger in him. And the first javana gives instant results.
There is dhamma in him which is not noble. Therefore bad results come in.
Are dangers from the outside to be feared? Or is the dhamma that attracts to be feared?
You are only chanting 'asaddhammatova, asanditthitova' so that you will be free from dangers. But the magnet that attracts dangers is inside you. And all bad things will come to you.
You want to be free from epidemics. Then you have to remove these two dhamma.
Ore cannot come when the magnet within is removed.
Is it important for you to fear those outside, or is it important to get rid of the magnet within? You are only fearing the one outside. Now do you understand it comes because the one withing attracts it.
Be afraid of the one within. And when you are afraid of it, get rid of it.
You are fearing the wrong thing. You are fearing the one outside. And you do not fear the one who is pulling you from within. You cannot stop it by merely chanting parittas. Dangers will not come if you take this thing out.
Asaddhamma the dhamma which is not noble, which consists of ten unwholesome/evil deeds. Asanditthi the danger of wrong view, which is wrong view perceiving mind-matter as self. It is micchaditthi.
Dangers and epidemics will be away only when ten unwholesome deeds and wrong views are not in you.
Do dangers come to you on their own? Or are unwholesome dhamma and wrong view pulling them toward you?
Then you will have to get rid of them.
There are five enemies externally, and two within. Of these, two internal enemies are to be feared more because they are magnet, they pull the five external dangers to you.
Five external enemies - water, fire, rulers, burglars, those whom you are not fond of/the unloved. Two internal dangers pull in the external five, and they get inside. And this individual die a violent death, he experiences physical and mental suffering.
Does this happen because you are unfortunate? Or does this happen because you do not get rid of the magnetic element?
They are there on the mind-base. Onto this mind-base where the internal enemies dwell, you have to place the dhamma that gets rid of them. If not, these internal enemies will not leave.
If one leaves, another of its kind replaces it, and along come its company.
Two internal enemies dwell on the mind-base. Then you will have to work so that you can bring the javana impulses of vipassana knowledge there. And when vipassana nana javana gets there, the two internal enemies cannot persist.
When the magnetic element is wiped out, the external enemies cannot come in. Now, have you found the thing that you can truly rely on? It is vipassana knowledge. Each time vipassana is contemplated, seven javana impulses arise.
Then contemplate your own consciousnesses.
You can be mindful of the in-breath, out-breath. If greed comes in, observe its arising and passing away. If doubt arises, observe its arising and passing away. If the mind wanders, also observe its arising and passing away. If there is drowsiness/sloth and torpor, also observe its arising and passing away. Contemplation of arising and passing away is magga, the path-knowledge. The first javana impulse of path-knowledge arises.
This first javana arises at the mind-base. Previously, two internal enemies also arose at the mind-base. Following the method I have mentioned, if one's own mind is observed, the virtuous/noble dhamma will come.
Noble dhamma and right-view (sammaditthi) will come. Insight meditation practice (vipassana) is the dhamma practised by virtuous persons. There is right-view in it.
Because of virtuous dhamma and right-view, ignoble dhamma and wrong-view will flee. Noble dhamma and right view are the first javana/impulse.
If arising and passing away (of five aggregates) is regularly contemplated, noble dhamma and right-view will come.
When virtuous dhamma and right-view comes, ignoble dhamma and wrong view flee. Do they flee because you chant parittas? Or do they flee because there comes knowledge/wisdom that contemplates (aggregates/khandha)?
There is conduct through speech, and there is mental conduct. If it is (evil) conduct through speech, it is nullified through speech. But ignoble dhamma and wrong views are already in mind. It is mental conduct, and therefore has to be nullified through mental conduct.
(p.50 original text --)
Do (the evil) flee because (you) are reciting protective verses - paritta, or because of the knowledge that contemplates? This is mental action. Reciting verses is only verbal action. Ill will, hatred are ignoble dhamma. Wrong views - miccha ditthi, also is ignoble dhamma . this mental action - kamma is to be driven away though mental action.
Mental actions - mano kamma, is inside you. how is mano kamma to be driven out. Everyday you chant protective verses, you recite these raja tova, cora tova to drive away the dangers of rulers and theives, you even say 'Aum' to begin your recitals with. When you say aum in your verses you are going against the Buddha; through verbal actions you are hoping to drive away dangers. And you say, 'may we be free from all kinds of dangers and enemies', but even though you are saying it ... the bad mental actions still go on. Will the bad mental actions - covetousness hatred and wrong view disappear through chanting of verses? They do not. If they persist, (evil actions which are like) magnet will attract (more evil). In emergencies you may recite protective verses - iti piso or hetu pacceyo, etc. But inside you evil kamma (that have been committed) persists. A noble person immersed in absorption of cessation - nirodha samapatti, cannot even be burned, even if you try to burn them, because inside them there is no evil - akusala. They remain untouched by flames. Vipassana - insight practice - is mental work; it arises at the mind door. It takes place at the mind base.
Then epidemics, etc. which are attracted by (evil actions, etc.) cannot invade. This is the surest way to be free from dangers and enmity. When wholesome mental actions arise within all unwholesome things will be no more. Magnets (of the evil within) are expelled. Witchcraft (as believed in remote places in the past) against you will not work. If no spell is placed within you, can witches ogres and ghosts overpower you? Insight knowledge is the only thing to rely on. No matter how violent things may be, insight practice is to be continued. Whatever arises, observe the arising and the passing away. Arising and passing away is the object, knowledge of this arises at the mind door. During this moment of contemplation, impulses arise 7 times. When does the first impulse give its result? In 7 days, or 7 months, or 7 years. It could produce results immediately. Through this Nibbana would be attained, and epidemics could be overcome. Where would you find anything better than this?
Thank you for explaining this in so much detail. It is helpful. Be happy.
ReplyDelete