Post # 71 – Developing World Transcending Wisdom in the Path to Nibbana- Part 3

You need to read Post # 66 and Post #67, before reading this.

This is the third instalment of the collection for building up a supporting backdrop to engage in this meditation practice

In Post # 17, Post #18, Post # 19 & Post # 20 we discussed how we develop the factors in the Noble Eightfold Path. The eight factors so developed complementing each other gave us an ability to comprehend fully the true nature of our present moment experiences.

The factors of the seela (moral restraint) part, the panna ( wisdom) part, and samma wayama (right effort) factor of the samadhi (concentration) part, of the Noble Eightfold Path thus developed, has organised the mind with the right background and right focus to engage in developing right concentration (samma samadhi) as advocated in Theravada Buddhism. This background forms the spring board for engaging in serenity meditation for gaining right concentration (samma samadhi), the next factor in the path.

It is only a mind established in serenity that can easily concentrate on a subject of meditation. The calm and concentrated mind sees things as they really are. The unified mind brings the five hindrances (pañca nīvaraṇāni) under subjugation. The hindrances are kāmac-chanda (sensual desires), vyāpāda (ill will),  thīna-middha (obduracy of mind and mental factors),  uddhacca-kukkucca (restlessness and worry), and  vicikicchā (doubt).

 A meditator who attains jhānas (a deep absorbed mind on a meditation object), inhibits all five hindrances. Then by the power of samādhi- concentrative thought- thus won, he turns his mind to the understanding of reality through insight (vipassanā ). That is to see things as they truly are- viz. impermanence, sorrow and no permanent soul. It is through insight that the meditator eradicates the latent corruptions (anusaya kilesa), and attains perfect purity.  

 Ven. Piyadassi Thera in his book titled ‘The Seven Factors of Enlightenment (Satta Bojjhaṅga) (Post# 43) says that Kāmac-chanda (sensual desire) - the thirst for possessions and satisfaction of desires- is the thirst that binds man to saṃsāra (the repeated wandering). The learned Monk then goes on to say that (Post # 48) – “According to the discourse on the Foundations of Mindfulness (Satipaṭṭhāna Sutta) where there is the delightful and the pleasurable, there this craving arises and takes root. When forms, sounds, smells, tastes, bodily contacts and ideas are delightful and pleasurable; there this craving arises and takes root. Craving when obstructed by some cause is transformed to frustration and wrath. From craving arises grief, from craving arises fear. To one who is free from craving, there is no grief, no fear”.

 Forms, sounds, smells, tastes, bodily contacts and ideas are based on what we see, hear and feel etc. When we experience them with awareness, mindfulness and clear comprehension from practicing Samma Sati as discussed in Post# 18 and Post # 25 we are able to see their true nature and how they lead us to develop intensions, feelings and emotions. Our tendency is to give vent to these feelings and emotions by an action through thought, word or deed. These actions then manifest as life experiences      - sankaras- resulting in the creation of Bhava (re-becoming conditions) eventually leading to the arising of the re-linking consciousness and a new birth.

When these feelings and emotions are conditioned by craving (loba), aversion (dosa) and ignorance (moha), the bhava formation is more weighted to them and the resulting birth will be in an unhappy realm. The first objective is to avoid such a birth. On the other hand when these feelings and emotions are conditioned by the opposites -aloba (dispassion), adosa (compassion) and amoha (wisdom) - the bhava formation is more weighted to them and the resulting birth will be in a happy realm.  In both cases the samsaric journey gets well established. Our endeavour should be to avoid the samsaric journey altogether. Therefore towards this objective we cultivate right mindfulness (samma sati) here and now to avoid the bhava forming life experiences. When we learn to experience life with awareness, mindfulness and clear comprehension from practicing systematic reflection (yoniso manasikāra) and Samma Sati, we can exercise some control over this process.  

