CHAPTER 19
BUDDHA LAYS DOWN THE
DHAMMA PRINCIPLES
Subhadda's
Question
In the practice of Dhamma to
overcome kilesas, Buddha lays down two principles. But before I come to these
principles, I would like to relate an event leading to the exposition of these
principles.
Hearing that 'On this day, in
the last watch of the night, the parinibbana of the Samana Gotama will take
place', Subhadda, a wandering ascetic, had this thought: 'I have heard that
Tathagatas arise in the world only rarely. Today, in the last watch of the
night, the parinibbana of the Samana Gotama will take place. There is an
uncertainty (regarding the true doctrine) that has arisen in me. I have faith
in the Samana Gotama that he will be able to expound the Doctrine to me so as
to remove this uncertainty.'
Subhadda approached the
Venerable Ananda in the Sal grove of the Malla princes, at Kusinara, and
requested permission to see the Buddha. To this Ananda refused saying that the
Buddha was tired and that seeing him and talking to him at this time would
amount to harassing him. For the second and third time, Subhadda repeated his
request. And, for the second and third time also, Ananda refused.
Overhearing the conversation
between Ananda and : Subhadda, the Buddha said: 'Ananda, do not prevent
Subhadda. Let him see me. If he asks me anything, everything he asks will be
because he wants to know and not because he wishes to harass me. When I answer
what he asks, he will readily understand.
Obtaining permission, Subhadda
approached the Buddha with courteous greetings and addressed him thus: 'O
Gotama, there are Samanas and Brahmanas (religious leaders) who are leaders of
their sects, who are well-esteemed by many people, such as Purana Kassapa,
Makkhali Gosala, Ajita Kesakambala, Pakudha Kaccayana, Sancaya Belatthaputta
and Nigantha Nataputta. Do all of them have knowledge and understanding as they
themselves have declared? Or do all of them have no knowledge and
understanding?'
To this the Buddha replied that
such questions should not be asked and told him to listen to the Doctrine. The
Buddha gave this discourse: 'Subhadda, in whatever teaching is not found the
Noble Eightfold Path, neither in it is there found a Samana (priest) of the
first stage (realization of the First Magga and Phala, a Sotapanna), nor a
Samana of the second stage (realization of the Second Magga and Phala, a
Sakadagami), nor a Samana of the third stage (realization of the Third Magga
and Phala, an Anagami), nor a Samana of the fourth stage (realization of the
Fourth and Final Magga and Phala, an Arahat)'. -
In this way the Buddha laid
down the two principles for the assessment of any teaching. The Buddha
continued to declare thus: 'Now Subhadda, in this teaching (of mine) there is
to be found the Noble Eightfold Path, and in this Teaching alone is found a
Samana of the first stage (Sotapanna), a Samana of the second stage
(Sakadagami), a Samana of the third stage (Anagami) and a Samana of the fourth
stage (Arahat). Other systems of teaching are void of the Twelve Noble Samaras
who have true knowledge. Subhadda, if these twelve types of bhikkhus practise
and pass on the Teaching rightly, the world will not be void of Arahats.'
People accept that only when
they, are freed of kilesas of all forms (transgressive, obsessive arid latent),
will they become happy; if not, dukkha will arise. But, how to overcome it is
the question. To find the right method is1 difficult. Should one look for a
reliance or practise the correct method himself? In any teaching, one should
examine in these ways:
• Have the
teachers fully evaluated their teachings to their satisfaction?
• Are the methods
practised by their disciples successful?
• Are the teachers
teaching from imagination?
• Have they themselves
practised satisfactorily, tested with their disciples and found the truth of
the Dhamma?
One should make reference to
the dhamma principles laid down by the Buddha. If in any teaching there is to
be found-the following Noble Eightfold Path, kilesas will be overcome and
Samanas can be found:
• Morality (Sila) group:
• Right speech
(Samma vaca),
• Right action (Samma
kammanta),
• Right livelihood (Samma
ajiva).
• Concentration (Samadhi)
group:
• Right
mindfulness (Samma sati),
• Right concentration
(Samma samadhi).
• Wisdom (Panna) group:
• Right view
(Samma ditthi),
• Right thought (Samma
sankappa).
One cannot assess any teaching
by reason of mere tradition and by what the book says. One should assess by
self-experiencing. The two principles laid down by the Buddha with reference to
Subhadda enables one to make one's own judgment. Also these principles include
a very important element of encouragement to all aspirants that, in this
sasana, if bhikkhus can practise and pass on the teaching rightly, the world
will not be void of Arahats. In order to convince the yogis, the Commentarians
have mentioned the twelve kinds of bhikkhus as follows:
• four persons
who attain the realization of Magga (Path);
• four persons who attain
the realization of Phala (Fruition);
• four persons who are
striving through Vipassana meditation to attain the four stages of realization.
A yogi who has acquired the
knowledge in distinguishing nama and rupa, the knowledge in the realization of
cause and effect of all phenomena relating to nama-rupa, the knowledge in the
recognition of the three marks of anicca, dukkha and anatta, leading to the
udayabbaya nana (knowledge.into arising and passing away of phenomena) is
anaraddhaviriya-vipassaka (vipassana striver). At this stage, he attains
proficiency in the exercises of meditation with full faith (saddha), so much so
that he will not only make vigorous effort himself but also exhort others to do
the same. In this way, he will experience magga-phala and become a true samana.
