Post # 72 – Developing World Transcending Wisdom in the Path to Nibbana- Part 4

You need to read Post # 69, Post # 70 and Post # 71 before reading this.

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

Going by what is stated in Dhamma, the accumulation of sankaras takes place when the living 'being' interacts with the phenomena around him. So in order to see the true nature of the accumulated sankaras one has to understand the true nature of the self or living being and the phenomena of the outside world that gave rise to the accumulated sankaras . Such an investigation can be so widespread in scope and content in a green-field situation, where one does not know where to start first and where to go from there. Therefore we can by trusting the Buddha and his Dhamma, limit our investigation, and verify and test out only what is explained in Buddha-Dhamma.

Dhamma says that the Buddha with his enlightened mind saw that this cosmos consists of both infinite phenomena and finite phenomena.

Finite phenomena are conditioned formations (sankatha vasthu). Under given conditions they arise and when conditions change they change, and when the conditions cease they cease.  The physical world we live in is finite phenomena and thus a conditioned formation having a beginning, subject to change and an end. It is comprehensible to the sense faculties and the mundane human mind. The finite phenomena are the conditioned formations manifesting from infinite phenomena by causes and conditions. What is relevant in this description of the physical world for our purpose is that as a conditioned formation, it is subject to change as conditions change.

 The grouping of infinite phenomena (asankatha vasthu) on the other hand, has not come into being due to causes and conditions and therefore has no beginning, is not subject to change and is everlasting. They are subtle and incomprehensible to the sense faculties and the mundane human mind.

In the conventional domain of experience, aspects such as space, time, are included in the grouping of infinite phenomena. In addition other fundamental units of matter and mind as described in the teachings of the Buddha are also included in the grouping of infinite phenomena. These latter phenomena are referred to in the Pali language as, Patavi ~ (fundamental actions manifesting in characteristics of ‘hardness/softness’ in formations),  Arpo~( fundamental actions that manifest as ‘flow or paste’),  Thejo~ (fundamental actions that manifest as ‘heat or cold’),  Vayo ~(fundamental actions that manifest as ‘expand or contract’) and Vinnanna ~ ( a phenomenon that manifests as a feature of mind).

They are referred to as infinite because such assessments as- the limits of space or beginning of time etc., are infinite in nature and incomprehensible to the human mind. So are all the others. They are grouped as phenomena, as by themselves they are different in nature to each other and as a group is infinite. The term used in Buddha-Dhamma is Achinthana - not within the grasp of human comprehension.

In the grouping of infinite phenomena the most important and relevant phenomenon for our discussion is symbolized primarily by Nibbana (the state of ceasing of the eternal process of re-becoming- see  Post # 63, Post # 64 and Post # 65), which is a supra-mundane realization.

Nibbana is often referred to as a state attained by negation of craving etc. That is by a reference to exclusion, such as explaining darkness as absence of light. Bhikku Bodhi describes Nibbana more in terms as an existing reality than a state realized by a process of exclusion. Quoting the Buddha in several suttas Bhikku Bodhi says Nibanna is uttamam dhamma (a supreme phenomenon), as thadati-thada ayathana (a realm or sphere), as an amatha datu (a deathless element), as an amatha pada (a deathless state) and as an experience of extinguishing forever the fires of greed hatred and delusion, the root causes of all defilements giving rise to distress; a supreme bliss. Nibbana is also described as the ultimate truth. All these references by the Buddha suggest that Nibbana is an existing reality and not a mere destruction of defilements or cessation of suffering.

Bhikku Bodhi quotes the Buddha from Udana Paliya as follows.  “Monks there is a state which is unborn, un-originated, un-created and un-conditioned. If there is no such state, there is no escape from this born, originated, created and conditioned round of birth and death”.

In summary therefore Nibbana is the state of pinnacle of happiness; lasting peace; being undisturbed by the eight worldly winds ( astta loka dhamma ie. gain and loss, fame and dishonor, praise and blame, pleasure and pain); experiencing avedica suka (pleasure without experienceing feelings); absence of  suffering normally experienced by the transient beings; non arising of the five aggregates of clinging - the basis for all suffering; non-arising of new birth bringing about the coming into being the five aggregates of clinging; and the non-arising of craving and desire, the cause for a new birth. 

Thus attaining Nibbana by following the Path described by the Buddha, as explained above, becomes our only option for salvation.

Dhamma also points out the hindrances that obstruct our following the Path described by the Buddha for attaining Nibbana. These hindrances are the influences from the finite phenomena in the conditioned world.  These influences are due to two reasons. First one relates to the actions of five fundamental laws governing the physical world. The other is related to the desire, craving and attachment that we have developed due to ignorance for the conditioned phenomena in the physical world.

The Buddha explained that everything that happens in the physical world is governed by five fundamental laws. They are the Dhamma Niyama (laws of nature), Etthu Niyama (laws of the seasons), Beeja Niyama (laws of genetics), Kamma Niyama (law of cause and effect) and Chittha Niyama (caused by a mind at work). We have seen these in action for so long and their consequences are quite familiar to us. Therefore if we can come to terms with them by developing a better understanding about them, and we can free ourselves from the resulting stresses and discontent etc.

The multitude of aggregations forming the physical world does change according to the abiding laws of nature. This physical world consists of animate and inanimate formations and is subject to change as conditions change. Buddha by a deep examination of these phenomena in the physical world has said that they demonstrate  three fundamental characteristics as annitha (impermanence), annatha (non-self), and the nature of dukka (un-satisfactory). Therefore the desire, craving and attachment we have developed due to ignorance for the conditioned phenomena in the physical world with such characteristics is unwise and nonsensical.

Therefore when we look at the physical world, we have to come to terms with this changing nature and not feel stressed and anxious about these inherent characteristics and not allow them to be hindrances to our practice of the path to Nibbana.

 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 # 73 for a continuation of the descriptions.