Post # 36 – Developing ‘Right View’ by the Lay Householder- Part 3

In Post # 35 we discussed Right View as advocated in the Noble Eight-fold Path in respect of   Diyana Samma Ditthi, and Vidarshana Samma Ditthi. In this Post we will discuss the details relating to Chatu Sathya Samma Ditthi - deeper understanding about the four noble truths with Nibbana as the focus.

A deep understanding about the four noble truths with Nibbana as the focus requires a close analytical review of the teaching relating to this topic. It is known to be the most fundamental of the teaching and unique to Buddha Dhamma. It is often referred to as ‘right view’ by itself. This analytical review requires a deep understanding of the truth of suffering (unsatisfactory nature of existence); the truth of the cause of suffering; the truth of the end to suffering; and the truth of the path leading to the end of suffering. Each one signifies the understanding of the truth about life, the reasons behind those truths, the possibility of change and the way of life that can lead to change and gaining freedom from suffering, ie. Nibbana.

The first focus in this attempt is to develop a deep understanding of the truth of suffering (dukka sathya) or a deep understanding of the unsatisfactory nature of existence. The very basic aspect of this truth given in the Pattika Saumuppada (dependent origination) teaching is - ‘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 prathisandhi vinnana). This consciousness is conditioned by the nature of the craving. This consciousness causes a new becoming in an appropriate abode with a 'new life’. This abode, that is sought for the new becoming is such that it is able to provide the conditions to indulge in or fulfill the traits and tendencies acquired from experiences in the past and past lives.

This new becoming means the coming into existence of a name-form aggregation (nama-rupa santhithaya) that is consistent with the nature of the existence-seeking consciousness. The abode, where this happens has the characteristics to host this particular name-form aggregation and the conditions to permit indulgence in or to fulfill the traits and tendencies acquired from experiences in the past lives..To permit indulgence in or to fulfill the traits and tendencies brought over from the past and to experience the stimuli from the external environment, results in the coming into existence of the five aggregates of clinging (pancha upadana skanda) and the six sense faculties developed appropriately, constituting the ‘Being’. This 'Being' coming into such existence, then starts to experience ‘living’. That is, this process of becoming happens not due to the will or wish  of ‘a Being or a Self ' that is perceived to exist, but only due to causes and conditions.  This is the first realization of the unsatisfactory nature of the ‘Being’ or dukka sathya.

A human being in this process comes into existence with conception in a mother’s womb. The conditions existing in a womb, the undesirable environment and the painful experiences that is undergone in a mother’s womb due to her movements and a near ten month of existence in that environment, is the next realization of the unsatisfactory nature of existence or ‘suffering’. The painful experiences of the baby and mother during the birth process are the next. The life following this birth with aging, decay, deterioration of the sense faculties and continually exhausting the life span is the next. The inevitable occurrences of illness and pain are the next states of suffering. The inherent nature of arising, staying and ceasing of the skanda, datu and ayathana (the basic constituents) that make up the ‘Being’ results therefore in continuous break up and coming together or instantaneous death and birth (udaya veya) of these basic constituents that is the ‘being’. That is another aspect of the suffering. And finally with the exhaustion of the Kamma that gave rise to this life, resulting in the complete break-up of the name-form aggregation or conventional death is also another significant aspect of the nature of bodily suffering.  

In addition to this unsatisfactory nature or dukka of the form aggregate, the name aggregate also experiences its own type of suffering. The regular mind experiences of sorrow, lamentation, pain, grief and despair (soka, parideva, dukka, domanassa, and upayasa) are the primary states of suffering in the mind. In addition there are the experiences of suffering, when you have to part from those whom you love or with those possessions you like, or conversely having to associate with those whom you dislike and those things that you are averse to, are also states of mental suffering. Also when what you desire does not happen or you cannot get what you want, are also states of mental dukka.

