The Unfortunate Prince Jayasena

Bimbisara was the king of Magadha during the Buddha's life-time. It is not known for sure how many queens there were in King Bimbisara's harem or how many children he had. But from the custom of royal families of that time and from our knowledge of Bimbisara's lustful nature before he met the Buddha, we can infer that he had many queens and many children from these queens.

In the scriptures we come across the name of Prince Jayasena, one of King Bimbisara's sons. His mother's name is not known but his maternal uncle named Bhumija joined the Sangha. Although his father and uncle benefitted from the teachings of the Buddha, Prince Jayasena did not get any benefit. This may be because, being a prince, he was constantly indulging in sensual pleasures. Therefore he may have found the doctrine of the pure Dhamma, where there is no craving, absolutely unattractive and may have wanted to stay away from it. Or he may have developed blind faith in some other teacher who may have been an opponent of the Buddha. Or it may have been a combination of both these causes.

At that time, the Buddha was sojourning at the Veḷuvana but the prince met neither him nor any of his chief disciples. Perhaps his teacher had warned him that the Samaṇa Gotama practised black magic that enabled him to convert people and make them his disciples. This may have made Prince Jayasena wary of meeting the Buddha.

So one day, instead of meeting the Buddha, he went into the jungle outside the town to meet Samaṇera Achiravata. (A samaṇera is one who takes robes and practises to become an ascetic or samaṇa.) Achiravata had taken robes only a few days ago. (Achiravata means 'not long before' in Pali.) He was memorising the Dhamma lore that he had heard from the Buddha and was trying to put it into practice.

Prince Jayasena approached the samaṇera and after exchanging greetings, sat on one side. It seems that the prince knew Achiravata even before he became a samaṇera. So he did not address him as samaṇera but called him by his name, Agnivesa.

'Agnivesa, I have heard that when a bhikkhu living a diligent life of restraint and virtue puts forth effort, he attains the state of unwavering one-pointed concentration. Is this true?

'Yes, this is absolutely true.' replied Agnivesa.

In those days, there were some teachers who believed that sustained thoughtless concentration of the mind with the subsiding of the application of the mind to the object of concentration could never be achieved. The prince's teacher may have been one of them. Or the prince himself, having seen that his mind was extremely fickle and could not remain thoughtless for even a moment, may have believed that true concentration of the mind could never be achieved.

Therefore, out of curiosity, he wanted to know whether in the teaching of the Buddha, there was true concentration of the mind. When he learnt that this was so, he requested, 'Agnivesa, please explain the dhammas which make the mind thoughtless, as you have heard and understood it.'

Probably Agnivesa knew that the prince did not have faith in the Buddha and his teachings. Therefore he did not want to be involved in futile discussion. The subject of jhāna is so profound by itself; how can a discussion on this subject with a doubtful, faithless person be meaningful or fruitful? So, on one hand, understanding his own limitations in expounding the Dhamma and, on the other hand, keeping in mind the argumentative nature of the prince of alien faith, Agnivesa put a condition for the Dhamma discussion. 'Prince, if you do not understand the Dhamma that I expound, you may continue to hold your previous views but you must stop the discussion at that point instead of starting an argument by asking more questions.' The prince agreed to this condition.

Then Agnivesa taught him the Dhamma, hearing which the prince retorted, 'Sustained thoughtless concentration of the mind with subsiding of the application of the mind to the object of concentration is impossible! Impossible!' And stalked away.

We do not know exactly what Agnivesa taught but we can surmise that, along with the four states of jhāna, he must have certainly explained how a meditator-

vitakkavicārānaṃ vūpasamā - with the subsiding of application of the mind and attention of the mind to the object of concentration

ajjhataṃ sampasādanaṃ cetaso ekodibhāvaṃ - attaining concentration of mind with inner contentment,

avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ upasampajja viharati - abides in the attainment of the second jhāna where there is rapture and pleasant sensations and the subsiding of application of the mind and attention of the mind to the object of concentration.

