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.