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""n,-.. P'8

E T U T Charity Registration No 272496

30th April 2007

Dear Venerable Dhammarathana,

Re: Permission to reproduce poems and pictures from Gentling the Bull

Thank you for your letter of the l 71it of April. I am very happy to hear that you found "Gentling the Bull" useful.

Our teacher, the Venerable Myokyo-ni, who wrote the book and translated the poems, passed away at the age of 86 last month, She was a finn believer in the oneness of all Buddhist schools. She would have been delighted to know that the poems will be of benet1t ot your meditation students.

The Zen Trust is happy to give permission for you to include the poems and pictures in your booklet, as specified in your letter, provided that the material is not modified, and is accompanied by a suitable citation.

Please accept the enclosed copy of Gentling the Bull. We would be grateful if you could send us a copy of your booklet when it is published.

Garry Gelade Hon. Treasurer The .2en Trust

22

®'©63 �cl®'02S) So�O WJ ��

Gentling the Bull (by Myokyo-Ni)

2S)@1m ®'oJ£3zrl cs0J C$JZS12S)J e�-

These pictures and the poems

were extracted

from the book - "Gentling the Bull

by Myokyo-Ni".

23

I - SEARCHING FOR THE BULL

The search for what? The bull has never been missing. But without knowing it the herdsman estranged himself from himself and so the bull became lost in the dust. The home mountains recede ever further, and suddenly the herdsman finds himself on entangled paths. Lust for gain and fear of loss flare up like a conflagration, and views of right and wrong oppose each other like spears on a battlefield.

24

POEMS

1

Alone in a vast wilderness, the herdsman searches for his bull in th� tall grass.

Wide flows the river, far range the mountains, and ever deeper into the wilderness goes the path.

Wherever he seeks, he can find no trace, no clue. Exhausted and in despair,

As the evening darkens he hears only the crickets in the maples.

2

Looking only into the distance, the searching herdsman rushes along.

Does he know his feet are already deep in the swampy morass?

How often, in the fragrant grasses under the setting sun,

Has he hummed Hsin�feng [Shinpo], the Song of the Herdsman, in vain?

3

There are no traces in the origin. Where then to search?

Gone astray, he stumbles about in dense fog and tangled growth.

Though unwitting, grasping the nose of the bull, he already returns as a guest,

Yet under the trees by the edge of the water, how sad is his song.

25

II - FINDING THE TRACES

Reading the Sutras and listening to the teachings, the herdsman had an inkling of their message and meaning. He has discovered the traces. Now he knows that however varied and manifold, yet all things are of the one gold, and that his own nature does not differ from that of any other. But he cannot yet distinguish between what is genuine and what fake, still less between the true and the false. He can thus not enter the gate, and only provisionally can it be said that he has found the traces.

26

POEMS

1

Under the trees by the water, the bull's traces run here and there.

Has the herdsman found the way through the high, scented grass?

However far the bull now may run, even up the far mountains,

W ith a nose reaching up to the sky, he cannot hide himself any longer.

2

Many wrong paths cross where the dead tree stands by the rock.

Restlessly running round and round, in his little nest of grass,

Does he know his own error? In his search, just when his feet follow the traces,

He has passed the bull by and has let him escape.

3

Many have searched for the bull but few ever saw him.

Up north in the mountains or down in the south, did he find his bull?

The One Way of light and dark along which all come and go;

Should the herdsman find himself on that Way he need not look further.

27

- FINDING THE BULL

The herdsman recoils startled at hearing the voice and that instant sees into the origin. The six senses are quieted in peaceful harmony with the origin. Revealed, the bull in his entirety now pervades all activities of the herdsman, present as inseparably as is salt in sea water, or glue in paint. When the herdsman opens his eyes wide and looks, he sees nothing but himself.

28

POEMS

1

Suddenly a bush warbler trills high in the tree top.

The sun shines warm, and in the light breeze the willows on the water's edge show their new green.

There is no longer a place where the bull can hide himself;

No painter can capture that magnificent head with its soaring

horns!

2

On seeing the bull and hearing his bellow,

Tai�sung, the painter, surpassed his craft.

Accurately he pictured the heart�bull from head to tail,

And yet, on carefully looking, he is not quite complete.

3

Having pushed his face right against the bull's nose,

He no longer needs to follow the bellowing, This bull is neither white nor blue.

Quietly nodding, the herdsman smiles to himself.

Such landscape cannot be caught in a picture!

29

IV - CATCHING THE BULL

For the first time today he encountered the bull that for so long had been hiding in the wilderness. But his pleasantly familiar wilderness still attracts the bull strongly. He yearns for the sweet�smelling grass and is difficult to hold. Stubborn self � will rages in him and wild animal�nature rules him. If the herdsman wants to make the bull really gentle, he must discipline him with the whip.

30

POEMS

1

With great effort the herdsman succeeded in catching the bull.

But stubborn, wilful and strong; this bull is not easily gentled!

At times he breaks out and climbs up to the high plains,

Or rushes down into foggy marshlands to hide himself there.

2

Hold the rein tight and do not let go.

Many of the subtlest faults are not yet up,rooted.

No matter how gently the herdsman pulls at the nose,rope,

The bull may still rear and try to bolt back to the wild.

3

Though caugh where the sweet,scented grass reaches sky,high,

The herdsman must not let go of the rein tied to the bull's nose.

Though the way home beckons clearly already,

The herdsman must often halt with the bull, by the blue stream or on the green mountain.

31

V - GENTLING THE BULL

If but one thought arises, then another and another follows in an endless round. Through awakening, everything becomes truth; through delusion, it becomes error. Things do not come into being depending on circumstances but arise from the herdsman's own heart. Hold the rein tight and do not allow any wavering.

32

POEMS

1

Not for a moment may the herdsman drop whip and rein,

Or the bull would break free and stampede into the dust.

But once patiently trained and made truly gentle,

He follows the herdsman without halter or chain.

2

Now the bull may saunter through the hill forests,

Or else walk the much travelled roads, covered in dust.

