ESSENTIAL
THEMES OF
BUDDHISTS LECTURES
Venerable Sayadaw Ashin U Thittila
---o0o---
IV. Talks involving Panna in particular
28. THE ABHIDHAMMA
PHILOSOPHY
The Pali term
Abhidhamma is composed of Abhi which means subtle or ultimate,
and Dhamma which means truth or doctrine. Abhidhamma therefore
means subtle or ultimate truth or doctrine.
All the Teachings of the
Buddha can be summed up in one word: Dhamma. Dharma is the Sanskrit
form. In the Pali language which the Buddha spoke, it is softened to
Dhamma. It means truth, that which really is. As it enables one to realize
truth the Doctrine is also called Dhamma.
The word of the Buddha,
his entire Teachings called Dhamma, consists of three aspects. the
doctrinal (pariyatti), the practical (patipatti) and the
realizable (pativedha). The doctrinal aspect is preserved in the
Scriptures called Three Pitakas or baskets of the Canon. It has
been estimated by English translators of the pitakas to be eleven
times the size of the Christian Bible.
This Pitaka which
contains the words of the Buddha consists of three baskets, namely the
Basket of Discipline (Vinaya Pitaka), the Basket of Discourses (Sutta
Pitaka) and the Basket of Ultimate Things (Abhidhamma Pitaka).
The Vinaya Pitaka
deals mainly with the rules and regulations of the Order of monks
(Bhikkhus) and nuns (Bhikkhunis). It also gives a detailed account of the
life, ministry of the Buddha and the development of the Buddhist Order. It
is subdivided into five books. The Sutta Pitaka contains the
discourses delivered by the Buddha to individuals or assemblies of
different ranks at different places on different occasions. It is divided
into twenty-six books. The Abhidhamma Pitaka consists of the four
ultimate things: Mind (Citta). Psychic-factors (Cetasikas). Matter
(Rupa) and Nibbana. It is the most important and most interesting to a
deep thinker. It is subdivided into seven books.
The main difference
between the Sutta and the Abhidhamma Pitakas is that in the Sutta the
doctrines are explained in the words of conventional, simple language, but
in the Abhidhamma everything is analyzed and explained in purely
philosophical terms true in the absolute sense. Thus, in the Sutta. stones
are called 'stones', animals 'animals' and men 'men', but in the
Abhidhamma realities of physical and psychical phenomena are described and
elucidated.
Abhidhamma is a philosophy
in as much as it deals with the most general causes and principles of
things. It is also an ethical system because it enables one to realize the
ultimate goal, Nibbana. As it deals with the working of the mind,
thoughts, thought processes and psychic factors, it is also a system of
psychology. Abhidhamma is therefore generally translated as The
Psycho-Ethical Philosophy of Buddhism.
The discourses in the
Sutta Pitaka were generally expounded to suit temperaments of different
people and so they are rather like prescriptions. In the Abhidhamma Pitaka
all these doctrines are systematically elucidated from the philosophical,
psychological and physiological standpoint. As such Abhidhamma is
underlying all the Teachings of the Buddha. A knowledge of it is therefore
essential to understand dearly the Buddhist Doctrine.
Abhidhamma is highly
prized by deep thinking students of Buddhist philosophy but to the average
student it seems to be dull and meaningless. The main reason is that it is
so extremely subtle in its analysis and technical in treatment that it is
very difficult to understand without the guidance of an able teacher.
Of the four ultimate
realities with which Abhidhamma deals, one is mind. Now, what is the mind?
Mind has been explained by many philosophers and psychologists in various
ways.
According to Abhidhamma,
mind is power to think, to know. The power of the mind stands no
comparison with anything known by us, but we may compare it with the
colossal energy inherent in electricity, or perhaps with atomic power.
Even as electrical power could be utilized for different purposes, good,
bad or indifferent, so also our mind. The atomic power now utilized for
human destruction could be utilized for the alleviation of human suffering
as well.
Mind may be said to be
like pure, transparent water which can be mixed with anything. When it is
mixed with mud, it becomes thick and defiled and you cannot see through.
In the same way, this supreme, incomparable energy known as mind, which is
by nature clear, bright and transparent, becomes dirty, defiled and
poisonous by ill use. Take another power known to us; steam power. It can
be utilized for the purpose of hauling or dragging huge weights of
materials under proper control or an intelligent use. If this power is
misused, or uncontrolled, the result is disastrous. A steam boat carrying
a large number of passengers can bring destruction to life and property if
the steam power is not controlled and dexterously used. The abuse of the
mind can destroy hundreds of times more than any physical power can. But
the same mind, when it is developed and trained for good purposes, can
perform wonders. For instance, see the mind of the Buddha who, by the
supernormal powers of his well trained mind, is able to influence millions
of people throughout the world and bring them to light and understanding,
to joy and happiness.
A pure mind is defiled by
thoughts of greed, anger and ignorance. There are some people who have
attained positions of eminence, and because their minds are so defiled
they have brought ruin not only to themselves but also to large sections
of the people. They are utilizing their powerful minds in a wrong
direction. It is just like a revolver in the hands of a monkey.
Here in this article, for
want of space. I may deal with only one aspect of the mind, to show how it
can easily be made impure. I may deal with the aspect that works through
the eye. When we see an object, we do not see its real or intrinsic
nature, we see only its appearance. An image of the object is formed only
if we keep our eyes in the right direction so that the waves of light
which have been reflected by it enter our eyes. Though these waves are
incessantly beating on the outside of our sense organ, eye; if the eye-lid
is closed they make no sense impressions. It is not, then, any soul from
within us that goes out to seize upon and grasp the object, but the
phenomena are, as it were, making their way into our consciousness through
the sense door. All our thoughts or concepts based on those sense
impressions are therefore indirect, secondary to truth and not free from
personal prejudice. We therefore, in actual fact, have no direct knowledge
of what really exists in the world of physics; nevertheless the objects in
the outside world of physics are real but not as an observer sees them.
The objects in the outside world of physics exist independent of our
awareness. These physical objects, according to the Buddhist philosophy,
consist of four aggregates or elements. Therefore what we see is only the
appearance, the image of the object which appears in the retina of our
eye. We imagine that what we see is real, but it is our own imagination of
appearance. Therefore our knowledge of what we see is composed of
appearance; hence we mistake the appearance for an object, the shadow for
the substance. Ignorance of this nature leads to delusion in which
imagination plays a great part, giving rise to craving for what does not
exist.
It reminds me of a little
story. There was once a fox which was looking for something to eat. He
stopped at a tree covered with red flowers. He looked up and waited till a
bunch of flowers fell. He then ran towards it thinking of eating with
relish, because he imagined that what he saw on the tree was some deep red
flesh. He smelt it, but to his dismay, discovered that it was not what he
expected. But he did not lose heart. He said, 'Not this, but those up
there are'. So he waited; some more bunches of flowers fell, and every
time they came down, he repeated the same experience. Thus he remained the
whole day starving, imagining that the real thing was still on the top of
the tree.
We worldly people think
that things exist when they do not really exist. We are usually looking
for something new and sometimes for things which do not really exist. We
look to appearances without realizing their intrinsic values.
Now, we come to the
question whether 1 exist, whether 'you' exist. This is a common question.
It was asked not only at the time of the Buddha. but also long before he
appeared. The Buddha was asked this question and he has answered it again
and again; but people have not been satisfied, and today we are asking the
same question. According to the Buddhist philosophy, 'I' am real, and
'you' are real, they exist; but they exist not in the way we see them.
