The Buddhist Hour Radio Broadcast Archives

To our protectors.

Things fall apart, the centre cannot hold,
Mere anarchy is loosed upon the world.
--W.B.Yeats

For most persons, the self has difficulty in sustaining any sentiment of the real, for the very reason that the self is not "in touch" with reality; it never actually "meets" reality.

Dr. R.D. Laing wrote about the difficulty that might be experienced with a sense of integral selfhood and personal identity, of the permanency of things, of the reliability of natural processes, of the substantiality of natural process, of the substantiality of others to transpose himself (sic) into a world of an individual whose experiences may be utterly lacking in any unquestionable self-validating certainties.

He termed such a person a basically ontologically secure person.

Obviously, the true Followers of Lord Buddha have seen "reality" and understand that Yeats was onto something close to the correct view.

Because of these things, the wise knew it would be nice to get help from Protectors.

The Protectors we use are many; but they have one thing in common.

They have agreed to advise and help for at least 500 years our present and future Members who decide it is their duty to help our Centre strive to assemble what we plan to last for 500 years.

The Mara gods who try to thwart the purity of the notions of those involved in tending the Collection held at UPWEY, VICTORIA, have observed this striving.

Our present Protectors are strong enough for our design.

As might be expected, some persons of dubious morality found the going at UPWEY a "tad tough" and exited (with or without goodwill) to other places where there is less stress on such matters.

When Members chant the five precepts, it is part of our training.

It means a Member ought not to arrange alcohol to be provided at corporate functions.

For example, we would not consider a cocktail party as a fundraising option or serve alcohol at a book launch..

For example, we consider it prudent that persons who use intoxicants are not invited to enter library texts onto our databases.

Occasionally, perhaps once a year, the odd person who is not invited but has been referred by former Members arrives at the Centre "out of it" with drugs.

Tactfully, if they appear to wish to stay, we suggest it is better for he or she to return home and sober up.

In any case, even without a word from us, such persons find the ambience of our library's decor too strong for their liking and leave.

Through the power of the prajna-paramita, it becomes obvious to Members who persist with development of the Collection even for one day over the last two decades that we are not driven by purely commercial interests based on greed or other akusula motives.

In the Large Sutra of Perfect Wisdom translated by Edward Conze we learn that Mara arranges a counterfeit (of the Perfection of Wisdom). The text states:

"Moreover to those who copy etc. to: develop this deep perfection of wisdom many deeds of Mara will arise which will cause obstacles. A Bodhisattva should avoid them.

Subhuti: Which are the deeds of Mara that a Bodhisattva should recognises and avoid?

The Lord: Mara will produce counterfeits of the perfection of wisdom and the other perfections, and of the 18 kinds of emptiness. Others of his deeds will be connected with the Disciples and the Pratyekabuddhas, and he will say: "study these(?) .........What is the point of your fully knowing the supreme enlightenment? " In this way, Mara will arrange many deeds of this kind."

Further it is said by Lord Buddha:

"...Those people who will not copy out, etc. to : wisely attend to this deep perfection of wisdom and who cause obstacles to it being copied out, etc. to: developed, they will be beset by Mara. They will have newly set out in the vehicle, have planted no wholesome roots, have not done their duties under the Jinas of the past and have not been taken hold of by the good spiritual friends. Small, sluggish and limited will be their intelligence, and their thought will be unable to stride up into very sublime dharmas. But although these deeds of Mara are bound to arise when this deep perfection of wisdom is being copied out, etc. to: is being developed nevertheless it is due to Buddha's might that often no deeds of Mara and no obstacles arise to the study of this deep perfection of wisdom and that in addition sons and daughters of good family can perfect the other five perfections, as well as the emptinesses, etc. to: the Buddhadharmas and the knowledge of all modes. Those Buddhas and Lords who abide in the ten directions and demonstrate Dharma will make efforts on behalf of those sons and daughters of good family who copy out, etc. to: attend to this deep perfection of wisdom. And so will the irreversible Bodhisattvas in the ten directions, and they will bring help."