Never will he touch fodder from another man's meadow.

Coming or going requires no effort � the bull quietly carries the man.

3

In patient training the bull got used to the herdsman and is truly gentle.

Should he now walk right into dust, he no longer gets dirty.

Long and patient gentling! In one sudden plunge the herdsman has won his whole fortune.

Under the trees, others encounter his mighty laugh.

33

VI - RETURNING HOME ON THE

BACK OF THE BULL

Now the struggle is over! Gain and loss, too, have fallen away. The herdsman sings an old folk song or plays a nursery tune on his flute. Looking up into the blue sky, he rides along on the back of the bull. If someone calls after him, he does not look back; nor will he stop if tugged on the sleeve.

34

POEMS

1

Without haste or hurry, the herdsman rides home on the back of the bull.

Far through the evening mist carries the sound of his flute,

Note for note, tune for tune, all carry this boundless mood;

Hearing it, no need to ask how the herdsman feels.

2

Pointing ahead towards the dyke where his home is,

He appears out of mist and fog, playing his flute.

Then suddenly the tune changes to the song of return.

Not even Bai,ya' s masterpieces can compare with this song.

3

In bamboo hat and straw coat he rides home through the evening mist,

Sitting back to front on the bull, with joy in his heart.

Step by step along in the cool, gentle breeze,

The bull no longer looks at the once irresistible grass.

35

BULL FORGOTTEN .. MAN REMAINS

are not two Dharmas. Provisionally only has the bull set up, somewhat in nature of a sign�post. He might

L.L.L,._,_,..,. ___ '-'- to a snare for catching rabbits, or to a fishing net. herdsman feels as when the shining gold has been

separated out from the ore, or as when the moon appears from behind a cloud bank. The one cool light has been shining brilliantly since the time before the beginning.

36

POEMS

1

The herdsman has come home on the back of the bull.

Now the bull is forgotten and the man is at ease.

He may still sleep though the hot sun stand high in mid-heaven

Whip and rein are now useless and thrown away under the eaves.

2

Though the herdsman has brought the bull down from the mountain, the stable is empty.

Straw coat and bamboo hat, too, have become useless.

Not bound by anything, and at leisure, singing and dancing.

Between heaven and earth he has become his own master.

3

Now the herdsman has return, home is everywhere,

When both things and self are wholly forgotten, peace reigns all day long.

Believe in the peak 'Entrance to the Deep Secret' �

No man can settle on this peak's summit.

37

VIII - BOTH BULL AND MAN FORG01TEN

When all worldly wanting dropped away, holiness, too, lost its meaning. Do not stay at a place where Buddha is, and pass quickly by where he is not. If one remains unattached to either, not even a thousand eyes can spy him out. Holiness to which birds consecrate flowers is shameful.

38

POEMS

1

Whip and rein, bull and man, are all gone and vanished.

No words can encompass the blue vault of the sky.

How could snow pile up on a red�hot hearth ?

Only when arrived at this place can a man match the old masters.

2

Shame! Up till now I wanted to save the whole world;

Now, surprise! There is no world to be saved!

Strange! Without ancestors or successors,

Who can inherit, who passed on this truth?

3

Space shattered at one blow and holy and worldly both vanished.

the Untreadable the path has come to an end.

bright moon over the temple and the sound of wind in tree,

All rivers, returning their waters, flow back again to the sea.

39

IX - RETURN TO THE ORIGIN,

BACK TO THE SOURCE

In the origin all is pure and there is no dust. Collected in the peace of non,volitional doing (Wu,Wei) he beholds the coming and going of all things. No longer deluded by shifting phantom pictures, he has nothing further to learn. Blue runs the river, green range the mountains, he sits by himself and beholds the change of all things.

40

POEMS

1

Returned to the origin, back at the source, all is completed.

Nothing is better than suddenly being as blind and deaf.

Inside his hermitage, he does not look out.

Boundless, the river runs as it runs. Red bloom the flowers just as they bloom.

2

The great activity does not pander to being or not being.

And so, to see and to hear he need not be as one deaf and blind.

Last night the golden bird flew down into the sea,

Yet today as of old, the red ring of dawn flares up in the sky.

3

Done is what had to be done, and all ways are completed.

Clearest awakening does not differ from being blind and deaf.

The way he once came has ended under his straw sandals.

No bird sings. Red flowers bloom in glorious splendour.

41

X - ENTERING THE MARKET-PLACE

WITH BLISS-BESTOWING HANDS

The brush�wood gate is firmly shut and neither sage nor Buddha can see him. He has deeply buried his light and permits himself to differ from the well�established ways of the old masters. Carrying a gourd, he enters the market; twirling his staff, he returns home. He frequents wine�shops and fish�stalls to make the drunkards open their eyes and awaken to themselves.

42

POEMS

1

Bare�chested and bare�footed he enters the market,

Face streaked with dust and head covered with ashes,

But a mighty laugh spreads from cheek to cheek.

Without troubling himself to work miracles, suddenly dead trees break into bloom.

2

In friendly fashion this fellow comes from a foreign race,

With features like those of a horse, or again like a donkey.

But on shaking his iron staff, all of a sudden

All gates and doors spring wide open for him.

3

From out of his sleeve the iron rod f lies right into the face.

With a great laugh spreads all over his face,

He talks Mongolian, or speaks in Chinese.

Wide open the palace gates to the one who on meeting himself yet remains unknown.

43

iloW© 8�108:zi �o�il

�z)�a)a}{d

English translation of

the Sinhalese Section

44

I r ce

n

m n ip ti

The English translation of the

Sinhalese section

I tried my best to translate the Sinhalese section

of this book, in such a way that it expresses,

as far as posible, the exact ideas of the Sinhalese

sentences; and as such some figurative and I or

verbositive expressions had to be included.