What we see is an illusion, because what we see, or what we think we see
is not real. It is only an appearance, a phantom which our mind has
created out of appearance or image. We therefore can say that there are
two 'I's and two 'you's. The 'I' that exists and has being in the world,
and another 'I' that exists only in the world of the senses and so is not
real. The former 'I' exists in its real sense, in its intrinsic value, and
can be realized only by a well trained mind, unobscured by the illusory
nature of phenomenal existence. According to Buddhist philosophy, this 'I'
consists of five aggregates. The combination of these five aggregates in
varying degrees constitutes the appearance to which we attribute different
names. It is right knowledge that makes us discriminate the ultimate
nature of things from superficial appearances, the real from the unreal,
and truth from imagination.
The object coming to the
view of an ordinary man would be seen only in the light of his own limited
knowledge, in the light of his own imagination. He does not realize the
aggregates that have made up the view represented by the object. He then
attaches qualities that are either attractive or repulsive, desirable or
undesirable. He often imputes qualities to people, but these qualities are
in point of fact created out of his own imagination. because he sees only
the image of the person concerned. He thereby makes mistakes because he
does not go beyond the appearance.
A Buddhist annotator gives
this simile in this connection. He says that people who have no insight as
to the ultimate reality of things are acting like a dog in a story. It
appears there was a dog which came across a dry, lean bone. Being hungry,
it began to lick it and try to eat it. In the process its saliva made the
bone wet, and it soon began to chew the bone with great relish imagining
that it was fat, juicy flesh.
An ordinary world observer
is like the dog in the story. He imagines he is happy when he really is
not. He imagines something to be substantial and therefore permanent, when
in point of fact, by its very nature, it is the reverse. He imagines
something which really does not exist, thus giving rise to sorrow, worry,
suffering.
We talk of attractive and
unattractive qualities. Now, do these qualities exist? According to
Buddhist philosophy, there is nothing definite, because what is agreeable
or desirable to one may be disagreeable or undesirable to another.
Qualities are usually
thought to be good or bad accordingly as one imagines. Dead flesh that
appears to us to be bad looking and having a foul smell, appears to a
vulture to be good looking with a fine taste and smell. Hence what is
attractive to one may be repulsive to another. What is lovely in one's eye
may be ugly in another's. Good or bad, beautiful or ugly, therefore,
depends on one's taste and habitual outlook.
There is a little story to
illustrate the fact that what is attractive to one may not be attractive
to another. The story is that once there was a golden royal swan, living
in the Himalayas, surrounded by beautiful flowers and crystal clear
streams, and living on sweet and juicy fruits of various kinds. One day,
he flew out to see the conditions on the flat surface of the earth. He was
surprised to see that the condition had changed. The water was muddy and
the surroundings were ugly. He then spied a crane in a muddy pool,
ardently spying for something. The golden swan, seeing the plight of his
brother, took pity on him, and flew down. Approaching the crane, he asked
sympathetically: My poor brother, I am very sorry to see you in this
wretched condition. You look so thin and unhappy. Please tell me what you
are doing now'. The crane replied, 'I am looking for food'. 'What do you
eat?', enquired the swan, getting interested. The crane replied that he
lived on fish caught in the pool. This made the swan feel unhappy. Fish is
not good food, it has such a nasty smell, said the golden swan, 'besides,
you are living by killing others' lives. Come with me to the Himalayas
where you can get sweet, juicy fruits, beautiful flowers and pure water',
and he gave a very beautiful account of the life and conditions there.
'Yes. brother swan', said the creature of the lowlands, your account is so
interesting and so beautiful indeed, but pray tell me, is there any muddy
water where I can catch fish?' The swan ultimately had to give up his
attempt, laudable though it appeared to him to be.
The quality of attraction
and repulsion, desirability and undesirability depends on convenience,
customary practice and predispositions. We may all agree that a certain
living thing is beautiful, but the sense of appreciation varies with
various individuals. There is nothing definite about what is beautiful in
the real sense. I remember I was at one time in the National Gallery in
London, and there I saw a group of people quarrelling amongst themselves
as to which picture was more beautiful, One said this and another said
that, and nobody agreed on any. So there is nothing definite about what is
beautiful and what is not, what is attractive and what is not, what is
desirable and what is not. So long as we base our knowledge on sense
impressions, imaginations, appearances, we cannot hope to arrive at truth,
at the ultimate nature of things.
There is therefore a clash
of visions, a clash of judgements amongst the people of the world. One
man's view of idealism is different from that of another, one man's view
of any subject is not in strict conformity with that of another. We talk
of peace, but how can we attain peace, real peace, when people do not have
clear visions? Our visions are covered with ignorance, selfishness and
hatred. We are living in a world of imagination rather than of truth.
There can be no possibility of attaining peace either here or hereafter if
we do not rid ourselves of greed, misunderstanding and hatred. Our task as
students of philosophy, therefore, is to keep our minds pure, clear and
bright, so that our minds will become powerful instruments for the service
of humanity at large. Then we can become peace makers and builders of a
united world.
To achieve this end, we
must cultivate our minds to become great by culture and mental training,
by service, selflessness and understanding.
29.
ABHIDHAMMATTHASANGAHA
Final talk in the series of 16 classes on the Citta Chapter
given at The London Buddhist Vihara during the summer of 1983
According to the Buddhist
Teaching there are three kinds of world,' loka' in the Pali language,.
Kamaloka, Rupaloka and Arupaloka, three kinds of planes
of existence. Kamaloka is called the plane, or we may say sphere,
of sense pleasures, this world - according to Buddhism, the world of sense
desires. Kama, desire, plays the greatest part in this world, desire
through the eye, desire through the ear, nose, tongue, body, mind; desire,
meaning greed, is predominant in this world, therefore the name
Kamaloka. We can realize in our actions that thing which we have most
in everyday life: wish - 'I wish this', 'I wish that'; wish, the desire to
have. As consciousness, 'citta' in Pali, it is consciousness of, belonging
to, the Plane of Sense Desire; that is, this world.
In this world, Kamaloka,
there are altogether for ordinary puthujjanas fifty-four types of
consciousness (except one,hasituppada, the smile of the arahatta).
We experience some of these fifty-four types, which you have already
studied; first of all the akusala states, the eight bad types of
immoral, greedy conscious ness; the two hateful, angry types of
consciousness; the two ignorant types of consciousness rooted in dullness
and delusion - lobha, dosa, moha, altogether twelve. We all of us
experience these twelve, I can say every day, every hour if not every
time.
Now, resultant types of
consciousness, which arise as a result of our immoral actions also the
result of our moral actions; they are known as rootless, ahetuka,
and are eighteen in number. Looking at the chart we see resultant, 'vipaka'
in Pali; bad resultant seven types, good resultant of lower kind eight
types, and three inoperative. Thus in all, so far, thirty types: twelve
immoral plus eighteen rootless resultant.
Then in this world we also
have good types of consciousness known as sobhana, beautiful types
of consciousness. There are eight active moral (kusala) types known
as beautiful, sobhana, which we experience also more or less every
day. Good, moral consciousness means we can do good actions with one of
these eight types; anything we do good, we do with one of these types of
consciousness. As a result, therefore, we have eight types of good
resultant (vipaka) consciousness because of our actions, physical, verbal
or vocal, and mental. Because of our beautiful thoughts we utter beautiful
words and we do beautiful actions, known as moral actions, as the result
of which we have, mentally, eight types of beautiful resultant
consciousness. Verbally, as a result of good thoughts (mental action),
what we say will be very good, useful, helpful, pleasant; people will like
us, love us, appreciate what we say. As a result we shall have everything
good, verbally. These types of consciousness can also be experienced by
the arahattas, perfect beings like the Buddha and paccekabuddhas,
but their actions are not cumulative, their consciousness does not
accumulate, does not produce any result, therefore they are only
inoperative, 'kiriya' in Pali. Thus, with eight inoperative types
of sobhana consciousness, there are in all twenty-four sobhana
states making a total of fifty-four types of consciousness that can be
experienced in this world, or plane, Kamaloka.
