Post # 42 – Thirty Seven Factors  Supporting Awakening – Part 2

The factors towards attainment of Nibbana (sath tiss bodhi pakkhiya Dhamma)

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

In Post # 41 we discussed how some learned monks have described these thirty seven factors that support Awakening. I will in this Post attempt to show how they develop along with our regular Buddhist Practice.

The 37 factors we see constitute Buddha’s own list of his most important teachings. Toward the end of his life, he has stated several times that as long as the teachings in this list were remembered and put into practice, his message would endure.

I will give below some descriptions on the seven sets (the 37 factors grouped into 7 sets) as extracted from the aforesaid discourses from learned monks. They are:

1.0 The Four Frames of Reference (satipatthana) or the four focuses of mindfulness. They are- contemplation of the body (kāyâ-nu-passanā); contemplation of feeling (vedanā’-nu-passanā); contemplation of mind (cittâ-nu-passanā); and contemplation of phenomena (dhammâ-nu-passanā)--- They are developed by:

i. Remaining focused on the body in & of itself – ardent, alert, & mindful – putting aside greed & distress with reference to the world.

ii. Remaining focused on feelings in & of themselves – ardent, alert, & mindful – putting aside greed & distress with reference to the world.

iii. Remaining focused on the mind in & of itself – ardent, alert, & mindful – putting aside greed & distress with reference to the world.

iv. Remaining focused on mental qualities in & of themselves – ardent, alert, & mindful – putting aside greed & distress with reference to the world.

2.0 The Four Right Exertions or the four Right Efforts (samma-p,padhana).They are - the effort to prevent un-arisen evil states from arising (sa×vara padhāna); the effort to abandon arisen evil states (pahāna padhāna); the effort to cultivate un-arisen wholesome states (bhāvanā padhāna); and the effort to maintain arisen wholesome states (anurakkhanā padhāna). That is by:

i. Generating desire, endeavoring, arousing persistence, upholding & exerting one’s intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

ii. Generating desire, endeavoring, arousing persistence, upholding & exerting one’s intent for the sake of the abandoning of evil, unskillful qualities that have arisen.

iii. Generating desire, endeavoring, arousing persistence, upholding & exerting one’s intent for the sake of the arising of skillful qualities that have not yet arisen.

iv. Generating desire, endeavoring, arousing persistence, upholding & exerting one’s intent for the maintenance, increase, development & culmination of skillful qualities that have arisen.

3.0 The Four Bases of Power or the four paths to spiritual power (iddhi pada).They are the desire to act (chanda); effort (viriya); mind or consciousness (citta); and investigative wisdom (veeman×sā). These can be expressed as:

i. Developing the base of power endowed with concentration founded on desire to act for achieving enlightenment (chanda).

ii. Developing the base of power endowed with concentration founded on persistence & exertion to act for achieving enlightenment (viriya).

iii. Developing the base of power endowed with concentration founded on intent or will to act for achieving enlightenment (citta/chethana).

iv. Developing the base of power endowed with concentration founded on investigation and discrimination to act for achieving enlightenment   (veeman×sā).

4.0 The Five Spiritual Faculties (pancha’indriya).They uphold and guide your thoughts and acts towards spiritual development. They are the faculty of conviction or faith (saddha’indriya); the faculty of persistence or effort (viriya’indriya); the faculty of mindfulness (sati-indriya ); the faculty of concentration (samādhi- indriya); and the faculty of discernment or  wisdom (pañña’indriya).

5.0 The Five Strengths or the five spiritual powers (pancha bala). They are the forces or strengths that drive you onward and give momentum for attaining spiritual development. They are the strength of conviction or faith (saddhā bala); the strength of persistence or effort (viriya bala); the strength of mindfulness (sati bala); the strength of concentration (samādhi bala); and the strength of discernment or wisdom (paññā bala).

6.0 The Seven Factors for Awakening (satta bojjhanga). They are:  mindfulness as a factor for Awakening (sati-sambojjhanga);  analysis of qualities of phenomena as they really are and beyond their conventional perception as a factor for Awakening (dhamma-vicaya-sambojjhanga); persistence or effort as a factor for Awakening (viriya-sambojjhanga); rapture or joyful interest as a factor for Awakening (piti-sambojjhanga); tranquility or serenity as a factor for Awakening (passaddhi-sambojjhanga); concentration as a factor for Awakening (samadhi-sambojjhanga); and equanimity as a factor for Awakening (upekkha-sambojjhanga).

7.0 The Eight Factors of Path Wisdom ( Stream Entry, Once Returner etc.) that arises when the  Noble Eightfold Path (ariyo astanh’angiko maggo) develops from a mundane state (loukika) to a supra mundane state (lokuthara). They are what were discussed in        Post # 16 to Post #21;  right view (samma ditthi); right thought (samma sankappa); right speech (samma vaccha); right action (samma kammantha); right livelihood (samma ajīva); right effort (samma vayama); right mindfulness (samma sati); and right concentration (samma samadhi).

