Today is the
full moon of Tazaungmon. It is used to be a great holy day marked
with festivities in central India at the time of the Buddha, being
the end of the month of rainy season and end of the year according
to the tradition of that time. In Burma, we celebrate the day with
the festival of lights and paying homage to the Blessed One.
We shall
discuss today Nirodha Sacca, the Truth of the Cessation
of Suffering, and magga sacca, the Truth of the Path
leading to the cessation of suffering as taught in the Dhammacakka
Sutta. We shall recite now the titles of the four Noble Truths:
- Dukkha sacca the Truth of
Suffering
- Samudaya sacca the Truth of the
Origin of Suffering
- Nirodha sacca the Truth of the
Cessation of Suffering
- Magga sacca the Truth of the Path
leading to the cessation of suffering
NIRODHA
SACCA
Idam kho pana, Bhikkhave, dukkha
nirodho ariya saccam. Yo tassa yeva tanhaya asesaviraganirodho
cago pannissaggo mutti analayo.
"Bhikkhus,
what I am going to teach now is the Noble Truth of extinction of
suffering, the real truth which Nobles Ones should know. It is the
complete fading away and cessation of that hunger, that craving
without remainder, its forsaking and giving up, relinquishing,
letting go, release and abandoning of the same craving."
The truth of
extinction of suffering is the cessation of craving (samudaya
sacca) otherwise called the Truth of the Origin of Suffering.
By virtue of vipassana nana and ariya magga nana,
that craving gets no opportunity to arise and vanish. It is like
darkness being dispelled by sunlight. When arahatta magga nana
appears, the craving has no chance to arise and gets extinguished
entirely. With the cessation of tanha, the aggregates of nama,
rupa for new life cannot make their appearance and completely
cease to exist. This non-arising or cessation of tanha is
termed the Truth of the Cessation of Suffering. Cessation of tanha
by virtue of arahatta magga nana is complete,
remainder-less extinction of tanha and the noblest and
highest form of extinction.
There are
inferior forms of cessation as for instance, cessation by virtue
of the anagami magga which completely extinguishes only kama
tanha (the craving for sensuous pleasures), cessation by the sagadagami
magga which eliminates only the grosser forms of kama
tanha, cessation by virtue of sotapatti magga which
removes the kama tanha that will give rise to rebirth in
the nether worlds. These cessations are concerned with only
partial extinction of tanha and may be regarded as
inferior types of nirodha sacca. Then, there is another
form of cessation which comes about through meditating on the
nature of impermanence, unsatisfactoriness and insubstantiality.
During the period of contemplation on them, tanha gets no
opportunity to arise and, hence, there occurs temporary cessation
of tanha. It may be regarded as cessation by half
measures of tanha by means of partial development of vipassana
nana. Every time one is engaged in Vipassana meditation, it
may be said that one is realizing the temporary cessation of
tanha.
The Pali texts
provide the following expositions of the truth of cessation of
craving by answering the question 'where may this craving be
discarded, where may it be extinguished?' "Wherever in the
world there are delightful and pleasurable things, there this
craving may be discarded, there it may be extinguished."
Here,
delightful and pleasurable things mean, as already explained
before, the six doors of eye, ear, nose, tongue, body and mind;
six sense objects of visual sight, sound, smell, taste, bodily
impression and mind; six vinnanas of eye-consciousness,
ear-consciousness, etc., For further details, reference may be
made to the text and translation of the Maha Satipatthana Sutta.
Discarding and
extinguishing are alike in meaning. Similarly, cago
(abandoning, giving up), patinissaggo (giving up,
forsaking, rejection), mutti (release, freedom,
emancipation), analayo (aversion, doing away with) . . .
all connote the same meaning as nirodha (cessation,
annihilation).
HOW
CESSATION OF CRAVING IS BROUGHT ABOUT
When the yogi
by noting 'seeing' at the moment of sight becomes convinced of the
true nature of impermanence, suffering and anatta
(non-self), he will not be blinded by the delusion of permanence,
happiness and self in the sense doors and sense objects such as
eye, visual object, eye-consciousness, etc., He is momentarily
free from avijja (ignorance or delusion). Having seen reality as
it is and being free from delusion, no pleasurable feeling arises
towards these objects. This is then the temporary cessation or
fading away of craving. Through the fading away of craving, upadana
clinging, kama and sankhara which come trailing
after it cannot arise. Consequently, vinnana, nama rupa,
salayatana, phassa and vedana, the unwholesome
resultants of kamma and sankhara, cannot appear.
This is how craving together with suffering are momentarily
extinguished, that is called momentary cessation or momentary
Nibbana.
In a similar
manner, the yogi, by noting 'hearing', 'smelling',
'ear-consciousness', 'nose-consciousness', etc., at the moment of
hearing, smelling, etc., becomes convinced of the true nature of
impermanence, suffering and non-self with respect to ear, sound,
nose, taste, etc. He will be free from delusion of permanence,
happiness or self in connection with these objects. Thus, there
will be momentary cessation of craving and suffering, otherwise
called momentary Nibbana.
Through
vipassana which promotes temporary cessation as higher knowledge
is developed, Nibbana is realized by means of sotapanna nana.
Sotapanna nana extinguishes kama tanha which can
give rise to rebirth in the states of woe. Therefore, the yogi
becomes fully liberated from miseries of apaya, the
nether world and sufferings of more than seven existences in good
states of sensuous sphere (kamasugati). This is then
extinction of suffering as a result of extinction of craving, but
it must not be regarded that sotapanna magga phala takes
the cessation of craving as its object of contemplation. It dwells
merely on cessation as a result of complete extinction of
suffering inherent in the aggregates of nama, rupa.