Now we can go higher by
developing our good consciousness into higher types of consciousness. For
the attainment of the next, higher, plane of consciousness, Rupaloka,
the Plane of Form, beings have very fine, refined bodies in that
existence, they are all jhanic persons, very highly developed
mentally, so high that they can live even thousands of lives, in some
cases millions of lives, without eating. Wherever they want to go they can
fly without having or bothering to buy tickets, making arrangements,
without looking after cars or aeroplanes, in that Rupaloka. Because
their physical body is so refined, beautiful; that is one way of
explanation of the name Rupa for that existence. Another explanation is
that to reach that state, to be born in that world, one's object of
meditation is form, not the mind; that is why it is called Rupaloka,
the Plane of Form, and the conscious states are known as consciousness of
the Plane of Form. In that world their moral actions are five: first,
second, third, fourth and fifth jhana, good (kusala) consciousness.
They have as a result five resultant, vipaka, types of consciousness. And
there are five inoperative, kiriya, types for the Buddhas, also
arahattas; in all, therefore, fifteen. In this world fifty-four types
of consciousness, and in the Plane of Form fifteen.
Now one can go still
higher, Arupaloka, the Formless Plane, where they have no form - as
already explained in an earlier class. In that existence there are four
moral (kusala) actions, four resultants (vipaka) and four
inoperative (kiriya) states, altogether twelve. So in these three
planes of existence there are altogether eighty-one types of consciousness
known as mundane types of consciousness: in Kamaloka fifty-four.
Rupaloka fifteen and in the Formless Plane twelve. Though the Rupa and
Arupa types of consciousness are much higher than this world, yet they are
still mundane, not supramundane. By attaining these highest types of
mundane consciousness we can enjoy life, the great lengths and periods of
which are explained in this book (Abhidhammatthasangaha), but still
they are only mundane.
When we should like to
attain even higher, that highest type of consciousness is called
supramundane, Lokuttara. There are four kusala types of
Lokuttara consciousness and four types of resultant, making a total of
eight types of supramundane consciousness. Thus, including every type of
consciousness, eighty-one plus eight, there are in all eighty-nine types
of citta.
To study supramundane
consciousness please refer to the book, page no. 61, Moral Supramundane
Consciousness'. ('A Manual of Abhidhamma' by Narada Mahathera,
Buddhist Publication Society, Kandy, Sri Lanka, 1980) There are four types
of consciousness, Path consciousness: sotapatti Path consciousness,
sakadagami Path consciousness, anagami Path consciousness,
arahatta Path consciousness. In Pali they are called sotapattimagga,
sakadagamimagga, and so on; magga is translated in English as path.
So, altogether four types of Path consciousness; these are the four
kusala or moral types of supramundane consciousness. There are exactly
the same number of resultant types of supramundane consciousness, 'phala'
in Pali, in English, fruit; sotapatti fruit consciousness, sakadagami
fruit consciousness, anagami fruit consciousness, arahatta fruit
consciousness. Now, reading from the book, 'These are the four types of
supramundane moral and resultant consciousness. Thus end, in all, the
eight types of supramundane moral and resultant consciousness. Differing
according to the four paths the moral consciousness is fourfold. So are
the resultants, being their fruits. The supramundane should be understood
as eightfold'. And, still following the book, 'Thus the "immorals" are
twelve, the "morals" are twenty-one, the "resultants are thirty-six, the
"functionals (inoperative)" are twenty. In the Sensuous Sphere, they say,
the wise say, 'are fifty-four types of consciousness; in the Form Sphere
are fifteen; in the Formless Sphere are twelve; in the Supramundane are
eight'.
Next, the explanation of
how, why, eighty-nine types of consciousness become one hundred and
twenty-one, see page 63 in the book: 'How does consciousness which is
analyzed into eighty-nine become one hundred and twenty-one?' You already
know eighty-one types of mundane consciousness, and now the eight
supramundane are further divided into forty, eighty-one and forty
totalling one hundred and twenty-one. The eight supramundane become forty
in the following way, as shown in the book, 'The first jhana sotapatti
Path consciousness together with initial application, sustained
application, joy, happiness and one-pointedness'; you have already studied
these jhanic states in Rupaloka, the Plane of Form. 'Second jhana
sotapatti Path consciousness together with sustained application, joy,
happiness and one-pointedness', and so on, third jhana, fourth, fifth,
altogether five. Thus there are five types of sotapatti Path consciousness
because of these five jhanas. as is also the case with sakadagami,
anagami and arahatta Path consciousness; each is developed into five by
way of the five jhanas, making exactly twenty types of Path consciousness.
Similarly there are twenty classes of Fruit (phala) consciousness, making
in all a total of forty types of supramundane consciousness.
Referring to the summary
in the book on page 64: 'Dividing each (supramundane) consciousness into
five kinds according to different jhana factors, the supramundane
consciousness, it is said, becomes forty. As the Form Sphere consciousness
is treated as first jhana consciousness, and so on, even so is the
supramundane consciousness. The Formless Sphere consciousness is included
in the fifth jhana'.
Here again some
explanation is needed. In the Sphere of Form there are three first jhanas
- one kusala, one resultant and one inoperative. In Lokuttara
there are eight first jhanas - one each in the four Paths and one each in
the four Fruits. Thus there are in total eleven first jhanas. Similarly
there are eleven second jhanas, third jhanas and fourth jhanas. When,
however, it comes to the fifth jhana, not only are there eleven in the way
just described, but because all the twelve types of consciousness in the
Formless Sphere are of the category of fifth jhana this brings the total
of fifth jhana states to twenty-three. Fifth jhana has only two dominant
factors, equanimity and one-pointedness of mind. Because all the twelve
arupa types of consciousness have only those two dominant factors,
they are included in that category.
Referring to the book
again, 'Thirty-seven are morals, fifty-two are resultants; thus the wise
say that there are one hundred and twenty-one types of consciousness'.
Kiriya, the inoperative states, are not mentioned here. 'Thus ends the
first chapter of the Abhidhammatthasangaha which deals with the
analysis of consciousness'.
Now to show how this
supramundane consciousness can be experienced, how only with supramundane
consciousness can one attain Nibbana, and not with any of the mundane
states. Nibbana is the highest type of happiness and is attained only by
the highest types of consciousness. Lokuttara states, not ordinary
states of consciousness, therefore ordinary puthujjanas cannot know what
Nibbana is, will not understand what it is. If one wants to talk about it
one can, but one will not realize it. one cannot appreciate it; by mere
thinking, no matter how high one's thoughts are, as long as they are
mundane one will never realize Nibbana.
He who practises
meditation is called a yogi, and the yogi who wishes to realize Nibbana
tries to understand things as they truly are; one must understand what
things are. From the book. page 65: 'With his one-pointed mind he
scrutinizes his self' - scrutinizes, examines thoroughly, deeply his self;
that is, the so-called 'I'. What is self? What is 'I'? If one wants to
attain Nibbana one should first examine what 'I' is, what we are; so- 'he
scrutinizes his self, and on due examination discovers that his so-called
ego, or ego-personality' - the so-called soul - 'is nothing but a mere
composition of mind and matter'. If you analyse your body. including the
so-called 'I', you or soul, or spirit or , you will discover that the
so-called ego-personality, the so-called 'I'. is nothing but a mere
composition of mind and matter. 'The former', that is mind, 'consisting of
fleeting mental states' - that have already been explained, that you have
studied - 'that arise as a result of senses coming into contact with sense
stimuli - i.e., an object - 'and the latter' - i.e., matter, body, the
composition - 'of forces and qualities that manifest themselves in
multifarious phenomena' - many and various kinds of phenomena. So by
analysing mind and body one discovers these forces, four kinds of
elements, and qualities. These forces are only qualities.
