THE DOCTRINE OF PATICCASAMMUPADA
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THE DOCTRINE OF PATICCASAMMUPADA |
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THE DIAGRAM OF
PATICCASSAMUPPADA
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Section IVSection III |
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Section ISection II |
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(The '5 Future Casual Continuum' in Section III should read as '5 Present Causal Continuum'.)
THE IMPORTANCE OF CITTANUPASSANA |
| In the Anguttra Nikaya it is elaborated and minutely shown that: 1. The Buddha said, 'I know not any other Dhamma so pliable and supple as the mind which has already been cultivated and developed; 2. The Buddha said, 'I know not any other single Dhamma so easily adaptable as the mind which has already been cultivated and developed; 3. The Buddha said, 'I know not any other single Dhamma so conducive to great profit and benefit as the mind, which has already been cultivated and developed; 4. The Buddha said, 'I know not any other single Dhamma so beneficial as the mind which has already been cultivated and developed; 5. The Buddha said, 'I know not any other single Dhamma which gives such happiness and enjoyment as the mind which has already been cultivated and developed. It can be implied and understood that the results of the uncultivated and undeveloped mind are on the reverse. The Buddha said in Dhammapada;
Another verse:
It means that the mind is the forerunner of all our actions and precedes all phenomena. Nothing could be done whether physical or mental without the co-operation or co-ordination of the mind. In doing either good or evil deeds, the mind plays the prominent part. No action is possible without first thinking about it; thought occurs only in the mind. When our mind is controlled our body remains controlled. When, the mind is free and uncontrolled the physical action has no restraint, giving free expression to our thoughts and emotions. The mind, thus, is the central factor which controls all our actions. It is the mind in which the wrong view of Egoism or I-ness or personality element dwells most, and it is the breeding place of Sakkaya Ditthi. The delusion of I or Egoism is the driving force behind the mind, hence whatever physical, verbal or mental actions occur, they are the direct results of the mind. It is important to note that it is the element of personality or Egoism or Sakkaya Ditthi which clouds the mind. Moreover from the point of view of Anupassana, in the Commentary of Sammohavinodani, it is said, 'Ditthi caritassapi mandassa natipabhedagatam cittanupassana satipatthanam visuddhi maggo.' It means that for the Yogi who has the Propensity for Ditthi and who is intellectually dull, a simple and unelaborately formulated Cittanupassana is suitable for the realisation of Magga. The late Maha Thera Mogok Sayadaw being well versed in the Pitakas, having checked it all according to the Pali Canons and found that it was in conformity with Pitakas and Commentaries, formulated the very simple and unelaborate method of Cittanupassana; which is considered to be most suitable for the present-day Yogis. Although Cittanupassana is given prominence it cannot be said that the remaining three Anupassanas are being ignored. No, nothing of the sort, because it is just like syrup in which fresh juice of lime, sugar, salt and water are all contained as ingredients and in the same manner when one Anupassana is practised the remaining three are also included though not so predominant and pronounced as the first one. They are Sampayutta Dhamma, they co-exist, are concurrent and synchronise in their arising and vanishing. Coming again to Cittanupassana, in the Sacittapariyaya Sutta, Maha Sariputta said that it was not easy to read another's mind because it may be right or wrong, but is reading one's own mind it would never be wrong because it was quite easy to know what was occurring in one's own mind. What is important for the Yogi here to understand is that it is quite easy to observe one's own mind. Supposing there occurs in your mind Lobha Citta, you can easily know that Lobha citta is occurring in your mind. If Dosa citta, Moha citta or Issamicchariya occurs in your mind you can at once know that it is occurring and if it disappears, you also know that it disappears. It may be said that in Myanmar many Burmese Buddhists are under the wrong impression with a perverted view that Vinnana transmigrates or reincarnates from one existence to another. It can also be said that many of the population wrongly believe in the existence of the soul. Some go further to say that it is the soul which departs the body on the death of a being. Some even believe that the soul does not depart the body as long as there is no vacancy to dwell in just like the larva of a mosquito which still hangs on to the imago or cover. This kind of wrong view is deeply rooted and handed down from forebears. Such beliefs as transmigration of the soul of reincarnation from one existence to another is Ditthi and nothing else. As has been mentioned above, such wrong views are being harboured and maintained because of the belief that Vinnana is enduring and permanent and only the body perishes. They do not yet possess the appropriate knowledge of Paticcasamuppada which enables them to understand that Vinnana is Anicca and is always subject to endless process of arising and perishing. It arises at the same space or time and cannot move a single inch from where it arises and cannot remain for two successive moments the same. The Maha Thera's main object in emphasising the importance of Cittanupassana; is to eliminate the prevalence of long and deep rooted wrong view as regards Vinnana in the mind of the Buddhist population. Footnote: The late Maha Thera Mogok Sayadaw was so compassionate to the masses, and with a view to redeeming them from the Vinipata Bhaya (danger of falling into the lower plane of misery and suffering) laid so much stress on the importance and necessity of eliminating Ditthi. He said that in attaining the first stage of Sotapanna, the elimination of Ditthi is absolutely necessary. It is Citta or mind where Ditthi mostly dwells and clings to. Hence emphasis on Cittanupassana. |
HOW TO ELIMINATE MICCHADITTHI |
| The Buddha said that the root cause of falling into Apayagati (woeful and miserable plane of existence) must be exterminated and uprooted. The root cause is the manifestation of Miccha Ditthi. Those who have Miccha Ditthi inherent in them have no compunction to take the life of a being, to steal, to commit sexual misconduct, to commit matricide and to even commit the greatest crime of shedding the blood of the Buddha. Hence all sorts of wrong doings and misdeeds are the outcome of Miccha Ditthi. Therefore the Buddha said the root cause of falling into Apayagati must be exterminated and uprooted. The majority of the people consider that it is the Akusala Kamma which is responsible for the Apayagati (woeful and miserable plane of existence) but thorough examination reveals that the real culprit is Miccha Ditthi. There is no doubt that it is the hangman who executes the condemned man but the real power is the magistrate who passes the capital sentence. In the same way it is the Ditthi which sends the sentient being (satta) to Apayagati. Kamma which only hurls away is not the real culprit, hence Ditthi is so harmful and deleterious. Why Ditthi is the root cause may be explained as follows. There arises thought for eating, thought for sleeping, thought for speaking and all sorts of thoughts will arise which are mistaken for personality such as, I want to eat, I want to sleep, I want to speak and so on. Such a mistaken notion develops into personality or Ego as I, I am or Mine, on the arising of each mental phenomenon. A thought or consciousness arises as the result of the impact of Arammana (object) and Dvara (sense door). This is how, and from where the idea of personality, I or Ego or Mine or Me comes in. Therefore, we must be careful not to misconceive seeing as I see, and hearing as I hear. There is no seer, hearer or any doer. This is only the resultant effect of the Causal Law. When Dosa citta (hatred); or Lobha citta (craving) arises they are to be understood, observed and cognized as Dosa Citta, Lobha Citta and so on. It must be understood that they arise in