This dukka listed above that is experienced is the true nature of the five aggregates of clinging (pancha upadana skanda), or the ‘Being’. It is the reality. This realization has to be consolidated by the following three ways:

i.       Once you begin to see this suffering as, dukka dukkathya (pain of body and mind), viparinama dukkathya (the suffering as a consequence of change), and sankara dukkathya (the suffering as a result of causes and conditions) you see the reality of suffering through Sathya Nana (the wisdom of the true nature of suffering). The Ariya Sathya Nana.

ii.         The wisdom as to how this true nature of suffering can be understood and what you need to do to gain this understanding and the way to acquire this wisdom, is said to be Kruthya Nana (‘action wisdom’  or what’s to be done to realize this wisdom).

iii.        Once the true nature of the suffering as above is understood and you have that as a true realization, that wisdom is known as Kruthak Nana (realization wisdom). 

This threefold way of understanding the unsatisfactory nature of the five aggregates of clinging (Pancha Upadana Skanda) is the right view of dukkha sathya or truth of suffering

The ‘truth’ of the cause of suffering (dukkha samudaya sathya)

We saw above that Dhamma refers to this truth given in the Patticca Saumuppada teaching as follows:

 ‘Due to avidya –not knowing, one develops desire, craving and attachment for an existence. This craving for an existence, results in an existence-seeking consciousness, which in turn gives rise to a becoming in an appropriate abode.  Dhamma also teaches us that the particular nature of this desire and craving is of three types. They are Kamma Thanna (craving for sensual pleasures and possessions), Bhawa Thanna (craving for existence and for  happenings) and Vibhawa Thanna (craving for non-existence or for non-happening).  We also saw that this becoming gave rise to a name-form aggregation and in turn the five aggregates of clinging which has an inherent nature of experiencing suffering.

Thus we see that suffering is there because of the arising of the five aggregates of clinging which in turn came into being from the name-form aggregation, therefore due to a 'birth', Therefore we see the primary cause of suffering is the birth. This name-form aggregation was the result of desire and craving that prevailed for a new becoming, and that the root of this desire and craving is not knowing - avidyawa or ignorance.

Therefore one sees the cause of suffering as kamma thanna (the craving for sensual pleasures), bhawa thanna (the craving for an existence), or vibhawa thanna (a craving for a non-existence) or due to all three.

The teaching requires us to consolidate this realization by the following three ways:

i.          Know that suffering or dukka, a nature inherent in the five aggregates of clinging, is due to a birth which in turn was the result of desire and craving due to ignorance or not knowing, and that craving for sensual pleasures or for an existence, or a non-existence is therefore the cause of dukka, which is the truth or Sathya Nana (the wisdom of the true nature of the cause of suffering).

ii.          Know that this craving has to be eliminated and what you need to do to eliminate craving and the understanding of the way is the wisdom known as Kruthya Nana (‘action wisdom’ or what’s to be done to realize this wisdom).

iii.        Once the true nature of the cause of suffering as above is understood and the cause eliminated, you have that as a true realization. That wisdom is known as Kruthak Nana (realization wisdom). 

The truth of the end to suffering (dukka nirodha sathya);

We saw before that ‘due to avidya or not knowing, desire and craving arises and in turn a becoming with a five aggregates of clinging, whose inherent nature is dukka. Dhamma also teaches that Nibbana is where a becoming with five aggregates of clinging does not arise, where a birth does not arise, and also where desire and craving does not arise. Therefore Nibbana is the only place where dukka (suffering) does not arise or exist and that the end of suffering is Nibbana.

The teaching requires us to consolidate this realization by the following three ways:

i           Nibbana is where there is no craving, no birth and therefore no arising of five aggregates of clinging and where this Dukka does not exist, as a true realization or Sathya Nana

ii.       The wisdom to consolidate this realization and the way for developing that wisdom is Kruthya Nana (‘action wisdom’ or what’s to be done to realize this wisdom).

iii.        The wisdom that this true realization is established is Kruthak Nana (realization wisdom).  

The truth of the path leading to the end of suffering

Dhamma teaches that this is the Noble Eightfold Path, and that this realization has to be consolidated by the following three ways:

i.         The wisdom of realizing that developing the factors of the Noble Eightfold Path is the path leading to the end of suffering as the truth (Sathya Nana)

ii.      The wisdom to consolidate this realization and the way for developing that wisdom is Kruthya Nana (‘action wisdom’ or what’s to be done to realize this wisdom).

iii.         The wisdom that this true realization is established is Kruthak Nana (realization wisdom).  