When Nibbana is
realized by means of sagadagami nana, grosser forms of
sensuous craving together with sufferings of more than two
existences in the sensuous planes are extinguished. When Nibbana
is realized through anagami nana, subtle forms of
sensuous cravings and sufferings of more than one existence in rupa
loka (fine material sphere) or in arupa loka
(non-material sphere) are extinguished. These are also extinction
of suffering as a result of extinction of craving. In these paths
also, the mind dwells merely on cessation consequent upon the
complete extinction of sufferings inherent in the aggregates of nama,
rupa.
When Nibbana is
realized through arahatta magga nana, all forms of
craving and all kinds of suffering are completely eradicated. This
is also extinction of suffering as a result of extinction of
craving. We can summarise:
1
When craving is eradicated, suffering is extinguished.
Only when craving is completely eradicated, true liberation
from suffering is achieved. Escape from suffering obtained through
other means is not true liberation, but just temporary relief
because in due course, there is recurrence of suffering. For
example, take stretching the limbs to relieve stiffness due to
bending. The ache is temporarily removed through stretching, only
to return as tiredness. Likewise, stiffness due to prolonged
sitting may be relieved by standing up or walking about only to be
replaced soon by fatigue. When one is assailed by hunger, the
suffering may be relieved by partaking of some food, but the
trouble will start again after a lapse of a few hours. Illness or
disease may be cured with suitable medical treatment, but other
ailments are bound to arise sooner or later to start giving
trouble again.
Difficult
circumstances of living may be solved by engaging in suitable
employment or business which may prove so successful and
prosperous that one may come to occupy a very high position in
one's profession or become a very rich man. Yet with the
vissicitudes of life, one may fall down from the high position or
become poverty-stricken. Even if the whole life has been smooth
and just plain sailing, one inevitably faces suffering at the time
of death. As a result of meritorious deeds such as giving alms,
observing moral precepts, one may be reborn a human being in happy
prosperous circumstances or one may be born as a powerful
celestial king. Yet when the wholesome effects of previous good
deeds become exhausted, a return to miserable existences is
inevitable. If one strives for a happy and long existence by means
of the rupa jhana and arupa jhana of the
concentration meditations, one may indeed attain the rupa
brahma world and arupa brahma world where one may
live happily for many world cycles. But the time comes when the
wholesome merits of the jhanas will become exhausted. Then one
faces the possibility of descending once again into miserable
lower existences, as for instance, the experience of the young
female pig mentioned in the chapter on samudaya sacca.
Thus, unless
craving is completely eradicated, no form of liberation is a
guaranteed, true liberation. Complete and permanent liberation
from all kinds of suffering is achieved only when craving has been
entirely extinguished. Thus the Buddha taught 'tassayeva
tanhaya asesa viraga nirodha', that eradication, extinction
of tanha is the truth of cessation of suffering.
This is in
accordance with the doctrine of dependent origination which states
that when the causative conditions such as ignorance, etc., cease,
their resultant effects, sankharas, etc., also cease.
Thus in the Anguttara Pali text, it is taught: "What,
Bhikkhus, is the noble truth of cessation of suffering? Through
the total fading away and extinction of ignorance (which has been
dealt with in connection with samudaya sacca) sankharas
kamma (formations) are extinguished; through the extinction
of sankharas kamma, the resultant vinnana for new existence, is
extinguished; through the extinction of vinnana, the
mental and physical existences are extinguished; through the
extinction of mental and physical existences, salayatana
(the six organs of senses) are extinguished; through the
extinction of six organs, phassa (sensorial impressions due to
contact between sense organs and sense objects) are extinguished;
through extinction of sensorial impressions, vedana
(feeling of sensations) is extinguished; through extinction of
feeling, craving is extinguished; through extinction of craving,
clinging (attachment) is extinguished; through the extinction of
clinging, process of becoming is extinguished; through extinction
of process of becoming, rebirth is extinguished; through
extinction of rebirth, death and decay, sorrow, lamentation, pain,
grief and despair are extinguished. Thus takes place the
extinction of this whole mass of mere suffering, which is neither
soul entity nor does it have any connection with sukha
(happiness). This, bhikkhus, is called the noble truth of
extinction of this mass of mere suffering."
In the above
text, the sequence of cessation, for example, through extinction
of ignorance, kamma formations are extinguished, is given in a
serial order to demonstrate the correlation of each cause with its
effect. But the important point to note is that once the ignorance
fades away, vanishes, all its resultant effects such as sankhara,
etc., become extinguished.
The Pali words
nirodha or nirodho in the texts connote cessation only, not the
place of cessation nor the condition of cessation. Although
commentaries mention nirodha figuratively as a place of cessation
or condition of cessation, it must be carefully observed that its
true meaning is non-arising of inter-related conditions of cause
and effects such as avijja, sankhara, vinnana, etc.,
their total cessation, annihilation, cutting off, in other words
the Noble Truth of cessation of suffering or Nibbana.
We have
sufficiently dealt with the truth of cessation of suffering. For
further details, reference may be made to the book 'Concerning
Nibbana'. We shall now go on to exposition of the Noble Truth of
the Path leading to the Cessation of Suffering.
MAGGA
SACCA - THE TRUTH OF THE PATH
Idam kho pana, Bhikkhave,
dukkhanirodhagamini patipada ariyam saccam. Ayameva ariyo
atthingikomaggo. Seyathidam samma ditthi, samma sankappo, samma
vaca, samma kammanto, samma ajivo, samma vayamo, samma sati,
samma samadhi.
"Bhikkhus,
what I am going to teach now is the Noble Truth of the Path
leading to the cessation of suffering. And, what is this Path?
It is the Noble Eightfold Path, namely: Right View
(Understanding), Right Thought, Right Speech, Right Action,
Right Livelihood, Right Effort, Right Mindfulness, and Right
Concentration."