accordance with their own function and assignment. After some practice it will occur to the Yogi that there is nothing but consciousness. At this stage, more emphasis should be given that the arising of the mental states is mere phenomenal and that there is nothing but consciousness as such there is not or Ego or 'me' or 'mine!. Again, there will arise jealousy or thought for almsgiving; whatever thought or consciousness may arise it is to be understood and noted that they are only mental states. When a thought for smoking arises, it should be understood and noted that it is a thought or consciousness only and not 'I', who want to smoke. They arise according to their own function and assignment and nothing else which can be identified as 'I' or 'Ego'. It must be mentally noted that consciousness arises in series of sequences as the result of two phenomena and must be understood as such. When consciousness or thought of in breathing arises, it must be mentally noted as such, and when the consciousness or thought of out breathing arises, this must also be noted as such, and not as 'I' or 'Ego' who breathes in or breathes out. This is very important for the Yogis to remember because most of the Yogis indulge themselves in Anapana, with the wrong notion that it is 'I' who is breathing in and breathing out. When the personality or identity of 'I' 'Egoism' is eliminated to some extent Sakkaya Ditthi is said to be dispelled to some extent. This is possible only if intensive practice is exercised with the Right View (Samma Ditthi) as the predominant factor. It must be mentioned here that in the Elimination of Ditthi, the function of Samadhi is to help the leader (Samma Ditthi) with the setting up of one-pointedness of mind. Contemplation must not be led by Samma Samadhi or concentration, but it must be led by Samma Ditthi, Samma Sankappa, followed by Samma Vayama, Samma Sati and Samma Samadhi. Sakkaya Ditthi is prevalent when there is the idea of 'I' or 'Ego' or 'me' or 'mine', however whenever consciousness or Vedana or Sankhara arises; one should understand and comprehend that it is consciousness and not 'I' or 'Ego'. Similarly it is Vedana and not 'I' or 'Ego'; it is Sankhara not 'I' or 'Ego'. When the Yogi reaches this stage, Sakkaya Ditthi is said to be eliminated temporarily. To practise is not so easy as to read about it in these pages. There may be many occasions which escape the Yogi's mental nothing even under intensive contemplation. The more escapes there are from the mental nothing the longer will be the duration to exterminate Ditthi. Should there be more uninterrupted mental nothings, the cognition will be more pronounced and it will take less time to achieve one's purpose. The Yogi must develop his penetrative knowledge of his Khandhas by observing that consciousness, Vedana and Sankhara are arising one after another and that they arise as a matter of course or in sequence. This is called contemplation for eliminating ditthi and not Anupassana yet which contemplates on Anicca, Dukkha and Anatta i.e., the arising and vanishing of Khandhas. This stage is called Namapariccheda Nana and when this is fully understood there is another and yet higher stage for the Yogi to take up. This is Aniccanupassana which will be dealt with in the following chapters. |
SASSATA DITTHI (Eternalist Wrong View)
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| In the man on seeing the dining table on which is prepared some delicious food, there arises Tanha (craving) to eat, then again arises the overwhelming desire for it followed by Kammabhava (physical action). In other words, there takes place Tanha followed up by Upadana and again followed by Kammabhava, this completes the three factors of Tanha, Upadana and Kammabhava. The Buddha says. ' Tanha paccya Upadana 'It means there is ''paccaya' between Tanha and Upadana. If there be no 'paccaya' or cause, there is no effect, hence there can be no Tanha or Upadana. Again the next link is 'Upadana paccaya Kammabhavo.' It is obvious that Kammabhava cannot come into being without the cause Upadana. Upadana not only arises but also vanishes, leaving paccaya for the the arising of the next phenomenon. Thus it is clear that paccaya is the Causal Continuum. All sentient beings are circling round and in the whirlpool of the ceaseless continuum of Tanha, Upadana and Kammabhava. We should check what is happening actually in ourselves to see if it accords with what is said in the Paticcasamuppada. In 'Tanha paccaya Upadana', 'paccaya' between Tanha and Upadana is to be noted not as a separate factor but as that which simply shows its function as a Causal continuum. It is obvious that Upadana arises because of 'paccaya' Tanha which vanishes leaving paccaya, cause for the arising of Upadana, hence ' Tanha paccaya Upadana'. If the question arises why does Upadana arise? Does it arise on its own or because of Tanha? At this stage, it will be clear to the Yogi that Upadana arises because of Tanha. This paragraph is reiterated again and again with the purpose of acquainting and familiarising the Yogi with the Law of Dependent Origination and enabling him to dispel the idea or notion that the world phenomenon arises in its own, fortuitously or by mere chance. The preceding phenomenon opens the way for the arising of Upadana and in this case, it is Tanha which gives the way for the arising of Upadana and so Upadana arises because of 'paccaya ' Tanha. At this point Yogis are advised to just think it over. If this chain of linking becomes clear to the Yogi the Law of Dependant Origination can be quite comprehended and moreover that the Present Causal Resultant Continuum is the effect of the preceding Past Causal Continuum and that there is the chain of links between the past and the present, and the present and the future. Should he persist in his belief that there is no linking between the past and the present he is said to harbour the Annihilationst Wrong View (Uccheda Ditthi). Should this Wrong View stand in the way he could never attain Sotapatti Magga. Again there arises the desire or craving (Tanha) to eat which is followed by the overwhelming desire or clinging to eating which clinging is again followed by Kaya Kamma, deeds and Vacci Kamma, words, i.e. one may say, 'I am very hungry. I will go and buy myself food'. Thus, there is the chain in the Law of Dependent Origination. In the first instance, craving for eating arises and it vanishes leaving 'paccaya' cause for Upadana to arise, so it must be noted that Upadana can only arise because paccaya cause functions as a connecting link between Tanha and Upadana. Again Upadana vanishes leaving 'paccaya' cause for Kammabhava to arise. Hence it may be seen that this is the chain of the function of consciousness, and as such when it is clear to the Yogi that the phenomenon not only arises but also vanishes giving place to anew, he is said to be free from the shackle of Sassata Ditthi. The next step for the Yogi is to become aware and take note of the arising of whatever consciousness as mere consciousness in which there is no 'I' or 'Ego' or any personality. It is natural that there will arise Lobha, Dosa and Moha and all kinds of consciousness, and when they arise the Yogi must perceive and recognize them as mere consciousness and nothing else. Whatever consciousness arises he has to concentrate on it and must be cognizant of each consciousness on its arising and note that this is mere mental phenomenon, in which there is nothing to be personified as 'I' or 'Ego' 'me' or 'mine'. When eye consciousness arises, it is not 'I' who see because there is no seer, when the ear consciousness arises, it is not 'I' who hear, there is no hearer, it is only the hearing in which there is nothing to be personified as 'I' 'Ego' 'me' or 'mine'. When the Yogi sees he thinks it is 'He' who sees, this belief or view is called Sakkaya Ditthi. When the Yogi perceives and is cognizant of what he sees, it is merely eye consciousness, Vinnanakkhandha by which he perceives, and in doing so there is only Sakkaya and no Ditthi. Sakkaya means five aggregates or components. The wrong view of one of the five aggregates as 'I' 'Ego' or personality is Ditthi. For example, when the eye consciousness arises and if it is taken that is 'I' who see that is called Sakkaya Ditthi, similarly when ear consciousness arises and if is taken that it is 'I' who hear, it