Ven Piyadassi Thero in his book also explains that systematic reflection (yoniso manasikāra) comes naturally through right mindfulness (samma sati), and it urges one to discriminate, to reason and investigate the nature of things. A mind that cannot act with awareness, mindfulness and clear comprehension is unsteady, difficult to hold back and wanders at will. It is systematic reflection (yoniso manasikāra) that helps the aspirant for enlightenment to subdue the fickle mind.  

We saw that while developing the factors of the Noble Eightfold Path culminating in developing Samma Sathi, how we may control bhava forming sankaras. Thus we are engaging in a practice to limit the future samsaric journey. While developing the skills to practice systematic reflection (yoniso manasikāra) through right mindfulness, this achievement was gradually gained. However by developing Samma Sathi to control the new bhava formation from now on, we find that there are, still existing, sankara that we have previously accumulated in our mind throughout our long samsaric journey. This is an enormous collection of sankaras which dwelling in our mind arises regularly when we are not mindful to cause bhave formation and in turn the continuation of the samsaric process. Although we can contain the new bhawa forming sankaras by practicing samma sathi, the accumulations from the past rise up when we are not mindful and influence new bhawa formations continuing the samsaric process. Dhamma explains that it is the attachment, craving and grasping we have cultivated in the past through ignorance resulting in this collection of Sankaras, as the cause that influences the arising of our new thoughts and intent, culminating in the continuation of the samsaric process.

We have to therefore discuss a meditation practice that is practicable for a busy lay Buddhist householder to overcome this hindrance. The unique opportunity that we now have is the access to Buddha-Dhamma discovered by the Buddha. He on our behalf went into a deep and extensive investigation of the phenomena in this world, to understand their true nature. He then sieved out what of them is relevant for a mundane 'being' to gain release from this unsatisfactory samsara and taught it as Buddha-Dhamma. Therefore, to benefit from this noble effort of the Buddha, we only have to limit our investigation and test out only what is explained in Buddha-Dhamma.

As I have to limit the contents of each Post to facilitate easy reading, I will stop the descriptions here. Please await the next Post # 72 for a continuation of the descriptions.

Post # 70 – Developing World Transcending Wisdom in the Path to Nibbana- Part 2

You need to read Post # 69 before reading this.

To ascend to the summit of vision described in Post # 69 and acquire clarity of vision, which penetrates into the deepest recesses of life to understand the true nature that underlies all phenomena, one has to develop a good understanding of dependent co-arising (Patticca Sumupadda) teaching given in the Buddha–Dhamma.

The teaching on dependent co-arising as outlined in the Sutta Pittaca of the Pali Canon - Vibhanga Sutta etc. (see Post# 39 and Post # 40) describes the process based on the felt effects. The process outlined in the descriptions goes as - 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), there arise activities/fabrications (Sankhara). 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) and the six sense faculties (salayatana).  Because of the six senses, contact (phassa) sets in. Contact then leads to feeling (vedana). These five - viz., consciousness, mind and matter, six senses, contact and feeling - are the effects (vipaka) of past actions (kamma).  Dependent on feeling arises craving (thanha). Craving results in grasping (upadana). Grasping is the cause of re-becoming (bhava) conditioned by Kamma, 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.

This is how dependent co-arising (Patticca Sumupadda) as applicable from one conventional life to the next is explained in the Suttas.

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, one experiences the end of the life process of samsara.

In the discussion under Vibajjawada Dhamma (analytical review of Dhamma), the learned monks Ven. Kothmale’ Kumara Kassapa Thero and Ven. Nandarathana Thero, further explain the dependent co-arising teaching, based on what is given in the Abbidhamma commentaries/texts (Dhammasangani Prakaranaya and the Pattisanvida maggac prakaranaya) of the Pali Canon. This explanation is based on the mind process as it transcends in this life itself. You will see that this is another way to look at the dependent co-arising process compared to that given in the Sutta discourses which was based on felt effects.