Bhikkhu 41 Dhammaratana

45

46

From the Publisher

I, an accountant by profession, am a pious and devoted Buddhist, and from my childhood, engaged in various religious activities such as worshipping the Lord Buddha

and Scared "Bo" trees, undertaking the observance of

precepts, listening to Dhamma-sermons etc. Though they

helped me to become a virtuous person, none of such

meritorious activities led me to realize the noble truth of

suffering, the cause of suffering, the cessation of suffering or the path leading to the cessation of suffering.

Then, on hearing that Ven. Dhammaratana was explaining the most profound Dhamma in a simple manner, and conducting meditation classes showing the practical way

to Nibbana, I went to the "Dikhena Meditation Centre" to

see him.

When I reached there, he had already commenced his

Dhamma Sermon. Showing a clock on the table, he questioned, "Is this a clock or is it a simple preception

? Is the perception of clock in the clock itself or is it in your mind ?" You know, in reality there is no clock;

it is only a perception of the mind.

Similarly, (showing his hand), "Is this a hand; where is

the perception of hand ? Is it in the hand itself or is it in your mind? "Hand" is only a conventional truth.

In reality, there is no hand. In fact it's only a perception. No hand is visible if there is no

mind-contact ; therefore, "hand" is only a mental

manifestation ... a mental formation.

47

For the first time in my life, I heard such a Dhamma

sermon. It aroused our enthusiasm to observe the truth in

his sayings, not only whilst being listening, but also

thereafter, in comparing it with our lives and also with the

external world. With a heart filled with great faith in

Dhamma, more than ever before, and with a high respect

and honour towards him, I left the place.

Many were able to realize Nibbana, when the Dhamma

leading towards the cessation of formations was explained

by the Buddha and his then disciples. If we get an

opportunity to listen to such Dhamma sermons displaying

the practical approach of experiencing emptiness or

Nibbana, even today, it may be possible for one to realize

Nibbanic-bliss in this very life itself.

The "Ani Sutta" ofSanyutta Nikaya says, that "there will be monks (persons) in the future who would not lend ear when discourses that are the words of the Buddha, deep, deep in their meaning, connected with emptiness or Nibbana are being recited. Then such Dhamma discourses will be disappeared."

When one listens to the practical Dhamma sermons of

Ven. Dhammaratana, one would realize that such Dhamma

discourses had not been disappeared yet.

It became evident to me when he explained "the Kassaka

Sutta" of Samyutta Nikaya. The deity "Vasavatti Mara"

approached Buddha and said, "The eye is mine; visible objects are mine; the eye-contact and its base of consciousness are mine. Where can you go to escape from me?

48

The ear is mine, sounds are mine ... The nose is mine,

odours are mine ...... The tongue is mine, tastes are

mine ...... The body is mine, tacticle objects are mine .... .

The mind is mine, mental phenomena are mine, mind­

contact and its base of consciousness are mine. Where

can you go and escape from me ?"

The Lord Buddha replied, "Yes Mara, all those are yours;

not mine. Where there is nothing of them, there is no

place for you ... ''

When Ven. Dhammaratana gave a practical explanation of

this Dhamma, showing the non-self nature of them, and

asking us to relinquish them one by one, I, whilst being

listening, could let go all of them, and it appears over the

top of my head a vision just like the petals of a lotus flower

bloom one by one. Then everything disappeared and I

experienced an emptiness leaving alone only the mind­

element, a simple awareness.

Just right at that time, he said, "Now, only the mind­

element remains, it is also a mental formation and it, too,

is impermanent and not-self. When I realized that, I

experienced a supreme bliss, calming and cooling down

all formations.

Thereafter, I used to visit him regularly, at least once a

month. In keeping company with him and by following his

instructions, I could develop my faith - virtue - genorosity

- Dhamma knowledge and wisdom, more than ever

before.

Then I happened to read a pamplet written by him - "Gona

49

saha Vimuttiya". Because of the luscious flavour of the

Sinhalese meanings of the poems given in it, and the

profound Dhamma-explanation demonstrating the way,

based on his own experience leading to eradicate

ignorance to realize the Noble Arahantship, I suggested

and thereafter decided to publish it.

May he be happy endowed with good health to guide people

towards Nibbana, and thereby free them from suffering.

By virtue of the merit of this meritorious deed, may my

late parents; Mrs. Rajawatta who helped me to meet him;

My sister Vajira who assists and encourages in various

ways for me to follow this Noble Path; and all others who

follow the path, be able to realize Nibbanic-bliss soon !

May all beings be happy !

Anuradha Premaratna

63/2,Suramya Mawatha,

Wattegedara Rd,

Maharagama.

Tel : 0094 11 2 843 062

E-mail : crmap@sltnet.lk

50

Preface

As a result of my instense and persistent effort in meditation, both

concentration and insight, I came to a certain stage which, I found,

was rather impossible for me to surpass it. Whenever I tried to

concentrate on physical phenomena, the whole universe,

including my body, dissolved away completely, leaving only an

emptiness; and at that time there existed nothing in the mind; it

was completely void. Neither the body nor the mind factor was

visible to concentrate on.

Then searching for some advice to gain some further

advancement, I began to read "Theravada-Tripitaka" books

Sutta, Abhidhamma and Vinaya. But only in one Sutta, the

''Mahavacchagotta Sutta" ofMiddle length sayings, I could find

some instructions. (i.e. Develop further, concentration and insight

meditation). However this advice too did not produce the

desired results.

Then I went to see same eminent meditation masters in Sri Lanka

but none of them could understand exactly what my experience

was. I wrote to some medidation masters in Thailand, and to

some Zen masters in Japan, but I received no reply.

When I met a monk in Colombo and explained my experience to

him, he brought a file and began to read it. Having realized that

my experience had exactly been elucidated in it, I said, "I have

read all suttas, but I never came across a sutta resembling this.

Which section (Nikaya) is it from?" Then he smiled and said,

"This is a hidden sutta in Mahayana." That was how I first gained

some confidence in Mahayana-scripts.

Then I practised "Quan" meditation using some meditation words

such as, "who is a nurse", 'Cow-dung","Who am I", "Buddha",etc.