is called Sakkaya Ditthi; when nose consciousness arises and if it is taken that it is 'I' who smell, it is Sakkaya Ditthi and so on. When mind consciousness arises and if it is taken that it is 'I' who think it is called Sakkaya Ditthi. When the consciousness is mistaken for Ego or 'I' personality, it is called Sakkaya Ditthi. When the Yogi gains the knowledge that 'seeing' 'hearing' 'smelling', etc. are merely arising of Khandhas and so there can be no 'Ego' nor 'I' personality, it can be said that the Sakkaya Ditthi is dispelled or eliminated. The ordinary worldling is always apt to mix Sakkaya and Ditthi. What the Yogi should do is to try to mix Sakkaya and Samma Ditthi. It is the mixing of Sakkaya and Ditthi which constitutes the Wrong View of Sakkaya Ditthi. Throughout the whole of the samsara, we have combined and mixed Sakkaya and Ditthi. Have we not? All the time either one of the five khandhas arises in turn and the arising of a Khandha must be noted as the mere arising of a Khandha and nothing else without mixing it with 'I' or Ego or personality. Now the Yogi has gained a considerable knowledge of Sakkaya and so he is able to associate Sakkaya with Samma Ditthi. Intending Yogis are advised that in order to practise Vipassana effectively they are at first required to be fully conversant with the fundamentals, firstly Nama Rupa; secondly the doctrine of the Paticcasamuppada. It is the Maha Thera Mogok Sayadaw's policy that those who are not well versed in there fundamentals are never given vipassana meditation until and unless they had been given considerable teaching in these two fundamentals. This was done in order to dispel Ditthi by Nata Parinna. Tirana Parinna comes after Nata Parinna. He is therefore urged to dissociate with the undesirable Dhamma but associate only with the desirable Dhamma, i.e. Samma Ditthi. When a Yogi sees Sakkaya as Sakkaya only, i.e. at its face value and not confused with Ditthi he shatters the fetter of Miccha Ditthi and he is said to be free from the danger of falling into the Apayagati (woeful abode) in his next existence. |
CITTANUPASSANA
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| Those who aspire to attain the final Enlightenment must pass through Sotapatti Magga, Sakadagami Magga and Anagami Magga. It is a widely known fact that in order to attain the first stage, Sotapatti Magga, we have to exterminate Ditthi and Vicikiccha. In the Sammohavinodani Commentary, it is said, 'Ditthi caritassapi Mandassa natipa bhedagatam cittanupassana Satipatthanam Visuddhi maggo'. It means that for the Yogi who has the propensity for Ditthi and who is intellectually dull, a simple and unelaborately formulated Cittanupassana is suitable for the realisation of Magga. The late Maha Thera Mogok Sayadaw formulated a very simple and unelaborate method of contemplation on Cittanupassana which is easily applicable and suitable for the people of present day who are inclined to have more practical application. The following thirteen kinds of Citta, Vinnana or consciousness are to be contemplated upon. It is to be noted that not all the thirteen kinds of consciousness are to be contemplated at the same time. No, it is not. Only one citta at a time is to be contemplated or observed as and when it arises. It must be remembered that only one consciousness can arise at a time. It is said,' Annam Uppajjati Cittam, Annam Cittam Nirujjati'. One consciousness vanishes and another consciousness arises. It is generally believed that there are many kinds of Citta (mind) which occurs in our being. There may be one or two thousand cittas but they fall into the classification of only thirteen cittas as formulated by the late Maha Thera Sayadaw. They are as follows: 1. Eye consciousness 2. Ear consciousness 3. Nose consciousness 4. Tongue consciousness 5 Body consciousness They are called External Visiting Consciousness 6. Lobha consciousness 7. Dosa consciousness 8. Moha consciousness 9. Alobha consciousness 10 Adosa consciousness 11. Mono or Mind consciousness They are called Internal Visiting Consciousness 12. In-breathing consciousness 13. Out-breathing consciousness These two are called Host consciousness. The above thirteen kinds of Citta are all embracing and cover all the Cittas which belong to the ordinary worldling, and it should be noted that whatever Citta arises it is only because of the impact of Arammana and Dvara (object and sense door) and that only through these six sense doors consciousness can arise; citta will not and can never arise outside the six sense doors. It should also be noted that Citta and Vedana are Sahajata dhammas (coexisting phenomena); moreover Vedana and Sanna are classified as cittasankhara. It cannot be said that when Namakkhandha is contemplated Rupakkhandha is excluded. As the khandhas are co-arising, coexisting and co-vanishing phenomena (Sampayutta dhamma) it can be said that the contemplation of one khandha covers all the remaining khandhas, but here as citta is the most predominant and pronounced phenomenon, it is taken and named Cittanupassana. As a matter of fact, all the five khandhas in a being are interrelated and so it is just like lime juice syrup in which all the ingredients such as sugar, fruit juice, salt and water are included. Therefore when Cittinupassana meditation is practised Kayanupassana is included because inbreathing consciousness and out-breathing consciousness are incorporated here as 'host' consciousness in this Cittanupassana as such it could not be said that either Kayanupassana or Vedananupassana is excluded. Eventually all the other Anupassanas are confluent and have to terminate in Dhammanupassana where Sacca is the final and deciding factor. Reference to the list of 13 kinds of Citta is invited. There is Lobha Citta to eat, to smell, etc. Issa Macchariya comes under Dosa; consciousness or thought to give alms comes under Alobha or Vitaraga, Uddhaccacitta comes under Moha. Amoha citta, wisdom, is not included in the thirteen cittas. The question may arise - why is this Amoha citta not included in the thirteen cittas? The answer is that Amoha is Samma Ditthi Magganga or Panna (wisdom) which is the meditator whereas the thirteen cittas are to be meditated upon. These cittas arise singly, one at a time, as has previously been mentioned. It is generally considered to be too many cittas for one to meditate upon and too difficult to comprehend and cognise. The Yogi is reminded that consciousness occurs or arises only one at a time. Moreover observing or watching our own mind cannot be said to be very difficult, because one can easily tell you what kind of consciousness or thought is passing in his being (mind). If lobha citta arises he can tell you exactly that lobha citta arises and so on. Therefore, it is to be borne in mind that the observation and watching our own citta or consciousness on its rising and vanishing can be put to convenient practice and contemplated upon by anybody without any difficulty. There should be no doubt that if the Yogi fully comprehends and is cognisant of the arising and vanishing of consciousness he can be said to be on the right path to entrance to Nibbana. When we open our eyes we see everything before eyes. This is what we may call the arising of the eye consciousness and it is for the Yogi to comprehend and to be cognisant of this arising. When he hears a sound the ear consciousness arises and this arising must be cognised and comprehended. Again when the tongue consciousness, arises this arising must be cognised and comprehended. Again if he feels irritation or itch, pleasurable or unpleasurable felling there arises body consciousness. The Yogi must comprehend and be cognisant of every arising and its vanishing as whatever consciousness arises, it arises only one at a time. It is unnatural and impossible for the consciousness to rise in twos or threes. In the course of practice the comprehension or insight of the Yogi becomes more pronounced and his mindfulness also be comes centered on the arising and vanishing only. His unawareness of the arising and vanishing consciousness becomes less and far between. Generally at this point, the Yogi clearly sees with insight that whatever consciousness arises be it Lobha, Dosa, Moha or Adosa or Alobha, it terminates itself in vanishing or passing away. He can clearly see that no consciousness can remain for two successive moments