I will try to show now how they develop along with the Buddhist Practice we have been discussing so far.

i. When you develop Right Speech, Right Action, Right Livelihood under the practices described in Post #s 16 to 21, for cultivating the Noble Eightfold Path, you begin to develop Conviction (Saddha)  the first of the five faculties and five powers in the 37 factors, and Desire to act (Chanda)  of the Four Bases of Power.

ii. When you develop Right Effort under the Noble Eightfold Path, the factor Four Right Exertions develops along with Persistence under the Four Bases of Power and Persistence under Factors for Awakening and Persistence the second of the five faculties (viriya indriya) and the second of the five powers (viriya bala).

iii. Developing Right Mindfulness (Sathi) in the Noble Eightfold Path you develop the factor Four Frames of Reference, along with the factor Intent under the Four Bases of Power and   mindfulness as a factor for Awakening (sati-sambojjhanga).

iv. Developing Right Concentration (Samma Samadhi) in the Noble Eightfold Path you develop the factor Concentration in the Four Bases of Power, along with Rapture, Serenity, Concentration and Equanimity in the Factors for Awakening

v. When we develop Right View under the Noble Eightfold Path we develop Discernment (Panna) of the Path, Right Aspiration in the Eightfold Path, Analysis of Qualities in the Factors for Awakening, Discrimination in the Bases of Power, Equanimity in the Factors for Awakening, and desire to act towards achieving enlightenment -Chanda in the four bases of Power .

I trust that the above account gave you some idea of the 37 factors that assist in attaining enlightenment and how they develop as you progress in the Noble Eight fold Path without having to apply a specific or dedicated practice for their development. 

I will  attempt  to give  some  more details about these seven sets of the 37 factors as I continue my research for your benefit in the following Posts. They will not be in the same order as above. I will post the material I discover in my research on these seven sets as and when I am able to  compile them.

Post # 41 – Thirty Seven Factors Supporting Awakening – Part 1

The factors towards attainment of Nibbana (sath tiss bodhi pakkhiya Dhamma)

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

We have hitherto been discussing effective Dhamma practice by busy householders. Apart from the reference to Punya Kamma (meritorious acts) and Kusala Kamma (ethically skillful acts) which were virtues that we develop to ensure a well endowed birth in a happier realm after death, we focused on the path to liberation as that was the essence of what Buddha taught. That is attaining the world transcending wisdom to realize Nibbana.

The Buddha has referred to 37 factors that assist in realizing this world transcending wisdom and has said: “Then you should train yourself –harmoniously, cordially, and without dispute-in the qualities I have pointed out, having known them directly: the four frames of reference (sathara satthi-pattana); four right exertions (samma-padana); the four bases of power (iddhi-pada); the five faculties (pancha indriya); the five strengths (pancha bala); the seven factors of awakening (sattha bojjhanga); the noble eightfold path (ariya-ashtanga-magga) and this forms the heart of my message” – the bodhi-pakkhiya-dhamma. In the Pali language these factors are termed as sath tiss bodhipakkhiya-dhamma.

I therefore feel that we should attempt to get a good understanding of these 37 factors grouped into 7 sets, considered so important by the Buddha in his above statement for us to achieve our goal.

Many Buddhist monks and scholars have given descriptions of the 37 factors to be developed towards Nibbana based on the thripitaka (pali canon). I have extracted to place before you some of these descriptions in the hope that they will give you some insight into this important teaching by the Buddha. What I realize is that developing these factors does not need a separate and dedicated effort but most of them develop while we engage in the other Buddhist practices that we discussed before.  I will try to flag these practices as we discuss the respective factors.

Ven. Renukane Chandawimala Thero describes the 37 factors to be developed for attaining Nibbana (sath tiss bodhipakkhiya-dhamma) as follows:  “If someone in the past attained Nibbana it is by developing these 37 factors. Even in the future if one were to attain Nibbana it is also in this way. The world transcending path knowledge or Bodhi, develops when Seela (moral restraint), Samadhi (concentrated mind) and Panna (wisdom) develop while cultivating these 37 factors. Nibbana is realized by acquiring the path wisdom of Sotha Patthi (Stream Enterer), Sakrudhagami (Once Returner), Anagami (Non Returner) and Arahant (Enlightened One). That is by observing and developing the factors of the Noble Eightfold Path.

He then goes on to elaborate the 37 factors, which I will discuss later along with the observations given by other scholars on them and their respective roles in the above attainments.

Ven. Pitigala Gunerathane in a talk on Sabbasawa Sutta - says that when one talks of Buddhist Meditation for realizing Nibbana you talk about insight meditation for the development of the Bojjanga Dhamma. That is one part of the 37 factors to be developed for attaining Nibbana.  The Bojjanga Dhamma or the Seven Factors for Awakening (satta bojjhanga), develops while engaging in mindfulness meditation. 

In another exposition named as - ‘Wings to Awakening’ – An anthology from the Pali Canon translated and explained by Ven. Thanissaro Bhikkhu,  a vivid description has been given on these  37 factors that assist in realizing the world transcending wisdom or Awakening.

Ven. Thanissaro Bhikkhu in this exposition describes the concept of Awakening so as to give a clear sense of where the Wings to Awakening are headed. He does this by discussing the Buddha’s accounts of his own Awakening, with special focus on the way in which the principle of skillful kamma formed both the “how” and the “what” of that Awakening. He says that, “The Buddha was able to reach Awakening only by developing skillful kamma – that is the “how”.  His understanding of the process of developing skillful kamma is what sparked the insights that constituted the seven sets (the 37 factors grouped into 7 sets) that make up the Wings to Awakening themselves”. This he says is “what”.

