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A Discourse on

Dependent Origination
Veneiable Mals Saydaw
A Discourse on
Dependent Origination
Veneiable Mals Saydaw
Of Burma
Translated by
U Aye Maung
Edited by
Bhikkhu Pesala
First published by:
Buddlassana Nuggala Oiganization
March 1982
Online Edition January 2011
Published by:
Association for Insight Meditation
3 Clihon Way
Alperton
Middlesex HA0 4PQ
Copyright
Bhikkhu Pesala
The Association for Insight Meditation was set up in September 1995 for
tle uiose of oiganising insiglt meditation ieueats in tle Buimese uadition.
Tle Association also aims to ublisl bools and boollets on Satialna
Viassan meditation to iomote undeistanding of tle late Veneiable Mals
Saydaws s[le of teacling and iactice.
If you would like information about the Associations other publications
oi ieueats lease contact Blilllu Pesala via tle associations web site:
www.aimwell.org.
Editors Foreword
Tle late Veneiable Mals Saydaws discouise on Deendent Oiigination
was delivered in several sections to meditators practising intensively at his
meditation cenue in Rangoon. Tle taes weie meticulously uansciibed,
tlen uanslated into Englisl by U Aye Maung. His uanslation was ist
published in March 1982, and reprinted in Penang in 1989.
This new edition has been prepared with the aim of making it more
accessible by iemoving Pi woids wleievei ossible, and by simli(ing
the English. Although many changes have been made to the original
uanslation, tley aie mostly giammatical ones. Tle main content of tle
Veneiable Saydaws discouise las been caiefully ieseived, but it is now
mucl easiei to iead tlan it was. A lot of eoit las also gone into imioving
tle [eseuing and layout. I am indebted to Cliistine Fitzmauiice-Glendining
for her help with the grammar. U Hla Kyaing, Barry Durrant and Andrew
Crowe also made many helpful suggestions.
I lave added a few footnotes and illusuations to claii( tle text wleie I
thought it would be helpful. I have also added an index to help the reader
locate topics of particular interest more quickly.
This 2011 edition has been updated with bookmarks and cross-references
foi convenient ieading as a PDF le, wlile biowsing online. Some minoi
editions were made and some more footnotes were added.
As witl all tle Veneiable Saydaws discouises, tlis teacling is not just
for the sake of academic knowledge. Although some theoretical knowledge
is veiy lelful foi iogiess in meditation, tle Saydaw suessed tle
imoitance of gaining eisonal exeiience of tle uutls tauglt by tle Buddla
through the practice of insight meditation.
Only insiglt into tle uue natuie of ones own body and mind will ut
an end to tle cycle of sueiing, and insiglt can come about only tliougl
dee concenuation. Again, concenuation is deendent on constant and
uninteiiuted mindfulness, wlicl iequiies sustained eoit to obseive all
mental and physical phenomena. In short, one must practise insight
meditation systematically and aiduously until nibbna is ieacled, wlicl is
tle only way to ut an end to sueiing. Wisling oi loing is of liule use
when it comes to the arousing of insight. Intellectual knowledge gained by
reading books may be a help, but only if it inspires us to practise and gain
personal experience of the Dhamma. If our knowledge remains at the
intellectual level, and is not applied on the practical level, it will not lead to
vi Editors Foreword
insiglt. As tle Docuine of Deendent Oiigination teacles, if tle conditions
are not present, the results cannot arise.
In the words of the Buddha, What should be done by a teacher for his
disciles out of comassion las been done. Tleie aie ioots of uees and em[
places. Meditate, monks, do not be remorseful later.
Tleie aie many meditation cenues and monasteiies, ieueats, and
meditation classes. Find a place near you that is conducive to the develop-
ment of concenuation and insiglt. It could be anywleie it doesnt lave
to be a sacred place, just reasonably quiet and isolated. Learn the correct
metlod nom a meditation teaclei, oi nom bools if no suitable teaclei is
available. Tlen invest sucient time and eoit to get some iesults.
Bhikkhu Pesala
Seven Kings, London
January 2011
vii
Contents
Editors Foreword.........................................................................................v
Imoitance of tle Docuine...........................................................................1
Reections of tle Bodlisaua....................................................................1
Beyond Reasoning and Speculation.........................................................3
Dhamma is Only for the Wise..................................................................3
Dhamma is Profound...............................................................................4
What is Ignorance?....................................................................................6
Ignoiance of tle Oiigin of Sueiing...................................................8
Ignoiance of tle Cessation of Sueiing and tle Patl.........................9
Right View..............................................................................................10
From Ignorance, Mental Formations Arise.................................................12
Unwholesome Kamma...........................................................................13
Rejection of Good Kamma Means Bad Kamma.....................................16
Ignorance and Illusion............................................................................16
From Mental Formations, Consciousness Arises........................................21
How Mental Formations Lead to Rebirth..............................................22
Eternalism and Annihilationism............................................................23
Deathbed Visions....................................................................................26
Tle Stoiy of Maldlammila............................................................27
Fiom Consciousness, Mind and Mauei Aiises...........................................31
Spontaneous Rebirth..............................................................................33
Sasedaja Beings...................................................................................34
Active-consciousness..............................................................................34
Active-consciousness of the Mind-door............................................37
Follow-Up Active-consciousness......................................................38
Consciousness and Mental Properties...................................................38
Summary...........................................................................................39
Tle Stoiy of Veneiable Calllula..................................................43
The Elders Verdict.............................................................................44
Pure Thought and Happiness...........................................................45
Fiom Mind and Mauei, tle Six Sense-Bases Aiise......................................47
Mateiiali[ and Sense-bases...................................................................47
All Plenomena aie tle Eects of Causes...............................................48
The Buddhas High Regard for Practice.................................................51
Tle Absuuseness of tle Docuine...........................................................53
From the Six Sense-Bases, Contact Arises...................................................56
viii Contents
From Contact, Feeling Arises......................................................................59
Fieedom nom Doubt..............................................................................59
The Origin of Rebirth-consciousness......................................................61
Auditory Consciousness.........................................................................62
Neuual Feeling.......................................................................................64
Tactile Consciousness.............................................................................66
The Four Primary Elements....................................................................66
Mind-door and Consciousness...............................................................71
Review of the Anterior Life-Cycle..........................................................74
From Feeling, Craving Arises.....................................................................76
Craving and the Cycle of Existence........................................................77
The Extinction of Craving.......................................................................78
Tle Stoiy of Veneiable Maltissa......................................................79
The Story of a Parrot..........................................................................80
Contemplation and Extinction..........................................................80
Cuuing O at tle Foundation...........................................................81
Delements and Unmindfulness...........................................................82
Thoughts and Tactile Impressions.....................................................83
Three Kinds of Craving.....................................................................84
Fiom Ciaving, Auaclment Aiises..............................................................85
Auaclment to Sensual Pleasuies............................................................85
Auaclment to Wiong Views..................................................................86
Auaclment to Rituals.............................................................................91
Tle Stoiy of Koiallauiya..................................................................92
Auaclment to Belief in tle Soul.............................................................94
Fiom Auaclment, Becoming Aiises...........................................................96
Tle Stoiy of Meala........................................................................97
Pulaiaua Jtala............................................................................98
Right and Wrong Good Intentions....................................................98
From Becoming, Birth Arises....................................................................100
Four Kinds of Kamma..........................................................................100
Tle Stoiy of Ajtasauu.....................................................................101
Habitual and Death-Proximate Kammas........................................102
From Birth, Aging, Death, Grief, etc., Arise..............................................104
The Story of Subrahma....................................................................106
Excessive Auaclment......................................................................107
Auaclment to Views as tle Cause of Rebiitl...........................................108
Superstition and Unfavourable Rebirth...............................................108
Contents ix
Fanaticism oi Religious Auaclment....................................................111
Auaclment to Rituals...........................................................................112
Auaclment to Belief in tle Soul...........................................................112
The Story of the Householder Ugga................................................114
Insiglt Meditation and Auaclment.....................................................115
The Three Periods in the Cycle of Existence..............................................117
Distinction Between Mental Formations and Becoming......................117
Piesent Eects Due to Past Causes.......................................................118
Knowledge for Insight Practice............................................................119
Removing the Present Causes..............................................................120
The Arahants Outlook on Life.............................................................120
Not Annililation but Extinction of Sueiing.......................................121
The Story of Venerable Yamaka.......................................................121
Tle Famous Saying of Blilllu Vajii..........................................122
Other Aspects of Dependent Origination.................................................124
Three Cycles..........................................................................................124
Four Points to Bear in Mind.................................................................125
Tle Wiong View of Veneiable Sti..................................................125
Distinctive Character of Each Phenomenon....................................126
Absence of Suiving..........................................................................127
Relationsli of Cause to Eect........................................................127
Conclusion.................................................................................................129
Cuuing O tle Cycle of Delements...................................................130
Tle Auibutes of tle Buddla................................................................130
Tle Stoiy of Bala Bialm................................................................131
Sammsambuddla..........................................................................132
The Fame of the Buddha..................................................................133
The Four Noble Truths in Brief........................................................133
Sammsambuddla and Buddlalood.............................................134
Tle Veneiable Mals Saydaw................................................................136
Publications in English.........................................................................136
1
A Discourse on
Dependent Origination
Importance of the Docine
T
HE doctiine of Paiccasamuda oi Deendent Oiigination is
central to Buddhism. While the Bodhisatta was reflecting
deeply on the nature of existence, he realised the truth about
Dependent Origination, and attained enlightenment. Before he
became the Buddha in his final existence, he pondered aging and
death as did every other Bodhisatta. For it was only after he had
seen the misery of aging, disease, and death that he renounced the
world in search of the deathless.
All living beings want to avoid these misfortunes but they cannot escape.
Tlese misfoitunes uisue tlem ielentlessly nom one existence to tle next in
a perpetual process of birth, aging, and death. For example, the fate of
chickens and ducks is terrible. Some are eaten while still in the eggs. Even if
they hatch, they live for just a few weeks, and are killed as soon as they put
on sucient weiglt. Tley aie boin only to be lilled foi luman consumtion.
If it is the fate of living beings to be repeatedly killed like this, then it is a very
gloomy and nigltful iosect. Neveitleless, cliclens and ducls seem content
with their lot in life. They apparently enjoy life quacking, crowing, eating,
and glting witl one anotlei. Tley may tlinl tlat tley lave len[ of time
to enjoy life, though in fact they may live for just a few days or months.
Tle san of luman life is not veiy long eitlei. Foi someone in tleii hies
oi sixties tleii youtl may seem as iecent as yesteiday. Six[ oi seven[ yeais
on earth is a day in the life of a deva. The life of a deva is also very brief in
tle eyes of a Bialm, wlo may live foi tle duiation of tle woild system.
Howevei, even tle lifesan of a Bialm, wlo outlives lundieds of woilds,
is insignicant comaied to eteini[. Celestial beings, too, eventually lave
to die. Altlougl tley aie not subject to disease and mailed senili[, age tells
on them imperceptibly in due course.
Reections of the Bodhisaa
Reecting on tle cause of aging, tle Bodlisaua uaced bacl tle clain
of Deendent Oiigination nom tle end to tle beginning. He found tlat
2 Importance of the Docine
aging (jar) and death (maraa) have their origin in birth (jti), which in
turn is due to becoming (bhava). Becoming stems nom auaclment (updna),
which is caused by craving (tah). Ciaving aiises nom tle feeling (vedan)
produced by contact (phassa), which in turn depends on the six sense-bases
(sayatana) such as the eye and visual form. Sense-bases are the product
of mind and mauei (nmarpa), which depend on consciousness (via).
Consciousness is, in tuin, deendent on mind and mauei (nmarpa). The
full Pi texts on Deendent Oiigination auibute consciousness to mental
formations (sakhr), and mental formations to ignorance (avijj). However,
tle Bodlisauas ieection was conned to tle inteideendence of mind
and mauei. In otlei woids, le ieected on tle coiielation between
consciousness and mind and mauei, leaving out of account tle foimeis
relationship to past existence. We may assume, therefore, that for
meditatois, ieection on tle iesent life will suce foi tle successful
development of insight.
Conceining tle coiielation between consciousness, and mind and mauei,
tle Bodlisaua ieasoned, Tlis consciousness las no cause otlei tlan mind
and mauei. Mind and mauei ioduce consciousness, and consciousness
aiises nom mind and mauei. So, nom tle coiielation between consciousness,
and mind and mauei, biitl, aging, and deatl aiise tleie may be successive
biitls oi successive deatls. Moieovei, consciousness causes mind and mauei,
and mind and mauei give iise to tle six sense-bases. Deendent on tle
sense-bases contact arises, contact leads to feeling, feeling gives rise to craving,
wlicl develos into auaclment, and auaclment iesults in iebiitl. Tlis, in
tuin, leads to aging, deatl, anxie[, giief, and otlei linds of mental and
lysical sueiing.
Tlen tle Bodlisaua ieected on tle ieveise oidei of Deendent Oiigina-
tion. Witlout consciousness, mind and mauei could not aiise, witlout mind
and mauei, tle sense-bases could not aiise, and so on. Biealing tle ist linl
in tle clain of causation eiadicates tle sueiing tlat las constantly beset
us tliouglout sasia. Ahei tlis ieection on Deendent Oiigination in
its foiwaid and ieveise oideis, tle Bodlisaua contemlated tle natuie of
tle aggiegates of auaclment. Tlen le auained tle successive insiglts and
nuition on tle Noble Patl, and nally became a fully enligltened Buddla.
Eveiy Bodlisaua auains suieme enligltenment ahei sucl contemlation.
They are not taught how to practise, but because of their perfections (pram)
accumulated through innumerable lifetimes, they can contemplate in this
way and so auain enligltenment.
Dhamma is Only for the Wise 3
Beyond Reasoning and Speculation
Wlen tle Buddla was ist consideiing wletlei oi not to teacl, le tlouglt,
Tlis uutl tlat I lave iealised is veiy iofound. Tlougl it is sublime and
conducive to inner peace, it is hard to understand. Since it is subtle and not
accessible to mere intellect and logic, it can be realised only by the wise.
Gieat tlinleis nom all cultuies lave tlouglt deely about needom nom
tle miseiy of aging, disease, and deatl, but sucl needom would mean
nibbna, wlicl is beyond tle scoe of ieason and intellect. It can be iealised
only by practising the right method of insight meditation. Most great thinkers
have relied on intellect and logical reasoning to conceive various principles
foi tle well-being of lumani[. As tlese iinciles aie based on seculations,
tley do not lel anyone to auain insiglt, let alone tle suieme goal of
nibbna. Even tle lowest stage of insiglt, namely, analytical lnowledge of
mind and mauei (nmarpa-pariccheda-a), cannot be realised intellectually.
This insight dawns only when one observes the mental and physical process
using the systematic method of mindfulness (satipahna), and when, with
tle develoment of concenuation, one distinguisles between mental and
physical phenomena for example, between the desire to bend the hand
and the bent hand, or between the sound and the hearing. Such knowledge
is not vague and speculative, but vivid and empirical.
Tle Pi texts say tlat mind and mauei aie constantly clanging, and tlat
we should observe their arising and passing away. However, for the beginner
in meditation, tlis is easiei said tlan done. One las to exeit suenuous eoit
to overcome mental hindrances (nvaraa). Even needom nom sucl lin-
diances only lels one to distinguisl between mind and mauei, it does not
ensure insight into the process of their arising and passing away. This insight
is auained only on tle basis of suong concenuation and leen eicetion
developed through the practice of mindfulness. Constant mindfulness of
the arising and passing away of phenomena leads to insight into their
characteristics of impermanence (anicca), unsatisfactoriness (dukkha), and
not-self (ana). However, this is merely a lower stage of insight, which is
still fai nom tle Patl and its Fiuition. So, tle Dlamma is desciibed as
something beyond logic and intellect.
Dhamma is Only for the Wise
The Dhamma is subtle (nipuo) and can be realised only by the wise
(paitavedanyo). Here the wise refers to those who have wisdom relating
to insiglt, tle Patl, and nibbna. Tle Dlamma las notling to do witl tle
4 Importance of the Docine
secular knowledge possessed by world philosophers, religious leaders,
writers or great scientists. However, anyone can realise it if they contemplate
mental and physical phenomena at the moment they arise. If they pass
iogiessively tliougl tle stages of insiglt, tley will auain tle Noble Patl
and its Fruition.
When the Buddha considered the nature of living beings, he found that
most were immersed in sensual pleasures. Of course, there were a few
excetions lile lis ve foimei comanions in tle foiest ieueat, oi tle two
brahmins who were later to become the chief disciples of the Buddha. Most
people, however, regard the enjoyment of pleasure as the supreme goal in
life. Ordinary men and devas esteem such pleasure because they have no
sense of tle liglei values, sucl as dee concenuation, insiglt, and nibbna.
They are like children who delight in playing with their toys the whole day.
Sensual pleasures do not appeal to Buddhas and Arahants. A person who
deliglts in sensuali[ may be comaied to villageis living in a iemote iuial
aiea. To ci[-dwelleis tlese laces seem totally destitute, witl ooi food,
coarse clothing, primitive dwellings, and muddy footpaths, but the villagers
are happy, and never think of leaving. Similarly, pleasure-seekers are so
enamouied witl tleii families, niends, and ossessions tlat tley cannot
think of anything more noble and feel ill at ease without the stimulus of
sense objects. It is laid foi tlem to aieciate tle subtle, iofound docuine
of Deendent Oiigination, and nibbna.
Dhamma is Profound
Tle Buddlas teacling las liule auaction foi tle majoii[ since it is
diameuically oosed to sensuali[. Even an oidinaiy seimon, let alone a
discouise on nibbna, is unoulai if it las no sensual aeal. Peole do
not seem to be interested in our teaching, and no wonder, for it lacks
melodious iecitation, anecdotes, joles, and similai auactions. It is accetable
only to those who have practised meditation or who are earnestly seeking
siiitual eace and needom nom tle delements. It is a mistale to deiecate
tle suuas by confusing tlem witl talls containing stoiies and joles.
Discourses such as the Anaualalllaa Suua and the Satialna Suua
diei nom oulai seimons in tlat tley aie iofound. Tle docuine of
Dependent Origination belongs to the Suua Piala, but it can be classied
as Ablidlamma because it is exlained in tle analytical way [ical of tle
Ablidlamma Piala. Since this teaching also uses the analytical method,
some people confuse it with the Abhidhamma and cannot follow it, much
Dhamma is Profound 5
less auain tle Patl and nibbna, wlicl it emlasises. Deendent Oiigination
is hard to comprehend because it concerns the correlation between causes
and eects. Befoie tle Buddla ioclaimed tlis teacling, it was dicult to
understand that no self exists independently of the law of causation.
Tle commentaiies also oint out tle absuuse claiactei of tle docuine.
According to them, four subjects are very profound: the Four Noble Truths,
the nature of a living being, the nature of rebirth, and Dependent Origination.
Fiist, it is laid to accet tle uutls about sueiing, its cause, its cessation,
and tle way to its cessation. Aieciating tlese uutls is laid enougl, it is
still harder to teach them to other people. Secondly, it is hard to understand
that a living being is just a psychophysical process without any abiding self,
and that this process is subject to the law of kamma, which determines ones
future according to ones actions. Thirdly, it is hard to see how rebirth takes
lace because of delements and lamma, witlout tle uansfei of mind and
mauei nom a ievious life. Lastly, Deendent Oiigination is laid to
comielend fully, because it embiaces tle above tliee absuuse teaclings.
Its foiwaid oidei conceins tle ist two noble uutls, tle natuie of a living
being and iebiitl, wlile its ieveise oidei encomasses tle otlei two uutls.
So tle docuine is veiy dicult to gias oi to teacl. Exlaining it to one wlo
las auained tle Patl and nibbna, oi to one wlo las studied tle Tiiala,
may be easy. However, it will not mean much to someone who has neither
insight nor scriptural knowledge.
Tle wiitei of tle commentaiy on Deendent Oiigination was qualied
to exlain it because le lad eilas auained tle lowei stages of tle Patl.
At least, le must lave lad a tloiougl lnowledge of tle Tiiala. He iobably
suessed its iofundi[ so tlat it miglt be studied moie seiiously, comaiing
lis dicul[ in exlaining it to tle liglt of a man wlo las jumed into tle
ocean and cannot toucl tle bouom. He says tlat le wiote tle exegesis based
on tle Tiiala and tle old commentaiies landed down by oial uadition.
Tle same may be said of my teacling. Since tle docuine is laid to exlain,
one slould ay secial auention to it. If one follows tle teacling sueicially,
one will understand nothing, and without a reasonable knowledge of the
docuine one is bound to suei in many existences.
The substance of the teaching is as follows: Dependent on ignorance
(avijj) mental formations (sakhr) arise. From mental-formations rebirth-
consciousness (via) aiises. Consciousness gives iise to mind and mauei
(nmarpa). Fiom mind and mauei, tle six sense-bases (sayatana) arise.
From the six sense-bases, contact (phassa) arises. Contact causes feeling
6 Importance of the Docine
(vedan), feeling leads to craving (tah), and nom ciaving, auaclment
(updna) iesults. Auaclment ioduces becoming (bhava), and nom becoming
birth (jti) arises. Finally, birth leads to aging (jar), death (maraa), grief
(soka), lamentation (parideva), pain (dukkha), sorrow(domanassa), and despair
(upysa). In tlis way tle wlole mass of sueiing aiises.
What is Ignorance?
According to the Buddha, avijj is ignorance of the Four Noble Truths: the
uutls about sueiing, its cause, its cessation and tle way to its cessation. In
a positive sense avijj implies misconception or illusion. It makes us take
wlat is false and illusoiy as uue and ieal. We aie led asuay, and so avijj is
sometimes called ignorance regarding the way of practice. In this sense it
dieis nom oidinaiy ignoiance. If someone does not lnow tle name of a
man or a village, it does not necessarily mean that they are deluded, whereas
being ignorant of Dependent Origination means more than merely not
knowing. Avijj is more like the delusion of a person who has lost all sense
of direction and so thinks that east is west or that north is south. The person
wlo does not undeistand tle uutl of sueiing las an otimistic view of life,
although life is full of pain and sorrow(dukkha).

It is a mistake to search for


tle uutl of sueiing in bools as it is to be found in ones own body and
mind. Seeing, leaiing, and all otlei syclolysical lenomena aiising nom
the six senses are unsatisfactory because they are impermanent (anicca),
unreliable (aniyata), and do not comply with ones wishes (ana). Life may
end at any moment and so it is full of ain and sueiing. Howevei, tlis
dukkha cannot be realised by those who regard existence as blissful and
satis(ing. Tleii eoits to secuie wlat tley believe aie leasant sense-objects,
such as beautiful sights, melodious sounds, delicious food and so forth, are
due to their illusions about life. This ignorance is like the green eyeglass that
males a loise eat diy giass. Similaily, living beings aie immeised in sensuali[
because they see everything through rose-tinted glasses, harbouring illusions
about tle leasant natuie of sense-objects, and about mind and mauei.
A blind man could easily be deceived by a condence uiclstei wlo oeied
him a worthless garment, saying that it was an expensive one. The blind
man would believe him and would like the garment very much. However,
if he recovered his sight, he would be disillusioned and would throw it away
at once. In the same way, an ignorant person enjoys life as long as he or she