the same. The life span of consciousness is one/two, It is said, 'Annam Uppajjati Cittam, Annam Cittam Nirojjati'. It means one consciousness arises after another consciousness which has already vanished. Therefore when contemplating on Citta, the Yogi will only found that the consciousness which he contemplates upon has already perished. It is said, 'Hutva a bhavatthena Aniccam.' It means it is impermanent because it vanishes immediately after it has arisen. Hence when the Yogi meditates or observes whatever consciousness he will find only Anicca or the perishing or vanishing of the consciousness. Yet should he still persist in finding that the consciousness or citta does not vanish or disappear, it must be said that it is not Aniccanupassana and as such the Yogi does not pass beyond the Nicca Sanna; he must yet endeavour to perceive the nature of the Khandha, i.e. its arising and perishing. When Anicca is seen or realised by the Yogi with Vipassana insight, Dukkha will be seen and realised. When Dukkha is seen and realised by Vipassana insight, Anatta will be seen and realised too. Anicca can never be realised in the strict sense by merely reciting Anicca, Anicca. it is important for the Yogi to observe and watch the Anicca, impermanence, which the khandha shows and reveals all the time and not the Anicca of his own making by reciting the words or reading rosary. The phenomenon of arising and perishing or vanishing is always happening in our being which is called Aniccadhamma and is always showing that the khandhas are appearing as well as disappearing. It is only with the Vipassana insight that the Yogi would be able to perceive it. It should be reiterated again that arising and dissolution of consciousness is called Cittaniyama which in its natural course goes on ad infinitum. The true knowledge of the Khandhas which have the characteristics of such appearing and dissolution is called Yathabhuta Nana. It means the knowledge that there is nothing but arising and vanishing of the khandhas in our being. In other words, it is the knowledge of what the khandhas really are. The fleeting state of arising and dissolution is so rapid that it is indescribable and beyond comprehension. It is not necessary for the Yogi to know exactly how rapid it is or according to Vithi. What is essential at this stage is to comprehend only the arising and perishing of the khandha. Again coming to the Host Consciousness, the Yogi must be observant and mindful of the inbreathing consciousness and out-breathing consciousness; that is he must be observant and mindful of the arising as well as the vanishing or passing away of these two types of consciousness. When inbreathing consciousness is watched and observed it will be found that it has already perished and disappeared, similarly when the outbreathing consciousness is watched and observed it will be found too that it has already perished and disappeared. Hence the consciousness that has already perished and disappeared is called Anicca and the next following consciousness which perceives that the previous one has already perished and disappeared is called Magga. (Vipassana magga.) During his contemplation and observation the Yogi will be mostly aware of the inbreathing and out-breathing consciousness and also of the consciousness which perceives the impermanent nature of them. Thus the Yogi should try to have only two things in his mind, i.e. Anicca and Magga. External and internal visiting consciousness are so named because they visit occasionally. Pali text says, 'Pabhassaramidam Bikkhave Cittam Agantukehi. Upakkilesehi ' which implies that some thoughts are occasional visitors. It may be asked, 'When and where this Cittanupassana must be practised? At the Vipassana centres or monasteries? The answer is: 'Cittanupassana can be practised at the place where consciousness arises. Should the arising of Citta (thought) occur while walking, meditation must be done while walking.* While the arising of consciousness occurs while eating, drinking, meditation must be done then and there accordingly. If it occurs while sitting at your office table, the meditation must be done then and there too. In meditation what is exactly required by the Yogi to do is observation of one's own consciousness with watchful awareness and understanding, the closer the watchfulness and observation of the arising and perishing the more beneficial will it be to the Yogi. Should there be more distraction, restlessness and confusion, Kilesa (Lobha, Dosa, Moha) will find an easy place to abide and dwell in your being, in which case it is better for the Yogi to observe the arising and perishing of whatever comes in. For more clarification for the benefit of the Yogis it is explained here again that the preceding citta which has already vanished is Anicca and the next immediately following citta (meditating one) which observes and watches and meditates is called Magga. Hence Anicca is followed by Magga, or in other words the vanishing Citta or consciousness is called Anicca because it is transient, successive moments, the same. And this vanished Citta is closely watched, observed and meditated on by the Citta which is Magga because this immediately following consciousness is Vipassana Samma Ditthi or Vipassana Magga. Hence there will be a series and sequence of events, i.e. Anicca, Magga, Anicca, Magga. It is important for the practising Yogi to see in their Vipassana practice that the preceding Anicca and the next following Magga go on concurrently one after another without allowing Kilesa to creep in between. i.e. Anicca and Magga. In other words, the consciousness or Cittas perished and disappeared are not to be missed but they must be promptly noted and observed and understood that the preceding citta is Anicca because it has perished and the next immediately following Citta or consciousness is called Magga because it perceives that the preceding Citta has already perished and disappeared. During the practising period the Yogi will come across all sorts of Cittas which are relevant or irrelevant, desirable or undesirable. They must also be contemplated upon as objects of meditation. Yogis should not in any way be disappointed or frustrated by these distractions but these are to be regarded as objects of meditation only. In the six attributes of the Dhamma, it is said 'Ehipassiko'. This means 'come and look.' Hence the Dhamma is calling every one to come and see and to meditate upon it, which is incessantly undergoing the Anicca dhamma, the phenomenon of arising and perishing. When there are only a few misses in the Yogi's observation and watchfulness in his Vipassana practice it can be said that he has developed to some extent thereby following only the process of arising and perishing without allowing any Kilesa (defilement) to come in between, it can be said that the aspirant, Yogi has reached the stage when he can shatter the fetters of Kilesa (the defilement) and that the first stage (Sotapatti) magga cannot be far too distant to achieve. The Buddha said, 'Idha Bhikkhave Ariyasavako Cittam Aniccanupassi Viharati Anicca Sanni Aniccapatisamvedi Sasatam Samitam Abbokinnam Cetassa adhimucca mano Pannaya pariyogamano so asavanam khaya anasavam ceto vimuttim Pannavimuttim. Ditthevadhamme sayamabhinna sacchikatva upasampajja virahati,' (Anguttara) It means that the disciple of the Ariya (Noble one) dwells contemplating on citta all the time without a miss fully knowing, comprehending with insight that it is transient, impermanent and unenduring and cannot remain for two successive moments the same. Thus the disciple of the Ariya imbued with the only knowledge of Anicca, without having any other Kilesa and free from Asava (defilement)** can attain and realize Nibbana in this very existence. It is for the Yogi to disallow any Kilesa (defilement) to come in during his practice of Vipassana and strive to concentrate with knowledge and comprehension on the arising and perishing of whatever citta which the Dhamma is always showing and revealing. Attainment of the insight of the arising and perishing amounts to the attainment of Udayabbaya or Yathabhutanana by which one sees the khandhas as they really and actually are, i.e. they are nothing but arising and vanishing or Dukkha Sacca. Question may arise: What benefit does the Yogi derive who attains the knowledge of arising and perishing of the