51

and through all of them I was able to experience a universal

emptiness. Then, my confidence in Mahayana meditation

systems is further developed.

When I read a Mahayana book "Gentling the Bull"* by

Myokyo-ni, which consists some beautiful poems, I perceived

how profound the meanings of those poems were. I was so

impressed that I thought to write in Sinhalese, for the benefit of

the Sinhalese readers, the meaning and the explanation ofit, based

on my own experience and also keeping in line with the Theravadic

tradition. But it does not by no means constitute a direct

translation nor does the explanation given have any relationship

whatsoever with the book.

I had to get the permission from the Zen Centre in London to

reproduce the pictures and the poems in the book "Gentling the

Bull". With the intention of sending a copy to them, I translated

the Sinhalese section into English giving, as far as possible, the

exact ideas of the Sinhalese sentences.

The explanation of the poems might not be easily conceived by

those who possess no pragmatic understanding, or who are not

familiar with the Theravadic Buddhist terms, but they would

understand that the realization of the true Dhamma demonstrates

no discrimination amongst various segments of Buddhists -

Theravada, Mahayana, Vajirayana etc. Nibbana is the same for

all. There is no justification in considering, with an attached

propensity for a particular doctrine, that one school of thoughts is

superior to others.

My sincere thanks are due to the Zen Centre in London for

granting me their courteous permission to reproduce the poems

* This book is available at the "Zen Centre, 58 Marlborough place - Lon­

don - Nw 8 OPL

52

the ..., ... ..,., ..... ,.,.,.., of"Gentling , and also to the publisher

Mr. Anuradha Premaratne of Maharagama for his generous

contribution towards the printing costs.

Dhammaratana

August, 2007

Telephone : + 94 779 854 405

Web Site : www. dammwana.org

email: damruwana@sltnet.lk

bhikkhu _ dhammaratana@yahoo.com

53

Introduction

The Sinhalese meaning of the poems in the book "Gentling the

Bull" is first given here. It should not, however, be considered as

a translation.

The explanation given thereafter is my own definition. It is only a

short description. To explain it in details, it would be necessary to

write a large book giving all particulars of insight meditation from

the beginning up to the "Arahantship". The explanation runs

gradually in the same order of the sentences of the first section.

Therefore, it is appropriate to read first, a sentence given in

the first section, and the relevant parts in the explanation

thereafter.

54

Searching for the

The herdsman running on a long deserted way is looking for his

bull, which had been constantly with him, but not to seen now.

The way runs up to the invisible horizon through far away

mountains and through the rivers with brimful of water. Wherever

he looks for, there is not even a trace to be seen. overwhelmed

with fatigue and grief, hears only the sound of cicadas in the twilight

in the afternoon.

runs on ever forward looking at the way with no end in sight.

But does he know his feet have already been sunk in a mire of

mud ? In the sun-setting afternoon, and in the sweet-scented

breeze, how many times has his "heardsman-song" floated, in vain,

further and further away?

When there is not even a trace of the beginning, how and where

does he search for ? Having been running astray, he fells down,

with no life in his feet, amidst dense fog and amongst the shadows

of the trees. Though unwittingly, he returns, as a guest, grasping

the nose of the Bull. How sorrowful is his "herdsman-song" echoing amongst the shadows of the trees and sandy plains ?

(2) Finding the traces

the shadows of the trees by the streams of water, the traces of

the Bull are seen here and there. Has the herdsman found the way through the clumps of fragrant grass ? However far the Bull may

55

run, even up to the plateaus of the far away mountain range, can

it hide itself any longer?

Amongst the dead-trees and the passes of mountains, visible are

many wrong paths. Does he know his deception of running

restlessly round and round along the wrong paths ? His feet

running after the traces of the bull have passed beyond the bull !

The bull has been let loose.

Many have travelled looking for the bull, but only a few have

seen it. On the summits of the cloudy mountains in the north or

beneath the mountains in the south, did he find his bull? All come

and go along the "one and only way" having both light and dark.

If the herdsman enters that path, he needs not run along the

deceptive wrong paths looking any further.

(3) Finding the Bull

Suddenly, a song of a bird resounds on a top of a very high tree.

The sun shines brightly. In the gentle breeze, the trees by the

dampness of water sprout-up. It seems that there is no place for

the bull to hide itself any longer. The bull's majestic head with

sharp horns appears as an image going beyond the talents of a

skilful artist.

He sees the bull, and hears its bellow. But, is the image of the

"heart-bull" reflected from head to tail. When closely looking at,

it appears that it is not quite complete.

56

Having aimed at right against the bull's nose, the herdsman no

longer needs to follow its bellow. Neither white nor dark is the

bull. The herdsman, nodding his head proudly, smiles to himself

How can such a scene be grasped by a painter?

(4) Catching the Bull

With a great and persistent effort, the herdsman succeeded in

catching the bull. But the bull is dreadful, obstinate, wild, strong

and cannot be easily tamed. All at once, it breaks loose and runs

far away with no end in sight, or hides itself sinking in a mire of

mud.

The rein has to be held tightly, and should not be let it loose.

Many subtle rifts have not been closed, nor are the roots

uprooted. However much the herdsman tries to gentle the bull by

holding the rope, the bull, rendering his effort fruitless, still

attempts to break-through towards the wilderness.

Even if the pleasant smell of the sweet-scented grass blows, the

nose-string should not be left out. He sees that the way running

towards home beckons far away. But he should always be close

to the bull. Even at the attractive and delightful blue streams, or

green mountain peaks, he should not depart from the bull.

57

(5) Gentling the Bull

Not even for a moment, the nose-string should be slackened. If

not, the bull would break free, and run far into the dust. But when

it is tamed patiently, it would docitely follow the herdsman.

Now the bull can freely go through dense forests, mountains or

thorny thickets. Or else, it can move through the congested roads

clouded in dust. Never does it now run towards other's

green-fields. To come and go requires no effort. The herdsman

quitely rides on the back of the bull.

