CHAPTER 21
WHILE THE BUDDHA was residing at the Jetavana Monastery, a certain monk being anxious to know how one can realise and attain Nibbana approached an Arahat and asked, "Kitta vatanukho Avusa Yathabhutam Nanadassanam Suvisuddham ahosi?" "My dear friend, what is it that is required for a clear vision of Nibbana?" The Arahat replied, "Yatokho Avuso channam Ayatanam Samuddhamhosi". "My dear friend, in order to have a very clear vision of Nibbana, it is required to know and perceive the arising and perishing of the six sense bases as they really are". Ayatana (sense bases) are eye, ear, nose, tongue, body and mind. Rupa (matter or corporeality) and Nama (mind) must be comprehended as they really are, which nothing but the phenomenon of arising and perishing. Should one be able to comprehend and perceive these six sense bases as they really are, one will be able to see and realise Nibbana.
The enquiring monk being a Putthujjana (ordinary worldling) was not satisfied with the answer because he thought the number of things which he has to comprehend was considerably too many. He was more concerned with the number than with the importance of the knowledge of arising and perishing. Thinking that the number was too many for him to work upon, he moved to another Arahat and asked the same question.
The second Arahat answered that in order that a monk might be able to see and realise Nibbana, he should try to perceive and comprehend the arising and perishing of Pancakkhandha (five aggregates or components) as they really are. With this answer he was not satisfied yet because he thought that it was still too many for him. It is obvious that the Putthujja monk laid so much stress upon the number and not the essential point, which is arising and perishing.
Being unsatisfied with the second answer, he again approached the third Arahat and asked the usual question. The third Arahat answer that one would be able to see and realise Nibbana if he perceived and comprehended the arising and perishing nature of the Mahabhutas (four elements) - Pathavi, Apo, Vayo and Tejo (Pathavi - Element of hardness and softness, Apo - Elelemt of cohesion, Vayo - Element of motion and Tejo - Element of heat and cold).
With this answer, too, the Puthajjana monk was not able to satisfy himself, although he thought that the third answer was better than the first and second answers. He failed to see that the significance did not lies in numerical, but in the arising and perishing.
Then he went to the fourth Arahat and put the same question. The fourth one answered, "Yam Kinci Samudhaya dhammam Sabbantam nirodhadhammanti" "What ever phenomenon that arises is bound to perish and he who comprehends this Dhamma will be able to see and realise Nibbana."
The monk was not at all satisfied with this last Arahat's answer, because he thought that he had yet to comprehend the two Dhammas. He never realised that what he had to comprehend was the arising and perishing and not the Six Ayatanas, Five Khanshas, Four Mahabhutas; and that it is the arising and perishing or Anicca, which is the essence and central core of the Vipassana. So he went to the Buddha and explained what he had heard form the four Arahats and the dissatisfaction he had regarding the answers.
Then the Buddha said, “Monk, there was a man who had never seen in his life a butea tree. He went out and asked the first man that the butea tree was black and because he had seen it only after it had been burnt down. Being not satisfied with the answer , he went again and asked another man about it. The second man answered that the butea tree was like a chop of meat, because he had only seen it when the three was in the bloom. Then agaian he went out and put the same question to the third, who told him that the three was just like the swords in the sheaths, because he only saw the tree when it was bearing fruits. Being not satisfied with it, he again asked the fourth one, who told him that the tree resembled the banyan tree with spreading foliage, because he had seen it in spring time, when it was luxuriant with green and shady leaves.: The Buddha continued, “The descriptions of the butea tree by the fourth men were quite correct in their own way. Similarly, all the four Arahats who attained the highest stage of Enlightenment, and gained the true penetrative wisdom, purity of insight, are right in their own way because all of them emphasised the importance of the arising and perishing – Samudayanca and Attangamanca.
It is to be noted that it is neother the Six Ayatanas, nor Pancakkhandhas nor Four Mahabhutas (elements) nor any norm, but it is “Samudayanca or Atthangamanca” arising and perishing which is the CRITERION because in our being, there is nothing but the arising and perishing. In Vipassana this is the only essential norm which will enable the Yogi to get the insight of Anicca, and it is by perceiving Anicca, that the Dukkha Sacca can be perceives. It is said that without the comprehension of Anicca, it is impossible to gain even the Saccanulomika Nana (insight knowledge of Sacca). What is important to the Yogi is to steadfastly hold on to that norm of the arising and perishing, and at this stage the Yogi would even come to the conclusion that any method without the contemplation on arising and perishing cannot be said to be complete and correct.
It is an undeniable fact that the Vipassana Meditation must start from Udaya and Vaya (arising and perishing). Hence the so called “Vipassana Meditation without Udaya and Vaya” cannot be said to he a pure and unadulterated Vipassana, as such it is not to be relied upon.
The Buddha said, “Sabbe sankhara aniccati Yada pannaya passati, Atha nibbindati Dukkhe Esamaggo Visuddhiya.” It means all conditioneed and composite things are impermanent; as and when this fact is comprehended through Vipassana Nana, there arises in the Yogi’s mind a complete disgust and ahborence on Khandha because of its ceaselessly and continuously arising and perishing nature, which is nothing but Dukka Sacca. He no longer craves for Khandha and does not kindle the fire of lust for the next existence, as such it can be said that he stands at the entrance of Nibbana.
