CATUSACCA DAḶHĪ KAMMA KATHĀ

(Namo tassa bhagavato arahato sammāsambudhassa).

Veneration to the Exalted One, the Homage-worthy, the Perfectly

Self-Enlightened.

Homage to the Three Gems

My words of veneration to the Three Gems will be quotation from the Text:*

(To the Buddha)

(yo vadatam pavaro manujesu

sakyamuni bhagavā katakicco

pāragato balavīra samangi

tam sugatam aham vande).

The Buddha, excellent among men

Who teaches the Four Noble Truths,

The Great Sage, the chief of Sakyans,

Is possessed of the six supernatural powers.

Being endowed with great physical and mental strengths

Coupled with right exertion,

The Buddha has done

His noble mission as a Buddha

And gone over

To the yonder shore the ocean of Existence (Nibbāna).

To the Buddha who has thus gone well,

I, Revata Thera, pay my veneration.

(To the Dhamma)

(rāga virāga manejamasokam

dhammamasankhatamappatikulam

madhuramimam pagunam suvibhattam

dhammamimam aham vande).

To this Noble Path

That makes for the quenching of Passion,

* From Khuddaka Nikāya, Vimāna Vatthu (p.76)

Bring Fruition,

Freeing the mind from craving

And releasing one from Sorrow

Thro’ the destruction of defilements;

To this Nibbāna

The Unconditioned, unassociated with loathsomeness;

To this Text of the Buddha’s words,

Rich in taste, well proportioned

And minutely accurate,

Worthy of taking to heart-

To this Dhamma,

The Body of ten Divisions

Comprising the Four Noble Paths,

The Four fruitions,

Nibbāna and the Text-

I, Revata Thera, pay my veneration.

(To the Sanghā)

(yattha ca dinnam mahapphalamāhu

Catusu sucisu purisayugesu

Attha ca puggala dhammadasā te

Sanghamimam aham vande).

‘This has been said

That making offerings to those four pairs

Of Purified Ones

Bring great merit.

Those Eight classes of Noble Ones (Individuals) too

Have comprehended the Dhamma

That is the Four Noble Truths.

To those Noble Ones

Who constitute the Sanghā

I, Revata Thera, pay my veneration.

Introduction

Elder Revata Maha Thera, of Dakkhina Thāna Laytha Monastery, Dattawgon, Minbu, who had delved deep into the scriptures over the years with a view to mastering them, and who had intellectual prowess and perspicacity, being requested by one U Hla Gyaw, a lay disciple, working as Public Prosecutor in Minbu, to write a book, based on the Text (Pali) and the commentaries, for a clear understanding of the Four Noble Truths, has written this treatise. This work, it is believed, will reveal the Four Noble Truths as plainly as a ruby placed on the palm of the hand. It is the author’s hope that the book will be a good aid in getting the reader firmly established in the knowledge and practice of the Four Noble Truths. In writing this book the author does not have in mind any reward or popular esteem: he is purely motivated by loving-kindness towards humanity, which is what the Buddha himself has exemplified. This work entitled CATUCASSA DAḶHĪ KAMMA KATHĀ is based on the Text and commentaries such as Patisambhida Magga, Visuddhi Magga, Salāyatana Samyutta, etc.

May the readers pay proper attention to what is being said herein, and gain good comprehension of the Four Noble Truths.

Title of the Book, etc.

A writer is, according to the commentary,* obliged to mention at the outset the following five things:-

1. Title of his work (sañña);

2. Reason (nimittam) for writing the book: which here is the desire- both apparently and inwardly- to enlighten others on the Four Noble Truths;

3. Name of author (kattā);

4. Scope and extent of the work (parimānam);

5. Aim or objective, i.e., the advantage the book will bring to the reader (payojanam);

(sañña nimittam kattā ca parimanam payojanam sabbāgamassa pubbeva vattaabbam vatthum’icchita.)

The Author’s Custom in Preaching and the Disciple’s Obligation

The author’s standpoint in the matter of preaching the Dhamma and the obligation on the part of the disciples may be stated here.

Authors and preachers before us traditionally had been scarce in their exposition on the Four Noble Truths as taught by the Buddha in Dammacakka Sutta. Instead they usually dwelt in the meditation for calm (samatha) and insight (vipassanā) which lead to the realization of the Four Noble Truths. Or they would discourse on the progressive training beginning with morality (sila), and setting up concentration (Samādhi) for gaining knowledge (pañña). Or they would exhort their disciples to practice asceticism, (such as continued fasting, etc.), or for sitting in meditation, or for dispelling stray thoughts. All of those preaching, of course, are the base for the comprehension of the Four Noble Truths and are therefore quite commendable.