This is likened to:

"a woman who has many children ­ five, ten, twenty, forty, fifty, or one hundred, one thousand, one hundred thousand. If she feels ill, they will all exert themselves so that their mother may not meet with any obstacle to her life, so that she may live long, so that no unpleasant touch may hit her body. For they feel that she is their genetrix and has given them their body and their life. They will therefore look well after their mother, protect her well, and hope that she will meet with no obstacle to her life, that her body will not become excessively weak and that she will be free from pain .... In this way the sons give their mother everything that can make her happy, make much of her, cherish her, because they are aware that she has instructed them in the ways of the world. In this way the Tathagatas bring this deep perfection of wisdom constantly and always to mind with their Buddha eye. And why? Because they are aware that this deep perfection of wisdom is the genetrix of the Tathagatas and their instructress in the cognition of all the Buddhadharmas....... From it have come forth for the Tathagatas the six perfections, the (18) kinds of emptiness, etc. to: the eighteen Buddhadharmas, the six superknowledges, the knowledge of all modes of all the Buddhas, the countless and numberless Buddhadharmas. From it have come forth the Streamwinners, etc. to: the Tathagatas, Arhats, fully enlightened Buddhas. All the Tathagatas who have known, do know and will know the supreme enlightenment, they all do so with thanks to this deep perfection of wisdom. As those followers of the great vehicle who will copy out this deep perfection of wisdom, etc. to: attend to it, they also will all be brought to mind constantly and always by the Tathagatas with their Buddha-eye, and the Tathagatas will constantly and always arrange for them shelter, defense, and protection, so that they will not fail to win the supreme enlightenment."
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With the passage of time, for ordinary persons, there is no doubt a friend can become an enemy and former enemy becomes a friend. How does this happen?

In years past, we would lend some rare books to interstate scholars for references in postgraduate studies. In those years, we were naive enough to believe that postgraduate scholars were persons who would borrow books in good faith and even if they shifted location overseas, they would return them.

But alas! ­ Experience showed it not so in some cases. Even today, we are gladdened when a person who has been working overseas appears to return books four years overdue. We are not in the business of being judgmental or disclosing some person's change of heart over time ­ we are just pleased to get the book returned.

It is childish to hold a notion that a "naughty" person's action in mere use of the library is sufficient to label them "a friend of the library". We do not wish to appear to praise persons who are stealing from our library.

Under Buddha advice, it is our practice not to pursue reminders more than seven times.

We have not taken persons to the small claims tribunal for losses incurred.

As we make our overdue fines for late return more widely known, there is a possibility we may take such action in future times against lay persons.

In spite of reservations, we listed a few such "naughty" scholars without comment.

There is another selection process in operation.

This is the case of persons who had troubles and little material wealth (or sometimes even paid employment!) when they came to our Centre for the first time.

Our Members helped them in many ways.

Since such persons lacked merit, we set them to work to lend a helping hand to us; but obviously, due to their ignorance, they had to start off helping in an apathetic way.

Nevertheless, these small actions build up over time and it can be said they helped our Centre develop our library.

After some years of helping, because of their merit, they attained reasonable wealth and social position as their merit fruited. Some may have forgotten us as they become well off because now they forget the power of lending a helping hand to worthy organisations.

We choose to list a few of them without any special note because there is some chance as they age they might bear us in mind and return to the library items that are long overdue.

There is another type of contact person whose position is such we exclude from our list.

At times, former Members write to us about hearsay of some Member of the Sangha or send us politically inspired writings they wish us to publish. We do not follow such sentiment. If we reply at all, our library mandate gives such persons information and warnings that Australian law has strong provisions that can be applied to prevent clouded persons who wish us to propagate "dark" literature.

There is no place for spurious or seditious literature in any of our systems.

In writing the social history of the collection, our Founder has cultivated a sense of gratitude towards the many folk (puggala) who, are not followers of Buddha's Teaching, but who have helped us in the past.

Although we have not seen some persons for years, in the present (1999), they are remembered because some of the dana they gave years ago is still in use.
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Under this heading, we have included Mary Lawless and her family; Elizabeth Chong, mother of Katherine Chong, Des Wakefield, Elspeth Hughes, Marie Miller, Melva Fitzallen and many others.

May they all come to the end of suffering and be well and happy.

At times, we meet persons who visit us and come to Dhamma near the end of their life.