'Having thus gained a
correct view of the real nature of his self ' - having analysed the
so-called body and mind, and gaining a correct view of the real nature of
his self, the so-called 'I' - 'freed from the false notion of an identical
substance of mind and matter' - one sees what mind is, what matter is -
'he attempts to investigate the cause of this ego-personality' - this
so-called self, or soul, or spirit. 'He realizes that everything worldly,
himself not excluded, is conditioned by causes past or present, and that
this existence is due to past ignorance (avijja)' - as we said in
Paticcasamuppuda, this existence, our own existence, is due to past
ignorance - 'craving (tanha), attachment (upadana), kamma' - that
is, our action - 'and physical food (ahara) of the present life' -
because of food we exist. 'On account of these five causes this
personality' - this soul, so-called 'I' - 'has arisen and as the past
activities have conditioned the present, so the present will condition the
future. Meditating thus', - that is what we call meditation, studying what
the so-called 'I', you, is composed of. So, meditation; what is
meditation?
Some people use the word
contemplation. What is the difference between meditation and thinking,
between meditation and contemplation? For the attainment of Nibbana the
Pali word is vipassana, and it is translated into English as meditation,
which is not an actual equivalent; for the want of words we use the term
meditation. Meditation is not the real complete meaning, it does not
convey the full meaning of the Pali term vipassana. Vipassana means 'vi'
and 'passana'. 'Vi' has two meanings, visesana and
vividha. Visesana means specially; passana means seeing;
so, to see the object specially, not in an ordinary way is the meaning of
visesana. That is to say, when one tries to meditate, when one uses
or practises vipassana, one sees objects differently, specially, not in an
ordinary way. Ordinarily, when one is not trying to meditate, if one sees
a man one is conscious of, aware, there is a man, a woman, there is a dog,
cat, and so on, that is the ordinary way of seeing. In a meditative way,
in the vipassana way, one does not see a man or woman, one sees specially,
one sees that the so-called man and woman are just a composition of mind
and matter. One should go beyond the surface, beyond the appearance, that
is what we call vipassana, seeing in a special and not ordinary
conventional way. One will never realize truth if one sees things in an
ordinary conventional way.
Now, vividha, the
other meaning of 'vi', means differently, in the light of the Three
Characteristics. As a meditator one sees not the body, not the appearance,
one sees the so-called object in the light of the Three Characteristics;
that is what we call vipassana. This so-called body and mind is subject to
change; changing, changing, like the second hand of a clock or watch,
changing, following, flowing. So when one sees an object one sees it in
the light. of transiency, impermanence; and anything that is changeable is
not really desirable. That is dukkha. Then another, the third
Characteristic, is, there is no permanent, eternal substance in anything
in the world we see, that is to say in animate beings like human beings,
animals, there is no eternal principle in a body, no immortal soul. When
we say a body, that body is moving, changing; mind and body are moving,
and so on. So when as a meditator we see the object specially, not in an
ordinary, conventional way, we see it in the light of the Three
Characteristics. That is meditation, that is vipassana.
If one refers to the
dictionary, meditation means thinking, thinking about, therefore it is
entirely different from the meaning of the word vipassana. If one wants to
practise Buddhist meditation it means vipassana meditation, to see objects
specially, not in the ordinary way, to see objects in the light of the
Three Characteristics (anicca, dukkha, anatta).
Now, the book, still on
page 65 - 'Meditating thus he transcends all doubts with regard to the
past, present and future (kankhavitaranavisuddhi). Thereupon he
contemplates that all conditioned things are transient (anicca), subject
to suffering (dukkha), and devoid of an immortal soul (anatta). Wherever
he turns his eyes he sees nought but these Three Characteristics standing
out in bold relief'. He sees them very clearly. 'He realizes that life is
a mere flowing, continuous undivided movement. Neither in a celestial
plane nor on earth' - earth does not mean the ground, but this world. So,
neither in a celestial or divine world. i.e., heaven - 'does he find any
genuine happiness, for every form of pleasure is only a prelude to pain'.
If one sees this, one sees things as they are, suffering. To ordinary
worldly people everything pleasant is supposed to be very pleasurable,
enjoyable, but to that person such pleasure is only a prelude to pain.
'What is transient' - impermanent - 'is therefore subject to suffering,
and where change and sorrow prevail there cannot be a permanent ego -
cannot be a permanent soul.
'As he is thus absorbed in
meditation', - vipassana - 'a day comes when, to his surprise, he
witnesses an aura emanating' - coming forth - 'from his body (obhasa)'.
If his meditation is enhanced he sees an aura, he experiences an
unprecedented pleasure, happiness and quietude - 'He becomes even-minded.
strenuous. His religious fervour increases' - that is, his strength - 'and
mindfulness becomes perfect, and insight extraordinarily keen.
'Mistaking this advanced
state of moral progress for sainthood', - the meditator may think, 'Ah! I
have attained sainthood, sotapatti' - 'chiefly owing to the presence of
the aura, he develops a liking for this mental state. Soon the realization
comes that these new developments are only obstacles', - the hindrances -
'to moral progress', they are not real' - 'and he cultivates the purity of
knowledge with regard to the Path and non-Path (maggamagganana-dassanavisuddhi)'.
So he tries to see whether the path he is following is the real Path or
not.
'Perceiving the right
path', - so he chooses - 'he resumes his meditation on the arising (udaya
nana) and passing away (vayanana) of conditioned things. Of
these two characteristics the latter becomes more impressed in his mind,
because change is more conspicuous than becoming'. This also needs
explanation. This is one of the stages of the nanas when one is
meditating on the arising and falling away of one's consciousness,
gradually one sees more clearly the falling part than the arising part;
that is what it means - 'more impressed in his mind, because change is
more conspicuous than becoming. Therefore he turns his attention to the
dissolution of things (bhanga nana). He perceives that both mind
and matter which constitute his personality, are in a state of constant
flux', - change -'not remaining for two consecutive moments the same. To
him comes the knowledge that all dissolving things are fearful (bhaya
nana). The whole world appears to him like a pit of burning embers, a
source of danger. Subsequently he reflects on the wretchedness and vanity
(adinava nana) of the fearful world', - to him the world is to be
feared - 'and feeling disgusted with it (nibbida nana), wishes to
escape therefrom (muncitukamyata nana).
'With this object in view
he meditates again on the Three Characteristics (patsankha nana),
and thereafter becomes completely indifferent to all conditioned things',
- he is not interested in worldly things - 'having neither attachment nor
aversion for any worldly object (sankharupekkha nana). Reaching
this point of mental culture he takes for his object of special endeavour
one of the Three Characteristics that appeals to him most, and intently
keeps on developing insight in that particular direction, until that
glorious day when, for the first time, he realizes Nibbana, his ultimate
goal'.
Now, continuing on page 67
in the book, there is a kind of diagram showing how the process of
consciousness takes place. Then - 'When there is no parikamma
thought-moment, in the case of an individual with keen insight, there
arise three phala thought- moments'. Just the process of consciousness.
'These nine kinds of
insight', - namely, udaya-vaya nana, and so on - 'are
collectively called patipadananadassanavisuddhi, purity of
knowledge and vision as regards the practice.
'Insight found in this
supramundane Path consciousness is known as nanadassanavisuddhi,
purity of knowledge and vision.