Having been patiently tamed, the bull is now admissive. (The

dreadful darkness of the bull now appears only above the neck.

Other parts have now been changed). Even if it runs right into

dust, it does not get dirty. A long and patient gentling ! The

herdsman has achieved his supreme fortune. Others can hear well

his heroic sound reverberating amids the trees.

(6) Returning home on the back of the

Bull.

Peacefully and without any haste, the herdsman rides home on

the back of the bull. The fascinating sound ofhis flute floats amidst

the evening mist. Tune by tune, tone by tone, there pervades the

sound of his triumphal and boundless songs. It seems that his

melodious sound is announcing his enjoyment of his limitless

58

satisfaction to the whole world !

Playing his flute, he reaches home through the sky entwined with

mist and fog. All at once, the tone turns into a victorious "song of

return". Not a single song is there that can be compared with it -

not even with a masterpiece of the great poet "Bai-ya".

In the cool and gentle breeze, and through the evening mist, he

rides home with joy in his heart. And now, the bull does not tease

him as before, running after relish grass.

(7) Bull forgotten ... Man remains

On the back of the bull, the herdsman has now reached home.

The bull is now forgotton. His mind and body have been

tranquillized. Even in the burning hot sun, he can now sleep

comfortably. The nose-string has been thrown away under the

eaves. What is the use of it now?

Though the herdsman has brought the bull down from the

mountain defile, now the cattle-fold is completely empty. Tools

are of no use; and they too are thrown away. Having no

attachment towards anything or anyone, and leisurely singing and

dancing, he has now become, between the earth and celestial

world, his own master.

Since he has now returned, wherever he looks at, he sees home

everywhere. Everything and self have now been dissolved away,

59

and peace overflows through out the whole day. He is now not

sceptical of the higest step of the "Entrance to the deep secret".

Would it be possible for any being to remain there in this highest

peak?

(8) Both Bull and Man forgotten

The nose-string, the bull, and the man, all these have now been

destroyed. The endless blue sky now he sees, is beyond the

expression of the power of words. How could snow be there on a

red-hot iron ? One should achieve this state, if he wishes to be

compared with noble persons in the past.

What a great shame ! Up to now he wanted to safeguard a whole world. But now it is surprising ! No world is there to be

preserved. Who else will be able to see this truth, other than

those who had already experienced or those who will experience it?

Just in one stroke, tumbled down the visible space. And

collapsed down the both worlds - mundane and supra mundane.

Reached is the terminus of the very difficult path.

Over the temple, the moon shines very brightly. Amongst the

trees, the sound of the breeze floats further and further away. All

rivers returning their waters back again to the sea, flow towards the ocean.

60

(9) Return to the origin back to the source.

Nature is returned to nature itself. All is completed. Nothing is

better than suddenly becoming to a state of being as blind and

deaf. He remains in his hermitage without looking out. It is

limitless as well as solitary. Rivers flow just as they had been

flowing before. And as usual, flowers bloom.

In this great activity there is no room for " to being or not-being".

To see or to hear, now he needs not to be one as deaf and blind.

Last night a beautiful bird flew towards the sea. Today ... the red

aurora of dawn shines in the sky.

Done is what had to be done. Everything has been completed.

The clearest awakening does not differ from being as blind and

deaf The way has come to an end. No bird sings. The red flowers

shine beautifully, and the fragrant aroma blows everywhere.

10. Entering the market-place with bliss-­

bestowing hands

"Bear-chested" and "bear-footed" he reaches the market-place

with his face clouded with dust and head covered with ashes. But a mighty laugh freely spreads throughout his face. He has no

worries in his mind. Without any miracle, the dead trees begin to

bear flowers.

61

In a friendly manner, this friend comes from a foreign country. His

features may look like those of a horse or a donkey. But, when

he shakes his iron-stick, at once, all doors will be opened for

him

Right against his face, his iron-rod stands straight. With a great

laugh spread all over his face, he speaks in Chinese or Mongolian

language, which may be a jargon for you. To the one who meets

him, the doors of the palace will be opened. He is a stranger who

has been constantly with you. But he remains unknown. That's

all.

62

The xplanation

(1) Searching for the Bull

"Anamataggoyam bhikkhave Samsar� pubbakoti na pafifinayati", Monks, from an inconstruable beginning comes this cycle of birth and death (samsara), ':nd inconceivable is the beginning of it. We have been, so far, transmigrating in this endless "samsaric-joumey" with no beginning or end in sight, experiencing immense suffering, pain and distress. Long we have thus experienced stress, pain and suffering; but enveloped in delusion and fettered by desire, we could not even trace our ignorance that lies in our mind itself. Just as the endless unreachable horizon, so is the long long journey we traversed from one existence to another, being born as hungry ghosts and other woeful states, seldom as humans, and very rarely in divine abodes. Yet, not the slightest trace of the sufferings we encountered in our past lives remains in our mind. In this endless and burning journey, the little sensual pleasure we experienced through pleasant sense- objects such as pleasant sights, pleasant sounds etc., clouds our suffering and makes us still to think, due to the inability to overcome delusion and desire, that the suffering in the samsara i� pleasant and desirable.

No end is even visible in this samsaric geserted way to be fared on in the future. The ordinary worldlings, not realizing the true Dhamma, run on ever forward on this painful and terrible way. Having been sunk in a swamp of delusion and a mire of defilements, and being incapable of getting themselves free from this dreadful destiny, they h,we been tied down by 10 fetters and imprisoned in this samsara. yet they are stil not even aware of it. But amidst the sense-objects that bring some slight pleasure for them, their mind again and again, floats further and further away.