Such a person was the retired Judge, Justice Robertson. We published his reflections on Chan. He enriched the Collection with his Chinese translations, illustrated by Melva Fitzallen. He still helps our library because he was reborn in the realm of the four heavenly kings.

May they obtain nibbana.

The Centre's Collection is helped by thousands of heavenly beings who relate to the texts and commentaries, the materiality of the library and the provision of goods and services.

Suitable offering altars for dana have been set up on the library site for their use.
As followers of Buddha, we do not worship or take refuge in such beings.
They, like us, enjoy preserving knowledge and hearing and learning Buddha Dhamma.

Such dana is appropriate when we recall some Deva and Devati helped and protected our Founder against death threats by his enemies who wished the library project to fail.

Many humans have chanted for the long life and health of John D. Hughes.

Various Bodhisattvas acting as Devas of Learning remain most helpful in causing things to appear at our UPWEY library.

A puja was held on 9 September 1999 on the occasion of our Founder's 69th birth anniversary.

These listed names were displayed at that time to help such persons share in our merits of the library enterprise. In the puja, our Founder mentioned others who helped but who were not listed here.

We would be grateful if readers who know of friends or relatives that helped us could contact us so that additional names can be placed in this record for future editions.

The list includes persons who are or have been financial Members.

For decades, we have been in correspondence with many Buddhist Centres.
This world wide correspondence is being scanned into our library data warehouse.

Some are on the current mailing list of our Buddha Dhyana Dana Review.

Being on the list indicates they have done good things for our library information.

Whatever their present situation, and we hope they or their successors will remember to help our next generation of library archive keepers as they helped our Founder over two decades. John D. Hughes made many suggestions for our list.

He wished to add names of persons who helped establish his professional education, which made it possible for him to build the collection.

He apologises for omissions.

For example, he cannot remember the name of the librarian at the South Melbourne public library who suggested his reading program in 1935 when the State School was closed because of a polio epidemic.

The records before 1977 are spare.

Once again we thank the many Venerables, notable persons and organisations who have helped our Founder over the last two decades by providing substance for the John D. Hughes Collection.

May they remember the good things they did at the Centre and be well and happy.

P. Adkins, K. Anear, H. Appleyard, J. Bamford, J. Bennett, P. Boswell, A. Burling, J.Callander, B. Canning, F. Carter, S. Cavuoto, V. Cavuoto, M. Chen, E.Dale, L. Eames, A.Edmonds, M. Fong, Fong, G. Francis, A. Fradkin, B. Hall, J. Hughes, R. Hughes, C. Iaquinto, D. Igracki, P. Jackson, P. James, R. Johnson, M. Johnstone, T. Kabisch, M.Laab, L. Lamers, J. Lawless, J. Lawless, M. Lawless, M. Lawless, L. Lehmann, V. Macleod, R. Mallon, C. McKercher, G. McKiernan, D. Nicholson, M. Nielsen, L. Nelson, J. O'Donnell, R. Oellien, M. Pannozzo, N. Prescott, P. Prescott, R. Prescott, J. Radford, K. Ryan, A. Serrano, M. Shackleton, A. Sollier, A. Svensson, E. Tsoucalas, J. Tsoucalas, K. Wemmering, C.Whiting

Book donors included:

A. Sollier, T. V. Phoung, Ven. P. K. Mahathero, M. Lawless, Zen Master S. Sahn, F. Syme, Rev. T. T. Phuong, G. Jones, G. White, N. Coleman, G. Rennie, M. Bowler, T. Gelbart, M. Miller, M & D Welton, A. Wallis, C. Lavers, Buddhist Society of Victoria, Pradip K. Barua, B. Heileky, Monbulk Temple, B. Meade, T. T. Tram, Phra Kantipalo, Sri Lankan High Commission, Sister C. H. Uppalavanna, R & N Prescott, K. Thera

Our future organisation developments needs more persons who have current knowledge of what we intend to do and have a high degree of "readiness".

These are persons that are willing to accept responsibility for implementing the desired change. Knowledge assets management is the strategy needed for developing structures that pre-empt problems which may evolve in an organisation, rather than a measure of problem solving.
We are now creating such positions within our organisation to add value to clients.

We are changing our knowledge culture by enlarging assessment parameters we use to design who are to be our clients in our value chain.