In this connection, I would
like to express my personal views: that is, if other teachings can offer a
better way of finding peace and happiness, I will be prepared to forgo my
faith. However, I have not found any after searching in an unbiased manner.
Hence, my absolute faith in this teaching.
Defilements
(Kilesa)
All bhikkhus and yogis can prove
for themselves. They can I overcome the transgressive defilements (vitikkama
kilesa) through the observance of morality (sila), and with one more step, that
is with the application of viriya, sati and samadhi (concentration group) they
will overcome obsessive defilements (pariyutthana kilesa). The immediate effect
is evident. With further application of Samma sankappa (insight group) they
will attain panna, thus cutting off the latent defilements (anusaya kilesa).
Such yogis are ready to become samanas and attain various stages of maggas.
It can be observed here that in
expounding this doctrine, the Buddha has not criticized other teachings. The
Buddha declared that only in the sasana where the Noble Eightfold Path is found
that there can exist true samanas who overcome kilesa. And this Path is the way
or method of searching for truth and attainment and not religion in its strict
sense.
The three grades of kilesa may
be compared to the three states of a person, namely, the state of inactivity or
slumber is comparable to anusaya, the state of wakefulness to pariyutthana and
the state of activity to vitikkama. Another simile is the match stick (with its
intrinsic property of causing fire), the spark (produced by striking the match)
and the flame or conflagration to anusaya, pariyutthana and vitikkama kilesas
respectively.
CHAPTER 2O
THE TRIPLE ROUND
Beginning of the Round
'Vatta' means 'to proceed' or 'cycle' or 'round of rebirths'. With
reference to the Dependent Origination (Paticca-Samuppada), Visuddhi Magga
speaks of three rounds:
• Kilesa Vatta - the cycle or round of defilements comprising
ignorance, craving and clinging;
• Kamma Vatta - the cycle or round of kamma or action comprising the
kamma formations and kamma process;
• Vipaka Vatta - the cycle or round of results comprising
consciousness or vinnana, mentality and corporeality or nama-rupa, six bases or
ayatana, impression or phassa and feeling or vedana.
This three-staged realm of existence (tebhumaka vattam) is given in the
exposition of the doctrine of metempsychosis (vataakatham kathento). For
example, we may hear a sweet sound. If we are not mindful (ignorant), we crave
and then cling to it (kilesa vatta). This leads to a desire for further hearing
or actions (kamma vatta). Then we resort to all available means and reap the
kammic results (vipaka vatta).
If you are freed from kilesa vatta, will you commit any akusala actions?
No. Not only that, you will also not commit any kusala actions that leads to
further becoming. This freedom from kilesa vatta leads to freedom from kamma
vatta. When there is no kamma vatta, there will be no vipaka vatta. Stoppage of
such a cycle is known as 'vivatta' . This state is also called
'Samma-dukkhakkhaya-gami' (proper attainment of the cessation of suffering)
which is one of the attributes of Magga (Path). The other qualification is
atthangika (eightfold).
Thus, it is clear that the yogi must be mindful, with diligence and
persistence, knowing the value of every moment which must be devoted to the
dhamma practice. Without such effort, there will be no progress; without
progress, the yogi will become wearied with tedious repetition like a chronic
patient who becomes immune to treatment. So, let us not become chronic yogis.
Clinging is the Cause
Clinging (upadana) is an intensified degree of craving (tanha). Because the
objects are delightful, it is sense-desire clinging and because the view is
"The world is self and eternal', it is false-view clinging. When you wish
to take something, you stretch your hand to reach it and after you have reached
it, you grasp it and later cling to it (firmly grasp) if it is a desirable
object. Thus it is said 'With craving as condition, clinging arises. For the
normal worldlings, the process of avijja-tanha-upadna will go on? Whenever you
see, hear, smell, taste, contact or think, if you are not mindful you will be
overcome by this process every moment. Such is kilesa vatta.
The force of this process varies like that of a rotating fan or of a
waterfall. As the sense-desire and false-view clinging grow, they are
translated into actions - bodily, verbal and mental, in the desire for further
becoming. Here proper guidance in the form of wise or adjusted consideration
(yonisomanasikara) is required, just as one needs good steering and brakes in
driving a car.
As a result of this kilesa vatta, kamma vatta arises. With good mental
steering, kusala will result and without it, akusala will result. Akusala kamma
will lead to akusala vipaka (immoral results). Kusala kamma will lead to kusala
vipaka (moral results).
Thus, kilesa vatta leads to kamma vatta which leads to vipaka vatta -
further becoming. As life begins, avijja-tanha seed (potential) is contained in
it so as to enable the aviija-tanha-upadana process to continue forming new
kamma, new vipaka and so on in perpetuating the cycle.