'When the spiritual
pilgrim realizes Nibbana for the first time he is called a sotapanna, one
who has entered the stream that leads to Nibbana for the first time. He is
no more a worldling (puthujjana) but an ariya' -noble one. 'He
eliminates three fetters, namely, self-illusion (sakkayaditthi),
doubts (vicikiccha), and adherence to wrongful rites and ceremonies'-
rituals- '(silabbataparamasa). As he has not eradicated all the
fetters that bind him to existence, he is reborn seven times at most' - in
this world. 'In his subsequent birth he may or may not be aware of the
fact that he is a sotapanna', - first noble one - 'nevertheless, he
possesses the characteristics peculiar to such a saint.
'He gains implicit
confidence in the Buddha, Dhamma, Sangha', - then he becomes a real
Buddhist, really, otherwise one's confidence is very shaky. When one
reaches the state of sotapanna, the fiat, initiative state of ariya, one's
confidence in the Buddha, Dhamma, is fixed, established - 'and he would
never violate any of the five precepts. He is, moreover, absolved from
states of woe, for he is destined to enlightenment.
'Summoning up fresh
courage as a result of this distant glimpse of Nibbana, the ariyan
pilgrim makes rapid progress, and perfecting his insight becomes
sakadagami (once returner), by attenuating two other fetters, namely,
sense-desire (kamaraga) and illwill (patigha).
'In this case, too, and in
the case of the other two advanced stages of sainthood, a javana
thought-process runs as above ...'.
Now, just to conclude
easily, please read to the end of this section and turn to the last
paragraph on page 69.
'It will be noted that the
fetters have to be eradicated in four stages'. This comes in the section
just mentioned for you to read for yourselves. 'The Path (magga)
thought-moment occurs only once. The Fruit (phala) thought-moment
immediately follows. In the supramundane classes of consciousness the
effect of the kusala cittas is instantaneous. Hence it is
called akalika (of immediate fruit); ...'
So in the case of
supramundane consciousness, moral (kusala) consciousness, one
experiences the result immediately, not like ordinary worldly moral
actions, lokiya, mundane states, where 'effects may take place in
this life, or in a subsequent life, or at any time until one attains
Parinibbana.
'In mundane consciousness
kamma is predominant, while in supramundane consciousness panna, or
wisdom, is predominant. Hence the four lokuttara cittas are not
treated as kamma'. Kamma is only a worldly function. In the case of
supramundane moral consciousness, this moral action is not known as kamma
because it will not produce an ordinary worldly result; that is the
attainment of Nibbana.
"These eight cittas',
- types of consciousness - 'are called Lokuttara. Here loka
means the pancupadanakkhandha, the five aggregates of attachment.
Uttara means that which transcends. Lokuttara therefore
means that which transcends the world of aggregates of attachment. This
definition strictly applies to the four Paths. The Fruits are called
Lokuttara because they have transcended the world of aggregates of
attachment'. Lokuttara is really the name for Path consciousness,
because the Path is really the work which cuts, or transcends the world.
The Fruit is only the result, that is what it means.
Now the rest of this first
chapter in the book explains how the eight types of supramundane
consciousness become forty. That is the end of the section on citta,
consciousness.
Just to conclude our
study, our talk, I would like to read, not much, just a little about
Nibbana. The book explains how to reach the state of Nibbana; what I am
going to read is, what is Nibbana?
Nibbana is the result of
the cessation of selfish desires. That is the literal meaning. 'ni'
and 'vana'; 'ni' means not, and 'vana' means selfish
desire. It may also be defined as extinction of lust, hatred and
ignorance, freedom from lust, hatred and ignorance. So Nibbana means the
cessation of selfish desire, the absence of craving, hatred and ignorance.
The Pali word is Nibbana,
formed, as just said, from the negative particle 'ni' and 'vana'.
The Sanskrit word Nirvana comes from the root 'va', which means to
blow, and the prefix 'nir' which means off or out; hence Nirvana in
its Sanskrit form means the blowing out of the flame of personal desires.
Both explanations are
negative explanations of Nibbana. The predominance of the negative
explanation of Nibbana resulted in the mistaken notion that it is
nothingness; some people even translate Nibbana as nothingness, or
annihilation. Annihilation of what, though? They will not say what, but
just that Nibbana means annihilation or nothing. If that is so, why should
the Buddha have wasted his time for attaining nothing?
However, in the Buddhist
scriptures we find many positive definitions of Nibbana, such as: Nibbana
means the highest refuge; safety; unique; absolute purity; supramundane;
security; emancipation; peace; and so on, there are many positive
definitions. Nibbana is, therefore, not a negative concept; because it is
the cessation of craving, the blowing out of man's selfish desires, and
that blowing out of desires leaves a man free. Nibbana is, therefore,
freedom. Freedom, though, does not mean freedom from circumstances, nobody
is free from circumstances. It is freedom from the bonds with which we
have bound ourselves to circumstances, my circumstance, my activities, my,
my; so we bind ourselves to our circumstances, make circumstances as our
own. Thus Nibbana is freedom from those bonds.
That man is free if he is
free from selfish desire, hatred, illwill, ignorance. That man is free who
is strong enough to say, 'Whatever comes I accept as best'. Who can say
that? Though we may express it, some people may say it, but actually only
the man who is free from these evil fetters can truly say so, only he is
really free.
Freedom does not mean that
one can do everything that can be imagined; people may think freedom means
that one can do anything one likes. Freedom does not mean that one can
defeat a lion with a slap of the hand. Some people might think that if one
had that kind of power that that would be freedom. Freedom to do anything
we wish is not freedom, because still there is a wish, which is a return
to the bondage of our desires. Freedom means that one cannot be made a
slave to anyone or anything. One is free because one is free from personal
desire, free from resentment, free from anger, free from pride, free from
fear, impatience; free, from all craving. Such a man's binding emotions
have been blown out like so many candles; that man is free here on earth,
he has reached Nibbana in this world.
May all be well, healthy,
happy, wealthy - you may like to be wealthy - and successful in all your
noble undertakings. May you attain this state of Nibbana without much
difficulty, and as soon as possible.
30. PATICCASAMUPPADA
A talk given at The London Buddhist Vihara on 9th October 1983
The subject of my talk
this evening, as the chart in evidence on the blackboard shows, is
Paticcasamuppada.
Paticcasamuppada is a Pali
term meaning the Law of Dependent Origination, or Dependent Arising, the
arising of a state dependent on the antecedent state. The discourse in
Pali on Paticcasamuppada is one of the very well known and very important
discourses, because without this aspect of the Teaching it is rather
difficult to understand why and how one becomes a being. a human being.
This Law of Dependent Origination mainly answers three great questions
which had always puzzled the Bodhisatta, the Buddha to be, before he
became the Buddha. As the Bodhisatta he had for countless lives practised
all kinds of austerities, searching for truth, approaching many well known
philosophers and meditation masters, from all of whom he had received all
kinds of answers.
Of these three great
questions the first is, 'Where did we come from?' Sitting here this
evening you may say, '1 came from my home, from my flat' and so on, but
this question is not asking an ordinary question; 'Where did we come from
into this world, into this existence?' is the question being asked. Do you
think you may be able to answer it? For immeasurable lives the Bodhisatta
had looked for the answer, but none of the philosophers in any of those
periods whom he approached was ever able to give him a satisfactory reply
to this question, some saying that if you want to know where you have come
from you should know the beginning of life.
There are sixty-two views,
wrong views, about existence, where beings come from, how they start;
however, if I deal with the sixty- two views you will be remaining here in
this vihara all night, so I will take only three views which the
Bodhisatta received from those well known philosophers, religious
teachers.