However, they would seem (to this author) to be missing the essence. A simpler and far-reaching approach that pinpoints on the Four Noble Truths has been lacking in their mode of preaching or writing. The result quite often is that much precious time is spent without getting sufficient insight into the Four Noble Truths. Some waver, being unable to see the escape (from samsāra) that lies in (the quenching of one’s craving, which is) Nibbāna, much efforts go unrewarded. It is, therefore, the custom of the present author to teach the Four Noble Truths, as declared in Dhammacakka Sutta, from the very outset. This is because perception of the Four Noble Truths can lead even a hunter or a fisherman to gain the Path as Stream-enterer or sotapanna. Stories of such Stream-enterers abound in the scriptures; to wit, Ariya the fisherman, a pickpocket, a gang of five hundred robbers, who lived in the Buddha’s days and heard the Four Noble Truths. These examples convince the author to begin with the teaching of the Four Noble Truths.

A case in point is that of Dhananjānī, a Brahmin who attained jhanic powers. This highly competent man, on hearing a discourse by the Venerable Sāriputta on training for insight (vipassanā), developed weariness for the five aggregates of existence. However, since the Venerable Sāriputta did not teach the Four Noble Truths the wise brahmin never realized Nibbāna, the real escape from the five aggregates he had learned to loath. Accordingly, he died a world- ling (i.e., not winning the Path) and was reborn as a worldling in Brahma realm. The Buddha saw this, so he sent the Venerable Sāriputta to the Brahma world to teach him the Four Noble Truths. Then only did the Brahma win the Path and become an ariya (Noble one).* The Four Noble Truths, therefore, is a must for effective preaching.

Moreover, Stream-entry is won by abandoning defilements, not through development of insight, (bhāvana pahātabba); # i.e., it is not the getting rid of restlessness (uddhacca), sensual passion (raga) and ill-will (vyāpāda). It is to be won by abandoning defilements through perception (dassana pahātabba).

* see Majjhima paṇṇāsa, p 395, commentary, p 294

# Development of insight: here ‘Insight’ is used in the technical sense.

The text calls it bhāvanaya pahātabba, ‘abandoning (defilements) through development of insight’ which means Path practice for the three higher know- ledges. Path practice for Stream-entry is called dassanena pahātabba, ‘abandoning (ignorance, wrong view and doubt) through perception or right understanding.’

See Dhatukathā, Abhidhammā.

In other words, it is abandoning ignorance (avijjā), wrong view (ditthi) and doubt (vicikicchā), through dispelling the darkness that shrouds the world- ling’s mentality to perceive the Four Noble Truths. Lay disciples are not in a state freed from sensual passion, ill-will and restlessness. But they may be able to see the Four Noble Truths still, and it is the author’s desire to let them do so and win the Path at the initial stage of sotapanna. Lay disciples, who are still leading householder’s life, unable yet to renounce the world and enter upon stringent ascetic practices, can learn the Four Noble Truths to their real benefit. They can commit certain essential passages from Dhammacakka Sutta relating to the Four Noble Truths, get at their meaning by consulting the learned persons, and then contemplate persistently, and thereby gain the necessary insight. Or else they may approach a teacher capable of instructing them on the Truths, or they may just use the present book as their guide for the purpose of contemplating and practice. That is the reason why the author makes it a point to first teach the Four Noble Truths which may be comprehended by abandoning through sheer perception certain deep-seated defilements, and which is the proper requisite for Stream-entry. He, therefore, does not give prio-rity in his method of teaching to stringent or ascetic practice or overcoming restlessness or attaining concentration (Samādhi).

Further, it is the obligation on the part of lay disciples to preach as well as practice the Truths with a view to gain penetrative insight. The Buddha has left us a legacy of his Teaching (sāsanā) in its three (complementary) aspects, namely: the Text (and the learning thereof), or pariyatti, the practice or patịpatti, and the penetrative knowledge or patịvedha of his teaching, the Dhamma. The legacy in its threefold aspect implies that even today there are persons who may yet attain to the Path.

And by penetrative knowledge under the Buddha’s Teaching means the Buddha is still exhorting all of us: “Strive for a penetrative insight into the Truth, work diligently to that end”.

As for the bhikkhus, they are in a position to devote to all the three aspects of the sāsanā whereas with the laity the multifarious household affairs keep them occupied most of the time allowing little chance of developing their mind. In spite of such a general situation, if the preacher teaches them the Four Noble Truths as taught by the Buddha in Dhammacakka Sutta, many a high-minded layman could very well gain insight. Stream-entry is quite within their reach.