The termdukkha coveis all tlat is dicult to beai. Unsatisfactoiiness is used as


tle uanslation in most laces. (Editois note)
What is Ignorance? 7
is oblivious to impermanence, unsatisfactoriness, and not-self, but becomes
disenchanted when insight reveals the odious nature of existence.
Inuosection of mind and mauei, oi insiglt meditation, is dieient nom
academic knowledge. Insight meditation means thoroughly observing and
ceaselessly contemplating all the psychophysical phenomena that comprise
tle sense-objects and sense-consciousness. As concenuation develos, one
realises how all phenomena arise and instantly vanish, which leads to a full
undeistanding of tleii natuie. Delusion blinds us to ieali[ only because we
are unmindful. Unmindfulness leads us to believe in the illusions of a man,
a woman, a hand, a leg, etc., in the conventional sense. We do not know that
seeing, for instance, is merely a psychophysical process that arises and
vanishes, and that it is impermanent, unsatisfactory, and not-self. Since most
people do not meditate, they die without knowing anything about mind and
mauei. Tle uue natuie of tle syclolysical iocess can be iealised only
by a mindful person. However, this insight does not occur initially when
concenuation is undeveloed. Delusion, wlicl is tle usual state of mind,
precedes contemplation so the beginner does not gain a clear insight into
mind and mauei. It is only tliougl steadfast iactice tlat concenuation and
perception develop and lead to insight knowledge. If, for example, while
practising mindfulness, one feels an itch, one is barely aware of being itchy.
One does not think that it is the hand, the leg, or any other part of the body
that is itchy. The thought I feel itchy, regarding oneself as the victim of
itchiness, does not occur. Only the continuous sensation of itchiness is known.
This sensation does not remain permanently, but passes away as soon as one
notes it. The observing mind promptly notes every phenomenon as it occurs,
leaving no room for the illusion of hand, leg, and so forth.
Delusion dominates the unmindful person blinding him or her to the
unsatisfactoriness of all sense-objects, concealing pain behind pleasure. Avijj
means botl ignoiance of tle uutl and tle misconcetion tlat distoits ieali[.
Since tley do not lnow tle uutl of sueiing, eole seel leasant
sense-objects. Tlus ignoiance leads to eoit and laimic activi[ (sakhr).
According to the scriptures, mental formations arise because of ignorance,
but between tlem tleie aie tle two linls of ciaving and auaclment.
Ignoiance leads to ciaving, wlicl develos into auaclment. Ciaving and
auaclment stem nom tle desiie foi leasuie and aie exlicitly mentioned
in tle middle ait of tle docuine of Deendent Oiigination. Wlen tle ast
is fully desciibed, ignoiance, ciaving, auaclment, lamma, and mental
formations are all included.
8 Importance of the Docine
Ignorance of the Origin of Suering
Peole do not lnow tlat ciaving is tle cause of sueiing. On tle conuaiy,
tley believe tlat auaclment males tlem lay, tlat witlout auaclment
life would be dreary. So they constantly seek pleasant sense-objects: food,
clotling, comanions, and so foitl. Witlout tlese objects of auaclment tley
feel ill at ease, and nd life dull. Foi oidinaiy eole, life witlout auaclment
would be wholly without enjoyment. It is craving that conceals the
unpleasantness of life and makes it seem agreeable, but for the Arahant, who
has eradicated craving, indulgence is impossible. He is always bent on
nibbna, tle cessation of sueiing.
Craving cannot exert much pressure on meditators when they become
absorbed in the practice, so some do not enjoy life as much as they did before.
On ietuining nom tle ieueat tley giow boied at lome and feel ill at ease
in the company of their families. To other people, meditators may seem
conceited, but in fact their behaviour is a sign that they have lost interest in
the everyday world. However, if they cannot overcome sensual desire, this
boredom is temporary and they usually re-adjust to domestic life in due
course. Their families need not worry over this mood or behaviour for it is
hard to become thoroughly disenchanted with household life. Meditators
should check to see just how much they are disenchanted with life. If the
desire for pleasure lingers, they are still in the grip of craving.
Witlout ciaving, eole feel discomted. In association witl ignoiance,
ciaving blinds tlem to sueiing and cieates tle illusion of lainess. So
tley nantically seel souices of leasuie. Considei, foi examle, eoles
fondness foi lms and lays. Tlese enteitainments cost time and money but
ciaving males tlem iiiesistible, altlougl tley seem uoublesome to one
who has no interest in them. A more obvious example is smoking. The
smoker enjoys inhaling the tobacco smoke, but to the non-smoker it is a kind
of self-inicted sueiing. Non-smoleis aie nee nom all tle uoubles tlat
beset tle smolei. Tley lead a ielatively caienee and lay life because tley
do not ciave foi tobacco. Ciaving as tle souice of sueiing is also obvious
in the habit of betel-chewing. Some people enjoy it, although it is a
uoublesome labit.
Lile tle smolei and tle betel-clewei, eole seel to giati( tleii ciaving,
and tlis eoit is tle basis of iebiitl, wlicl leads to aging, disease, and deatl.
Sueiing, and ciaving as its cause, aie evident in eveiyday life, but it is laid
to accet tlese uutls because tley aie iofound. One cannot iealise tlem
tliougl meie ieection but only tliougl tle iactice of insiglt meditation.
Ignorance of the Cessation of Suering and the Path 9
Ignorance of the Cessation of Suering and the Path
Avijj also means ignoiance of tle cessation of sueiing and tle Patl leading
to it. Tlese two uutls aie also iofound. Tle uutl of tle cessation of sueiing
(nirodhasacca) conceins nibbna, wlicl can be iealised only by tle Noble Patl.
Tle uutl of tle Patl(maggasacca) is lnown witl ceitain[ only by tle meditatoi
wlo las auained nibbna. No wondei, tlen, tlat many eole aie ignoiant
of tlese uutls. Ignoiance of tle end of sueiing is widesiead, so woild
ieligions desciibe tle suieme goal in diveise ways. Some say tlat sueiing
will cease automatically in due course. Some regard sensual pleasure as the
liglest bliss and ieject tle idea of futuie life. Tlis vaiie[ of beliefs is due to
ignoiance of tle ieal nibbna. Even among Buddlists some lold tlat nibbna
is a realm or sort of paradise, and many arguments are put forward about it.
Tlese vaiious views slow low laid it is to undeistand nibbna.
Nibbna is tle total extinction of tle incessant syclolysical iocess
that occurs because of conditions. So, according to Dependent Origination,
ignoiance, mental foimations, etc., ioduce mind and mauei and so foitl.
This causal process involves aging, death, and other misfortunes. If ignorance
is extinguisled by tle Noble Patl, so aie its eects. Tlis comlete extinction
of sueiing is nibbna. Foi examle, a lam tlat is iefuelled will lee on
buining, but if it is not iefuelled tle ame will go out. Lilewise, foi tle
meditatoi on tle Noble Patl wlo las auained nibbna, all tle causes sucl
as ignoiance lave become extinct and so lave all tle eects sucl as iebiitl.
Tlis means tle total extinction of sueiing (nibbna), wlicl one must
understand and appreciate before realising it.
Tle idea of nibbna does not aeal to tlose witl a suong ciaving foi
life. To them, the cessation of the psychophysical process would mean
notling less tlan deatl. Neveitleless, intellectual accetance of nibbna is
necessaiy because auainment of tle suieme goal deends uon ones
wloleleaited and eisistent eoit.
Knowledge of tle Patl to tle end of sueiing is also vital. Only a Buddla
can proclaim the right path; it is impossible for anyone else to do so, whether
tley aie a deva, a Bialm, oi a luman being. Neveitleless, seculations
about tle iiglt atl abound. Some advocate oidinaiy moiali[ sucl as love,
aluuism, atience oi claii[, wlile otleis suess tle iactice of mental
absorption (jhna). All these practices are commendable, for they lead to
ielative well-being in tle celestial iealms and can be lelful to auain nibbna.
Tley do not, lowevei, ensuie needom nom sueiing, foi on tleii own tley
aie not sucient to auain nibbna.
10 Importance of the Docine
Some iesoit to self-moitication sucl as fasting, naledness, and so foitl,
while others worship deities or animals, or live like animals. From the
Buddhist point of view all these are slabbataparmsa, which refers to any
practice not concerned with the Noble Eightfold Path.
The Noble Eightfold Path comprises right view, right thought, right speech,
iiglt action, iiglt livelilood, iiglt eoit, iiglt mindfulness, and iiglt
concenuation. Tle atl is of tliee linds: tle basic atl, tle ieliminaiy
path, and the Noble Path. Of these, the Noble Path is the most vital. However,
this path should not be the primary objective of the meditator nor does it
require one to spend much time and energy on it. For when insight on the
preliminary path matures, insight on the Noble Path occurs for a thought-
moment. Tlougl it iequiies mucl time and eoit to ioduce ie by niction,
ignition takes just a moment. Similarly, the insight on the Noble Path is
instantaneous but it presupposes much development of insight on the
preliminary path.
Right View
Vipassan is the insight that occurs at every moment of contemplation.
One wlo notes all syclolysical lenomena becomes awaie of tleii uue
natuie. Tlus one focuses auention on tle bending of ones aims oi legs and
disceins tle elements of iigidi[ and motion. Tlis means iiglt view
concerning the element of motion (vyodhtu). Lack of mindfulness will give
rise to false perceptions like: It is a hand, It is a man, and so forth. Only
the mindful meditator sees things as they really are. The same may be said
of right view regarding sensations in the body, e.g. heat or pain, and mental
activities, e.g. imagination or intention. When the mind becomes steady and
calm, one nds tlat mental and lysical lenomena aiise and vanisl, and
so one gains insiglt into tleii inuinsic natuie. Riglt view imlies iiglt
thought and other associated states on the Path. Insight on the Path occurs
at every moment of contemplation. With the perfection of insight into the
tliee claiacteiistics, one iealises nibbna. So, if nibbna is to be iealised
right now, the practice of insight meditation is essential. One who cannot
yet practise meditation should focus on the path that is the basis of insight
practice. This basic path means doing meritorious deeds motivated by the
belief in lamma. In otlei woids, tley slould iactise claii[, moiali[, and
meditation witl tle asiiation to auain nibbna.
All the paths the basic, the preliminary, and the Noble Path form
tle eigltfold atl leading to nibbna. In aiticulai, one must iecognize tle
Right View 11
Noble Patl as tle dlamma tlat is to be souglt ahei, cultivated, and ieveied.
Sucl an auitude is a ieiequisite foi suenuous eoit in meditation. One
must fully appreciate the value of insight meditation and know how to
practise it.
Some eole aie ignoiant of tle way to nibbna. Fuitleimoie, tley beliule
tle nibbna-oiiented meiitoiious deeds of otleis. Some deiecate tle
teaching and practice of others though they themselves have never practised
insiglt meditation eectively. Some ciiticise tle iiglt metlod because tley
aie auacled to tleii own wiong metlod. All tlese eole lave misconce-
tions about tle iiglt atl. It is ignoiance not to lnow tlat claii[, moiali[,
and meditation lead to nibbna and it is ignoiance too, to iegaid tlem as
harmful to ones interests. The most harmful ignorance is ignorance of, and
illusion about, the right method of contemplation.
Ignorance of the right path is the most terrible form of ignorance. It makes
its victims blind to meritorious deeds and creates illusions, preventing them
nom auaining even luman lainess oi divine bliss, let alone tle Noble
Patl and nibbna. Yet most eole iemain steeed in ignoiance, unmindful
of tle need to devote tlemselves to claii[, moiali[, and meditation.
12
From Ignorance, Mental Formations Arise
S
ENSUAL PLEASURE is the source of happiness for most people.
Nibbna as tle extinction of mind and mattei is undesiiable and
the way to it appears arduous and painful. So people seek to
gratify their desire through bodily, verbal, and mental action. Some of
these actions may be ethical and others may be dishonest. Good
people practise charity, morality, and meditation for their well-being
after death, while others resort to deceit or robbery to become rich.
A synonym for kamma is sakhr (mental formations). Mental formations
aie of tliee [es: lysical, vocal, and mental. Mental foimations iesuose
volition (cetan). The function of volition is to conceive, to urge or to incite.
As such it is the basis of all wholesome and unwholesome actions such as
almsgiving or killing. The meditator knows its nature empirically through
contemplation.
Tleie is anotlei tlieefold classication of mental foimations: meiitoiious
kammas with favourable results (pubhisakhr), demeritorious kammas
with unfavourable results (apubhisakhr), and imperturbable kamma
(nejbhisakhr) that leads to arpa-jhna (lit. immobile jhna). Rpa-jhna
and all the wholesome actions having karmic results in the sensual realm
aie classied as pubhisakhr. Pua literally means something that
cleanses oi uiies. Just as one wasles tle diit o tle body witl soa, so
we lave to iid ouiselves of laimic imuiities tliougl claii[, moiali[, and
meditation. These meritorious deeds are conducive to well-being and
ioseii[ in tle iesent life and ahei deatl.
Another meaning of pua is tle abili[ to full tle desiie of tle doei.
Meiitoiious deeds lel to full vaiious luman desiies, e.g. tle desiie foi
lealtl, longevi[, wealtl, and so foitl. If a meiitoiious deed is motivated
by tle loe foi nibbna, it leads to a life tlat is conducive to ones goal.
Otherwise, it may ensure happiness and well-being until the end of ones
last existence. Abhisakhra is tle eoit to do sometling foi ones own
well-being. It has wholesome or unwholesome karmic results. So
pubhisakhra is a meiitoiious deed witl a benecial laimic iesult. In
the sensual sphere (kmvacara) tleie aie eiglt [es of meiitoiious deeds
and ve [es in tle ne-mateiial sleie (rpvacara). All these may be
summaiised as of tliee linds: claii[, moiali[, and meditation.
Giving claii[ gladly is done witl a wlolesome consciousness, wlicl is
laimically veiy nuitful. So tle donoi slould iejoice befoie, duiing, and ahei
tle act of giving. Tlis lind of claii[ is said to be veiy eective. Tle donoi
Unwholesome Kamma 13
may also give claii[ witl indieience, but if tle mind is cleai tle act las
high karmic potential. Any charitable act that is based on the belief in kamma
is iational. It beais nuit as iebiitl witl no iedisosition to gieed, ill-will,
and delusion. An act of claii[ witlout iecognition of its moial value is
wholesome but unintelligent. Thus it will lead to a rebirth with no great
intelligence. It may beai good laimic nuit in eveiyday life but it does not
male tle donoi intelligent enougl to auain tle Patl in tle next life.
One person may do a meritorious deed without being prompted by others
(asakhrika-kusala). Another may do so only when prompted (sasakhrika-
kusala). Of tlese two linds of meiitoiious deeds, tle foimei is moie nuitful
tlan tle lauei. Wlen we multily tle foui linds of meiitoiious deeds by
tlese two auibutes, we lave a total of eiglt [es of wlolesome conscious-
ness in the sensual sphere. Whenever we do a meritorious deed, we are urged
to do so by one of these wholesome states. When we practise meditation, we
lave to begin witl tlese eiglt [es of wlolesome consciousness.
If it is samatha meditation, one can auain rpvacara-jhna wlen concenua-
tion is well-developed. Jhna means total concenuation of tle mind on an
object of mental uaining. Samatha jhna is concenuation foi baie uanquilli[.
Jhnic concenuation is lile a ame buining in still aii. Accoiding to tle Suua
Piala, the rpvacara jhna has four levels; according to the Abhidhamma
it las ve levels. Tle ve ne-mateiial wlolesome [es of consciousness
(rpakusala-cia) aie associated witl tle ve jhnas. They are accessible only
through the practice of samatha that leads to jhna. Meritorious kamma
includes tle eiglt wlolesome [es of sense-sleie consciousness and tle
ve jhnas.
Unwholesome Kamma
Unwholesome kamma is the opposite of wholesome kamma. These
immoral deeds lead to lower realms and misfortunes in human life such as
ugliness, inimities, and so foitl. Tle immoial [es of consciousness aie
of twelve kinds: eight rooted in greed (lobha), two rooted in ill-will (dosa),
and two rooted in delusion (moha).
Those rooted in greed may be accompanied by wrong view or not. They
may be joyful oi indieient, and tley may be iomted (sasakhrika) or
unprompted (asakhrika). The combination of these three factors gives a
total of eiglt dieient [es of unwlolesome consciousness iooted in gieed.
Eveiy gieed-based lamma is motivated by one of tlese eiglt [es of
consciousness.
14 From Ignorance, Mental Formations Arise
Tle [es of consciousness iooted in ill-will aie of two linds: uniomted
and prompted. Consciousness rooted in ill-will is the source of anger,
dejection, fear, and disgust.
Doubt (vicikicch) and restlessness (uddhacca) aie tle two [es of
consciousness rooted in delusion. Doubt means doubt about the Buddha,
lis teacling, lis disciles, moiali[, concenuation, a futuie life, and so foitl.
Restlessness iefeis to tle wandeiing mind tlat is disuacted. Unless iesuained
by meditation, the mind is seldom calm and usually wanders. However,
unlile tle otlei eleven unwlolesome [es of consciousness, iestlessness
does not lead to the lower realms. Even with a favourable rebirth, the
unwlolesome lammas usually lave bad eects sucl as ill-lealtl. Tlese
twelve unwholesome kammas are called apubhisakhr.
Eveiywleie, eole wisl to be lay, so tley suive to gain ioseii[
in tle iesent life and ahei deatl. Howevei, it is usually gieed and ill-will
tlat motivate tleii activities. Wlolesome consciousness is conned to tlose
wlo lave wise niends, wlo lave leaid tleii teacling and wlo tlinl iationally.
Some go moially asuay, being misled by tleii selsl teaclei. In tle
lifetime of the Buddha, a lay Buddhist abused virtuous monks. On his death
he became a hungry ghost (peta) in tle lauine of tle veiy same monasteiy
le lad donated to tle Sagla. He told Veneiable Moggallna about lis
misdeed wlen tle lauei saw lim witl lis divine eye. Wlat a teiiible fate
foi a man wlo lad mateiially suoited tle Sagla foi lis well-being in
tle aheilife, but was misguided to tle lowei iealm by lis teaclei. Tlis slows
that the person whose company we seek should possess not only deep
knowledge but also an honest character.
Tle mail of a viituous eison is abstinence nom any act, seecl oi
tlouglt tlat is laimful to otleis. Tlose wlo lee comany witl wise niends
oi viituous blilllus lave tle ooituni[ to leai tle genuine Dlamma. If
they think wisely, their reasoning will lead to moral actions, speech, and
tlouglts. On tle otlei land, coiiut teacleis oi niends, false teaclings,
and imioei tlouglts may lead to moial disastei. Some wlo at ist lad
an unblemished character were later ruined by corrupt thoughts. They were
convicted of tleh, iobbeiy oi misaioiiation and tleii foimei good
ieutation was iiieaiably damaged. All tleii sueiing lad its oiigin in tle
illusion of lainess. Conuaiy to tleii exectations, tley found tlemselves
in uouble wlen it was too late. Some misdeeds do not ioduce immediate
laimic iesults but tley iien in due couise and lead to sueiing. If ieuibution
does not follow tle evildoei in tlis life, it oveitales lim in tle aheilife. Sucl
Unwholesome Kamma 15
was the fate of the donor who became a hungry ghost for his malicious words.
His teaclei wlo lad misguided lim faied woise ahei lis deatl. He occuied
a place below his former pupil and had to live on his excreta. The karmic
iesult of lis misdeed was nigltful. He lad commiued it foi lis own ends
but it baclied and le lad to suei teiiibly foi it.
Some native eole male animal saciices to gods foi abundant laivest,
lealtl oi safe[. Tlese iimitive beliefs still ievail among some townseole.
Some people worship the Chief Nat as if he were the Buddha. Others kill
animals to feed guests for religious almsgiving. Even some ignorant
Buddhists have doubts about this practice. Whatever the aim of the donor,
killing has bad karmic results and it is not a skilful deed despite the belief
of tle lillei to tle conuaiy.
A slilful deed beais tle lallmail of moial uii[. Killing oi luiting living
beings cannot be morally pure in any sense. The victims face death or endure
ill-ueatment only because tley cannot avoid it, and will suiely ietaliate if
tley can. Victims ohen iay foi vengeance and so tle lillei is lilled in tle
next existence oi las to suei some otlei ieuibution foi lis oi lei misdeed.
Many instances of the consequences of killing are found in the Buddhist
scriptures.
Some long foi luman oi celestial life and devote tlemselves to claii[,
moiali[, and meditation. Tleii meiitoiious deeds lead to well-being in
futuie lives and so full tleii wisles. Howevei, eveiy life is subject to aging
and deatl, and luman life is accomanied by ill-lealtl and mental sueiing.
Some ciave foi tle Bialm iealm and iactise jhna. They may live happily
foi aeons as Bialms, but wlen life las iun its couise tley will be ieboin
as human beings or devas. Any demeritorious deed that they then do may
lead to tle lowei iealms. So even tle gloiy of tle Bialm-life is an illusion.
Tle illusion of lainess is not conned to oidinaiy eole. Tle illusion
(vipallsa) and ignorance (avijj) tlat male sueiing seem lile lainess
lingei at tle ist two stages of tle Noble Patl, and even tle Non-ietuinei
still mistalenly iegaids tle ne-mateiial and immateiial iealms as blissful.
So meiitoiious deeds aie tle aim of tle Noble Ones at tle ist tliee stages
of the Path. However, ordinary people are beguiled by all four illusions, and
tlus tley iegaid tle imeimanent as eimanent, sueiing as lainess, tle
impersonal as personal, and the unpleasant as pleasant. Because of this
misconception and ignorance, every bodily, verbal or mental action leads to
wlolesome oi unwlolesome lamma. Wlolesome lamma only aiises nom
16 From Ignorance, Mental Formations Arise
intention couled witl faitl, eneigy, mindfulness, etc. Leh to itself, tle mind
is liable to produce unwholesome kamma.
Rejection of Good Kamma Means Bad Kamma
Some eole misinteiiet tle Aialants uanscendence of lamma and
say that we should avoid doing meritorious deeds. For an ordinary person,
the rejection of wholesome kamma means the upsurge of unwholesome
lamma, just as tle exodus of viituous eole nom a ci[ leaves only fools
and iogues, oi tle iemoval of useful uees is followed by tle giowtl of useless
grass and weeds. One who rejects meritorious deeds is bound to do
demeiitoiious deeds tlat will lead to iebiitls in tle lowei iealms, nom wleie
it is hard to return to the human world. The Arahants lack of wholesome
kamma means only that his or her actions are karmically unproductive due
to the extinction of ignorance. The Arahants do revere the elders, teach the
Dlamma, give alms, lel otleis wlo aie in dicul[ and so foitl. Howevei,
due to their full comprehension of the Four Noble Truths and the eradication
of ignoiance tleii actions do not lave any laimic eect. So tle Aialants do
not generate wholesome kamma, but they do not avoid meritorious deeds.
An ordinary person who does not care for meritorious deeds because of
ignorance and wrong views, will accumulate only unwholesome kammas.
In fact, the lack of any desire to do good is a sign of abysmal ignorance that
males tle Noble Patl and nibbna veiy iemote. One only becomes inclined
towards meritorious deeds as ignorance loses its hold on the mind. A
Sueam-winnei is moie inteiested in doing good tlan an oidinaiy eison.
Those at the higher stages of the Path have an increasing desire to give up
doing things irrelevant to the Path and devote more time to meditation. So,
meritorious deeds should not be confused with demeritorious deeds and
purposely avoided. Every action rooted in ignorance means either whole-
some or unwholesome kamma. Without wholesome kamma all ones deeds
will be unwholesome kamma.
Ignorance and Illusion
Truth and falsehood are mutually exclusive. If one does not know the
uutl, one accets falselood, and vice-veisa. Tlose wlo do not lnow tle
Foui Noble Tiutls lave misconcetions about sueiing wlicl, osing as
lainess, deceives and oiesses tlem. Aait nom ciaving, wlicl gives
some leasuie wlen giatied, eveiytling in tle sensual iealm is sueiing.
Though all sense-objects are subject to ceaseless change and are unreliable,
Ignorance and Illusion 17
to the ignorant person they seem desirable and pleasant. People are nostalgic
about what they regard as happy days in the past, and optimistic about their
future. Because of their misconception, they long for what they consider to
be enjoyable and satis(ing. Tlis is tle cause of tleii sueiing but tley do
not iealise it. On tle conuaiy, tley tlinl tlat tleii lainess deends on
tle fullment of tleii desiies, so tley see notling wiong witl tleii desiie
foi leasuie. Unfoitunately, tle uutls about tle end of sueiing and tle
way to it aie alien to most eole. Some wlo leain tlese uutls nom otleis
or accept them intellectually do not appreciate them. They do not care for
nibbna oi tle way to it, tlinling tlat tle way is beset witl many laidslis
and privations.
The hope for happiness is the motive for human action. Actions in deed,
speech or thought are called kamma or sakhr. We have referred above to
the three kinds of sakhr. The two kinds of wholesome kamma comprise
tle ist lind: i.e. tle eiglt wlolesome lammas of tle sensual sleie and
tle ve wlolesome lammas in tle ne-mateiial sleie. We lave also
mentioned two kinds of wholesome kamma or consciousness: one associated
witl intelligence and tle otlei divoiced nom it. In tle iactice of insiglt
tle meditatois mind is intelligent if one becomes awaie of tle uue natuie
of mind and mauei tliougl contemlation. It is not intelligent if one just
iecites Pi woids wlile contemlating sueicially. As foi moiali[, a sense
of moral values is intelligent if it is associated with the belief in the law of
kamma; otherwise it is unintelligent.
Some eole say tlat an intelligent act of claii[ must involve tle
contemlation of tle imeimanence, unsatisfactoiiness, and imeisonali[
of tle donoi, tle ieciient, and tle oeiing. Tlis view is based on tle
Alaslin (an Ablidlammacommentaiy), wlicl mentions tle contemla-
tion on imeimanence ahei giving alms. Howevei, tle iefeience is to
contemlation ahei tle act of claii[, not befoie, noi wlile doing it. Moieovei,
the reason is not to make the act intelligent but to create wholesome kamma
in insiglt iactice. If by intelligent almsgiving is meant only tle claii[ tlat
iesuoses sucl contemlation, all tle otlei claii[ of non-Buddlists
would lave to be classied as unintelligent, wlicl would be absuid. Tle
accounts of almsgiving by Bodlisauas do not mention contemlation noi
did tle Buddla insist on it as a ieiequisite to claii[. Tle sciituies say
only tlat tle laimic otential of claii[ deends on tle siiitual matuii[
of the recipient and this is the only teaching that we should consider in
almsgiving. If the donor and the recipient are regarded as mere mind and
18 From Ignorance, Mental Formations Arise
mauei subject to imeimanence, tley will be on an equal footing. Tle act
of claii[ would tlen lacl insiiation and mucl laimic otential. In fact,
tle object of almsgiving is not insiglt contemlation but tle benets acciuing
to the donor. So the Buddha pointed out which recipients can make
almsgiving immensely benecial and le suessed tle imoitance of iiglt
ieection (i.e. belief in lamma).
Visll, a well-lnown female discile, once asled tle Buddla foi
eimission to male eiglt linds of lifelong oeiing to tle Sagla: 1)batling
iobes foi tle monls, 2)food foi guest-monls, 3)food foi uavelling monls,
4)food foi sicl monls, 5)food foi monls auending sicl monls, 6)medicine
foi sicl monls, 7) iice-giuel foi tle Sagla, and 8) batling iobes foi tle
nuns. Tle Buddla asled Visll wlat benets sle loed to obtain in
oeiing sucl tlings. Tle substance of Vislls iely was as follows: At
tle end of tle Rains, monls nom all aits of tle counuy will come to see
the Lord. They will tell him about the death of certain monks and ask him
about their rebirth and stages on the Noble Path that the deceased monks
lad auained. Tle Loid will ieveal tleii siiitual auainments. I will tlen
approach the visiting monks and ask them whether their late fellow-monks
lad evei visited Svaul. If tley say yes, I will conclude tlat tle Noble One
must lave used one of my oeiings. Tlis iecollection of my wlolesome
lamma will ll me witl joy. It will be conducive to eace, uanquilli[, and
self-development.
It is noteworthy that the reference is not to the contemplation on the
imeimanence of tle deceased monls but to tleii siiitual auainments.
Imoitance is auacled to tle contemlation tlat leads to ecstasy and uaining
in self-development. So, the most appropriate object of contemplation in
oeiing alms is tle noble quali[ of tle ieciient. Foi examle, wlen laying
oweis at a sliine one miglt ieect on tle noble claiactei of tle Buddla,
wlen oeiing food to a monl one miglt tlinl of lis uie mode of life, and
so forth.
Teaching or listening to the Dhamma is a wholesome kamma and it is an
intelligent kamma if the Dhamma is understood. Every meritorious deed
based on the belief in kamma is an intelligent kamma. Without it, a
meritorious act is wholesome but unintelligent, e.g. when children worship
the Buddha image, in imitation their parents, or when people who reject the
belief in kamma are helpful, polite, and charitable.
Few eole aie nee nom eisonali[-belief. Tle belief dominates tlose
who do not know that life is a psychophysical process lacking a soul or
Ignorance and Illusion 19
person. Among those who have some knowledge of Buddhist scriptures,
the belief is weak, but their academic knowledge does not help them to
overcome it completely. Meditators who have had a clear insight into the
uue natuie of mind and mauei tliougl contemlation aie usually nee nom
eisonali[-belief. Yet tley may ieveit to it if tley sto contemlating befoie
tley auain tle Patl. As foi oidinaiy eole, tle eisonali[-belief is deely
iooted. Tlis males tlem tlinl tlat it is tle self oi tle eisonali[ tlat is tle
agent of whatever they do or feel or think. Again, those who believe in total
extinction ahei deatl, iejecting a futuie life and laimic iesults, lave
unwholesome consciousness rooted in annihilationist beliefs.
Consciousness rooted in ill-will is of two kinds: prompted and
uniomted. Angei, envy, anxie[, giief, feai, and laued aie a few of tle
many kinds of ill-will.
Consciousness rooted in delusion comprises doubt and restlessness.
Doubts about tle Buddla, nibbna, tle docuine of not-self, and so foitl aie
termed vicikicch. The mind is subject to uddhacca whenever it wanders
here and there restlessly.
Tlus unwlolesome lamma comiises eiglt [es of gieed-based
consciousness, two [es of laued-based consciousness, and two [es based
on delusion. It is oosed to wlolesome lamma, wlicl seives to uii( tle
mind and leads to favourable rebirths with fortunate karmic results.
Unwlolesome lamma deles tle mind and leads to unfavouiable iebiitls
with unpleasant karmic results.
People do unskilful deeds wishing for happiness. They kill, steal, rob or
give false evidence for their own advantage. Even those who kill their parents
do so to aclieve tleii own aims. Foi examle, Piince Ajtasauu lilled lis
fatlei to become ling. Misguided by lis teaclei, Devadaua, le concluded
that he would rule longer if he killed his father and usurped the throne. For
lis gieat ciime of aiiicide (and tle muidei of a Sueam-winnei at tlat), le
was seized witl iemoise tlat caused lim lysical sueiing as well. Latei,
he was killed by his own son and was reborn in hell, where he is now
sueiing teiiibly foi lis misdeed.
In tle time of Kalusandla Buddla, tle Mia called Ds did lis utmost
to laim tle Buddla and tle Sagla. Failing to aclieve lis aim, le tool
possession of a man and stoned the chief disciple of the Buddha. For this
loiiible ciime le instantly landed in Avci, tle lowest of tle tlii[-one iealms.
As a Mia le lad dominated otleis, but in Avci le lay iosuate undei tle
leels of tle guaidians of lell. He lad loed to iejoice ovei tle fullment of
20 From Ignorance, Mental Formations Arise
lis scleme, but now le lad to suei foi lis unwlolesome lamma. Tlis is
uue of evildoeis all ovei tle woild.
It is also tle loe foi lainess tlat motivates tle otlei two [es of
action: meritorious kamma and imperturbable kamma. Imperturbable
kamma (nejbhisakhr) means tle foui wlolesome [es of consciousness
of the immaterial sphere. nej means equanimi[ oi self-ossession. A
loud noise nearby may disturb a meditator who is absorbed in rpa-jhna,
but arpa-jhna is invulneiable to sucl disuactions. Arpa-jhna is of four
kinds according to its object:
1) tle iealm of innite sace (ksnacyatana),
2) tle iealm of innite consciousness (viacyatana),
3) the realm of nothingness (kicayatana), and
4) the realm of neither perception nor non-perception (nevasa-
nsayatana).
These four jhnas are the kammas that lead to the four immaterial realms.
Demeritorious kamma leads to the four lower realms; meritorious kamma
leads to human, celestial, and rpa-Brahm realms. People do these three
kinds of kammas for their well-being and, as a result, consciousness arises.
Witl consciousness as condition, mind and mauei, tle six senses, contact,
feeling, and so forth arise.
21
From Mental Formations, Consciousness Arises
I
GNORANCE leads to mental formations, which in turn cause
consciousness. Because of wholesome or unwholesome kammas
in the previous life, the stream of consciousness arises, beginning
with rebirth-consciousness in the new life. Immoral deeds may, for
example, cause rebirth-consciousness to arise in one of the four lower
realms. After that the stream of consciousness called bhavaga arises.
This functions continuously unless the six kinds of thought-process
consciousness occur when seeing, hearing, smelling, tasting, touching
or thinking. In other words, bhavaga is a kind of subconsciousness
that occurs during sleep and between moments of active-
consciousness. We die with this subconsciousness and it is then called
decease-consciousness (cuticitta). So the rebirth-consciousness, the
subconsciousness, and the decease-consciousness result from the
kamma of the previous life.
Tle ve linds of consciousness associated witl tle ve unleasant
sense-objects such as unpleasant visual-consciousness, auditory conscious-
ness, etc., are due to unwholesome kamma. So too are 1)the consciousness
tlat adveits to tlese ve sense-objects and 2)tle investigating-consciousness
(santraa). Altogetlei, seven [es of consciousness stem nom unwlolesome
lamma. As foi imeituibable lamma, because of tle foui [es of immateiial-
sphere consciousness the resultant consciousness arises in the four immaterial
realms. Rebirth-consciousness arises in the beginning, subconsciousness
runs in the middle, and decease-consciousness occurs at the end of existence.
Similaily, because of tle ve [es of ne-mateiial consciousness, ve
[es of iesultant consciousness aiise in tle ne-mateiial iealms. Tlen eiglt
great resultants, which correspond to eight wholesome kammas in the
sensual realm, form the rebirth, subconsciousness, and decease-consciousness
in the human world and six celestial realms. They also register pleasant
sense-objects ahei tle seven imulse-moments (javana) that occur on seeing,
hearing, etc. Also due to wholesome kamma of the sensual realm are the
ve linds of consciousness associated witl ve leasant sense-objects, tle
registering-consciousness, the joyful investigating-consciousness, and the
indieient investigating-consciousness. So, iesultant consciousness is of
tlii[-two linds: foui of tle immateiial iealm, ve of tle ne-mateiial iealm,
seven unwholesome resultants, and sixteen wholesome resultants in the
sensual iealm. All tlese tlii[-two aie iesultants of mental foimations.
22 From Mental Formations, Consciousness Arises
How Mental Formations Lead to Rebirth
It is very important, but hard to understand, how mental formations
lead to iebiitl-consciousness. Tle Veneiable Ledi Saydaw ointed out
that this aspect of Dependent Origination leaves much room for misunder-
standing. One must distinguish between the cessation of decease-conscious-
ness of the old life and the immediate arising of rebirth-consciousness in
the new life. This arising of rebirth-consciousness is the result of wholesome
oi unwlolesome lammas by living beings wlo aie not yet nee nom
delements. Lacl of cleai undeistanding usually leads to tle belief in
eternalism (sassatadihi), oi tle belief in annililation ahei deatl
(ucchedadihi), which is held by modern materialists. The belief in annihila-
tion is due to ignoiance of tle cause-and-eect ielationsli. To see low
ignoiance leads to mental foimations is not too dicult. How tle sense-
bases, contact, feeling, craving, etc., form the chain of causation is also
self-evident. However, the emergence of a new existence following death
is not aaient, lence tle belief tlat tleie is notling ahei deatl. Leained
people whose reasoning is based on faith usually accept the teaching that
mental formations lead to rebirth-consciousness. However, it does not lend
itself to a purely rational and empirical approach, so today it is being
challenged by the materialistic view of life.
The way that rebirth takes place is unmistakable to one who has practised
insiglt meditation. One nds tlat consciousness aiises and asses away
ceaselessly. This is what one discovers by experience, not what one learns
nom ones teacleis. Of couise one does not lnow tlis mucl initially. One
discoveis tlis fact only wlen one auains lnowledge by comielension
(sammasana-a) and knowledge of arising and passing away (udayabbaya-
a). The general idea of the death and rebirth of mental units dawns with
tle develoment of lnowledge by disceining conditionali[ (paccaya-
pariggaha-a), but it is sammasana-a and udayabbaya-a that remove
all doubt about rebirth. From these insights, one realises that death means
the cessation of the last moment of consciousness in one life, and that rebirth
means tle aiising of tle ist moment in tle next life. Tlis is similai to tle
arising and cessation of consciousness that one notes during meditation.
Those who do not have insight miss the point. They believe in a permanent
soul oi self and identi( it witl tle mind. Tlis belief is iejected by tlose wlo
have a sound knowledge of Abhidhamma, but it lingers in some people
because of auaclment to it in tleii ievious lives. Even tle meditatoi wlose
knowledge is immature sometimes feels tempted to accept it.
Eternalism and Annihilationism 23
Eternalism and Annihilationism
Foi oidinaiy eole wlo aie wedded to tle eisonali[-belief, deatl
means either the extinction of a person or displacement of a person to another
existence. The former misconception is called ucchedadihi or the belief in
annililation, tle lauei is called sassatadihi oi tle belief in tle uansmigia-
tion of the soul. Others believe that consciousness develops spontaneously
with the growth and maturation of the body. This belief is called ahetukadihi,
or the view of no root-cause. Some have misconceptions about the cycle of
death and rebirth. They regard the body as the temporary home of the
life-iincile, wlicl asses on nom one life to anotlei. Tlougl tle
disintegration of the body is undeniable, some people believe in its
iesuiiection and so ueat it witl iesect. Tlese views conim tle Veneiable
Ledi Saydaws statement tlat tle causal linl between mental foimations
and consciousness lends itself to misinterpretation. Buddhists are not
necessaiily nee nom tlese misconcetions, but because of tleii faitl in tle
docuine of not-self tley do not laiboui tle illusions so blindly as to laim
their insight practice. So even without a thorough knowledge of the nature
of death and rebirth, they can enlighten themselves through contemplation.
Foi examle, sloitly ahei tle aiinibbna of tle Buddla, Veneiable
Clanna iactised insiglt meditation but made liule iogiess because of lis
eisonali[-belief. Tlen wlile le listened to Veneiable nandas discouise
on Dependent Origination, he contemplated, overcame his illusion and
auained Aialantsli. Again, in tle time of tle Buddla, Veneiable Yamala
believed tlat tle Aialant was annililated ahei deatl. Veneiable Siiuua
summoned him and taught him. While following the discourse, Venerable
Yamaka meditated and achieved liberation. So those who have faith in the
Buddha need not be disheartened for if they meditate zealously and
wholeheartedly they will become enlightened.
Because of their ignorance and doubt about the process of rebirth, or
because of a leaning towards annihilationist beliefs, some people question
tle ossibili[ of a life ahei deatl. Tlis question iesuoses a soul (aa) or
life-force in a living being. Materialism rejects the idea of a soul but the
self-illusion is imlicit in its dieientiation of tle living nom tle dead. Tle
questions of those who accept the self explicitly or implicitly are hard to
answei nom tle Buddlist oint of view. If we say tlat tleie is a futuie life,
tley will conclude tlat we suoit tle eisonali[-belief. Howevei, Bud-
dhism does not categorically deny the future life, so the Buddha refused to
answei sucl questions. Moieovei, ioducing sucient evidence to convince
24 From Mental Formations, Consciousness Arises
eole is dicult. Psyclic eisons can oint out lell oi tle celestial iealms
but sceptics will dismiss such exhibitions as black magic or deception. So
tle Buddla did not aim tle futuie life diiectly, but said tlat witlout tle
extinction of delements tle syclolysical iocess continues ahei deatl.
Tle question of an aheilife does not admit of an intellectual aioacl. It
is to be answered only through certain practices that enable a meditator to
gain psychic powers. They can then see the virtuous who have arisen in the
celestial iealms, and tle immoial wlo aie sueiing in tle lowei woilds.
Their vision is as clear as that of an observer directly opposite two houses
watcling eole ass nom one louse to tle otlei. Sucl meditatois can easily
nd tle eison wlom tley want to see among tle many living beings of tle
higher and lower realms.
Insiglt meditatois can also auain syclic oweis, no teacling iules out
tlis ossibili[. Some meditatois lave lad aianoimal contact witl tle otlei
woild, but sucl gihs aie iaie since tley deend on intense concenuation, so
the easier way is to practise for insight. The problem of life becomes fairly
cleai wlen tle lnowledge by disceining conditionali[ discloses tle natuie
of deatl and concetion. It becomes even cleaiei wlen one auains lnowledge
by comprehension, knowledge of arising and passing away, and knowledge
of dissolution (bhaga-a). Then one can see vividly how the consecutive
units of consciousness arise and pass away ceaselessly. One sees, too, how
death is the passing away of the last unit of consciousness followed by
concetion, oi tle aiising of tle ist unit in a new existence. Howevei, tlis
insiglt is still vulneiable. It is only wlen one auains tle stage of a Sueam-
winnei tlat one becomes wlolly nee nom all doubts about futuie life.
Tle uouble is tlat eole want to asl about sucl maueis instead of
practising meditation. Some seek the verdict of Western scientists and
philosophers while others accept the teaching of those who are reputed to
be Arahants with psychic powers. Instead of relying on other people, however,
the best thing is to seek the answer through insight meditation. With the
lnowledge of aiising and assing away, one can cleaily see low, ahei a unit
of consciousness las assed away, a new one aiises auacled to a sense-object.
From this one can infer how life begins with rebirth-consciousness, which
is conditioned by auaclment to an object in tle nal moment of tle ieceding
life. Befoie deatl, tle continuous sueam of consciousness deends on tle
physical body, with one moment of consciousness following another
uninteiiutedly. Ahei deatl, tle body disintegiates and tle sueam of
consciousness slihs to a new lysical iocess elsewleie. Tlis may be
Eternalism and Annihilationism 25
comaied to liglt in an elecuic bulb, wlicl is maintained by tle continuous
ow of elecuici[. Wlen tle bulb is buint out, tle liglt goes out but tle
elecuic otential still iemains. Liglt ieaeais wlen tle old bulb is ielaced
witl a new one. Heie, tle bulb, elecuici[, and liglt aie all clanging lysical
iocesses, and we slould be mindful of tleii uansience.
Tle commentaiy illusuates tle iocess of iebiitl witl tle analogies of
an eclo, a ame, tle imiession of a seal, and a ieection in a miiioi. An
eclo is tle ieection of a sound ioduced by tle imact of sound waves on
a hard surface. However, though the sound is the cause of the echo, the
source of the sound does not move to the source of the echo. When we look
at a miiioi, oui face is ieected in it, but altlougl tley aie causally ielated,
we do not confuse tle ieection witl oui face. If a buining candle is used
to liglt anotlei one, tle ame of tle second candle is obviously not tle ame
of tle ist one, but it is not unielated to tle ist ame eitlei. Lastly, tle seal
leaves an impression that is like its face, but it is not the face, and the
impression cannot occur without the seal either.
Tlese analogies lel to claii( tle natuie of iebiitl. Wlen a eison is
dying, their kamma, the signs and visions related to it, or visions of their
futuie life aeai. Ahei deatl, iebiitl-consciousness aiises, conditioned by
one of tlese visions. So iebiitl does not mean tle uansfei of tle decease-
consciousness to another life. However, since it is conditioned by deathbed
visions, it is rooted in ignorance and craving, which form the decisive links
in the chain of causation. Thus rebirth-consciousness is not the consciousness
of the dying person but it is causally related to the previous life. Any two
consecutive units of consciousness are separate but, since they belong to the
samesueam of consciousness, we seal of tle same individual foi tle wlole
day, the whole year or the whole lifetime. Likewise, we can speak of the
decease- and rebirth-consciousness as belonging to one individual, and we
can say tlat a eison las been ieboin witlout imlying tle uansfei of mind
and mauei. We seal of a eison only because iebiitl deends uon a sueam
of causally related mental units.
So it is annihilationism to believe that we are annihilated at death, and
tlat we lave notling to do witl a ievious life. Most Buddlists aie nee nom
this view. As the two consecutive lives are causally related, one can speak
of them as belonging to one person, but we should not adopt the eternalistic
view tlat iebiitl means tle uansfei of tle eisonali[ to a new existence.
One who has mature insight does not harbour either belief. He or she is fully
aware of the rising and passing away of mental units in the present life and of
26 From Mental Formations, Consciousness Arises
tleii causal ielations. Tlis insiglt leaves no ioom foi tle illusions of immoitali[
or annihilation. The nature of consciousness is evident even to those who think
objectively. Joy may be followed by dejection and vice versa, or a serene mind
may give way to irritation. These changing states of consciousness clearly show
its heterogeneous nature. Moreover, mental states may be associated through
similaii[, as, foi examle, tle intention to do a ceitain tling at niglt may occui
again in the morning. The mental states are distinct but causally related. Those
who understand this relationship between two consecutive mental states can
see tlat tle same ielationsli lolds uue between tlose seaiated by deatl.
Deathbed Visions
Consciousness in the new existence occurs in two modes: as rebirth-
consciousness and as tle consciousness tlat ows on duiing tle wlole life.
Altogether, rebirth-consciousness is of nineteen kinds: one in the lower realms,
nine in tle sensual iealms of luman beings and devas, ve in tle ne-
mateiial Bialm iealms, and foui in tle immateiial Bialm iealms. As foi
the other resultant mental states that occur during the rest of life, they number
tlii[-two. Tlese enumeiations will be meaningful only to tlose wlo lave
studied tle Ablidlamma. To a dying eison, tleie aeais a aslbacl of
a deed they have done in life (kamma), or the surrounding conditions
associated with the act (kammanimia), or a vision of their future life
(gatinimia). Kamma may assume tle foim of a aslbacl about tle ast oi
an lallucination in tle iesent. On lis deatlbed, a sleiman may tall as if
le weie catcling sl, oi a man wlo las ohen given alms may tlinl tlat le
is giving alms. Many yeais ago, I led a giou of ilgiims nom Slwebo to
visit pagodas in Mandalay and Rangoon. An old man in the group died
sloitly ahei oui ietuin to Slwebo. He died muueiing tle woids tlat weie
reminiscent of his experience during the pilgrimage. The dying person also
has visions of the environment in which karmic deeds were done. One may
see iobes, monasteiies, blilllus oi Buddla images ielating to acts of claii[,
or weapons, murder scenes or victims relating to a murder. Then one sees
visions of wlat one will nd in tle aheilife. Foi examle, one miglt see
lell-ie oi demons if one is destined to be boin in lell, but celestial beings
or mansions if one is to pass on to celestial realms. Once a dying brahmin
was told by lis niends tlat a vision of ames oitended tle Bialm iealm.
He believed tlem and died only to nd limself in lell. Wiong views aie
veiy dangeious. It is said tlat some eole tell tleii dying niends to visualise
tleii acts of lilling a cow foi claii[, believing tlat sucl acts aie benecial.
The Story of Mahdhammika 27
The Story of Mahdhammika
In Svaul at tle time of tle Buddla, ve lundied lay-suoiteis eacl lad
500 followers, all of whom practised the Dhamma. The eldest of them,
Maldlammila, tle lead of all tle lay-suoiteis, lad seven sons and seven
daughters who also followed the teaching of the Buddha. As he grew old, he
became sick and weak. He invited the monks to his house and, while listening
to their recitation of the Dhamma, saw a chariot arriving to take him to the celestial
realm. He said to the devas, Please wait. The monks stopped reciting as they
thought that the dying man was addressing them. His sons and daughters cried,
believing tlat le was babbling foi feai of deatl. Ahei tle monls deaituie, le
came iound, and told lis clildien to tliow a gailand of oweis u into tle aii.
They did as they were told and the garland remained hanging in the air. The
lay-suoitei said tlat tle gailand ievealed tle osition of tle claiiot nom Tusita
leaven. Ahei advising lis clildien to do slilful deeds foi iebiitl in leavenly
realms, he died and was reborn in Tusita. This is how the vision of the celestial
realm appears to the virtuous man on his deathbed. A layman in Moulmein said,
just befoie le died, tlat le saw a magnicent building. Tlis, too, may lave been
a vision of the celestial realm. Some people who are to be reborn as human beings
lave visions of tleii futuie aients, louse, etc., on tleii deatlbed. A Saydaw
in Moulmein was lilled by iobbeis. Tliee yeais latei a clild nom Meigui came
to Moulmein and identied by name tle Saydaws witl wlom le said le lad
lived in his previous life. He said that the robbers stabbed him when they did
not get tle money. He tlen ian away to tle je wleie le got into a boat, ieacled
Meigui, and dwelt in tle lome of lis aients. Tle iglt, jouiney by boat, etc.,
weie eilas visions of tle Saydaws aheilife.
Flashbacks of karmic acts and visions of a future life occur even in cases
of sudden deatl. Accoiding to tle commentaiy, tley occui even wlen a y
is ciusled witl a lammei. Nucleai weaons can ieduce a big ci[ to asles
in a asl. Fiom tle Buddlist oint of view, tlese weaons lave aeaied
because of the unwholesome kamma of their potential victims. Those who
aie lilled by tlese bombs also see aslbacls and visions. Tlis may sound
incredible to those who do not understand how the mind works, but it
iesents no dicul[ to one wlo contemlates syclolysical lenomena.
It is said that in the twinkling of an eye units of consciousness arise and pass
away by tle billion. Meditatois wlo lave auained tle lnowledge of aiising
and passing away know empirically that hundreds of mental units arise and
dissolve in a moment. So tley lave no doubt about tle ossibili[ of
aslbacls and visions in tlose wlo meet violent and sudden deatl.
28 From Mental Formations, Consciousness Arises
Consciousness is always focused on objects. We ohen iecall wlat we lave
done, and tlinl of tle celestial iealm oi luman socie[. If a eison wlo las
done meritorious deeds dies with these thoughts, they will be reborn as a
celestial or human being. Visions of the future life on ones deathbed are
called gatinimia. Visions of objects associated with kamma are called
kammanimia. References to these deathbed phenomena are to be found not
only in tle commentaiies, but also in tle Tiiala. In tle Blaaita Suua
the Buddha speaks of deathbed visions of wholesome or unwholesome deeds.
He likens them to the shadow of a mountain dominating the plains in the
evening. Once I saw a dying woman who showed great fear as if she were
face to face witl an enemy wlo was out to ueat lei ciuelly. Sle was
seeclless. Hei ielatives uied to comfoit lei, but in vain. Peilas sle was
having a foretaste of her unhappy future because of unwholesome kamma.
So one must do wholesome kamma that will produce agreeable images
at tle moment of deatl oi visions of a favouiable aheilife. If tle meiitoiious
deed is iational, suongly motivated and one of tle eiglt linds of sense-
sphere meritorious deeds, the resultant consciousness will be one of the four
kinds of rational consciousness. The rebirth is then associated with non-
delusion and as such takes place with three root-conditions: wisdom,
goodwill, and geneiosi[. A eison ieboin witl tlese innate tendencies can
auain absoition and syclic oweis if tley iactise uanquilli[ meditation,
oi tle Noble Patl and nibbna if tley devote tlemselves to insiglt meditation.
Viituous acts tlat aie motivated by tle desiie foi nibbna lead to sucl
favouiable iebiitls and nally to tle Patl and nibbna tliougl contemla-
tion or hearing a discourse.
If tle motivation is weal, oi if it is a meiitoiious deed divoiced nom tle
belief in kamma, the result is one of the four kinds of unintelligent
consciousness. The rebirth is then called a two-root-condition rebirth, which
is accomanied by geneiosi[ and goodwill, but lacls wisdom. A eison
ieboin in tlis way cannot auain absoition oi tle Noble Patl as tley lacl
the innate intelligence for it. If the meritorious deed is unintelligent and
half-hearted, the result will be a favourable rebirth without wholesome roots,
by reason of which one is likely to have defective sense faculties. So when
you do a meritorious deed, you should do it with zeal (chanda), and with
nibbna as youi objective. If you set youi leait on nibbna, tle meiitoiious
deed will lead you to it, and the zeal with which you do such a deed will
ensure a rebirth with wholesome roots. Praying for such a noble rebirth is
not necessary because you are assured of it if you do meritorious deeds
The Story of Mahdhammika 29
intelligently and zealously. However, if you lack zeal in doing good, the
iesult will be a iebiitl witl only geneiosi[ and goodwill.
Some eole say tlat claii[ and moiali[ geneiate wlolesome lamma,
wlicl, being iooted in ignoiance, leads to iebiitl and sueiing in sasia.
Tlis is a mistalen view tlat stems nom lacl of lnowledge. If tle iactice of
claii[ and moiali[ is motivated by tle desiie foi nibbna, it will ensuie
tle noblest iebiitl and lead to tle suieme goal. It was due to claii[ and
moiali[ tlat Veneiable Siiuua and otlei disciles of tle Buddla nally
auained nibbna. Tle same may be said of Solitaiy Buddlas (Paccekabuddha).
Tle Bodlisaua, too, auained suieme enligltenment in tle same way by
iaying tlat lis meiitoiious deeds conuibute to tle auainment of omnis-
cience. Here, a rebirth with three wholesome roots involved in the genesis
of Buddhahood is of two kinds: consciousness associated with joy and
consciousness associated witl equanimi[. Again eacl of tlese two [es of
consciousness is of two linds: iomted and uniomted. Tle Bodlisauas
rebirth-consciousness was powerful, zealous, and unprompted. According
to ancient commentaiies, it was joyful consciousness. Since tle Bodlisaua
lad innite loving-lindness foi all living beings, and suong loving-lindness
is usually couled witl joy, tle Bodlisauas iebiitl-consciousness must lave
been tinged witl joy. Howevei, tle ancient Sii Lanlan autloii[ Veneiable
Malsiva suggested tlat tle Bodlisauas iebiitl-consciousness was accom-
anied by equanimi[. In lis view, tle Bodlisauas mind was im and
iofound, tleiefoie equanimi[ iatlei tlan joy must lave been tle claiac-
teristic of his rebirth-consciousness. In any event, his rebirth-consciousness
had its origin in a meritorious deed motivated by the desire for supreme
enlightenment. Thus, although the intelligent wholesome kammas lead to
iebiitl, tley do not iolong tle cycle of existence. On tle conuaiy, tley
conuibute to libeiation nom sasia.
Consciousness of any kind, whether rebirth-consciousness or otherwise,
is only momentary. It lasts for just three instants: arising (upda), being (hiti),
and dissolution (bhaga). According to the commentaries, these mental units
arise and pass away by the billion in the blinking of an eye. Each unit is so
uansient tlat it does not last even a billiontl of a second. Tle cessation of
iebiitl-consciousness is followed by tle sueam of subconsciousness, wlicl
ows ceaselessly unless it is inteiiuted by an active cognitive iocess
(cia-vthi), tle lind of mental activi[ involved in seeing, leaiing, and so
foitl. Tle sueam of subconsciousness lasts tliouglout life, its oiigin being
mental formations, as with rebirth-consciousness. Its duration, too, depends
30 From Mental Formations, Consciousness Arises
mainly on kamma. It may be likened to a stone thrown into the air. A stone
will uavel a long way if it is tliown foicefully, but it will not go veiy fai if
thrown feebly. The force of kamma may also be compared to the initial
veloci[ of a bullet oi ioclet. Deatl means tle dissolution of tle consciousness
boin of tle same laimic foice. So tle initial iebiitl-consciousness, tle sueam
of subconsciousness, and the last consciousness of an existence comprise the
mental life that is wholly rooted in past kamma.
Tle ve linds of sense-consciousness involved in seeing, leaiing, smelling,
tasting, and touching are also results of kamma. So too, are the consciousness
that adverts to the sense-objects, investigating-consciousness (santraa), and
the consciousness that registers (tadrammaa) the objects of impulse
moments (javana). These have their roots in kamma that leads to rebirth or
other kinds of kamma.
Tle Ablidlamma auibutes all linds of consciousness, including
functional-consciousness (kiriy-cia), to mental formations. This is reason-
able since functional-consciousness evolves nom tle subconsciousness iooted
in mental foimations. Howevei, Deendent Oiigination secically desciibes
tle tliee cycles delements, lamma, and laimic iesults witl tleii
cause-and-eect ielationslis. So, to mental foimations it asciibes only tle
tlii[-two [es of mundane iesultant consciousness tlat stem nom tle cycle
of kamma. Of these, we have described nineteen that comprise rebirth-
consciousness, subconsciousness, and decease-consciousness. Of the other
[es of consciousness, some aie wlolesome iesultants and some aie
unwholesome resultants, depending on the mental formations.
In tle docuine of Deendent Oiigination, ignoiance and mental foima-
tions aie desciibed as tle causes in tle ast, consciousness, mind and mauei,
tle six sense-bases, contact, and feeling as tle eects in tle iesent, ciaving,
auaclment, and becoming as tle causes in tle iesent, and biitl, aging, and
deatl as tle eects tlat will occui in tle futuie.
31
From Consciousness, Mind and Maer Arises
C
ONSCIOUSNESS produces mind and matter. Therefore, with
the arising of rebirth-consciousness, mind and matter also arise.
Rebirth-consciousness is invariably coupled with feeling
(vedan), perception (sa), contact (phassa), volition (cetan), attention
(manasikra), and other mental properties relating to the objects of
deathbed visions. Every unit of consciousness is accompanied by these
mental properties (cetasik). Tle iebiitls of some Bialms, devas, and
human beings involve the three wholesome roots of generosity,
goodwill, and wisdom. Some beings are reborn with just the two roots
of generosity and goodwill, while the births of earthbound devas and
human beings with defective organs lack any wholesome roots.
However, their rebirth is still a favourable rootless-birth as distinct from
the unfavourable rootless-birth of the denizens of the lower realms.
Rebiitl may tale one of tliee modes: iebiitl nom a motlei, iebiitl in
uuidi[(sasedaja), or sudden rebirth of the fully developed physical body
(opaptika). Rebiitl nom a motlei is of two linds: viviaious foi luman
beings and other mammals, and oviparous for birds and reptiles. These
living beings may diei in oiigin as tley do in size and gestation oi
incubation period. We will leave it at that now, and go on with human rebirth
as described in the commentaries.
With the arising of rebirth-consciousness, three kamma-originated material
decads (kammaja-rpakalpa), oi tlii[ mateiial lenomena occui simultane-
ously.