He goes on to say that “The reality of the Wings to Awakening lies in the qualities of the mind. The words with which they are expressed in the Pali Canon are simply pointers. These pointers have to be tested in the light of serious practice……., Buddha’s words should be read repeatedly, reflectively, and put to test in the practice.....this way they will give you useful insights for training the mind so that someday you won’t have to read about Awakening, but will be able to know it for yourself”.

With this background now in place, I will go on to extract and present, further details about the 37 factors to be developed for realizing the ultimate (world transcending) wisdom or Awakening. Please await Post # 42 for details.

Post # 40 -Patticca Saumuppada – Dependent Origination or Co-Arising- Part 2

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

In Post # 39 you will find  some introductory comments on this teaching. In this Post I will deal with the balance details.

Ven. Ajahn Brahmavamso-..http://www.dhammatalks.net/Books3/Ajahn_Brahm_Paticca_Samuppa... goes on to say – 'The Buddha has stated that - one who has entered the stream may be considered as possessing five attributes. They are         un-shakeable faith in the Buddha, un-shakeable faith in the Dhamma, un-shakeable faith in the Sangha ( the Enlightened members of the monastic community), a very high standard of morality and an accurate understanding of Dependent Origination, and its corollary Idappaccayata (Causality)’.

Continuing he says - 'Therefore it is fair to say that the correct understanding of Dependent Origination can only be known by the Enlightened Ones. That is by the Stream-winners, Once Returners, Non Returners and Arahants. According to the Law of Dependent Origination, every phenomenon owes its origin to another phenomenon prior to it. It may simply be expressed as “depending on this, this originates”. The most interesting question is "Why did The Buddha place such importance on Dependent Origination? What is its purpose? "
"I will propose that the function of Dependent Origination is threefold. They are: to explain how there can be rebirth without a soul; to answer the question -What is life; to understand why there is suffering; and where suffering comes to an end".

Ven. Thanissaro Bhikku a German Monk, in his English translation of Paticca-samuppada-Vibhanga Sutta, says that - Dwelling at Savatthi, Buddha has said "Monks, I will describe & analyze dependent co-arising for you! -"And what is dependent co-arising? From ignorance as a requisite condition come fabrications( translated as Sankara). From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name &form. From name &form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, there comes into being aging & death, sorrow, lamentation, pain, distress, & despair. Such is the origination of this entire mass of stress & suffering". 

I will try to bring in explanations to these terms shortly. But before that I would like to highlight the following.

As all these scholars use Vibhanga Sutta as the basis, the contents of their discourses are somewhat similar, except for the emphasis they place on certain aspects. I have tried to cite them above. I will not therefore elaborate any more on these discourses but will take out some sections to highlight the essence of the teaching that is of relevance to the objectives of this Blog.

It must be borne in mind that Paticca Samuppada is only a discourse on the process of birth and death and not a theory of the ultimate origin of life. It deals with the cause of rebirth and suffering, but it does not in the least attempt to show the evolution of the world from primordial matter.

Ignorance (Avijja) is the first link or cause of the wheel of life. It clouds all right understanding. Dependent on ignorance of the Four Noble Truths, arise activities/fabrications (Sankhara), both moral and immoral. The activities/fabrications whether good or bad, rooted in ignorance, which must necessarily have their due effects, only tend to prolong life's wandering. Nevertheless, good actions are essential to get rid of the ills of life and realize a favourable re-becoming.

Dependent on activities/fabrications, arise rebirth-consciousness (Pattisandhi Vinnana). This links the past with the present. Simultaneous with the arising of rebirth-consciousness there come into being mind and body (Nama-rupa). The six sense faculties (Salayatana) are the inevitable consequences of arising of mind and body. Because of the six senses, contact (Phassa) sets in. Contact then leads to feeling (Vedana). These five -- viz., consciousness, mind and body, six senses, contact and feeling -- are the effects of past actions and are called the passive side of life.

Dependent on feeling arises craving (Tanha). Craving results in grasping (Upadana). Grasping is the cause of  Bhava (the re-becoming cause conditioned by Kamma) and , which in its turn conditions future birth (Jati). These form the future effects. As a result of Birth the inevitable consequences of old age, illness and death (Jara-viyaji-marana) happens. This is the present. If on account of cause, effect comes to be, then if the cause ceases, the effect also must cease.

The reverse order of the Paticca Samuppada will make the matter clearer. Old age and death are possible in and with a psycho-physical organism. Such an organism must be born; therefore it pre-supposes birth. But birth is the inevitable result of past deeds or Kamma. Kamma  conditions grasping which is due to craving. Such craving can appear only where feeling exists. Feelings are the outcome of contact between the senses and objects. Therefore it pre-supposes organs of senses which cannot exist without a mind and body. Where there is a mind there is consciousness. It is the result of past good and evil. The acquisition of good and evil is due to ignorance of things as they truly are. This process of cause and effect thus continues ad infinitum. The beginning of this process cannot be determined as it is impossible to say whence this life-flux was caused by ignorance. But when this ignorance is turned into knowledge and the life-flux is diverted into Nibbana-dhatu, then the end of the life process of Samsara comes about. With the true understanding of this, the cessation of this entire aggregate of suffering will result.