They explain that when an external stimulus such as a form (colour), sound, smell, taste, or a tactile sensation reaches the living being (which in reality is a name-form aggregation), the relevant faculty of the form aggregate - that has ‘come to be’ for that function due to past kamma- experiences the particular stimulus as an impact or a bodily contact (pattiga sampassa).  This contact triggers a series of mind experiences (chittas ) as a mind process (chitta veethi). This happens entirely automatically as a vipaka (effect) based on past kamma (habits), without the will or intent by the living being, therefore without the arising of fabrications (new kamma). This experience when felt in the mind (name aggregate) as a mind contact (name –name contact), is referred to as Adhi Vachana Sampassa. As a result of the mind contact, there arises simultaneously in the name aggregate, feelings (vedana), awareness(sanna), and thoughts or volitions (sankaras) related to the initial external stimulus. These manifest as sub aggregates of the name aggregate. Thoughts that arise along with the feelings and awareness conditioned by past experiences, give rise to new life experiences (sankaras). This mind process again is entirely automatic (vipaka) based on past traits and tendencies (past kamma) and happens without the will of the living being, therefore without the arising of fabrications (new kamma).

This new life experience culminates in the creation in the mind, of objects and/or beings, recognized from past experiences (nimithas). This happens as a function of the name aggregate, culminating in the creation of a mind-consciousness, called mano vinnanaya, a sub aggregate of the name aggregate. The external stimulus as a form (rupa) in conjunction with the mind functions of feelings, awareness and volitions (nama)  that arose as a consequence, establishes the aggregation of name-form giving rise to consciousness. These new life experiences( nimithas)are recognized as known beings (living persons, animal etc.) or as known objects (trees, landscapes or non-living objects etc). These mind creations (mano vinnanaya) manifest as a present moment living world, for the living being. This mind created world is different from the physical world that is around us, although the initial stimuli that gave rise to this mind created world came from this physical world. Maankadawala Sudshsanna thero describes this mind created world as a world of five aggregates (panchskandda  loka). This panchskandda  loka is  different from the physical world around us. It was created by the mind of the living 'being' from his/her present moment experiences. This creation was due to past kamma giving effect. The physical world is normally common to all beings, but the ‘five-aggregate world’ is specific to each person and he/she lives and experiences life in that world.

The Monks then describe that, a ‘five-aggregate world’ such as what is described above arises with each external stimulus, stays and ceases with the changing of the external stimuli, signifying the impermanent nature of that living world. They further explain that 'beings' experiencing living in this ‘five aggregate world’, cultivate desire and craving (prapancha) for this world due to their past traits and tendencies, which include the misconstrued concept of the five aggregates as 'beings', which in reality are non existent. This desire and craving creates the Bhawa, the re-becoming condition for the arising of another new living world in the next moment.  This is the re-becoming process that the living being experiences in this life itself. If through right mindful actions, the living being learns to contain the Bhawa forming craving, then he/she gains the cessation of the samsaric process.

This outline description from Abbidhamma texts complements the explanations given before   on this matter from the Sutta texts.

In a Dhamma talk by Ven.Thallale Chandrakeerithi thero citing the Samma Ditti Sutta discoursed by Arahant Sariputta, outlines this process similarly with emphasis on the arising of the re-linking consciousness ( pattisandi  vinnana). In another talk the learned Monk cites the Gnathika Sutta to describe the dependent co-arising (Patticca Sumupadda) on similar lines and refers to the creation of the five aggregate world of living, based on external stimuli through the sense organs. In still another talk the learned monk quoting the Ayathna Sutta in Sanyuktha Nikaye’- Satta Sanyuthaya, describing this living process showed how the universal truth of unsatisfactory-ness (dukka ariya satta) is explained by the Buddha based on the changing nature and impermanence of the sense faculties of eye, ear etc. arising from the living experiences of contact with sense objects, and manifesting in the coming into being of the world of the five aggregates.

Ven. Hasalaka Seela Wimala Thero in a Dhamma talk quoting the Madupindikka Sutta discoursed by Maha Kachchayana Thero and later endorsed by Buddha, explained the arising of this living world based on the sensory stimuli and the coming into being the prapanchha loka, a world created in the mind, based on craving (thanna ), ego ( maana ), view ( ditti ) developed due to not knowing the reality (avidya ), and giving rise to the re-becoming process that the living being experiences in this life itself.