Tlese aie mateiial lenomena tlat oiiginate nom lamma: tle


body-decad, the sex-decad, and the heart-base decad. Ten material phenom-
ena: solidi[, uidi[, leat, motion, coloui, smell, taste, nuuiment, vitali[,
and body-sensitivi[ foim tle body-decad. Tle ist nine mateiial lenomena
witl tle mateiial quali[ of sex foim tle sex-decad. Mateiial quali[ of sex
means eitlei of two geiminal mateiial lenomena, one foi masculini[ and
tle otlei foi feminini[. Witl tle matuiation of tlese mateiial lenomena
the sexual characteristics of men and women become manifest, as is evident
with those who have undergone sex changes.

Tle following section, wlicl deals witl tle minute analysis of mauei, abounds
with technical terms. Kalpa = material groups of ten (decad) or of nine material
qualities (nonad). Rpas = material phenomena. Bhva = sex. Kya = body. Vahu =
heart-base. Kammaja = kamma-originated. Similarly, ciaja = consciousness-originated,
utuja = temperature-originated, hraja = nuuiment-oiiginated. (Editois note).
32 From Consciousness, Mind and Maer Arises
In the time of the Buddha, Soreyya, the son of a merchant, instantly became
a woman for having unwholesome thoughts about Venerable Mallaccyana.

All his masculine features disappeared and gave way to those of a woman.
Soreyya even married and gave birth to two children. It was only when he
begged foi foigiveness nom tle eldei tlat le again became a man. Latei, le
joined tle Sagla and became an Aialant. It is comaiable to tle case of a
man wlo develos iabies ahei laving been biuen by a iabid dog.
A person who is neither a male nor a female has no sex decad. He has only
a body decad and heart-base decad (vahu-rpa). The heart-base is the physical
basis of all [es of consciousness excet foi tle vefold sense-consciousness.
So at the moment of conception the physical basis for rebirth-consciousness
alieady exists. Tle tliee decads, oi tlii[ mateiial lenomena, foim tle embiyo
(kalala), which, according to ancient Buddhist books, marks the beginning of life.
Tlis embiyonic mateiiali[ is tle size of a tiny dio of buuei-oil scum on a
ne woollen tliead. It is so small tlat it is invisible to tle naled eye. We slould
assume tlat it aiises nom tle fusion of tle semen(sukka) and the ovum

(sonita)
of the parents. If we reject this view, explaining the childs physical resemblance
to its aients will be dicult. It is also said in tle Suua Piala that the physical
body is the product of the four primary elements and the parents gametes.
Moieovei, tle Suuas seci( tliee conditions necessaiy foi concetion: tle
parents intercourse, the mothers season, and the existence of a karmic cause
to produce an embryo. Thus, according to the scriptures, the embryo clearly
has its origin in the fusion of the parents semen and ovum.
Tle semen and ovum dissociated nom tle aients aie temeiatuie-oiiginated
mateiiali[ but it is quite ossible foi tlis to assimilate lamma-oiiginated
mateiiali[. Suigeons cut out scai tissue nom tle luman body and ielace it
witl lealtly tissue. Tle giah is temeiatuie-oiiginated mateiiali[ wlen ist
giahed but, as it becomes integiated witl tle natuial tissues, body-sensitivi[
oi lamma-oiiginated mateiiali[ aeais. Cases can also be cited of uanslanting
a heart, a liver, a kidney, or a cornea in place of diseased organs. No doubt these
uanslants develo lamma-oiiginated mateiiali[ as body-sensitivi[. Lilewise,
we should assume that the three kamma-originated material phenomena are
fused witl temeiatuie-oiiginated mateiiali[ nom tle aients.

On going foi lis batl, Soieyya saw tle Eldei Mallaccyana adjusting lis iobes.
Seeing the golden complexion of the elders body, Soreyya thought, How I wish
the elder were my wife, or my wifes complexion was like his. (Editors note. See
Dhammapada commentary to verse 43).

Lit. blood, but ovum is more accurate. (Editors note)


Spontaneous Rebirth 33
According to biologists, it is the fusion of the mothers ovum and the
fathers spermatozoa that gradually develops and becomes a child. The
original embryo is so small that it cannot be seen with the naked eye. So
modern science agrees well with what the Buddhist books say about
concetion. Witlout tle lel of a micioscoe oi otlei insuuments, tle
Buddha knew how life begins as an embryo based on the parents semen
and ovum. This was the Buddhas teaching 2,500 years ago though it was
only during the last 300 years that Western scientists discovered the facts
about concetion ahei iolonged investigation witl micioscoes. Tleii
discoveiies beai testimony to tle Buddlas innite intelligence. Howevei,
tley aie still unable to ieveal tle genesis of tlii[ mateiial lenomena,
iobably because tle exuemely subtle lamma-oiiginated mateiial lenom-
ena de( micioscoic investigation.
Tlus tle mental states and lamma-oiiginated mateiiali[ aie boin of
rebirth-consciousness. Kamma-originated material phenomena are renewed
at every thought-moment. Likewise, temperature-originated material phenom-
ena aie ienewed eveiy moment due to leat. Fiom tle aiising of tle ist
moment of subconsciousness, consciousness-originated material phenomena
also occui, but baie sense-consciousness cannot cause mateiiali[. So conscious-
ness-oiiginated mateiiali[ does not aiise wlen baiesense-consciousness aiises.
However, with the arising of rebirth-consciousness, all other kinds of conscious-
ness develo in due couise. Ahei a weel, tle embiyo (kalala) becomes turbid
notl (abbuda), wlicl tuins into a lum of esl (pesi) ahei tle second weel.
This hardens into ghana in tle tliid weel, and in tle hl weel tle paskha
develops with four knobs for hands and legs, and one big knob for the head.
Tle Buddlist bools do not desciibe in detail tle develoment ahei tle
hl weel. Howevei, tley do say tlat ahei eleven weels tle foui sensitive
bases for seeing, hearing, smelling, and tasting appear. So too, does
nuuiment-oiiginated mateiiali[ tle ioduct of tle nuuiment in tle
motleis body. It is also said tlat tle embiyo las toenails, ngeinails, etc.
The books do not go into further details as meditators do not need to know
tlem. Sucl lnowledge is benecial only to doctois.
Spontaneous Rebirth
Foi beings lile tle Ctumalij Devas, wlen iebiitl tales lace, seven
decads arise: the decads of the eye, ear, nose, tongue, body, sex, and heart-base.
Decads of the same kind are innumerable according to the size of the devas eyes,
ears, etc. The decads for nose, tongue, body, and sex are not found in the three
34 From Consciousness, Mind and Maer Arises
ist jlnic iealms, tle tliee second jlnic iealms, tle tliee tliid jhnic realms,
or in the Vehapphala and Suddlvsa realms. There the three decads for eye,
eai, and leait-base, and one nonad a total of foui dieient mateiial gious
oi tlii[-nine mateiial lenomena aiise simultaneously witl iebiitl-conscious-
ness. Of tlese foui mateiial gious, tle vitali[ nonad tales on tle function of
tle body decad. A Bialms body is eivaded by vitali[ nonads, as a devas
body is by body decads. Asaasau Bialms lave no consciousness nom tle
moment of iebiitl. Tley lave only vitali[ nonads tlat assume Bialmanic foim.
Lacling consciousness and consciousness-boin mateiiali[, sucl a Bialm lnows
nothing and makes no movement; he is like a wooden statue. More remarkable
tlan tlese Bialms aie tle foimless Bialms wlo live foi tlousands of
world-cycles through the successive renewal of mind and its elements.
Tlese accounts do not admit of scientic investigation and aie lnown
only to the Buddha and recluses with psychic powers. The denizens of hell
and the hungry ghosts who are forever burning and starving are not
conceived in wombs, noi can tley aiise nom uuid mauei. Because of tleii
unwholesome kamma, they come into being by materialisation. Like the
devas, tley develo seven decads oi seven[ mateiial lenomena simulta-
neously. They seldom have defective sense faculties since they are doomed
to suei tliougl sense-contact witl demonic objects.
Sasedaja Beings
As the sasedaja beings aie said to lave tleii oiigin in uuid mauei, tley
are likely to develop gradually. However, the Buddhist books refer to their
full-edged mateiialisation if tley do not lave defective sense faculties. We
cannot say wlicl is uue, develoment oi mateiialisation, as lamma-
oiiginated mateiial lenomena cannot be examined scientically. So, foi tle
time being, it is beuei to accet tle view as stated in tle sciituies. Tle
development of kamma-originated and other material phenomena in
sasedaja and spontaneous rebirths is generally similar to that for rebirth in
tle womb. Tle only dieience is tlat witl tle foimei beings, nuuiment-boin
mateiial lenomena aiise nom tle time tley eat food oi swallow tleii saliva.
Active-consciousness
Active-consciousness (vthi-cia) dieis nom subconsciousness. Subcon-
sciousness resembles rebirth-consciousness with respect to objects and
iocess. It is tle sueam of consciousness tlat follows iebiitl-consciousness
having its root in kamma. One of three objects forms its focus: kamma,
Active-consciousness 35
kammanimia or gatinimia of the previous existence.
It is not concerned with the objects in the present life,
but is the kind of mental state that we have when we
are sound asleep. However, certain changes occur
when we see, hear, smell, taste, touch or think, and
these are called active-consciousness.
Suose tlat a visual foim is ieected on tle ietina.
Material phenomena, each lasting only seventeen
thought-moments, are renewed ceaselessly with the
visual objects and their mental images. A group of
sensitive eye material phenomena and a visual object
occur simultaneously. However, a material phenome-
non is not powerful at the moment of arising, so during
the moment of subconsciousness, contact between the
eye and its object does not occur. In other words, the
visual object is not ieected on tle eye. Tle subcon-
sciousness tlat asses away befoie sucl ieection is
called past subconsciousness (attabhavaga). Then
another bhavaga aiises and ieection occuis. As a
iesult, subconsciousness is disiuted, its auention to
its usual object wanes and it begins to consider the
visual object. This is called vibrating subconsciousness (bhavagacalana). Then
arresting subconsciousness (bhavagupaccheda) tales lace, cuuing o tle sueam
of subconsciousness. The mind then becomes curious about the visual form
impinging on the eye. This inquiring mind is called adverting-consciousness
(vajjana). This consciousness can advert to a sense object impinging on any of
tle ve sense-oigans. Visual-consciousness follows, tlen ieceiving-conscious-
ness (sampaicchana), which receives and examines the visual object.
Bhavaga is tle iesultant consciousness tlat stems nom mental foimations,
as are visual-consciousness and the receiving-consciousness. They are called
resultant consciousness (vipka-cia), which is of two kinds, wholesome and
unwholesome, depending on the mental formations associated with it. On
the other hand, adverting-consciousness is neither wholesome nor unwhole-
some, nor is it a resultant consciousness. It is termed functional-consciousness
(kiriy-cia), wlicl means action witlout any laimic eect, tle lind of
consciousness tlat is usually auibuted to Aialants.
Ahei tle mind las ieceived tle visual object, it iobes its quali[, wletlei
it is leasant, unleasant oi neuual, wlicl is investigating-consciousness
Vthi Citta
Attabhavaga
Bhavagacalana
Bhavagupaccheda
vajjana
Cakkhuvia
Sampaicchana
Santraa
Vohabbana
Javana
Javana
Javana
Javana
Javana
Javana
Javana
Tadrammaa
Tadrammaa
36 From Consciousness, Mind and Maer Arises
(santraa). Then decision (vohabbana) follows that determines that the object
is pleasant, etc. This leads to seven moments of impulsion (javana), which
follow each other in rapid succession. Impulsion occurs very quickly. It has
speed and impetus that are absent in other factors of the process of
consciousness. Impulsion is associated with powerful mental properties,
wlicl may be wlolesome oi unwlolesome, sucl as gieed oi geneiosi[, so
it is not surprising that unwholesome minds rush towards their objects.
Greed urges us to pursue the desired object and to seize it by force. Anger
imels us to auacl and desuoy its object blindly. Doubt, iestlessness, and
ignorance, too, speedily associate themselves with their respective objects.
The same may be said of wholesome mental properties. Because of their
nantic and imulsive natuie, sensual desiies aie also called kmajavana.
Ahei tle seven imulse moments, two iegisteiing moments (tadrammaa)
follow. This consciousness registers the object of impulsion and thus its
function is to full tle lingeiing desiie of its iedecessoi.
In the process of consciousness, visual-consciousness is dependent on
eye-sensitivi[ tlat aiises witl attabhavaga. Otlei [es of consciousness
are dependent on the heart-base (hadaya-vahu) that arises with them. The
fouiteen [es of consciousness nom adveiting to tle second iegisteiing-
consciousness are focused only on present objects. So these fourteen are active
and diei nom subconsciousness. Ahei tle cessation of tle second iegisteiing-
consciousness, which marks the end of the process of consciousness, the
mental life reverts to the subconscious state that is analogous to sleep.
An analogy may help to explain the process of consciousness. A man is
sleeing undei a mango uee. A mango falls and le wales u. Picling u
tle nuit, tle man examines it. He smells it and, lnowing tlat it is iie, le
eats it. Then he thinks about its taste and falls asleep again. Here, the
subconsciousness with kamma, kammanimia or gatinimia as object is like
the state of being asleep. Waking up due to the fall of the mango is like the
iising and assing away of subconsciousness. Picling u tle nuit is adveiting.
Seeing tle visual object is lile seeing tle nuit. Investigation is lile tle man
examining tle nuit. To conclude tlat tle nuit is iie is decision. Imulsion
is lile eating tle nuit, and iegisteiing is lile tlinling about its taste. Reveiting
to subconsciousness is like falling asleep again.
If tle visible object is not cleai, it aeais on tle eye-oigan ahei
attabhavaga has arisen two or three times. For such objects, the active
conscious iocess does not last until iegisuation but ends in imulsion, ahei
which it reverts to subconsciousness.
Active-consciousness of the Mind-door 37
If tle visible object is still wealei, it is ieected only ahei attabhavaga
las aiisen nom ve to nine times. Tle iocess of consciousness does not
ieacl imulsion, but ends ahei two oi tliee moments of decision. In tle
practice of insight meditation, the process of consciousness that thus ends
in decision is of gieat signicance. One wlo iactises constant mindfulness
does not seel oi auend to deling sense-objects. So ieection is slow,
adverting is weak, visual-consciousness is not clear, reception is not proper,
inquiiy is not eective, and decision is indenite. So ahei inquiiing two oi
three times the mind relapses into subconsciousness. The object is not clear
enougl to dele tle mind and one becomes awaie of tle imeimanence,
unsatisfactoiiness, and insubstantiali[ of tle lenomena. Just baie awaie-
ness of seeing occuis, and so tle iocess of consciousness is wlolly nee nom
delements.
The process of consciousness that we have outlined above for the eye
applies similarly to the ear, nose, tongue, and body.
Active-consciousness of the Mind-door
The mind-door process of consciousness is of three kinds according to
the impulsion involved: kammajavana, jhnajavana or maggaphalajavana. Here,
wlat maueis is tle iocess of consciousness witl laimic imulsion. Wlile
tle sueam of subconsciousness is owing, mental images of familiai
sense-objects appear, or sometimes unfamiliar
sense-objects. Then subconsciousness is disturbed
and tle next time it is cut o. Tlis is followed by
mind-door adverting (mano-dvrvajjana), which is
similar to decision (vohabbana) in tle ve sense-
door process. Like decision, adverting leads to
impulsion, producing agreeable or disagreeable
emotions: feai, angei, confusion, devotion, awe, i[,
and so foitl. Tle imulsions aiising at tle ve
sense-doors are weak, so they neither lead to rebirth
noi ioduce mucl otlei eect. Howevei, tle
impulsions in the mind-door are potent enough to
deteimine tle quali[ of iebiitl and all otlei laimic
results. So it is imperative to guard against these
imulses and conuol tlem. Ahei seven imulse
moments, followed by two moments of registering,
the mind sinks into subconsciousness.
Manodvravthi
Attabhavaga
Bhavagacalana
Bhavagupaccheda
Manodvrvajjana
Javana
Javana
Javana
Javana
Javana
Javana
Javana
Tadrammaa
Tadrammaa
38 From Consciousness, Mind and Maer Arises
Thus the mind-door process of consciousness involves one moment of
adverting, seven moments of impulsion and two moments of registering.
Witl dim and indistinct objects, tle mind slis iegisuation, ieveiting to
subconsciousness immediately ahei imulsion. If tle object is veiy weal,
tle mind does not auain even imulsion but lases bacl to subconsciousness
ahei two oi tliee moments of adveiting. Tlis is obvious if we beai in mind
the way that we have to focus on mind-objects during insight practice. The
only resultant consciousness in this mind-door process is registering; the
otlei two aie functional, and do not stem nom mental foimations.
Follow-Up Active-consciousness
Tle mind-dooi iocess may ieview sense-objects ahei tle sense-dooi
active-consciousness. Until this process occurs, the mind has only ultimate
mateiiali[ (paramaha-rpa) as its object. It is not concerned with concepts
such as man or woman, so one cannot be misled by appearances. One
slould uy to contemlate immediately ahei seeing, leaiing, etc. Tlis is wly
we suess tle immediate iesent as tle meditatois focus of auention. If one
is not mindful of this mind-door consciousness, another mind-door process
aiises conceining tle sense-object. Tlen tle sense-object becomes a secic
object of auention as a slae. Tlis iocess is vulneiable to suong unwlole-
some impulses. It is followed by another mind-door process where the
auention is focused on notions sucl as man oi woman, maling it moie
susceptible to unwholesome impulses.
With an unfamiliar object, the process of consciousness involves three
stages: seeing, investigation and cognizance of the object in conventional
terms. The process stops short of naming the object. The process of
consciousness that arises concerning concepts involves hearing, investigation,
and cognizance of the concept, and awareness of the relevant object.
Consciousness and Mental Properties
Dependent on rebirth-consciousness, mental phenomena associated with
it aiise, sucl as feeling, iemembeiing, eicetion oi ieection, witl tliee
decads (oi tlii[ mateiial lenomena). Ahei tle cessation of iebiitl-
consciousness, mental properties (cetasik) arise with every moment of
consciousness. So do material phenomena conditioned by consciousness,
kamma, temperature (utu), and nuuiment (hra). There is no doubt about
the close connection between consciousness and mental properties. When
consciousness is active, we feel, remember or think, and so greed, anger,
Summary 39
faith, and so forth arise. Equally obvious are the physical phenomena that
stem nom consciousness wlen we stand, sit, go oi do anytling tlat we wisl
to do. According to the commentary, this obvious fact is the basis for inferring
tlat tle iebiitl-consciousness at concetion leads to tliee decads oi tlii[
material phenomena. The arising of rebirth-consciousness and material
phenomena at conception takes place so fast that it is imperceptible even to
the divine eye. The divine eye may see what happens shortly before death
and ahei iebiitl, but it is only tle Buddlas omniscience tlat can see
decease-consciousness and iebiitl-consciousness diiectly. Howevei, nom
what we know about the cause of physical phenomena, we can infer that at
concetion mateiiali[ aiises nom iebiitl-consciousness.
Some physical phenomena have their origin not in consciousness but in
lamma, temeiatuie, oi nuuiment. Howevei, witlout consciousness tley
will have no life. A corpse, although composed of temperature-originated
mateiial lenomena, is lifeless. It is because of tle conuibution of conscious-
ness that the material phenomena based on kamma, temperature, and
nuuiment exist and foim a continuous sueam of life. Once deatl sueivenes,
cuuing o tle sueam of consciousness, tle mental ioeities and living
mateiial lenomena cease. Hence tle teacling tlat mind and mauei is
conditioned by consciousness.
Because of mental formations (wholesome or unwholesome kamma)
consciousness ows on witlout inteiiution in tle new existence. Couled
witl eacl unit of consciousness is mind and mauei, wlicl aiises ceaselessly.
Tle duiation of mind and mauei deends on consciousness. If tle sueam
of consciousness lasts an loui, so does mind and mauei. If consciousness
ows foi a lundied yeais, we say tlat tle life of mind and mauei is a
hundred years. In brief, we should understand that life is only a ceaseless
causal ielationsli of mind and mauei witl consciousness.
Summary
Ignorance causes mental formations; because of ignorance of the Four
Noble Tiutls eole male an eoit to be lay. Tley tlinl tlat tley will
be happy if they get what they want. However, the objects of their desire are
imeimanent and so lead to sueiing. Not lnowing tle uutl of sueiing,
they think, speak, and do things for their well-being in both the present life
and ahei deatl. Tlese lammas lead to iebiitl in lowei oi liglei iealms.
Beginning witl tlis iebiitl-consciousness, a sueam of consciousness ows
continuously until death, its nature being determined by kamma. The
40 From Consciousness, Mind and Maer Arises
physical body too is conditioned by kamma, as well as by consciousness,
temeiatuie, and nuuiment.
That physical phenomena are conditioned by consciousness is obvious,
for all our bodily and verbal actions, such as moving or speaking, are rooted
in it. A meditator has to practise mindfulness based on these consciousness-
originated material phenomena. Knowing them empirically is important, so
the Buddha said in the Malsatialna Suua, The bhikkhu knows that
he walks when he walks and that he stands when he stands. According to
the commentary, if we know experientially the dependence of consciousness-
originated material phenomena on consciousness, we can know by inference
tle conuibution of consciousness to mateiial lenomena oiiginated nom
lamma, temeiatuie, and nuuiment. Hence, tle teacling of Deendent
Oiigination, Conditioned by consciousness, mind and mauei aiise.
One cannot lnow iebiitl-consciousness emiiically oi, foi tlat mauei,
any other past consciousness in its ultimate sense. One can only know the
ieali[ of consciousness as it is functioning iiglt now, and one can lnow tlis
only if one is always mindful. If one focuses on present consciousness, one
comes to lnow mind and mauei faiily well. Foi if one notes, seeing, seeing
and knows visual-consciousness, one also knows the phenomena connected
with it. Here, by visual-consciousness we mean not only the visual-
consciousness but the whole mental process of seeing. The meditator notes
it as a whole and not piecemeal. Moreover, active-consciousness appears to
tle meditatoi as a single moment of consciousness. Tlis way of inuosection
accoids witl tle teacling in tle Paisamblidmagga tlat says, Tle
consciousness tlat focuses on mateiiali[ aiises and asses away. Tle
meditator then contemplates the dissolution of the consciousness that has
watcled tle dissolution of mateiiali[. In otlei woids, wlen a mateiial
phenomenon is manifest, consciousness watches it. Since that consciousness
las auained insiglt of dissolution, ahei seeing imeimanence in tle mateiial
phenomenon, it too then dissolves. Thereupon the dissolving vipassan cia
itself becomes the object of contemplation. This vipassan cia is not a simple
cia. It is composed of at least adverting and seven impulse moments.
However, these eight cias cannot be watched individually, the whole process
of consciousness must be tle object of auention.
Here, visual-consciousness means the whole mental process of seeing,
which includes wholesome or unwholesome impulses. So observing it leads
to awareness of feeling (vedan), perception (sa), contact (phassa), auention
(manasikra), volition (cetan), and so forth. However, volition is more
Summary 41
apparent with thinking. It comes into full play when we think of what we
have to do the next day. It urges and agitates us, and its function is
unmistakable. One who constantly watches the mental and physical process
is aware of volition in action whenever speaking, or when moving any part
of the body. For example, while practising mindfulness, if you feel an itch
that you wish to get rid of, you note the urge to remove the itch. It is volition
that urges you to scratch. Thus volition is manifested in your everyday action,
speech, and thinking. In brief, if you know the visual-consciousness through
contemplation, you know the mental aggregates born of it and the material
phenomena of the whole body that form its basis. This accords with the
teacling, Deendent on consciousness mind and mauei aiise.
The same may be said of the other sense faculties. Awareness of
consciousness means awareness of all the psychophysical phenomena
connected with it. The awareness of contact is based on pleasant and
unpleasant sensations when these sensations are manifest. It is based on
contact wlen motion and iigidi[ aie manifest. Wlen you note tle desiie to
bend the arm, you know the volition behind it. When you contemplate the
consciousness tlat tlinls, you lnow tle mind and mauei associated witl
it. If you nd youiself commiuing sometling to memoiy, you lnow
perception (sa). If you notice your intention to do or say something, you
become aware of volition (cetan). On feeling your desire for something, you
know that it is greed (lobha), and if you are irritated, you know that it is
ill-will (dosa). Delusion (moha) can be known when you regard yourself as
a permanent and happy individual. You know non-greed when you note the
absence of desire. Your intention to do or say something is followed by action
or speech. So through contemplation, you realise that consciousness is the
cause of material phenomena in the body.
Consciousness and psychophysical phenomena are interdependent. Just
as consciousness ioduces mind and mauei, so too, mind and mauei
condition consciousness, for it is only through the collective support of mental
ioeities witl mauei as tle lysical basis tlat consciousness aiises.
The Maladna Suua tells us low tle Bodlisaua ieected on Deendent
Oiigination just befoie le auained enligltenment. He found tlat mind and
mauei, tle six senses, contact, feeling, ciaving, auaclment, and becoming
were the links in the chain of causation leading to birth, aging, and death.
Tlen it occuiied to lim tlat mind and mauei aie conditioned by conscious-
ness and vice versa. The discourse ascribes this statement about the correlation
between consciousness and mind and mauei to Bodlisaua Viass. Nevei-
42 From Consciousness, Mind and Maer Arises
tleless, we slould undeistand tlat it is a fact discoveied by all Bodlisauas
befoie tley auain suieme enligltenment.
Altlougl consciousness is inteideendent witl mind and mauei, tle
foimei is tle deteimining factoi, so it is desciibed as tle cause of tle lauei.
When consciousness arises because of mental formations, its concomitant
mental properties and material phenomena arise simultaneously. So
consciousness aiises at tle moment of iebiitl, witl mind and mauei.
Moreover, they include the six senses, contact, and feeling. However, since
consciousness is tle oiigin of mind and mauei, wlicl is tle cause of tle six
senses and so forth, the Buddha says, Consciousness conditions mind and
mauei, to distinguisl between cause and eect. Lilewise, a veise in tle
Dhammapada describes the mind (mano) as leading the mental properties:
Manopubbagam dhamm manoseh manomay
Manas ce paduhena bhsati v karoti v
Tato na dukkhamanveti cakka va vahato pada.
Mind is the forerunner of all states. Mind is chief, and they are
mind made. If one seals oi acts witl an imuie mind, sueiing
follows, just as the wheels of a cart follow the ox that pulls it.
(Dhp v 1)
Consciousness and mental properties arise together, but consciousness is
described as leading the mental properties because of its predominant role. If
a mans mind is coiiut, le does unwlolesome deeds, uueis foul woids, and
harbours immoral thoughts. These three kinds of kammas are mental
formations born of ignorance. They become potential for unfavourable karmic
eect. Eveiy deed, seecl oi tlouglt is accomanied by seven imulse
moments tlat asl foitl seveial times. If tle ist imulse moment is favouiable,
the kamma is productive in the present life; otherwise, it becomes sterile. If
the seventh impulse moment is favourable, it produces deathbed visions and
ioduces laimic eects in tle next life, otleiwise, it is steiile. As foi tle otlei
ve imulse moments, tley ioduce laimic eects nom tle tliid existence
until tle last (tle existence wlen nibbna is to be auained) undei favouiable
ciicumstances. Tley become steiile only ahei tle auainment of nibbna. Befoie
tle auainment of nibbna, tleii otential iemains intact foi innumeiable
lifetimes, ieady to beai nuit wlen ciicumstances eimit. Unwlolesome lamma
beais nuit as mental and lysical sueiing in tle lowei iealms. If by viitue of
wholesome kamma, one is reborn in the human world, the unwholesome
lamma will biing sueiing, wlatevei ones station in life.
The Story of Venerable Cakkhupla 43
The Story of Venerable Cakkhupla
Tle Dlammaada veise just iefeiied to was uueied by tle Buddla
conceining Veneiable Calllula. Tle eldei lad been a lysician in
one of his previous lives. He had cured a blind woman and restored her
sight. The woman had promised to be his slave if she recovered her
sight. However, to escape her promise she lied to him that she was worse
o tlan befoie. Seeing lei uicl, tle lysician gave lei an eye-lotion
tlat desuoyed lei siglt comletely. Foi lis malicious lamma tle man
sueied in many lives and in lis last existence le became Veneiable
Calllula. He iactised meditation as insuucted by tle Buddla witl
six[ otlei monls at a foiest ieueat. He nevei laid down wlile
meditating. Due to his unwholesome kamma, he developed an eye-
infection. He refused to lie down to apply the eye-lotion and so the
doctoi gave u ueating lim. Reminding limself of ceitain deatl, tle
eldei iedoubled lis eoits. At midniglt le simultaneously became blind
and auained Aialantsli.
To an ordinary person, the elders blindness may seem to have been caused
by his over-exertion. The main reason, however, was the malicious deed he
lad commiued in lis ievious life as a doctoi. Even if le lad not iactised
meditation, le miglt lave become blind somelow oi otlei. Tle auainment
of Aialantsli was an immense benet tlat le gained nom lis feivent zeal
and suenuous exeition.
We can leain two tlings nom tle stoiy of Veneiable Calllula. As an
eneigetic monl, le continued to iactise meditation ahei le became an
Aialant. As le aced u and down, tle insects in lis atl weie uamled
to death. When the Buddha was told of this, he said that the elder had no
intention of lilling tle insects, so le was nee nom any moial iesonsibili[
for their death.
So we should note that causing death without volition is not a karmic act.
The bodies of Arahants have weight if they have no psychic power or if,
despite having psychic power, they do not exercise it. Some Buddhists have
sciules about tleii moial uii[ wlen tley cool vegetables oi diinl watei
containing microbes. They should, of course, remove living beings that they
can see, but tley need lave no qualms about tle accidental desuuction of
life. Some Jains aie said to feel guil[ ovei tle deatl of insects tlat iusl
against a buining lam. Tlis is an exueme view. Volition as tle leystone of
moral problems is borne out by Veneiable Moggaliuuatissas verdict in his
reply to King Asoka.
44 From Consciousness, Mind and Maer Arises
The Elders Verdict
When King Asoka supported the Buddhadhamma lavishly, heretics
joined tle Sagla foi tle sale of mateiial benets. Tle blilllus iefused
to have anything to do with the bogus monks, so for seven years the
Pimollla iecital fell into abeyance at tle Asolima monasteiy in
Paliuua. So King Asola sent a ministei to iequest tle blilllus to
eifoim tle Pimollla, but tley iefused to comly. Tley said tlat tle
Pimollla was to be iecited only in an assembly of uie blilllus. If
there happened to be a morally impure monk in the assembly, he had to
be admonisled and enalised foi any innaction of Vinaya iules. Tle
Sagla leld tle iecital only wlen tleie was ieason to believe in tle uii[
of every member. They did not hold it with non-bhikkhus, since to do so
would be a seiious oence. Tle ministei tool tlis iely to be in deance
of the kings order and so put the virtuous monks to the sword. Venerable
Tissa, the kings younger brother, escaped death only because the minister
recognized him just in time.
On hearing the news, the king was deeply shocked and asked Venerable
Moggaliuuatissa wletlei le was eisonally iesonsible foi tle deatl of
the bhikkhus. The elder asked the king whether he had intended to have the
monks killed. When the king replied that he had no such intention, the elder
said tlat le was nee nom laimic iesonsibili[. Tle eldei gave tlis veidict
based on the Buddhas saying, Cetanha bhikkhave kamma vadmi it
is volition, monks, that I call kamma. He also cited the Tiuiia Jtala (J 319)
in wlicl tle Bodlisaua, wlo was tlen a iisli, emlasised tle iimacy of
volition in the operation of kamma.
Tle stoiy of Veneiable Calllula also slows tlat an Aialant las
body-weight like ordinary people. This is evident in the death of insects
uamled by tle eldei. In iecent yeais tleie lave been some ieuted
Aialants in Buima. Some women ieoitedly tested tleii uii[ by laving
oweis on tleii lands uodden by tleii feet. It is said tlat tle oweis weie
not crushed and their hands not hurt. However, Arahants who do not have
(oi exeicise) syclic owei cannot avoid ciusling sometling if tley uead
directly on it. A more reliable test is to check whether a person has craving,
auaclment, angei, deiession, feai, anxie[, iestlessness, tle tendency to
speak ill of others, the habit of laughing loudly or is irreverent towards
the Buddha. One who has such defects is not an Arahant. If a thorough
inquiry does not reveal any such weaknesses, one may assume that the
person is close to Arahantship.
Pure Thought and Happiness 45
Pure Thought and Happiness
Just as an imuie tlouglt is followed by sueiing, a uie tlouglt is
followed by happiness. Those who think, speak, and act with pure
thoughts cultivate wholesome kamma. Wholesome kamma invariably
leads to lainess in tle iesent life and ahei deatl. Tlis was emlasised
by tle Buddla in tle stoiy of Malaluali, tle son of a miseily bialmin.
Wlen le became seveiely ill, lis fatlei leh lim to lis fate as le did not
want to send any money foi medical ueatment. He moved lis dying son
outside tle louse to ievent tlose wlo came to asl about tle atient nom
seeing his possessions.
The Buddha saw the dying boy with his divine eye and knew it would
benet many eole if tle boy saw lim befoie lis deatl. So, walling foi
alms with other bhikkhus, the Lord passed the brahmins house. At the
siglt of tle Loid tle boy was lled witl devotion. Sloitly aheiwaids
le died and was ieboin in Tvatisa leaven. Reviewing lis ast, le
realised how his devotion to the Buddha had led him to the celestial
realm. He also saw his father mourning in the cemetery. As he wished
to teach his father a lesson, he came to the cemetery in the guise of a boy
iesembling Malaluali, and staited ciying. Questioned by tle old
bialmin, le said tlat le needed a aii of wleels made nom tle sun and
tle moon foi lis golden claiiot. Wlen tle bialmin ointed out tle futili[
of his desire, the boy replied that the sun and moon were at least visible,
whereas the brahmin was longing for his dead son who could not be
seen. He asked who was more foolish, he or the brahmin. This brought
tle bialmin to lis senses. Tle deva ievealed lis identi[ and told lim
low adoiation of tle Buddla on lis deatlbed lad beneted lim. He
uiged lis fatlei to seel iefuge in tle Buddla, Dlamma, and Sagla and
to obseive tle ve iecets.
The brahmin invited the Buddha and the bhikkhus to his house for the
morning meal. Believers and non-believers alike were present at the feast.
Ahei tle feast, tle bialmin asled tle Loid wletlei anybody lad auained
the celestial realm just through devotion to the Buddha. The Lord replied
tlat many eole lad done so. Malaluali Deva tlen aeaied and
told the Lord how his devotion to the Buddha had led to rebirth in heaven.
The people were deeply impressed by the power of faith in the Buddha
tlat lad so gieatly beneted tle young man, altlougl le did not caie
mucl foi good deeds befoie lis deatl. Tlen tle Buddla uueied tle second
verse of the Dhammapada:
46 From Consciousness, Mind and Maer Arises
Manopubbagam dhamm manoseh manomay
Manas ce pasannena bhsati v karoti v
Tato na sukhamanveti chy va anapyin.
Mind is the forerunner of all states. Mind is chief, and they are
mind made. If one speaks or acts with a pure mind, happiness
follows, just like ones own shadow that never leaves.
Tle commentaiy says tlat ahei leaiing tle veise tle bialmin and tle
deva auained Sueam-winning. It is notewoitly tlat tle meie tlouglt of tle
Buddha led to the young mans rebirth in the celestial realm. He did not
seem to lave any aiticulai asiiation foi nibbna. His two-ioot iebiitl as
a deva was lacking the root condition of wisdom, yet by hearing a verse he
became a Sueam-winnei. Tlese two veises nom tle Dlammaada eclo tle
teaching of Dependent Origination that consciousness is conditioned by
mental foimations. Foi tle veises say tlat lainess and miseiy aiise nom
mental formations. In fact, happiness or misery accompany consciousness.
Again, the presence of consciousness implies the existence of associated
mental ioeities and its lysical basis of mateiiali[. Hence, tle teacling
tlat consciousness conditions mind and mauei.
47
From Mind and Maer, the Six Sense-Bases Arise
M
IND AND MATTER conditions the six senses. Here, mind
means the three aggregates of mental properties

while
matter refers to the four primary elements, the six sense-
bases, vitality, and nutriment.
Deendent uon mind and mauei tle six sense-bases aiise: eye-, eai, nose,
tongue, body, and mind-base. These sense-bases are the doors through which
the processes of consciousness occur. In the immaterial realm, every unit of
consciousness throughout life is born of associated mental properties.
However, for most people this will remain academic knowledge as it can be
understood empirically only by Noble Ones in the immaterial realm.
Furthermore, in any existence such as a human life, which comprises both
mentali[ and mateiiali[, eveiy iesultant consciousness nom tle moment
of conception arises conditioned by its associated mental properties.
Resultant consciousness here means the kind of consciousness that simply
sees, hears, etc., the pleasant or unpleasant objects.
Visual-consciousness, for example, cannot arise by itself, for it presupposes
auention, wlicl consideis tle object, contact, wlicl imacts on tle object,
and volition, wlicl suives to see tle object. Consciousness can aiise only
when these mental properties arise concurrently. This rule of conascence
condition is called sahajta-paccaya. A load that can be raised by four men
working together cannot be moved by the foreman on his own. Similarly,
altlougl consciousness is tle basis of mental life, it counts foi liule by itself
and can function only in association with other mental properties.
Moieovei, tlese associated mental ioeities conuibute to tle ve senses
by conascence at rebirth. Of course, immediately before conception, only
mateiiali[ exists. Howevei, in tle case of sontaneous iebiitl, tle ve senses
may exist nom tle veiy beginning. Tle conditioning of tle sense-bases by
consciousness and mental ioeities at concetion is dicult to undeistand.
Neveitleless, we lave to accet it on tle autloii[ of tle Buddla. At otlei
times, resultant and non-resultant consciousness helps to maintain the six senses.
Tlis is undeistandable since, witlout mind, it is imossible foi mauei to exist.
Materiali and Sense-bases
Rebiitl-consciousness aiises nom tle leait-base. Tle mind sense deends
on tle otlei ve senses. Tlouglt and consciousness also lave tle leait as
their physical basis. All the secondary physical phenomena, such as the eye

Feelings, perceptions, and mental formations (Editors Note)