The meaning of the elements of this process of life-flux is given by Thanissaro Bhikkhu in his English translation of Paticca-samuppada-Vibhanga Sutta  as follows:

"Now what is aging and death? Whatever decay, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings is called aging. Whatever deceasing, passing away, disappearing, dying, completion of time, breakup of the aggregates, casting off of the body, interruption in the life faculty of the various beings is called death.

"And what is birth? Whatever taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] media of the various beings is called birth.

"And what is becoming? These three are becomings: sensual becoming, form becoming, & formless becoming. This is called becoming.

"And what is clinging/sustenance? These four are clinging: sensuality clinging, view clinging, precept & practice clinging, and doctrine of self clinging. This is called clinging.

"And what is craving? These six are classes of craving: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for ideas. This is called craving.

"And what is feeling? These six are classes of feeling: feeling born from eye-contact, feeling born from ear-contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, feeling born from intellect-contact. This is called feeling.

"And what is contact? These six are classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact. This is called contact.

"And what are the six sense media? These six are sense media: the eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. These are called the six sense media.

"And what is name-&-form? Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name &form.

"And what is consciousness? These six are classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. This is called consciousness.

"And what are fabrications? These three are fabrications: bodily fabrications, verbal fabrications, mental fabrications. These are called fabrications.

"And what is ignorance? Not knowing stress, not knowing the origination of stress, not knowing the cessation of stress, not knowing the way of practice leading to the cessation of stress: This is called ignorance.

This outline I hope will bring more clarity to the explanations given on this doctrine and help focus on the importance of this Dhamma. The Samma Samkkapa (right intentions) factor in the Panna (wisdom) Part of the Noble Eightfold Path has three sub factors of Nekkamma Sankalpana (intention for letting go or renunciation), Aviyapada Samkalpana (intention for being free of ill will) and Avihinsawada Sankalpana (intention for being free of cruelty). Here the intention for letting go refers to: letting go of attachment to lust and worldly possessions, attachment for a re-becoming in a realm with a form, or attachment to a re-becoming in a formless realm. 

Paticca-samuppada teaching will help us to see the fallacy of these desires and attachments and help us to deal with these defilements appropriately. That is the craving and desire for them will gradually fade and die. By including a practice to contemplate on this teaching as above in our regular meditation will help us to develop the Wisdom Part of Noble Eightfold Path and in particular the ‘Right View’   factor. 

The keen learner may now use this platform to go into a more comprehensive study of Paticca-samuppada.

May you have the necessary inspiration? With Metta.

Post # 39 -Patticca Saumuppada – Dependent Origination or Co-Arising- Part 1

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

In Post # 38 I mentioned that I will post something on Patticca Saumuppada – Dependent Origination in the Blog, as this is important for our  discussion on lay Buddhist practice. So here I am!

Patticca Saumuppada – Dependent Origination is a unique teaching only found in Buddha-Dhamma. It is so fundamental to Buddha’s teaching and comes out as a core factor to explain the common phenomena of the universe. Its significance in context to the entire Dhamma taught by the Buddha has to be fully appreciated. However I will attempt here as best as I can, to only deal with the aspects relevant to what we are discussing in this Blog, viz. Dhamma Practice by Lay Buddhists.

 In our exercise to gain liberation or shorten the Samsaric process, we engage in a practice of developing the factors of the Noble Eightfold Path. See      Post # 17 up to Post # 20. While dealing with developing the Noble Eightfold Path, through a practice of the Arjeewa Astamaka Seela, we saw how Samma Sankkappa the right intention, was developing.  Here we saw that the sub factor Nekkamma  Sankalpana or letting go or renunciation can be developed by contemplation on Patticca Saumuppada .  Further under developing right view, see Post # 36, we dealt with Chatu Sathya Samma Ditthi (deeper understanding about the four noble truths with Nibbana as the focus). This is the understanding of the truth or reality  about life, the reasons behind those realities, the possibility of change and the way of life that can lead to change and gaining freedom from suffering, ie. Nibbana. Here we saw that developing a deep understanding of the truth of suffering (dukka sathya) or the unsatisfactory nature of existence, the basic aspect of this truth, is realized through the Pattika Saumuppada teaching. This was seen as - ‘due to avidya (not knowing or ignorance), one develops a craving and an attachment to have an existence. This craving for an existence, results in an existence-seeking consciousness (a pattisandhi vinnana). This consciousness conditioned by the nature of the craving, causes a new becoming in an appropriate abode with a new 'life’ resulting in the consequential unsatisfactory state of life (Dukka). Besides these specific aspects, a deep knowledge on this fundamental teaching is also important to understand and benefit from the practice of developing the Noble Eightfold Path. 

There are many discourses given by learned monks with Patticca Saumuppada as the focus. The following extracts from the work of some such dhamma scholars will give us an insight to this important teaching.

Ven. Dhammajeeva thero the meditation teacher monk at Jhana Grove Sri Lanka (Feb 2013), stated the following based on the Maha Nidhana Sutta.