Prince Jayasena's question was whether it was possible to attain concentration of the mind with the subsiding of application of the mind and attention of the mind to the object of concentration. He was not even interested in knowing about higher, more sublime states, so it is possible that Achiravata explained only this much. But he must have definitely clarified that before the second jhāna is attained, the attainment of the first jhāna is essential which is-

savitakkaṃ savicāraṃ - sustained attention and application of the mind to the object of concentration,

viviccheva kāmehi viviccha akusalehi dhammehi - but with cessation of thoughts of sensual pleasures and other unwholesome dhammas. In the first jhāna, thoughts do not cease totally but those that remain are wholesome, based on dhammic volition. All thoughts that create defilements in the mind are unwholesome. For the attainment of jhāna, all unwholesome thoughts have to be removed. But the reflection on sensual pleasures is the most unwholesome and it is absolutely necessary to get rid of it. Therefore it is said-

viviccheva kāmehi - if thoughts of lust are not eliminated, it is not possible to attain the first jhāna, let alone the second.

And then Achiravata must have made it clear that for the attainment of the first jhāna, it is absolutely necessary to remove the five hindrances. Among the five hindrances, the craving for sensual pleasures is the first and foremost. If there is lust within, the meditator cannot even create the appropriate foundation for the first jhāna, let alone attaining it. And the second jhāna is too far off.

It is essential to observe the five precepts in order to get rid of the five hindrances. If one is a monk, who has renounced the householder's life, he should live a life of complete celibacy, totally abstaining from all sexual activity. A householder should avoid sexual misconduct, that is, he should abstain from adultery. A householder couple should maintain complete celibacy whenever they are living in a meditation centre and during uposatha days so that gradually, even while living the life of a householder, they can naturally and effortlessly observe complete celibacy by getting rid of all sensual desires. It is impossible to get rid of the other defilements of the mind without getting rid of the craving for sexual gratification. And unless one eradicates these defilements, it is impossible to attain right concentration- sammā samādhi-, though one may practise and attain false concentration, where the object of concentration is not related to the truth pertaining to oneself. Clearly the Prince found this exposition unpalatable and so he walked away saying, 'Impossible! Impossible!'

When the Buddha came to know of this incident, he said, 'The jhānas can be attained only by abstaining from sensual pleasures.' It is impossible that Prince Jayasena, who was always engaged in sensual pleasures, thinking lustful thoughts, burning in the fire of passion, and constantly seeking sexual gratification, could attain the jhānas.

We do not know whether Prince Jayasena, being of a very lustful nature, was unable to abstain from sexual activity for even a few days, in order to give a fair trial to this beneficial technique. Perhaps he was in the clutches of a teacher who did not give any importance to the practice of sīla and did not consider it wrong to be constantly indulging oneself in sexual pleasures.

During the life-time of the Buddha, there were six other influential teachers. Among them, four did not believe that wholesome or unwholesome deeds gave rise to desirable or undesirable consequences respectively. They neither believed that a moral, virtuous life of restraint was good nor that an immoral life was bad. These teachers included: Punna Kassapa, Makkhali Gosala, Ajit Kesakambala, and Prakrudha Kātyāyana. In the Indian society of those days, there were many disciples and followers of even these so-called spiritual teachers who encouraged unrestrained immoral behaviour. All four of them were saṇghīceva gaṇī ca gaṇācariyo ca, ñāto, yasassī titthkaro sādhusammato bahujanassa- meaning, they had a following of disciples, were thought to be wise, were successful, had formed their own sects, and many believed them to be saints.

It is indeed surprising that they were so successful and famous and had so many followers in spite of encouraging immorality. No doubt, all of them had majestic, charismatic and commanding personalities and they were able to explain matters of spirituality and meditation with great eloquence. Perhaps they were able to deceive many people on the strength of these qualities. In India, fortunately, from time to time, there have been saints who lived moral, virtuous lives, but unfortunately, there have also been such sweet-talking swindlers. Perhaps the prince was influenced by some such teacher and was unable to benefit from the pure beneficial Dhamma. Even though he was born in a royal family that was devoted to the Buddha, in the life-time of the Buddha and lived so close to the Buddha, he did not meet the Buddha and could not gain any benefit.