48 From Mind and Maer, the Six Sense-Bases Arise
and visual objects, deend on tle foui iimaiy elements. Tle ve sensitive
material bases are rooted in the primary elements and their kamma-originated
mateiial lenomena aie iooted in vitali[. Tle ve senses also deend on
nuuiment. To sum u, consciousness is conditioned by at least tliee mental
ioeities: auention, contact, and volition. Unwlolesome states lile gieed,
ciaving, angei, illusion, iide, doubt, iestlessness, woiiy, envy, ill-will, anxie[,
fear, and so forth arise repeatedly when the supporting conditions are present.
Similaily, faitl, ie[, moial sense, non-auaclment, comassion, symatletic
joy, aieciation of tle law of lamma, ieection on tle tliee claiacteiistics,
and other wholesome mental states occur when conditions are more favourable.
Thus the meditator realises the dependence of consciousness on wholesome
or unwholesome mental properties, the visual-consciousness on the eye. So
the mind base (manyatana) is cleaily deendent on mind and mauei.
Tle mind is also vital to tle existence of living mauei. So tle ve senses
that produce sense-organs are dependent on the mind. The sense-organs
cannot exist witlout tleii gioss lysical bases just as tle ieecting miiioi
cannot exist witlout tle gioss mauei of glass. So tle eye iesuoses tle
gioss mauei of solidi[(pathav), cohesion (po), heat (tejo), and motion (vyo).
In biief, tle abili[ to see deends on tle lysical eye. Tle same may be said
of the other sense faculties. Furthermore, we can maintain life only because
of vitali[ and nuuiment. Tlis slows low tle ve senses oiiginate witl mind
and mauei. Tle sixtl sense, tle mind, comiising tlouglt, ieection, volition,
and so forth, depends on various mental states such as greed or faith. It also
deends on contact and tle leait base. It aiises nom its ioot, subconscious-
ness, which in turn forms the basis for the mind-door process of consciousness.
All Phenomena are the Eects of Causes
Seeing involves the sensitive eye-organ and consciousness. The eye-organ
deends on consciousness, life-foice, nuuiment, and lysical base. Visual-
consciousness depends on the eye-organ and the three mental properties of
auention, mental foimations, and contact. In sloit, tle eye and visual-
consciousness deend on mind and mauei and tle same may be said of tle
otlei ve senses. A tloiougl lnowledge of tle oiigin of tle six senses based
on mind and mauei is ossible only foi Bodlisauas. Among tle Buddlas
disciles, even Veneiables Siiuua and Moggallna did not seem to undei-
stand it comielensively befoie tley auained Sueam-winning. Foi it is said
tlat tle ascetic Uatissa (latei lnown as Veneiable Siiuua) auained tle ist
stage of tle Noble Patl on leaiing tle veise uueied by Veneiable Assaji:
All Phenomena are the Eects of Causes 49
Ye dhamm hetuppabhav, tesa hetu tathgato ha
Tesaca yo nirodho, eva vdmahsamao. (Vin i 40)
Tlis veise says, All lenomena aie tle eects of ceitain otlei lenomena,
which are the causes. The Buddha pointed out these causes, and the cessation
of tle eects witl tle cessation of tle causes. Uatissa and lis niend Kolita
(latei lnown as Veneiable Moggallna) aie said to lave auained Sueam-
winning ahei leaiing tlis veise. Neveitleless, tley could not lave ieected
deeply on Dependent Origination in such a short time. One may understand
tle Buddlas teacling on tle docuine accoiding to ones intellect, but to
grasp it fully is possible only for a Buddha. The commentary explains the
veise in teims of tle Foui Noble Tiutls. All lenomena aie tle eects
iefeis to tle uutl of sueiing. Tle cause (hetu) refers to craving as the
cause of sueiing (samudayasacca). So tle veise eitomises tle uutl about
sueiing and its cause.
In those days there were many views about the soul (aa): that it was
immoital and assed on to anotlei iealm ahei deatl, tlat it was annililated
ahei tle dissolution of tle body, tlat it was cieated by God, tlat it was
innite, and so foitl. Tle veise iecognizes only tle existence of cause and
eect, and denies botl tle immoitali[ and tle annililation of tle soul. Tlis
teacling aoided tle two ascetics a secial insiglt into tle natuie of life.
The Visuddlimagga Mall identies tlis veise witl tle teacling on
Dependent Origination. It refers to a discourse in the Sayuuanilya which
says, If tlis cause aiises, tlen tlat eect follows. If tlis cause ceases, tlen
tlat eect also ends. Ignoiance causes mental foimations, etc., so tleie is
sueiing. Witl tle cessation of ignoiance tleie follows tle cessation of
mental foimations and so on until sueiing becomes extinct. Accoiding to
tle Mall, tle substance of tlis teacling is imlicit in tle above veise
iegaiding botl tle aiising and cessation of sueiing. Tle Malyna Piala
describes this verse as a summary of Dependent Origination. Any writing
of tle veise is said to be benecial if it is ensliined in a cetiya (pagoda). So it
is not surprising that many such inscriptions are found in ancient pagodas.
Botl views in tle commentaiy and tle Mall aie lausible, foi tle ist
two noble uutls imly Deendent Oiigination witl iesect to tle aiising
of sueiing and its cause. Tle otlei two noble uutls imly tle docuine
witl iesect to tle cessation of sueiing.
Tle causes and eects in tle clain of causation may be summaiised tlus:
ignorance in a past life leads to acts, speech, and thoughts, and these mental
foimations ioduce consciousness. Tle ve eects in tle iesent life aie
50 From Mind and Maer, the Six Sense-Bases Arise
consciousness, mind and mauei, tle six senses, contact, and feeling. Tlese
eects become causes, sowing tle seeds foi a futuie life and so foi ciaving,
auaclment, becoming, and biitl. As a iesult tleie is aging, deatl, giief, and
sueiing in stoie foi tle futuie life.
That Dependent Origination is profound is borne out by the Buddhas
iely to Veneiable nanda. Veneiable nanda ieected on tle docuine nom
the beginning to the end, and vice versa. To him it was clear, and it presented
no dicul[. He aioacled tle Buddla and said, Loid, tlis Deendent
Origination is very profound, but for me it seems so easy to understand. The
Buddla clided lim, saying, You slould not say tlat, nanda. Accoiding
to the commentary, the Buddhas words imply a compliment as well as a
ieioacl to Veneiable nanda. Tle Buddla meant to say in eect, nanda,
you aie liglly intelligent, so undeistanding tle docuine is easy foi you, but
do not tlinl tlat it may be so cleai to otleis. Veneiable nandas abili[ to
undeistand tle docuine was due to foui factois: tle eifections tlat le lad
develoed in lis ievious lives, tle insuuctions of lis teacleis, lis wide
lnowledge, and lis auainment of tle ist stage on tle Noble Patl.
In a ievious life, Veneiable nanda was Piince Sumana, tle biotlei of
Padumuuaia Buddla. As a iovincial goveinoi, le successfully subdued an
uprising. The king was very pleased and invited him to ask for anything he
wished. Prince Sumana asked for permission to serve the Buddha for the three
months of the rainy season. The king did not wish to grant this boon and so
le said evasively tlat it was dicult to lnow tle Buddlas intention. He could
not do anything if the Lord was reluctant to go to the princes palace. On the
advice of the bhikkhus, the prince requested an elder, also named Sumana, to
arrange for an interview with the Buddha. When Prince Sumana met the
Buddha, he told the Lord how Venerable Sumana had done a thing that was
beyond the power of other bhikkhus. He asked what kind of meritorious deeds
a man should do to be so intimate with the Lord. The Buddha said that one
could become lile Veneiable Sumana by iactising geneiosi[ and moiali[.
Piince Sumana asled tle Loid to send tle iainy season in lis ci[ as le wisled
to do meritorious deeds, aspiring to become a privileged elder like Venerable
Sumana in tle Sagla of a futuie Buddla. Seeing tlat lis visit tleie miglt be
of benet to many, tle Buddla said, Sumana, tle Buddla loves solitude,
which implied acceptance of the invitation.
The prince then ordered more than a hundred monasteries to be built
along tle ioute, wleie tle Buddla and tle Sagla miglt iest comfoitably
at niglt. He bouglt a ail and tuined it into a magnicent monasteiy witl
The Buddhas High Regard for Practice 51
dwellings for the Buddha and many monks. When all was ready, he sent
woid to lis fatlei and invited tle Buddla to come to lis ci[. Tle iince
and his people welcomed the Buddha and his disciples. Honouring them
witl oweis and scents, tley led tlem to tle monasteiy. Tleie tle iince
foimally donated tle monasteiy and tle ail to tle Buddla. Ahei
eifoiming tlis act of claii[, tle iince summoned lis wives and ministeis
and said, The Buddha has come here out of compassion for us. The Buddhas
do not care for material well-being. They care only for the practice of the
Dhamma. I wish to honour the Buddha with practice so that he may be well
pleased. I will observe the ten precepts and stay at the residence of the
Buddha. You must feed and serve all the Arahants every day during the
iains-ieueat as I lave done today.
The Buddhas High Regard for Practice
Incidentally, there is a story showing the importance that the Buddha
auacled to tle iactice of tle Dlamma. Once, tle Buddla leh tle Jetavana
monasteiy to go on toui. King Kosala, tle meiclant Antlaiila and otlei
lay disciples requested the Buddha not to go, but in vain. The merchant was
unlay because le lad lost tle ooituni[ to leai tle Dlamma oi to male
oeiings to tle Loid and tle blilllus. His slave-giil, Pu by name, said
tlat sle would asl tle Buddla to come bacl. Tle meiclant iomised to nee
lei if sle could eisuade tle Buddla to ietuin to tle monasteiy. So, Pu
followed the Buddha quickly and implored the Lord to return. The Buddha
asled lei wlat sle would do. Sle ielied tlat sle lad notling to oei, but
tlat sle would tale tle tliee iefuges and obseive tle ve iecets if tle
Loid sent tle iainy-season in Svaul. Saying, Sdhu, the Buddha blessed
her and returned to Jetavana Monastery. The news spread and the merchant
set Pu nee, adoting lei as lis daugltei. Sle was now nee to do wlat
she liked and to shape her own destiny. So, by virtue of her karmic potential,
sle joined tle Sagla. Sle iactised meditation, and wlen sle lad develoed
insight into impermanence, the Buddha exhorted her, My daughter, just as
tle moon is full on tle heentl day, so too you slould iactise insiglt to tle
end. Wlen youi insiglt is comlete, you will auain tle end of sueiing.
Ahei leaiing tlis exloitation, Sistei Pu became an Aialant. Of couise,
tle Buddla lad foieseen Pus destiny. It was lis concein foi lei siiitual
development that prompted him to cancel the projected tour and turn back
in response to her appeal. This is an example of the high regard for the
practice of Dhamma that Gotama Buddha had in common with other Buddhas.
52 From Mind and Maer, the Six Sense-Bases Arise
So (to ietuin to tle stoiy of Veneiable nandas ast life) Piince Sumana
observed the ten precepts and dwelt at the residence of the Buddha. He spent
his time near Venerable Sumana and closely watched him serving the Buddha.
Shortly before the end of the rainy season, he returned home and donated
lavislly to tle Sagla. In lis iayei to tle Buddla, le aimed lis asiiation
to become an intimate auendant of a futuie Buddla. Tle Buddla blessed
him and the prince developed perfections for innumerable lifetimes. The
Jtalas iefei to many lives tlat Sumana devoted to eifecting limself in
collaboiation witl tle Bodlisaua. Sometimes tle Bodlisaua was ling and
le was tle lings ministei, oi tle Bodlisaua was a luman being and le
laened to be a deva oi Salla. Howevei, tleii ositions weie ohen ieveised.
In some Jtalas tley weie biotleis. Tlus tley develoed eifections in close
aiallel tliouglout innumeiable lives. Finally, nanda (foimeily Piince
Sumana) was tle nelew of King Suddlodana. Ahei sending tle ist
iainy season neai Benaies, tle Buddla went to Rjagala and nom tleie le
continued to Kailavaulu at tle invitation of lis fatlei. Wlen le leh lis
native lace, nanda, Devadaua, and some otlei Salyan iinces followed
tle Buddla and joined tle Sagla.
Tle eifections tlat Veneiable nanda lad cultivated tliougl many
lifetimes made it easy for him to understand the law of Dependent
Oiigination, wlicl baed so many otleis. Moieovei, Veneiable nanda
lad ieceived insuuctions nom lis teacleis. He lad not only lived witl
tlem, but lad also studied and memoiised tle docuine. Tlis lind of
leaining leled lim to undeistand Deendent Oiigination. He auained
tle ist stage of tle Noble Patl ahei leaiing tle discouise of tle noted
teaclei, Veneiable Pua. Veneiable nanda aid a ligl uibute to
Veneiable Pua foi lis illuminating discouise, tle substance of wlicl is
as follows: Self-conceit aiises nom auaclment to tle body, feeling,
perception, mental formations, and consciousness. It cannot arise without
tle ve aggiegates any moie tlan tle ieection of a mans face can aeai
witlout a miiioi. Tlese ve aggiegates aie not eimanent. Since tley aie
impermanent, you should meditate to realise that none of them, whether
past, present or future, internal or external, gross or subtle, inferior or
superior, distant or near, is yours, yourself or your soul. The well-informed
discile of tle Buddla wlo contemlates tlus and iealises tle uutl is
disillusioned witl tle ve aggiegates. He becomes detacled and nee. He
lnows tlat lis mind is nee, tlat le las done wlat las to be done, tlat le
las notling else to do foi lis needom.
The Absuseness of the Docine 53
Tlis was wlat Veneiable Pua tauglt Veneiable nanda. As a Sueam-
winnei, Veneiable nanda iealised tle cause-and-eect ielationslis of
Dependent Origination. He had this insight when he practised meditation,
so le lnew tlat ignoiance, ciaving, auaclment, becoming, biitl, conscious-
ness, and so forth, form the links in the chain of causation. Here, illusion or
ignorance is avijj, craving is tah, auaclment is updna, becoming is
kammabhava. So when it is said that kamma leads to rebirth, we should
undeistand tlat iebiitl is also conditioned by auaclment, etc. Tle ast
involves ignoiance, mental foimations, ciaving, auaclment, and becoming
as causes. One wlo iealises tlis tliougl contemlation is nee nom all doubts,
wlicl cannot be iemoved meiely tliougl leaining and ieection.
As tle best-infoimed discile of tle Buddla, Veneiable nanda also
gained tle iecognition of tle Teaclei in maueis of lnowledge. He usually
accompanied the Buddha on tour and memorised all the discourses. He
could ieeat a discouise veibatim ahei le lad leaid it only once. As foi tle
Buddlas talls given in lis absence, le leaid tlese nom otleis and
memoiised tlem too. Tle suuas tlat le lad tlus leaint by leait aie said to
numbei eigl[-foui tlousand.
Veneiable nanda was famous foi lis ietentive memoiy. Tle commentaiy
on the Malvedalla Suua says that he could memorise hundreds of verses in
a short time. With his wide knowledge of the teachings of the Buddha, it is
no wondei tlat tle docuine of Deendent Oiigination did not iesent mucl
dicul[ to lim. Even today, given a tloiougl lnowledge of tle Tiiala, a
man may undeistand tle cause-and-eect ielationsli in tle docuine.
The Absuseness of the Docine
Neveitleless, tle docuine is absuuse in teims of eects, causes, teacling,
and empirical knowledge (paivedha). In tle ist lace, undeistanding mental
foimations, etc., as tle iesult of ignoiance and otlei causes is veiy dicult.
Most eole mistale tle sueiing of mind and mauei foi lainess. It is
ignorance not to know that happiness is an illusion. They believe that their
egos tlinl, tley do not lnow mental foimations as an eect of ignoiance,
but tlinl tlat tley tlemselves cieate tlem. So it is dicult foi tlem to see
wlolesome oi unwlolesome deeds as tle eects of ignoiance. Moie dicult
to understand is the causal relation between the mental formations of the
previous life and the rebirth-consciousness of the present existence. Likewise,
it is laid to undeistand tlat mind and mauei, tle six senses, etc., aie
conditioned by consciousness and so forth. Equally hard to grasp are the
54 From Mind and Maer, the Six Sense-Bases Arise
causes involved in Dependent Origination, for people believe that they shape
tleii own destiny. Some say tlat tley aie cieated by God oi Bialm wlile
others insist that everything happens by chance. Most of them do not see
ignorance, etc., as the basis of their existence. Again, some teachings of the
Buddla on tle docuine begin witl ignoiance and end witl deatl. Some aie
set forth in reverse order. Some begin with the middle links in the chain and
go back to the beginning or on to the end. These various versions of the
docuine add to tle dicul[ of undeistanding it. To gain an insiglt into tle
docuine, one las to iactise insiglt meditation and iealise tle comlex
causal relations empirically. This practical approach to the study of Depend-
ent Origination is not easy, for the method must be right, and one must
practise it steadfastly and thoroughly.
In site of tlese diculties, tle docuine seemed cleai to Veneiable nanda
because of lis unusual qualications. So tle Buddlas woids, Do not say
tlis, nanda, may be an imlicit comliment to lim. Howevei, accoiding
to the commentary, the Buddhas saying may be an indirect reproach. It may
mean, in eect, nanda, you say tlat Deendent Oiigination is easy to
undeistand. Tlen wly did you become a Sueam-winnei only ahei leaiing
my teacling' Wly lave you not auained any stage liglei tlan tle ist stage
on the Path? You should think of your shortcomings: you are my disciple
with average, limited intelligence and what you say does not agree with my
woids. It is a saying tlat slould not lave been uueied by a close discile
lile you. I lave lad to develo intelligence foi aeons to lnow tlis docuine
and so you slould not seal ligltly of it. Tlus, ahei cliding Veneiable
nanda imlicitly by a few woids, tle Buddla suessed tle iofundi[ of
Deendent Oiigination. Tlis Deendent Oiigination is iofound, nanda,
and it aeais iofound. It is tliougl not undeistanding and not eneuating
this law that this world of living beings resembles a tangled ball of thread,
oi a biids nest of sedge oi ieed. Tlus tley do not escae nom tle lowei
states of existence, nom sueiing, nom tle cycle of existence.
In other words, this law concerning the conditioning of consciousness,
mind and mauei, etc., by ignoiance, mental foimations and so foitl, is veiy
iofound. So eole do not lnow tlat only cause-and-eect ielationslis
continue, and that there is no permanent being. They believe that a
continuous being exists nom tle time of concetion, tlat it is a eison wlo
develops and grows up. Some maintain that this person, being or soul has
had many previous lives. All these illusions are due to ignorance of
Dependent Origination.
The Absuseness of the Docine 55
A persons actions, speech, and thoughts are clearly due to ignorance of
the Four Noble Truths and Dependent Origination. Undeniably, skilful acts
beai sweet nuits, unslilful acts beai biuei nuits, and eveiyone faies
according to their deeds. So ignorance leads to kammas or mental formations,
which in turn lead to rebirth, consciousness, etc. This fact is clear to an
intelligent person.
Because of tleii inabili[ to undeistand Deendent Oiigination, living
beings iemain uaed, wandeiing endlessly nom one existence to anotlei.
Mostly, they are reborn in the lower realms, gaining the celestial realms only
occasionally by viitue of tleii wlolesome lamma. Wlen tle laimic eects
iun out, tley ieveit to tle lowei iealms, nom wleie it is laid to iegain
luman oi celestial biitls. Tle auainment of tle liglei lanes of existence
is possible only when a dying being has memories of meritorious deeds. A
virtuous act is unthinkable among the lower forms of life. The law of the
jungle prevails in the animal kingdom, leaving no room for love, compassion
oi otlei siiitual values. Tley usually die suiclen witl ain and feai. So an
animal is very likely to be born again in the lower realms.
Due to ignorance of Dependent Origination, a living being is unable to
get nee nom tle cycle of existence. No mauei low long it goes iound and
iound, an ox yoled to a moitai cannot leave tle suictly limited aiea of its
mobili[. Lilewise, tle ignoiant eison is uaed in tle cycle of existence,
wlicl laigely means connement to tle lowei iealms. Tlus tley iemain
subject to existence for aeons.
Understanding Dependent Origination is as vital as realising the Four
Noble Truths, and they amount to the same thing. Insight meditation aims
to gain insight into these teachings, both intellectually and empirically, but
they are profound. Even through meditation it is not easy to fully understand
ignorance, mental formations, etc.
Tle Buddla ieected on Deendent Oiigination befoie, and sloitly ahei,
lis auainment of suieme enligltenment. Foi seven days le was absoibed
in the peace of liberation, then, on the seventh night, he contemplated
Dependent Origination.
56
From the Six Sense-Bases, Contact Arises
H
AVING dealt with the first links in the chain of causation,
we will now deal with contact, which is conditioned by the
six senses. Sayatana means the six sense-organs and the six
sense-objects: visual form, sound, smell, taste, tactile objects, and
mind-objects. The contact between a sense organ and the
corresponding sense-object is called phassa. It is a subtle component
of mental life but it shows itself clearly when the object has an
unmistakable impact on the mind. For example, we are shocked
when we see someone being ill-treated. It makes us tremble when we
see a man whose life is in danger at the top of a tree. Seeing a ghost
will send shivers down the spine. Seeing a thought-provoking film,
or reading a moving story, often leaves a lasting impression.
Tlese examles all illusuate tle natuie of contact. Tle imact is occasion-
ally very violent, producing outbursts of passion or anger. The commentary
on the Aguuaianilya says that in the time of the King Dulagma, a
young monk and a young woman happened to look at each other. Both of
them were so consumed with desire that they died. Again, an elderly monk
became insane ahei looling unmindfully at tle queen of King Malnga.
In the Mudulalllaa Jtala, tle Bodlisaua was a leimit wlo went to
the kings palace to have his meal. He went there by air as he had psychic
powers. When the hermit appeared suddenly, the queen rose to her feet in
a hurry and her garment slipped. The queens half-naked body instantly
aroused the long-dormant sexual desire of the hermit. He could not eat any
food. His psychic powers having vanished, he walked back to his hut and
lay tleie, toimented by tle ies of lust and assion. On leaining wlat lad
laened, tle ling oeied tle queen to tle leimit as le was condent of
tle leimits abili[ to iecovei lis comosuie in time. He insuucted tle queen
to do her best for the welfare of the hermit. Taking the queen with him, the
leimit leh tle lings alace. Once outside tle gate, tle queen told lim to
go bacl and asl tle ling foi a louse. Tle leimit was oeied an old louse
but once there he had to fetch a hoe and a basket to dispose of excreta and
ltl. Reeatedly, le lad to go and asl tle ling foi otlei tlings tlat le needed.
Going to and no and doing all tle louselold cloies at tle bidding of tle
queen, the hermit became exhausted. Nevertheless, he did not come to his
senses as he was still dominated by lust and passion. Having done everything
that he was told to do, he sat down near the queen to take a rest. Then she
From the Six Sense-Bases, Contact Arises 57
pulled his moustache with a jerk and said, Are you not an ascetic whose
object is to do away with passions and desires? Are you so much out of your
senses' Tlis awalened tle leimit to lis folly. Ahei ietuining tle queen to
the king, he went to the Himalayan forest, practised meditation, and
iecoveied lis syclic oweis. On lis deatl le auained tle Bialm iealm.
Tle moial is tlat even a eison of ligl siiitual calibie lile tle Bodlisaua
could not escae tle ies of delements. Tle leimit miglt lave casually
seen the queen before but the impact was not violent enough to jolt his
emotional life. It was tle cleai, vivid imiession of tle queens guie tlat
laiassed and engulfed lim witl tle ies of lust and assion foi many days.
In the Ummadant Jtala, King Sivi became almost ciazy ahei seeing
Ummadant. Tle woman was so famous foi lei beau[ tlat tle ling sent lis
brahmin advisers to see whether she had the qualities of a noble lady. However,
at tle siglt of tle woman tley weie so bewitcled by lei beau[ tlat tley
made fools of themselves at the feast given by their host. Disgusted by their
belavioui, Ummadant lad tlem lustled out of tle louse. So, tle disgiuntled
bialmins ieoited to tle ling tlat sle was not qualied to be a queen. Tle
king lost interest in her and thus she became the wife of the commander-in-
chief. She was, however, determined to correct this injustice, so when the king
touied tle ci[ duiing a festival sle dislayed lei beau[ and claims to tle
best of lei abili[. Tle ling was beside limself witl infatuation foi tle woman.
Unable to sleep, he raved about her, giving vent to his passion in a verse. This
verse says that if he were granted a boon by the king of devas, he would ask
foi an ooituni[ to slee one oi two niglts witl Ummadant.
The impact of a sense-object depends largely on the nature of the
impression it makes. If the impression is vague, it produces only mild feeling
and ciaving, but suong feelings follow in tle wale of cleai and vivid
impressions. The impact may also lead to an outburst of temper. We feel
aveision at tle siglt of an oensive object, and we feai a nigltful object.
Unpleasant words are irritating to us. Pride swells up in us when we think
of something that boosts our self-esteem. We hold wrong views when we
entertain the idea of soul, or believe a teaching that ridicules kamma and its
nuit. Desiiable objects belonging to otleis male us envious, and iized
possessions that we do not wish to share with others make us mean. These
are examples of contacts that fuel unwholesome kammas.
Wlolesome lammas also aiise nom contact. Objects of devotion aiouse
faith; those whom we should forgive or tolerate help to foster forbearance.
Contemplation of the Buddha or the Arahants makes us mindful, kindly,
58 From the Six Sense-Bases, Contact Arises
and so forth. So the Paisamblidmagga says, Conditioned by contact,
mental foimations aiise. It auibutes feeling, eicetion, and mental
formations to contact.
We can see because of the contact that occurs dependent upon the eye,
the visual object, and visual-consciousness. The Abhidhamma makes a
distinction between visual-consciousness and the visual object. People
usually confuse tle foimei witl tle lauei. Howevei, tle Buddla stated tlat
visual-consciousness aiises nom tle eye and tle visual object. Tlus tle eye,
tle visual object, and consciousness foim tle necessaiy and sucient
conditions for visual contact.
The nature of contact is realised empirically by one who notes, seeing,
seeing at eveiy moment of seeing. As concenuation develos, one iealises
that seeing is not uncaused, and that it is not made or created by a person.
One realises that it is a psychophysical phenomenon, having the eye and the
visual object as its cause, and visual-consciousness as its eect.
59
From Contact, Feeling Arises
T
HE IMPACT on the sense-organs leads to feelings, which may
be pleasant, unpleasant or neutral according to the nature of
the sense-object. If the object is beautiful, pleasant feeling
arises. If it is ugly, we have unpleasant feeling. The feeling is neutral
if the object is ordinary. Neutral feeling does not cause any comment,
whether favourable or unfavourable. It is not even recognized as a
feeling, though it is accepted by the ego. In fact, feelings have nothing
to do with the ego or self, but are aspects of the mental process
stemming from sense-contact.
Freedom om Doubt
Undeistanding tle law of Deendent Oiigination means needom nom
doubt and delusion. Since tlis needom is an essential auibute of a
Sueam-winnei, undeistanding tle docuine is imoitant. Ignoiance of it
fosters doubts about the Buddha, doubts about the Dhamma, and so forth.
These doubts are of eight kinds.
Doubt about the Buddha: The sceptic raises such questions as, Was the
Buddla ieally nee nom all delements, oi was le just an oidinaiy man wlo
commanded the blind faith of his followers?
Doubt about the Teaching: Do tle Patl and nibbna ieally ensuie tle
extinction of gieed, laued, and delusion'
Doubt about the Sagha: Aie tleie any Noble Ones wlo aie ieally nee
nom delements' Aie tleie Sueam-winneis wlo, laving oveicome illusion
and doubt, will never be reborn in the lower realms? Are there Once-returners,
who do not have much sensual desire and anger? Are there Non-returners,
wlo aie wlolly nee nom sensual desiie and angei' Aie tleie Aialants wlo
lave need tlemselves nom all delements'
Doubt about the practice: Is tle iactice of moiali[ oi meditation benecial
and necessary for spiritual progress?
Doubt about the past: Did I exist in the past? Why and how did I exist in
the past? What kind of person was I in my previous life?
Doubt about the future: Will I exist ahei my deatl' Wlat lind of eison
will I become in my next life?
Doubt about both the past and the future: According to the subcommentaries,
tlis doubt iefeis to tle iesent life. Tlis inteiietation agiees witl a text nom
the Suua Piala that says, Now doubt regarding oneself in the present arises,
60 From Contact, Feeling Arises
such as, Am I really myself? Does the self exist or does it not exist? If the self
exists, wlat lind of enti[ is it' Is it big oi small' Wly oi low does tle self
exist? Was it created or did it come into being spontaneously? Where did the
self come nom and wleie will it go ahei tle nal dissolution of tle body'
One oveicomes all tlese doubts and illusions about tle self oi eisonali[ on
auaining uiication by oveicoming doubt (kakhvitaraa-visuddhi).
Tle last subject tlat iaises mucl doubt is tle docuine of Deendent
Oiigination, wlicl emlasises tle iimacy of tle cause-and-eect ielation-
ship in the world of living beings. Are mental formations really due to
ignoiance of tle uue Dlamma' Is iebiitl ieally conditioned by lamma' Is
unwlolesome lamma laimful and wlolesome lamma benecial to a futuie
life? Is there really a cause for every phenomenon? Is everything the outcome
of tle iandom combination of atoms and elecuons' Tlese doubts cenue on
causal links (ignorance, mental formations, etc.) and resultant links (con-
sciousness, iebiitl, etc.) in tle causal sequence as desciibed in tle docuine
of Dependent Origination.
In tle end, tlese doubts lead to wiong views tlat conict witl Deendent
Origination. Speculations on the nature of life that are beyond ones
intellectual abilities at ist ioduce doubts and eventually tuin tle scetic
into one who clings to illusions. Scepticism and wrong views are due to
ignorance of Dependent Origination. One who clearly understands the
teaching, harbours no doubts, let alone illusions.
In tle nal analysis, a sentient being is a comound of causes and eects,
as aie insentient tlings lile tle eaitl, tle sun oi uees. Tle law of causation
governs the universe, leaving no room for creation or spontaneous occurrence.
Science oeis comelling evidence foi tle total deendence of tle inanimate
woild on tle law of cause and eect. It conims tle Buddlas teacling about
tle conditionali[ of eveiytling, wletlei life, mind, oi mauei.
Tle Buddla suessed tle conditioned natuie of mans innei life. His
teacling is not conceined witl inanimate mauei because tle mateiial woild
is not subject to iebiitl oi sueiing. Fiom tle Buddlist oint of view, sentient
beings aie most imoitant. Leh to itself, a sentient being asses tliougl
innumeiable lives and, foi tle most ait, tle individual sueis in tle lowei
realms of existence. However, if we understand the process and act wisely,
we can make gradual progress towards liberation. Even if we do not gain
liberation, we can improve our circumstances in the cycle of existence. A
clear understanding of Dependent Origination is vital, for it ensures the
comlete extinction of delements.
The Origin of Rebirth-consciousness 61
The Origin of Rebirth-consciousness
We have described ignorance as the cause of mental formations, and
becoming as the cause of rebirth. We should say something more about the
oiigin of iebiitl-consciousness. In a discouise of tle Aguuaianilya, tle
Buddla lilens wlolesome oi unwlolesome lamma to a feitile eld, conscious-
ness to seeds, and ciaving to iiiigation watei. Tle lanting of uees iequiies
elds and nuiseiies. Lilewise, iebiitl-consciousness iesuoses feitile land
in the form of kamma. Kamma produces the potential for rebirth, and although
the former states of consciousness disappear, the potential for rebirth remains.
Like a budding plant, it does not materialise immediately, but it is bound to
appear under favourable circumstances just as a criminal is liable to become
a prisoner, or as a conscientious worker is likely to gain promotion.
Furthermore, rebirth depends on wholesome or unwholesome consciousness
no less than a plant depends on seeds for its germination. The wholesome or
unwholesome cias aiise and ass away, but tley stimulate a steady sueam of
similar states of consciousness. These states are the outcome of former karmic
consciousness just lile tle uansfoimation of a snales slin. Tle most vital of
tlem is tle decease-consciousness cenuing on ones lamma, on an object
associated with it (kammanimia), or on a vision of a future life (gatinimia). This
encounter of a dying person with signs and visions is calledupahnasamagita
which means the foreshadowing of the future life as conditioned by kamma. It
mails tle uansition nom decease-consciousness to iebiitl-consciousness, not
unlile tle develoment of a siout nom a seed. A seed needs watei to tuin
into a lant. Witlout watei, oi moistuie nom tle aii, it will iemain steiile. In
the same way, although kamma forms the basis for a future life, rebirth cannot
occur without craving. So for Arahants, although consciousness and the kamma
that they have done as ordinary persons are conditions for rebirth, the
iebiitl-consciousness cannot aiise because tley lave desuoyed ciaving.
Craving is inherent in all those who are not Arahants and is very powerful
in oidinaiy eole. It males tle sense-objects seem leasant, auactive and
irresistible. It creates the illusions of enjoyment, happiness, and optimism.
Ciaving liles wlat is leasant, and males lainess and ioseii[ tle main
goal for humankind. It motivates the karmic consciousness, which leads to
other mental states. At the approach of death, these mental states produce
signs and visions. The dying person delights in pleasant visions, and becomes
lively and cheerful. This shows that the karmic seeds are beginning to sprout.
One does not welcome unleasant visions, but one is still auacled to tlem,
which leads to the germination of the karmic seed.
62 From Contact, Feeling Arises
Therefore, for ordinary people, rebirth is conditioned by three factors:
kamma, the thought-process that is linked to kamma, and craving. That
kamma is the fertile soil for rebirth is evident in deathbed visions. The
germination of the seed is shown by the dying persons interest in these
visions. So rebirth-consciousness arises, conditioned by the mental state at
the last moment of the previous life. Rebirth-consciousness brings into play
mind and mauei, tle six senses, contact, feeling, and tleii inteiielations tlat
concern ones whole life. So we may regard it as the seed of the present
existence. It is inexuicably ielated to mind and mauei. All mateiial lenom-
ena, wletlei inteinal oi exteinal, aie sueiing, as tley aie subject to constant
aiising and assing away. Howevei, ignoiance males us blind to sueiing,
cieates illusions and auaclment, and lees us engaged in tle uisuit of
sense-objects. This preoccupation leads to the renewal of existence.
Having rebirth-consciousness as the basis of a new existence, the physical
body arises with the concomitant mental properties such as contact, feeling,
and perception. When rebirth-consciousness ceases, other mental states
follow in succession, which may stimulate unwholesome or wholesome
kammas such as greed, anger, contentment or forbearance. These mental
states lead to lysical actions sucl as siuing, standing oi walling. So tle
Buddha said, The world is led by the mind. It draws the world wherever
it pleases. The whole world follows the mind. Here the world refers to
sentient beings. The mind leads sentient beings well or badly. The mind of
eole wlo develo viitues sucl as faitl oi moiali[ will lead tlem to do
meritorious deeds. It will urge them to listen to the Dhamma and to practise
insight meditation. It will lead them to the higher planes of existence or bring
tlem to tle goal of nibbna. On tle otlei land, tle mind of ignoble
individuals will motivate them to seek sensual objects and to do immoral
deeds. Ahei deatl, it will tale tlem to tle lowei iealms and cause tlem
mucl sueiing. Tlis veise slows tlat all mateiial lenomena aie dominated
by the mind. This accords with the teaching of Dependent Origination, which
says that because of consciousness, psychophysical phenomena such as
contact aiise. We lave alieady given a full account of contact aiising nom
the eye, so we will now explain the process of hearing.
Auditory Consciousness
As with seeing, hearing also involves three factors: the ear, the sound,
and auditory consciousness. Hearing is impossible without the ear-
sensitivi[ and tle sound. Scientists say tlat sound-waves uavel at tle
Auditory Consciousness 63
rate of 1,100feet per second. This is the speed of sound in air, but radio
can broadcast it all over the world in a moment. When the sound-wave
contacts tle eai, it is lile a stone suiling a dium, and leaiing occuis.
However, it is a mistake to believe that it is the owner of the ear who hears.
The sensitive organs of the ear are always changing. The material
phenomena involved are forever arising and passing away. They are like
tle evei-clanging wateis of a owing sueam. Tle contact of sound-waves
witl tle sueam of mateiial lenomena awalens auditoiy consciousness,
which occurs only for an instant and then vanishes. This is followed by
the consciousness that focuses on the sound, investigates it and decides.
Each moment of consciousness occurs just for an instant, then vanishes.
Tlen seven successive imulse-moments asl foitl, ahei wlicl two
registering moments occur focused on the sound.
Such is the process of consciousness involved in hearing. Whenever we
hear a sound, auditory consciousness is renewed based on the ear and the
sound. So one who practises mindfulness realises that hearing is condi-
tioned by the ear and the sound, and that there is no one who hears. The
meditator is more acutely aware of the causal relation in hearing than in
seeing. Thus hearing means the conjunction of the ear, the sound, and
auditory consciousness. The impact of the sound is contact, which is quite
clear to the meditator. Some meditators are so sensitive that when they
hear a harsh sound, they feel as if their ears are being bombarded. Some
may even be startled by the dropping of a leaf. The impact is evident when,
out of a vaiie[ of sounds tlat ieacl oui eais, we select and auend to tle
sound that we wish to here. As for loud, harsh, and piercing sounds, we
cannot avoid leaiing tlem. We may aveit oui eyes nom an unleasant
sight, but a sound cannot be ignored.
We have pleasant or unpleasant feelings according to the sounds that we
hear. Songs and sweet voices are welcome while harsh sounds and abusive
words are odious to us. When we hear ordinary sounds, we have feelings
that are neither pleasant nor unpleasant. In such cases we may not even be
awaie of oui feeling neuual feelings aie so subtle tlat tley escae oui
notice. Altlougl tle Ablidlamma bools say tlat we lave only neuual
feelings in connection with consciousness of the eye, ear, nose or tongue,
these moments are too subtle to be discerned. Instead, one should contem-
plate the whole process of consciousness, which involves pleasant feeling
along with some thought-moments, e.g. investigation, impulsion, and
registering, and unpleasant feelings along with impulsion.
64 From Contact, Feeling Arises
Neual Feeling
Altlougl sense consciousness may be accomanied by neuual feeling at
the moment of its arising, it will be accompanied by unpleasant feeling if it
is the result of unwholesome kamma. This is evident in our contact with
unpleasant sense-objects that cause negative emotions such as fear. Loud
noises may male us deaf, foul smells may cause leadacles, wlile iouen
food may male us ill. Lilewise, tle neuual feeling tlat is conditioned by
the four kinds of pleasant sense-objects implies pleasant feelings. We enjoy
seeing beautiful objects, hearing pleasant sounds, etc. This shows the pleasant
claiactei of neuual feeling tlat is tle ioduct of wlolesome lamma. In tlis
connection the subcommentary on the Visuddhimagga says, Tle neuual
feeling tlat is tle full-blown ioduct of low lamma is sueiing, and as sucl,
it is of low claiactei. In otlei woids, tle neuual feeling tlat is based on
unwlolesome lamma may be indieient and neuual. Howevei, because it
stems nom unwlolesome lamma, it is low just lile tle owei tlat blooms
in a heap of dung. Moreover, although it is not as unpleasant as painful
feeling, it is disagieeable and so it is low. So tle eect of a demeiitoiious
deed is nevei nee nom ain and sueiing.
Elaborating on the function of feeling in the chain of causation, the
subcommentaiy says, Tle neuual feeling tlat iesults nom unwlolesome
lamma slould be desciibed as sueiing since it is undesiiable. Tle neuual
feeling that has its origin in wholesome kamma should be described as
pleasant since it is desirable. It is evident in the pleasant feeling that we have
when we hear a pleasant sound. Sweet words are welcome to the ear while
laisl woids jai on it. Tle feelings caused by oidinaiy sounds aie neuual.
The three kinds of feeling due to hearing are distinctly familiar to the
diligent meditatoi. One lnows tlat ainful oi leasant feelings aiise nom
contact between sound and tle eai, tlat tleie is no soul oi self to be aected
by it. One knows, too, that the feelings arise and vanish instantly. As
concenuation develos, one becomes awaie of tle ceaseless aiising and
vanishing of all the three kinds of feelings.
Smelling, oi olfactoiy consciousness aiises nom tle contact between tle
nose and the odour. Without an odour and the sensitive part of the nose,
smelling is impossible. People without a sense of smell are rare. Once I met
a monk who said that he detected practically no scent even when he smelled
a handkerchief moistened with perfume. Even if the nose is sensitive you
cannot smell if you plug it, or if there is no scent. The scent is detected only
wlen it is wahed in tle aii and meets tle sensitive ait of tle nose. Peole
Neual Feeling 65
think that they can smell. In fact, it is the contact between the air-borne scent
and the material phenomena of the nose that causes olfactory consciousness.
As with seeing, olfactory consciousness involves advertence, investigation,
imulsion, and otlei [es of consciousness. Tle main oint is, of couise,
that olfactory consciousness ceaselessly arises and vanishes, depending on
tle nose and tle smell. We aie all familiai witl tle oensive odoui of
sometling iouen, oi tle leasing nagiance of a owei. Most eole believe
that they can smell. However, meditators know that it is only a phenomenon
aiising nom tle conjunction of tle nose, tle odoui, and consciousness. Tlus
tley iealise tle instabili[ of eveiytling. Tlat is tle dieience between
meditators and ordinary people.
Feelings vaiy accoiding to tle natuie of contact. Scents of oweis and
eifumes cause leasant feelings wleieas tle stencl of decomosing mauei
is oensive. Oidinaiy smells cause neuual feelings a feeling tlat is so
subtle that we do not notice it. The meditator notes the olfactory conscious-
ness and becomes aware of the three kinds of feelings, and their arising and
dissolution.
Gustatoiy consciousness aiises nom contact between tle tongue and tle
food. Witlout tle tongue oi tle avoui of food, tleie can be no gustatoiy
consciousness. Howevei, if tle tongue is unlealtly and lacls sensitivi[, tle
food will be tasteless. Ordinary people believe that it is a person who tastes
and enjoys tle avoui. In fact, tle mateiial lenomena foiming tle sensitive
ait of tle tongue aie constantly clanging. It is nom tle contact of tlese
mateiial lenomena and tle avoui of food tlat gustatoiy consciousness
arises, which involves the thought-moments that we have mentioned before.
The events at this stage are so rapid that they seem to form a single
thought-moment. The consciousness changes at every moment, depending
on tle tongue and tle avoui. It is tlis consciousness tlat lnows sweetness,
souiness, biueiness, and so foitl.
Tle conjunction of tle tongue, tle avoui, and consciousness means contact.
Tlis is familiai to eveiybody, but eole tlinl tlat tley exeiience tle avoui.
Only one who notes all the mental and physical events that occur while eating
lnows taste as a lenomenon deendent on tle tongue, tle avoui, and
consciousness. Later, they gain a clear insight into its impermanence. Contact
witl avoui is followed by feelings tlat vaiy accoiding to tle taste. Eating
delicious food gives us pleasure since we like it, whereas we complain about
unalatable food oi tle biuei taste of some medicine. Tle feeling we lave
wlen we eat some [es of food is neuual. Altlougl tlis is neuual feeling,
66 From Contact, Feeling Arises
tle ooituni[ to eat is tle outcome of wlolesome lamma. Tleiefoie, eating
sucl food also las a leasant asect and leads to auaclment. Howevei, witl
develoed concenuation, tle meditatoi becomes awaie of tle aiising and
assing away of all sensations leasant, unleasant oi neuual.
Tactile Consciousness
Another source of contact, feeling, etc., is the sensitive part of the body.
It is said, Tactile consciousness aiises nom tle body and a tangible object.
From the conjunction of the body, the tangible object and consciousness,
contact arises, and the contact conditions feeling.
This needs some elaboration. Seeing, hearing, smelling, and tasting each
concein only tleii iesective oigans, so aie iesuicted in locali[ and duiation.
You are conscious of tasting only when you are eating, conscious of hearing
only when listening. However, tactile consciousness is present in every part
of your body. You have tactile impression somewhere on your body whenever
you think of it. So its sphere is extensive and its duration is long. Contempla-
tion of tactile impression is most important for the beginner in insight practice,
so meditators should know something about it.
Tle ne, sensitive mauei tlat can ieceive tactile imiessions exists in
every healthy part of the body and so it can produce tactile consciousness
everywhere through contact with an object. These material phenomena are
constantly changing. They are like the current that passes through a bulb and
emits liglt. In tlis state of constant clange, tle sensitive mateiiali[ tlat las
not yet passed away collides with an external or internal material phenome-
non, producing tactile consciousness. As with seeing, this consciousness
involves a series of seventeen thought-moments: consciousness that adverts
to the object, consciousness that knows, consciousness that registers and so
on. However, these thought-moments arise and vanish so rapidly that the
tactile consciousness appears to involve only a single thought-moment. Tactile
consciousness is always present. It is not apparent when the mind is absorbed
in an object otlei tlan tle body. Howevei, if auention is diiected to tle body,
a tactile impression will be felt somewhere, for example, the contact between
tle body and tle ooi, tle body and clotles, and so foitl.
The Four Primary Elements
One who practises mindfulness regarding physical contact of the body is
awaie of its conditionali[. One lnows tlat it is neitlei cieated by God noi
uncaused. One knows that it depends on the conjunction of a tactile object and
The Four Primary Elements 67
the sensitive base in healthy condition. The object of contact is calledphohabba
and is of tliee linds: solidi[(pahav), heat (tejo), and motion (vyo).
Tle element of solidi[ las tle auibute of laidness oi coaiseness. Tlis
auibute can be lnown if one focuses on a ait of tle body tlat gives a cleai
imiession of contact. Sohness too is to be iegaided as solidi[, since sohness
and laidness aie just dieient degiees of tle same quali[. We call velvet a
smooth object in comparison with many things that are coarser, but it seems
iougl wlen it toucles tle soh ait of tle eye. So sohness and laidness aie
ielative teims tlat diei only in degiee, not in lind. Rouglness and
smootlness aie also claiacteiistics of tle element of solidi[.
Tle commentaiies say tlat solidi[ is tle suoit of tle otlei elements
that depend on it just as all objects depend on the earth. For example, when
mixed with water, rice-powder turns into a lump of dough, which may be
called earth because of its predominantly solid nature. The dough is held
togetlei by tle element of uidi[ (podhtu). The lump also contains the
ie element, wlicl males it lot oi cold, and tle aii element, wlicl suoits
stiness and exansion. So tlis lum of dougl contains all foui elements.
Solidi[ is tle basis of tle otlei elements, but tle otlei tliee elements aie
also iesent. So, just as tle iice owdei is tle suoit of ie, watei and aii,
solidi[ is tle suoit of its associated mateiial lenomena. Tlis is tle
function of tle element of solidi[.
To tle meditatoi, solidi[ aeais to be tle basis foi its co-elements. Tlis
is its manifestation (paccupahna), as are heaviness and lightness. In the
Dlammasagan and its commentaiy, solidi[ is desciibed as leavy and liglt.
So when you move a thing and feel that it is heavy or light, that is a
manifestation of tle element of solidi[. You aie also awaie of tle claiactei-
istics of solidi[ tliougl its iouglness, sohness oi smootlness. You aie awaie
of its function (rasa) when you realise that it serves as the basis of other
material phenomena. You are aware of its manifestation when you know that
otlei mateiial lenomena lie in tle element of solidi[, tlat it beais otlei
mateiial lenomena, tlat it is leavy oi liglt. Sucl awaieness of solidi[ as
to characteristics (lakkhaa), function (rasa), and manifestation (paccupahna)
means iealisation of ultimate iealities and disciiminative insiglt into tle uue
natuie of mind and mauei. Foi oidinaiy eole, solidi[ is usually undeistood
as hands, legs, clothes, a person, and so forth. This way of thinking is wrong,
but the meditator realises the ultimate realities through mindfulness.
The element of heat means temperature. It is evident when we change
the position of the body because we feel hot somewhere. Coldness too is a
68 From Contact, Feeling Arises
weak form of heat. Something is only hot or cold in comparison with other
tlings. Tle slade of a uee is cool in comaiison witl tle leat of tle sun,
but hot compared with the interior of a cave. Water in a pot is cool compared
with that in the open air, but warm when compared to iced water. Hot, warm,
and cool are relative terms that mean, essentially, the element of heat.
Temperature or heat is essential to maturation and development. The
function of leat is to matuie oi iien oiganisms. Aging and decay of uees,
buildings, the earth and rocks, are due to the heat of the sun. The heat of the
physical body causes grey hair, decaying teeth, wrinkled skin, and other
signs of aging. The greater the heat, the more rapid is the process of
matuiation. Tle element of leat males mateiial lenomena soh and liant.
So as one notes, lot, lot, one iealises its function to sohen and loosen.
When heat or cold is manifested in the body, the mindful meditator is aware
of the element of heat regarding its characteristics. One knows its function
wlen one lnows tlat it males tlings soh and liant. Tlus one las
disciiminative insiglt into tle natuie of mind and mauei. One is nee nom
the illusion that ordinary people have when they regard the element of heat
as an enti[ lile a land, a man oi a woman.
Tle element of motion las tle claiacteiistics of stiness and iigidi[. If
you sit eiect, suetcl youi bacl, and lool witlin, you will nd iigidi[. Again,
suetcl youi aim and x youi mind inside tle land. You will nd stiness
tleie. So if you sit and note mentally, siuing, you become awaie of tle
element of motion through its characteristics. You know it not as self, but as
stiness. Tlis insiglt into tle uue natuie of tle element of motion is imoitant.
Initially, lowevei, insiglt will not necessaiily be conned to tle ieali[
of stiness. Ideas of substance, self, and so foitl, continue to obuude, since
tle aveiage eisons concenuation is weal, and le oi sle lets tle mind
wandei neely. Tle mind is ohen dominated by sensual desiie and otlei
lindiances tlat imede tle develoment of uanquilli[ and insiglt. As a
iesult, tle mind is not conned to tle ieali[ of elements. Some teacleis
would lave us believe tlat all conventional notions can be dismissed nom
the beginning, but this is impossible. To be pure in mind and view is
exuemely iaie foi a beginnei. Tlose wlo leaid tle Dlamma diiectly nom
tle Buddla and auained tle Noble Patl weie excetional, sucl lind of
auainment is untlinlable foi otleis.
Mindfulness does not lead to insight at once, but while contemplating
mind and mauei, one develos suong concenuation and vigilant mindfulness,
leaving liule ioom foi suay tlouglts. It is only at tlis stage of mental uii[
The Four Primary Elements 69
tlat insiglt into tle uue natuie of mind and mauei aiises. Even so,
conventional notions lingei befoie tle auainment of lnowledge of dissolution
(bhaga-a). So it is said in the Visuddhimagga that at the earlier stage of
insight (udayabbaya-a), tle meditatoi sees ...tle liglts and oweis on
tle agoda latfoim, oi sles and tuitles in tle sea. Latei, lowevei, botl
the mental and material objects of contemplation and the contemplating
mind are found to pass away repeatedly. Conventional ideas such as name
or form do not arise any longer. As the Visuddhimagga says, auention is
xed on cessation, disaeaiance, and dissolution.
Therefore, initially, one knows only the object that one contemplates in
tle iiglt way. Rigidi[ (tle element of motion) is evident wlen lihing tle
foot. To make us aware of this, the Buddha says, When he (the meditator)
walls, le lnows tlat le is walling. Heie, one is insuucted to be awaie
only of tle fact tlat one is walling, one is not told to ieect on tle element
of motion oi iigidi[. Tlis means tlat names aie not ielevant. Wlat maueis
most is to see things as they really are, so one can note them in conventional
terms. Again, the element of motion is manifest in the movement of any part
of tle body. Awaieness of iigidi[ in sucl movements, oi in tle abdominal
iising and falling, means awaieness of tle uue claiacteiistics of tle element
of motion. Looseness too is a mark of the element of motion, for we speak
comparatively when we refer to the tightness or looseness of anything.
It is also the function of the element of motion to move, incline, tilt or
displace. One notes the motion of the hands when one bends them and
becomes aware of the element of motion. One knows it, too, when one focuses
on walling oi lihing. At sucl moments, one does not tlinl of tle object as
a man, a woman, the body, and so forth. One is aware only of the gradual
movement, which means the element of motion. Also, one is aware of
sometling usling oi leading nom one lace to tle otlei. Tlus one lnows
the element of motion by means of the phenomena that appear. This is
awareness by manifestation (paccupahna), which the scriptures describe
as abhinhra-paccupahna the phenomenon that appears as leading.
Solidi[, leat, and motion can be lnown only by toucling. Tley cannot
be known by the other senses. You can hear the sound of something, but you
cannot say wletlei it is coaise oi soh, lot oi cold, iigid, stable oi moving.