The first view given was
that the beginning of life is your fate, you must have faith in fate; you
cannot do anything by yourself, you have to rely on your fate. Thus they
taught that fatalism is the beginning; whatever comes to you it is because
of your fate, and you cannot do anything about it. That in Pali is known
as sahetuka, the cause of your existence; consequently you cannot
make any plan for your own development to be free from all suffering.
And what is suffering? You
already know, I think, the very well known Dhammacakkapavattana
Sutta, the first sermon preached by the Buddha in which he expounds the
Four Noble Truths - Suffering, the Cause of Suffering, the Cessation of
Suffering and the Way Leading to the Cessation of Suffering. In
Paticcasamuppada suffering is also explained, where it is shown that
suffering is together with jati, the Pali word for birth. Birth is
suffering. Consider your own birth, how difficult it was, what a dreadful
state in a mother's womb as a foetus; to begin with a tiny spot, so tiny
that no magnifying glass would help to identify it, then gradually
developing, in some cases for seven months, in some for eight, nine
months, in a mother's womb; that is suffering. If you were to live in a
house say twenty feet wide by twenty feet long, you may say. 'Oh! what a
very narrow house, very narrow'. It would not be very comfortable and you
would not be regarded as a very rich person if you had to live within such
confined conditions, yet consider the room you occupied when as a foetus
in a mother's womb. And the suffering of birth is followed by jara,
byadhi, old age and decay, death, sorrow, lamentation, physical
pain, grief and despair; and a little more than that - to be separated
from beloved ones is suffering, to be associated with those whom we
dislike is suffering, not to get what one wishes is suffering, and so on;
such is dukkha.
Unless one knows this
Paticcasamuppada one cannot begin to understand the real nature and
function of cause and effect, the cause of suffering, how suffering
arises. And in meditation there is a stage where one becomes free from
doubt about one's own existence; this again means a knowledge of
Paticcasamuppada, a proper understanding of cause and effect, so that no
doubts exist as to how one arises and passes away as a human being.
But getting back now to
the Bodhisatta's quest for an answer to, 'Where did we come from?' As has
already been said, the first view given by one of the well known
philosophers was that the beginning of life is due to fate.
The second answer he
received was that life started, or has started, without any cause, it just
happens, there is no cause.
The third view was that
the beginning of life is neither really fatalism nor causeless, the
beginning of life is due to a creator, a supreme being, he started it.
So, with the third view
that the beginning of life is due to the creation of a supreme being,
supreme god, he received those three different answers from the well known
philosophers of those times, but the Bodhisatta was not satisfied with any
of them. If a supreme being is the cause, he also must have a cause.
Without a cause how could he live, who gave him his power of creation, the
power to create? The unlimited power of which a supreme god is supposed to
be possessed; where did that power come from. originate, how did he start,
was there not a prior almighty being who created him, and so on? If you
say. 'Oh well, it is normal, it is just natural', then you may say of
yourself too, 'I come to this world naturally'; but it still does not
answer the question of what cause, what preceding condition gives rise to
such a natural, normal happening.
It was not until the
Bodhisatta realized this doctrine of Paticcasamuppada, the wheel of life,
the continuous process of cause and effect, that he was able to find the
answers to his three main questions. On the chart on the blackboard we can
see there a big circle depicting the wheel of life. Of the twelve
sections, links in the chain, the wheel, can we say which is the
beginning, which is the end? The explanation will come.
The Bodhisatta's second
question was, 'Why are we here?' Why are we here in this world as human
beings, why? We do not know, any more than we know where we came from;
ordinary students, ordinary beings do not know the answer.
And the third great
question was, 'Where are we going?'
Now, the answer very
briefly to the first question, 'Where did we come from?' We come from out
of the past, even as today comes out of yesterday. This life is the result
of the past life, before this life. We come from out of the things we have
done before, out of the past labours unfinished. Although we have
laboured, our work is not complete, if it were we should not be here, we
should be somewhere higher. We come out of past vices and virtues, vices
and virtues we have accumulated, out of the darkness of our own ignorance,
out of our own desires. We should like, we desire, to live here; and we
should like to come again, we have a great desire to come, but in a better
way, physically, mentally, emotionally, morally - any way a little better,
if not too much. In the way of wealth we should like, we desire, to be
richer, physically more beautiful, to live longer, and so on. Thus we have
come down into the present, bringing with us an unlimited accumulation of
vices and virtues; therefore we can do evil things, but also we can do
wonderful things, good things. In Paticcasamuppada it explains how the
process works.
But proceeding now to the
second question, 'Why are we here?' We are here because of the past, for
the past gives birth to the present, and from the present is born the
future. We are brought here by our own joys, our own sorrows, but most of
all we are led here by our desires, and here we remain. For how long?
Until the last selfish desire is annihilated. Desire for self: 'I want',
'I have a desire to do this and that', countless desires. All elfish
desire must be totally annihilated, if there is one left we shall not
attain Nibbana yet. To the wise man the life he lives here is an
opportunity to rid himself of the burden which he has accumulated in the
past; to rid himself of his own wrong doings, his wrong view points, to
rid himself of his wrong concepts of life and death, and, leaving them all
behind, to place his feet upon the Middle Way. Until then we shall be
here, coming back again and again.
And the answer to the
third question, 'Where are we going?' We are going to the effects of our
causation, the results of our actions, the effects of our causes. Those
whose labours are unfinished will go around the wheel of life, known in
Pali as samsara. Samsara means going round the wheel of life,
returning again and again.
So those whose labours are
unfinished merely go around the wheel of life, samsara, and return again
to labour towards fuller completion. Those who have followed the Middle
Way, the Eightfold Path, and finished their labours, reach the state of
Nibbana, complete cessation of all suffering.
Until the Bodhisatta, just
before he became the Buddha, realized Paticcasamuppada fully, he was
continuously searching for the answers to the above mentioned three great
questions which had always puzzled him.
Now, the wheel of life,
how do we start? If we refer to the chart we can see there avijja,
ignorance. This life begins with - not very pleasant - ignorance, that is
how we start, because of ignorance; if we had attained wisdom we should
not be here. But in taking avijja as the starting point in the circle, the
wheel, the question arises as to what is the cause of avijja? The answer
will come later. The wheel does not show the supreme ultimate beginning,
the commencement of samsara, it shows the present life, the life we are
living now and its relation to the past and future.
So we are starting at
avijja, ignorance, in the circle. Ignorance of what? Ignorance, mainly, of
the Four Noble Truths; also ignorance of Paticcasamuppada, ignorance of
one's own past and present. If we really realize the Four Noble Truths we
shall attain wisdom, we shall attain Nibbana, but this circle.
Paticcasamuppada, only deals with mundane states because we are as yet
mundane beings, it does not deal with supramundane states in which Nibbana
is the object of consciousness. So it shows the wheel of life of
puthujjanas, ordinary beings. Puthujjana, very thick- skinned, thick with
greed, hatred and ignorance; therefore we ordinary people are called
puthujjana. that is one of the etymological explanations of puthujjana. So
Paticcasamuppada refers only to puthujjana beings, and as such we are
going round and round in the whirlpool of this circle without finding the
outlet.
In order to discover the
outlet our job is to know the Four Noble Truths. The Truth of Suffering,
as briefly discussed earlier, everyone experiences from the beginning in a
mother's womb. The Truth of the Cause of Suffering: the cause is craving,
craving for existence, greed for this and that. The Truth of the Cessation
of Suffering, release from suffering: that is Nibbana, The Truth of the
Way Leading to the Cessation of Suffering: that is the Eightfold Path. If
one knows the Four Truths really, not theoretically but with full
realization, one can get out of this circle.