63

Incalculable is the journey of samsara. Even if all the soil of the earth is turned into tiny balls to represent each for one's fathers of the past-lives, so we use up all, but there will still remain more fathers to account for. (Pathavi Sutta - Sanyutta Nikaya). Regarding such perpetual lives of the long past, what is there to be seatched for? In this deluded samsatic journey, we fall down, as if we are lame, mto the p1:ecipice of birth, decay, sickness, death etc. Though unwittingly, living beings, not realizing the non-self nature of these five aggregates, plung again and again into this round of births and deaths. When wisely looking at, it appears that all attachments, aversions, wrigglings and wigglings, singing and dancing and other mundane activities of a worldling who is constantly bound by craving - ( "Tanha dutiyo puriso -dighamadda�a sa�saram" - "with craving his companion, he wanders a long long time") are nothmg but deceptive struggles. However-happily one sings, all those songs are, in this Noble Discipline - (Runna-!llidam bhikkhave Ariyassa Vinaye ya!1idam _gitam") - nothing but cryings, weepings and lamentations made out of the inflammation of craving. And, in this Noble Discipline, dancing, too, - (Ummattakamidam bhikkhav<; Ariyassa Vinaye Yapidam N?ccam") L, considered as dn insamty of the mmd.

(2) Seeing the traces

The one, well engaged in both concentration and insight meditation, is able to see the shadows ofignorance,just like a far off mirage. But indulgence in sensual pleasure never leads one to

64

Nibbana. If one enters the middle path, no longer can ignorance hide itself Even if ignorance misled us by immersing us in the bliss of the 4th formless Brahma-world (Nevasafifianasafifiayatana)

continuously for 84000 aeons, or druged our mind by deceiving us in the pleasure of divine abodes, would it be possible, in the presence of right view, for it to delude us any longer?

Even though one follows the middle path, at the stage of gaining knowledge and vision of what is the path and what is not, an illumination or some other mental image of imperfections of

insight may appear, and such mental manifestations seen as a

beautiful picture drawn on a screen of ignorance would mislead

him so that he, being incapable of deciding the right and the wrong

path, might relish such images and consider them to be Nibbana. So many are there such wrong paths, and other kinds of religious

rites and rituals. Identification and abandoning of them is necessary to move-on along the correct path. The worldling who accumulates volitional formations of wholesome and unwhole­some actions due to ignorance is conquered by ignorance itself. He behaves so freely due to the fact that the opponent sword of

discernment has still not been aimed at the head of his own ignorance.

Many have traversed on this path, but only a few have realized

Nibbana. It is only through ignorance that living beings are generated in the higher realm ofBrahma-world, as well as in the precipice of woeful states and other places. Buddhas, Pacceka Buddhas and the noble disciples, all of them have traversed along "the one and only way" of the four foundations of mindfulness. (Ekayano Ayam bhikkhave maggo .... " This is the one and only

way to Nibbana). However, some followers of this path, not being able to realize the true Dhamma, come back again to their usual

way leading to birth and death. If the stage of gaining knowledge and vision of what is the path and what is not, is surpassed, and if

65

one really reaches fruition of the 1st sainthood ( sotapatti

phala ), he would never follow a wrong path again.

Finding

Having surpassed the purification ofknowledge and vision of the

right path, and having gained other insight knowledges thereafter,

he hears the melodious sound of the knowledge of contemplation

of reflexion whispering him that the only thing to be done to

realize Nibbana is to discern the three characteristic features of

all formations. When he enters the knowledge of equanimity about

formations and becomes indifferent and neutral to them, then there

arises in him, tranquillizing and appeasing the rigidity of his body

and the burning sensation of his mind, some happiness, subtle

and peaceful. With the deluded distorted perceptions,

ignorance cannot mislead a person for ever. It is not possible to

convince to a person without an insight-eye, how the mighty

actions of ignorance pierce the heart with the darts of defilements,

and how it distorts perceptions showing all formations that are

impermanent, suffering, and not-self, as being permanent, pleasant

and self

The conceptual knowledge gained through reading and listening

but without practical understanding is considered to be

imperfect. one contemplating and cutting off, with his

supreme mindfulness and wisdom, all sense objects and the

phenomena of and matter arising through them as

impermanent, suffering, not self etc, requires no such conceptial

66

knowledge. When the three characteristic features are practically

and clearly reflected, there arises no attachment or aversion

towards sense-objects, so there is peace and happiness in his

mind

"Yato yato sammasati-Khandhanam Udarabbam Labati Piti pamojjam-AfI\atam tam Vijapatam"

(Dhammapada 374)

"Whenever the rise and fall of the five aggregates is reflected, a

great joy and happiness will arise"

This cannot, however, be comprehended without any practical

understanding.

(4) Catching the Bull

In order to trace ignorance, he must maintain an untiring and

persistent great effort. If not, ignorance-stubborn-very strong­

given to becoming-difficult to subdue, will take him into a dream

of fairy-world of thoughts and attachments, or else, will make

him forget everything by immersing him in a mesh of sloth and

torpor.

Mindfulness and wisdom should be constantly well established in

his mind. The clefts such as hindrances have not yet been closed

up. Nor have the roots been uprooted. Ignorance still makes an

effort to generate him in different modes of births, existence,

species, stations of consciousness and abodes ofbeings.

67

Mindfulness and wisdom should be strictly maintained especially

in the presence of the pleasant and enticing sense-objects. The

house of becoming makes gestures and beckons him saying,

"Come over here, come over here". To restrain all six senses,

eye-ear-nose-tongue-body and mind, mindfulness and wisdom

should constantly be developed.

"Sabbattha samvuto bhikkhu

sabba dukkha pamuccati"

(Dhammapada 361)

"The monk restrained all over is freed from all suffring."

(5) Gentling the Bull

In the absence of mindfulness and wisdom, the dust of mental

confusion, flurry and other difilements will cloud his mind. This

problems no longer exists when it becomes possible to train and

concentrate the mind well. Then there arises a mastery of the

mind

When such a mastary of the mind is gained, he can, without any

attachment or aversion towards anything or anyone, and also

without any affliction, move on along the path safely. Then even a

busy place becomes a suitable dwelling for meditation. When he

dwells in his own field - ("Carata bhikkhave sake pettike

visaye ....... " Wander monks in your own paternal field. i.e. four

foundations of mindfulness), his mind will be well settled in the

four foundations of mindfulness, and it becomes stable and still.