Kilesa may be compared to the sap of a tree, kamma to the seed which
germinates and sprouts into a tree, and vipaka to the tree. The supporting
factors of the sap, such as the air, water and soil, may be compared to the
sensuous pleasures (kama-raga) which nourish the kilesa sap. Vipassana is the
killer of the tree. The tree can be killed by eliminating the sap or the
factors leading to the development of the sap, such as by girdling (in the case
of the teak tree).
Escape from the Round
Mindfulness is the means to counter the force of kilesa, and once you are
aware of the truth, avijja is overcome and so is the kilesa sap. 'Unknowing one
craves, knowing one abandons'. So the tanha sap will be gone. In the absence of
outstretched-hands (tanha), there will be no clinging (upadana).
Since the true nature of phenomena is known, the 'I' ego will be gone. The
upadana sap will be overcome.
In the yogi, as much as in the ordinary person, contact occurs, so there
will arise the feeling (vedana) in accordance with the clause 'With contact as
condition, feeling arises'. The feeling is immediately followed by mindfulness
so as not to advance to craving.
No kilesa vatta means no kamma vatta, hence no vipaka vatta - no rebirth,
old age and death. This is what vivatta means. So, the question is: 'When you
note at the moment of hearing a sweet sound, will you be overcome by kilesa
vatta, i.ev avijja, tanha and upadana?' The crucial factor in putting a stop to
the generation of new trees is the drying up of the sap. Similarly in severing
the three rounds the eradication of defilements is the crucial factor.
Kilesa, Kamma and Vipaka
Are the triple round called Vatta
Of Defilement, Action and Result.
Ignorancer Craving, Clinging
Are the rounds of Kilesa.
Deeds, good or bad, produced through these
Are the rounds of Kamma.
Future becoming conditioned by Kamma
Is the round of Vipaka.
With Kilesa unabandoned and Kamma performed
Vipaka is bound to follow.
With Kilesa abandoned and Kamma unperformed
Vipaka will cease to follow.
Without the practice of Eightfold Path
The round will spin forever.
Practising the Eightfold Path cuts off the round.
CHAPTER 21
MOMENTARY
PEACE
Anga =that (kilesa)
which will arise without mindfulness; means momentary or temporary peace,
achieved Ta =by that mindfulness; and Santi
=Cessation. This through the practice of Vipassana. When you
are practising the dhamma, you should act like one carrying spot of oil
(telapatta) with great care so as not to spill the oil. Another simile
is walking on a narrow foot-bridge, slowly, steadily and cautiously so as not
to fall.
In this regard, I wish to pose a riddle: How
would you take the air out of an empty narrow-necked bottle? You can do it in
three ways. One way is dropping water carefully through the narrow neck —
the yogi penetrates his consciousness into the object with diligence and
persistence. Another method is by heating the bottle to drive the air out
— just as the yogi expels defilements through exertion (atapa).
The third is to pump air out — just like the yogi noting the kilesas
off his mind.
As you note the arising phenomena with the
application of viriya, sati and samadhi, diligently and
persistently penetrating your consciousness into the object, you will be able
to discern nama-rupa phenomena. In this way, you will overcome ego
illusion (atta-ditthi).
The next stage is the knowledge of
conditionality or cause-effect relationship of nama-rupa; Unless you are aware
of this fact, you will not be able to overcome doubts and instead you will
entertain such heresies as causeless view (ahetuka ditthi) and
fictitious cause view (visamahetuka ditthi).
The third stage is the knowledge on the
contemplation of anicca-dukkha characteristics of phenomena. (This is in
accordance with the well-known formula often found in original Pali text:
Yam kinci samudayadhammam sabbam tam nirodha dhammam — Whatever is
of the nature of arising, all that is of the nature of cessation and
also Yam aniccam tam dukkham — Whatever is impermanent is
painful.)
This is the beginning of contemplation of
impermanence (anicca nupassana) and hence vipassana. Here, as you
know the anicca dukkha nature, you will understand its nature in terms
of other tenses, namely past and future. Also as much as it occurs in you, you
will realize that it occurs in others. The next step is the contemplation of
arising and vanishing (udayabbaya-nupassana nana) in a fast manner.
So far the contemplation deals with the
nature of the object. As the practice matures, you will know the nature of
consciousness as well — that it is also arising and passing away. At this
stage of the contemplation of the arising and vanishing of the two, namely,
both the object and the consciousness, in pairs, you are said to have reached
the peak of aniccanupassana nana.
At every mindfulness, tadanga santi is
achieved. The accumulation of tadanga santi will result in the
attainment of accanta santi (permanent peace) or Ariya Magga
(Noble Path).
Q: How
long would one take to attain accanta santi?
A: It depends upon how far the disciple can
follow the instructions of the teacher. In my experience, I have come. across
four types of yogis:
· Intelligent and clear, that is the
quality possessed by the first kind. Being active, he understands and speaks
clearly. Such people will perceive the dhamma very quickly, say within a span
of three weeks.
· Intelligent but confused. Though
active, he speaks in an unclear and indistinct manner.
· Dull though clear. Though he
understands and speaks clearly, he is dull. He will take time.
· Dull and confused. He will take more
time.
So, you can make your own judgment on how
long you will take to see the dhamma.
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