Next to avijja in the
circle comes sankhara. Sankhara is translated in different ways -
literally it means doing, acting; it means activities, mainly mental
activities. Abhidhamma students who are present here will know the
twenty-nine possible types of active conscious states that may take place
in the case of puthujjanas, the twelve immoral states, eight moral and
nine meditational states. Sankhara, here, means these twenty-nine types of
consciousness. Owing to ignorance sometimes we do good actions, but mostly
we do bad actions because mostly we do things rooted in greed and hatred.
Under the influence of ignorance we do all kinds of actions. We are
ignorant really of which is right and wrong, although we may know just
generally that certain actions might be good, certain actions might not be
good. Therefore, blinded by ignorance we do wrong actions, although
sometimes we do good actions, but not commonly. Generally we do actions
because we like, which means based on greed; in the main greed is our
guide, desire is our guide, we are guided by greed. So we like this and
that and the other all the time, all the time wanting, wishing. And why?
Because of avijja, not understanding the result of greed, without knowing
the influence or power of greed. If we do not get what we want we are
disappointed, frustrated, we get angry and wild; but the result of this is
not mentioned yet, here.
There are altogether
twelve factors in this circle, Paticcasamuppada, and there are three
periods. i.e., past, present and future. As the starting point we have
mentioned avijja, the first factor, ignorance of the Four Noble Truths,
and so on. Hoping to get a good result we do actions; that is sankhara,
the second factor. These two factors, avijja and sankhara, are the past
period, and they have brought us to this world. Our past good actions such
as giving, offering dana, observing certain precepts, having some
good thoughts; because of good kamma in the past we come to this world.
So, because of sankhara
the third factor arises, vinnana, rebirth consciousness in this
world. Vinnana is the present period, resultant section, arising as the
result, the outcome of the past avijja-sankhara, the cause. Vinnana, here,
means not all types of consciousness but rebirth consciousness after
death. Thus, beginning this present life, we have first patisandhi
consciousness - relinking consciousness - that which links this present
life with the past. Rebirth consciousness arises, we are reborn, that is
why we use the word rebirth, not reincarnation which means a soul is
reborn. In Buddhism, because there is no soul, we do not use the word
reincarnation or incarnation.
Consciousness cannot work
alone, it has some associated mental factors which work together with it,
in Pali known as cetasikas; and being mind it cannot exist alone,
it needs a body as a result of past actions. Therefore because of our
relinking consciousness, dependent upon our relinking consciousness, we
have mind and body, nama and rupa, the fourth factor in the circle. The
translation given on this chart here is mentality for nama and materiality
for rupa, but mind and body is rather easier to understand.
Then, because of mind and
body, depending on mind and body, you have six bases, the fifth factor in
the circle. We have five external sense bases: eye, ear, nose, tongue and
body (touch). We also use the Pali word dvara, meaning door,
because of two functions. Through the eye-door, for example, we take a
visible object. and through the eye-door we let it go; therefore the eye
has two functions, coming and going. The term base is used in the sense of
a base upon which consciousness can function. And the sixth is an internal
base, or inner door, the mind-door. It has two meanings, for it is not
only a base or door but it is our life-line as well in Pali, bhavanga
- which leads us on from birth to birth. following this wheel round and
round. Physically the heart is mentioned as the base for thought. And so,
depending on nama and rupa, mind and body, we have six bases. Depending on
these six bases, because of them, there is contact, the sixth factor in
the circle. Contact - in Pali, phassa - impression, impingement.
Contact means there is contact between an external sense object and the
appropriate sensory surface, or sense base. For example, when a visible
object and the sensitive surface of the eye, the eye base, are at a
correct distance and there is proper light, then contact between the two
arises, the visible object impinges on the sensitive surface of the eye.
Similarly with sounds and ear base. In the Abhidhamma it is fully
explained how it works with forms and sight, and so on. Because of the
five sense-doors, and mind-door, because of these bases, or doors, we have
contact. When something touches the physical body, then contact arises via
the body-door (touch); that is phassa, contact.
Now because of contact one
feels, feeling arises, the seventh factor in the circle. When there is
contact with an object of touch via the body-door, one feels. If the touch
is smooth one may have a pleasant feeling, if the touch is rough or coarse
one may have an unpleasant feeling, a neutral feeling, and so on. So
because of feeling contact arises- in Pali, phassa paccaya
vedana.
Looking at the circle on
the board we can see that avijja-sankhara are the past period. From
vinnana (rebirth consciousness) to vedana (feeling) inclusive, these five
are the present period. Because of the past we are born in this life, to
begin with. rebirth consciousness; because of which there is mind and
body; and because of body there are the six bases; because of the six
bases there is contact; and because of contact feeling arises. These five
in the present life come as a result of avijja-sankhara, our past actions,
and are shown on the chart as the present resultant section.
When pleasant feeling
arises, liking arises, 'I like it', greed arises, craving - tanha - the
eighth factor in the circle. It is due to feeling that craving arises;
without feeling greed cannot arise. When we see something, hear something.
if it is pleasant, 'Ah' I like it, I must have it, I cannot do without
it', pleasant sights, sounds, and so on, mostly selfish desire or wish for
self. Then what about unpleasant feeling? In Paticcasamuppada, when greed
arises depending on feeling, how can we have greed for something which we
dislike? The answer to this question is given in Visuddhimagga. In the
case of unpleasant feeling, say one is ill, sick, one has a very painful
ache, still greed arises because we have a desire to get out of that pain,
to be free from that unpleasant feeling; so, craving arises either way,
following pleasant or unpleasant feeling.
Some people who are poor
would like to be rich, this is desire. Some rich people desire to be
richer; so, greed by the poor, greed by the rich. The more one gets the
more one wants, more greedy really. This greed, this desire in this
present life does not belong to the resultant section which ends at
vedana, we go on now to the new thing, the new activity, doing.
committing. producing that which is the cause of our future. From these
activities, as a result of them, so our future will manifest itself. Thus
tanha, craving, is new, fresh activity, the commencing factor in this
period shown on the chart as the present causal section.
To repeat - because of the
past, avijja-sankhara, we have five present resultants: vinnana,
nama-rupa, salayatana, phassa and vedana. Nama-rupa, as you know,
is counted as one factor. So we are here, enjoying our past, the result of
our past action, and now we are going to do new things. If we try to stop
going round this wheel, to get out of this circle, we shall have to become
without tanha, craving, greed.
Once tanha has arisen then
attachment follows, in Pali upadana; that is the ninth factor in the
circle. The difference between tanha (craving, greed) and upadana
(attachment) - in English it is very clear - tanha is light desire,
upadana is deeply rooted, we are attached. Greed is not attached, does not
reach the state of attachment, it is just ordinary desire, wish.
Following attachment
bhava, becoming, arises; the tenth factor in the circle. Tanha
paccaya upadana, upadana paccaya bhava. What does it mean,
becoming? Becoming means we are starting. acquiring new, fresh kammic
energy for future life. Bhava has two aspects: kamma-bhava,
action cumulative of resultant, and upapatti-bhava, resultant
tending towards rebirth. In other words, because of our craving and
attachment we act, now, do present actions (kamma-bhava), which
means we are preparing for future birth, rebirth (upapatti-bhava).
Therefore tanha, upadana
and bhava also belong to the present period but not as resultants
due to actions in the past, but as present actions causing, giving rise to
the future.
As we have said, by way of
our present actions, doings. we are preparing for future birth, rebirth,
and so we come to the eleventh factor in the circle, jati. Jati
means born, arises. When we have finished this life then the next birth
will come. What will be born, what will arise? When the next birth comes
the five factors shown in the chart here as the present resultant section
will, one after another, arise, that is: vinnana, nama-rupa, salayatana.
phassa, vedana., but instead of saying these five we use only the one
word, jati, born, meaning the beginning of the future life. So the
future result means that mind, body, bases, contact and feeling, these
five will be born.