When Ven. Ananda uttered that "although this dependent co arising is profound and difficult to see, I find it simple enough to understand"?  Thereupon Buddha advised him saying - "do not say so Ananda as this Dhamma is indeed profound and difficult to understand. If someone were to ask, what is the particular cause of old age, sickness and death, the answer you must give is, it’s the birth". This is an important aspect to reflect upon and to contemplate on, even in everyday living. Most do not see it this way and are chasing at finding proximate causes outside. They tend to neglect the root cause, which is birth. People are used to thinking birth as something auspicious and desirable and old age and death as inauspicious. So long as this ignorance prevails the journey in Samsara continues.

Bhikku Bodhi the scholar monk from US, says that the meaning can be extracted from the name itself Patticca Saumuppada, which is a compound of two Pali words . Patticaca means -depending on; because of; conditioned by etc. Sammuppada means –arising or more accurately, interconnectedness characterizing the process of arising. So the meaning comes out as Dependent Arising.

Quoting different suttas Bhukku Bodhi says that Buddha gave great emphasis to Patticca Saumuppada, when he said that – ‘One who sees dependent arising sees the Dhamma and one who sees the Dhamma sees dependent arising’.  Dhamma is the truth discovered by the Buddha -the truth that subsists by itself, independent of all other influences. Buddha shows the explicit equation between this profound truth that he realized and dependent arising. In his own quest for enlightenment, Buddha had said that- immediately before his enlightenment when he was sitting in meditation he began inquiring into the chain of conditions seeking the causal origination of suffering. This inquiry led him to the discovery of dependent arising. Bhukku Bodhi says that from one angle we can equate the discovery of dependent arising with Buddha’s attainment of enlightenment itself.

After his enlightenment Buddha had said that he sat for several weeks meditating on Patticca Saumuppada, the sequence both forwards and backwards. He found that this Dhamma he discovered is deep and difficult to understand and can be realized only by the wise.

Bhikku Bodhi explains that this doctrine is the dynamic counter part of the doctrine of Annatha, the absence of soul or self. The structural principle of this doctrine represents the most fundamental law sustaining all phenomena. This is the law of conditionality. Everything that comes into being comes into being due to the force of conditions. This is expressed in an ancient Pali formula which goes as ‘Emmasmin  sathy edan hothi, emmas uppada  edan uppajjathi; imasmin sathi  edan  nahothi,  emmas nirodha  edan nirojjathi’ , meaning that, when there is this, that comes to be, with the arising of this, that arises;  when there is not this, that does not come into being, with the ceasing of this that ceases.

This law of conditionality is not a creation of the Buddha.  The Law is always operative, whether an enlightened one arises or does not arise. It’s the actual reality and unalterable. Western notion of causality operates as a succession of events moving in one direction. This law however does not recognize a single cause. Phenomena do not arise from one cause but due to many conditions. It’s not like points along a straight line or a succession of events. It is an interrelated network rather like a spider’s web. This interlocking network has no first cause or it is without any conceivable beginning or without any discoverable first point. The western notion of cause and effect recognizes a first cause.  The theistic religions associate the first cause to God, who created the world, the original beginning. Under this Patticca Saumuppada Law the first point of Samsara cannot be discovered no matter how far back you go. Although the Samsara has no beginning in time, with the elimination of conditions, the wheel of becoming can be brought to a stop.

 Ven. Ajahn Brahmavamavanso, English scholar monk living in Australia,  -..http://www.dhammatalks.net/Books3/Ajahn_Brahm_Paticca_Samuppa... says that:-

"this is the most crucial aspect of Buddha’s teaching. All of our happiness and distress that we undergo is due to a cause. This teaching of dependent origination is able to explain this and thereby help us to adjust our actions. Not only can this be understood intellectually and logically but this teaching can be experienced in our meditation practice". He goes on to say that it refers to how rebirth happens, show people where they came from, why and how they got here etc. Also how craving creates this world. He observes that we never stop, we do not know what we want to do, we try doing what other people do, we are conditioned to do what other people do, what we do is never finished,  even in death we have not finished what we want to do. As we have not finished even at death, we get reborn. Basically that is the force that keeps us going. At death if we can say that what’s done is finished then birth comes to an end. This is the story of life, and what this teaching explains. Furthermore, the understanding of Dependent Origination is an integral part of the delusion-shattering insight that brings one to the state of 'one who has entered the stream' (sotapanna), is destined for full Enlightenment.

 In another discourse found in the web; a monk  in his talk on Patticca Saumuppada refers to Vipaka Samuppadaya - the result of causes and conditions. He says that Aswadaya (the experiencing of feelings, sensations or enjoyment) is a Vipaka . We create these conditional formations due to Avidya (ignorance of the Four Noble Truths). Attachment to Aswadaya creates the Samsaric Process……Aswada Nirodaya - eliminating Aswada through meditation should be the attempt through the Patticca Saumuppada. 

I will include more comments from Ajahn Brahm and Thanissaro Bhikku on Patticca Saumuppada in my next Post.

These introductory comments from these learned monks, is the first part of my attempt to Post this topic in the Blog. I hope they will motivate you to read more on this  topic. I will deal with some more details in Part 2- Post #40

Post # 38 – Developing ‘Right View’ by the Lay Householder- Part 5

If you are visiting this Blog for the first time, it would be good if you could start by visiting the 1^st Post to know about this Blog and then read the others in sequence. 