We have dealt
with magga sacca, the truth of the Path, fairly full before. We
propose now to go over some of them which need emphasising. Of the
eight categories of the Path, samma ditthi and samma
sankappa constitute the panna (wisdom) group; samma
vaca, samma kammanta and samma ajiva the sila
(ethical conduct) group; samma vayama, samma sati and samma
samadhi, the samadhi (mental discipline) group.
We need not
elaborate again on the path of sila (ethical conduct or
morality) nor on the path of samadhi (concentration). Of
the wisdom group, the path of samma ditthi (the Right
View) needs no further exposition. Accordingly, we quote the
following exposition on the Right View given by the Blessed One.
EXPOSITION ON THE RIGHT
VIEW (SAMMA DITTHI)
"What,
Bhikkhus, is the Right View? Bhikkhus, to understand suffering or
the Truth of Suffering; to understand the origin of suffering or
the Truth of the Origin of Suffering; to understand the cessation
of suffering or the Truth of the Cessation of Suffering; to
understand the path leading to the cessation of suffering or the
Truth of the Path leading to the Cessation of Suffering; this is
called Right View."
This is then
the definition of the Right View given by the Blessed One.
Briefly, it is knowing according to reality the four Truths and
understanding them rightly as they should be understood. The
commentary version of its exposition is as follows:
MEDITATION
ON THE FOUR TRUTHS
'Meditation on
the four Truths was taught, prefaced by the words understanding of
the four Truths.' Of these four Truths, the first two, namely, the
Truth of Suffering and the Truth of the Origin of Suffering are
concerned with vatta (evolution or the round of existence).
The last two, namely, the Truth of cessation of suffering and the
Truth of the Path leading to the Cessation of Suffering, are
concerned with vivatta (devolution or going out of the
round of existence). The yogi bhikkhu employs only the first two
Truths, the vatta sacca as objects of meditation and not
the last two truths of vivatta sacca.
(It means that
the yogi bhikkhu contemplates on the first two mundane truths in
his Vipassana meditation; he does not dwell on the last two
supra-mundane truths which are not suitable subjects for
meditation. Indeed, it is not possible to meditate on them. Why
so? The sub-commentary states that these supra-mundane truths are
beyond the ken of the ordinary common worldlings.)
Indeed it is
true that ordinary common worldlings cannot have for their objects
of meditation, magga and phala (the path and
fruition) nor is Nibbana within their range of vision and
knowledge before they attain the stage of gotrabhu in
meditation. Gotrabhu consciousness arises only after anuloma
nana when vipassana nana becomes fully developed;
immediately after gotrabhu comes the realisation of the
Path and Fruition. Therefore, it is obvious that a common
worldling is not in a position to take for his object of
meditation the true Nibbana nor the path and its fruition. Thus,
it must be carefully noted that any instruction or teaching to
start off with meditation on Nibbana is totally wrong.
The question
can arise whether Nibbana may not be taken as an object for
meditation on tranquillity (upasama nupassana).
Contemplation on the attributive qualities of Nibbana such as viraga
(being devoid of lust) may be adopted as concentration meditation
to gain concentration or tranquillity. But this exercise is taken
solely for the purpose of achieving one-pointedness of mind; it is
not to immediately realize the noble path and fruition. In any
case, this meditation exercise is most appropriate for the Noble
Ones only who have already realized Nibbana and not for the
ordinary common worldlings. Thus it is definitely a mistaken
practice to try to achieve the path and fruition by dwelling on
Nibbana from the very start.
The yogi
bhikkhu learns from his teacher briefly that the five aggregates
are the Truth of Suffering and craving is the Truth of origin of
suffering. Or, he may learn more comprehensively that the five
aggregates consist of rupakkhandha, vedanakkhandha,
sannakkhandha, sankharakkhandha, vinnakkhandha. And rupakkhandha
means the four primary elements and upadarupas, their
derivatives, etc. Thus, learning about the first two truths
briefly or comprehensively from his teacher, he recites them
repeatedly and contemplates on them in his meditation. With regard
to the last two truths, the bhikkhu just hears from his teacher
that the Truth of cessation of suffering and the Truth of the Path
leading to the Cessation of Suffering are desirable and laudable
(this means that it is sufficient just to hear about these two
supra-mundane truths and bend the mind towards them).
That bhikkhu,
acting in the way described above, penetrates through to the four
Truths simultaneously and comprehends them. He makes full grasp of
the four Truths simultaneously through insight. By pativeda
(penetrative knowledge) he comprehends that suffering is to be
rightly and well-understood; that craving is to be abandoned,
eradicated; that nirodha (cessation) is to be realized
and that the path is to be developed. By abhisamaya (insight) he
fully grasps that suffering is to be rightly and well-understood;
that craving is to be abandoned, eradicated; that nirodha
(cessation) is to be realized and that the path is to be
developed.
As described
above, before he attains the path, the bhikkhu yogi's knowledge of
the two truths, namely, the Truth of Suffering and the Truth of
the Origin of Suffering, comes about by learning, and hearing from
his teacher, by questioning and repeated recitation and by
mastering it through penetrative reflection (the first four
processes of acquiring this knowledge constitute merely studying
the scriptures; grasping through penetrative reflection only
amounts to insight by Vipassana meditation). The knowledge
concerning the Truth of the Cessation of Suffering and the Truth
of the Path leading to the Cessation of Suffering is acquired only
by hearing about them. After vipassana meditation, at the moment
of realization of the Ariya path, the first three truths are fully
grasped by having accomplished the task of knowing rightly and
well the Truth of Suffering, the task of abandoning the origin of
suffering and the task of developing the path leading to the
cessation of suffering. The Truth of the Cessation of Suffering is
fully grasped by actual realization.