Thus this realization according to the above three ways of each of the four factors, and accordingly by these 12 ways articulated in the Dhamma Chaku Pevathum Sutta,  the Right View will be developed of the Four Noble Truths - Chatu Sathya Samma Ditthi with Nibbana as the focus.

Await a discussion on Marga Samma Ditthi (deeper understanding about the steps in the path to enlightenment/Nibbana) and Pala Samma Ditthi (deeper understanding about the fruition of the path to enlightenment/ Nibbana) in the next Post.

Post # 35 – Developing ‘Right View’  by the Lay Householder- 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 # 34 we discussed in outline Right View as advocated in the Noble Eightfold Path. We also discussed in detail the aspect of kammassakata sammaditthi- Kamma & Retribution, in relation to Right View.  

In this Post I will elaborate on the next two aspects of Right View- related to Diyana Samma Ditthi - the way to develop a concentrated mind for realizing Nibbana and Vidarshana Samma Ditthi (seeing Nibbana through insight knowledge).

Diyana Samma Ditthi 

Advancing in serenity meditation to achieve higher levels of one-pointed and absorbed mind is the basis for developing a mind capable of realizing Nibbana. We saw in the Post # 26 that by advancing in serenity meditation one can go from a mind state of Pari-kamma Samadhi (Initial Concentration), to Upchara Samadhi –(Access Concentration) and on to Arapana Samadhi the first material jhana or a high state of concentrated and absorbed mind. This state of Jhana is called arammana upanijhana – a mind that is absorbed in a material object. The mind gaining this state of concentration is a mind progressively gaining the state of Samma Samadhi. This mind experiences five Jhana factors or factors of absorption.  They are initial application- Vittakka (applying the factors of the mind to the object or direct the mind again and again at the object); sustained application- Vichara (keeping the mind anchored on the object or keep the mind examining the object); happiness –Peethi,; rapture – Sukha; and collected and concentrated mind - Ekkaggatha. 

 The nature of these Jhana factors is that they go to counter and suppress the influences of the five hindrances (pancha neewarana) that inhibit our realization of enlightenment. That is Vittakka goes to suppress Sloth and Torpor, (thina midda), Vichara goes to suppress doubt, happiness–Peethi supresses illwill (viyapada), rapture – Sukha suppresses restless and brooding(uddachcha kukukcha) and collected and concentrated mind - Ekkaggatha suppressing sensual desire ( Kamma Chanda).  Such a mind with the five hindrances suppressed is on track for gaining higher Jhanas to reach a mind state of high concentration and equanimity (fourth material Janna). These Jhana factors only suppress the five hindrances and not eliminate them. The root of these hindrances is ignorance. Until ignorance is eliminated the hindrances lie subdued. By developing wisdom, ignorance is eliminated and with it the five hindrances. With the attainment of this wisdom other misconstrued views about the experiencing of the elation and euphoria of a stilled mind and the extraordinary abilities that can be performed by such a  mind,  as liberation are eliminated.

   

Coming out of these higher Jhanas, and with concentrated minds described above, one switches to insight meditation, a targeted and guided insight meditation practice, to gain states of  mind known as lakkana upanijjana or seeing the true nature of  this living being and other phenomena. That is their impermanence, unsatisfactory, and non-self nature (thrilakshnaya). With this wisdom, ignorance which was the root of all hindrances is eliminated and with that the hindrances themselves. These hindrances are known to be the roots of the ten shackles or fetters (Dasa Sanyojana) that tie us down to the Samsaric journey.  Following the  gaining of lakkana upanijjana,  and continuing with  insight meditation one gains the four path visions and the four fruition visions of the path to Nibbana (sathara marga sith and sathara pala sith) or world transcending jhanas progressively.  With the gaining of the wisdom of path visions and fruition visions, the ten shackles or fetters (Dasa Sanyojana) that tie us down to the Samsaric journey are progressively eliminated. With the elimination of the fetters you escape from the Samsaric journey and attain the state of Nibbana

This is the outline related to Diyana Samma Ditthi.  Contemplating regularly and advancing this knowledge of Jhanas with Nibbana as focus one can suitably broaden the understanding of Right View in the Noble Eightfold  Path.