In this Post we will discuss Pala Samma Ditthi (deeper understanding about the fruition in the path to enlightenment/ Nibbana). This has to be read in conjunction with Post # 37-Marga Samma Ditthi (a deeper understanding about the steps in the path to enlightenment/Nibbana). This is the last part of Right View in the Noble Eightfold Path.

We saw that there were four steps in the Path to Nibbana. They were -  Stream Entry (Sotha Patthi), Once Returner (Sakudhagami), Non Returner (Anagami), and Noble One (Arahant).  Continuing on developing in the Noble Eight-fold Path and realization of the respective Path Knowledge, help us to eliminate the various fetters or shackles (sanyojanas) that chain us down to the Samsaric process (the cycle of birth and death). When this happens fruition in the path steps is attained. The Fruition Knowledge (Phala Nana) thus attained follows Path Knowledge automatically.  It is also a supra mundane knowledge taking Nibbana as the object and right view becomes fulfilled with the accompanying spiritual attainments.

Fruition in the Stream Entry Path (Sotha Patthi)

The observance and practice of the virtuous qualities, of associating with noble friends; learning the Dhamma; developing unwavering trust in the Noble Triple Gem and  seela (moral restraint), and being always mindful and acting wisely with clear comprehension in accordance with Dhamma; and following the noble eightfold path are the requirements to develop in the Stream Entry Path (Sotha Patthi).   Advancing in the Path he/she sees  three fetters that tie a ‘being’ down to the Samsara. They are Sakkaya Ditti (view and an attachment to a notion of self- a I, Me, Mine, or a personality view), Vichikichcha (speculative doubt about the Noble Triple Gem), Seelavrutha Paramasa (trust and reliance on worldly rites and rituals for liberation).  You also begin to see how meaningless these fetters are, their futility and their unwise nature. In other words see them as mere notions without a real basis. As this understanding grows these fetters fade and die in our mind. While mundane vippassana knowledge only suppresses these defilements, fruition in the Path destroys them. This is the first supra mundane vippassana knowledge which takes Nibbana as the object. These were discussed before.

Then you have the experience that you have left the mundane (Puthujana) or worldling state and are on course to enter the state of a Noble One (ariya). We also saw that once  you  are  established  in  the Stream  Entry  Path ,  the  virtues   of Saddha (trust in the Noble Triple Gem), Viriya (ardent effort),  Sathi  (mindfulness),  Samadhi (concentrated attention) and  Panna (wisdom for understanding reality),  develop as faculties and strengths progressively to higher levels.

By regularly engaging in Dhamma practice as above, one attains fruition in the path of stream enterer with the elimination of the three fetters referred to above. As we saw before you will also reach an important intermediate mile-stone before you attain fruition in Sotha Patthi. That is attaining either a state of a Sadda-nu-sari (one driven by trust in the Noble Triple Gem) or Dhamma-nu-sari (one driven by the understanding of the Dhamma) or both.  Either of these intermediate states is quite achievable in this life. These help you to achieve Sotha Patthi fruition in this life itself.

The fruition state ensures that you avoid being born in the unhappy or hell realms, avoid coming within the grasp of teachers with wrong view, avoid committing ananthriya kamma (the kamma whose results or consequences of a birth in hell realms are inevitable and cannot be prevented by other means) and attaining the Arahant state in this life or within the next seven re-births.  In other words such a person will not have an eight re-becoming in Samsara.

The path knowledge and the fruition in that step that follows are automatic. 

Fruition in the Path of the Once Returner

With the fruition in the Sothapatthi step of the Path, and continuing in the development in the Noble Eight-fold Path including development of right concentration and right mindfulness, one sees two other fetters that tie a 'being' down to the Samsara. They are kamma-raga (sensual desire)  and patigaya (ill-will). This path knowledge reveals to you of their meaningless nature and their futility. This realization helps to weaken and suppress these two fetters.   The moral restraint (seela) that is cultivated and the Path Knowledge thus gained about the nature of the above fetters ingrained in the mind, we are able to overcome some gross tendencies such as craving, desire and obsessive lust as one group and anger, dislike and aversion  as the other.  These have been a part of our habitual traits. That is restraint from indulging in lustful actions and similarly in hateful deeds, as their consequences are now well understood, is what is meant by weakening and suppressing the fetters. It however means that while their gross manifestation is suppressed, their roots are still ingrained in the mind in dormant state. With this path knowledge and the fruition in that step you enter the next step of the path, that of Non Returner.

Once Returner upon death will only return once more to the sensual worlds. (Human, Deva or , Brahma worlds with form).Their Samsaric journey is thus limited as above.

Fruition in the Path of the Non Returner (Anagami)

The process of experiencing this step in the Path, the way to cultivate and realization of Path Knowledge is similar to those of the Once Returner. With this path knowledge that weakened the manifestation of kamma-raga and patigaya (sensual desire and ill-will), you would continue following the Noble Eight-fold Path to develop right concentration and right mindfulness further. The ability thus gained for a penetrative vision and mindful awareness, reveals to you additionally the impermanence, non-self and unsatisfactory nature of these fetters. This realization helps to see the roots conditioning these fetters and enables us to destroy them. With that attainment the two fetters that were weakened during the Once Returner step in the Path are now completely destroyed never to return. Gaining this path knowledge and the fruition brings you to the threshold of the next step of the path, that of an Arahant (Noble One).  And a Non- Returner upon death will never again take rebirth in the sensual worlds.