Thus, in
accordance with the commentary, initially it is sufficient to know
only from hearing that the Truth of the Cessation of Suffering and
Truth of the Path leading to Cessation of Suffering are desirable
and laudable, and to bend the mind towards them. It is clear,
therefore, that no effort is needed to contemplate particularly on
these two truths. Knowledge about the first two truths should,
however, be acquired both by hearing about them as well as by
developing insight on them through meditation.
HOW MUCH SUTAMAYA
(KNOWLEDGE THROUGH HEARING)?
As stated in the commentary we are quoting, it is sufficient to
know only that the five aggregates are the Truth of Suffering,
that craving is the Truth of the Origin of Suffering. Here, the
five aggregates are the five aggregates of clinging (upadanakkhandha)
mentioned in this sutta. We have fully explained above that they
are the objects which present themselves at the time of seeing,
hearing, etc. We have also dealt comprehensively with the Truth of
the Origin of Suffering in the section concerned. Knowing these
two truths through hearing amounts to knowing the law of dependent
origination in a brief manner. In the great sub-commentary on
Visuddhimagga, it is definitely stated that what the Venerable
Assaji taught, namely, ye dhamma hetuppabhava . . . The
perfect one has told to cause, of causally arisen things . . .
constitutes in brief the whole law of dependent origination.
The commentary
on Vinaya Mahavagga affirms also that by the words 'ye dhamma
hetuppabhava', the Venerable Assaji was teaching the five
aggregates, otherwise called the Truth of Suffering. And by the
words 'tesam hetum tathagato aha', he was teaching the
Truth of the Origin of Suffering. Thus, it is clear that having
learnt briefly by hearing about the dukkha sacca and samudaya
sacca, one has also learnt in a brief manner the Law of
Dependent Origination. Those who are preaching that Vipassana
meditation is not feasible unless one has mastered the law of
dependent origination supported by tables and circular diagrams
are, therefore, going against these words of the commentary and
sub-commentary and causing great harm to patipattisasana.
In the Cula
Tanhasaïkhaya Sutta of the Mula Pannasa Pali Canon, we find the
following regarding the brief knowledge to be acquired by learning
(suta): "Oh, king of the devas, in this teaching,
the bhikkhu has heard that it is not fit nor proper to hold the
view that all dhammas are permanent, pleasant and
self."
It means that
if the bhikkhu has ever heard of the fact that the five khandhas
of the nama, rupa which present themselves at the six
doors of senses every time there is seeing, hearing, etc., are not
proper to be regarded as permanent, pleasant, self; that they are
transitory, subject to suffering and not self, then he has
sufficient brief knowledge, suta maya nana, to proceed to
engage himself in meditation.
Thus the Buddha
continued: "Then that bhikkhu, who has learnt that much by
hearsay, knows by contemplation and actual experience all dhammas."
Then the Blessed One taught how to attain by meditation the
knowledge of differentiation between nama and rupa,
the namarupapariccheda nana, etc. We have summarised the
above thus:
- All dhammas are transient, subject to suffering and
non-self.
- That much is sufficient knowledge acquired by hearing (suta).
- Enough to enable, through meditation, to differentiate the nama
from rupa of the aggregates.
- And to recognise their nature of impermanence and
unsatisfactoriness.
Nos. 1 and 2
above indicate sufficiency of brief knowledge of suta maya
nana (to proceed to the practice of meditation). No. 3 shows
how by noting every action of seeing, hearing, etc., at the moment
of occurrence, knowledge is gained which enables one to
distinguish between nama and rupa, namarupapariccheda
nana and to know the cause of phenomena of seeing, hearing,
etc., paccayapariggaha nana. These two kinds of knowledge are
called abhinna panna, being the nataparinna of
the three parinnas. By No. 4 is meant full knowledge of
all the dhammas and insight into their nature of
impermanence, suffering and non-self, in accordance with 'sabbam
dhammam abhinnaya, sabbam dhammam parijanati'. This
constitutes the profound knowledge of tirana parinna and pahana
parinna.
The main point
we wish to emphasise here is that having just learnt through
hearing that all dhammas are impermanent, suffering and non-self,
one has enough suta maya nana to proceed to endeavour for
attainment of arahatta magga phala. Thus the assertion
that, without a comprehensive knowledge of the law of dependent
origination, meditation should not be practised, goes against this
Pali text of Culatanhasankhaya Sutta, causes demoralisation in
those bent on the practice of meditation and is detrimental to the
prosperity of patipatti sasana.
If, according
to their proposition, meditation could be practised only after
thoroughly mastering the law of dependent origination together
with its explanatory circular diagrams, etc., some people who have
no time nor chance to study the law of dependent origination or
are slow in learning it comprehensively, are liable to lose the
opportunity of gaining the path or fruition even if they are
endowed with paramis (sufficient conditions and
qualifications) to attain them. To cite an example, during the
time of the Blessed One, one bhikkhu by the name of Culapantaka
found it difficult to memorise a verse of only 45 alphabets
although he tried it for four weeks. To learn the whole law of the
dependent origination extensively would thus have been an
impossible task for him. Yet the same bhikkhu attained Arahatship,
accomplished in jhana abhinna, supernormal knowledge, and
vision by practising for one morning only the meditation exercise
prescribed by the Buddha.
We would like
to take this opportunity, while giving the discourse on the
Turning of the Wheel of Dhamma, of cautioning those good, learned
persons to refrain from making assertions which may discourage and
demoralise those engaged in or bent upon the practice of
meditation.