khandha? The answer is, for example, on the arising of Lobha consciousness, if Vipassana is contemplated Yogi comprehends the Lobha conscious ness is nowhere to be found but instead there is only the arising and perishing of it which means there is no more Lobha Citta. Hence the process of Paticcasamuppada is cut asunder in the middle or in other words Lobha Citta is killed. Whereas if there is no contemplation on Lobha Citta, it will inevitably be followed by Upadana which in turn will be followed by Kammabhava. When Kammabhava arises it is bound to be followed by Jati. When Jati is obtained it amounts to obtaining Dukkha and eventually Paticcasamuppada is circumscribed. The cycle of Samsara continues to set forth to make the round of rebirth ad infinitum. It should be borne in mind that the practice of contemplation on arising and perishing, i.e. Anicca, amounts to putting a stop to the round of rebirth (Samsara). This is the work for breaking asunder the spokes of the wheel of Samsara. It is the work for cutting asunder the links and chains of the Paticcasamuppada, or in other words it is the work for exterminating Avijja and trying to gain the insight (vijja) by contemplation of Udaya and Vaya, i.e arising and perishing of Pancakkhandha which intrisically is nothing but Dukkha Sacca that can only be perceived and comprehended by Vipassana insight. When this penetrative insight is gained Vijja appears and Avijja disappears. In the Dhammacakka pavatta sutta, it is said, 'Cakkhum Udapadi, Nanam Udapadi, Panna Udapadi, Vijja Udapadi, Aloko Udapadi.' It means that when penetrative insight into Dukkha Sacca is obtained, Avijja becomes Vijia; hence it is said Avijia disappears and Vijja comes in its place. According to Paticcasamuppada when Avijja becomes Vijja, Sankhara has no force to link with Vinnanam in other words Section I cannot link with Section II. Reference of Diagram is invited. When the linking does not take place, Sankhara will not build up or produce any result that may bring about a fresh Jati (generally Apaya Jati).*** or in other words Paticcasamuppada is broken up from the beginning. Linking means the building up of fresh Khandhas for the next existence. By practising Vipassana new sets of functions which tend to produce material for Jati (new existence or rebirth) will not be forthcoming. They will stop from the moment when Avijja becomes Vijja, hence it must be definitely said that the links of Paticcasamuppada are broken from the beginning; therefore there will be no more building of Apaya Khandhas. When Ditthi is eliminated all the Khandhas that are the consequences will come to a stop; similarly Vici Kiccha can be eliminated and when it is done all the Khandhas which arise because of Vici Kiccha will come to a stop, and in the same manner step by step all the resultant Khandhas that are caused by other Kilesas or Anusayas will come to a stop. That is the reason why the late Maha Thera Mogok Sayadaw with great compassion repeatedly exhorted Yogis to meditate upon the arising and perishing of the Khandhas. When the Yogi attains the knowledge of arising and perishing of the Khandhas, it is called Yathabhuta Nana; when the Yogi is disgusted with the nature of the ceaselessly arising and perishing of the Khandhas his knowledge is called Nibbida Nana. When the Yogi after gaining the knowledge keeps on meditating on the arising and perishing of the Khandhas, eventually his meditation culminates in the end of the arising and perishing of the Khandhas. This is called Magga Nana. With the attainment of these three stages of Nana he becomes a Mahasotappana. This stage if far better and higher than the position of the monarch of the Universe, or the Cakka Raja of Devaloka, because according to the saying of the Buddha, 'Ctuha Piyehica Vippamutto', Sotapanna is free from danger of falling into the four stages of Apaya (miserable existence) and again in the same sutta, it is said, 'Caccibi thanini Ababba Katum.' It means that a Sotapanna will not become a leper or deaf, dumb, blind or crippled. At the most there are only seven existences for him before he eventually attains the highest stage of Arahatta Magga Phala, and the final state of Nibbana. According to the Paticcasamuppada in the Yogi knowing only the arising and perishing of the Khandhas, as the arising and perishing is Dukkha and the knowledge there of is Magga which is Vijja Magga, the Paticcasamuppada is broken in the beginning, and as a result, Tanha, Mana, Ditthi are also eliminated, therefore the Paticcasamuppada is broken asunder in the middle. Moreover, there is no opportunity for Dukkha, Domanassa, Upayasa to arise, hence the Paticcasamuppada is broken in the end. According to Sacca, the arising and perishing is Dukkha Sacca, the knowledge there of is Magga Sacca. Extermination of Tanha, Mana, Ditthi is the cessation of Samudaya Sacca; non-appearance of Jati, Jara Marana is Nirodha Sacca. Therefore meditation or contemplation on arising and perishing amounts to or covers the whole of the Four Noble Truths, Catu Ariya Sacca, hence this Vipassana meditation should be practised as soon as possible. If the Yogi is late by one day he will lose the opportunity for one day which means that any untoward thing can happen to him at any time, moreover there is imminent danger of disease and death in this high pressure age. The practice of Vipassana is the only way which can forestall any latent danger of falling into Apayabhumi (woeful existence) in the next rebirth. * It much be observed and cognised that each and every consciousness not only arises but also perishes with each and every step. ** When there is no Kilesa (defilement) between the preceding Anicca and following Magga, it is said that the Supreme Enlightenment can be achieved within seven days. (Majjhima Pannasa) *** The Buddha said out of the one hundred thousand dead, there can hardly be a single being who attains the higher plane of existence (Nakhasikha Sutta). |
A CERTAIN PUTHUJJANA MONK AND THE FOUR ARAHATS. |
| While the Buddha was residing at the Jetavana monastery, a certain monk being anxious to know how one can realize and attain Nibbana approached an Arahat and asked, Kitta vatanukho Avuso Yathabhutam Nanadassanam Suvisuddham ahosi. My dear, what is it that is required for a clear vision of Nibbana? The Arahat replied, Yatokho Avuso channam Ayatananam Samudayanca Atthangamanca Yathabutam nanadassanam Suvisuddhamhosi. My dear, in order to have a very clear vision of Nibbana, it is required to know and perceive the arising and perishing of the six sense bases as they really are. (Ayatana: sense bases) are Eye, Ear, Nose, Tongue, Body and Mind.) Rupa (matter or corporeality) and Nama (Mind) must be comprehended as they really are, which are nothing but the phenomena of arising and perishing. Should one be able to comprehend and perceive these six sense bases as they really are, he will be able to see and realize Nibbana. The enquiring monk being a Puthujjana (ordinary worldling) was not satisfied with the answer because he thought the number of things which he had to comprehend was considerably too many. He was more concerned with the number than with the importance of the knowledge of arising and perishing. Thinking that the number was too many for him to work upon, he moved to another Arahat and asked the same question. The second Arahat answered that in order that a monk might be able to see and realise Nibbana he should try to perceive and comprehend the arising and perishing of Pancakkhandha (five aggregates or components) as they really are. With this answer he was not satified yet because he thought that it was still too many for him. It is obvious that the Puthujjana monk laid so much stress upon the number and not the essential point which is arising and perishing. Being unsatisfied with the second answer, he again approached the third Arahat and asked the usual question. The third Arahat answered that one would be able to see and realise Nibbana if he perceived and comprehended the arising and perishing nature of the four Mahabhutas (four elements), Pathavi, Apo, Vayo, Tejo. (1. Element of hardness and softness 2. Element of cohesion 3 Element of motion and 4. Element of heat and cold) With this answer too, the Puthujjana monk was not able to satisfy himself although he thought that the third answer was better than the first and the second answers. He