 Fruition in the Path of the Arahant (Noble One)

With the destruction of the above five fetters that were more weighted towards a birth in  lower realms, there remains five other fetters that are more directed to births in higher planes. These are very subtle and require a well concentrated mind to spot them. These fetters are rupa raga  (craving for material form which include craving for a state with a form, in the next birth),  arupa raga (craving for concepts devoid of material form which also in addition  includes birth in formless states),  manna (ego), uddachcha  (restlessness),  avidya (ignorance).

With the development in the Path beyond Non Returner (Anagami) state by following the Noble Eightfold Path and developing right concentration and right mindfulness further, you begin to see the above subtle fetters which are remaining that tie you down to the Samsaric process. Also you recognize their meaningless nature and their futility. With the elimination of one of these fetters you enter the Path of the Arahant (Noble One). Continuing on with the Noble Eightfold Path and developing right concentration and right mindfulness further you destroy the remaining fetters and reap the fruition in the step to become an Arahant (Noble One). This Fruition Knowledge is a very important part of the wider understanding of supra-mundane Right View.

These six ways of developing the understanding of right view with Nibbana as the focus is how one would progressively develop right view that the Noble Ones hold about the phenomena of this world.

Dhamma also refers to two more factors beside the eight in the Noble Eightfold Path that the Arahant acquires in this process. They are vidya vimukthi nana (knowledge of the freedom that can be gained from psychic irritants and fetters that tie you down to samsara)  and the vidya vimukthi nana dharshana (realization or view that this freedom has been attained).

These ten factors are the fulfillment of Arahanthood, and the ending of the Samsara.

 It must now be clear that we should engage in a regular and effective Dhamma practice. Then we can draw comfort from the fact that this Dhamma will lead us to deliverance from the unsatisfactory Samsara and give us the necessary protection we need for this purpose.

In this Blog I have attempted to list out the activities that  fall in line with this requirement. Developing the factors of the Noble Eightfold Path while observing the Ajeewa Astamaka Seela as the platform, along with serenity and insight meditations dealing with right concentration and right mindfulness, and contemplating on right intentions and thereafter right view as above on a daily basis, you as a busy householder are in this right practice.

Please await a Post on Patticca Samupadda  (Dependent Origination or dependent co-arising)

Post # 37 – Developing ‘Right View’ by the Lay  Householder- Part 4

If you are visiting this Blog for the first time, it would be good if you could start by visiting the 1^st Post to know about this Blog and then read the others in sequence. 

In Post # 36 we discussed Chatu Sathya Samma Ditthi – an understanding about the four noble truths, with Nibbana as the focus as a part of Right View in the Noble Eightfold Path.  .

In this Post we will discuss Marga Samma Ditthi (deeper understanding about the steps in the path to enlightenment/Nibbana).

The steps in the Path to Nibbana consist of the four steps of, the Stream Entry Path (Sotha Patthi), the Once Returner Path (Sakudhagami), the Non Returner Path (Anagami), and Noble One’s Path (Arahant). The knowledge relating to these four steps in the Path consists of knowing what that step in the Path is, the way to cultivate and develop in the Path, and a realization of the fact that the path attainment has been fulfilled. This realization is known as Path Knowledge. This knowledge helps us to eliminate the various fetters or shackles (sanyojanas) that chain us down to the Samsaric process (the cycle of birth and death).

Stream Entry Path (Sotha Patthi)

Observance and practice of the virtuous qualities, of associating with noble friends; learning the Dhamma; developing unwavering trust in the Noble Triple Gem and  seela, being always mindful and acting wisely with clear comprehension in accordance with Dhamma yoniso manasikara; and following the Noble Eightfold Path are the requirements to develop in the Stream Entry Path (Sotha Patthi).   Ven Henepola Gunerathne Thero in his talk at the nine day retreat in Perth says that when one develops unwavering trust (Sraddawa) in the Buddha, Dhamma, the Sanga (the noble community) and the Seela (virtuous living), one enters the Stream Entry Path

Once  you  are  established  in  the Stream  Entry  Path  (Sothapatthi Margaya),  the  virtues   of Saddha (trust in the Noble Triple Gem), Viriya (ardent effort),  Sathi  (mindfulness),  Samadhi (concentrated attention) and  Panna (wisdom for understanding reality) develop as faculties and strengths progressively to higher levels. Then you have an experience that you have left the mundane (Puthujana) or worldly state and are on course to enter the state of a Noble One (ariya).

The way to Develop in the Path

As referred to above monks quoting the suttas say that one gains entry into Sothapatthi Margaya –stream enterer path, through the observance and practice of four virtuous qualities. They are Kalyana Mitra Sevanaya - associating with noble friends; Saddarma Sravanaya - learning the Dhamma; Yoniso Manasikara - being always mindful and acting wisely with clear comprehension in accordance with Dhamma; and following a Dhamma-nu-Dhamma Prathipadawa - the noble eightfold path. In addition to these four fold virtues, the stream enterer also develops unwavering trust (Sraddawa) in the Buddha, Dhamma, the Sanga (the noble community) and the Seela (virtuous living) as they advance in the Path.