If one needs to
strive all alone in the practice of meditation, no doubt one needs
to have learnt extensively all about the aggregates, the bases,
the elements, the Truths, the faculties, and the Law of Dependent
Origination. But if one is going to work under the guidance of a
good, virtuous, learned and wise teacher, all that one needs to
know is that all dhammas are impermanent, subject to suffering,
insubstantial and non-self. It is also sufficient if he has learnt
through hearing that a worldling individual is governed by two
mundane truths of causal relations (cause and effect) namely, the
five aggregates, which is the Truth of Suffering, and craving,
which is the Truth of Origin of Suffering.
The majority of
the Buddhists of Burma can be taken to be already equipped with
this much knowledge; even if not, they can pick this up just
before starting meditation or during the course of meditation by
listening to the sermons of his meditation teacher. There should
be no wavering or uncertainty on this score of suta maya nana.
All that is required is to start practising meditation in
accordance with the instructions given by the reliable, virtuous,
learned and wise teacher.
As to how to
launch to the practice of insight meditation, it has been
described in our third discourse. To recapitulate, the practice
consists of developing the path in three stages: basic, precursor,
Ariyan Path. Developing them leads to Nibbana.
Mula magga,
the basic path, is made up of kammassakata samma ditthi, sila and
upacara samadhi or the appana samadhi which we have
already dealt with fully before. As to the first factor, kammassakata
sammaditthi, the majority of the Burmese Buddhists have
already been established in this faith since childhood. With
regard to sila magga, if the lay yogi is not established
in it yet, he can accomplish it by observing sila just before
taking up the practice of meditation. The Bhikkhu yogi should
purify his sila by confessional processes if he
entertains any doubt about the purity of his sila. As for
accomplishment of samadhi, the yogi should take up a samatha
exercise such as anapana and practise on it till
attainment of jhana or upacara samadhi. If time
or opportunity does not permit, the yogi can begin contemplating
on the four primary elements by means of which vipassana
khanika samadhi, which is akin to upacara
samadhi, may be attained. This samadhi dispels the hindrances
so that purification of mind may be achieved. This is a brief
description of how mula magga is established.
DEVELOPMENT
OF PUBBABHAGA MAGGA OTHERWISE CALLED VIPASSANA MAGGA
After developing the mula magga as described above,
the yogi starts observing the reality of the Truth of Suffering
otherwise called upadanakkhandha by taking continuous
note of the phenomena of seeing, hearing, smelling, tasting,
touching, thinking, at the time each phenomenon occurs. Full
account on upadanakkhandha together with how failure to
note them and see them as they really are, leads to clinging to
them as nicca, sukha and atta and how seeing their true nature
through heedfulness, attachment to them is extinguished, have
already been propounded in Part Three as well as in Part Four of
these discourses.
When samadhi
becomes fully established, one becomes aware with every
noting of the arising and vanishing of nama and rupa and their
true nature of impermanence, suffering and egolessness. How such
awareness is developed may be explained thus: While noting each
action of rising, falling, sitting, touching, bending, stretching,
lifting, stepping forward, moving, resting, the yogi begins to
recognize the knowing mind as distinct from the material body.
This discernment is nama rupa pariccheda nana, knowledge
of distinguishing nama from rupa, the initial
basis for the developing of vipassana nana. The Blessed One had
described how this knowledge may be developed by giving the
example of a ruby in Samannaphala Sutta of Digha Nikaya and
Mahasakuludayi Sutta of Majjhima Pannasa.
NAMA AS
DISTINCT FROM RUPA, EXAMPLE GIVEN BY THE BUDDHA
A precious gem named Veluriya, which has a thread of either
brown, yellow, red, white or light yellow colour placed in it, is
taken in the palm of the hand for observation. A man with good
eyesight is able to distinguish the gem from the thread; he can
see clearly the coloured thread embedded in the body of the gem.
Likewise, the yogi is able to differentiate the knowing mind from
the object to be known; he knows also the knowing mind
(consciousness) rushing out towards the object to be known. In
this simile, the material object is like the precious gem, the
knowing mind is like the thread. And like the thread embedded in
the gem, the knowing mind plunges towards the object. Thus the
differentiation between nama and rupa is
illustrated by the simile. It should be carefully observed that in
the simile there is no mention of knowing as to how many types of rupa,
how many types of mind and mental concomitants, etc. are involved.
It mentions only distinguishing the knowing mind from the material
objects known.
Again in
Visuddhimagga, we find the following description of how nama
becomes evident to the observing yogi. 'For the yogi having
discerned by such and such a method, the nature of rupa,
then in proportion as rupa becomes quite distinct, disentangled
and clear to him so the non-rupas, the namas
that have rupas as their object, becomes plain and
evident of themselves, too.' Further, we find in Visuddhimagga:
'It is when supported by nama that rupa arises; it is when
supported by rupa that nama arises. When nama
has the desire to eat, to drink, to speak and to adopt a
posture, it is rupa that eats, drinks, speaks and adopts
a posture.' In these passages from Visuddhimagga, mention was made
regarding enumeration of different categories of nama and
rupa; only what will be actually experienced is
described. It is plain, therefore, that mere reflection on
different categories of nama and rupa will not
result in true namarupaparicchedanana. True namarupapariccheda
nana is developed only when the knowing mind and the material
object to be known could be separately recognised while observing
the phenomenon of arising and vanishing of nama and rupa
as it occurs.