Dhammacakka Sutta is a very forthright statement that all the world’s ills (dukkha) have a specific cause (samudaya). And that, through the Path (magga) knowledge, this cause can be rooted out thereby putting an end to the arising of further ill (dukkha) once and for all. The method of the Buddha’s teaching here, simple and concise, should not present any difficulty in comprehending the Truth.

This book is a summarization of the Twenty-four Cause Relations (Patṭḥāna Pakārana) and Law of Dependent Origination (Paticcasamuppāda).

Having thus stated the author’s policy in the mode of preaching, I shall now proceed to take up the mission of bringing enlightenment to the reading public, as benefitting the Buddha’s will.

The Various Modes of Preaching Adopted By the Buddha

Preachers have a certain method in exposition. The Buddha, the unrival-led Teacher, usually began with a synopsis (uddesa) which he expanded and “showed forth”, (niddesa) and then added further elucidations (patịniddesa). The Buddha taught each hearer to suit the latter’s latent inclination, seeing which mode of discourse would strike the right chord. Hence, the Buddha’s words have been grouped under nine forms or angas, namely, sutta (dialogues, geyya (utterances in mixed prose and verse) veyya-karana (expositions), gatha (verses) udāna (joyous utterances), itivuttaka (‘spoken thus’), jātaka (birth stories), abbhutādhamma (wonderful conditions), vedalla (delightful catechism).

Following the Buddha’s example of teaching, I shall begin with a brief outline and then develop gradually on the theme. This, it is believed, should assist the reader to gain a graduated grasp of the subject, thereby getting firmly settled. Among hearers of a discourse there are different types of intelligence or aptitude, some sharp, some dull. The exposition in this book will be suited to both the types. May the readers pay proper attention and get the message herein.

The Meaning of Religious Practice

The purpose of religious practice (here) is striving for the knowledge of the Truth, i.e., the Four Noble Truths, and hence for the cessation of the process of rebirth (jāti). This again means striving for the cessation of craving (taṇhā) which causes rebirth. That being so, one must first of all be in a mental frame to strive for the end. A sense of urgency and remorse (samvega) must be present. This sense will come to you if you persistently reflect on the dangers of birth, ageing, disease, death and the dreadful hereafter falling into the four miserable states (apāya). These dangers and ills in fact constitute dukkha, the First Noble Truth. When the yogi (upon such reflection) perceives the dangers of birth, etc., craving for rebirth in another existence or bhava taṇha disappears. Then he set his heart on winning the escape from those evils. The bhodhisat (bhodisatta) or the Buddha to be, saw the evils that surround rebirth and sought the way of release from those evils. To quote Buddhavamsa or the ‘History of the Buddhas,:

“Because becoming again or rebirth is painful (dukkha), because the dissolution of the body is painful, because the losing of teeth, the graying of hair, the falling of the faculties and being bent with old age is extremely painful and inflicting, because breathing one’s last in bewilderment is painful”

“And because I am subject to rebirth, with the consequent ageing and illness, therefore, precisely for fear of these dreadful consequences of rebirth, will I seek that which is the antithesis of aging, disease and death, that which is safe and secure, that which is tranquillity itself after the quelling of all evils, i.e.. Nibbāna.” Thus did I (as Recluse Sumedha,) over four asankheyyas and a hundred thousand world cycles or kappa,* ponder seriously”.

Dukkho punabbhavo nāma sarirassa ca bhedanam

Sammoha maranam dukkham jarāya abhimaddanam

Jāti dhammo jarādhammo vyādhidhammo saham tada

Ajāram amatam khemam pariyesessami nibbutim

-Buddhavamsa, p. 307

For four asankheyyas and a hundred thousand world cycles the bodhisat set out on the noble quest for the ageless, the disease less, until (as Prince Siddattha) at the foot of bhodi-tree the Buddha won Supreme Enlightenment, the birth less Nibbāna which alone is the deathless, - for whichever has arisen must inevitably pass away and only when the process of arising is stopped the consequent decaying comes to an end. And having seen craving as the cause of birth the Buddha abandoned craving completely, thus freeing himself of the burden of existence at his final passing away or parinibbāna when Nibbāna without any remainder of existence was attained. Here, birth is the origin (or sa-mudaya) of ageing and death; when there is no origination (birth), there is no consequence, decay manifested in ageing and death. Therefore, the Buddha points out that if one wants no-decay, one must work out for no-origination.