 

Vidarshana Samma Ditthi

Seeing Nibbana through insight knowledge will be the focus of this discussion.

One has to engage in insight meditation (vidharshana) to develop wisdom to see the true nature of all phenomena (yatha bhutha nana). A focused and concentrated mind developed through serenity meditation and engaged in insight meditation, is capable of applying a penetrating vision to a chosen phenomenon and dissecting such phenomenon into its constituent parts to see their true nature. This insight meditation is a guided exercise to experience and test the intellectual understanding (suthamaya nana) as explained in Buddha Dhamma. 

The meditator engaged in this practice, first sees the world as divided into conditioned (sankatha) and unconditioned (asankatha) groups/constituents. The conditioned group is formed by causes and conditions and includes all animate and inanimate formations. The unconditioned group is the rest which includes Nibbana - a special phenomenon. 

The conditioned group segregated into parts has all animate formations as one sub-group and inanimate formations as the other. The formations in the animate group includes this self or 'being' and when segregated into constituents display components referred to as name and form aggregates.  The form aggregate when dissected progressively into constituents, ends up at the basic elements of matter - the four fundamental phenomena - Patavi, Apo, Thejo and Vayo. The nature of these elements is that their influences are in a perpetual cycle of arise, stay, cease and they exist by repetition giving rise to a state of flux (udaya-veya) for all formation which they are a part of. That is a state of impermanence. The name aggregate in animate formations on the other hand when dissected shows the constituents as feelings, perceptions, thoughts and consciousness.  Each of these displays a nature of impermanence. The name and form aggregates of the animate group with the nature of impermanence and  subject to change in a cycle of arise, stay and cease, only due  to causes and conditions and not due to the will or desire of an owner, shows their non-self nature.  Further, the function of living by a 'Being' which is  a process of seeing, hearing, knowing, feeling, experiencing, doing, thinking etc. are all happening only  in this basic aggregation of name and form  consisting of the aggregates of form, feelings, perceptions, thoughts (conditional formations) and consciousness. Therefore due to their nature of arising, staying and ceasing or impermanence  and the non-self nature, happening outside the control and participation of an owner, this process is seen to be very undesirable and unsatisfactory. It is referred to in Dhamma as the dukka dukkathwaya nature. In addition one sees their nature of impermanence and being  subject to change in a cycle of arise, stay and cease as their viparinama dukkathwaya state, and due to their nature of being formed due to  causes and conditions signifying their sankatha dukkathwaya state, all culminating in a state of unsatisfactory-ness.  Similarly with a penetrative vision and dis-aggregating the inanimate group also into their constituent components,  shows they arise due to causes and conditions and therefore subject change with the causes giving their impermanent nature. These for all purposes are seen as unsatisfactory. .

With the realization of the impermanent nature, unsatisfactory nature and nature of non-self - the universal truths - of the conditioned group, the desire, craving and attachments to such worldly phenomena will fade away. Also the views hitherto held of a self, the speculative doubts, and the practices of engaging in mystical rites and rituals to appease these phenomena (sakkaya ditthi, vicchikichcha, and  seelavrutha paramasa) will be seen to make no sense and thus eliminated. Also such avidya or not knowing will be eliminated and a full realization of the teachings in the Dhamma unfolds developing wisdom (vidya vimukkthi nana dharshana), for realizing Nibbana.

This outline on Vidarshana Samma Ditthi will help you to formulate your own listing of facts to contemplate and expand your own  knowledge regularly on this aspect of right view.

Please await the discussion on Chatu Sathya Samma Ditti,  in the next Post.

Post # 34 – Developing ‘Right View’ by  the Lay Householder- Part 1

In Post # 16 we discussed the Noble Eightfold Path which was described as the direct path to liberation. We noted that being the direct path to liberation we should strive to develop its factors as a real necessity/high priority. We saw that the path factors were ‘ right  view’; ‘right intention’; ‘right speech’; ‘right action’; ‘right livelihood’; ‘right effort’; ‘right mindfulness’ and ‘right concentration’. 