Ability to
distinguish nama, the knower from rupa, the
known, constitutes samma ditthi, the Right View. Although
it may have been learnt from books that nama, the knowing mind, is
separate from the material body, prior to taking up of the
meditation practice and at the initial stage of the practice, the
yogi cannot distinguish the knowing mind and the material body
through actual experience. Only at the stage when the namarupapariccheda
nana is developed that the distinction between these two
comes forth spontaneously. When noting the phenomenon of thinking
or painful feeling as it occurs, the yogi discerns separately the
thinking mind and the material object or painful feeling and
location of pain on the body. This discernment of nama as
distinct from rupa is knowing reality as it truly is,
that is the Right View. The yogi becomes convinced then that there
is only material body and the knowing mind; apart from them, there
is no such thing as the living substance or entity. This is also
knowing reality as it truly is, the Right View.
As the power of
concentration becomes further developed, while noting rising,
falling, sitting, touching etc., he comes to realize that he
touches because there is the material body to touch; he sees
because of eye and sight object, hears because of ear and sound,
bends because of desire to bend. He realizes also that he does not
know the reality because he fails to take note of the phenomenon
as it occurs; he develops liking because he does not know the true
nature; he develops attachment because he likes. He then knows
that when he has developed attachment, he becomes engaged in
activities such as doing or talking. These activities of doing and
talking produce resultant effects, good resultants when the action
has been wholesome, bad resultants when the action has been
unwholesome. In this way he gains the knowledge of cause and
effect to the extent of his previous parami attainments. This
again is knowing the reality as it is, the Right View.
As his
concentration becomes further strengthened during the course of
taking note of rising, falling, sitting, touching, seeing,
hearing, thinking, feeling, stiff, feeling hot, feeling painful,
he discerns clearly the origination of the object as well as its
dissolution, the beginning and end of each phenomenon. He becomes
convinced through personal experience that every phenomenon is
impermanent; it arises into being only to vanish away instantly.
He realizes also that incessant arising and ceasing constitute
fearful dukkha and what is not subjected to anyone's
control, anyone's will is not self. This knowledge is also the
Right View of knowing what reality is.
As the power of
concentration gets still more developed, although the yogi is
noting the acts of rising, falling, sitting, bending, stretching,
lifting, moving forward, dropping, he is no longer aware of the
objects in their various shapes and forms such as the body,
stomach, the limbs, etc. He notices only the rapid succession of
phenomena of dissolution. He perceives the swift passing away of
the object of awareness as well as the noting mind and comes to
vivid realization of the real nature of impermanence, fearful
suffering and insubstantiality, non-self. The object of awareness
passes away the instance it makes its appearance and there is no
atta to fasten one's attachment onto. The knowing mind also
dissolves away so fast that there is no atta, nothing to hold
onto. Thus, with every noting there is developed the knowledge
into the true nature of impermanence, unsatisfactoriness and
insubstantiality. All these constitute the Right View.
From the time
the knowledge, regarding the distinction between nama and
rupa, is developed to the stage of the development of the
vipassana Right View (samma ditthi), there has been
bending of the mind toward perceiving the reality as it is. This
constitutes Right Thought. There is involved, too, Right
Concentration to keep the mind fixed on the right object and Right
Mindfulness to be aware of it. All this while, the yogi is engaged
in one of the four foundations of mindfulness: contemplation of
the body postures, the feelings, the mind and mental objects. He
does the contemplation with an effort which is, therefore, the
Right Effort.
Thus, whenever
a yogi is engaged in meditation, there are involved five paths,
three from the samadhi group: samma vayama, samma
samadhi, samma sati, and two from the panna group: samma
ditthi and samma sankappa. These five paths are connectedly
involved in each act of heedful noting, knowing. The commentary
has named them the karaka maggas, the working maggas, so
to say. In addition, there are also involved the three maggas of
the sila group: samma vaca, samma kammanta, samma
ajiva, by way of preserving the precepts intact and by way of
fulfilling the abstentions.
And this is how
such involvement takes place: the Vipassana yogi starts observing
the precepts even before he starts meditation and keeps them pure.
During the course of meditation, sila remains unpolluted,
its purity is maintained. If anything, it may be said that sila
gets more and more pure then.
Thus, with
three sila maggas added to the five in the previous
groups, a yogi is developing altogether eight maggas at each
instance of noting and knowing the phenomenon. Maha Salayatanika
Sutta of Upari Pannasa Pali text gives the following description
of how the eight maggas are developed:
"Bhikkhus,
when the eye is seen as it truly is (at the instant of noting),
when visual objects, eye consciousness, visual contact and feeling
that arises due to eye contact, are seen as they truly are, then
no liking is developed for the eye, visual objects, eye
consciousness, etc. Seeing the eye, visual objects, etc., as they
truly are and has not developed liking and attachment for them but
sees only revulsion in them, the upadanakkhandhas (which
may have arisen through failure to note) get no opportunity to
materialize and his craving for these objects also ceases, gets
annihilated.
"The view of such person is the Right View; his thoughts are
Right Thoughts; his efforts are Right Efforts; his mindfulness is
Right Mindfulness; his concentration is Right Concentration. Even
before he starts meditation, the yogi is well-established in Right
Speech, Right Action and Right Livelihood. It is in this way that
the yogi becomes established in the Eightfold Noble Path."
This is a brief
account in the Buddha's words of how the Eightfold Noble Path is
developed when the yogi discerns what should be known at the
moment of seeing; the true nature of the five dhammas involved,
namely, the eye, visual objects, etc. For detailed description,
reference may be made to the original Maha Salayatanika Sutta of
the Upari Pannasa Pali text.
The commentary
states that the Eightfold Noble Path becomes established at the
moment of achieving the ariya magga. This may be taken as
a superior form of interpretation. We would like, however, to take
the view that the text meant here vipassana magga instead
of the ariya magga, which is the goal to be achieved by
accomplishment of the vipassana magga. This interpretation of ours
will be found to be in accord with the fact that knowledge as to
the true nature of the eye, visual object, eye consciousness,
visual contact and feeling, comes by only through Vipassana
meditation. Ariya magga, on the other hand, does not take
the eye, visual object etc,. as its object; it accomplishes only
the function of knowing.
