Coping with aHandful of Leaves

Aggacitta Bhikkhu

Sasanarakkha Buddhist Sanctuary Publication

Published for free distribution bySASANARAKKHA BUDDHIST SANCTUARY

c/o 28 & 30, 1st FloorJalan Medan Taiping 4Medan Taiping34000 TaipingT. 05 8084429F. 05 8084423E. office@sasanarakkha.orgW. http//www.sasanarakkha.org

Produced bySasanarakkha Buddhist Sanctuary Publication Team (English)

Editor-in-chief: Looi Sow FeiSub-editors: Ven Kumara Bhikkhu, Ang Siew Mun, Audrey Lim, Khor Siew Hun,

Seow Siew HoonProofreaders: Lim Chin Meh, Lim Lay Hoon, Lim Lay Poh, Maxine CheongPhoto credits:Layout and cover design: Jotika, Sukhi Hotu

Copyright © Sasanarakkha Buddhist Sanctuary July 2004

Permission to reprint for free distribution and non-commercial usage may be

obtained in writing from the publisher.

This printing: 3000 copiesPrinted by Setiakawan, SelangorISBN 983-41646-1-0

GUIDE TO NON-ENGLISH TERMS

With the exception of proper nouns, uncommon non-English words are italicised, with full diacritical markson their first occurrence in the main text, followed bytheir English translations in round brackets. Insubsequent occurrences, they are in normal font. Morecommon terms will also be with full diacritical marksand italicised on their first occurrence but will not beaccompanied by translations.

For easy reference, a glossary of such non-Englishterms, including some proper nouns, is provided onpg 18.

Certain words in the main text are accompaniedby their original Pali equivalents, which are italicisedand placed within round brackets. These are not furtherexplained in the glossary.

Abbr. Text Reference according to

SN Samyutta Samyutta number:Sutta numberNikaya

Dhp Dhammapada Verse number

MN Majjhima Sutta numberNikaya

All references are based on Vipassana Research Institute’s ChatthaSangayana CD-ROM (V.3.0).

“What do you think, monks? Which are more—the leaves in my hand or those above the sãsapa-

forest?” The Blessed One was staying near Kosambiin the sisapa forest when he picked up a handfulof sisapa leaves and posed this question.

“Few are the leaves in your hand, Bhante,”answered the monks, “compared to the abundantleaves above the sisapa forest.”

“It is so indeed, monks,” said the Blessed One.“In the same way, vast is the knowledge that I havedirectly realised but not revealed. But why did Inot reveal it?” The Buddha explained that it wasbecause such knowledge was not conducive to totalliberation from the sufferings pertaining to theendless round of births and deaths. (SisapavanaSutta, SN 56:31).

Centuries later, the “handful of leaves”bequeathed to us was subsequently inscribed inthree huge baskets of dried palm leaves, thenprinted in several thousand pages, and now storedin several hundred megabytes of disc space. Howcan we relate the method of vipassana- (insight)meditation that we are so familiar with to the

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handful of sisapa leaves? Could it be a leaf; perhapsjust a cell? Or maybe even more minute than that?

Not very long ago, I was involved in an opendiscussion about various methods of vipassanameditation. A long-time Mahasi yogi asked, “Whatdo you think of the Goenka method? They evenclaim that they are doing vipassana meditation.” Iwas quite startled by his remark because it impliedthat only the Mahasi method was vipassana whileothers were not.

There are, in fact, some yogis who had diffi-culty making headway in the Mahasi method butfound the Pa Auk method more suitable for theirmeditative progress. Some of them have made suchgreat advancement that they have become qualifiedteachers of that method.

Yet there are others who assert that access orabsorption concentration is an absolute prere-quisite before a yogi can even start to mentallyobserve (vipassati) the grossest of ultimate reality—material phenomena, not to mention mentalphenomena like thoughts, emotions and defile-ments.

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One particular yogi had been regularlypractising the Mahasi method on his own forseveral months when he was talked into acceptingthis view. He was advised to stop noting predo-minant physical and mental phenomena “inter-rupting” his meditation and to just concentrate onthe breath at his nostrils. For three months hediligently tried to do so.

Later he told me that although a-na-pa-nassati(mindfulness of the in-breath and out-breath) gavehim some peace and calmness, he found that hiseveryday mindfulness was becoming dull andblunt. When he was practising general mind-fulness, he could watch his thoughts and emotionseven when he was at work, and that helped him inself-restraint. But since he changed to pure samatha(tranquillity) meditation, he was getting wilder inhis behaviour.