As I have to limit the contents of each Post to facilitate easy reading, I will stop the descriptions here. Please await the next Post # 71 for a continuation of the descriptions.

 

Post # 69 – Developing World Transcending Wisdom in the Path to Nibbana- Part 1

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. 

As a regular follower of this Blog you are now at a stage to engage in an insight meditation practice for translating the Intellectual Understanding of the True Nature of all Phenomena gained from learning the Dhamma, to an Inferential Knowledge. Thereafter you will be able to consolidate that knowledge as an Experiential Wisdom through a deeper meditative practice to develop this world transcending wisdom. We who were at the shallow end of the Dhamma Ocean are now trying to explore the deep end .

For this purpose we need to build up a supporting backdrop to engage effectively in this meditation practice. I will therefore highlight below some relevant extracts from earlier blog posts for this purpose. You may find repetitions of some aspects in these posts which are deliberately done in order to make each Post self-contained.

We have been discussing effective Dhamma practice by busy householders. See Post # 16 and the other two that followed.  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.

When Seela (moral restraint), Samadhi (concentrated mind) and Panna (wisdom) develop, while cultivating the 37 factors conducive for enlightenment (discussed in Post # 41 and Post # 42 ) and the seven purifications (discussed in Post # 46 and Post # 47 ), one develops this world transcending wisdom.

In this Post and in the ones to follow we will discuss some deep Dhamma practices for attaining this world transcending wisdom. My attempt in these Posts is, to present to you this profound dhamma practices as best as I can, from the way I have understood them from the talks give by learned monks.

Ven. Dammajeewa the meditation teacher monk from the Nissarana Grove, in a Dhamma talk quoting the suttas said that wisdom as explained in Buddha-Dhamma is developed in three stages. First stage is the learning of this Dhamma through listening etc. The traditional methods are listening to dhamma talks, reading of authentic texts on Dhamma, and participating in dhamma discussions etc. This understanding is referred to as Suthamaya Panna or intellectual understanding. This understanding is then subjected to an analysis, a review and an evaluation based on past experiences, through a guided insight meditation practice. That is to consolidate this understanding as an inferential knowledge. This knowledge is called Chinthamaya Panna. Thereafter this intellectual understanding and inferential knowledge is tested through present moment real life experiences by an appropriate insight meditation practice. This is called Bhavanamaya Panna or steadfast experiential knowledge.

I will attempt in the following quotes to build up the applicable Dhamma points related to our objective from the vast Dhamma treasure we have inherited. Reading them will establish the relevant Suthamaya Panna or intellectual understanding for our purpose. This part may end up being rather long due to the need to cover the content. So please bear with it and read to its end to establish the intellectual understanding related to developing this world transcending wisdom in the Path to Nibbana. Then I will discuss a method to consolidate this understanding as an inferential knowledge or Chinthamaya Panna.

In a discussion under Vibajjawada Dhamma (analytical review of Dhamma), by Ven. Kothmale’ Kumara Kassapa thero and Ven. Maankadawala Nandarathana thero, the learned monks quoting the Buddha,  explained that in attaining enlightenment and seeking liberation from Samsara (repeated re-becoming), one has to eliminate ten shackles or fetters or bonds (sanyojanas) that tie a ‘being’ down  to the samsaric process.  This is done by developing the world transcending wisdom or Bodhi.

Ven. Thumbowila Dhamma Rathana Thero in a Dhamma talk, quoting the Duthiya Sanyojana Sutta also gave an explanation on the ten fetters as contained in that Sutta. There are also many similar references to the ten fetters in other Dhamma talks by learned monks quoting other suttas. 

Nibbana is realized while developing this world transcending wisdom, by acquiring progressively the ‘Path Wisdoms’ of Sotha Patthi (Stream Enterer), Sakrudhagami (Once Returnee), Anagami (Non Returnee) and Arahant (Enlightened One). In this process the above mentioned ten shackles are eliminated progressively.