failed to see that the significance did not lie in numerical quantity but in the arising and perishing. Then he went to the fourth Arahat and put the same question. The fourth one answered, 'Yam Kinci Samudhaya dhammam Sabbantam nirodhadhammanti.' Whatever phenomenon that arises is bound to perish and he who comprehends this dhamma will be able to see and realise Nibbana. The monk was not at all satisfied with this last Arahat's answer because he thought that he had yet to comprehend the two dhammas. He never realised that what he had to comprehend was the arising and perishing and not six Ayatanas, Five Khandhas, Four Mahabhutas; and that it is the arising and perishing or Anicca which is the essence and the central core of the Vipassana, so he went to the Buddha and explained what he had heard from the four Arahats and the dissatisfaction he had regarding the answers. Then the Buddha said, 'Monk, there was a man who had never seen in his life a butea tree. He went out and asked the first man he came across as to how it looked like. The man answered that the butea tree was black because he had seen it only after it had been burnt down. Being not satisfied with the answer, he went again and asked another man about it. The second man answered that the butea tree was like a chop of meat because he had only seen it when the tree was in bloom. Then again he went out and put the same question to the third who told him that the tree was just like the swords in sheaths because he only saw the tree when it when the tree was in bloom. Then again he went out and put the same question to the third who told him that the tree was just like the swords in sheaths because he only saw the tree when it was bearing some fruits. Being not satisfied with it, he again asked the fourth one who told him that the tree resembled the banyan tree with spreading foliage because he had seen it in spring time when it was luxuriant with green and shady leaves. The Buddha continued, 'The descriptions of the butea tree by the four men were quite correct in their own way. Similarly all the four Arahats who attained the highest stage of enlightenment and gained the true penetrative wisdom, purity of insight are right in their own way be cause all of them emphasised the importance of the arising and perishing, 'Samudayanca and Attangamanca.' It is to be noted that it is neither the six Ayatanas, nor pancakkhandhas nor Four Mahabhutas (elements) nor any norm, but it is' Samudayanca or Atthangamanca arising and perishing which is the CRITERION because in our being, there is nothing but the arising and perishing. In Vipassana this is the only essential norm which will enable the Yogi to get the insight of Anicca, and it is by perceiving Anicca that the Dukkha Sacca can be perceived. It is said that without the comprehension of Anicca, it is impossible to gain even the Saccanulomika Nana (insight knowledge of Sacca). What is important to the Yogis is to steadfastly hold on to that norm of the arising and perishing and at this stage the Yogi would even come to the conclusion that any method without the contemplation on arising and perishing cannot be said to be complete and correct. It is an undeniable fact that the Vipassana meditation must start from Udaya and Vaya (arising and Perishing). Hence the so called Vipassana meditation without Udaya and Vaya cannot be said to be a pure and unadulterated Vipassana, as such it is not to be relied upon. The Buddha said, 'Sabbe sankhara aniccati Yada pannaya passati, Atha nibbindati Dukkhe Esamaggo Visuddhiya.' It means all conditioned and composite things are impermanent; as and when this fact is comprehended through Vipassana nana there arises in the Yogi's mind a complete disgust and abhorrence on Khandha because of its ceaselessly and continuously arising and perishing nature which is nothing but Dukkha Sacca. He no longer craves for Khandha and does not kindle the fire of lust for the next existence, as such it can be said that he stands at the entrance to Nibbana. The Buddha said again, 'Aniccavata sankhara Uppadavaya dhammino, Uppajjitva Nirujjhanti Tesam Vupasamo Sukho.' It means all conditioned and composite things are impermanent; this connotes arising and perishing. The next line also means that according to the norm it is only the arising and perishing; the third line connotes that after arising, it perishes; the cessation or annihilation, of arising and perishing, i.e. suffering, is the bliss (Nibbana). Now it will be quite clear to the Yogi that these two well known Pali gathas (stanzas) are after all not meant to be recited as we have done in the past in our devotion to the Buddha, but these are the norms to be meditated upon in our Vipassana practice. Whereas in the Satipatthana Sutta it will be seen that in all the four Anupassanas there is the most important norm, i.e. 'Samudaya dhamma nupassiva viharati, Vaya dhammanupassiva viharati, samudaya vayadhammanupassiva viharati.' It means that the monk must dwell meditating on the same arising and perishing only. Now it will be evident to the Yogis how important, essential and indispensable is the norm* of arising and perishing in the Vipassana Meditation. * He who has gained the insight knowledge of arising and perishing for a single day is more virtuous than the one who is alive for a hundred years without perceiving the arising and perishing (Dhammapada) CATECHISM OF THE TWO GREAT SAVAKAS OF THE BUDDHA During the life time of the Buddha, one day Kotthika Thera approached the Buddha's chief disciple Maha Sariputta and asked, Brother Sariputta, how and what a puthujjana (an ordinary worldling) who has pure morals (sila) and right attitude (Yonisomanasikara) should do for the attainment of Sotapatti magga?' Maha Sariputta replied, 'Brother Kotthika, a puthujjana who has pure morals and right attitude must contemplate on the nature of arising and perishing of the khandhas in order to attain Sotapatti Magga.' Again Kotthika Thera said,' Well, Brother, may I put it to you again how and what a Sotapanna must do in order to attain Sakadagami Magga (once returner). To this Maha Sariputta replied that a Sotapanna with right attitude must contemplate on the nature of arising and perishing. In the same way Kotthika Thera again asked Maha Sariputta as to how and what Sakadagami and Anagami must do in order to attain the next higher stage. Maha Saruputta answered in the same way that in order to attain the next higher stages the nature of arising and perishing must be contemplated. He further added that even an Arahat must continue to meditate on the natural phenomena of arising and perishing in order that he might enjoy the bliss of Phala Samapatti (the attainment of fruition). Here Yonisomanasikara (right attitude) means right attitude to wards the right knowledge that Rupa is Rupa (corporeality) and not 'I' or 'me', Vedana is Vedana (feeling) and not 'I' or 'me'; Sanna Sankhara are Sanna and Sankhara and not 'I'or 'me'; in other words Yonisomanasikara means seeing things as they really are by way of Paramattha Dhamma (ultimate reality). Arahat Kotthika, although he himself was an Arahat, put these questions to Maha Sariputta for the benefit of the younger monks. Without Yonisomanasikara it is impossible for the Yogi to see the things as they really are. Sila means morals unblemished five or eight Precepts which are pure and approved by the Ariya and conducive to Samadhi. Sila and Yonisomanasikara are pre-requisite which the intending Yogi before entering into meditation requires, then only the Vipassana meditation, i.e. on Udaya and Vaya, the nature of arising and perishing, should be taken. Those who meditate on Vedana (feeling) will be called by Vedana to come and see that it is perishing; similarly Citta is also calling the Yogi to come and see that it is perishing. It is what is meant by 'Ehi passiko' and Sanditthiko, "come and see." This call is important for the Yogi and it must be responded to with knowledge and awareness. It must not be with Tanha or with Dosa that the Yogi may respond to that call. It means when the Yogi responds to Sukha Vedana with tanha or Dukkha Vedana with Dosa or Domanassa, the process of Paticcasamuppada will take its usual course ad infinitum. Some people say that they have been seeking the Dhamma (Truth) for three or four years but they could not have come across the right criterion It may be so because they do not know that the Dhamma is calling them to come and see. 'Ehi passiko' - it is always calling to come and see. The whole of our being, Khandha, is the object to be meditated upon. It may be likened to the man who rows in a boat and fails to find water. Where there is a Khandha there is bound to be arising and perishing and where there is arising and perishing there is bound to be Dukkha. When Dukkha is cognised Anatta can be cognised Ignorance of Khandhas with its inherent inability to cognise the arising and perishing deluded the Yogi into thinking Impermanence as Permanance, Dukkha as Sukha (bliss) because he does not come across a reliable teacher or he does not care to take the trouble of seeking a reliable Kammathana teacher whose teaching is predominantly Paticcasamuppada in conjunction with Sacca, how it starts revolving and how the spokes and wheel of this Paticcasamuppada can be broken asunder. |