Then it enters a stage of serenity called "momentary

68

concentration", and then the mind begins to act effortlessly and

involuntarily. With a calm and equanimous mind, he now moves

on ever forward seeing the reality of the phenomena of

oncoming mind and matter.

The mind thus tamed with a consistant and patient restraint does

not now appear frightful dark as before. The external dreadful

and black formations have now been dissolved away, and the

"inner" mind starts activating only internally. This "internal" mind is

the only formation that remains now. With that experience, no

defilements such as lust, anger etc. would arise in his mind, even

if he makes an effort to generate them forcefully. Hence,

fearlessly he can move on anywhere. The mind now becomes

absolutely pure; and being taintless, it does not get dirty.

It, detached from the external world, isolates itselfleaving aside

everything. The mind thus purified, concentrated and filled with

discernment, realizing all formations of the entire universe as

impermanent, suffering and non - self, experiences a momentary

cessation of all formations and thereby sees the complete

dissolution of the perception of self. And then he experiences the

fortune the greatest - a far exceeding supreme bliss. The sublime

heroic melody that emerges from such a fortunate mind echoes

within the mind itself. Those having super normal powers would

see and hear them well.

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Returning home on back of the

All wholesome and unwholesome volitional formations depend

on ignorance until it is totally eradicated by the fruiton of

Arahantship. This may be compared to the riding on the bull's

back. The mind has now been calmed down, appeased, cooled,

and tranquillized by the greatest fortune thus gained. Then he

discerns the various kind of sense-objects, and all mental

formations derived through them as mental manifestations rising

and falling instantaneously. This correct knowledge and vision

arising through all sense-objects is emerged continually within his

heart. It seems that the supreme bliss generated through the

correct vision that had never even dreamt before, overwhelms

his world of five aggregates continuously.

He, being adept at such sight of insight, realizing the reality of all

formations of the whole three world's, reaches through the

intoxicating conventional world, ofNibbana". And

abiding in the fruition of the noble path, experiences supreme

and sublime bliss ofNibbana. "Nibbanam '"'01 .. ::..•.1; .. ""' ... :...

"'

.mu .... sukaham"

- "Nibbana is the highest bliss". Nothing surpasses this supra

mundane peace. This cannot, of course, be comprehended with

an intellectual knowledge.

Having appeased the burning sensation of defilements, and the

inflammation of formations, pacifies heart with the cool

gentle breeze ofNibbana. And now does not incline

towards the five-fold sensual pleasures, seeing that such

pleasures are not worth even a bit of dung.

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(7) Bull forgotten - Man remains

The "bull" is notrung but only a part of mental formations. When the

mind becomes void, all formations will be completely dissolved

away. It is as if we have forgotten the entire w1iverse. The mind and

the body both become entirely soft and light, subtle and peaceful,

and cool and tranquillized. When such a situation exists, even in the

world of formations that kindless the fire of defilements, he can

now be "in a deep sleep whilst being awake".* The 37

enlightenment factors used for this restraint, after becoming a

tranquillized state ofhis mind, remain and lie silently by a side.

The heart is completely empty and nothing can remain there in

that emptiness. And having been shattered all bondages that had

been so far spread throughout the entire universe, the mind, like

the empty space between the earth and divine abodes, is now

filled with complete nothingness. No regulator is there in that

''universal emptiness''.

Like a pebble sunk into water, the world of five aggregates

submerges in the Nibbanic-bliss. There remains only the "house

ofNibbana". All formations have been dissolved away. Self or

the perception of self has completely been ceased away. The

Nibbanic-bliss bubbles and overflows like a fountain sounding

"Oh what-bliss, oh what-bliss". He holds no doubts about

the"Anupadisesa Nibbanadhatu" ( the Nibbana-element with no

residue is left) which becomes eternal after the final passing away

of anArahant.

The mind that had been continuously active accumulating mental

formations due to ignorance has now, having experienced the

cessation of ignorance, turned into a simple empty awareness.

(i.e. He behaves actively just like an ordinary man; his liberated "inner"

mind remains calm, still and completely unaffected with the external world

or with his five aggregates).

7l

That simple awareness depends on the "kammic" formations of

the previous life which generated the re-birth linking conssiousness.

And with the cessation of that "kammic" power, that simple

awareness, too, will be ceased away for ever. Thereafter, never

again will a rebirth linking consuiousness arise. He has no doubts

whatsoever about the cessation of consciousness or the

cessation of becoming. In that emptiness there exists no

perception ofbeings or any other formations.

How can any other mental formation remain there within that total

cessation of all formations.?

(8) Bull and Man both forgotten

He is now capable of shattering and destroying the path like the

nose-string, the cause of suffering like the bull, and suffering like

the man, as if a large bomb is dropped. Then it appears only an

immaterial state of emptiness, devoid of all mental images of forms,

and the all perceptions of matter and resistence. It is boundless

and it akins to the empty universal space with no beginning or

end. In that emptiness the whole universe is completely dissolved

away and there exists only the space. Not a single image of forms

appears within the mind. The authenticity of this could be realized

only through experience.

So far, the whole three worlds were there for him to embrace

with the idea of "me and mine"; hence he had to keep on

safeguarding them continuously. When the idea of "I am"

(Asmimana) is completely destroyed, which world would

72

remain there to be protected ? When this situation is compared

with his past, he would really feel ashamed of his deception that

he had in his mind. When everything including Nibbana is

relinquished ("Patinissagganupassi Viharati" - when

contemplating relinquishment), then there can remain no

formations either conditional or unconditional within the mind.

Then all attachements and clingings towards everything are

totally ceased away. This may not be comprehended by a person

having no pragmatic vision.

The universal emptiness now appearing, too, is simply a ve:ty subtle

mentle formation that would mislead one to assume it to be "the

end". But this is the deepest point of ignorance. This too is

impermanent and not-self. When this is realized with his supreme

wisdom, this universal emptiness at once collapses down. All

dualities including self and non-self are destroyed once and for

all. This is the end of this supra mundane path.