Several years ago when I was in Myanmar, Ihad a discussion with a brother forest monk,Hman Taung Forest Sayadaw U Candobhasa. Heis one of the more exceptional yogis that I havemet. Having practised various methods of

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meditation, e.g. Mahasi, Sun Lun, Mogok, Than LinTaw Ya, Kanni, etc., he was still very enthusiasticwhen I told him about the Pa Auk method.

“How can you cope with so many methods?”I asked.

“Whenever I start to learn a new method I makesure that I completely let go of any other techniquesthat I have learnt before,” replied Sayadaw. “Onemust be unbiased, objective and believing whenpractising under a competent master. Only thencan one reap the most benefits,” he stressed.

Such are the words of a true Truth Seeker. Faithin, gratitude and loyalty to one’s teacher are,doubtless, cardinal virtues of a devout student. Butshould a Dhamma sibling be accused of unfaith-fulness (or “spiritual adultery”, to coin a new term)and snubbed for having the guts to try anotheralternative that may very well prove to be moresuitable than the Dhamma family’s usual methodof practice? There is a great deal of subjectivityinvolved in walking the path to liberation. What issuitable for one may not be so for another. “Oneman’s meat is another man’s poison” may be a

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mundane English saying, but its message rever-berates through the Tipitaka and its exegeticalliterature as well as among yogis of all traditionsand ages.

Most of us would be quite familiar with thestory of Ven Sariputta’s newly ordained student1

who struggled in vain with an unsuitable medi-tation subject until the Buddha came to the rescue.He was, it seems, a goldsmith’s son. Observing thathe was still in his robust youth, Ven Sariputta, theBuddha’s foremost disciple in great wisdom, gavehim asubha (loathsomeness of the body) medi-tation to subdue lustful thoughts that he could beprone to. It was a disastrous diagnosis, which goesto prove that even arahants (liberated person whohas eradicated all mental defilements) are humanenough to err. Throughout the vassa (rainy seasonretreat of three months’ duration), one-pointed-ness of mind eluded him. His mind simply didnot want to concentrate on the loathsome subject.

After four months of coaching and persistentstriving, both teacher and student were exhausted.

1Found in the Commentary on the Dhammapada verse #285

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Ven Sariputta, with all his intelligence and wisdom,could not figure out what was wrong. Finally hetook him to see the Buddha. Through his psychicinsight into others’ inclinations and proclivities,the Buddha perceived that this new monk hadbeen born in a goldsmith’s family not only in thisexistence, but for the last 500 lifetimes!

The poor novice was absolutely repelled bysuch a gross subject because he had been used toworking with refined, beautiful objects of gold. Itwas obvious why his mind could not concentrateon the asubha meditation. Realising that a pleasantmeditation subject would be suitable for him, theBuddha created a huge golden lotus with drops ofwater dripping from its petals and stalk. “Here, takethis to the fringe of the monastery, erect it on aheap of sand and meditate on it,” he said.

The monk’s eyes lit up with pleasure when hesaw the beautiful golden lotus in the Buddha’shand. He reached out for it and his mind wasimmediately absorbed in the golden lotus. Follow-ing the Buddha’s instructions, he progressivelyattained and mastered the four jha-nas (states of

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meditative concentration) in a single sitting. TheBuddha then made the lotus wilt and fade in frontof him. At that moment, the new monk realisedimpermanence and he attained enlightenmentwhen he heard the Buddha’s words, projectedthrough psychic power from afar:

Pluck off one’s attachmentLike the autumnal lotus with the handJust develop the Path to Peace—Nibbana, preached by the Buddha.

DHAMMAPADA 285

Dogmatic Theravada meditators should beasked, “Under which of the 40 objects of meditationdescribed in the Visuddhimagga can this goldenlotus be classified? Can it be ascertained that hewent through the classical 16 stages of insightknowledge? Did he directly perceive the cause-and-effect connection of his past lives before he qualifiedto attain maggaphala (path and fruition of enligh-tenment)? It can be argued that individuals duringthe Buddha’s time had superior pa-ramãs (perfectionsof spiritual virtues), so they could break all the rules

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and still attain enlightenment; whereas lessermortals like us shall have to trudge every inch ofthe way just to get a glimpse of Nibbana. With allhumility, we may have to admit that we haveinferior parami credentials. But who on earth hasthe audacity to determine which method is bestfor an individual when even Ven Sariputta, theBuddha’s wisest disciple, could prescribe a wrongsubject?