There is some creative tension between four notions we hold in the present modelling of our notion of "client".

The major premise we have assumed to be our library's prime mandate of the Collection was to gather a critical mass of befitting research material at one well-serviced site.

A minor premise is it will be affordable enough to continue.

Within this major premise, the traditional clients we have in mind are the few scholars who have the rare competency to write about Buddha Dhamma in the 21st Century.

A client could be a past donor of a book or artefact that is part of our supply chain.

May you be well and happy.

This script was written and edited by John D. Hughes and Leanne Eames.

Translated from Pali by Sister M. Uppalawanna.

Sister Uppalawanna was born on 20 September 1929. Her Teacher was the Venerable Ayya Khema. Sister Uppalawanna lives in Munhena Maggone village, Sri Lanka. Sister Uppalawanna presented the following translation to John D. Hughes during her visit to Australia in 1999.

I heard thus.

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta's grove in Saavatthi. Then, Venerable Saariputta addressed the bhikkhus "Friends, bhikkhus, just as the foot prints of all moving things get included in the footprint of the elephant and it becomes the biggest. Just so all things of merit get included in the four noble truths. What four? The noble truth of unpleasantness, the noble truth of its arising, the noble truth of its cessation, and the noble truth of the path, to the cessation of unpleasantness.

Friends, what is the noble truth of unpleasantness. Birth is unpleasant, decay, death, grief, lament, displeasure and distress are also unpleasant. Not to get one's desires is unpleasant, in short the five holding masses are unpleasant. Friends, bhikkhus, what are the five holding masses? They are the holding mass of matter, the holding mass of feelings, the holding mass of perceptions, the holding mass of determinations and the holding mass of consciousness? Friends, what is the holding mass of matter: The four primary elements and the held on body from the four primary elements is the holding mass of matter. What are the four primary elements: Earth, water, fire and air are the four primary elements.

Friends, what is the earth element: There is internal earth element and external earth element. What is internal earth element. Whatever hard rough matter internally held as mine, such as hair of head and body, nails, teeth skin, flesh, nerves, bones, bone marrow, kidneys, heart, liver pleura, lungs lower intestines, bowels, belly, excreta, and any other hard, rough internally held matter, all that is internal matter. All this internal earth element, and external earth element, go as earth element..That is not mine, am not that, it is not my self. This should be known as it really is, with right wisdom. Seeing this, as it really is, with right wisdom, the mind should be detached from the earth element, There comes a time when the external water element is agitated, at that time the external earth element is closed up, in it .That shows the agedness and impermanence of the earth element. So why hold on to this body of three hundred bones as this is mine, am that, it is my self.. Again others .may revile, blame, arouse and distress the bhikkhu. Then he knows, these unpleasant feelings arise with a cause. What is the cause? Contact is the cause He reflects that contact is impermanent, feelings are impermanent, that perception is impermanent, determinations are impermanent, and that consciousness is impermanent. His mind springs forward with the sign and elements, is pleased, settled, and released..(1) Others may treat that same bhikkhu in disagreeable, unwelcome, unkind ways, with the contact of hands, clods, sticks, and weapons. Then he knows, this body should be such, that it endures the contact of hands, clods, sticks and weapons.

In the Simile of the saw the Blessed One said, even if robbers and bandits cut limb after limb with a two handled saw, if the mind is defiled on account of that, he has not done the duty in my dispensation. It will be, my effort will be aroused repeatedly, unconfused mindfulness established, the body appeased without anger, the mind concentrated, in one point. Let the body now endure, the contact of hands, clods, sticks and weapons. Thus the dispensation of the Enlightened Ones is done. If the mind of the bhikkhu who reflects the Enlightened One, the Teaching, and the Community of bhikkhus thus, does not settle in merit with equanimity, he should be remorseful . It is a loss for me, I have missed a rare chance, that my mind did not settle in merit with equanimity. Like the daughter­in-law who has seen the mother-in-law would be remorseful.In the same manner the bhikkhu reflecting the Enlightened One, the Teaching and the Community of bhikkhus, if the mind does not settle in merit with equanimity, he should be remorseful. It is loss for me, I have missed a rare chance, that my mind did not settle in merit with equanimity.