We saw from a quote in the web, the position of right view viz-a-viz the noble eightfold path as follows - “Right view (Samma Ditthi) is the forerunner of the entire path, the guide for all the other factors. It enables us to understand our starting point, our destination, and the successive landmarks to pass as the practice advances. To attempt to engage in the practice without a foundation of right view is to risk getting lost in the futility of undirected movement” 

In Post # 19 we discussed, right view as advocated by learned monks in Dhamma Desanas (talks), where dasa wasthuka samma ditti -the tenfold mundane right view and  chathu sathya samma ditti, or supra-mundane right view-( the Four Noble Truths) have been referred to. We also saw, references made by Noble Sariputta on right view in the Sammaditthi Sutta. The right view is said to eradicate self-view or ego; attaining permanent stability in morality; unshakeable confidence in the Noble Triple Gem and the realization of Nibbana.

We also saw the explanation about right view that includes all of above, and as the one which refers to seeing worldly phenomena in the way the noble ones (Buddhas, Paccheka Buddhas, Arahants) see them. That is developing right view relating to phenomena of the world with Nibbana as the focus. This is the one that best suits our purpose.

Developing right view in this way requires contemplation on six views about worldly phenomena. They are respectively kammassakata sammaditthi (way of seeing Kamma and its retribution in relation to Nibbana); Diyana Samma Ditthi (way of developing a concentrated mind for realizing Nibbana);  Vidharshana Samma Ditthi (view relating to real nature of  phenomena of the world with Nibbana as the focus through insight knowledge); Chatu Sathya Samma Ditthi (deeper understanding about the four noble truths with Nibbana as the focus);  Marga Samma Ditthi (deeper understanding about the steps in the path to enlightenment/Nibbana);  Pala Samma Ditthi (deeper understanding about the fruition in the path  to enlightenment/ Nibbana).

To develop right view on these lines we have to first accumulate knowledge about these six aspects from our traditional methods such as by listening to dhamma and reading about dhamma etc. and by maintaining a record of relevant facts related to these six aspects as they come to our attention. Thus we build up the range of facts that we have to contemplate on regularly to develop right view.

As an example I would now like to list out some content on each of these aspects and how they can be used in this contemplation. The following listing is by no means typical or sufficient as content for this practice. But they are given only to establish the method as I understand them. What you must create for yourself through the above means will be the best and the most rewarding method to achieve the objective. 

I must hasten to add here that the  practices that will be described below gives you an appropriate foundation to establish Right View. This will enable you to practice and advance in developing the respective factors further by acquiring the relevant Dhamma knowledge and engage in the practice further to advance this knowledge progressively to required levels. Thus what is described here should therefore be treated only  as a spring board to developing Right View further. 

What I like to share with you on this is as follows:

Kammassakata Sammaditthi 

This contemplation on way of seeing Kamma and their retribution in relation to Nibbana may go like this: 

All acts committed by us with will/volition, understanding and mindfulness are accumulated as Kamma. This accumulation is done by way of thought, word and deed. The ethical quality of the volition segregates them as wholesome or unwholesome Kamma. These Kamma shapes our re-becoming. This re-becoming determines our samsaric (cycle of re-birth) process.  By right understanding and engaging in right actions to attain the four paths and their fruition, we can limit the accumulation of new Kamma and mitigate the effects of existing Kamma thus shortening the samsaric process. This is Kammassakata Sammaditthi in a nutshell. But to put it into practice we need a more elaborate description.

In a Dhamma Desana a monk said that for ease of explanation he will use two ways of referring to Kamma in relation to their ethical quality. These two ways are white Kamma which gives favourable or happy results and black Kamma, which gives unfavorable or unhappy results.  There is reference  to this classification in a talk given by the Buddha where he has segregated white kamma that lead to good results, black kamma leading to bad results, kamma that can be described as having both white and black qualities giving rise to mixed results like what we experience in our present life and those kamma which are neither white nor black which do not create the bhawa that conditions our samsaric journey.  Therefore this method is convenient to use when discussing Kamma.

For understanding Kammassakata Sammaditthi for our purpose, Kamma are divided into two groups. The first group is Janaka Kamma. They are the Kamma that determine our re-becoming/ rebirth.   The second group is called Pervurthi Kamma. They arise and give effect in the life that follows such rebirth.  At this level of classification there are also Kammas referred to as Upa-Thambaka Kamma, those that can make dormant Kammas to come alive or wake up; Upa-Piditha Kamma those that reduces or thins out the effects of existing Kamma; and Upa-Gathaka Kamma, those that suppress or kill the  existing Kamma yet to arise and give effect. 