Vedanakkhandha and Paticcasamuppada |
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Who is reading this book? Is the reader a man, a woman or Vedana* ? What will be the answer? Vedana being one of the five aggregates or composites (pancakkhandha) is called Vedanakkhandha, hence the right answer will be that Vedanakkhandha is reading. It is not 'U Phyu' or 'U Me' who is reading. (Myanmar names; U Phyu=Mr. White, U Me=Mr. Black) In the Paticcasamuppada, it is said 'Phassa paccaya Vedana' which means depending on Phassa (contact), there arises Vedana. This is the effect of the foregoing cause. Again it may be asked, 'When and where does Vedana arise?' The answer is Vedana arises whenever there is Phassa (contact) preceding it. It arises in the eye base, ear base, nose base, tongue base, body base, and mind base. With whom do we dwell? We dwell with Vedana. Vedana is like the sky. Whenever one points his finger there is the sky. Similarly there is not a single moment which is free from Vedana. It is to be observed in one's self with knowledge and awareness. The Buddha said to the Nakulapita that any one in possession of Khandhas claims that he is free from Vedana for a single moment is nothing but stupidity. Vedana is ubiquitous; it exists everywhere. Some Yogis seek Vedana because of the ignorance of the presence of Vedana. Wherever and whenever sensory organ comes into contact with an object there arises Cakkhusamphassaja Vedana (feeling caused by the eye consciousness); Whenever ear comes into contact with a sound there arises sotasamphassaja vedana (feeling caused by the ear consciousness); in like manner whenever nose, tongue, body or mind reflects there arises the respective Vedanas 'Ghanasamphssajavedana, Jiva samphassaja vedana, Kaya samphassaja vedana, Manosamphassaja vedana and so on' Occasionally there arise Sukha Vedana, Dukkha Vedana and Upekkha vedana (indifference) according to desirable, undesirable and neutral objects. Vipassana meditation can lead one to the realization of Nibbana. Everybody knows that a pain is vedana, however it is not sufficient for the intending Yogi to know. He ought to know much more than that. When he meditates on Vedana and if he still finds Vedana, it cannot be said that is right on the point because if he still finds Vedana existing he is said to find Vedana Nicca, i.e. he finds Vedana which is PERMANENT AND ENDURING. It is not so. The Buddha said 'Vedanam Aniccam' which means Vedana is not permanent and enduring. Vedana like other Khandhas cannot remain for two consecutive moments the same. It arises and vanishes immediately Therefore it is for the Yogi to cognise with insight (Anicca), the perishing of Vedana. The life of Vedana is one/ two, i.e, it arises and the next moment, it perishes. By way of example, it is just like the sensation of itching At first it is unbearable but gradually the intensity of it diminishes and eventually the sensation of itching totally disappears. In other words, at the beginning the degree of intensity is at the maximum, then it drops to the medium intensity, then again it drops to the minimum intensity and finally it disappears. In the same way a pain, ache or illness appears with great intensity at first and is followed by gradually decreasing intensity. Illusioned by Santati (seeming continuum) it appears to be a long continuous feeling. However in that continuum there is the phenomenon of arising and vanishing. Therefore it is for the Yogi to cognise that Vedana (feeling) arises and vanishes, and that it is not a long continuous pain or ache as is generally believed. However, Yogis are advised not to force themselves into thinking that Vedana arises and vanishes, but to observe closely with insight the arising as well as the vanishing or Anicca which the Dhamma is always revealing. It is not to be forgotten that when a Yogi is to contemplate on Vedana the Paticcasamuppada should never be lost sight of; otherwise the Yogi will never arrive at the truth. For instance, if there arises Sukha Vedana (Pleasurable feeling) and if the Yogi fails to observe and contemplate on the arising and perishing (Anicca) of it there will inevitably follow Tanha (craving) for it and when Tanha arises there will again follow Upadana which again will cause Kammabhava to arise and as the result, Jati, Jara Marana and etc. will come about. Thus the whole chain of Paticcasamuppada will continue its ceaseless revolution. This is how the revolution of Paticcasamuppada starts from the middle. On the other hand if the Yogi observes and contemplates on the arising and perishing of Sukha Vedana, Tanha (craving) for it will not be able to arise and if there is no Tanha the arising of Upadana will not take place and when there is no Upadana, Kammabhava cannot arise. Hence Jati, Jara Marana etc. will not arise. So the chain of Paticcasamuppada will be cut asunder in the middle of it. When Dukkha Vedana is not observed and contemplated in the aforesaid manner, Soka, Parideva, Dukkha, Domanassa, Upayasa, etc. will inevitably follow, as such the whole train of the Paticcasamuppada will start revolving from the end. In the same way if Upekkha Vedana is not observed and contemplated properly there will inevitably arise Avijja and the consequence will be the starting of Paticcasamuppada in the beginning. Failure to observe and contemplate on the three kinds of Vedana properly will cause the Paticcasamuppada to revolve in the beginning, in the middle and in the end. If the observation and contemplation is done promptly and properly the links in the chain of Paticcasamuppada will be broken asunder in the beginning, in the middle and in the end. The Buddha said that when Sukha Vedana is followed by Tanha, the realisation of Nibbana can never be attained; similarly, when Dukkha Vedana is followed by Dosa and Domanasa, the realisation of Nibbana can never be attained. When Upekkha Vedana is not contemplated upon, there will arise Avijja (Moha) and consequently Paticcasamuppada will start revolving from the beginning. Therefore the Yogi is urged to observe and contemplate on the arising and perishing. In the Nidana Vagga Samyutta it is said, 'Asava Nirodha Avijja Nirodho'. It means when one is free from Asava, Avijja becomes Vijja and as such Paticcasamuppada is broken from the beginning. Paticcasamuppada can be broken asunder in three places wherever and whenever the three kinds of Vedana are contemplated and observed closely. Unless this is done the Paticcasamuppada will start from the middle, from the end and from the beginning. Sukkha, Dukkha and Upekkha Vedanas arise and perish alternately. In the absence of observation and meditation on them there will arise Avijja which will cause Sankhara to arise and so on, the whole process of Paticcasamuppada will follow. For instance, Vinnana will arise because of Sankhara. Vinnana means Patisandhi Vinnana (rebirth consciousness) which is generally Apaya Patisandhi. (The Buddha by way of analogy compares the earth (soil) on his finger nail to those who attain Sugati and the earth of this whole universe to those who fall into Apayagati.) |
* It is generally believed that ache, pain, illness and suffering are Vedana. Vedana is more than that. |