Neither its smell, taste nor visual form will tell you anything about its primary
quali[. Yet, it is a oulai belief tlat we can identi( tle iimaiy elements
by seeing. A rock or an iron bar looks hard, no doubt, but this is not due to
seeing. It is just an inference based on past experience. What we know by
70 From Contact, Feeling Arises
seeing is only the appearance, which sometimes gives a false impression.
Tlis is evident wlen we uead on wlat lools lile solid giound and stumble
into a quagmire, or when we get burnt by handling a hot iron bar unknow-
ingly. Nor can we know the element of motion just by looking. We know
tlat an object is moving because we see it ist leie and tlen tleie, but its
motion is only infeiied. Wlen one of two uains at iest staits moving, tle
otlei one seems to be in motion. To a uavellei in a fast-moving uain, tle
uees seem to be moving in tle oosite diiection. Tlese otical illusions
slow tlat we cannot iely on seeing to lnow tle uutl about motion.
Once, an elderly layman who was interested in meditation told us about
his exchange with a monk. Taking a pillow and shaking it, he asked him,
Venerable sir, what dhammas do you see passing away?
The monk replied, I see the element of motion passing away.
Venerable sir, you are mistaken. What you can see is only the visual form.
If you are mindful at the moment of seeing, you can know only what happens
to the visual form. You cannot know anything empirically about the element
of motion at tlat moment. Insiglt meditation is a iactice tlat gives iioii[ to
wlat can be lnown diiectly by inuosection. Only aheiwaids aie otlei facts
to be noted and known by reasoning. Contemplating each sense-object through
its respective sense-organ is natural. The element of motion can be known only
through body-contact. We can know motion if we contemplate while walking
or bending. Now, without being in contact with the element of motion, you say
that you know its dissolution. What you say is unnatural and wrong.
My infoimants ciiticism contains mucl uutl. Instead of ielying on tle
Satialna Suua and other discourses for information, some teachers give
uiely seculative insuuctions based on Ablidlamma bools tlat deal
exclusively with natural phenomena. Some meditators practise according
to tlese insuuctions. Tle iactice may benet tlem, but tley slould not
iely on it foi tle auainment of genuine insiglt on tle Noble Patl. Only a
few gihed meditatois gain insiglt tliougl seculative inuosection.
Tle best way is to follow tle Buddlas insuuction in tle Satialna Suua
to contemlate tle syclolysical lenomena tlat aiise nom tle six senses.
This is, as the Buddha says, the only way (ekayno maggo). We should note
and recognize the tactile-impression when we are aware of any contact internally
or externally. Otherwise, the impression may dominate us, accompanied by
ignoiance and otlei delements. We may laiboui illusions of eimanence,
leasuie, and selflood. Tlus, tliougl contact, we become auacled to ceitain
parts of the body, we consider them permanent and make distinctions according
Mind-door and Consciousness 71
to our preferences. If we note each contact and realise its sensory, impermanent,
unsatisfactoiy, and insubstantial natuie, auaclment will not occui. Tlen we aie
on tle iiglt atl leading to enligltenment and nibbna.
Body-sensitivi[ is a quali[ tlat eivades tle wlole body wlen it is
healthy. Many things, such as clothes or wind, can produce tactile impressions.
The body itself can also produce impressions. Thus external and internal
tangible objects aie always available. A moments ieection will ieveal tlat
any place, however small, responds to contact. This contact produces tactile
consciousness. Fiom tle conjunction of body-sensitivi[, tle tangible object,
and consciousness, a clear impression arises. Pleasant impressions of contact
produce pleasant feelings while unpleasant impressions result in painful
feelings. The deeper the impression the more intense is the feeling.
Mind-door and Consciousness
The mind-consciousness that thinks, conceives and cognizes has its origin
in the mind and mind-objects. The mind that forms its basis is the subcon-
sciousness tlat ows on nom tle moment of concetion. It occuis ceaselessly
because of kamma and is the basis for perception and cognition. When we
are asleep, or when the mind is otherwise occupied, our mental life is just
subconsciousness. It becomes active in the face of mind-objects and then
volition and cognition arise. So we can think and know only because of
subconsciousness. Although this consciousness is always present, lacking
volition and cognition, it can lead to mental events only wlen it is suong.
At times we cannot think because we are drowsy, or our thinking may be
futile, in site of oui eoits. Tlis is due to tle wealness of subconsciousness.
Tlus subconsciousness by itself seives liule uiose, and becomes active only
when it makes contact with a new sense-object. Thereupon, it is called active
subconsciousness, vibrating subconsciousness or arresting subconsciousness.
This last subconsciousness leads to volition and cognition. According to the
commentaiies, adveitence is also tle basis foi mental activi[. Adveitence
foims tle ist stage in tle iocess of consciousness. It aiises as tle inquiiing
state of mind regarding the object. If it is alert and sharp, it is mindful of all
the essential facts and objects. Expert writers select the most important facts
for their books, and eloquent speakers choose the most appropriate words
for their speeches. Thus their work comes to perfection. Later, this advertence
leads to wholesome or unwholesome kamma, depending on whether it is
intent on noble oi ignoble objectives. It is oen to inuosection and cognition
since we can lnow tlat intention and awaieness aiise nom adveitence.
72 From Contact, Feeling Arises
Equally vital to mental activi[ is tle mind-object. An object always aiises
wlen we ieect. Witlout an object, mental activi[ is not ossible. Sometimes
we uy to tlinl of sometling but give u because we cannot iecall tle
essential facts. So, mental activi[ deends on tle conjunction of subcon-
sciousness, advertence and a mind-object.
According to the commentaries, the heart forms the physical basis of all
mental events. However, doctors can remove the diseased heart of a patient
and replace it with a healthy substitute, giving the patient a new lease of life.
Tlis may iaise doubts about tle iole of tle leait in tle mental life of lumani[.
The facts admit of two explanations. Although the heart is removed, its
potency may not become extinct and subconsciousness may still linger in its
lace just lile tle tail of a lizaid tlat moves ahei it las been cut o. Moieovei,
tle subconsciousness may become active again wlen tle uanslant gets a
new lease of life nom tle blood, just as giahed tissue las new sensitivi[.
Alteinatively, we can iely to tle question based on tle Palna, a bool of
the Abhidhamma. This describes the physical basis of mind-consciousness
simply as the physical organ that conditions the mind as its basis. It does
not secically mention any oigan oi ait of tle body. Tlus, accoiding to
this canonical book, a certain part of the body is the seat of the mind
perhaps it is in the heart or the brain. Those who do not wish to regard the
heart as the seat of the mind may regard the brain as its physical basis.
Here we can mention the analogy of the spider and the evolution of mind,
as set forth in the Abhidhamma commentary. The spider builds a web for
catcling ies. It can do so instinctively in a mauei of days ahei its biitl,
wleieas by conuast even a yeai-old clild can do notling foi itself. Tle sidei
waits in tle cenue of its web, eats u any cieatuie tlat gets entangled tleie
and returns to its lair. Similarly, mind-consciousness abides in the heart, and
tle blood umed by tle leait ows tliougltle blood-vessels, sieading all
over the body like the threads of the spiders web. So a visual image in the eye
stirs the subconsciousness in the heart, arousing visual-consciousness through
its process (vthi). Subconsciousness (bhavaga) then reverts to its original base.
The same may be said of the other senses with their respective sense-organs.
So subconsciousness witl its oiiginal activi[, tlinling and lnowing,
clearly forms the basis of our mental life. When a visual object occurs,
visual-consciousness arises with the eye as its basis, and then mind-conscious-
ness ieects on it. Tle same is uue of auditoiy consciousness and otlei senses
with the ear, the nose, and the tongue as their bases. As for tactile conscious-
ness, its sphere is extensive as it depends on the size of the body.
Mind-door and Consciousness 73
When sense-objects are not apparent, the mind that comprises thinking
and knowing dominates mental life. Sometimes we are so absorbed in
thought that we remain unmindful of other sense-objects. Preoccupation
witl an imoitant mauei may even male us sleeless. We aie tlen
dominated by tlouglts tlat aiise ceaselessly based on mental activi[ as
conditioned by subconsciousness, advertence, and mind-objects. To one who
notes every thought as it arises, these thoughts will appear to arise and vanish
seaiately in nagments.
Every mental event depends on the conjunction of the mind, a mind-object,
and cognition. This is followed by contact with mental images. These images,
wlicl may be ieal oi unieal, factual oi ctitious, aie iesent in imagination
whenever we think or intend to do something. This should be familiar to
tlose wlo lave iead tle Jtala stoiies. Reading tlese stoiies ioduces mental
images of cities and lings colouied by Buimese beliefs and uaditions. Tlese
images must be fai nom tle listoiical uutl, since tle stoiies lave tleii oiigin
in India, and so the people and places described must have conformed to
the Indian culture and way of life. Modern novels evoke images of towns,
villages, men, women, criminals, and so forth. The reader knows that they
aie ctitious, yet wlile le oi sle is ieading, tley seem ieal, lence tle deliglt,
sorrow, and other emotions that a moving story arouses. All this is due to
contact with mental images. As the Buddha says in the Bialmajla Suua,
Tlese teaclings and beliefs stem nom tle vivid imagination tlat males tlem
clear and real. In short, a vivid imagination is necessary when we speak,
wiite, lold a belief, tlinl, oi let tle mind wandei neely.
Imagination leads to feeling. Pleasant images cause pleasant feelings as,
foi examle, images ielated to oui ast auence oi tle iosect of becoming
auent in tle futuie. On tle otlei land, unleasant images male us unlay.
Recalling ast sueiing ievives ainful memoiies. Equally unleasant is tle
feai of laidsli, oi anxie[ about accidents tlat miglt laen. Tle cause
may sometimes be purely imaginary, as when people grieve over the reported
death of a relative, only to learn later that he is still alive.
Tle image tlat is neitlei leasant noi unleasant will cause neuual feeling.
We are then neither happy nor sad. We seem to have no feeling at all, but this
simly slows tle exuemely subtle natuie of neuual feeling, wlicl, accoiding
to tle commentaiies, can be lnown by tle analogy of tle deei uacls. Wlen a
deei iuns acioss a laige iocl, tle uacl is lost since tle animal leaves no footiints
on it. However, if footprints are found on both sides of the rock, we can conclude
that the deer has run across the rock. Similarly, though one is well aware of
74 From Contact, Feeling Arises
leasant oi unleasant feelings, one does not notice neuual ones, but is mindful
only of seeing, hearing and so forth. However, when one again has a pleasant
oi an unleasant feeling, one concludes tlat a neuual feeling occuiied wlile
being mindful of ordinary mental events So the Buddha said, Conditioned by
the mind and mind-object mind-consciousness arises; the conjunction of mind,
mind-object, and consciousness is contact, and contact gives rise to feeling.
Tlis natuial iocess of cause and eect las notling to do witl a self oi a
Cieatoi. Mind-objects include tle ve sense-objects and imagined objects.
So mind-consciousness involves all the six sense-objects, whether real or
imagined. Every sense-object leads to sense-contact, which in turn causes
feeling. For most people, these mental events seem to belong to an ego, self
or soul. Such illusions are incompatible with the law of causation. This is
iealised emiiically if one notes eveiy mental event, uaces its cause and
becomes aware of subconsciousness, advertence, and the mind-object. So
one knows that every mental event means only the interrelation of cause
and eect, leaving no ioom foi clance, a self oi a Cieatoi.
One lnows too tlat mental activi[ leads to sense-contact, wlicl in tuin
produces feeling. This knowledge is not academic but empirical. If the mind
wandeis to ones lome wlile meditating, one diiects auention to tle
wandering mind. One then notes the contact between the mind and its object,
i.e. images of home. Similarly, one notes and follows the corresponding
tlouglts tlat disuact tle mind if tlouglts of, say, tle Slwedagon Pagoda
oi a foieign counuy occui. Tlis contact witl mind-objects is called phassa.
Tle feeling iesulting nom contact is equally cleai. Wlile meditating, one
feels delighted on thinking of something pleasant, unhappy when a sad
thought occurs, and amused when one thinks of something funny. So one
knows that feeling is merely the outcome of contact. However, the insight
of one wlo notes mind and mauei at eveiy moment is deeei tlan tlis
lnowledge of tle oiigin of feeling. Foi, as concenuation and uanquilli[
develo, one nds tlat eacl object, and tle consciousness tlat lnows it,
passes away. So one gains a clear insight into the impermanence of all mental
events such as thinking or feeling. One also sees their unsatisfactoriness or
unieliabili[, and tleii imeisonali[ oi insubstantiali[. Sucl insiglt means
the realisation and comprehension of Dependent Origination.
Review of the Anterior Life-Cycle
Tle docuine of Deendent Oiigination consists of twelve linls beginning
with ignorance and ending in death. It has ignorance and craving as two
Review of the Anterior Life-Cycle 75
root-causes, and there are two life-cycles. The anterior cycle begins with
ignorance and ends in feeling, while the posterior cycle begins with craving
and ends in aging and deatl. Tle ist ait of tlis discouise exlained tle
linls in tle clain of causation u to tle feelings tlat aiise nom contact. Avijj
is ignorance of the Four Noble Truths. It makes people oblivious to the
imeimanence and insubstantiali[ of sense-objects. So tley tlinl, seal,
and act witl tle loe of secuiing lainess in tle iesent life oi ahei deatl.
These thoughts, words or bodily actions, which may be either wholesome
or unwholesome, are called mental formations (sakhr).
Mental formations lead to a new existence. The dying person has
aslbacls of lamma and visions of a futuie life tlat imiess tle mind and
condition subconsciousness in a new life. Lacking any special object that
conceins tle new consciousness, tle lauei occuis ieeatedly witl tle
deathbed impression of the previous life as its object.
Subconsciousness gives way to active consciousness at the moment of seeing,
foi examle. Ahei a moment of adveiting, visual-consciousness aiises
dependent on the eye and form. It is part of mental life as conditioned by mental
formations. The sense-object may be pleasant or unpleasant. The nature of the
corresponding sense consciousness is due to the ethical character of our past
deeds. Tlis alies to tle six [es of consciousness aiising nom tle six senses.
Tle last [e of consciousness, imlicit in mental activi[ sucl as tlinling,
imagining, or willing, is dependent on subconsciousness, mental advertence,
tle lysical basis, and tle mental image. Tlis mental activi[ involves seven
impulse thought-moments and two registering thought-moments. Registering
is the product of wholesome or unwholesome kamma. Impulsion is not the
result of kamma, but it is termedsakhr-based consciousness in that it arises
nom subconsciousness, tle ioduct of mental foimations.
With the arising of consciousness, other concomitant mental properties
and material phenomena also occur. So, consciousness leads to mind and
mauei, wlicl is followed by tle six sense-oigans and tleii coiiesonding
impressions. Contact means the conjunction of the mind, the mind-object,
and the sense-organ. It produces feeling, which may be pleasant, unpleasant
oi neuual. Neuual feeling seems lile tle absence of any feeling. Howevei,
according to the Abhidhamma, it is in fact a subtle kind of enjoyment that
implies only the absence of pain.
76
From Feeling, Craving Arises
B
ECAUSE of pleasant or unpleasant feeling, craving (tah)
arises. It craves for sensual objects that one lacks or for more of
the objects that one has already. Its thirst for sensual objects is
unquenchable. A certain deva said that devas were like hungry
ghosts because, just as hungry ghosts are starving due to lack of food
or drink, devas are unsatiated although they indulge in all kinds of
leasuies. Tlis is quite lausible, foi tle lifesan of a Tvatisa deva
is millions of years, and life is still longer in the higher celestial realms
sucl as Yma oi Nimmnaiati. Yet, in site of tleii fabulous and
lifelong enjoyment of bliss, the devas are never satisfied. The same is
true of human beings. Poor people seek pleasure to the best of their
ability. However, due to their poverty, they can seldom fulfil their
desires. The craving of the rich is even greater due to the nature of
craving. The more it is fed, the more voracious it becomes, so it is
more oppressive in wealthy countries than in poor ones.
Ciaving nevei tiies of leasant objects, it yeains foi auactive men oi
women. It leailens ahei melodious sounds, it ines foi nagiant scents,
hungers for delicious food, and thirsts for sweet drinks. It craves tactile
sensations, which is surely the most acute form of craving for pleasure-loving
people. Craving also includes high esteem for mental-objects, which are
inaccessible to tle otlei senses. Mental-objects include tle ve sense
faculties, subtle elements like cohesion, and mental properties, i.e. concepts
of forms, qualities, names, etc. People long to have keen senses because they
want to see clearly, to hear distinctly, or to have a delicate sense of touch.
Tley seel tle element of uidi[ as tley wisl to lee tleii moutl, tlioat,
and skin moist. They delight in the awareness of their own sex and of the
oosite sex, so tley aie auacled to masculini[ oi feminini[. Tley want to
live long and to move easily, which shows their desire for the subtle material
lenomena of vitali[ and ligltness, etc. Tleii yeaining foi lainess, a
retentive memory, and sharp intelligence points to their desire for keen mental
faculties. Love of ones own appearance or that of the opposite sex, and the
wish for praise and fame, again shows the delight in concepts.
For the six sense-objects there are six kinds of craving. These six cravings
may mean just craving for sensual pleasures (kmatah), or may be
associated with craving for existence (bhavatah), which implies eternalism.
Craving is also linked with desire for non-existence (vibhavatah), implying
Craving and the Cycle of Existence 77
annililationism, wlicl males some eole excessively auacled to sensuali[.
So, for each of the six sense objects, there are three kinds of craving (kmatah,
bhavatah and vibhavatah), or eighteen altogether. Each of these may have
objects in ones own body oi exteinal objects, giving tlii[-six linds of ciaving.
Again, since each of these may relate to objects in the past, present or future,
altogetlei one lundied and eiglt linds of ciaving can be dened. Howevei,
tlese can be summaiised in just tliee gious: ciaving foi sensuali[, ciaving
for existence and craving for non-existence.
People who have to tolerate unpleasant sense-objects long for pleasant
ones. Tlose wlo aie in ain seel ielief nom it. In biief, tle sueiing eison
longs foi lainess. Peole seel needom nom ain, ovei[, and unleasant
feelings, because tle absence of sueiing means lainess. We seel needom
nom ieoccuation witl unleasant tlouglts, nom anxie[ about food,
clothing, and shelter. However, once we have all the necessities of life, we
are inclined to develop other cravings. The wealthy man wants to increase
his wealth, for craving is insatiable. We wish to enjoy life continuously, and
to increase our possessions. The more we have, the more we want, and the
liglei tle quali[ of life is, tle gieatei is tle desiie to enlance it. Ciaving
never ends for it is fuelled and perpetuated by feeling.
As foi tle ciaving associated witl neuual feeling, tle commentaiy
desciibes neuual feeling as leasant because of its oise and subtle[. In tle
case of contact with ordinary sense-objects, neither a pleasant nor an
unleasant feeling is aaient. Howevei, since neuual feeling is ne and
subtle, it is tinged witl enjoyment, so it males us ciave foi moie denite
pleasure. It leads to discontent with the ordinary sense-objects and kindles
tle desiie foi beuei food, nei clotles, moie iened leasuies and imioved
living conditions. In biief, beautiful objects stimulate auaclment and ciaving
for exquisite things. Unpleasant objects create the desire to be rid of them.
Wlen tle sense-objects ioduce neuual feelings, we aie still discontented
and crave for enjoyment. This shows how feeling produces craving.
Craving and the Cycle of Existence
Simultaneous witl tle aiising of sense consciousness, mind and mauei,
sense-bases, contact, and feeling aiise. Foi eveiyone wlo is not yet nee nom
delements, feeling leads to ciaving. Ciaving in tuin causes auaclment, wlicl
motivates wholesome or unwholesome deeds (kammabhava). With the right
supporting conditions, kammabhava leads to rebirth and so to aging, disease,
deatl, and all otlei mental and lysical sueiing. Tlus feelings lead to sueiing
78 From Feeling, Craving Arises
in tle cycle of existence. Nobody can ievent tle aiising of mind and mauei,
sense-bases, contact, and feeling as concomitants of consciousness. Even the
Buddla and tle Aialants lave leasant, unleasant oi neuual feelings because
of contact witl sense-objects. Tley feel ain tlat aiises nom lysical aiction
but tley do not suei mentally, noi do tley tale deliglt in leasant sensations.
So tley aie nee nom ciaving and auaclment. Tley do not suive foi leasuie
and happiness, and because of their non-karmic way of life, they do away with
iebiitl, mind and mauei and otlei causes of sueiing. Tlis is tle extinction of
sueiing foi tle Aialant wlo is comletely nee nom delements. So it is said,
Due to the complete extinction of craving rooted in pleasant or unpleasant feeling
on tle Noble Patl, tle extinction of auaclment comes about.
Pleasant and unpleasant feelings make one long for enjoyment. However,
tley do not aect tle Aialants. Tlis may sound inciedible, but tle most
alluring sense-object has no appeal for Arahants, who have no desire for
leasuie. Tley aie entiiely nee nom ciaving and auaclment, wlicl means
tle comlete extinction of lamma, iebiitl and its auendant sueiing. So it
is said, Tle extinction of auaclment leads to tle extinction of laimic eoit.
Tle extinction of laimic eoit leads to extinction of iebiitl, and extinction
of rebirth leads to extinction of aging, death, grief, lamentation, and despair.
The Extinction of Craving
Witl tle extinction of ciaving all its eects cease, iesulting in tle extinction
of sueiing. It does not imly tle end of lainess oi of a living being. It is
simply the cessation of the psychophysical process that is the origin of
sueiing. Just as Aialantsli means tle comlete extinction of ciaving, tle
auainment of Non-ietuining means tle extinction of sensual desiie and iebiitl
in tle sensual iealm. At tle Sueam-winnei stage, one las eiadicated all
craving that might lead to the lower realms, or to more than seven existences.
Tlus imlicit in Deendent Oiigination is tle alleviation of sueiing witl
the reduction of craving. Likewise, insight ensures the momentary extinction
of craving. Sense-objects lead to pleasant and unpleasant feelings, which, in
tle absence of insiglt, end in ciaving and its auendant sueiing. Howevei,
one who practises constant mindfulness and has developed insight sees only
tle aiising and assing away of all lenomena, tleii imeimanence, sueiing,
and imeisonali[. Pleasant oi unleasant feelings aie also seen to aiise and
pass away instantly. One does not delight in the feelings that arise, nor does
one ciave foi otleis, so one is nee nom ciaving.
The Story of Venerable Mahtissa 79
Extinction of ciaving on tle Noble Patl dieis nom temoiaiy extinction
by insight. In the former case, the extinction is permanent and concerns every
sense-object, wleieas in tle lauei case extinction is neitlei eimanent noi
universal. Craving is extinct only at the moment of contemplation and only
with respect to the object contemplated. Therefore, it is called momentary
oi aitial extinction of delements (tadaga-nibbuti). One who practises
mindfulness is aware just of seeing, hearing, etc. This bare awareness leaves
no ioom foi ciaving, and its auendant auaclment, lamma, iebiitl, etc.,
cease to occur. In other words, with the cessation of craving, the cycle of
sueiing is aitly cut o, wlicl is called tadaga-nibbuti.
The Story of Venerable Mahtissa
Veneiable Maltissa of Sii Lanla oveicame ciaving tliougl tle
practice of both samatha and vipassan. One day, on the way to
Anuidlauia foi lis alms iound, le met a woman wlo lad leh lei lome
ahei quaiielling witl lei lusband. At tle siglt of tle eldei, a lustful
desire arose in her and she laughed aloud lasciviously. On looking at her,
the elder noticed her teeth. Since he had been contemplating a skeleton,
tle body of tle woman looled lile a lea of bones. Concenuating on
tlis mental image le auained jhna. Tlen, ahei contemlating tlis image
with his jhnic state of mind, le auained Aialantsli. Tle eldei continued
his journey and met the womans husband, who asked him whether he
had seen a woman. The elder replied that he did see something but did
not know whether it was a man or a woman. All that he noticed was a
skeleton that passed him on the way. He saw just the womans teeth, but
his practice of contemplation turned the impression of her body into the
image of a skeleton. Therefore, there was no chance for lust or any other
delement to aiise nom lis seeing tle woman. Tlen iactising vipassan
based on his jhnic consciousness, le became nee nom delements and
auained Aialantsli.
Non-meditators might doubt that an image of a skeleton could arise at
the sight of a persons teeth. However, without practice one cannot know
wlat mind-uaining can do. Just concenuating witlout any uaining cannot
help to create mental images, for they depend on steadfast and prolonged
practice of contemplation. Imagination is the power of perception. Repeated
contemlation suengtlens eicetion, wlicl tlen lels to cieate any lind
of image. Tlat tlis is ossible even foi a aiiot is illusuated by a stoiy nom
the commentary on the Satialna Suua.
80 From Feeling, Craving Arises
The Story of a Parrot
A dancei stayed foi tle niglt witl tle blilllus and leh an intelligent
parrot when she went away. The bird was cared for by the novices. The senior
blilllu tlouglt tlat tle biid slould lave sometling to contemlate wlile
living among spiritual aspirants. So she taught her to contemplate ahi
bones. One morning, the parrot was seized by an eagle. Because of the
outciy iaised by tle novices, tle eagle dioed tle aiiot. Tle blilllu
asked the parrot what it contemplated when it was seized by the eagle. The
biid ielied, I tlouglt of a sleleton being caiiied o and I wondeied wleie
it would be scaueied. Tle blilllu said, Well done! Tlis contemlation
will conuibute to youi libeiation nom existence.
A tling tlat is ieeatedly contemlated will become xed in tle mind. If
even a parrot can visualize a skeleton, a human being can do the same. The
parrot imagined itself and others to be skeletons. Because of this contempla-
tion, it had no fear, anger or worry when it was taken away by the eagle.
So Satialna meditation is extolled as a iactice tlat lels to oveicome
giief and anxie[ and to extinguisl mental and lysical sueiing. Howevei,
many people are not as wise as this parrot since they never take any interest
in the Dhamma nor do they practise it. The meditator should resolve to
suiass tle aiiot in tle iactice of insiglt. If Veneiable Maltissa lad failed
to regard the laughing woman as a skeleton, he might have become lustful
and yielded to temptation in the solitude of the forest. Even if he had had
no sexual desiie tlen, any auactive imiession of tle woman could lave
made him vulnerable to temptation later. However, thanks to his insight
tliougl contemlation of tle sleleton, le oveicame delements and
aclieved nal libeiation.
Contemplation and Extinction
Witl tle total extinction of ciaving, auaclment is extinguisled, wlicl entails
the eradication of all the consequences. Contemplation of impermanence,
unsatisfactoriness, and not-self ensures the partial extinction of craving,
auaclment, lamma, iebiitl, etc. Tle aim of insiglt meditation is to eiadicate
delements and to ut an end to all sueiing, so it deseives tle auention of
everyone who seeks happiness. Without this practice, pleasant or unpleasant
feelings at every moment of seeing are sure to lead to craving, kamma, and
rebirth. The consciousness involved in every moment of seeing is due to
ignorance and mental formations in the previous existence. Seeing occurs with
consciousness, mind and mauei, tle sense-bases, contact, and feeling. Tle Pi
Cuing O at the Foundation 81
texts ueat eacl of tlese seaiately wlen exlaining tleii causal ielations, but
tley do not aiise seaiately. If consciousness aiises nom mental foimations, it
aiises witl its iesective mind and mauei, sense-bases, contact, and feeling. All
these phenomena are the product of past mental formations. They are called the
cycle of iesultants. Tle cycle of delements ignoiance, ciaving, and auacl-
ment produces the cycle of kamma mental formations and becoming. This
leads to tle cycle of iesultants consciousness, mind and mauei, sense-oigans,
contact, and feeling. Tlis again leads to tle cycle of delements.
Tle aiising of tlese ve iesultants wlen seeing just means seeing to most
eole. In fact, seeing is tle ioduct of consciousness, mind and mauei, tle
eye-base, contact, and feeling. It is the same with other psychophysical events
such as hearing, smelling, and so forth. Seeing involves consciousness
togetlei witl auention, volition, etc., based on tle eye. It also iequiies
eye-sensitivi[, visual object, visual-consciousness, and mental adveitence
(dhammyatana). Contact with the visual object is phassa, and the pleasant
or unpleasantfeelings that the object occasions are vedan. So all ve iesultants
accompany every moment of seeing. The same may be said of other
lenomena tlat aiise nom leaiing, smelling, and so foitl.
Cuing O at the Foundation
Tlis constant sueam of ve syclolysical iesultants is wlat we call a
man, a deva, or a living being. However, these are just conventional terms that
iefei to tle ve mental and lysical aggiegates. Ultimately, no substantial,
eimanent being can be found. Tle only ieali[ is tle aiising and assing away
of psychophysical phenomena. For the mindful meditator this insight means
tle extinction of ciaving, auaclment, lamma, iebiitl, and sueiing a clain
of consequences tlat, foi an unmindful eison, miglt iesult nom feeling. Tlis
is how to end the cycle of existence through the elimination of its key link
ciaving, as conditioned by feeling. To ievent feeling nom giving iise to ciaving,
one slould note all lenomena tlat aiise nom tle six senses. Tle most obvious
is the tactile sensation that accompanies the four primary elements. So, the
beginner should start contemplation with tactile sensations.
This method is according to the Buddhas teaching in the Satialna
Suua, One knows I am walking when one walks. How does one know
it? One knows it by mentally noting, walking, walking. One practises
mindfulness, too, when one stands, lies down, bends the arms, or does
anything else. When no bodily action or movement can be noted, one should
diiect tle auention to tle abdominal iising and falling. One slould also note
82 From Feeling, Craving Arises
any tlouglt oi mental activi[ and any feeling tlat may aiise. In biief, one
must be mindful of all tle syclolysical lenomena tlat aiise nom tle
six senses. As concenuation develos, sucl mindfulness leads to insiglt into
impermanence, unsatisfactoriness, and not-self, an insight that leaves no
ioom foi ciaving. Witl tle extinction of ciaving, auaclment ceases, and
tleiefoie iebiitl too, witl all its auendant sueiing. Tlis is tle way to sto
the cycle of existence through the elimination of its root cause, craving.
Technology has created machines that cannot be operated without knowing
low tley woil, but tlose wlo lnow low can conuol tlem just by tuining
a key. Similarly, the key to the cycle of Dependent Origination is the link
between ciaving and feeling. Howevei, tlis is uue only if feeling is conjoined
with two kinds of latent tendencies: santnnusaya and rammanusaya.
Aialants aie nee nom tlese tendencies and so, altlougl tley lave feelings,
they have no craving. This extinction of craving leaves no room for new
lamma and neuualises old lamma, so tle Aialant is not ieboin. Otlei
eole lave latent delements, wlicl does not mean tle existence of immoial
desiies lying doimant somewleie, but only tle ossibili[ of tleii aiising
under suitable circumstances. Hence, the term santnnusaya kilesa. These
latent delements may become gieed, laued, ignoiance oi otlei defects in
those who fail to contemplate, and who thus embrace illusions of permanence,
lainess and selflood. Delements tlat may aiise nom sense-objects in tle
absence of insight are called rammanusaya kilesa.
Delements and Unmindfulness
Greed and ill-will regarding what one has seen or heard are manifestations
of the second kind of latent tendency. The impressions we retain are of
permanent, lovely or repulsive objects. So recall of those images leads to
gieed, laued oi delusion. Gieed is a synonym foi ciaving. It usually aiises
directly in response to pleasant feeling, but it may also arise when unpleasant
feelings make us crave for pleasure. Delusion leads to unmindfulness, and
tleiefoie to auaclment and ciaving. Only tle iactice of baie awaieness
iules out tle ossibili[ of ciaving and nostalgia. Witlout it, ciaving
dominates us and leads to sueiing.
In the Moia Jtala, tle Bodlisaua was a eacocl wlo used to uuei a
veise of iotection in tle moining ahei le awole and at niglt befoie le
went to slee. So, foi 700 yeais le escaed tle uas set by a luntei. Tlen
the hunter employed a peahen as a decoy. Enticed by her, the peacock forgot
to iecite tle veise and so fell into tle ua.
Thoughts and Tactile Impressions 83
Guuila was a harpist in Benares. He courted a woman but was ridiculed
and scoined. So at niglt le sang a sweet song and layed lis lai in nont
of her house. Fascinated by the music, she rushed out, stumbled, and fell to
her death. In the Moia Jtala it was the female voice, and here it was the
male voice that led to death.
No-one can deny that sound is impermanent. Every sound vanishes
instantly, yet we enjoy songs and music because of tleii aaient continui[.
If we note every sound as, hearing, hearing, our realisation of imperma-
nence makes it impossible for pleasant feeling to engender craving. This
means tle non-aiising of auaclment and its iesultant sueiing.
Smell is seldom predominant. A meditator must, of course, note it and
see that it does not lead to craving.
Mindfulness is especially important in eating. Unmindful people love
delicious food. They are fond of such pleasure, and always want to enjoy it.
According to the Blaaita Suua, those who do misdeeds for the sake of
delicious food are reborn as animals that eat grass, leaves or human excreta.
Unpalatable food creates the desire for delicious food. So, when eating, one
must note carefully each movement of the hand and mouth, and every taste.
Through such mindfulness, one realises that all actions and feelings vanish.
Thus one gains an insight into impermanence, an insight leading to the
extinction of ciaving and its auendant sueiing.
Thoughts and Tactile Impressions
Tactile impression is always present over the entire physical body.
Thinking, too, is always present unless one is asleep. So thoughts and tactile
impressions form the objects of insight practice most of the time. One should
contemlate tlem wlen notling else engages ones auention. Tlouglts
slould be noted, even if tley laen to be unleasant. A beginnei is ohen
assailed by disuactions, but tley usually disaeai as one gains exeiience
and develos concenuation. Tlouglts about tle Dlamma may occui
sometimes, and should also be noted. Contemplation of thoughts ensures
insiglt into imeimanence and tle extinction of sueiing.
Some readers may be wondering how insight meditation relates to
Deendent Oiigination. Tle docuine exlains tle clain of eects conditioned
by tleii iesective causes. I want to slow low to sto tle sueiing tlat
iesults nom tle inteiaction of cause and eect. So I slould desciibe tle
practice wherever it is relevant. Thus when it is said, Ignorance leads to
mental formations and mental formations lead to rebirth, I must show
84 From Feeling, Craving Arises
how to remove ignorance. Similarly, concerning consciousness, etc., I must
suess low to bieal tle linl between feeling and ciaving, wlicl is tle main
cause of sueiing.
Three Kinds of Craving
If feeling is not rightly contemplated, it leads to one of three kinds of
craving: craving for sensual pleasure, craving for existence or craving for
non-existence. Tle ist, ciaving foi sensual leasuies, is focused on sensual
objects and is most prevalent among the beings of the sensual realm. Craving
foi existence is based on tle eteini[-belief. It assumes tle eimanence of
living beings and tle indesuuctibili[ of tle self desite tle dissolution of
the physical body. This belief is not deep-rooted among Buddhists, but
non-Buddlists lold it so imly tlat it is a majoi imediment to tleii
liberation. Their craving for existence is evident in their illusion of a
permanent self and their love of pleasure. Craving for non-existence is born
of annihilationism. This view is not found among Buddhists, and one is not
a uue Buddlist if one lolds it. Ciaving foi non-existence means tle desiie
foi tle cessation of tle life-sueam ahei deatl, and tle love of leasuie iooted
in the materialistic view of life.
Eacl of tlese tliee ciavings stems nom tle failuie to iealise imeimanence,
unsatisfactoiiness, and not-self tliougl tle inuosection of feelings. So to
foiestall ciaving and its consequences, namely, iebiitl and sueiing, one
slould contemlate all lenomena and uy to see eveiytling as it ieally is.
85
From Craving, Aachment Arises
D
EPENDENT ON CRAVING, attachment (updna) arises.
The term updna is a compound of upa = intense, extreme,
and dna = grasp, take. Thus it means to grasp firmly, or
intense, obsessive craving. Attachment is of four kinds: 1)attachment
to sensual pleasures, 2)attachment to wrong views, 3)attachment to
rituals as the way to salvation, and 4) attachment to the belief in a
soul, or personality-belief.
Aachment to Sensual Pleasures
Sensual objects aiouse desiie in eveiyone wlo is not nee nom sensual
ciaving. Tlese objects aie ve in numbei: siglt, sound, odoui, taste, and
touch.
Men, women, and consumei goods may ossess natuial beau[ oi may
seem beautiful in the eyes of the beholder. It is the physical appearance of
women tlat auacts men, and vice veisa. Botl men and women lile clotles,
jewellery, cars, etc. It is not merely the shape or colour that arouses desire.
Men and women are drawn towards each other, not only by the complexion
but by the whole persona of the opposite sex. Consumer goods are designed
to male eole want tlem. Slae and coloui announce oi identi( sense
objects just as tle ciy of an animal lels tle luntei to uacl it. Tle voices of
men and women, songs or music are pleasing to the ear. Some sounds and
voices are really melodious while others seem pleasing only to a few. Again,
it is not tle meie sound tlat auacts us foi wlen we deliglt in leaiing a
sound or a voice, it is the whole thing or the being producing it that forms
tle focus of oui auaclment.
Fiagiant odouis include all linds of scents: oweis, owdeis, eifumes,
etc. Men and women apply perfumes to their bodies and delight in these
scents. Then, it is not the scents alone, but the whole physical body giving
out the scent that arouses desire.
Tle leasuie tlat we get nom eating oi diinling is based on food and
drink. For pigs, dogs, and other animals, even scraps and waste may be
leasuiable. Some eole aie veiy fond of biuei oi sicy food, wlile otleis
like intoxicants. Their pleasure is more apparent than real since most people
do not slaie tleii iefeiences. Tle leasuie of eating is not conned to food,
but also involves the preparation of food, or the person who prepares it. This
is evident when a man enjoys eating food prepared by his wife although her
cooking may not impress others.
86 From Craving, Aachment Arises
Anotlei souice of leasuie is lysical contact. Soh beds, luxuiious
clothing, warm things in the cold season, cool things in the hot season, the
body of the opposite sex all of these produce not only the craving for
touch, but also the wish to possess the object of desire. Physical contact paves
tle way foi auaclment to tle body.
Animate and inanimate things provide the means for enjoyment, for
example, money, jewellery, food, animals, vehicles, houses, land, and
dependants. People work hard to secure these sources of pleasure so that
tley can lave delicious food, beautiful clotles, and ne louses, and enjoy
entertainments.
Ciaving usually leads to auaclment. Wlen a man staits smoling, le
enjoys it, and as he grows accustomed to the habit he becomes addicted.
Through habit one becomes excessively fond of certain objects and feels
nusuated oi iestless on not geuing tlem. So, sensual ciaving giadually
develos into sensual auaclment, giasing oi infatuation (kmupdna).
Auaclment cannot aiise witlout ciaving. Foieign songs and music do not
aeal as mucl as tlose nom ones own cultuie, so eole do not entluse
about tlem. Tle same is ohen uue of exotic foieign disles, wlicl enjoy gieat
oulaii[ in tleii counuy of oiigin.
Aachment to Wrong Views
Anotlei lind of auaclment is auaclment to wiong views (dihupdna).
It coveis all tle wiong views, aait nom tlose in tle tliid and fouitl
categoiies of auaclment. So eveiy wiong view is to be iegaided as auaclment.
Heie, we will desciibe at lengtl ten wiong views tlat lave a im lold on
many people.
Tle ist view is tlat claii[ is not a meiitoiious deed tlat it is only a
waste of money. Tlis view iejects tle value and benets of a good deed, but
it is baseless. An act of claii[ males tle donoi joyful, benets tle ieciient
in body and mind, and may even save ones life if one is starving. The donor
is oulai and liglly iesected, and ahei deatl is ieboin in a celestial iealm.
Convincing scetics of tlis iewaid ahei deatl is dicult, but tle iesults of
kamma can be seen by those with psychic powers. One of these is the divine
eye, which enables one to see donors prospering in celestial realms, or to see
immoial, non-donois sueiing in tle lowei iealms. Sucl visions may even
aeai to meditatois wlo lacl syclic oweis but lave dee concenuation.
Sceptics may dismiss these visions as just imagination, but the widespread
agieement of accounts about otlei iealms lends weiglt to tleii ciedibili[.
Aachment to Wrong Views 87
Tle second wiong view denies tle laimic benets of claii[ on a giand scale.
Tle tliid view iejects tle laimic benets of feeding guests, giving gihs
on New Yeais Day and so foitl. Tlis view is essentially tle same as tle ist.
It iefeis to small acts of claii[ tlat weie customaiy in ancient India but
dismissed as futile by heretics.
The fourth view denies the karmic result of any virtuous or immoral act.
Plen[ of evidence can be found foi tle eects of a mans actions in tlis veiy
life. As foi tle iesults ahei deatl, tlose witl syclic oweis can testi( to
them. However, people who are excessively fond of sensual pleasures like
to give a nee iein to tleii desiies. Tley iesent moial values and noble ideals,
wlicl tley iegaid as an obsuuction to tleii mateiial iogiess. So tley ut
foiwaid many aiguments to justi( tleii iejection of tle laimic law. In tle
end, all this prevarication is due to their excessive love of pleasure.
Tle hl and sixtl views deny tlat we owe any iesect, lonoui oi suoit
to our mother and father for their loving care in our childhood. It is said that
parents have children through the indiscretion of sexual intercourse, that
tley biing tlem u nom a sense of iesonsibili[, so wly slould clildien
be giateful to tlem' Tleiefoie, it is not a du[ to lool ahei ones aients noi
is it immoial to ill-ueat tlem. Tlis is a desicable view, and tlose wlo lold
it will not be respected by their children.
The seventh view denies the existence of any realm other than the human
and tle animal woilds. It also iejects tle ossibili[ tlat an animal may be
reborn as a human being.
The eighth view denies the rebirth of human beings in celestial or animal
iealms, oi in lell, and teacles annililation ahei deatl.
The ninth view denies spontaneous rebirth. In other words, it denies the
existence of living beings that appear spontaneously without being conceived
in the womb. This view is untenable since encounters with benevolent or
malevolent siiits aie ieoited nom all ovei tle woild, and mediums and
witch-doctors can invoke them. Celestial beings or spirits are sometimes
visible to meditators.
The tenth view is that no recluse or priest can speak of this world or the
other world and still conform to his own teaching. The view implies that
no-one can speak objectively about kamma based on personal experience.
It means that all their teaching is guesswork and speculation, and so
eiioneous and coiiut. Today tlis view is ecloed by tlose wlo sco at
religion. They reject the existence of Buddhas and Arahants who, through
tleii own eoit, lnow tle woild as it ieally is. Howevei, tle logic undeilying
88 From Craving, Aachment Arises
this view is self-defeating. By the same kind of reasoning, one can reject this
view since those who hold it also do not really know anything about this or
tle otlei woild. As foi tle Buddladlamma, it iests on exuaoidinaiy insiglt.
So it lends itself to emiiical investigation, and mucl scientic evidence
supports it. The man who taught the Indian brand of scepticism in the time
of tle Buddla was Ajita. He auacled all ieligious teacling witlout
qualication, so iesumably tle Aialants and tle Buddla weie also taigets
of his denunciation.
All these wrong views amount to the denial of the law of kamma. The
iejection of lamma means iejection of any benet nom claii[, ieveience to
parents and other meritorious deeds. So, the potential for Arahantship or
Buddhahood is also rejected. Conversely, the ten right views are based on
tle belief in lamma, oi moial accountabili[.
Tle ist iiglt view is tlat claii[ is benecial. A donoi is admiied at least
by the recipients, who will respect their benefactors, praise them and help
tlem in times of uouble. Tle donoi dies calmly witl leasant deatlbed
visions and ahei deatl auains a favouiable iebiitl in eitlei tle celestial oi
luman iealms. A favouiable iebiitl may nally lead to tle Noble Patl and
nibbna. It was usually witl an act of claii[ tlat tle Bodlisaua and otleis
embarked on their long spiritual journey leading to the goal of Buddhahood,
Paccelabuddlalood oi Aialantsli. Tle laimic benet of almsgiving is
also evident in tle disaiate ioseii[ of vaiious eole engaged in uading
or farming. Some prosper while others make a loss. Some meet with success
easily while others fail to prosper despite their hard work. Other things being
equal, tlis disaii[ is no doubt due to claii[ oi tle lacl of it in a ievious
life.
As for the second and third views: One who believes in kamma will have
no doubt about tle value of giving alms lavislly, oi tle benet of small acts
of geneiosi[ sucl as feeding guests, giving iesents, and so foitl. Tlese
tliee iiglt views aie imlicit in tle law of lamma oi moial accountabili[.
That we fare according to our wholesome or unwholesome deeds is
undeniable. Someone wlo leads a viituous life accoiding to tle insuuction
of tleii aients and teacleis is oulai, gets lel nom otleis and aclieves
success. As tley giow oldei, tleii ioseii[ incieases. Similaily, because of
wholesome kamma in a previous life one may be born in a noble family and
be blessed witl lealtl, wealtl, good lools, and sinceie niends. Tle
unfavouiable eects of unwlolesome lamma sucl as ooi lealtl, ovei[,
ugliness, etc., are also obvious.
Aachment to Wrong Views 89
The fourth view, the belief in kamma, also implies a recognition of deep
indebtedness to oui aients (tle hl and sixtl views). Paients tale caie of
tleii clildien nom tle time of concetion. A iegnant woman is esecially
careful about her health, diet, and movements for the sake of the child in her
womb. If she is a pious Buddhist, she keeps the eight precepts and
contemlates tle Buddla, Dlamma, and Sagla in tle loe of inuencing
lei clild siiitually. Ahei tle clild is boin, tle aients iovide all its lysical
needs and education. When the child comes of age, they give whatever
nancial suoit tley can to iovide it witl a stait in life. Foi all tlese
reasons, it is our obligation to respect and care for our parents. This
wlolesome lamma benets us uemendously. At tle veiy least, clildien wlo
respect their parents will be respected in turn by their children. However, if
tley misueat tleii aients tley aie veiy lilely to be disdained by tleii own
children.
The seventh, eighth, and ninth views concern the existence of this world,
the other world, and beings that are reborn spontaneously. These right views
also imply the belief in kamma. The law of kamma makes it possible for an
animal or deva to be reborn as a human being, or vice versa. This can be
veiied to a ceitain extent but tle obseivei must ossess syclic oweis,
insiglt lnowledge, oi tle abili[ to tlinl iationally. Tliougl tle iactice of
mental absoition, one can auain tle owei of iecalling ievious lives and
the divine eye, which can see the condition of a person who has passed on
to a new existence. This psychic power is also accessible to those who practise
insight meditation. Those who cannot practise meditation must rely on
reasoning. In the Buddhist scriptures many individuals are accredited with
tle abili[ to iecall tleii ievious lives. Tley desciibe tleii ast lives as
human beings, animals, spirits or ghosts. To the rational mind, these accounts
cleaily coiioboiate iebiitl in otlei iealms ahei deatl and tle sudden
materialisation of certain beings.
It is ielevant to mention tle wise auitude iegaiding life ahei deatl.
Suose tlat one eison accets tle belief in lamma and life ahei deatl
while another rejects it. The second person will not do meritorious deeds
sucl as claii[ and taling iecets, and will not avoid doing wiong. He oi
sle will give a nee iein to desiie and so las no viitue woitly of iesect oi
emulation. If tle law of lamma is uue, le oi sle is suie to be boin in tle
lowei iealms and to suei foi many lifetimes. On tle otlei land, tle eison
wlo believes in lamma and life ahei deatl will avoid immoiali[ and
cultivate viitue. So even if lamma and tle aheilife aie illusoiy, le oi sle
90 From Craving, Aachment Arises
will be praised and respected as a good person and will rejoice on recalling
charitable deeds. As a respectable citizen, he or she will lead a peaceful life.
Tlese aie tle iesent benets nom tle belief in lamma. If tleie is a life ahei
death, one is assured of happiness in the future. So accepting the belief in
life ahei deatl is iagmatic since it seives oui iesent and futuie inteiests
in any event. This is the infallible way of thinking that the Buddha
recommended in the Aaala Suua of the Majjlimanilya.
The tenth view concerns faith in the Buddha, the Arahants, and sages
wlo can claim uanscendent lnowledge about tlis and otlei iealms, and
whose character lends credence to their teachings. Such faith also implies
tle belief in lamma because tle auainment of tle Aialants and tle Buddla
iests in ait on tleii eifections, wlicl do not diei essentially nom
wholesome kamma. Development of perfections is a kind of learning. Just
as a clild las to leain many tlings to become well-educated, a Bodlisaua
las to seel lnowledge and uaining foi tle auainment of lis goal.
Some aients tale tleii clildien to lms and lays wlile otleis tale tleiis
to pagodas and monasteries. So children learn skilful or unskilful habits and
develop a taste for pleasure or appreciation of spiritual values. Skilful habits
and self-discipline are a kind of perfection. Some children are spontaneously
inclined towards a religious life. A few individuals have immense zeal for
insiglt meditation. Sucl unusual inteiest in ieligion oi suong inclination to
practise meditation is born of the perfections in a previous life.
Piince Siddlaula became tle Buddla because le lad giadually devel-
oed and eifected viitues sucl as claii[, moiali[, and ienunciation ovei
innumeiable lifetimes. His enligltenment was not a mauei of quicl
accomplishment in a single lifetime. The cumulative karmic potential
suengtlened lis iesolve to leave lis family and tle luxuiies of tle alace to
seek enlightenment. Many people speak of their disillusionment with life,
but it is very rare for a man to renounce all his wealth and become a monk.
Tle lind of ienunciation tlat distinguisled tle Bodlisaua is baiely
conceivable. Tle Bodlisaua cultivated nine otlei eifections in ievious
lives foi tle sale of enligltenment: geneiosi[, moiali[, wisdom, eneigy,
foibeaiance, iesolution, uutlfulness, lindness, and equanimi[. Conse-
quently, in lis nal existence le was able to ieect and iealise indeendently
tle natuie of life, its Deendent Oiigination, etc. So, tle eifections nally
led to suieme enligltenment. Tle siiitual auainments of Paccekabuddhas
and Arahants were also based on their perfections. So, the belief in kamma
makes it possible for one to become an Arahant, Paccekabuddha or a Buddha.
Aachment to Rituals 91
One wlo accets tlis belief las no doubt about tle uanscendent lnowledge
of the Buddha and other sages.
So, auaclment to wiong views is geneially synonymous witl denial of
the law of kamma. This view was not so widespread in the time of the Buddha,
or even a hundred years ago. However, now it is gaining ground, mainly due
to bools tlat ciiticise tle docuine of lamma in tle name of scientic inquiiy.
As the scriptures say, wrong views are usually rooted in craving. With mans
increasing greed for consumer goods, scepticism about kamma is likely to
become suongei, so ious eole slould guaid tlemselves against it.
Aait nom tle iejection of lamma, dihupdna also means suong
auaclment to ego-belief, annililationism, and so foitl. Auaclment to iituals
(slabbatupdna) and auaclment to belief in a soul (aavdupdna) are the
other two kinds of wrong views.
Aachment to Rituals
Slabbatupdna is auaclment to futile iactices tlat do not lead to tle end
of sueiing. It is tle view tlat imitating cows, dogs oi otlei animals leads
to tle end of sueiing. It found exiession among some ascetics in tle time
of the Buddha. Like animals, they lived naked, slept on the ground, and ate,
defecated, and went about on all fours. They believed that such a way of life
served to purge them of all unwholesome kamma and forestall new kamma,
tlus assuiing tlem of an end to sueiing and eteinal bliss ahei deatl.
This view may sound incredible, but some peoples preferences are very
odd as tley diei in tleii beliefs and inclinations. Once two ascetics, one
named Pua (wlo lived lile an ox) and anotlei named Seniya (wlo lived
like a dog), came to see the Buddha.