The Buddha said again, “Aniccavata sankhara Uppadavaya dhammino, Uppajjitva Nirujjhanti Tesam Vupasamo Sukho.” It means all conditioned and composite things are impermanent; this connotes arising and perishing. The next like also means that according to the norm it is only the arising and perishing; the third line connotes that after arising, it perishes; cessation or annihilation or arising and perishing, i.e., suffering, is the bliss (Nibbana).
Now it will be quite clear to the Yogi, that these two well known Pali Gathas (stansas) are after all not meant to be recited as we have done in the past, in our devotion to the Buddha, but these are the norms to be meditated upon in our Vipassana practice.
Whereas in the Satipattana Sutta, it will be seen that in all the four Anupassanas, there is the most norm, i.e., “Samudaya dhamma nuppassiva, Vaya dhammanupassiva viharati, samudaya vayadhammaanupassiva viharaiti.” It means that the monk must dwell meditating on the arising and perishing only.
Now it will be evident to the Yogi, how important, essential and indispensable
is the norm of arising and perishing [He who has gained the Insight Knowledge
of arising and perishing for a single day is more virtuous than the one
who is alive for a hundred years without perceiving the arising and perishing
(Dhammapada)] in the Vipassana Meditation.
CATECHISME OF THE TWO GREAT SAVAKAS OF THE BUDDHA
During the time of the Buddha, one day Kotthika Thera approached the Buddha’s chief disciple, the Maha Sariputta, and asked, “Brother Sariputta, how and what a Puthujjana an (ordinary worldling) who has pure morals (Sila) and right attitude (Yoniso-manasikara) should do for the attainment of Sotapatti Magga?” Maha Sariputta replied, “Brother, a Puthujjana who has pure morals and right attitude must contemplate on the nature of arising and perishing of the Khandhas in order to attain Sotapatti Magga”. Again Kotthi Thera said, “Well, Brother, may I put it to you again how and what a Sotapanna must do in order to attain Sakadagami Magga (once returner)”. To this Maha Sariputta replied that a Sotapanna with the right attitude must contemplate on the nature of arising and perishing.
In the same way, Kotthika Thera, again asked Maha Sariputta as to how and what Sakadagami and Anagami must do in order to attain the next higher stage. Maha Sariputta answered in the same way that in order to attain the next higher stages the nature of arising and perishing must be contemplated. He further added that even an Arahat must continue to meditate on the natural phenomenon of arising and perishing in order that he might enjoy the bliss of Phala Samapatti (the attainment of fruition).
Here Yonisomanasikara (right attitude) means right attitude towards the right knowledge that Rupa is Rupa (corporeality) and not I, or Me; Vedana is Vedana (feeling) and not I, or Me; Sanna Sankhara are Sanna and Sankhara, and not I, or Me; in other words Yonisomanasikara means seeing things as they really are by way of Paramattha Dhamma (ultimate reality).
Arahat Kotthika, although he himself was an Arahat, put these questions to Maha Sariputta for the benefit of the younger monks.
Without Yonisomanasikara it is impossible for the Yogi to see the things as they really are.
Sila means morals unblemished five or eight Precepts which are pure and approved by the Ariya and conducive to Samadhi.
Sila and Yonisomanasikara are prerequisite which the intending Yogi, before entering into meditation reqiores, when only Vipassana Meditation, i.e., on Udaya and Vaya, the nature of arising and perishing, should be taken.
Those who meditate on Vedana (feeling) will be called by Vedana to come and see that it is perishing; similarly Cutti is also calling the Yogi to come and see that it is perishing. It is what is meant by ‘Ehi passiko’ and ‘Sanditthiko – come and see’. This call is important for the Yogi and it must be responded to the knowledge and awareness. It must not be with Tanha or with Dosa that the Yogi may respond to that call. It means when the Yogi respond to Sukkha Vedana with Tanha, or Dukkha Vedana with Dosa or Domanassa, the process of Paticcasamuppada will take its usual course ad infinitum.
Some people say that they have been seeking the Dhamma (Truth) for three or four years, but they could not have come across the right criterion. It may be si, because they do not know that the Dhamma is calling them to come and see. ‘Ehi passiko’ – it is always calling to come and see. The whole of our being, Khandha, is the object to be meditated upon. It may be likened to the man who rows in a boat and fails to find water.
Where there is Khandha, there is bound to be arising and perishing and where there is arising and perishing, there is bound to be Dukkha. When Dukkha is cognised, Anatta can be cognised. The insight wisdom of Dukkha Sacca will follow.
Ignorance of Khadhas, with its inherent inability to cognise the arising and perishing deluded the Yogi into thinking impermanence as Permanence, Dukkha as Sukha (bliss) because he does not come across in reliable teacher, or he does not care to take the trouble of seeking a reliable Kammathana teacher is predomonantly Paticcasamuppada in conjunction with Sacca, how it starts revolving and how the spokes and wheel of this Paticcasamuppasa can be broken asunder.
CHAPTER 21