In Janaka Kamma there is a category known as Garuka Kamma. They are significant in that their effects (Kamma Vipaka) cannot be mitigated or destroyed by any means. In other words their effects have to be borne at all costs.  A white Garuka Kamma is accumulated when one attains a state of Jhana through meditation.  A practitioner, who has attained a Jhana and passes away while the mind is in that condition, will have this white Kamma dominating all others in determining the rebirth. They will be born in a happy realm/abode with form or without form, irrespective of what other Janaka Kamma is in accumulation in the mind. Similarly one who has committed a black Garuka Kamma such as having caused harm to or the death of a parent or the same to an Arahant or committed an act of injuring a Buddha or causing disharmony among Sanga will be born in the hell realms despite all other good Kamma they have accumulated. This is the nature of Garuka Kamma. Thus in terms of this teaching the fact that you now have a human birth, means that for certain, you have not committed any black or white Garuka Kamma in the last life conditioning your present birth. In addition unless you have committed such black Kamma since your birth in this life, you are now well positioned to avoid an inevitable birth in the hell realms due to a Garuka Kamma.

Next in sequence to arise to determine the rebirth realm is a Kamma known as assanna (proximate) Kamma that prevail at the time of death. The ethical quality of such proximate kamma determines where your rebirth will be. The proximate Kamma is conditioned by the day to day habitual traits and practices that you live by in this life as well as those in previous lives. If you want the Pali name for these habitual Kamma, they are called Archinthana Kamma. Another Kamma that can mature and manifest as a proximate Kamma is known as a Kattatha Kamma, a special kamma that is done  with more preparation and awareness, occasionally.

Thus this knowledge enables you to engage in such new right Kamma to be on course, including the right Upa-Thambaka Kamma, Upa-Piditha Kamma; and Upa-Gathaka Kamma to deal appropriately with the existing Kamma, to avoid birth in unhappy realms.

The other regime of Kamma that has to be reviewed is Pervurthi Kamma. We mentioned that they arise and give effect in the life that follows each rebirth. There are three types of Kamma in this category. They are Ditta Dhamma Vedaneeya Kamma, those that give effect in the same life as they were committed, and Upapaditha Vedaneeya Kamma, the Kamma that have been carried over from last birth to give effect in this life and Aparapariya Vedaneeya Kamma, the Kamma that is being carried over even from many previous lives.  In addition there is a category of Kamma in this group called the Ahosi Kamma. These are kamma that were due to give effect in this life, but were prevented from fructifying due to other counteracting dominant Kamma.  That is when a Pervurthi Kamma that was due to give effect in this life is prevented from happening, then such Kamma are extinguished or neutralized never to arise again.

Aside of all this there is also a category of Kamma which can be identified as neither white nor black. They are Kamma that do not create Bhawa (rebecoming). They develop the path factors and steps in the path to enlightenment. They do not proliferate the Samsaric journey. It is good to acquire some knowledge about them.

This outline tells us that our samsaric journey up to now and the nature of our present life and its endowments are the results or a bundle of effects happening together due to a bundle of Kamma that we have accumulated. In this bundle there are the Janaka Kammas and Pervurthy Kammas both white and black and also some Kamma that are neither white nor black.

This knowledge tells us not be too anxious about the Kamma that are in accumulation in our minds from the past and that we can do something about them. Our choice is to continue adding white kamma to this bundle so that their effects will dominate our future life. We would also have the comfort level that these dominant white Kammas will manifest as the right Upa-Thambaka Kamma, Upa-Piditha Kamma; and Upa-Gathaka Kamma to deal appropriately with the existing Kamma, and avoid a birth in unhappy realms. Further by adding these dominant white Kammas to this bundle we can also trigger the Kammas that are neither white nor black in this bundle to arise in abundance enabling us to escape from Samsara.

Hope this gives you a fair idea of Kammassakata Sammaditthi, to start the practice of developing right view.

Await the coming Posts for elaborations on the other aspects of Right View.