The learned Monks continuing on explained that this progression takes place in two complementary domains of traverse. The first domain of traverse - domain of right vision - is related to acquiring a right vision through experiencing phenomena as they really are and not in the way they appear to be.  In this process, while traversing through unknown realms, a new vision dawns in one’s mind, pointing to a way forward. This new vision translates the ‘intellectual understanding’ of the Path wisdom- which hitherto may have contained some element of doubt about its validity- to an inferential and experiential knowledge. This involves engaging in an appropriate insight meditation practice. This is the Sotha Patthi Magga Nanna (Stream Enterer Path knowledge). This new vision manifests as the initial realization of Nibbana. This is an understanding without any trace of doubt, that this is the right path and the true vision.  

Thus this new vision results in the elimination of three of the ten shackles that were active due to the presence of wrong view in the mind. The shackles are:

    1.0  Sakkaya Ditti - the view about a self, such as I, Me or Myself- , which view all along was actually conceptual and not real. It was only a notion about a self that in reality was actually non-existing;

    2.0 Vichikichchawa - skeptical doubt about the Buddha, his Dhamma, the Sanga (the monastic community), the teaching on dependent co-arising (Post # 39 and Post #40), a doubt about a previous existence and a future existence,  the process of re-becoming, and doubt about the benefits of benevolence, tending to your parents, cultivating moral virtues etc.; and 

    3.0 Sila-vrutha paramasa - the  misconstrued wrong rituals and practices, hitherto believed to be leading to liberation.

These three fetters or shackles that were active due to wrong view in the mind are now eliminated due to this right vision

The learned Monks gave an analogy to illustrate this. The analogy goes as – “there is a thirsty man in the middle of a desert searching for water, and is told by a traveler about the existence of an oasis yonder. Trusting the source, the thirsty man heads in the said direction accepting the advice. He thus travels along, although with some uncertainty whether there is in fact an oasis there, whereupon, he sees in the distance a green patch suggestive of vegetation. This confirms to him about the existence of the said oasis although he is still to get there. Then his belief that there is an oasis yonder turns out to be a reality by an experiential knowledge. Also the belief that, it was the real way to get there becoming unwavering and steadfast”.

This experience of the thirsty man, the monks explain is similar to the experience one gets traversing the ‘domain of right vision’.

The next step is traversing the ‘domain of experience’. Here the above discussed knowledge and vision, (referred to as Anubodha Nanna in Dhamma), is translated to an actual felt experience ( Prathiveda Nanna ), through an appropriate insight meditative practice,. During this meditative practice one would test out the features constituting this new vision, by actually experiencing them. Through this insight meditative practice, one would see the living being, in reality to be , only an aggregation of a ‘name’ and ‘form’ (no reference to their literary meanings). He/she also sees that this name-form composite, manifests as an aggregation of five components couched in craving (pancha upadana skanda), and their nature of impermanence, nature of un-satisfactoriness, and the nature of non-self. This realization results in the elimination of the hitherto inherent defilements of desire, craving and grasping for a ‘self’, which all along was a notion and was un-real. Also for the elimination of desire, craving and grasping for an existence, which is normally laden with suffering.

Thus traversing this ‘domain of experience’, one would eliminate the other seven shackles progressively. These seven shackles are Kamma-raga (desire and lust); Patiga (aversion and revulsion); Rupa-raga (attachment to a re-becoming in a realm with a tangible form,); Arupa-raga (attachment to a re-becoming in a formless realm); Mana (ego or self-esteem); Uddachacha (restlessness of mind) ; and Avidyawa (Ignorance or not knowing)

 A person who ascends to this summit of vision is an Arahant, a perfect one, whose clarity of vision, whose depth of insight knowledge penetrates into the deepest recesses of life and cognizes the true nature that underlies all phenomena.

As I have to limit the contents of each Post to facilitate easy reading, I will stop the descriptions here. Please await the next Post # 70 for a continuation of the descriptions.