“I tell you, Ashin Phayah2, all of them lure[their students] according to their respectiveinclinations. Consider for example, Ven Ananda’scase. The scriptures say that he attained arahantship(total liberation from all defilements) while he waspractising ka-yagata-sati (mindfulness established inrespect of the body). Teachers from the Mahasitradition would of course assert that he was notingthe movements of his body as he was lying down.Teachers who favour anapanassati would, instead,suggest that he was observing his breath at thattime. ‘He must have been contemplating one of

2 Burmese word roughly meaning ‘Venerable’.

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the thirty-two parts of the body,’ asubha enthusiastswould insist. None of them can be proven wrongbecause the term ‘kayagatasati’ can refer to any ofthose meditations. This is only one example, mindyou. The scriptures are full of ambiguities like that,”disclosed Hman Taung Forest Sayadaw.

“They’re all so eloquent and convincing; wedon’t really know whom to believe or not to believe.In the end, it’s the actual practice—the direct,personal experience—that matters most,” hecontinued. “After trying out so many differentmethods, what do I conclude? Each may startdifferently, but eventually they all end up doing thesame thing—observing the arising and passingaway of mental and material phenomena. Theclarity and subtlety of the perception, of course,depends on the strength and intensity of one’sconcentration.”

During the Buddha’s time, monks of differentclans, castes, districts and countries stayed andmeditated together in one monastery, living inharmony and in accordance with the Dhamma-Vinaya. But not all of them were meditating on the

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same type of meditation. One might be practisingmettabha-vana- (development of loving-kindness),another anapanassati, and yet another contem-plating the four great elements. Others might bepractising more than just one type of meditation.

For instance, Ven Rahula, the Buddha’s son, atone time was given six different subjects ofmeditation: thirty-two parts of the body, fiveelements, four divine abodes, asubha, imper-manence and anapanassati. (MaharahulovadaSutta, MN 62).

As the Omniscient One was still alive, monkswere prescribed the meditation subjects mostsuitable for each individual. Our story of VenSariputta’s student is just one of the many caseswhere monks who were given inappropriatemeditation subjects by their teachers struggled invain until the Buddha came to the rescue. TheVisuddhimagga and other commentaries alsodiscuss at length the subject of suitability, not onlyconfined to meditation subjects, but covering otherareas such as food, posture, climate, lodging andDhamma talk as well.

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All this points to the fact that there is a greatdeal of subjectivity involved in the practice forliberation. Starting off on the spiritual path on thewrong foot could have far reaching consequences.Imagine what could have happened to the ex-goldsmith monk if the Buddha had not intervened.In my association with yogis and meditationteachers of various traditions, I’ve met and heard ofmany yogis who got on the right footing only afterthey had tried other methods without much success.

If we know that a Dhamma sibling has dis-covered a new method of practice different fromours that is conducive to clarity of mind, freedomfrom the Hindrances (nãvaran. a-) and deepening ofinsight, what should we do? Would it be to anyone’sadvantage to ostracise him or her out of loyalty tothe good old teacher or to the Dhamma family’susual method of practice? Why can’t we maintainthe spirit of liberality prevalent during the Buddha’stime? Even the venerables Sariputta, Moggallanaand Ananda would send their students to oneanother for training. Why don’t we hear of studentexchange programmes, e.g. between the Mahasi,

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Goenka and Pa Auk traditions? Why can’t we livein harmony and with mutual understanding,respect and support within our own organisationor society even though we may be practisingdifferent methods of meditation?

The handful of leaves given to us by theBuddha may be insignificant compared to thebountiful leaves of knowledge and informationavailable to us today. But the wonder of that littlehandful is that it can be so varied, so versatile, soreadily customised, and so effective—if only weallow ourselves the freedom to choose and expe-riment. If only we are humble enough to admitthe limitations of our knowledge and experience.If only we are discreet enough when commentingon others’ meditative experiences that are beyondour ken. If only we are tolerant and understandingenough to encourage our Dhamma siblings totry another path that is different from ours. If onlywe have enough unconditional love to rejoice inthe success achieved through the Pa Auk methodby a long-time Mahasi yogi. If only we know howto cope with just a handful of variegated leaves.