Interview with Goenkaji

by Dr. Chung-An Lin,
Space Scientist, Institute of Space Science
National Central University, Taiwan
(Abstracts from the Interview at Dhamma Giri, Feb. 1996)

Dr. Lin: Goenkaji, please briefly explain what is Vipassana?

Goenkaji: Vipassana is an objective observation of the functioning of the mind-body phenomenon from moment to moment. It is 'Yathābhūta jñāna darśanam' i.e. wisdom of realisation of the truth as it is. Vipassana Meditation is a technique to observe the reality about oneself objectively, at the experiential level; to observe it "AS IT IS", not just as it appears to be.

Dr. Lin: Is Buddha's teaching universal and can it be practised by anyone?

Goenkaji: Yes, the entire teaching of Buddha is universal. The teaching is based on the Eight-fold Noble Path, every step of which i.e. Sīla, Samādhi & Paññā (prajñnā) is universal. Anyone belonging to any sect can practise Sīla without any difficulty and so also can practise Samādhi as well as Paññā both with the objects of the truth experienced by oneself i.e. the breath and the sensations. Anyone can practise this without any difficulty as both the objects of meditation are universal; and one will get the same result. This is why Buddha's teaching is doubtlessly universal and it is for this reason that I emphasize that Vipassana is for anyone belonging to any sect.

Dr. Lin: By reciting mantra or by visualisation some meditators can reach a very calm and peaceful state of mind and can also be aware of their body sensation at the same time. Can they reach the same final results as those obtained by the technique in your tradition?

Goenkaji:It is true that by reciting mantra or by visualisation one can reach a very calm and peaceful state of mind. This is dhyānic meditation. Bodhisattva Siddhārtha Gautama learned this samādhi up to the seventh and eighth dhyānas from Ācārya Alāra Kālāma and Ācārya Uddaka Rāmputta respectively, the renowned teachers of the dhyānas of those days. But these could not give him full liberation. After attaining enlightenment through Vipassana which was discovered by him, he added sampajañña, that is prajñā of anityatā to these dhyānic meditations. This was Buddha's contribution to the samādhis of those days and this alone helps to eradicate anuśaya kleśa, that is the impurities of mind at the root level, and makes the mind pure.

Even if one does not work with Vipassana, in some cases bodily vibrations arise by these dhyānic meditations. But most of the time it is because of the verbalization of a particular mantra. As this happens to be created vibration and not natural vibration, it is not in line with Vipassana, which wants us to observe the natural vibration for which the Buddha uses the words yathābhūta (as it happens naturally). Moreover a Vipassana meditator has to keep on realizing these experiences with the understanding of Anitya, dukkha, and anātma. This helps to purify the mind at the root level by eradicating anuśaya kleśa, which is missing in the ordinary dhyānic practises.

Dr. Lin: How can one apply Vipassana in daily life and at the time of death?

Goenkaji: Every impurity that generates in the mind has the origin in the feeling of body sensation although at the apparent level it seems to be due to some external object. A good Vipassana meditator starts observing the feeling of body sensation whenever an impurity arises in the mind. The equanimity towards the feeling of body sensatons cultivates equanimity in the mind of the Vipassana meditator while facing all the vicissitudes in the life in the external world also. He or she then learns the art of living and so also one learns the art of dying. Regular practice of Vipassana, by observing sensations with equanimity, strengthens the prajñā-citta of the meditator which helps the anitya-bodha to arise observing the sensation with equanimity at the moment of death. The death is therefore full of consciousness, is peaceful, free from fear, worry and resultant misery. This truth has been noticed during the death of many Vipassana meditators who have died consciously, peacefully as reported by their relatives and friends present near the death bed. This is obviously the art of dying.

Experience of Meditators

Former Chief Secretary of Maharashtra, Sri P. V. Nayak narrates his experience of Vipassana Meditation: "I am a retired public servant, having served for over 34 years. During my career there were occasions when I tended to lose my temper, be impatient or rude or create avoidable unpleasantness only to regret it later. I was not able to come out of this negativity. It was only after I started practicing Vipassana that I realised how I could have countered this tendency. How I wish this teaching and practice had come my way early in my career!