Friends, if the mind of the bhikkhu reflecting the Enlightened One, the Teaching, and the Community of bhikkhus settles in merit with equanimity, he should be delighted. The bhikkhu who has done this much, has done a lot.

Friends, what is the water element. There is internal water element and external water element. What is the internal water element. Whatever internal personal water, held as bile, phlegm, pus, blood, sweat and oil of the skin, tears and oil of the eye, spit and snot, synovial fluid and urine, whatever any other held cohesiveness is the internal water element. This internal water element and the external water element, all go as water element. That is not mine, am not that, its not my self. This should be seen with right wisdom, as it really is. Thus seeing it with right wisdom, as it really is, the mind should be detached from the water element.There's a time when the external water element agitates, it overflows villages and hamlets, towns and states, and the whole state. There is a time when the water in the ocean recedes as far as seven hundred miles, one thousand four hundred miles, two thousand one hundred miles, two thousand eight hundred miles, three thousand five hundred miles, four thousand two hundred miles, and recedes four thousand nine hundred miles. Friends, there is a time when the water in the ocean stands up to seven palms, six palms, five palms, four palms, three palms, two palms, a single palm. There's a time when the water in the ocean stands up to the height of seven men, six men, five men, four men, three men, two men, one man. It stands up to the height of half a man, stands only waist deep, only knee deep, only up to the ankle. There is a time when the water in the ocean is not enough to wet the toes. This, is evidence of the agedness and impermanence of the external water element. So why hold on to this body of three hundred bones? As this is mine, am that, it's my self. Again, others .may revile, blame, arouse and distress the bhikkhu. Then he knows, these unpleasant feelings arise with a cause.What is the cause? Contact is the cause. He reflects that contact, those feelings, those perceptions those determinations and that consciousness is impermanent. His mind springs forward with the sign and elements, is pleased, settled, and released.(1) Others may treat that same bhikkhu in disagreeable, unwelcome, unkind ways, with the contact of hands, clods, sticks, and weapons. Then he knows, this body should be such, that it endures the contact of hands, clods, sticks, and weapons. In the Simile of the saw it has been said by the Blessed One. Even if robbers and bandits cut limb after limb with a two handled saw, if the mind is defiled on account of that, he has not done the duty in my dispensation. It will be, my effort will be aroused repeatedly, unconfused mindfulness established. The body appeased and without anger. The mind concentrated will be in one point. Let the body now endure, the contact of hands, clods, sticks and weapons. The dispensation of the Enlightened Ones is done. If the mind of the bhikkhu who reflects the Enlightened One, the Teaching, and the Community of bhikkhus thus, does not settle in merit with equanimity, he should be remorseful. It is a loss for me, I have missed a rare chance, that my mind did not settle in merit with equanimity. Like the daughter­in-law who has seen the mother-in-law would be remorseful. In the same manner if the mind of the bhikkhu reflecting the Enlightened One, the Teaching and the Community of bhikkhus does not settle in merit with equanimity, he should be remorseful. It is loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity Friends, if the mind of the bhikkhu reflecting the Enlightened One, the Teaching, and the Community of bhikkhus, settles in merit with equanimity, he should be delighted. The bhikkhu who has done this much has done a lot. .

Friends, what is the fire element. There is internal and external fire element What is internal fire element? Whatever internal personal heat, the burning that causes decay, the digestion of whatever is enjoyed eaten and tasted. The internal fire held as mine, and any other fiery thing that is internal is internal fire element. The internal fire element and the external fire element go as fire element. That is not mine, I'm not that, it's not my self. This should be known as it really is, with right wisdom. Thus the mind should be detached from the fire element. There is a time when the fire element agitates villages and hamlets, towns and states, and complete states. It comes to the end of the green, end of the forest, to the coast, to the water's end, or to some pleasant stretch of land and extinguishes, owing to lack of fuel. There is a time when fire originates in the stem of a cock's feather or in a lump of veins.

