CHAPTER 19
IN THE MAN on seeing the dining table on which is prepared some delicious food, there arises Tanha (craving) to eat, then again arises the overwhelming desire for it, followed by Kammabhava (physical action). In other words, there takes place Tanha, followed up by Upadana and again followed by Kammabhava; this completes the three factors of Tanha, Upadan and Kammabhava.
The Buddha says, "Tanha paccaya Upadana". It means there is 'paccaya' between Tanha and Upadana. If there be no 'paccaya' or cause, there is no effect; hence there can be no Tanha or Upadana.
Again, the next link is "Upadana paccaya Kamma-bhavo". It is obvious that Kammabhava cannot come into being without the cause Upadana. Upadana not only arises but also vanishes leaving 'paccaya' for the arising of the next phenomenon. Thus it is clear that ' paccaya' is the Causal Continuum.
All sentient beings are circling around and in the whirlpool of the ceaseless Continuum of Tanha, Upadana and Kammabhava. We should check what is happening actually in ourselves to see if it accords with what is said in the Paticcasamuppada.
In 'Tanha paccaya Upadana', 'paccaya' between Tanha and Upadana is to be noted not as a separate factor, nut as that which simply shows its function as a Causal Continuum. It is obvious that Upadana arises because of "paccaya"; Tanha vanishes leaving "paccaya", cause for the arising of Upadana, hence "Tanha paccaya Upadana". If the question arises why does Updana arises? Does it arise on its own or because of Tanha?
At this stage, it will be clear to the Yogi that Updana arises because of Tanha. This paragraph is reiterated again and again with the purpose of acquainting and familarising the Yogi with the Law of Dependent Origination and enabling him to dispel the idea or notion that the world phenomenon arises in its own, fortuitously or by mere chance. The preceding phenomenon opens the way for the arising of Upadana and in this case, it is Tanha, which gives the way for the arising of Upadana and so Upadana arises because of "paccaya' Tanha. At this point Yogis are advised to just think it over.
If this chain of linking becomes clear to the Yogi, the Law of Dependent Origination can be quite comprehended, and moreover that the Present Causal Resultant Continuum is the effect of the preceding Past Causal Continuum, and that there is the chain of links between the past and the present; and the present and the future. Should he persist in his belief that there is no linking between the past and the present, he is said to harbour Annihilationist Wrong View (Uccheda Ditthi). Should this Wrong View stand in the way he could never attain Sotapatti Magga.
Again there arises the desire or craving (tanha) to eat which is followed by the overwhelming desire or clinging to eating which clinging is again followed by Kaya Kamma, deeds and Vicci Kamma words, i.e., one may say, "I am very hungry. I will go and buy myself food." Thus there is the chain in the Law of Dependent Origination. In the first instance, craving for eating arises and vanishes, leaving "paccaya" cause for Upadana to arise, so it must be noted that Upadana can only arise because "paccaya" cause functions as a connecting link between Tanha and Upadana. Again Upadana vanishes leaving "paccaya", cause for Kammabhava to arise. Hence, it may be seen that this is the chain of the function of consciousness, and as such when it is clear to the Yogi that the phenomenon not only arises but also vanishes giving place to anew, he is said to be free from the shackle of Sassata Ditthi.
The next step for the Yogi, is to become aware and take note of the arising of whatever consciousness as mere consciousness, in which there is no I or Ego, or any personality. It is natural that there will arise Lobha, Dosa and Moha and all kinds of consciousness, and when they arise the Yogi must perceive and recognise them as mere consciousness and nothing else. Whatever consciousness arises, he has to concentrate on it and must be cognisant of each consciousness on its arising and note that this is mere mental phenomenon, in which, there is nothing to be personified as I, or Ego, Me or Mine. When eye consciousness arises, it is not I, who see because there is no seer; when the ear consciousness, it is not I, who hear, there is no hearer; it is only the hearing in which there is nothing to be personified as I, Ego, Me or Mine.
When the Yogi sees, he thinks it is 'He' who sees, this belief or view is called Sakkaya Ditthi.
When the Yogi perceives and is cognisant of what he sees, it is merely eye consciousness, Vinnanakhandhas, by which he perceives, and in doing so there is only Sakkaya and no Ditthi. For example, when the eye consciousness arises and if it is taken that it is "I", who see, that is called Sakkaya Ditthi; similarly when ear consciousness arises and if it is taken that it is "I", who hear, it is called Sakkaya Ditthi; when nose consciousness arises and if it is taken that it is "I", who smell, it is Sakkaya Ditthi and so on. When mind consciousness arises and if it is taken that it is "I" who think, it is called Sakkaya Ditthi. When the consciousness is mistaken or Ego, or I, personality, it is called Sakkaya Ditthi. When the Yogi gains knowledge the 'seeing', 'hearing', 'smelling', etc., are emerely arising of Khandhas and so there can be no Ego, nor I, personality, it can be said that the Sakkaya Ditthi is dispelled or eliminated.
The ordinary worldling is always apt to mix Sakkaya and Ditthi. What the Yogi should do is to try to mix Sakkaya and Samma Ditthi. It is the mixing of Sakkaya and Ditthi which constitutes the Wrong View of Sakkaya Ditthi.
Throughout the whole of the Samsara, we have combined and mixed Sakkaya
and Ditthi.
HAVE WE NOT?
All the time, either one of the five Khandhas arises in turn, and the arising of a Khandha must be noted as the mere arising of a Khandha, and nothing else without mixing it with I or Ego, or personality.
Now the Yogi had attained a considerable knowledge of Sakkaya and so is able to associate Sakkaya with Samma Ditthi.
He is therefore, urged to disassociate with the undesirable Dhamma, but associate only with the desirable Dhamma, i.e., Samma Ditthi.
When a Yogi, sees Sakkaya only i.e., at its face value and not confused with Ditthi he shatters the fetter of Miccha Ditthi and he is said to be free from the danger of falling into Apayagati (woeful abode) in his next existence.
Footnote:
Intending Yogis are advised that in order to practise Vipassana effectively, they are at first inquired to be fully conversant with the fundamentals, firstly, Namarupa, secondly the Doctirne of the Paticcasamuppada. It is the Mara Thera Mogok Sayadaw's policy that those who are not well versed in these fundamentals are never given Vipassana Meditation until and unless they had been given considerable teaching in these two fundamentals. This was done in order to dispel Ditthi by Nana Parinna. Tirana Parinna comes after Nana Parinna.
CHAPTER 19