The mind now always shines like the cold luminous moon full of

soft light. Visible are all enticing and charming sense-objects in

the world as before. The streams of simple consciousnesses

-emerging through sense impingements simply flow, rising and

falling. But no other mental formations are produced within the

mind involuntarily.

"Ditthe ditthamattam bhavissati, sute sutamattam

bhavissati .......... " In reference to seen, there will be only seen.

In reference to heard, there will be only heard ..... " and so on,

with regard to the other senses.

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(9) Return to origin back to the source

Having relinquished all attachments and bondages the mind

remains completely unaffected, and it isolates itself from the

external and internal world of five aggregates. All have been

completed; there is nothing more to be done. The one, born blind

and deaf, experiences no mental formations arising through

visible or audible objects. When one is detached from everything

after destroying all bonds, his mind, as if he suddenly becomes

blind and deaf, just remains at the stage of simple awareness of

sense-objects, without producing mental formations to perceive

them as good-bad-beautiful-ugly etc.

"Ditthe ditthamattam ...... Sute Satamattam ........ "

This mind called - .... !n,.:.,� .. ·"" .... ,..fl-l· ..

0

• ., ceto vimutti" the unshakable

deliverance of the mind, does not come out of the heart and

constantly resides within the heart itself. The heart is its own

residential hut. Then the external world, and the other

consciousnesses arising through the contacts of sense-objects,

all become external to this mind. This liberated mind has no

object-no limit-no arising and no falling. It just leisurely remains

there detached from the whole universe for ever. Therefore, it is

alone and unlimited. Whenever the impingements of sense­

objects are there, the streams of simple consciousnesses just arise

and fall without producing no other mental formations

mvoluntarily. Whatever the things there had been in the world,

they all exist as before. The difference is that just a simple

awareness remains alone compltely unaffected and detached from

all conventional realities. The five aggregates continue to rise and

fall as usual. This liberated mind simply remains alone as a

separate entity. Though they are inter-related, they remain and

function separately.

Dualities such as "self-non self, good-bad, beautiful-ugly" etc. are

74

no more there in the mind. Therefore, he can now fearlessly look at any sense-objects. In the past -yesterday- there were some deceptive mental formations such as good - bad etc. in the mind. But today ........ all such things have been slipped off and only the luminous simple awareness remains. "Sabbato pabham ................ " luminous all around ...... "

Through the four reviewing knowledges that arise spontaneously at the time of realizing the final path and fruition, or thereafter, a knowledge arises in him realizing that "Khina jati, vusitam brahma cariyam, katam kar�niyam, naP.aram. ittatthayati pajanati" - birth is now destroyed, the holy life has been led, done what had to be done, there is nothing more to do". Within this unshakable deliverance of the mind, no mental formations glide through sense-objects as before, for it remains alone after destroying ignorance that clouded the sufferings so far experienced by perceiving sense-objects as "good-bad, me -mine" etc. and by getting entangled with such objects and thereby accumulating mental formations. Therefore, mental formations have now becomes absolutely silent. Only the pure delightful and simple awareness radiates brightly. When he peers into this "inner" mind with the "surface or outer" mind of it, he sees that not even a slight trace oflust, anger or delusion is left there.

Also he realizes that the liberated mind and the tranquillized virtue, tranquillized concentration, tranquillized wisdom and the tranquillized deliverance, all of them have now become into one and the same phenomenon. Then there arises in him a supreme happiness calm, cool and peaceful.

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(10) Entering the market-place with bliss

bestowing hands

Free of all taints and defilements such as dishonesty,

deceitfulness, hypocrisy, treachery etc, he now becomes a

"totally open-hearted" person having no difference between his

"inner" and "outer" mind. Step by step he comes closer and closer

towards "Anupadisesa Nibbana" (Nibbana element without any

substratum), and his feet are "opened" as they are not covered or

shackled by any bondage. He moves on along a supreme path in

order to lead others towards Nibbana. He now moves into

society. He comes across worldlings whose minds are filled with

perceptions that are really worthless, and he sees various

intoxicating sense objects that would cover one's mind with the

dust of defilements. Without any attachment or aversion towards

them, he moves on hapilly. "Santusitatta thito" - owing to his

release and happiness, he is steady. Such objects no longer trouble

his mind. The objects once he perceived as ugly, disgustive and

loathsome, and thereby becoming resentful are now look like trees

with full ofblosoms because they now effortlessly show him the

reality in them. And he can now look at them as he wishes, either

repulsively, or with equanimity.

"So sace akankhati patikkule A p patikkfila sanni

Vihareyyanti, appatikkfila sanni tattha viharati ..... " In the

presence of what is loathsome, ifhe wants, he remains perciepient

of unloathsomeness ..... "

He thus comes, not from a world of sensual pleasure (Kama

bhumi), a world of forms (rupa bhumi), a world of immaterial

( arupa bhumi) but from a supra mundane world ( apariyapanna

bhumi). He does not resist anybody or anything, but he is always

equanimous and friendly to all. His features may not be so

pleasant, but when he shakes his Dhamma-wand, the palace doors

76

of Nibbana will be opened for him. I-Ie then enjoys the Nibbanic­

bliss.

That Dhamma-wand with a dear knowledge of realization is not

curve, but straight. The flow of Dhamma comes, with a clear

knowledge of understanding, straight from his heart. They are not

mere perceptions, but the true Dhamma apparent in his heart.

What he says with a delightful heart may not be easily

understood, for it may be so profound to be comprehended.

11Pafifinavat6 ayam dhamm6, nayam dhamm6 duppafiiiassa"

- "This Dhamma is for one who endowed with discernment - not

for one whose discernment is weak". The door of the palace of

Nibbana will be opened for anyone who meets him within his

own mind. He is a stranger who has been always with you, but

you may not aware of him, because of your own ignorance.

That's

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