THE EFFECT OF VEDANA ON THE PUTHUJJANA AND ON THE ARAHATVedana appears all the time and at every moment on the whole body with the exception of hair, finger-nails, toe-nails and dry skin. Vedana (feeling) and Citta (consciousness) are Sahajata dhamma (co-arising, co-existing and co-dissolution) and they arise and perish together. An ordinary Puthujjana (worldling) who is not well informed on Ariyadhamma stumbles over a stump and sprains his foot. Not only does he suffer the physical pain but also suffer Domanassa (Vedana); again he craves for the healing of the pain so in him there arises Tanha. He is never aware of the arising of Domanassa Vedana, nor is he aware of craving for the healing (Tanha). This is Avijja. Hence when a Puthujjana suffers Vedana; it can be said that he is thrusted four times with a spear. Firstly, he suffers pain (Dukkha Vedana;), secondly he suffers Domanassa Vedana (mental suffering), thirdly he craves for healing (Tanha) and fourthly he is unaware of the arising of Domanassa or Tanha which (unawareness) is Avijja, hence by way of analogy, he is compared to a man thrusted four times with a spear. In the case of an Arahat when he suffers Vedana he only suffers physically and mental suffering does not arise in him because he has already eradicated and uprooted Domanassa by Magga Phala. The Ariya or the disciple of Ariya meditates on the Sukha or Dukkha Vedana as the arising and perishing of it (Anicca) and as such to him neither does it become 'Vedana paccaya Domanassa' nor 'Vedana paccaya Tanha' but it becomes 'Vedana paccaya Panna' instead; in other words Vedana does not become the cause of either Domanassa or Tanha but it becomes the cause of wisdom because Vedana is realised what it really is, i.e. Vedana is Anicca, impermanence and unenduring and cannot remain for two consecutive moments the same. Under the delusion Vedana is believed to be a durable continuous and incessant pain. While meditating the Yogi is bound to get Dukkha Vedana By analogy it may be compared to the thrust of a spear. Each thrust must be retaliated; this means whenever Domanassa arises it must be meditated on as mere arising and perishing (Anicca). Therefore when meditation on arising and perishing is done promptly, Domanassa cannot arise and consequently Soka, Parideva and Upayasa cannot arise. Thus the Paticcasamuppada is cut ansunder in the middle. Avijja is to be clearly understood as a factor which is co-arising, co-existing and co-disolving with the other factors, i.e., Tanha or Soka, Parideva and Domanassa and as such when these factors (Tanha, Soka, Parideva, Domanassa) are eliminated, Avijja cannot remain as Avijja but it becomes Vijja (Vijja udapadi) when Vijja appears in place of Avijja it must be understood that Paticcasamuppada is broken in the beginning. (AvijjaNirodha SankharaNirodho). During the meditation when the sensation of itching appears on the body, one should not fail to meditate upon the arising and perishing of it; failure to do so is the opportunity for Lobha, Dosa and Moha to creep in. Reference to the Diagram is invited. It is said, 'Vedana paccaya Tanha'. It is important that the entry of Magga (Vipassana Magga or Pubbabhga Magga) must be made between Vedana and Tanha or in other words, Yogi must meditate upon the arising and perishing of what ever Vedana that arises so that the linking of Vedana with Tanha cannot take place, Section II cannot be linked with Section III. Reference to the Diagram is invited. The link in the chain of Samsara or Paticcasamuppada is broken; or Paticcasamuppada is broken asunder in the middle. Sotapatti, Sakadagami, Anagami and Arahatta Magga are attained at this point, i.e. between Vedana and Tanha;; in other words Tanha; is cut away from Vedana by Magga. It is said, 'Vedana Nirodha Tanha nirodho, Tanha nirodhoti maggo'. It means when Vedana is exterminated Tanha is automatically exterminated and when Tanha is exterminated Magga is attained. When the cause is killed the effect cannot take place so when Vedana is meditated upon as Anicca there will not arise Tanha (desire, lust or craving). The late Maha Thera Mogok Sayadaw stated that in the ultimate sense it was not the Elevated Golden Pallanka (throne) on which Our Lord Buddha attained the Supreme Enlightenment but the real Paramattha Buddhahood was attained at the point where Tanha was cut out from Vedana. It may be considered by some that this statement is exceptional and uncommon but it is quite true that the Paramattha Buddha attained the Supreme Enlightenment on the Elevated Golden Pallanka (throne) under the Bodhi Tree. Now it may be seen how important it is for the Yogi to try to unlink Section Section III of Paticcasamuppada. The unlinking is nothing but meditating on Vedana as arising and perishing (Anicca) so that Tanha may not arise. In conclusion, it must be emphasised again that there is no other salvation except Vipassana meditation which can rescue the worldling from the damnation of Apayagati (woeful abode). |
IS THE SWAYING MOTION OF THE BODY COMPATIBLE WITH THE PRACTICE OF VIPASSANA MEDITATION?During the life time of the Buddha, Maha Thera Kappina visited Jetavana monastery where the Buddha was residing. In a place not far from the Buddha he sat with folded legs and body erect calmly observing the practice of mindfulness. The Buddha seeing the Thera called the monks and said, 'O monks, do you notice any swaying motion of the body or of the mind of that Thera?' 'No, sir,' replied the monks, 'We do not see any swaying of the body or of the mind of the Thera who is sitting there in the midst of the monks' 'O! monks,' Continued the Buddha, 'when concentration or mindfulness is practised for several times the swaying motion of the body or of the mind does not take place because concentration (which is the cause of calmness) has been practised for several times.' (Maha Vagga Samyutta) In the Patisambhida Magga, vide Anapana Sati Katha, it is said, 'The Body or the mind of the Yogi who practises the concentration of Anapana Samadhi (Samatha) will not sway, nay, not in the least, either on the body or mind.' Now it is clear that the Yogi who practises Anapana Sati Samadhi in accordance with the teaching of the Buddha will not sway either physically or mentally. This is said of pure Samatha and only Samatha-pure and simple. It should not be forgotten that there are three stages of development in the Buddha Sasana, namely, Sila, Samadhi and Panna. Here Panna means Vipassana Panna (Higher Wisdom). Nobody could deny that Samadhi is higher, nobler and more virtuous than Sila, whereas Panna is higher, nobler and more virtuous than Samadhi, hence Panna is said to be the highest and noblest of the virtues because it is only Panna which will enable the Yogi to exterminate all the Kilesas (defilements) and attain Nibbana. It is the embodiment of all Ariya Magganga with Samma Ditthi as its leader. In the Samatha, Samma-Samadhi is the leader, therefore Samatha cannot claim to be the practice of all embracing Panna, i.e. Vipassana Panna, which can be attained by the practice of meditating on the phenomena of arising and perishing of one of the Pancakkhandha. Therefore it can be definitely mentioned here that in Vipassana meditation there simply cannot be any swaying of either body or mind because it embraces the right attitude and the right knowledge (Yonisomanasikara and Maha Kusala Nanasampayutta Citta). It is known that there are cases of rigidity, fainting, unconsciousness, dementia and collapse in some places in Burma. In the case of pure Vipassana, it must be definitely mentioned that such unpleasant events will never occur as it is impossible for a Vipassana Yogi because the practice itself is Maha Kusala Nana Sampayutta Citta under the guidance of Samma Ditthi and Samma-Sankappa. Samma=right: Ditthi=view. Samma Ditthi=Right View, therefore the Yogi who has the right view and right thought and Yonisomanasikara (right attitude) gains Yathabhutanana which means seeing things as they really are, or viewing Pancakkhandha as they really are, i.e. arising and perishing (Anicca and Dukka Sacca). Therefore it must be emphatically mentioned here for the benefit of those intending Yogis that it is absolutely impossible in Vipassana to experience such undesirable incidents. Nowhere in the Pali Canons nor in the commentaries are instances of such unhappy or undesirable incidents to be found, therefore Yogis are advised to be very careful in the choice of preceptors on Vipassana Meditation. |
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THE DOCTRINE OF PATICCASAMMUPADA |
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