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Mutual support, understanding and respect,and unity in diversity are essential virtues that willhelp to nurture our practice while we walk on thespiritual path together. As a minority in a Muslimcountry, and even among the Malaysian Buddhistcommunity, we Theravadins can no longer affordto be further decimated by our petty dogmaticdifferences, opinionated assertions and partisanloyalties. To react emotionally or behave judge-mentally towards our Dhamma siblings who havefound their mecca in the “opposite camp” maywell cause an obstruction to their spiritual progressand well being. It may also undermine our ownprecious fraternity, strength, unity and directionas the privileged heirs of our Master’s handful ofleaves, given without a closed fist.

Glossary

a-na-pa-nassati mindfulness of the in-breath andout-breath

arahant a liberated person who haseradicated all defilements

asubha loathsomeness of the body

DhammaVinaya Doctrine and Discipline—thename given by Gotama Buddha tohis teachings

jha-na state of meditative concentration

ka-yagata-sati mindfulness (established inrespect) of the body

maggaphala path and fruition (ofenlightenment)

mettabha-vana- development of loving-kindness

Nibba-na Cessation of all physical andmental formations. This isexperienced by an enlightenedperson as a state of incomparablebliss and peace

pa-ramã perfection of 10 spiritual virtues:giving, morality, renunciation,wisdom, effort, patience,truthfulness, resolution, loving-kindness and equanimity

samatha tranquillity; serenity (meditation)

Saya-daw Venerable teacher (Burmese)

sãsapa- name of a strong, tall forest treefound in India

Therava-da Doctrine of the Elders—one ofthe two main traditions ofBuddhism, the other beingMahayana. It claims to be theearliest, most authentic extantrecord of Gotama Buddha’steachings and stresses on strivingfor one’s own liberation as thepriority in spiritual practice.

Tipit.aka Three Baskets—the full set ofcanonical Theravada scriptures

vassa rainy season (retreat) of threemonths’ duration

vipassana- “seeing clearly”—insightmeditation

Visuddhimagga Path of Purification—anauthoritative meditation manualof Theravada. It is a post-canonical commentary composedaround 5th century CE.

yogi one who practises meditation

Venerable Aggacitta Bhikkhu is a MalaysianTheravada Buddhist monk who receivedupasamapadà (higher ordination) at MahasiMeditation Centre, Rangoon, Myanmar, in1979. He has trained under various teachers,notably Sayadaw U Pandita (Panditarama),

Sayadaw U Tissara (Yankin Forest Monastery), and Sayadaw UAcinna (Pa Auk Forest Monastery).

Besides practicing meditation, he studied advanced Pali andtranslation in Thai and Burmese under Sayadaw U Dhamma-nanda at Wat Tamaoh, Lampang, Thailand, from 1983 to 1984.He continued to study the Pali Tipitaka and researched on itsinterpretation and practice in Myanmar until his return toMalaysia at the end of 1994.

In 2000, he founded Sasanarakkha Buddhist Sanctuary(SBS), a Theravada monk training center nestled among secludedvalleys and brooks near Taiping, Perak, Malaysia.

Languages that he is knowledgeable in are English, BahasaMalaysia, Hokkien, Myanmar, Thai and Pali. Among his majorliterary contributions are:• Honouring the Departed (authored, 2004)• Discourse on Atanatiya Protection (translated, 2003)• Role of Sangha in the New Millenium: The Monastic

Perspective (authored, 2002)• Kathina Then and Now (authored, 2001)• Dying to Live: The Role of Kamma in Dying and Rebirth

(authored, 1999)• In This Very Life (translated, 1993)• Dhamma Therapy (translated, 1984)• The Importance of Keeping the Five Precepts (authored, 1982)

Can any one method of vipassana meditationclaim superiority over another? Then again, is it

true that absorption concentration is an absoluteprerequisite to vipassana? These are some of theperennial debates that haunt Buddhists walkingdiverse roads to liberation from samsara.

In Coping with a Handful of Leaves, Ven Aggacittatouches on these issues with reference to the Paliscriptures and contemporary experiences. He remindsus that we should not allow our differences tobecome a source of disagreement and a cause ofdisunity. Rather, he urges us to practise unconditionallove, mutual respect and sympathetic joy as a meansof transmuting our discriminative energy into positivequalities such as strength and unity within therichness of diversity.

Coping with a Handful of Leaves does not onlyencourage yogis to be brave enough to try othermethods of meditation if the first one they have beenintroduced to is not suitable. It would also help tobring about a paradigm shift in the mental attitude ofyogis, irrespective of their methods of meditation.

ISBN 983-41646-1-0Published by Sasanarakkha Buddhist Sanctuary