Tley asled tle Loid about tle benets


of their practice. The Lord was reluctant to answer, but when pressed he
replied that one who fully imitated the habits of an ox would be reborn as an
ox ahei deatl, wlile one wlo imitated a dog would be ieboin as a dog. He
said that to believe such practices led to the celestial realm was mistaken, and
that one who held a wrong view would be reborn either in hell or as an animal.
Tle Buddla went on to desciibe tle immoial iactices tlat beai biuei nuits,
tle moial iactices tlat beai sweet nuits, tle immoial iactices mixed witl
moral practices, and the practice of the Noble Eightfold Path, which leads to
the total extinction of wholesome and unwholesome kammas. On hearing
tlis discouise Pua became a lay discile of tle Buddla. Seniya joined tle
Sagla and auained Aialantsli tliougl tle iactice of tle Dlamma.

Kulluiavatila Suua, M.i.387.


92 From Craving, Aachment Arises
The Story of Korakhaiya
Koiallauiya was an ascetic who lived like a dog. One day the Buddha
assed by lim, accomanied by a Licclav blilllu named Sunalllaua.
Sunalllaua saw tle ascetic moving on all fouis and eating lis food on tle
ground without the help of his hands. He thought the ascetic must be an
Arahant who had no desires. However, the ascetics mode of life was a kind
of auaclment to iituals tlat would lead lim to one of tle foui lowei iealms.
Such behaviour is abhorrent to those who have high ideals and aspirations.
It aealed to Sunalllaua only because of lis own low tastes and desiies.
Tle Licclav monl was excetional in tlis iesect. Unlile now, many eole
preferred wrong views and futile practices that did not accord with the
Buddlas teacling. Tlis was iobably a iesidue nom wiong auaclments in
their previous lives.
Tle Buddla divined Sunalllauas tlouglts and said, So you iegaid
that ascetic as an Arahant! I wonder why you do not feel ashamed of being
called a discile of tle Buddla. Sunalllaua tlen accused tle Loid of
envying the ascetics Arahantship. This, of course, is the kind of retort to be
exected nom an ignoiant man wlen someone seals tle uutl about lis
misguided teacher. The Buddha explained that his aim was to remove the
monks illusions, which would do him great harm. Then he went on to predict
tlat ahei seven days tle ascetic would die of indigestion and be ieboin in
the lowest asura realm; that his body would be dumped in a cemetery where
tleie was a ceitain lind of giass, and tlat if Sunalllaua went tleie and
asked where the ascetic had been reborn, the dead body would reveal it. The
Buddla made tlis iolecy to iestoie Sunalllauas faitl in lim. Tliougl
tle iactice of concenuation, Sunalllaua lad auained tle divine eye, witl
which he had seen the gods and goddesses. Since he wished to hear their
voices, le asled tle Buddla low to auain tle divine eai. Howevei, tle Loid
denied lis iequest because le lnew tlat Sunalllauas obsuuctive lamma
would ievent lis auainment. Tlen le would blame tle Loid foi lis
non-auainment of tle divine eai. Neveitleless, Sunalllaua lost faitl in tle
Lord because he thought this refusal was motivated by envy. So the Buddha
iedicted tle ascetics fate to imiess Sunalllaua and salvage lis faitl.
Sunalllaua infoimed tle ascetic of tle Loids iediction and wained
him against overeating. The ascetic fasted for six days but on the seventh
day he could no longer resist the temptation. He wolfed down the food
provided by a lay follower and died of indigestion that very night. His fellow
ascetics dragged his dead body to dump it at a cemetery unlike that predicted
The Story of Korakhaiya 93
by the Buddha. They got to a cemetery but found it had the very kind of
giass secied by tle Buddla. Tley uied to diag tle body away but tle
ioe snaed and all tleii eoits to iemove it weie in vain. So tley lad to
abandon tle coise tleie. Sunalllaua leaid tle news, but still loed to
disiove tle lauei ait of tle Loids iediction. He went to tle cemeteiy
and, rapping on the dead mans chest, asked where he had been reborn. The
coise iose, saying tlat le was in tle Klalacil

asura realm, then fell


bacl on tle giound. Klalacil is tle lowest asuia iealm. An asuia is a
lind of lungiy glost witl a monsuous body and a moutl tlat is so small
that it cannot drink and eat well. According to the commentary, it was the
Buddhas psychic power that caused the dead body to become possessed by
tle asuia eta. Given tle abili[ of some soiceieis to iaise tle dead, tleie is
no need to doubt tle Buddlas abili[ to iesuiiect tle dead ascetic.
Sunalllaua came bacl ciestfallen and lad to admit tlat tle Loids iediction
had been accurate. Even so, he did not have complete faith in the Buddha.
He latei leh tle Sagla and disaiaged tle Loid.
Other practices, besides imitating animals, can also be described as rituals.
Some eole dei( elelants, loises, and so foitl. In otlei woids, tley
worship animals. The commentary refers to king-worshippers, which may
include people in Burma who worship various Nats. This Nat-worship is
not motivated by desiie foi libeiation. It stems nom tle loe foi mateiial
benets in tle iesent life. As sucl, it does not fall witlin tle scoe of
auaclment to iituals, but auaclment to tlis view leads some eole to male
animal saciices. Tleie aie also ie-woisli, nga-woisli, moon-woisli,
sun-worship, spirit-worship, and so forth. If the aim of any kind of worship
is to gain bliss oi libeiation ahei deatl, tlen it is auaclment to iituals. In
sloit, all iactices divoiced nom tle Noble Eigltfold Patl aie called iituals,
and auaclment to tlem as tle way to salvation is auaclment to iituals.
Tle Sueam-winnei lnows tle atl to nibbna, and is tlus totally nee
nom belief in futile iactices. He oi sle lnows emiiically tlat tle end of
sueiing is only ossible tliougl inuosection of mind and mauei and tle
development of the Noble Path. For example, if you know your way to
Shwedagon Pagoda, you will not be misled by anyone who points out the
wiong ioute. Lilewise, tle Sueam-winnei las no illusions about belief in
God, Nat-worship or asceticism that pass for the way to liberation.
Tlose wlo do not lnow tle iiglt atl aie not nee nom sucl illusion.
Tley may lave leaint it nom tleii aients, teacleis oi niends, oi tley miglt

Klalaj in tle Sinlala edition of tle Pi text (Editois Note).


94 From Craving, Aachment Arises
have been misguided by books that advocate wrong views and practices.
Oidinaiy eole aie ignoiant of tle iiglt atl to nibbna, so if tley follow
a misguided teaclei oi wiong iactice, tley will meet witl a lot of sueiing.
For example, the practice of austerities will cause unnecessary hardship and
ain, wlile maling animal saciices will ceitainly lead to tle lowei iealms.
It is also auaclment to iituals to believe tlat rpa-jhna or arpa-jhna
means salvation. Even moial eifection oi jlnic auainment, tlougl
commendable, may lead to auaclment to iituals if tley aie iegaided as
sucient foi libeiation witlout cultivating insiglt. Tle Uddala Suua of the
Sayuuanilya iefeis to tle leimit Uddala. Having auained tle immateiial
realm through arpa-jhna, he declared that he had uprooted the cause of
sueiing and made an end to it. Tlis was also tle illusion of anotlei leimit
called ia. Tlis illusion oi auaclment led to tleii wlolesome lamma,
which in turn led to their rebirth in the immaterial realms. So in his discourse
to Bala Bialm, tle Buddla said, I see tle dangeis of biitl, aging, and
deatl inleient in tle sensual, ne-mateiial, and immateiial iealms. I see
tlose wlo seel nibbna still bound to existence, so I do not extol any lind
of existence. I lave iejected all auaclment to existence. Lile tle two leimits,
tlose wlo do not lnow tle Buddlas teacling nevei auain tleii goal.
Although they seek eternal happiness, they follow the wrong path and remain
entangled in sueiing. So we can laidly oveiemlasise tle need to cultivate
the Noble Eightfold Path.
Aachment to Belief in the Soul
Aavdupdna is a compound of aavda and updna. Aavda means
belief in a soul and so aavdupdna is auaclment to tle view tlat eveiy
eison las a soul. Auaclment to tle ego-belief is of two linds: oidinaiy
auaclment and dee-iooted auaclment. Tle oidinaiy auaclment tlat
ievails among ignoiant Buddlists is not obsuuctive to iogiess on tle Patl.
Tle belief is not deely enuencled because tley accet tle Buddlas teacling,
wlicl denies a soul and iecognizes mind and mauei as tle only ieali[
behind a living being. Intelligent Buddhists are still less vulnerable to the
belief, for they know that seeing, hearing, etc., involve only the sense-organs,
the corresponding sense-objects, and the corresponding states of conscious-
ness. Howevei, most eole aie not wlolly nee nom ego-belief. Even tle
insiglt meditatoi may fall foi it, and eveiyone wlo las not auained tle
Noble Patl is lilely to nd it auactive. Tlose wlo tauglt ego-belief
desciibed tle self as tle ownei of tle ve aggiegates, as an indeendent
Aachment to Belief in the Soul 95
enti[, ossessing nee-will and self-deteimination. It was tlis view of tle
soul tlat tle Buddla iebuued in lis debate witl tle wandeiing ascetic
Saccaka. The Buddha asked, You say that this physical body is your soul.
Can you tlen always lee it well, nee nom anytling unleasant' Saccala
had to admit that he could not. Further questioning by the Lord elicited that
le lad no conuol ovei any of tle ve aggiegates. So Buddlist teacleis
uanslate rpa ana as tle body is not subject to oui conuol. Tlis
amounts to tle denial of tle wiong view of a soul as a conuolling enti[
(smi-aa). Eveiy oidinaiy eison lolds tlis view and believes in nee-will.
He can overcome it completely only through insight.
The proponents of the soul belief also say that the soul exists permanently
in tle lysical body. Tlis means tle eisonali[, wlicl is said to eisist
throughout life. Again, they say that the soul is the agent of all actions, thus
identi(ing it witl tle aggiegate of mental foimations. It is tle belief tlat
creates the illusions, I see, I hear, etc. They also say that the soul is the
living enti[ tlat feels, tlat is lay oi unlay. In otlei woids, tley desciibe
the soul in terms of feeling. Thus although those who believe in the soul
insist tlat it las notling to do witl tle ve aggiegates, tley say tlat it owns
tle body, iesides in tle body, and las subjectivi[ and feeling. Tleiefoie,
tley imlicitly identi( it witl tle ve aggiegates. Tle ego-illusion is iooted
in tle ve aggiegates and one can get nee nom it comletely only wlen one
iealises tle uue natuie of tle aggiegates tliougl insiglt meditation.
Of tle foui linds of auaclment, auaclment to sensual leasuies is tle
develoed foim of ciaving. Tle otlei tliee linds of auaclment all ielate to
views: belief in the soul, belief in rites and rituals, and any other wrong view.
All wrong views arise through craving, since people adopt and cling to a
aiticulai view because tley lile it. Tlus all foui linds of auaclment
undoubtedly stem nom ciaving. Hence tle Buddlas teacling, Deendent
on ciaving, auaclment aiises. So, ciaving is tle cause and auaclment is
tle eect.
96
From Aachment, Becoming Arises
A
TTACHMENT leads to becoming (bhava), of which there are
two kinds: kammabhava and upapattibhava. Kammabhava
means the kamma that leads to rebirth. The Buddha describes
it as the wholesome, unwholesome and imperturbable kammas that
lead to the sensual realms or the fine-material and immaterial realms.
He also identifies kammabhava with all kammas that produce new
existence. Of the three kammas, wholesome kamma comprises the
eight wholesome volitions of the sensual sphere, and five of the fine-
material sphere. Unwholesome kamma is the twelve unwholesome
volitions. Imperturbable kamma is the four wholesome volitions of
the immaterial sphere. Kammas that arise with wholesome thoughts
of the sensual sphere also lead to rebirth. This means abstaining from
covetousness, ill-will, and wrong views. In short, kammabhava is the
wholesome or unwholesome volition that leads to rebirth.
Upapaibhava is of nine kinds: 1) kmabhava means tle mind and mauei
of living beings in the sensual realm. In other words, it refers to existences
in hell and celestial realms, or among human beings, animals, and hungry
ghosts. 2)Rpabhava is tle aggiegates of Bialms witl foim. 3) Arpabhava
is tle mental aggiegates of foimless Bialms. 4) Sabhava is the mental
and material aggregates of beings with gross perceptions, i.e. beings in
twen[-nine iealms otlei tlan tle iealm of neitlei-eicetion-noi-non-
perception. 5) Asabhava is tle mateiial aggiegate of Asa-Bialms.
6) Nevasa-nsabhava is tle mental aggiegates of liglei Bialms.
7) Ekavokrabhava is the becoming with only the material aggregate.
8) Catuvokrabhava is the becoming with four mental aggregates.
9)Pacavokrabhava is tle becoming witl ve mental and mateiial aggiegates.
In short, upapaibhava means tle aggiegates of existence tlat iesult nom
lamma. It comiises consciousness, mind and mauei, sense-bases, contact,
and feeling. Tle becoming conditioned by auaclment is kammabhava;
upapaibhava is merely its by-product.
From contact with the six pleasant or unpleasant sense-objects, six pleasant
or unpleasant feelings arise. Feelings lead to craving, and craving develops
into auaclment. Auaclment may become excessive to tle oint of longing
foi ieunion witl ones family in a futuie life oi auainment of nibbna witl
ones beloved. Tle awesome owei of auaclment is evident in tle stoiy of
tle meiclant Meala.
The Story of Meaka 97
The Story of Meaka
Meala had been a rich merchant in a previous life. In that life, during a
famine, his provisions gradually dwindled and ran out. Finally, he had to send
away all lis seivants, and was leh witl just lis wife, lis son and daugltei-in-
law, and one slave. His wife lad cooled iice tlat was just sucient foi tleii
own needs when a Paccekabuddha appeared, collecting almsfood. At the sight
of the Paccekabuddha, tle meiclant tlouglt of lis lacl of claii[ in ievious
lives, wlicl lad led to lungei in tlis one. So le oeied lis slaie of iice to tle
Paccekabuddha and prayed for an abundant supply of food and reunion with
the members of his household in his future lives. His wife, too, donated her
share of rice and expressed a similar wish. The son and his wife followed suit
and prayed similarly for an unlimited supply of food and money and reunion
with the same wife, husband, parents, and slaves. The prayers of the merchant
and lis family cleaily oint to tle oweiful inuence of sensual auaclment.
Most eole today aie subject to tle same lind of auaclment. Howevei,
moie aalling is tle auaclment of tle slave Pua. Ahei oeiing lis slaie
of rice, he prayed for abundance of food and rebirth as the slave of the same
family! It never occurred to him to pray for a rebirth as a king or a merchant.
His auaclment to lis mastei and misuess was so suong tlat le wanted only
to be their slave again in the future.
Once, a village leadman stood well witl goveinment ocials. Tlose
weie tle days of Biitisl iule wlen most of tle ligl-ianling ocials in Buima
were English. The headman took great delight in paying respect to them.
He said tlat le enjoyed saying, Play, Yes, my Loid, wlen le was called
by an ocei. His auaclment was essentially tle same as tlat of Pua.
The Paccekabuddha blessed Mealas louselold and deaited. By
means of lis syclic owei tley saw lim y bacl to tle Himalayas and
slaie tle food witl ve lundied otlei Paccekabuddhas. On that very day,
tle meiclant and lis family found tleii acts of claii[ miiaculously beaiing
nuit. Tley found tle iice ot full of iice, and ahei tley lad eaten to tleii
hearts content, the pot was still full of rice. They found their granaries, too,
oveiowing witl giain. Tleii iayeis weie fullled in tle lifetime of Buddla
Gotama for they again became members of the same household in Bhaddiya,
a ci[ of tle Mgadla counuy. Tle news of tle fullment of tleii iayeis
was so remarkable that the king had a minister investigate it. He found that
it was indeed uue. Tlis stoiy is mentioned in tle Vinaya Piala.
When desire for an object develops into intense craving, a person becomes
deseiate and uies to secuie it by any means. Tleh, iobbeiy, naud, muidei,
98 From Aachment, Becoming Arises
and so foitl, wlicl aie iamant nowadays, stem nom auaclment. Some
ciimes aie iooted in sensual auaclment wlile otleis aiise nom one of tle
tliee linds of illusion based on auaclment. Peole commit ciimes not only
because of their unwholesome desire but also because of their blind
auaclment to wives, lusbands, etc. Tle following stoiy illusuates tle
unfavouiable iesults of sensual auaclment.
Puppharaa Jtaka
Long ago, there was a poor man in Benares.

He and his wife had only


white clothes. He washed them to wear during a festival, but his wife disliked
tlem and ciaved foi inl gaiments. All lis eoits to ieason witl lei being
in vain, le nally snealed into tle ioyal gaiden at niglt to steal tle owei
needed to dye his wifes garments. He fell into the hands of the guards and
was oideied by tle ling to be imaled. He sueied teiiibly witl tle ciows
pecking at his eyes. Yet he murmured that his agony was nothing compared
witl tle giief tlat oveiwlelmed lim wlen le tlouglt of tle non-fullment
of lis wifes desiie and lis inabili[ to enjoy tle festival witl lei. So mouining
over his misfortune, he died and landed in hell.
Many people do wrong due to the pressure of those whom they love. All
tlese immoial deeds comiise lammas stemming nom auaclment. So tle
Visuddlimagga says, Undei tle inuence of sensual auaclment, eole
act immorally in deed, speech, and thought, craving to get and keep sensual
objects. Such immoral deeds usually lead to the lower realms.
Right and Wrong Good Intentions
Some well-intentioned deeds are skilful, but some so-called good deeds
are harmful, and produce unwholesome kamma. For example, some people
believe it is lind to end tle sueiing of sicl animals by meicy lilling. All
living beings aie anaid to die, so lilling animals is denitely wiong. Some
eole tlinl it is comassionate to lasten tle deatl of someone sueiing
nom an incuiable and ainful disease. Howevei, tle atient does not ieally
want to die, but just wants to be nee nom ain. Even if tley exiess tle wisl
to die, causing deatl is always unetlical nom tle Buddlist oint of view. If
one directly or indirectly causes the premature death of a parent by
euthanasia it is a heavy kamma that inevitably leads to hell.
Craving for the pleasures of human and celestial realms, being misled by
false teaclings, some eole do misdeeds sucl as lilling to auain tleii

Pulaiaua Jtala, J 147.


Right and Wrong Good Intentions 99
objective, but because of their unwholesome kamma, they are reborn in the
lowei iealms ahei deatl. Accoiding to tle commentaiy, tlese misconce-
tions aiise nom coiiut teacleis, lacl of wlolesome lamma in tle ast and
the failure to protect oneself. Reliance on corrupt teachers leads to unwhole-
some kamma. Much unwholesome kamma in the previous life makes it easy
to adopt wrong views and unskilful habits. Lack of vigilance makes one an
easy prey to temptation.
True religion is called saddhamma, the religion of the virtuous. Those
wlo follow tle uue ieligion leai wise teaclings, avoid immoial deeds,
words, and thoughts, and acquire right views about the future life, kamma
and its nuits. So, foi tleii own benet, tley cultivate wlolesome tlouglts
and iactise claii[, moiali[, and meditation. Sucl iactices aie noble
because they are blameless and acceptable to everybody. Nobody will blame
a man who avoids killing, stealing, slander, and other misdeeds. The
meiitoiious deeds tlat we do aie wlolesome lammas stemming nom
auaclment to tle sensual iealm. Tley lead to iebiitl in tle luman oi celestial
realms. So the Visuddhimagga says, Tlose wlo leai tle uue teacling
believe in lamma and tle ecacy of meiitoiious deeds as a assoit to a
beuei life in tle sensual iealms as wealtly men oi divine beings. So tley do
meiitoiious deeds nom sensual auaclment and aie ieboin in tle luman
and celestial realms.
100
From Becoming, Birth Arises
R
EBIRTH OCCURS in the human, celestial or lower realms
because of wholesome or unwholesome kamma. So rebirth
stems from kamma, which results from attachment and
craving. Craving is rooted in the contact between the six sense-objects
and their corresponding sense-organs. In other words, conscious-
ness, mind and matter, six sense-bases, contact, and feeling arise in
the present life as the result of ignorance, mental formations, etc., in
a previous life. Furthermore, craving and attachment produce new
kamma, thus providing the basis for more rebirth. It is like a man
committing a crime while on parole for a previous conviction, or
incurring a new debt before the old one has been settled. Such fresh
kammas accumulate by the thousand in a single lifetime. Under the
right conditions one of these kammas becomes a deathbed vision and
leads to rebirth, while other kammas will cause rebirths in the future.
If any residual kammas from previous lives possess great force, they
can take precedence over present kamma, appear as deathbed visions
and cause rebirth in a lower or higher realm. The destiny of the
person after death in such cases is determined by this kamma.
Four Kinds of Kamma
Kamma is of foui linds accoiding to tle mannei in wlicl it beais nuit:
1) weigl[ lamma (garukamma), 2) habitual kamma (bahula or ciaka
kamma), 3) death-proximate kamma (sanna kamma), and 4) residual
kamma (kata kamma).
Tle ve weigl[ unwlolesome lammas aie lilling ones motlei oi fatlei,
lilling an Aialant, injuiing a Buddla, and causing a sclism in tle Sagla.
Tle weigl[ wlolesome lammas aie tle rpa- and arpa-jhnas which lead to
iebiitl in tle ne-mateiial and immateiial iealms. Weigl[ lamma delays tle
nuition of otlei lammas and leads to iebiitl. Weigl[ unwlolesome lamma
leads diiectly to lell ahei deatl, so it is teimed nantariyakamma kamma
(with results) that follow without delay. One who murders their father or
mother, whether knowingly or unknowingly,

can nevei auainjhna oi nibbna


in tle iesent life, tley aie condemned to lell ahei deatl, noi can any amount
of wlolesome lamma save tlem. Tlis is evident in tle stoiy of Ajtasauu.