That's evidence of the agedness and impermanence of the external fire element So why hold this body of three hundred bones as this is mine, I'm that, it's my self? Again, others .may revile, blame, arouse and distress the bhikkhu. Then he knows, these unpleasant feelings have arisen to me with a cause. What's the cause? Contact is the cause He reflects, contact is impermanent, feelings, perceptions and determinations are impermanent, and consciousness is impermanent. His mind springs forward with the sign and elements, is pleased, settled, and released.(1) Others may treat that same bhikkhu in disagreeable, unwelcome, unkind ways, with the contact of hands, clods, sticks, and weapons. Then he knows, this body should be such, that it endures the contact of hands, clods, sticks and weapons. In the Simile of the saw it has been said by the Blessed. Even when robbers and bandits cut limb after limb with a two handled saw, if the mind of the bhikkhu is defiled he has not done the duties in my dispensation. It will be my effort will be aroused repeatedly, unconfused mindfulness established, the body appeased without anger, the mind concentrated in one point. Let the body now endure, the contact of hands, clods, sticks and weapons. thus the dispensation of the Enlightened Ones is done. If the mind of the bhikkhu who reflects the Enlightened One, the Teaching, and the Community thus, does not settle in merit with equanimity, he should be remorseful. It is a loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity. Like the daughter­in-law who has seen the mother-in-law would be remorseful, in the same manner if the mind of the bhikkhu reflecting the Enlightened One, the Teaching and the Community of bhikkhus does not settle in merit with equanimity, he should be remorseful. It is loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity. Friends, if the mind of the bhikkhu reflecting the Enlightened One, the Teaching, and the Community of bhikkhus settles in merit with equanimity, he should be delighted. The bhikkhu who has done this much has done a lot.

Friends, what is the air element. There is internal air element and external air element. What is internal air element The internal personal airiness that is held, as up going winds, down going winds, winds in the stomach and bowels. Winds going up and down limbs, in-breaths and out-breaths and any other airiness held as mine, is internal air element.This internal and external air element goes as air element. That is not mine, am not that, it's not my self. This should be seen with right wisdom, as it really is and the mind should be detached from the air element.

Friends, there is a time when the external air element is agitated and it wields power over village and hamlet, town and state and over the complete state. In the last months of the Summer there is a time when the wind has to be sought by fanning. Then water does not flow and blades of grass do not move. That is evidence of agedness and, impermanence of the external air element. So why hold to this body of three hundred bones as this is mine, I'm that, it's my self?. Again, others .may revile, blame, arouse and distress the bhikkhu, then he knows. These unpleasant feelings arise with a cause.What is the cause? Contact is the cause. He reflects contact is impermanent, feelings, perceptions and determinations are impermanent, and consciousness is impermanent. His mind springs forward with the sign and elements, is pleased, settled, and released..(1) Others may treat that same bhikkhu in disagreeable, unwelcome, unkind ways, with the contact of hands, clods, sticks and weapons. Then he knows, this body should be such, that it endures the contact of hands, clods, sticks and weapons.. In the Simile of the saw, the Blessed One has said, when robbers and bandits cut limb after limb with a two handled saw, if the mind is defiled on account of it, he has not done the duty in my dispensation. It should be, my effort will be aroused repeatedly, unconfused mindfulness established, the body appeased without anger and the mind concentrated in one point. Let the body now endure, the contact of hands, clods, sticks and weapons. Thus the dispensation of the Enlightened Ones is done.When the bhikkhu reflects the Enlightened One, the Teaching, and the Community of bhikkhus thus, if the mind does not settle in merit with equanimity, he should be remorseful on account of it. It is a loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity. Like the daughter­in-law who has seen the mother-in-law would be remorseful. In the same manner if the mind of the bhikkhu reflecting the Enlightened One, the Teaching and the Community of bhikkhus, does not settle in merit with equanimity, he should be remorseful.. It is loss for me, I have missed a rare chance. That my mind did not settle in merit with equanimity. Friends, when the bhikkhu reflected the Enlightened One, the Teaching, and the Community of bhikkhus if the mind settled in merit with equanimity, he should be delighted. The bhikkhu who has done this much has done a lot.