I came to know about Vipasssana by listening to a few public talks of Shri S. N. Goenka in Mumbai. While it aroused my interest, it took me some time to make up my mind to attend a course (June 1990).

I have found that the theoretical part of Vipassana is simple and logical which attracts most people to it. In practical terms, the favourable results experienced are gradual but perceptible increase in one's peace and happiness. Even though it may be difficult to perceive an abstract thing like purification of one's mind, one comes across specific observations and experiences relating to one's psyche and behavioural pattern which signify such transformation or purification.

It is my conviction that Vipassana has a tremendous, sobering and healthy effect on the behavioural pattern of all those occupying positions of authority, power of influence in any field of human activity or relations. It is twice blessed-it benefits the person in authority or power directly, and also those over whom power or authority is exercised, indirectly.

The Vipassana teaching that "one is oneself responsible for one's happiness and unhappiness', 'to live in the present', is a teaching which I had known for sometime and accepted, but without knowing how it could be translated into practice-until Vipassana came into my life.

An old aphorism says: 'If youth knew; if age could.' After five years of Vipassana meditation and its beneficial effects. I realise the truth of this more than ever before. I certainly missed the Vipassana 'bus' in my youth, and boarded it rather late in life, when the vehicle has become derelict, with the mental and physical energies on the wane, and it's difficult to make the requisite effort. I have some regrets on this. But, wait! Vipassana teaches not to have regrets of the past, but to live in the reality of the present, and I feel consoled. I feel happy to see several youths doing dedicated service in the cause of Vipassana, and thereby helping themselves too. They are, indeed, fortunate, because they 'know'. May their tribe increase!"

*Mr. Mustafa Munshi from San Diego, Cal. says: "I was born as a Muslim, been in search of Truth since the age of 12. I tried Sufism, Hinduism and have finally come to Buddhism and Vipassana.

Many minor aches and pains of body have disappeared. (Mentally) I am more tranquil, patient and understanding."

*Brian Ritchie from England says: "Reduction of physical tension. Increase in equanimity and decrease in reaction. More tolerant in dealing with other people, less frustration.... Progress has been positive but erratic, however, the general effect is very encouraging to me.... Lack of awareness at critical times still leads to a build up of physical tension which is a problem though there is an improvement."

*Ann Watson writes: "The strange example of how Vipassana Meditaiton has changed my life is the quality of being able to serve others in a loving way. Last year my father died of cancer after a three-month period of intense suffering. Only because of the understanding of disease and death and impermanence gained through the years of practising Vipassana could I both serve him and my mother through all this suffering and help my family face death. I feel eternally grateful to my teachers for purity, love and patience."

*Miss Susan Esther Callaghan from New Zealand writes: "Mostly more equanimity. Mentally more peaceful and happy. Very close and friendly relationships with other people and family. Very few problems arise-and if they do they do not disturb the mind for very long.

The past does not seem important. I had a long western education but only started to 'learn' when I became a nurse and witnessed intense mental suffering in others. There grew a very strong urge to help other people, but I realized one must get one's own mind clear before one tries to help others. I am now resident in India and am intent on practising Dhamma here for as long as this period lasts before returning to my country."

*****

For progressing in Vipassana meditation, a student must keep knowing anicca as continuously as possible. The Buddha's advice to monks is that they should try to maintain their awareness of anicca, dukkha or anattā in all postures. Continuous awareness of anicca, and so of dukkha and anattā is the secret of success.

The last words of the Buddha just before he breathed his last and passed away into Mahā Parinibbāna were: "Decay (anicca) is inherent in all component things. Work out your own salvation with diligence."

This is in fact the essence of all his teachings during the forty-five years of his ministry. If you will keep up the awareness of the anicca that is inherent in all component things, you are sure to reach the goal in the course of time.

- Sayagyi U Ba Khin