This means whether he knows they are is parents or not. The intention to kill them
must also be present. (Editors note)
The Story of Ajtasau 101
The Story of Ajtasau
Ajtasauu was the son of King Bimbisia of Mgadla, a devoted followei
of the Buddha. Before the birth of the prince, the queen had a craving to
diinl blood nom tle lings iiglt aim. Wlen tle ling leaint of tlis, le lad
tle blood talen out to full lei wisl. Tle asuologeis iedicted tlat tle
unborn child would become the kings enemy. So he was given the name
Ajtasauu, wlicl means tle unboin enemy. Tle queen uied to aboit tle
child but as the kings kamma and the childs kamma were powerful she
did not succeed. Tleieahei, tle ling oideied tle queen to be sueivised
closely until the child was born. When the young prince came of age, he was
appointed heir-apparent. Then he fell into the clutches of the evil-minded
Devadaua, wlo misused lis syclic owei to maniulate Ajtasauu.
Turning himself into a boy with a snake coiled around his waist, he appeared
befoie Ajtasauu and tlen slowed limself as a blilllu. Tle iince was
deeply impressed, which is not surprising, for people are very interested in
miracles and have blind faith in anyone who can perform them.
Tle iince leld Devadaua in ligl esteem and became lis devoted followei.
Tlen Devadaua made anotlei move foi tle success of lis wicled scleme.
He told the prince that since people did not live long, he (the prince) should
kill his father and become king while still in the prime of his life. He
(Devadaa), on his part, would kill the Buddha. The prince failed in his
auemt on tle life of tle ling, but wlen Bimbisia leaint of lis sons ambition,
le landed ovei lis lingdom. Tle uansfei of owei neveitleless fell sloit
of Devadauas scleme. On lis advice, Ajtasauu imiisoned lis fatlei and
starved him. The queen was the only person who was allowed to visit the
king. She secretly brought food by various means until she was forbidden
to visit the prison. From that day, the king got nothing to eat, but managed
to lee limself lealtly by acing to and no. Tlen, on Ajtasauus oidei,
the barbers caused such injury to his fathers feet as to make it impossible
for him to walk. According to the commentary, he was thus injured because
in a previous life he walked with footwear on the platform of a pagoda and
uod witl unwasled feet on a mat meant foi tle blilllus.
King Bimbisia iobably died at tle age of 67. His son Ajtasauu was
not evil-minded at heart. His good nature was evident in his devotion to the
Buddla ahei le lad lilled lis fatlei, lis adoiation and ensliinement of tle
Buddha relics, and the wholehearted support that he gave to the First Council.
It was lis association witl a coiiut teaclei tlat led lim asuay to tle oint
of aiiicide. His life aoids us a lesson tlat we slould caiefully beai in mind.
102 From Becoming, Birth Arises
On the very day of his fathers death, his wife gave birth to a son. On
leaiing tle news, le became oveiwlelmed witl gieat aection foi tle clild.
This reminded him of his father and he ordered the imprisoned kings release,
but it was too late. Wlen le latei leaint nom lis motlei low mucl le was
loved and cared for by his father in his childhood, he was seized with remorse.
His life became wretched and miserable. He could not sleep at night, being
launted by visions of lell and smiuen by lis conscience foi tle ciime against
his father, who was a devout disciple of the Buddha.
So, led by the physician Jvala, he went to see the Buddha. At that time
the Lord was surrounded by more than a thousand bhikkhus. However,
since they were deep in meditation, there was absolute silence. Deeply
impressed, the king said, May my son Udayabhadda be blessed with the
lind of seieni[ tlat tlese blilllus ossess! Peilas le feaied tlat lis son
would leain low le lad seized owei and would uy to do tle same. His
feai latei became a ieali[, foi iiglt down to lis gieat giandson, eacl son
ascended tle tlione ahei lilling lis fatlei. King Ajtasauu asled tle Buddla
about tle immediate benets of life in tle Sagla. Tle Loid enlaiged on tle
benets acciuing nom tle loly life: tle ieveience and suoit of tle lay
communi[, moial uii[, tle ist jhna and other higher states of conscious-
ness in tle mundane sleie, syclic oweis, extinction of delements and
tle auainments of tle Noble Patl. Ahei leaiing tle discouise, Ajtasauu
formally declared himself a disciple of the Buddha. If not for his parricide,
le would lave auained tle ist stage on tle Patl. Neveitleless, nom tlat
time on le lad eace of mind, and ahei lis deatl, le was saied tle teiiois
of the deepest hell (Avci) that would have been in store for him had he not
met the Buddha.
Tle otlei tliee weigl[ lammas lilling an Aialant, causing injuiy to
tle Buddla and wilfully causing a sclism in tle Sagla aie also bound
to diag tle oendei to lell.
Habitual and Death-Proximate Kammas
Anotlei [e of lamma is labitual lamma. Immoiali[ may become
labitual, and will lave unleasant eects in a futuie life, if no ste is talen
to clange it. So lay Buddlists slould live by tle ve iecets. If tley fail,
tley slould ieaim tleii will to guaid tleii moial life moie vigilantly. Moial
uii[ is equally vital foi a blilllu. Failuie to male amends foi any violation
of a Vinaya rule, whether deliberate or unintentional, will create habitual
lamma. So tle blilllu slould iegain moial uii[ tliougl confession and
Habitual and Death-Proximate Kammas 103
ieaim lis will to ieseive it. Good labits lile iegulai almsgiving, ieveience
for parents and teachers, contemplation of the Buddha, meditation, etc., are
also labitual lammas tlat can beai immediate nuits.
In the absence of any decisive habitual kamma, some action done near
the end of life determines rebirth. In one Abhidhamma book, death-
proximate kamma is described as more potent than habitual kamma, but
perhaps that is so only in exceptional cases. As the commentaries say, habitual
lamma iobably tales iecedence in beaiing nuit. Neveitleless, in tle liglt
of stoiies in ancient Buddlist liteiatuie we can condently iely on deatl-
ioximate lamma. A dying man wlo lad been an executionei foi ovei
yeais was ieboin in Tusita leaven ahei oeiing food to Veneiable Siiuua
and leaiing lis discouise. Tlis stoiy nds an eclo in tle case of a Sinlalese
sleiman wlo was ieboin in tle celestial iealm ahei lis encountei witl an
elder just before his death.
Unwholesome death-proximate kamma is just as potent. A Sinhalese
layman who practised meditation for many years was disappointed because
he had never seen any lights. He then concluded that the Buddhas teaching
was not the way to liberation. Because of this wrong view he became a hungry
glost ahei lis deatl. Failuie to encountei liglts, etc., in tle iactice of
meditation may be due to a wiong metlod, insucient eoit oi tle lacl of
basic otential. Similaily, tle monl Sunalllaua, mentioned befoie, auained
the divine-eye but not the divine-ear because he did not have the potential
foi it, and was imeded by lis obsuuctive lamma. So one slould not be
disleaitened if tle meditation iactice does not ioduce tle desiied eect.
Mostly, practice along the right path leads to unusual experiences. With
uanquilli[ and uii[ of mind, tle object of contemlation and tle
contemplating consciousness become clearly distinct. So too, do their causal
relations and their constant, rapid arising and dissolution. At that stage, one
may see liglt, oi at least one exeiiences joy, ecstasy, uanquilli[, equanimi[,
etc., which are the factors of enlightenment (bojjhaga), so vital to the
development of insight. Provided there is no impediment, contemplation of
mind and mauei will lead to tlese liglei states of consciousness if tle
metlod is iiglt, and tle eoit is sucient.
In the absence of habitual or death-proximate kamma, residual kamma,
which means a kamma that one has done once in this or the previous lives,
will give its eect instead.
104
From Birth, Aging, Death, Grief, etc., Arise
K
AMMAS ROLE in the chain of causation is emphasised in the
teaching, Dependent on mental formations, rebirth
consciousness arises, which we have already explained in
detail. Since the dying person is attached to the signs and visions
relating to kamma, kamma-based material phenomena arise after
death with rebirth-consciousness conditioned by deathbed
attachment. Contact with sense-objects leads to feeling, which in turn
produces craving. It does not matter whether the feeling is pleasant or
unpleasant. Pleasant feeling creates desire for pleasant objects while
unpleasant feeling also makes us crave for pleasant ones. When the
desire becomes strong and develops into attachment, it leads us to
make efforts for its fulfilment. People do wholesome or unwholesome
deeds, which they hope will help to satisfy their needs and desires. It
is this kammabhava rooted in craving that causes rebirth. Rebirth is
accompanied by suffering wherever it takes place.
It is unnecessaiy to dwell on tle sueiings in tle animal and otlei lowei
iealms. Foi luman beings, too, sueiing is inescaable. One las to woil
hard to make a living. One may be harassed by employers or landlords. Even
if one avoids most of tle sueiing inleient in tle suuggle foi suivival, one
will nally lave to face aging, disease, and deatl. Sueiing begins in tle
womb, nom tle time of concetion, one is leading inexoiably towaids aging,
disease, and deatl. Tlougl one may live an aaiently caienee, lay life,
both body and mind are constantly aging and decaying.
An Indian fable illusuates tle inevitabili[ of aging, disease, and deatl.
One man, being anaid of aging, iose into tle aii witl tle elixii of life in lis
mouth and hid in the sky. Another man hid under the sea to escape disease
and a third hid in a cave in the Himalayas to avoid death. When their sons
seaicled foi tlem tley found tlat tle ist man lad become old and decieit,
the second man was terminally ill, and the third man was already dead.
Everyone is subject to aging, disease, and death. Once one is reborn, nothing
will iotect one nom tlese misfoitunes. As tle Buddla says in tle
Dhammapada, There is no place in the sky, on land, or in the ocean where
one can escae nom deatl.
Aging, disease, and death are inevitable as long as rebirth takes place.
Rebiitl also leads to giief, anxie[, lamentation, and desaii. We giieve wlen
a member of our family dies. The grief is overwhelming when we lose our
From Birth, Aging, Death, Grief, etc., Arise 105
parents or someone on whom we depend, or a son or a daughter whom we
love dearly. Another cause for grief is the loss of material possessions through
coiiut ocials, tlieves, ies, oods, stoims oi unwoitly leiis. Giief also
iesults nom disease and decline of lealtl. Some atients aie so deiessed
that their mental state becomes a hindrance to their recovery. For scrupulous
monls and laymen, any defect in tleii moiali[ causes iemoise. Tlus tle
leimit Isisiga sueied teiiible anguisl wlen le was seduced by a goddess.
Anxie[ and iemoise also toiment tlose wlo iealise tley lave been following
wiong views due to tle inuence of a misguided teaclei. Many otlei
misfortunes such as accidents, robbery, unemployment, and so forth, also
cause giief, anxie[, and desaii.
Because of lis intelligence, man also sueis anguisl wlenevei le is in
contact witl unleasant sense-objects. Since le las to suei mentally as well,
it is like adding insult to injury. This does not apply to the Arahant or the
Non-ietuinei, since, being nee nom ill-will, tley iemain uneituibed in tle
face of lysical sueiing. It is similai foi tle mindful meditatoi wlo is nee
nom ego-illusion, wlicl is inclined to inciease feelings of self-i[. Hence,
the importance of the Buddhas teaching that we should be aware of
unleasant feeling wlenevei we suei nom it.
Peole aie unlay wlen tley tlinl of tle nusuations and misfoitunes
that beset them in the past and the present or that may beset them in future.
Tley feel biuei and disaointed wlen tley nd tlemselves in dicul[
and buidened witl misfoitunes. All tlese sueiings aie iooted in biitl. Life
is unsatisfactory and impersonal, and would lack any lasting enjoyment
even if a self did exist to enjoy it. Accoiding to tle docuine of Deendent
Origination, the only thing that links one existence with another is cause and
eect. Fiom ciaving, laimic eoit, etc., based on ignoiance in one existence,
ve eects aiise: consciousness, body and mind, sense-oigans, contact, and
feeling. Tlese eects begin witl biitl and end in deatl witl aging, anxie[,
and otlei [es of sueiing in between.
This teaching of the Buddha does not appeal to ordinary people who
laiboui illusions of lainess and selflood. Howevei, imeisonali[ and
sueiing aie undeniable even beings in tle celestial iealms aie not exemt
nom it. Some eaitl-bound devas lave to suuggle laid foi suivival and aie
moie miseiable tlan luman beings. Tley aie called Vinitila devas, and
comprise ghosts, goblins, etc., who belong to the lowest order of devas. Some
devas in tle celestial iealms aie dissatised because tley do not lave
magnicent mansions and enougl auendants. Even Salla, tle ling of tle
106 From Birth, Aging, Death, Grief, etc., Arise
devas, admiued to Veneiable Mallassaa tlat le was not so luminous,
since lis auainment of tle celestial iealm was due to wlolesome lamma
done long before the propagation of the Buddhas teaching. He said that he
had to hide when he saw those devas who outshone him because they had
done wholesome kamma in the time of the Buddha. Thus Sakka was not
always lay, noi weie lis female auendants. Tley told Veneiable
Mallassaa tlat tley weie wietcled and miseiable since tley counted foi
liule among tle ligl-ianling queen-goddesses.
Some devas become unhappy on the approach of death, which is heralded
by tle witleiing of tleii owei gailands, sweating nom tleii aimits and
other signs of aging. Other devas die suddenly while indulging in celestial
leasuie just lile a man wlose life is cut sloit by a suole. Deatl may tale
only a second, lile tle snung of a candle. Tlis is boine out by tle stoiy of
Subrahma Deva.
The Story of Subrahma
Subrahma Deva was enjoying life wlen lis auendant goddesses, wlo
weie singing and lucling oweis, died suddenly and landed in lell, wleie
le could see tlem sueiing. He also iealised tlat le too would die in a few
days and share the same fate. Greatly alarmed, he went to the Buddha and
asked the Lord to show him where he could live without fear. The Lord
replied that the only way was by cultivating the factors of enlightenment,
by ascetic practices (dhutaga) and right exertion (sammappadhna) that
eiadicate delements, sense-iesuaint (indriya-savara-sla) tlat waids o
delements, and nibbna, wlicl means tle ienunciation of eveiytling. On
leaiing tlis, tle deva and lis auendants auained Sueam-winning.
Here, what we should note is the sudden death of the goddesses. The
fate of those who die suddenly while engaged in the pursuit of pleasure is
terrible since they are likely to be born in hell because of unwholesome
karmic impulses. If any sign appears that heralds the approach of death, it
cieates feai and adds to tleii sueiing. Sueiing tlat stems nom auaclment
to leasuie is not conned to tle sensual iealm, foi it is also tle lot of tle
Bialms in tle immateiial iealms. In tle Bialm iealm, tleie is no sexual
leasuie oi sensuali[. Tle objects tlat Bialms can see, leai oi tlinl of
have no sexual overtones. However, as the Visuddhimagga says, some people
ciave foi tle leasuies of tle Bialm iealm because tley believe, eitlei
through hearsay or speculation, that such pleasures are superior to those of
the human and celestial realms. It is nothing other than their sensual craving
Excessive Aachment 107
tlat leads to tle auainment of rpa-jhna or arpa-jhna and nally tales
tlem to tle ne-mateiial oi immateiial iealms. It is not suiiising tlat some
eole tlinl oi seal of tle sensuali[ in tle Bialm iealm. Tlose wlo
lnow tle uue teacling of tle Buddla will ieject tle idea but it iobably
aeals to ignoiant eole. Tle Indian ieligious bools oiuay Bialm witl
lis wife, and some eole even iegaid nibbna as a leavenly iealm witl
celestial mansions wleie one can dwell witl ones family and auendants.
Excessive Aachment
Kmupdna means not only excessive auaclment to sensual leasuies,
it also means ciaving foi tle ne-mateiial and immateiial iealms. Tleiefoie,
according to the Visuddhimagga, one can eradicate this insatiable craving
only at tle nal stage of tle Patl, and it is tlis ciaving tlat undeilies eveiy
eoit to auain rpa- or arpa-jhna. For ordinary people, such jhna means
laimic eoit based on sensual ciaving, wlicl leads to iebiitls in tle
ne-mateiial oi immateiial iealms of Bialms. Tle incessant aging of mind
and mauei begins nom tle moment of iebiitl. Tle aging of a Bialm is not
apparent as it is for human beings, but when his life-span ends he cannot
avoid deatl. Being nee nom laued, a Bialm is not subject to giief and
anxie[. Lacl of a body ensuies needom nom lysical ain. Howevei, a
Bialm cannot escae aging and deatl, wlicl aie inleient in eveiy lind of
existence. So escae nom aging and deatl iesuoses tle end of iebiitl.
To avoid iebiitl, we must suive to avoid unwlolesome lamma and even
wlolesome lamma. Negation of laimic existence calls foi tle eacement
of auaclment and ciaving. Foi tlis uiose, tle mental iocess must end
at feeling and stop short of developing the desire for anything. This avoidance
of craving through contemplating impermanence, unsatisfactoriness, and
not-self in all phenomena is the only way to avoid rebirth and the other links
in the sequence that leads to aging and death. This means the temporary
extinction of sueiing wlicl one can nally oveicome wlen one develos
insight on the Noble Path.
108
Aachment to Views as the Cause of Rebirth
D
IHUPDNA means tle attaclment to tle view tlat
denies future life and kamma. So, the annihilationist view
(ucchedadihi), which asserts the annihilation of a being after
death, is attachment to views. People who hold such views will have
no reason to do good or to avoid wrong-doing. They will do nothing
for their well-being in the afterlife and will seek to enjoy life as much
as possible. As they have no scruples, most of their acts will be
unwholesome kammas that create deathbed visions leading to the
lower realms. This is evident in the story of the peta Nandaka.
Nandala was a geneial in tle time of King Pigala wlo iuled tle counuy
of Suiaula (wlicl lay to tle noitl of tle iesent iovince of Bombay). He
leld tlat giving alms and otlei good deeds aie useless. Ahei lis deatl le
became a lungiy glost in a banyan uee. Howevei, wlen lis daugltei oeied
food to a monk and shared her merit with him, he received an unlimited
suly of celestial food. He tlen iealised tle uutl of tle laimic law and
ieented of lis wiong views. One day, le led King Pigala to lis uee and
entertained the king and his followers to a celestial feast. The king was greatly
surprised, and in response to his inquiry, the ghost gave an account of his
rebirth as a peta. He said it was due to lis wiong views, immoiali[, and
opposition to almsgiving. He then told of the sudden change in his fortunes
ahei lis daugltei slaied lei meiit witl lim. He also desciibed tle sueiing
tlat le would lave to undeigo ahei deatl, tle toiment in lell tlat le would
slaie witl otleis wlo leld wiong views and vilied monls. So, auaclment
to wrong views leads to immoral acts and rebirth in the lower realms.
Kamma may also be motivated by eternalism, the belief that upholds the
illusion of eisonali[. Tlose wlo lold it believe in a eimanent self tlat
will bear the consequences of present deeds in a future life. So they devote
themselves to what they regard as noble deeds, though some of those deeds
may be ignoble. Eitlei way, all deeds iooted in eteini[ belief lead to iebiitl,
and so to sueiing.
Superstition and Unfavourable Rebirth
Another basis of kamma is superstition. There are many superstitions,
for example, that seeing a man of low caste is a bad omen, that a beehive or
an iguana in a louse is a suie sign of ovei[, etc. Undei tle inuence of
sucl beliefs, a eison may do wiong, sucl as misueating an outcaste oi
Superstition and Unfavourable Rebirth 109
killing bees. This is borne out by the Ciuasamblta Jtala. In tlat Jtala tle
Bodlisaua was a low caste man called Ciua. Veneiable nanda was tlen
lis cousin, named Samblta. Tley made tleii living by dancing witl
bamboos. One day, the daughter of a merchant and the daughter of a
high-caste brahmin, who were both very superstitious, went for a picnic
witl tleii auendants. At tle siglt of tle two danceis, wlicl tley consideied
a bad omen, they returned home. Their irate followers then beat the two
men for denying them the pleasure of the picnic.
So the two dancers went to Taxila disguised as brahmins and devoted
tlemselves to leaining. Ciua became tle students leadei by viitue of lis
intelligence. One day, their teacher sent them to a place where they had to
recite the brahmanical parias. When he burned his mouth by unmindfully
diinling lot mill, Samblta uueied, Khalu, Khalu in lis dialect and Ciua
absent-mindedly said, niggala, niggala (spit it out). These slips of the
tongue led to their undoing, for their high caste brahmin students discovered
tleii seciet. So, tley weie beaten and exelled nom tle sclool. On tle advice
of tleii teaclei tley became leimits. Ahei tley died tley assed on to tle
animal iealm, ist as two deei, tlen as two eagles. In lis next existence, Ciua
became the son of the chief brahmin and remembered his three previous
lives. He led tle life of a leimit and auained jhna with psychic powers.
Samblta became a ling, wlo iemembeied lis low caste life and sent lis
time in tle uisuit of sensuali[.
By means of lis syclic owei, Ciua lnew lis biotleis siiitual
immatuii[. Ahei waiting foi yeais, le came to tle lings gaiden. Tle
king recognized the hermit as his brother in a previous life and was prepared
to share his royal pleasures with him. However, being aware of the karmic
eects of wlolesome and unwlolesome deeds, tle Bodlisaua lad ledged
limself to a life of self-iesuaint, ienunciation, and detaclment. He ieminded
the king of their close associations in their previous lives as low-caste men,
as deer, and as birds. His aim was to point out the erratic course of kamma
and to urge the king to become a hermit for further spiritual progress.
Howevei, it was laid foi Samblta to give u leasuie, so tle Bodlisaua
ietuined to tle Himalayas. Tle ling nally became disenclanted and went
to the Himalayas where he was welcomed by the hermit. As a hermit he
devoted limself to siiitual exeicises and auained jhna and psychic powers.
Ciua and Samblta weie blameless, but tleii oonents made unwlole-
some kamma due to their superstitious prejudice. The story of Koka, the
hunter also shows the evil consequences of superstition.
110 Aachment to Views as the Cause of Rebirth
In the time of the Buddha, a hunter named Koka lived in a certain
village. One day he set out with his dogs to hunt in the forest. On the way
he met a monk, who was on his alms round. The hunter considered this
encounter to be a bad omen. As luck would have it, he did not catch any
prey the whole day. On his return he again met the monk. Now blind with
fury, he set his dogs on the monk. The monk had to run and climb up a
uee wleie le could only sit on a low biancl. Tle luntei iicled tle
monls feet witl an aiiow, so tlat le lad to lih lis feet, one ahei tle otlei.
Eventually, his robe worked loose and slipped down, falling onto the
hunter. Seeing him wrapped up in the robe, the dogs mistook him for the
monl and auacled lim. Tlus le was lilled by lis own dogs. Realising
that they had killed their master, the dogs ran away. The monk got down
nom tle uee and ieoited tle mauei to tle Buddla. Tlen, tle Loid
uueied tle following veise.
If a fool harms one who is pure and blameless, his ignoble deed
recoils on him like dust thrown against the wind. (Dhp. v 125)
Heie, tle lunteis giuesome deatl and lis iebiitl in lell iesulted nom
an ignoble deed rooted in superstition.
Some eole get alaimed if an asuologei says tlat tle osition of tle
lanets wains of misfoitune. So tley oei oweis and candles to tle Buddla
image, give alms to the monks, listen to discourses, and practise meditation.
Some lave tle aiiuas iecited to waid o dangei tlat tley associate witl
unpleasant dreams. Their meritorious deeds lead to favourable rebirths but,
lile tle iebiitls tlat stem nom demeiitoiious deeds, tley also lead to sueiing.
Some ignoiant eole will do wiong to waid o misfoitunes tlat tley
aie in feai of. Tle Jtalas mention tle animal saciice of some lings tlat
involved the killing of four goats, four horses, four men, and so forth as
ioitiatoiy oeiings to gods. Once, tlis lind of iite was lanned by King
Kosala in the time of the Buddha.
The king took a fancy to a married woman, so he sent her husband on
an eiiand to a distant lace. Slould le fail to accomlisl tle tasl enuusted
to him and return to the capital on the same day, he was to be punished.
The man carried out the kings order and returned before sunset. However,
tle ci[ gate was closed, so being unable to entei tle ci[, le sent tle
night at Jetavana Monastery. Overwhelmed with lust and evil desires, the
ling could not slee. He leaid tle voices of foui men wlo weie sueiing
in lell foi laving commiued adulteiy in tleii ievious lives. It was
perhaps by virtue of the Buddhas psychic power that the king heard these
Fanaticism or Religious Aachment 111
voices nom lell. Tle ling so was alaimed tlat, in tle moining, le souglt
the advice of his brahmin counsellor. The brahmin said that the voices
wained of imminent misfoitune. To waid it o, tle ling slould saciice
a hundred elephants, horses, etc. So the king made preparations for the
saciice. How ciuel luman natuie is, tlat one can saciice a tlousand
lives to save ones own.
Human beings were also among the potential victims. Hearing their cries,
Queen Mallil asled tle ling to seel tle Buddlas advice. Tle Buddla told
the king that the voices were those of four young men who, having seduced
maiiied women in tle time of Kassaa Buddla, weie now sueiing in
Lolalumbl lell. Tley weie now ieentant and belatedly uying to exiess
tleii desiie to do good ahei tleii ielease nom lell. Tle ling was veiy
nigltened and vowed nevei to lust ahei anotlei mans wife. He told tle
Buddha how the previous night had seemed very long because he could not
sleep. The man who had fetched what the king wanted, said that he had
uavelled a long jouiney tle ievious day.
Tlen, tle Buddla uueied tle veise:
Long is the night to the sleepless, long is the journey to the weary,
long is the cycle of existence for the foolish who do not know
tle sublime uutl. (Dhp. v 60)
Ahei leaiing tlis veise, many eole auained Sueam-winning and otlei
stages on the Noble Path. The king ordered the release of all the living beings
tlat weie to be saciiced. If not foi tle Buddlas teacling, le would lave
commiued leavy unwlolesome lamma, so tlis stoiy also slows tlat
superstition leads to demeritorious deeds.
Fanaticism or Religious Aachment
Wlolesome oi unwlolesome lammas aie also boin of auaclment to
ieligion. Peole usually believe tlat tleiis is tle only uue ieligion, tlat all
otleis aie wiong. So tley uy to siead tleii ieligion, conveit otlei eole
by force or persecute non-believers. All these injustices have their origins in
ieligious auaclment. Kamma may also stem nom auaclment to olitical
views or ideologies. Some people seek to impose their opinions on others
by every means in their power. They propagate it in various ways and
disciedit, slandei, oi undeimine tle uni[ of tlose wlo do not agiee witl
tlem. All tlese eoits and activities aie becoming, wlicl is due to fanaticism.
In brief, all obsession with practices, and with beliefs other than the ego-belief,
means auaclment to views tlat leads to lamma.
112 Aachment to Views as the Cause of Rebirth
Aachment to Rituals
Some eole believe tley can auain salvation tliougl iactices tlat lave
nothing to do with the Noble Eightfold Path. Such a belief is called
slabbatupdna. It is auaclment to iituals to woisli animals, to adot an
animals way of life, oi to eifoim iites in tle loe of auaining salvation.
According to the Visuddhimagga, some people rely on these practices as the
way to salvation and do karmic deeds that lead to rebirth in the human,
celestial, ne-mateiial, and immateiial iealms. Tle Visuddlimagga iefeis
only to kammas leading to the human, and other higher realms; it does not
mention kammas leading to lower realms. However, it does not follow that
auaclment to iituals does not cause unwlolesome lamma. Tle commentaiy
does not mention this only because it is so obvious.
In the Kulluiavatila Suua and elsewhere the Buddha says that one is
reborn as an ox or a dog if one lives exactly like those animals in deed, word,
and thought. If one accepts the wrong view but does not practise it fully, one
is ieboin in lell oi tle animal woild. Of couise, maling animal saciices to
gods leads to tle lowei iealms. So do otlei misdeeds iesulting nom
auaclment to ceitain foims of woisli, iites, and ceiemonies. In sloit, eveiy
belief in tle ecacy of iituals as an antidote to misfoitune is auaclment to
rituals.
Accoiding to tle commentaiies on tle Visuddlimagga it is also auaclment
to iituals to iely entiiely on conventional moiali[ and mundane jhna as
the way to liberation. The immaterial jhnas auained by ia and Uddala
oiiginated in tlis auaclment and so do tle common ieligious iactices tlat
aie based on faitl in God. All tlese auaclments lead to iebiitl and tleiefoie
to sueiing.
Aachment to Belief in the Soul
Aavdupdna is auaclment to belief in a soul. It is a suong conviction
that a permanent self is the agent of every deed, speech, and thought. Few
eole aie nee nom tlis auaclment. Tle aveiage eison imly believes in
illusions such as, I see, I hear or I did it. These illusions are the basis
of self-love and concern about ones own well-being. The pervasiveness and
owei of self-love aie illusuated by Queen Mallils iely to King Kosala.
Mallil was tle daugltei of a owei vendoi. One day sle met tle Buddla
and oeied lei food to lim. Ahei eating tle food, tle Loid told Veneiable
nanda tlat tle young woman would become tle queen of King Kosala.
On tlat veiy day, King Kosala, wlo was defeated in baule, ed on loisebacl.
Aachment to Belief in the Soul 113
Uueily exlausted and dejected, tle ling iested in a owei-gaiden wleie le
was tendeily caied foi by Mallil. Enclanted by lei, tle ling tool lei to
tle alace and made lei lis clief queen. Tle Buddlas iolecy came uue
because of her recent wholesome kamma and her meritorious deed in the
ast existence. Howevei, Mallil was not as beautiful as tle otlei queens.
Moieovei, as a woman nom a ooi family, sle felt awlwaid among tle
courtiers. So to reassure her, the king one day asked her whom she loved
most. The answer he expected was, I love you the most. He would then
tell her that he, on his part, loved her more than anyone else. This expression
of his love would, he thought, increase their intimacy and make her more
at ease in the palace.
However, as an intelligent woman who had the courage of conviction,
Mallil ielied nanlly tlat tleie was no-one wlom sle loved moie tlan
herself. She asked the king whom he loved most. The king had to admit that
he too loved himself more than anyone else. He reported this exchange to
the Buddha. Then the Lord said, No-one in this world loves anyone more
tlan tlemselves. So eveiyone slould lave symatly and avoid ill-ueating
others.
In this saying of the Buddha, the word self (aa) does not mean tle aua
of the ego-belief. It refers only to self in its conventional sense, i.e. the self
tlat one seals of to distinguisl oneself nom otleis. Ego-belief is also a
source of self-love. The more powerful the belief is, the greater is the love of
oneself. One loves ones wife, husband or child only as a helpmate,
comanion oi suoit. Maiital oi aiental love is not fundamentally dieient
nom love of iecious jewelleiy. So if anyone says tlat tley love someone
else more than themselves they should not be taken too seriously.
Because of this self-love based on ego-belief, people will resort to any
means to secure their own well-being or that of their family. They do not
hesitate to do wrong to serve their own interests. The belief in a permanent
self can also lead to wholesome kamma. It motivates some people to practise
claii[, moiali[ oi meditation foi tleii well-being in futuie lives. As a iesult
tley auain tle celestial iealms, but tley still lave to face aging, deatl, and
other misfortunes.
Eveiy eoit to seel well-being in tle iesent life oi ahei deatl is iooted
in ego-belief. Sucl laimic eoit dieis nom tlat aiising nom sensual
auaclment only in its basis being obsession witl eisonal identi[ instead
of ciaving leasuie. Neveitleless, in tlose wlo aie auacled to ego-belief,
egoism is closely linked to sensual desire. The Noble Ones, who are wholly
114 Aachment to Views as the Cause of Rebirth
nee nom ego-belief, aie motivated only by sensual auaclment wlen tley
do good. Tlus tle claii[, moiali[, and meditation of Antlaiila,
Visll, Malnma, and otleis, stemmed nom tleii desiie foi beuei lives
in tle luman and celestial iealms, oi foi auainment of liglei stages on tle
Path.
The Story of the Householder Ugga
Non-returners do good presumably because of their desire for bliss in
ne-mateiial and immateiial iealms, and foi Aialantsli. It is, of couise,
the path of Arahantship that can remove all craving. The desire for
Arahantship as the motivation for the Non-returner to do good is evident in
the story of Ugga. Tle Buddla sole of tle eiglt wondeiful auibutes
ossessed by Ugga, wlo was a louseloldei in Vesl. A monl asled Ugga
about tle Loids iefeience to lis auibutes, Ugga ielied tlat le did not
know what qualities the Lord had referred to, but said that he did have eight
distinctive qualities as follows.
1) Wlen le saw tle Buddla foi tle ist time, le concluded decisively
tlat Gotama was tle uue, fully enligltened Buddla. 2)He auained insiglt
into the Four Noble Truths to the stage of the Non-returner when he heard
tle Buddlas discouise. Ahei tlat le obseived tle ve iecets including
abstinence nom sexual inteicouise. 3) Having foui young wives, le told
tlem about lis sexual abstinence and eimiued tlem to ietuin to tleii
parents homes or to marry the men of their own choice. At the request of
his eldest wife, he gave her away to the man she loved and performed the
wedding ceremony himself. 4)He had resolved to spend all his wealth on
giving alms to wise men of high moral character. 5) He approached the
bhikkhus respectfully. 6)He heard the bhikkhus discourses respectfully, and
if the bhikkhus did not give a discourse, he gave one himself. 7)The devas
came to lim and said, Tle docuine of tle Buddla is sueib. He ielied
that the Dhamma was superb whether or not they said so. He did not feel
conceited because of his conversation with the devas. 8)He found himself
nee nom tle ve feueis tlat lead to tle lowei, sensual iealms.
One day, Ugga oeied lis favouiite food and iobes to tle Buddla. Tle
Loid commented on tle natuie of claii[ as follows: One wlo oeis
something that he cherishes greatly gets something that he adores. One who
oeis alms to a Noble One of ligl moial claiactei is doing an act of claii[
that it is hard for ordinary people to do. Therefore he gets what he wants
most. Some years later, Ugga died and passed on to the Suddlvsa Bialm
Insight Meditation and Aachment 115
realm. Before long he came and paid respect to the Buddha. He said that he
lad auained Aialantsli, wlicl was tle object of lis asiiation wlen le
oeied lis favouiite food to tle Loid in lis ievious existence. Tle Buddla
again commented on tle laimic benets of almsgiving. He said tlat tle
givei got wlat le caied foi most if le oeied lis iized ossessions, tlat
le auained a iaie object if le oeied iaie tlings, and tlat le auained an
exalted stage if le oeied exalted objects.
Tle moial of tlis stoiy is tlat one may even auain Aialantsli, tle liglest
goal of the spiritual life, as the result of giving away ones most cherished
possessions. Uggas almsgiving was motivated by the desire for Arahantship,
and it was sensual auaclment tlat foimed lis motivation. Some may object
to maling sensual auaclment synonymous witl tle desiie foi Aialantsli,
and would rather call it wholesome desire (kusalachanda). However, they
slould tlen exlain wlat lind of auaclment it is tlat leads to meiitoiious
acts of a Sueam-winnei oi Once-ietuinei sucl as claii[ oi moiali[.
Insight Meditation and Aachment
Tle iactice of insiglt, too, slould be auibuted to tle sensual auaclment
of one wlo seels nal ielease nom tle cycle of existence. Oidinaiy eole
lave to meditate to be nee nom all foui auaclments wlile Sueam-winneis
and Once-ietuineis lave to oveicome sensual auaclment. So, insiglt iactice
imlies tle conquest of auaclment. Accoiding to tle Visuddlimagga and tle
Sammolavinodan,

ignorance is the indirect cause of meritorious acts since


one must do good to remove ignorance. It is also said that insight meditation
is a good deed in the sensual realm that one has to do for such liberation.
The question then arises whether insight practice can lead to rebirth. The
commentaiies on tle Aguuaianilya and Palna indicate sucl a
ossibili[. Tle commentaiy on tle Aguuaianilya says tlat tle ist tliee
right views lead to favourable rebirths. However, the last two right views,
namely, tle view boin of nuition and tle view iesulting nom insiglt iactice,
lead one out of sasia. It says, lowevei, on tle autloii[ of a leained eldei,
Veneiable Cblaya, tlat one is subject to seven iebiitls befoie auaining
Aialantsli. Accoiding to tle Palna, contemlation of tle conditions of
existence (appama) leads to rebirth in the sensual realm, and the commen-
taiy denes appama-cetan as matuii[ (goabh cetan). Therefore,
assuming that insight meditation can produce rebirth before Arahantship is
won is reasonable.