Friends, an enclosure made in space with sticks, creepers, grass, and mud is a house likewise an enclosure made out of bones, nerves and flesh is matter. When the internal eye is unimpaired, external forms do not come to the purview, with the complementary coming together, the respective consciousness does not arise When the internal eye is unimpaired, external forms come to the purview, without the complementary coming together, the respective consciousness does not arise. .When the internal eye is unimpaired, external forms come to the purview, with the complementary coming together, the respective consciousness arises. Whatever matter arises there from, goes to the holding mass of matter. Feelings to the holding mass of feelings. Perceptions to the holding mass of perceptions. Determinations to the holding mass of determinations and whatever consciousness goes to the holding mass of consciousness. It is in this manner, that the five holding masses accumulate, come together and momentarily behave together). The Blessed One has said, he who sees dependent arising, sees the Teaching, He who sees the Teaching sees dependent arising*2) Indeed these five holding masses arise dependently. The interest, settlement, follow up and the appropriation in the five holding masses is the arising of unpleasantness*3) Dispelling the interest and greed for the five holding masses, is the cessation of unpleasantness*4).. When this is done, the bhikkhu has done much. When the internal ear is unimpaired-the nose is unimpaired, --the tongue is unimpaired,--the body is unimpaired, When the mind is unimpaired, external ideas do not come to the purview, with the complementary coming together the respective consciousness does not arise.When the mind is unimpaired, external ideas come to the purview, without the complementary coming together, the respective consciousness does not arise. When the mind is unimpaired, external ideas come to the purview, and with the complementary coming together the respective consciousness arises. Whatever matter produced there, goes to the holding mass of matter. Feelings, to the holding mass of feelings. Perceptions, to the holding mass of perceptions. Determinations, to the holding mass of determinations. Consciousness to the holding mass of consciousness. It is in this manner, that the five holding masses accumulate, come together and momentarily behave together. The Blessed One has said, he who sees dependent arising.sees the Teaching. He who sees the Teaching sees dependent arising. Indeed these five holding masses arise dependently. The interest, settlement, follow up and the appropriation in the five holding masses is the arising of unpleasantness. Dispelling the interest and greed for the five holding masses, is the cessation of unpleasantness, The bhikkhu who has done this much has done a lot.

Venerable Saariputta said thus and those bhikkhus delighted in the words of Venerable Saariputta.

Notes.

1. His mind springs forward with the sign and elements, is pleased settled and released. ' tassa dhaataarammana.m eva citta.m pakkhandati pasiidati santiti,t,thati' This springing of the mind is -always for a change in the mind, it causes a feeling to arise. Here the bhikkhu has overcome a disagreeable feeling becomes pleased, gets settled and finds release of the mind, instead of being disagreeable and averse to that situation and feeling. This is a development to the bhikkhu. Several such developments and growths should come to the bhikkhu in his development up to arahanta. The sign is the thought, or attention and the elements are the things that mattered at one or the other sense door. ie a sight, a sound etcetera.

2. He who sees dependent arising sees the Teaching. He who sees the Teaching sees dependent arising.'yo paticcasamuppaada.m passati, so dhamma.m passati. Yo dhamma.m passati so patticcasamuppaada.m passati' This reciprocal statement tells us that we have to understand dependent arising to understand the Teaching. Dependent arising means anyone born, is subject to decay, ailments, death, grief, lament and unpleasantness. There are some other ways of explaining Dependent Arising. Here it is necessary that we remove the cause; birth. It is not an easy task to remove the intention 'to be'.

3. The interest, settlement, follow up and the appropriation in the five holding masses is the arising of unpleasantness.'yo emesu pancupaadaanaskandesu chando aalayo anusayo ajjhosaana.m, so dukkhasamudayo' Thus we see that the interested following up of material things external and internal and thinking they are mine is the holding mass of matter, and is the arising of unpleasantness. The interested following up of feelings external and internal and thinking they are mine is the holding mass of feelings, which is the arising of unpleasantness. External feelings are born on account of contact at the six doors of mental contact, and internal feelings are born when the idea gets ingrained that the feeling is mine.The interested following up of perceptions thinking they are mine is the holding mass of perceptions, and this too is the arising of unpleasantness. Perceptions are born on account of contacts at one or other of the doors of mental contact. Or they may be born in imagination.The interested following up of determinations, thinking they are mine is the holding mass of determinations, this is the arising of unpleasantness. The interested following up of consciousness through one or the other of the doors of mentality is the holding mass of consciousness, this is also unpleasant.

4. Dispelling the interest and greed for the five holding masses is the cessation of unpleasantness. This is a very slow and tedious process which has to be done with care and attention.

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