In a similar
manner, by taking note of the phenomena of hearing, smelling,
tasting, touching, thinking, the five dhammas which become
prominent at the respective moment of occurrence, could be known
and the Eightfold Path developed accordingly.
What has been
explained so far relates to involvement of the sila magga
by way of maintaining it unpolluted at the moment of Vipassana
meditation.
ABSTENTIONS
DURING VIPASSANA MEDITATION
There is no
opportunity to commit wrong speech such as lying with regard to
the nama rupa objects whose reality is being seen at the
moment of noting them. Just consider for a moment. Where is the
necessity to tell a lie for an object which one does not like nor
dislike, having seen its true nature of impermanence and cessation
after dissolution? Similarly, no occasion arises to slander, to
talk frivolously, in short, to commit wrong speech in connection
with that object. Likewise, there is no question of committing
wrong acts such as killing, stealing, sexual misconduct nor
engaging in wrong livelihood. Thus, every time reality is seen
while noting, samma vaca which is abstinence from miccha
vaca, samma kammanta which is abstinence from miccha
kammanta , and samma ajiva which is abstinence from miccha
ajiva are accomplished with reference to the object under
review. It is in this way of abstinence that the sila magga,
namely, the samma vaca, samma kammanta and samma
ajiva are involved in the development of the path of Right
View.
Thus, on each
occasion of noting rising, falling, sitting, touching, thinking,
feeling of stiffness, feeling hot, feeling painful, hearing,
seeing, etc., the right view is being developed together with the
Eightfold Path. Of the four Truths, the Truth of Suffering is that
which should be rightly and well understood. And the Truth of
Suffering is the five aggregates of grasping, which become
prominent at the six doors of senses at each instant of seeing,
hearing, touching, knowing, etc. Therefore, the Truth of Suffering
would be rightly and well-understood by taking note of each
phenomenon at the six doors. Every time the Truth of Suffering is
developed by taking note of seeing, hearing, etc., the Eightfold
Path, which is the dhamma to be developed, becomes developed.
Thus,
contemplation on the Truth of Suffering by taking note of seeing,
hearing, etc., develops the Eightfold Path. In order to develop
the Eightfold Path, the Truth of Suffering must be contemplated on
by taking note of seeing, hearing, etc. The Truth of Suffering,
which becomes evident by taking note of seeing, hearing, etc.,
during the course of vipassana meditation, pubbabhaga magga is
arammana, the object which must be rightly and well
understood. Magga sacca, the Truth of the path, which
must be developed to understand the Truth of Suffering, is
arammanika, which must be well-developed.
It must be
carefully understood that only by contemplating on dukkha
sacca the Eightfold Path is developed. And only when vipassana
magga is accomplished, Nibbana is realized.
We have to
reiterate that dukkha sacca is arammana, the
object and the knowing path is the arammanika. Such reiteration is
necessary because assertions are being made contrary to the
teachings of the Buddha and detrimental to the prosperity of sasana
that 'contemplation on objects of suffering such as rupa, nama,
sankhara will result in perceiving only suffering; Nibbana
should be contemplated on for achievement of peace, happiness'.
KNOWLEDGE
OF THE FOUR TRUTHS THROUGH VIPASSANA NANA
By taking note
of all phenomena that occur at the six doors and knowing them to
be merely of the nature of impermanence, unsatisfactoriness and
insubstantiality, is understanding the Truth of Suffering. Thus,
with every instance of taking note, pahanapativeda (the
task of gaining penetrative insight as to the understanding of the
Truth of Suffering) is accomplished.
Having seen the
true nature of impermanence, etc., of each phenomenon by taking
note of them, no opportunity arises for liking or craving for
these rupa nama objects. This is momentary eradication of craving,
the Truth of the Origin of Suffering. Thus, with every instance of
taking note, pahanapativeda (the task of gaining insight
as to the eradication of the cause of suffering) is accomplished.
Here, insight is gained not by observing the object; it is just
knowing the fact of eradication, abandoning.
With the
cessation of craving, upadana, kamma, sankhara, vinnana and
nama rupa, otherwise called kilesa vatta, kamma
vatta and vipaka vatta which will follow in its
trail, get no opportunity to arise. Temporarily they are
inhibited. This momentary Nibbana, otherwise called nirodha, is
achieved by means of vipassana. Thus vipassana nana
is developed by the momentary cessation, nirodha, similar
to realization by the ariya magga. But the achievement
comes about not by direct observation of the object; it is just an
accomplishment of temporary cessation at each instance of taking
note. This is called sacchikiriya pativeda, gaining
penetrative insight as to cessation by realizing it, knowing about
it through vipassana.
With every act
of observing, the Eightfold Path headed by vipassana
Right View is developed inside oneself. This is bhavanapativeda,
gaining insight as to development. This knowledge, however, does
not come about by direct observation; as it is experienced
personally, reflective consideration will reveal that development
has taken place within oneself.
Thus, as
explained above, at each instant of noting and knowing, dukkha
sacca is rightly and well-understood; this is true parinnana
pativeda. Samudaya sacca is momentarily inhibited;
this is pahana pativeda (accomplishment of insight
through abandonment). Momentary nirodha is realized
through cessation; this is sacchikiriya pativeda. And vipassana
path is developed; this is bhavana pativeda (insight
through development). Thus the four Truths are comprehended at
every instance of noting: the Truth of Suffering by observing the
object; samudaya, nirodha and magga are
accomplished by abandoning, realization and developing.
The vipassana
magga, in this way, comprehends the four Truths as they
should be comprehended and when they become fully accomplished and
mature, the ariya magga appears and Nibbana is realized.