Buddlagloa`s commentaiy on tle Viblaga, tle second bool of tle Ablidlaima Piala.
116 Aachment to Views as the Cause of Rebirth
Howevei, meditation can ensuie needom nom sasia tliougl insiglt
into the impermanent, unsatisfactory, and not-self characteristics of all
sense-objects, an insiglt tlat waids o sensual ciaving. Tle non-aiising of
craving means the non-arising of kamma and rebirth. Thus insight helps to
oset lamma and its consequences by momentaiy abandoning of delements
(tadaga-pahna). Moreover, through inference, one realises the three
claiacteiistics of otlei lenomena. Tlus one waids o tle delements and
their karmic potential by suppression (vikkhambhana-pahna). The insight
on tle Noble Patl follows, wlicl ioots out tle delements. Tle emeigence
of tlis insiglt may be lilened to tle signing of an ocial leuei by tle lead
of a goveinment deaitment. Tle act of tle ocei-in-claige gives tle nal
toucl to all tle woil done by tle sta. We cannot ignoie tle majoi
conuibution of insiglt iactice in tle uisuit of enligltenment any moie
tlan we can ignoie tle woil of tle oce sta in ioducing tle leuei. Similaily,
it is tle ieliminaiy use of a saw tlat males it ossible to fell a uee witl a
nal blow of an axe. As tle subcommentaiy on tle Visuddlimagga says,
Tianscendent insiglt on tle Patl uioots only tle delements tlat one las
suiven to oveicome tliougl mundane insiglt. Non-meditatois laboui
under the illusion of happiness and selfhood. This illusion leads to craving,
becoming, iebiitl and all tle sueiing inleient in life.
117
The Three Periods in the Cycle of Existence
D
EPENDENT ORIGINATION
encompasses two life-cycles,
the anterior life-cycle and
the posterior life-cycle. The
anterior cycle begins with
ignorance as its main source and
ends with feeling, while the
posterior cycle begins with
craving and ends with aging and
death. In the anterior cycle,
ignorance and mental formations
in the past life lead to rebirth, while in
the posterior cycle, craving, attachment,
and becoming cause rebirth in the future.
The two cycles show how a persons lives are linked through cause and
eect. Again, if tle docuine of Deendent Oiigination is desciibed on tlis
time scale, ignorance and mental formations are two links in the past life,
tle linls nom consciousness to becoming concein tle iesent life, wlile
biitl, aging, and deatl aie tle linls in tle futuie. Tlus tle docuine iefeis
to three periods.
Distinction Between Mental Formations and Becoming
Tle docuine desciibes tle ast cause as only ignoiance and mental
foimations, but ignoiance is invaiiably followed by ciaving and auaclment.
Mental formations, too, always lead to becoming. So the Paisamblid-
magga comments on tle docuine as follows. Avijj is ignorance that
dominates us while doing a karmic deed. Sakhr means composing and
exeiting eoit. Tah is the craving for the results of an action in the present
life and ahei deatl. Updna is the obsession with action and its result.
Kammabhava is volition. Tlese ve factois in tle ast male u tle causes
of tle iesent iebiitl. Tlus we lave to considei all tlese ve linls
ignoiance, ciaving, auaclment, mental foimations, and becoming if we
are to fully describe the past causes. Of these, ignorance, craving, and
auaclment aie called tle cycle of delements. Mental foimations and
becoming are called the cycle of kamma. The commentary makes a
distinction between mental foimations and becoming. It desciibes tle eoit,
118 The Three Periods in the Cycle of Existence
planning, etc., before an act as mental formations and the volition while
doing the act as becoming. So seeking money, buying things, etc., before
an act of claii[ aie mental foimations wlile tle state of consciousness at
tle time of oeiing is becoming. Plouing a muidei is mental foimations,
and volition while killing is becoming.
Another distinction between mental formations and becoming is based
on the moments of impulsion. All acts of murder or almsgiving involve seven
imulse-moments. Tle ist six imulse-moments aie called mental foima-
tions while the last is termed becoming.
A third way of distinguishing the two is to describe volition as becoming
and other mental states associated with volition as mental formations. The
tliid metlod of classication is lelful wlen we seal of meiitoiious deeds
in tle ne-mateiial and immateiial iealms. All tle tliee distinctions aly
to wlolesome oi unwlolesome acts in tle sensual iealm, but tle ist
distinction is very illuminating for those who are not well informed.
Alteinatively, tle Visuddlimagga auibutes iebiitl to tle visions tlat
lold a dying eisons auention at tle last moment of life. So accoiding to
tlis commentaiy, becoming may be dened as tle volition tlat motivated
wholesome or unwholesome acts in the past, and mental formations may
be dened as tle mental state conditioned by deatlbed exeiiences.
Present Eects Due to Past Causes
Tlus, owing to tle cycles of delements and lamma comiising tle
ve causes in tle ast, iebiitl-consciousness aiises togetlei witl mind
and mauei, six senses, contact, and feeling. Tlese ve eects aie collectively
called the cycle of resultants. Because of their ignorance, ordinary people
have the illusion of pleasure regarding sense-objects and mind-objects.
They develop craving, thus perpetuating the vicious cycle of cause and
eect tlat males u tleii iound of sueiing. Consciousness, tle six
sense-bases, etc., aiise as tle iesult of ast lammas. It is a mauei of cause
and eect, just lile all otlei lenomena. Tlis leaves no ioom foi a self,
God oi Piime Movei. Tle only dieience lies in tle moial law goveining
this relationship, the nature of feeling, whether pleasant or unpleasant,
being dependent on wholesome or unwholesome mental formations in the
ast. In ieali[ no eison las leasant oi unleasant feeling, and no being
causes one to have such an experience. Life is only the continuum of
consciousness, contact, feeling, etc., as conditioned by ignorance, craving,
auaclment, and so foitl.
Knowledge for Insight Practice 119
Knowledge for Insight Practice
Those who have some knowledge of Dependent Origination or Abhi-
dhamma say that it is impossible to practise meditation without such knowl-
edge. However, one who practises meditation under the guidance of a learned
teacher need not bother about higher Buddhist philosophy. One can follow the
teacleis insuuctions if one lnows only tlat life is a syclolysical iocess
characterised by impermanence, unsatisfactoriness, and not-self. The adequacy
of this simple knowledge to meet the intellectual needs of one who is intent on
Arahantship is borne out by the Catalsallaya Suua, where the Buddha
talls about insiglt iactice. Tle meditatois undeistanding of mind and mauei
is termed abhijnti, which the commentary explains as full comprehension.
It refers toanalytical lnowledge of mind and mauei (nmarpa-pariccheda-a)
and lnowledge by disceining conditionali[(paccaya-pariggaha-a). Through
contemplation, one knows all phenomena analytically (parijnti) as imperma-
nent, unsatisfactory, and not-self. Here, parijnti refers to knowledge by
comprehension (sammasana-a) and other insights.
Knowledge of tle conditionali[ and cause-eect ielationsli tlat denies
a soul or self is enough for the practice of insight. It is not necessary to know
tloiouglly tle twelve linls, oi tle twen[ main oints of tle docuine. If tle
practice of insight presupposed such comprehensive knowledge, a man of
low intelligence like Venerable Caalala would be unable to practice it.
The elders memory was so poor that he could not even memorise a few
veises, tlougl le lad studied tlem foi foui montls, yet le auained
Aialantsli in a few louis wlen le meditated as insuucted by tle Buddla.
A laywoman, Mtilamt by name, auained tle stageof Non-ietuining befoie
some bhikkhus who were her meditation teachers. She did not know much about
Abhidhamma or Dependent Origination. Many others were also like this woman
and Veneiable Caalala. So altlougl one may not lave studied tle
Ablidlamma tloiouglly one can auain tle Noble Patl if one meditates eainestly.
To oveilool tle uue natuie of feelings is ignoiance. It is ciaving to lile a
sense-object and auaclment to cling to it. To do noble oi ignoble deeds nom
desiie foi ones lainess in tle iesent life oi ahei deatl means mental
foimations and becoming. Tlese ve factois aie iesent causes and lead to
iebiitl ahei deatl. Deendent Oiigination mentions only tliee causes:
feeling, ciaving, and auaclment. Howevei, tlese tliee factois imly two
others: ignorance and mental formations, since these two are the basis of
ciaving and becoming iesectively. So tle Paisamblidmagga desciibes all
tlese ve factois as causes of iebiitl in futuie.
120 The Three Periods in the Cycle of Existence
Removing the Present Causes
Every wholesome or unwholesome act means the conjunction of these
ve iesent causes, wlicl may laen many tlousands of times in a single
lifetime. Under favourable circumstances these causes may lead to rebirth
ahei deatl, oi to two oi tliee iebiitls in succession. Eveiy existence is
accomanied by aging, giief, and deatl, so to avoid tlis sueiing, we slould
remove the causes. Thus we should note all phenomena the moment they
occui. Witl tle develoment of concenuation, we will notice tleii instant
passing away and so realise their impermanence, unsatisfactoriness, and
unieliabili[. Tlis iealisation lels us to oveicome tle ignoiance and illusion
tlat fuel ciaving, auaclment, and laimic eoit. Tlus we iendei tle ve
iesent causes inactive, foiestalling iebiitl and consequent sueiing.
This is called tadagapahna, partial, or momentary abandoning of
delements. By tlis metlod, one auains tadaganibbuti, partial or momentary,
extinction of delements. Latei, insiglt on tle Noble Patl aiises, wlicl means
tle extinction of all mental foimations and tle iealisation of nibbna, wlicl is
extinction tliougl cuuing o. Tle delements and lammas aie tlen eiadicated.
Sueam-winneis oveicome tle delements and lammas tlat lead to tle lowei
realms, and those that may cause more than seven rebirths. Once-returners
oveicome delements tlat may cause moie tlan one iebiitl, wlile Non-
returners remove those that lead to rebirths in sensual realms. Finally, the
Aialant eiadicates tle iemaining delements and lamma and becomes a Noble
One wlo is woitly of lonoui because le is wlolly nee nom delements.
The Arahants Outlook on Life
Arahants have no illusions about the nature of sense-objects. They are
awaie of tleii unsatisfactoiiness, wlicl means tley fully iealise tle uutl
of sueiing because tley aie nee nom delusion. So tley lave no ciaving foi
anytling. Inevitably, tley lave to full tle biological needs of tle body sucl
as eating, sleeing, etc., but tley iegaid tlis as conditioned sueiing and
nd notling agieeable. Tle question aiises wletlei tley slould long foi a
seedy deatl to end sucl sueiing. Neveitleless, tle desiie foi eaily deatl
or dissolution of the physical body is aversion, which the Arahant has also
removed. In the Tleiagtl, the Elders Verses, an Arahant says that he
neither wishes to die nor to live. The Arahant does not wish to live a long
life, foi life means a buiden of sueiing inleient in tle aggiegates. Altlougl
tle aggiegates need constant caie and auention, tley aie not ieliable in tle
least. To many middle-aged oi old eole, life oeis liule moie tlan
The Story of Venerable Yamaka 121
nusuation, disaointment, and biueiness. Living conditions deteiioiate,
lysical lealtl declines and only disabili[ and deatl await tlem. Yet,
because of ignoiance and auaclment, many eole tale deliglt in existence.
Howevei, tle Aialants aie disillusioned, so tley nd life unauactive.
Yet the Arahants dont desire death either, since they have conquered
ill-will. Tley equanimously anticiate tleii aiinibbna, an exectation tlat
is analogous to a workers expectation of wages. A worker does not like to
face hardships and privations to make a living, but does not want to be
unemployed either. A worker wants only money and expects payment.
Likewise, the Arahants await death, so when they think of their lifespan, they
wonder how long they must bear the burden of the body. Because of their
total disillusionment, tleii life-sueam ceases comletely ahei aiinibbna,
so it is called cessation without any remainder (anupdisesanibbna).
Not Annihilation but Extinction of Suering
Tlose wlo believe in tle soul deiecate nibbna as tle annililation of a
living being. In fact, it is tle extinction of sueiing due to tle non-aiising of
lenomena witl tleii causes, i.e. lamma and delements. Tle Buddla ointed
out tle cessation of auaclment witl tle cessation of ciaving, tle cessation of
becoming witl tle cessation of auaclment, and so on. Witl tle non-aiising
of rebirth, there is the complete cessation of aging, death, and other kinds of
sueiing. Tle oulai view is tlat biitl, aging, and deatl aie misfoitunes
aicting living beings. Howevei, tlese misfoitunes claiacteiise only tle
psychophysical process and have nothing to do with a living being. Since there
is no soul, it makes no sense to speak of the annihilation of a being with the
cessation of iebiitl. So tlose wlo iegaid nibbna as annililation aie not nee
nom tle illusion of selflood. To tle intelligent Buddlist, nibbna means only
extinction of sueiing. Tlis is evident in tle stoiy of Veneiable Yamala.
The Story of Venerable Yamaka
Venerable Yamaka

believed tlat tle Aialant was annililated ahei deatl.


He clung to this view although other bhikkhus pointed out that it was wrong.
Wlen Veneiable Siiuua summoned lim and questioned lim, Veneiable
Yamala admiued tlat all tle ve aggiegates aie imeimanent and sueiing,
that it would be a mistake to regard them as ones self or as ones possessions.
Veneiable Siiuua told lim to see tle ve aggiegates as tley ieally aie. He
would then become disillusioned, detached, and liberated.

Yamala Suua, S.iii.109


122 The Three Periods in the Cycle of Existence
Wlile listening to tle discouise, Veneiable Yamala auained tle Sueam-
winnei stage. He was now nee nom wiong view. Veneiable Siiuua tlen
questioned him again. In response to the elders questions, Venerable Yamaka
said tlat le did not identi( tle Aialant witl tle lysical body, feeling,
perception, mental formations or consciousness. Nor did he believe that the
Arahant existed elsewhere without the aggregates. Therefore, since even
during life the Arahant is not to be found as a living being, it makes no sense
to seal of tle Aialants annililation ahei deatl. Veneiable Yamala confessed
lis mistalen view. He was now nee nom it and so lnew wlat to say about
the destiny of the Arahant. If someone were to ask him, What happens when
the Arahant passes away? he would answer, The death of the Arahant
means tle comlete cessation of sueiing inleient in tle ve aggiegates.
Tlis statement about tle Aialant was veiied by Veneiable Siiuua.
Tle eldei lilened tle aggiegates to a muideiei in tle guise of a niend and
said tlat identi(ing tle aggiegates witl oneself is lile welcoming tle
murderer.
Veneiable Yamala at ist believed tlat tle Aialant was annililated ahei
death, leaving nothing, which implies the belief in a soul. The annihilation
view of nibbna is ucchedadihi, tle view tlat nibbna means annililation
ahei deatl. Wlen le iealised tle uutl and auained Sueam-winning,
Venerable Yamaka said that the death of the Arahant means the complete
extinction of sueiing inleient in tle ve aggiegates. Failuie to note seeing,
hearing, and other psychophysical phenomena leads to the arising of
ignoiance, ciaving, auaclment, lamma, and mental foimations. Tlese in
tuin cause biitl, aging, and deatl. Mindfulness foiestalls tlese ve iesent
causes and tle ve consequences tlat involve sueiing.
The Famous Saying of Bhikkhu Vajir
Tle extinction of sueiing is also suessed in tle famous saying of Sistei
Vajii. Mia aeaied wlile sle was siuing undei a uee neai Jetavana
Monasteiy. To discomt lei, le asled, Hey, blilllu! Wlo cieated a
living being? Where is the Creator? How did a living being originate and
how will it cease?
Sistei Vajii ielied, Ol, Mia! Wlat do you tlinl a living being is'
Is your belief in a living being not an illusion? What you regard as a living
being is nothing but a heap of aggregates. No being is to be found in this
lea. A living being is meiely a teim foi tle combination of mateiiali[,
feeling, perception, mental formations, and consciousness, just as chariot
The Famous Saying of Bhikkhu Vajir 123
is a term for the combination of the wheels, the axle, yoke, etc. No being
can be found aait nom tle ve aggiegates it is only sueiing tlat
arises, exists and ends.
So a being should be understood only in the popular usage of the term.
It does not exist in any absolute sense, only a psychophysical process
continues. Tlis comiises ignoiance, ciaving, auaclment, lamma, and
laimic eoit as causes, and consciousness, body-mind, sense-bases, contact,
and feelings, as eects. Tlese eects in tuin become causes tlat lead to iebiitl
and fuitlei sueiing.
124
Other Aspects of Dependent Origination
F
OUR GROUPS of factors are involved in the chain of causation:
the first group of causes in the past, the second group of effects
in the present, the third group of causes in the present, and the
fourth group of effects in the future. The groups are termed sagaha
or sakhepa. They may also be translated as layers. These four
groups have three connections. 1) The connection between the past
cause and the present effect, with mental formations as the cause and
consciousness as the effect. 2) The connection between the present
cause and the present effect, with feeling as the cause and craving as
the effect. 3) The connection between the present cause and the future
effect, with becoming as the cause and birth as the effect. Again,
twenty factors (kra) are involved in the psychophysical process:
five causes in the past, five effects in the present, five causes in the
present and five effects in the future.
Three Cycles
Again tle docuine of Deendent Oiigination deals witl tliee cycles oi
rounds (vaa): delements, lamma, and iesultants. Tle ist cycle comiises
ignoiance, desiie, and auaclment, tle second comiises mental foimations
and becoming, and tle tliid comiises consciousness, mind and mauei,
sense-bases, contact, and feeling. The third cycle leads again to the cycle of
delements, wlicl gives iise to tle cycle of lamma, and so on witlout end.
Tle tliee cycles diive tle sasiic iound of sueiing. Sasia means tle
continuum of tle syclolysical iocess occuiiing in a cause-eect
relationship.
To libeiate ouiselves nom sasia, we must do meiitoiious deeds. We
should study the Buddhas teaching about the Four Noble Truths, practise
contemplation on seeing, hearing, etc., and thus realise the ceaseless arising
and dissolution of psychophysical phenomena. This insight forestalls illusion
and nees us nom tle ciaving and auaclment tlat lead to iebiitl and sueiing.
The Visuddhimagga desciibes tle conuibution of lamma to tle cycle of
delements. Tle meditatoi sees low tle mind-body comlex is boin nom
the cycle of kamma and the cycle of resultants. One realises that there are
only lamma and its nuits. Because of lamma in tle ast, mind and mauei
aiise in tle iesent life, mind and mauei ioduces lamma in tlis life, wlicl
leads to iebiitl. Tlus mind and mauei aiise witlout end. Tle aiising of
The Wrong View of Venerable Sti 125
mind and mauei means tle aiising of lenomena nom tle senses, e.g. seeing,
leaiing, etc. Tlese lead to delements, lamma, and iebiitl successively.
Thus the psychophysical process is conditioned by the cycle of kamma and
its nuit. Accoiding to tle Visuddlimagga, tlis insiglt means lnowledge by
disceining conditionali[ (paccaya-pariggaha-a) and uiication by
overcoming doubt (kakhvitaraa-visuddhi).
Four Points to Bear in Mind
Four special features of Dependent Origination should be borne in mind.
Tle ist is tle individual claiactei of tle syclolysical iocess tlat
comiises tle tliee successive existences. Altlougl tle docuine suesses tle
conditionali[ of all lenomena, it is a mistale to believe tlat ignoiance,
craving, and other causes concern one person, while consciousness, mind
and mauei, and otlei eects concein anotlei eison. Tlis belief imlies tle
extinction of a living being ahei deatl, wlicl is annililation a view tlat
Buddhism rejects. The psychophysical process is analogous to the evolution
of a mango uee. A mango seed siouts into a seedling, tle seedling becomes
a saling, and tle saling giows into a uee. Heie tle seed, tle seedling, tle
saling, and tle uee foim an unbiolen line of causal ielationsli. Suictly
sealing, distinguisling between tle uee and tle saling is imossible.
Likewise, ignorance, mental formations, consciousness, etc., occur in
unbiolen succession as causes and eects. Tleiefoie, to seal in tle
conventional way of a particular person is not wrong. It was Devadaua, for
examle, wlo cieated a sclism, and it is Devadaua wlo is now sueiing in
lell. Tle meiclant Antlaiila did meiitoiious deeds, and le was tle
one wlo went to tle celestial iealm ahei lis deatl.
The Wrong View of Venerable Sti
Tlis identication of tle doei of lamma witl tle beaiei of its nuit males
it possible for us to avoid the annihilation view. On the other hand, some
eole believe in tle uansmigiation of a living being nom one life to anotlei.
Tlis mistalen view of eteinalism was leld by Veneiable Sti in tle time of
the Buddha.

Tle Jtalas led Veneiable Sti to lold tlis view. Tle Buddla
identied limself witl tle leading claiacteis in tlese biitl stoiies, so le
ieasoned tlus: Tle lysical body of tle Bodlisaua disintegiated ahei lis
deatl and no ait assed on to lis nal existence. It was only consciousness
tlat suivived deatl and foimed tle coie of tle Bodlisauas eisonali[ in

See the Maltanlsanllaya Suua, M.i.256 .


126 Other Aspects of Dependent Origination
each of his existences. The same may be said of every other living being.
Unlike the physical body, consciousness is not subject to disintegration. It
asses on nom one body to anotlei and exists foievei. Howevei, tle Jtalas
liglliglt only tle continui[ of tle ielationsli conceining tle doei of
lamma and tle beaiei of its nuit. Tley do not imly tle uansfei of
consciousness oi any otlei auibute nom one life to anotlei. Eveiytling
passes away, but because of the causal connection, we have to assume that
tle leio of tle Jtala stoiies nally became Piince Siddlaula. Ahei
questioning Veneiable Sti, tle Buddla said tlat consciousness was
conditioned, that it could not arise without its relevant cause.
Tle Buddla comaied it to ie, wlicl is designated accoiding to its fuel.
Fiie tlat buins wood is called a wood-ie, tlat wlicl buins giass is called
a giass-ie, and so on. Lilewise, consciousness is always conditioned by
sometling and is named accoidingly. Tlus consciousness tlat aiises nom
tle eye and visual foim is called visual-consciousness, tlat aiising nom tle
ear and sound is called auditory consciousness. In brief, consciousness is
named accoiding to tle sense-base tlat ioduces it. Wlen tle cause of a ie
clanges, so does its designation. A giass-ie becomes a louse-ie wlen it
sieads to a louse. In tle same way, tle identi[ of consciousness clanges
accoiding to tle sense-facul[ on wlicl it deends. Witl tle same sense-object
and the same sense-organ, too, it is a new consciousness that occurs at every
moment in tle mental iocess. Tlus to iealise tle uutl about mental iocesses
is to be nee nom annililationism, wleieas a wiong view of it leads to eteinalism.
Distinctive Character of Each Phenomenon
Tle second asect of tle docuine is tle distinction between tle dieient
phenomena forming the chain of causation. Thus ignorance is a distinct
phenomenon that conditions mental formations, mental formations are other
distinct lenomena tlat lead to iebiitl and so on. To dieientiate tlese
lenomena is to iealise tleii cause-and-eect ielationsli, and tlis
iealisation males us nee nom eteinalism. It lels us to do away witl tle
illusion of a permanent, unchanging self that survives death and passes on
to another existence.
Eteinalism and annililationism stem nom tle way tlat eole suess
either the connection between the two successive lives, or the distinction
between tlem. If we unintelligently identi( ouiselves witl tle syclolys-
ical process in the present life and with that in the previous life, we will be
inclined to believe in eteinalism. On tle otlei land, if we suess tle
Relationship of Cause to Eect 127
seaiateness of lenomena, we aie liable to fall into tle ua of annililation-
ism. Tle iiglt auitude is to iecognize tle continuous iocess of cause and
eect tlat ioduces one life ahei anotlei. Tlis oint of view suesses tle
individual claiactei of mind and mauei and, as sucl, it claiies tle woiling
out of lamma. It does not, lowevei, imly tle uansfei of mind, mauei oi a
self. It means the cessation of the old phenomena and the arising of new
phenomena in the present life based on past kamma.
This view is crucial to the practice of insight. To one who contemplates
mind and mauei at eveiy moment of tleii aiising, tlese two asects of tle
docuine aie cleai. One becomes awaie of tle sueam of cause and eect
comiising ignoiance, ciaving, auaclment, and so foitl. One is awaie of
tle continui[, and tle uninteiiuted ow of tle syclolysical iocess.
So one rejects the annihilation view completely. Furthermore, being aware
of the new phenomenon that arises whenever one contemplates, one
discriminates between the sense-object and consciousness. Contemplation
distinguisles feeling, ciaving, auaclment, eoit, consciousness, etc., as
distinct phases of the mental process. Because one is well aware of the arising
of new lenomena, one nees oneself nom eteinalistic views.
Absence of Siving
Tle tliid asect of Deendent Oiigination is tle absence of suiving
(avypra). Ignoiance causes mental foimations witlout suiving, and mental
foimations do not suive to cieate iebiitl. Knowledge of tlis fact means
insight into the absence of any agent or being (kraka-puggala) who sees,
leais, etc., and as sucl it nees us nom ego-belief. Howevei, as tle Visuddhi-
magga says, the misinterpretation of this principle may turn one into a moral
scetic wlo accets deteiminism and denies moial iesonsibili[.
The non-volitional nature of phenomena is apparent to one who contem-
plates their ceaseless arising and dissolution, for one realises clearly that
since they are conditioned, they do not act according to ones wishes.
Relationship of Cause to Eect
The fourth aspect of Dependent Origination is the one-to-one correspond-
ence between cause and eect (eva dhammat). Every cause leads only to
tle ielevant eect, it las notling to do witl any iiielevant eects. In otlei
woids, eveiy cause is tle sucient and necessaiy condition foi tle
coiiesonding eect. Tlis leaves no ioom foi clance oi moial imotency
(akiriya-dihi). However, as the Visuddhimagga says, for those who
128 Other Aspects of Dependent Origination
misunderstand it, it provides the basis for rigid determinism (niyatavda).
Meditatois cleaily see tle ielationsli of eacl eect to its cause, so tley lave
no doubt about tleii one-to-one coiiesondence and tle uutl of moial
iesonsibili[.
I have dwelt at length on the key points of Dependent Origination. These
points will be clear to meditators who consider them in the light of their
exeiience, but as tle docuine is iofound, tley iobably cannot gias tlose
that are beyond their intellectual level. It is, of course, only the Omniscient
Buddla wlo lnew eveiytling tloiouglly. One slould uy to undeistand as
fully as possible within the limits of ones intellect. To this end, one should
listen to tle discouises of blilllus, ieect ovei wlat one las leaid, and
enrich ones understanding through the practice of mindfulness. Of the three
methods, the practice of mindfulness is the most important, since one who
gains insiglt by tlis metlod auains tle Patl and is tlus nee nom tle dangeis
of the lower realms.
129
Conclusion
I
WILL CONCLUDE the discourse on Dependent Origination with
a commentary on Araha, the chief attribute of the Buddha. The
doctrine of Dependent Origination consists of twelve links
beginning with ignorance and ending in aging death. It has ignorance
and craving as two root-causes, and it has two life-cycles. The
anterior life-cycle begins with ignorance and ends in feeling, while
the posterior life-cycle begins with craving and ends in aging and
deatl. Since anxiety and giief do not occui in tle Bialm iealm, tley
do not necessarily stem from birth and, as such, are not counted
among the links of Dependent Origination.
Furthermore, the anterior life-cycle explicitly shows only ignorance and
mental foimations, but ignoiance imlies ciaving and auaclment, and mental
foimations imly becoming. So tlese ve linls foim tle ast causes, wlile
consciousness, mind and mauei, tle six sense-bases, contact, and feeling foim
tle iesent eects. Tlese aie tle wlolesome and unwlolesome nuits of lamma
that are clearly experienced when seeing, etc. The posterior life-cycle directly
conceins ciaving, auaclment, and becoming. Howevei, tlese tliee linls imly
ignoiance and mental foimations, so ignoiance, ciaving, auaclment, mental
foimations, and becoming aie tle ve iesent causes tlat lead to biitl, aging,
and deatl in tle futuie. Tlese eects aie tle same as tle iesent eects, so tle
futuie eects aie also ve in numbei. So altogetlei tleie aie foui gious of ve
ast causes, ve iesent eects, ve iesent causes, and ve eects in tle futuie.
The groups represent three causal relationships: the relationship of past
causes to iesent eects, tle ielationsli of iesent eects to iesent causes,
and tle ielationsli of iesent causes to futuie eects. Tle conditionali[ of
existence is evident in tlese gious of cause and eect. Tlese factois may
also be gioued as cycles: tle cycle of delements, tle cycle of lamma, and
the cycle of resultants, which we have already explained.
Those who have done wholesome kammas pass on to human and celestial
iealms, wlile tlose wlo lave done wiong aie suie to suei. Living beings
conned to sasia gain tle ooituni[ to do good only wlen tley meet
a wise teaclei. A wise teaclei is laid to nd, so most eole aie liable to do
demeiitoiious deeds. Tley tleiefoie lave to exeiience tle laimic eects
as sueiing. So it is said tlat tley aie oveitalen by ieuibution. Once
established on the Noble Path, they cannot go to the lower realms, but even
tle Buddlas and Aialants aie not saied laimic ieuibution.
130 Conclusion
Cuing O the Cycle of Delements
If we wish to stop the threefold cycle, we must remove its cause the
cycle of delements. Delements oiiginate witl seeing, leaiing, etc., and
so we must iactise mindfulness to ievent tlem nom aiising. Tle iactice
of concenuation and mindfulness males one awaie of tle imeimanence
and insubstantiali[ of all lenomena. Tlis means tlat one las no moie
illusion and is nee nom tle cycle of delements, lamma, and iesultants.
Now, I will show the way to stop the three cycles with reference to the
auibutes of tle Buddla.
The Aibutes of the Buddha
The Buddhas special designation is Araha, which refers to the following
auibutes of tle Buddla.
1) Tle Buddla was nee nom delements. So weie tle Aialants, but tley
weie not nee nom tle labits tlat continued to follow tlem even ahei tle
auainment of tleii siiitual goal. Tlis is evident in tle stoiy of Veneiable
Pilindavaccha. He was an Arahant, beloved of the devas and extolled by the
Buddha. Yet he was in the habit of addressing his fellow bhikkhus or laymen
rudely. Some bhikkhus complained to the Buddha about the elders rudeness.
Tle Buddla auibuted tlis unleasant labit to lis laving sent many
lifetimes in brahmin families, but said that since he was an Arahant, the elder
was kind and pure at heart. From the time of his enlightenment, the Buddha
became nee nom all labits oi uaces of delements nom ast lives. Tlis
distinctive mark of the Buddha should be borne in mind when we contem-
late tle Loids auibutes. Tle comlete extinction of tle tliee cycles means
total libeiation nom delements, lamma, and laimic iesults.
2) The Buddha was called Araha because of lis conquest of delements.
People fear only external enemies such as robbers or snakes. They do not bother
about tle inteinal enemy, tle delements, wlicl aie mucl moie dangeious.
Peole lave to suei only because tley lave a body and mind, witl delements.
Delements aie tle ioot-causes tlat lead to ieeated iebiitl and sueiing. Tle
delements aie ten in numbei: ciaving, laued, ignoiance, iide, illusion,
doubt, lassitude, restlessness, shamelessness, and lack of conscience.
3) Because of lis eifect moiali[, concenuation, and wisdom, tle Buddla
was woitly of ieveience and oeiings. Peole wlo ieveied oi made oeiings
to tle Buddla lad tleii wisles fullled.
4) Since le lad conqueied tle delements comletely, tle Buddla was
pure at heart whether in public or private. Many people are hypocritical,
The Story of Baka Brahm 131
posing as pious in public but doing wrong in private. However, one cannot
do wiong anywleie witl imuni[. Even if tle wiong-doing is not seen by
anyone, one cannot help having qualms of conscience. Conscience is an
infallible witness to misdeeds, and forms the basis for deathbed visions that
portend the unpleasant life in store. As for the Buddha, having eradicated
tle delements, lis mind was always uie, so le lad absolutely no desiie
or intention to do wrong either publicly or secretly.
5) Tle Buddla lad desuoyed tle soles of tle wleel witl tle swoid of
Arahantship. Here, the wheel means the cycle of life as described in the
docuine of Deendent Oiigination, and tle swoid means tle insiglt
knowledge of Arahantship. The hub of the wheel mean ignorance, the
ioot-cause. Tle ange of tle wleel means aging and deatl, wlile tle soles
are the middle links, mental formations, etc. Just as the removal of the spokes
males it imossible foi tle wleel to tuin, tle desuuction of tle middle linls
in the chain of Dependent Origination means the end of the cycle of existence.
The Story of Baka Brahm
Tle ist tling to do to end tle life-cycle is to iemove its ioot-cause, foi
ignorance is invariably followed by mental formations, consciousness, etc.,
u to aging and deatl. Tlis is uue in tle sensual iealms and in tle
ne-mateiial iealm of Bialms.
Once tleie was a gieat Bialm called Baka. He outlived many world-
systems, living so long that he forgot his previous existences and became
convinced of lis immoitali[. Tle Buddla went to lis iealm to iemove tlis
illusion. Bala Bialm welcomed tle Loid and biagged about lis eteinal life.
The Buddha said that his ignorance was appalling in that he denied
impermanence, aging, and death. He revealed the meritorious deeds that
lad led to Balas longevi[. It was lis fabulous longevi[ tlat lad made lim
foiget lis ievious lives and cieated tle illusion of lis immoitali[. On
leaiing tlis, Bala Bialm lad second tlouglts about lis immoitali[. Still,
le was conceited and to slow lis owei, le uied to vanisl nom tle siglt
of tle Buddla and otlei Bialms. Howevei, because of tle Buddlas owei,
le iemained visible. Tlen tle Buddla uueied tle following veise:
I do not extol any existence because I see danger in it. I have
renounced the craving for existence because I am aware of its defects.
Bala Bialm and otlei Bialms lad lived so long tlat tley consideied
tleii existence and tleii iealm eteinal. Lilewise, sueiing is not obvious to
those who have the blessings of a favourable existence such as health, wealth,
132 Conclusion
iestige, success, and so foitl. Howevei, life is subject to sueiing on all its
tliee lanes: tle sensual lane, tle ne-mateiial lane, and tle immateiial
lane. A Bialm oi a leimit on tle ne-mateiial oi immateiial lanes of
existence may live for aeons but eventually has to die.
Sammsambuddha
It is insiglt tlat leads to tle desuuction of ignoiance, tle ioot-cause of
sueiing. Foi tle Buddla, tlis means tle auibute of Sammsambuddla. A
Sammsambuddla is one wlo lnows tle Foui Noble Tiutls iigltly,
thoroughly and independently.
Tle twelve linls of Deendent Oiigination may be classied in teims of
tle Foui Noble Tiutls. Tlus aging and deatl means tle uutl of sueiing,
and iebiitl means tle uutl about tle cause of sueiing. Tle cessation of
tlis cause means tle uutl of cessation, and lnowledge of tlis cessation
means tle uutl of tle Patl.
Tle same may be said of iebiitl and becoming, becoming and auaclment,
auaclment and ciaving, ciaving and feeling, feeling and contact, contact
and tle six senses, tle six senses and mind and mauei, mind and mauei and
consciousness, consciousness and mental formations, and mental formations
and ignorance. In brief, what immediately precedes a link is termed its cause,
and wlat immediately follows is called its eect. We can also iegaid
ignoiance, tle oiigin of tle life-cycle, as synonymous witl tle uutl of
sueiing if we tale it as an eect of tle biases (savas), namely, auaclment
to sensuali[, becoming, wiong view, and ignoiance.
Tle identication of ciaving witl sueiing may not be accetable to some,
but it is reasonable if we remember that all impermanent phenomena, which
includes ciaving, aie sueiing. Tle commentaiy does not desciibe ignoiance as
sueiing, but we can say tlat it is sueiing aiising nom tle biases (sava). The
foui biases sensual ciaving, auaclment to life, wiong view, and ignoiance
lave tleii oiigins in ciaving. It is a mauei of ignoiance in tle ast leading again
to ignorance in the present. So, the biases may be regarded as the cause of ignorance.
So, laving iealised tle Foui Noble Tiutls and auained nibbna, tle
Buddla eained tle unique and gloiious title of Sammsambuddla. He lnew
tlat all tle lenomena comiised by tle docuine of Deendent Oiigination
aie ieally sueiing and tle causes of sueiing. He was disenclanted, lad
no auaclment and aclieved libeiation nom all feueis. So, accoiding to tle
Visuddhimagga, he was called Araha because le managed to desuoy
completely all the spokes of the wheel of life.
The Four Noble Truths in Brief 133
The Fame of the Buddha
The fame of the Buddha pervaded the whole universe. It was spread
throughout the universe by the inhabitants of celestial realms who came to
hear the Buddhas discourses, by the teachings that the Buddha gave in those
iealms, oi via tle foimei disciles wlo auained liglei iealms ahei leaiing
lis discouises. We need not dwell on tle ist way in wlicl tlis fame of tle
Buddha spread. As for the other two ways, during his long wanderings in
sasia, tle Bodlisaua lad been ieboin in all tle iealms excet tle ve
Suddlvsa realms. These realms are exclusively for Non-returners. The
Bodlisaua auains all tle foui stages on tle Patl only in lis last existence,
so the Buddha had never been to the Suddlvsa realm before. Once he paid
a visit by means of his psychic powers. On arriving there, he received the
lomage of millions of Bialms, wlo told lim about tle foimei Buddlas,
and of their reaching the Suddlvsa iealm because of auaining tle
Non-ietuinei stage. Among tlese Bialms, some lad iactised tle Dlamma
as disciles of Gotama Buddla. Tle Buddla visited all tle ve Suddlvsa
iealms. Seeing low le became famous in tle iealms auained by lis foimei
disciples is easy. However, the question may arise how his fame spread to
the immaterial realms (arpaloka). It was not possible for the formless
Bialms to come to tle Buddla oi foi tle Buddla to go to tlem. Tlose wlo
iactised tle Buddladlamma in tle sensual oi tle ne-mateiial iealm, on
auaining tle ist tliee stages of tle Patl and dying witl immateiial jhna,
miglt auain tle immateiial iealms if tley so wisled. Tlese noble ones lnew
tle sublime auibutes of tle Buddla and tle way of auaining insiglt by
developing mindfulness. So through mindfulness of all mental events, they
nally became Aialants and assed away in tle iealm of innite conscious-
ness (viacyatana), the realm of nothingness (kicaayatana), or the
highest realm of neither-perception-nor-non-perception (nevasansa-
yatana). In this way, the fame of the Buddha spread throughout the universe.
The Four Noble Truths in Brief
We have dealt with the Buddhas knowledge of the Four Noble Truths
iegaiding lis auibute of Sammsambuddla. Accoiding to tle sciituies,
all tle syclolysical lenomena in tle sensual, ne-mateiial, and
immateiial iealms, besides ciaving, aie sueiing. Tlis is tle ist uutl.
Ciaving as tle cause of sueiing is tle second uutl. Nibbna as tle cessation
of sueiing is tle tliid uutl, and tle Noble Eigltfold Patl as tle way to
cessation is tle fouitl uutl. Tlese Foui Noble Tiutls aie iealised emiiically
134 Conclusion
through the insight meditation. From experience one knows that whatever
aiises and asses away is sueiing, and tlat auaclment to tlese lenomena
is tle cause of sueiing. One lnows tlat cessation of botl sueiing and its
cause is nibbna, and tlat its auainment comes about by tle Patl.
Sammsambuddha and Buddhahood
These terms both mean omniscience, or full comprehension of all
dhammas. This raises the question of how to make a distinction between the
two auibutes. By tle auibute of Sammsambuddla, we slould undeistand
tlat tle Bodlisaua auained Buddlalood based on indeendent ieection
and eoit, and tle iealisation of tle Foui Noble Tiutls tliougl insiglt on
the Path of Arahantship. Buddhahood means the thorough and exhaustive
knowledge of all the conditioned and unconditioned dhammas based on the
unique auibutes ossessed by tle Buddla sucl as omniscience (sabbauta-
a), etc. Tlese unique auibutes of tle Buddla consist in lnowledge of
the Four Noble Truths, four kinds of analytical knowledge (paisambhid-a),
and six kinds of special knowledge (asdhraa-a) that are not found
among disciples. The six asdhraa-a are:
1. Knowledge of tle dieient moial and siiitual matuii[ of living
beings.
2. Knowledge of the desires, inclinations, and latent tendencies of living
beings.
3. Power to perform the Twin Miracle (yamaka-pihriya-a).
4. Innite comassion foi all living beings.
5. Omniscience.
6. Unobsuucted lnowledge of anytling le wants to lnow meiely by
adverting to it.
Now just a few words about conditioned and unconditioned phenomena.
Conditioned phenomena are mental and physical phenomena that arise with
the conjunction of the relevant factors. In other words, they are the natural results
of their own causes. Thus sound is produced when two hard objects such as
sticks or iron bars collide. Here sound is a conditioned phenomenon. Uncondi-
tioned lenomena lave no causes. Tle only ultimate ieali[ in tle categoiy of
unconditioned lenomena is nibbna. Tle vaiious names of tlings aie also
unconditioned phenomena. However, they are not ultimate realities.
The Buddhas omniscience is so called because it encompasses both
conditioned and unconditioned lenomena. It is also desciibed as tle ve
neyyadhamma, i.e. conditioned phenomena, the distinctive qualities of certain
Sammsambuddha and Buddhahood 135
material phenomena (nipphanna), the conditioned characteristics of mind
and mauei, nibbna, and concets.
Tle ist two secial lnowledges aie togetlei called tle Buddla-eye.
With this all-seeing eye, the Buddha discovered those who were ready to be
enlightened and gave them appropriate teaching at the right moment.
I concluded the discourse on Dependent Origination with a commentary
on tle auibutes of tle Buddla because I wisl to insiie tle ieadeis witl
faitl in tle Blessed One. I loe tlat tley will nd tle insiiation too, in tle
Aialants wlo also ossess tle auibute of Araha. Aialants aie wlolly nee
nom delements since tley lave desuoyed tle basis of existence. Tley do
no wrong, even in secret, so they are worthy of honour. These are the
fundamental qualities of the Araha auibute altlougl it does not include
all tle sueilative auibutes of tle Buddla.
So you slould uy to oveicome delements tliougl mindfulness of tle
psychophysical processes arising at the six sense-doors. In this way you can
desuoy tle soles of tle wleel of life and lee youi mind always uie.
Eventually you may become Arahants and earn the glorious title of Araha.
136
The Venerable Mahs Saydaw
Publications in English
1. A Discouise on tle Aiiyvsa Suua
2. Fundamentals of Viassan Meditation
3. Loladlamma Suua A Discourse on Worldly Vicissitudes
4. To Nibbna Via Tle Noble Eigltfold Patl
5. Practical Basic Exercises
6. Piactical Viassan Meditation Exeicises
7. Viassan Siiitual Insiglt
8. The Progress of Insight (Visuddhiakath)
9. Anaualalllaa Suua
10. A Discouise on tle Blia Suua
11. Biogialy of Mals Saydaw
12. Clavedalla Suua
13. Dlammadyda Suua
14. A Discouise on tle Hemavata Suua
15. Mals Abioad 1
16. Mals Abioad 2
17. A Discouise on tle Mlulyauua Suua
18. On tle Natuie of Nibbna
19. Buddlist Meditation and its Foi[ Subjects
20. The Problems of Life
21. A Discourse on Dependent Origination
22. A Discouise on tle Puiableda Suua
23. Sallaala Suua The Questions of Sakka
24. Satialna Viassan Meditation: Ciiticism and Relies
25. A Discouise on tle Samm Paiibbjaniya Suua
26. A Discouise on tle Sallella Suua
27. Satialna Viassan Insight Through Mindfulness
28. Slavanta Suua
29. Tuvaala Suua
30. Vammila Suua
31. Dlammacallaavauana Suua
32. Bialm Vilia Dlamma
New Editions ublisled by tle Association foi Insiglt Meditation.

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