With a regular practice of engaging in above one enters and develops in the path of stream enterer.

At this stage you will reach an important intermediate mile-stone before you attain fruition in Sotha Patthi. That is either you reach a state of a Sadda-nu-sari (one driven by trust in the Noble Triple Gem) or Dhamma-nu-sari (one driven by the understanding of the Dhamma).  In the former, unwavering trust in the Noble Triple Gem is the driver which takes you forward towards the Sothapatthi state. In the case of the latter, the driver is the inspiration gained from the understanding of the Dhamma. This inspiration carries you forward. It seems that any one of these intermediate states is quite achievable in this life and can be the first target to aim at.

Realization of Path Knowledge

With this experience in the steps in this Path, one realizes that one has left the worldly state of living and has entered the path to the Ariya (Noble) state. With this Path Knowledge (Magga-Nana) you begin to see clearly three fetters (Sanyojana) that hold you down to the Samsaric process. They are Sakkaya Ditti (view and an attachment to a self- a personality view), Vichikichcha (speculative doubt about the Noble Triple Gem), Seelavrutha Paramasa (trust and reliance on mundane  worldly rites and rituals for liberation). You also begin to see how meaningless these fetters are, their futility and their unwise nature. In other words see them as mere  notions  without a real basis. As this understanding grows these fetters fade and die in our mind. While mundane vippassana knowledge only suppresses these defilements, the Path Knowledge destroys them. This is the first supra mundane vippassana knowledge which takes Nibbana as the object. This path knowledge and the fruition in that step that follows are automatic. Some monks say that they are separated only by the duration of two mind moments. Ven Henepola Gunerathane Thero in his talks at the 9 day retreat in Perth says however that they only develop stage by stage through advancement in the respective practices. He cites the teaching where there are references to  eight persons or four pairs of persons who are following the Ariya Marga. Therefore  persons in the path stage and fruition stage are different and the attainments of the respective states have the necessary time gap. We therefore have to be aware of the different interpretations of these steps in the process and make our own judgement based on more deeper inquiry.

Path of the Once Returner

With the fruition in the Sothapatthi step of the Path, you enter the next step, the Path of the Once Returner (Sakurdhagami). The process of experiencing that step in the Path, the way to cultivate the Path and acquiring the Path Knowledge is similar to those of the Stream Entry Path.This realization comes when the five qualities referred to above as faculties and strengths, develop to a higher level through this practice.
Once you have attained the fruition state in Stream Entry and continuing in the cultivation and development in the Noble Eightfold Path, you enter the Path of Once Returner. The realization that you are now in this step of the Path is the Path Knowledge of the Once Returner. You then begin to see two other fetters that tie you down to the Samsara. They are kamma-raga (sensual desire or craving) and patigaya (aversion or illwill). This path knowledge reveals to you that these two fetters cause our rebecoming in the Karma World. Also .of their  meaningless nature, their futility and their unwise nature. This realization helps to weaken and suppress these two fetters.  With the moral restraint (seela)  that is thus cultivated and the Path Knowledge thus gained about the nature of the above fetters ingrained in the mind, you are able to overcome the gross tendencies that have been part of your habitual traits. That is restraint from indulging in lustful actions and similarly in hateful deeds, as their  consequences are the re-becoming in the lower realms of the Karma World. This is the meaning of weakening and suppressing the fetters. Weakening and suppressing also means that their roots are still ingrained in the mind in dormant state while such gross tendencies have been restrained. With this path knowledge and the fruition in that step you enter the next step of the path, that of Non Returner.

Path of the Non Returner (Anagami)

The process of experiencing this step in the Path, the way to cultivate the Path and realization of Path Knowledge is similar to those of the Stream Enterer or Once Returner.

This Path Knowledge destroys the two fetters that were weakened during the Once Returner step in the Path. The Path Factors and process of developing the Noble Eight-fold Path at this level is based on its world transcending (locuthara) way. That is through more advanced levels of serenity and insight meditation practices. That is higher levels of Samma Sathi and Samma Samadhi of the Noble Eightfold Path, supplemented by developing higher levels of  samma ditti (right view). The views and realization thus developed are more refined and deep. That is even the roots giving rise to these fetters are now penetrated and completely destroyed never to return. That is symbolically what a non-returner can mean.With this path knowledge and the fruition in that step you enter the next step of the path, that of an Arahant (Noble One).  

 Path of the Arahant (Noble  One)

The process of experiencing the Path, the way to cultivate the Path and realization of Path Knowledge is similar to those of the Stream Enterer, Once Returner or Non Returner.

This Path Knowledge destroys five remaining fetters that chain you down to the Samsaric Process and lead to realization of Nibbana. These are very subtle fetters and requires a well concentrated mind to spot them. These fetters are rupa raga (craving for a form),  arupa raga (craving for formless states), manna (ego), uddachcha (restlessness), avidya (ignorance).

With this path knowledge and the fruition in that step you become an Arahant (Noble One). This Path Knowledge is a very important part of the supramundane Right View.   

Please await the next Post for a discussion on Pala Samma Ditthi (deeper understanding about the fruition in the path leading to enlightenment/ Nibbana).