At that moment of path appearance, the ariya magga,
headed by Right View, is fully established. The ariya magga makes
its appearance only once. By this single appearance, it
accomplishes the tasks of eradicating the kilesas
(defilements) which should be eliminated - samudaya sacca;
of understanding rightly and comprehensively the Truth of
Suffering - dukkha sacca; and also that of developing the
magga sacca. In this way, it is said that the Right View
of ariya magga comprehends the four Truths all at once.
HOW THE
FOUR TRUTHS ARE COMPREHENDED THROUGH
ARIYA MAGGA ALL AT THE SAME TIME
This is how it comes about. When nirodha sacca (otherwise
called Nibbanic peace) is comprehended through actual realization,
the task of comprehending the Truth of Suffering is accomplished
by recognising that the mundane rupa, nama and sankhara
which arise and perish incessantly are indeed painful,
suffering. Having recognised them as mere embodiment of suffering,
there can be no liking, craving or attachment for them.
Abandonment of
tanha takes place in four stages. By virtue of attaining
the first path, tanha that would lead to states of misery
and tanha that would cause rebirth for more than seven
times in sugati (the sensuous happy plane) cannot arise.
By virtue of the second path, grosser forms of sensuous craving
and tanha that will cause rebirth for more than twice in kama
sugati are removed. The third path eradicates the subtler
forms of craving. By virtue of the fourth path, rupa raga and
arupa raga, otherwise called craving for existences,
cannot arise. It must be noted that the craving for existence that
still persists in the persons of anagami status is not
accompanied by sassata ditthi, the wrong view of
eternalism.
Such
non-arising of craving amounts to accomplishment of comprehension
by way of abandoning. With regard to the ariya maggas, as
they are experienced in the person of oneself, comprehension is
accomplished by way of development. Therefore, the commentary
says: 'Concerning the three truths of dukkha, samudaya and
magga, comprehension is accomplished by way of full and right
understanding (parinna); by way of abandoning (pahana);
and by way of developing (bhavana).'
As explained
above, ariya magga nana, through knowing nirodha sacca by
realizing it, accomplishes the task of comprehending the three
remaining truths. Likewise, vipassana nana, by
contemplating on and knowing dukkha sacca, accomplishes
the task of comprehending the three remaining saccas as
well.
We have
summarised these in the following mnemonics:
1 When magga sees one of the four truths.
2 It accomplishes comprehending all four.
(Penetrative insight for all four established.)
When vipassana
magga, which is developed to contemplate on and know the
Truth of Suffering, becomes fully strengthened, eightfold ariya
magga becomes established and rushes into Nibbanic dhatu,
where all sufferings connected with physical and mental sankhara
objects as well as all sufferings in connection with the sankhara
of the knowing mind, cease.
1 With cessation of craving comes the cessation of suffering.
2 True path realizes this cessation.
Cessation
of craving is accompanied by cessation of all sufferings of the
aggregates. Therefore, at the moment of establishment of the ariya
magga, the object of contemplation is not just the cessation
of craving but the cessation of all sufferings of the aggregates.
What is taught in the teaching 'about cessation of craving' must
be understood to include 'cessation of all sufferings of the sankharas'
because only 'cessation of all sufferings of the sankharas'
constitutes real Nibbana, the Truth of the Cessation of Suffering.
Therefore, Nibbana has been defined as the cessation of all sankharas.
Thus, establishment of the ariya magga is evident only in
the sense of having arrived at the stage where all nama, rupa
and sankharas cease to exist, become void.
VIPASSANA
IS ALSO A CONSTITUENT OF THE NIRODHAGAMINI PATIPADA
Because it
leads to the cessation of all sankhara suffering, the
ariya magga has been given the full title of 'dukkha nirodha
gamini patipada ariya sacca, the noble truth of the path
leading to the cessation of suffering. But without vipassana magga,
by itself it cannot attain Nibbana where all sufferings cease. In
accordance with one's previous paramis (attainments of
perfection), only after one has practised vipassana
(insight meditation) many times, many hours, many days, many
months, with the momentum derived from vipassana, the ariya
magga appears as if it has emerged out of the vipassana
magga itself. It is for this reason that the vipassana
magga is called the pubbabhaga magga, precursor to
the ariya magga which should be regarded as the ultimate
goal. Although the path is viewed then as consisting of two
sections, the forerunner and the ultimate goal, its development is
brought about as one continuous process of endeavour. Hence,
Sammohavinodani commentary states that vipassana magga
should be regarded as a basic constituent part of the nirodhagamini
patipada: 'The said eight maggas are the
supramundane ariya magga with eight constituent parts. This ariya
magga together with the mundane vipassana magga should
be enumerated as (constitute) the dukkhanirodha gamini
patipada.'
What is meant
here is: Although magga sacca of the Four Noble Truths is
a supra-mundane magga, it cannot arise by itself without vipassana
magga otherwise called pubbabhaga magga. Only after
developing the vipassana magga and when vipassana nana is
fully accomplished that the ariya magga appears.
Therefore, the ariya magga together with its precursor vipassana
magga, which has to be developed as an initial step, is
called dukkha nirodhagamini patipada.
We have summarised thus:
1 Mula, pubba, ariya - three noble paths.
2 Developing them leads straight to Nibbana.
We have
adequately dealt with the truth of the path. We shall accordingly
terminate the discourse here.
May you all good people in this audience, by virtue of having
given respectful attention to this great discourse on the Turning
of the Wheel of Dhamma, be able to develop the vipassana magga,
otherwise called the pubbabhaga magga together with the ariya
magga, otherwise called the magga sacca, and as a
consequence attain soon the nirodha sacca, otherwise
called Nibbana, the end of all suffering.