Thus jati means the
beginning of this life. The twelfth factor in the circle, however,
jaramarana, means the end of one's life, jara meaning old age,
gradually, and marana, death. As a natural sequence there are some
other states such as soka - soka means sorrow, because we have been
born we are subject to sorrow - lamentation, pain, grief and despair will
arise as a result of birth.
Well, altogether we see
here twelve factors. Two, avijja and sankhara, belong to the past; five,
from vinnana to feeling, belong to the present as a result of the past;
tanha, upadana and bhava belong to the present, causing the future;
jati and jaramarana belong to the future, resulting from
present causes. From jati to jaramarana, just two things
mentioned here, but it means these five here on the chart, the five
factors in the present resultant section, from vinnana to vedana. The
combination of these five factors are called man and woman, and it is
these five which are born, die and are reborn in interminable continuity
because of present actions.
Well, the time is up. I
usually give three talks on Paticcasamuppada, for to cover all the points
in one talk is impossible; what I have said gives only a very brief, most
brief outline. To conclude our talk, my talk, I should like to mention the
real teaching of the Buddha, the advice of the Buddha to get out of this
wheel of life. If we do not follow it we shall go round and round, without
a limit
To unmask the great
illusion is the labour of man, so the Buddha advised us to get rid of our
ignorance, to get rid of our masks of delusion, illusion. To stand in
equilibrium in the midst of worldly things is the way of the Buddha. To
contemplate life, but never to be enmeshed within worldly life is the law
of the Buddha; not to be attached, tangled in the whirlpool of life,
worldly life. To go forth out of worldly life into higher and spiritual
life is the advice of the Buddha. To be absorbed into the reality, the
supreme bliss of Nibbana is the end of the Buddhist way of life.
31. NIBBANA
Nirvana, which is
the Sanskrit form of the Pali word Nibbana, is a combination of 'ni' and
'vana', 'ni' being a negative particle, and 'vana' meaning lusting or
craving. It is called Nibbana, for it is a departure from that craving; or
it may also be defined as the extinction of greed, hatred and ignorance.
'The whole world is in
flames', says the Buddha. By what fire is it kindled? It is kindled by the
fire of greed, hatred and ignorance, by the fire of birth, old age, death,
pain, lamentation, sorrow, grief and despair.
It should not be thought
that Nibbana is a state of nothingness or annihilation just because we
cannot conceive it with our worldly knowledge; a blind man cannot say that
light does not exist just because he is unable to see it. There is the
story, too, of the fish who argued with his friend the turtle, asserting
triumphantly that there was no such thing as land.
Nibbana of the Buddhists
is neither a mere nothingness nor a state of annihilation, but exactly
what it is no words can adequately express. It is a dhamma which is
uncreated and unformed, hence it is boundless, to be sought after, happy,
because it is free from all suffering, free from birth, death and so on.
Nibbana is not situated in any place, nor is it a sort of heaven where a
transcendental ego resides, it is a state which is dependent upon
ourselves.
THE PATH TO NIBBANA
How is Nibbana to be
attained? It is by following the Noble Eightfold Path. which consists of
morality (sila), concentration (samadhi) and wisdom (panna).
To refrain from
all evil,
To do what is good.
To cleanse one's mind,
This is the teaching of all the Buddhas.
DISCIPLINES
Sila, or morality,
is the first stage on the path to Nibbana. One should not kill or cause
injury to any living creature, one should be kind and compassionate
towards all, even the tiniest creature that crawls at one's feet.
Refraining from stealing anything, we should be honest in all our
dealings. Abstaining from sexual misconduct which debases the exalted
nature of man, we should be pure and chaste. Shunning false speech we
should be truthful. Avoiding intoxicating drinks which promote
heedlessness, we should be sober and diligent.
If the spiritual man finds
these five precepts too elementary he may advance a step further and
observe the eight or even ten precepts.
It will be noticed that as
the spiritual man proceeds on this highway he is expected to live a life
of celibacy, simplicity and self-control, lest vigour and well-being might
encourage indolence, and worldly bonds might impede his progress. While
the spiritual man progresses slowly and steadily it is naturally easy for
him to practise the four kinds of higher sila, namely, discipline as
prescribed by the Patimokkha, sense restraint, purity of conduct
connected with livelihood, and conduct in connection with the necessaries
of life.
Having trodden the ground
of sila, the progressing spiritual man reaches the practice of samadhi,
the culture of the mind, the second stage of this path. Samadhi is
concentration of the mind at will on one object.
The third stage on the
path to Nibbana is insight (panna) which enables the spiritual man to see
things as they truly are. With one pointedness of mind he looks at the
world to get a correct view of life, seeing nothing but the three
characteristics. anicca (impermanence), dukkha (suffering) and anatta
(soullessness), wherever he casts his glance. He does not find any genuine
happiness in the world, for he sees that every form of pleasure is only a
prelude to pain. Whatever is impermanent is painful, thus where change and
sorrow prevail there cannot be permanent happiness.
The advancing spiritual
man then takes one of the above three characteristics which appeals to him
most, and intently keeps on developing insight in that particular
direction until he realizes Nibbana for the first time in his life. Having
at this ariyan stage destroyed the first three of the ten fetters, namely,
self-illusion (sakkyaditthi), doubts (vicikiccha) and indulgence in
rites, rituals and ceremonies, he is called a sotapanna, one who has
entered the stream that leads to Nibbana; he has forever escaped the
states of woe, and is assured of final enlightenment.
More than any earthly
power.
More than all the joys of heaven.
More than rule o'er all the world
Is the entrance to the Stream.
However, since he has not
destroyed the will to live, he will be reborn as a human being seven times
at most if he does not make quick further attainment.
Being encouraged by the
result of this distant glimpse of Nibbana the spiritual man develops
deeper insight, and weakening two more fetters, sense desire (kamaraga)
and illwill (patigha), he becomes a sakadagami, a once
returner. He is called this because he will be reborn on earth only once
more if he does not attain arahatship.
When he reaches the third
ariyan stage the spiritual man is called an anagami (never returner), at
which stage he completely destroys the above two fetters. Hereafter he
does not return to this world, for he has no more desire for worldly
pleasures, and after death he is reborn in the Pure Abodes (Suddhavasa),
a place which is exclusively for anagamis and from whence they will
become arahatta.
Now the earnest spiritual
man, encouraged by the great success of his endeavours, makes his final
advance, and destroying the remaining fetters, namely, desire for life in
the Realm of Form (ruparaga), desire for life in the Formless Realm
(aruparaga), conceit (mana), distraction (uddhacca)
and ignorance (avijja), he becomes a perfected saint by attaining
arahatship. In this fourth supramundane stage he is called an arahat,
one whose heart becomes free from sensual passion, free from the passion
for existence and free from ignorance. He realizes that rebirth is
exhausted, the holy life is fulfilled, and what was to be done has been
done; this is the highest, holiest peace, the eradication of greed, hatred
and ignorance. The arahat stands on heights more than celestial, realizing
the unutterable bliss of Nibbana. He no more arises, no more passes away,
no more trembles and no more desires; there is nothing in him to cause
re-arising. Because he arises no more, he will not grow old; growing old
no more he will not die again; dying no more he will not tremble, and
trembling no more he will not desire. Hence the purpose of the holy life
does not consist in acquiring alms, honour or fame, nor in gaining
morality, concentration or wisdom. The unshakable deliverance of the heart
is the object of the holy life, this is its essence and its goal.
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Contents
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II
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III
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IV
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V
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Source:
Nibbana.com,
http://www.nibbana.com
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Layout: Linh Thoai Nhi Tuong
Update : 01-02-2003