The crucial point to discern here is that so long as there is coming into being, that which has come into being must decay: this is the natural law. On the other hand, there is no such natural law that whichever has decayed, must rise again. When all the moral taints or cankerous corruptions of the mind have been abandoned, then that body of five aggregates perceived as an individual entity,

* ‘Kappas’: ‘world cycles’ according to Buddhist cosmogony are of three kinds: antara kappa, asankhyeyya kappa, and mahā kappa, but when kappa stands alone, mahā kappa is meant - and which is (64 x 4) 256 times antara kappa (please see f.n. at p. 129 below) - and which is the period when the Cakkavala or world system undergoes one cycle from total dissolution into the four essential elements (dhātu, maha bhuta) to complete restoration. This is the period covered by a set of 4 asankkheyya kappa. The process of world cycles is the reaction of man’s thoughts: “The World is led by Mind” (See p. 137 below). As such the concept of Time is not applicable in comprehending kappa even though the sense of time intervals must come into our reckoning.

enters parinibbāna, (the attaining of Nibbāna without any remainder of exist-ence): after the last moment of consciousness (cuti citta) there is no arising of a fresh set of five aggregates, i.e., no rebirth.

Unless the Four Noble Truths are comprehended

Rebirth or samsāra is Never Ended.

“Bhikkhus, both you and I have been caught up in the painful round of rebirths (samsāra) because of our ignorance of the Truth (saccā). So it behoves you to comprehend the Truth”. Thus exhorted the Buddha to the bhikkhus.

“Bhikkhus, through not seeing the Four Noble Truths (being misled by ignorance and delusion) in their true light, Samsāra is infinitely a long journey of being reborn in the thirty-one planes, or rather, coming into being now in the four miserable states (apāya) and now in the fortunate realms of man and devas, helplessly, unsatisfactorily, woefully, just like the draft oxen at the mill or the moving wheel, marches on incessantly”.

Catunnam (bhikkhave) ariyāsaccānam yathābhūtam adassanā dighamaddhānam samsaritam tāsu tāsueva jātisu.

-Mahāparinibbāna Sutta, p. 77

It is important to note that the preaching and learning of the Truth, the proper attention being paid to it, can bring about comprehension of the Truth. When there is comprehension even a hunter or a fisherman can attain to Stream-entry. How is it so? Because when one comprehends the Truth one realizes dukkha as oppression, an ill, and (simultaneously), the peace and tranquillity of not becoming or non-arising (of the five aggregates) which practically means cessation of all sorts of ills and woes, so in a nutshell:

Comprehending dukkha (As the First Truth),

One abandons craving (taṇhā), the cause of dukkha:

And one’s mind inclines to cessation

Which is Path-consciousness.

And this is how hankering after the five aggregates or taṇhā ceases.

A word of warning; until one attains to the Path-Knowledge as the first stage (sotapatti magga ̣ñāna), there is no stability and security for a worldling or puthujjana whether he happens to be a great monarch of men, or of devas, or of Brahmas. Only sotappatti magga provides real security. For a sotāpanna, one who ‘enters the stream’ of the Path, is one who realizes Nibbāna and has been precluded from falling into the four miserable states or apāya; and is also firmly put on the Path until one is released from the hazards of samsāra, the round of births, ageing and death. That is why the Buddha, out of great compassion for all sentient beings, urged for the teaching of the Truth.

The Buddha’s Exhortation

“Bhikkhus, should you be truly moved with compassion towards the specified multitude, you should teach them to enable them perceive the Four Noble Truths in their true light that this is dukkha, this is the cause of dukkha, this is the cessation of dukkha, and this is the practice that leads to cessation of dukkha.”

The Duties of the Preacher and the Hearer

The Buddha has enjoined certain obligations to be fulfilled by preachers and by their hearers; see Nidāna Vagga, Samyutta Nikaya (p. 258).

“He is a preacher who deserves the name preacher if he teaches the dhamma that instills a sense of weariness of repeated round of births and thus getting rid of passion leading to a complete cessation of rebirth”

Jatim ce bhikkhu nibbidaya virāgāya nirodhāya dhammam deseti

Dhammakathiko bidkkūti alam vacanāya.

That is a duty of a preacher.

“He is a bhikkhu who deserves to be called one that practises the dhamma in accordance with the dhamma in its nine divisions (i.e., the four Paths or magga, the four Fruition or phala and Nibbana) if he practises for the weariness of repeated round of rebirths, for the quenching of passion with a view to complete cessation of rebirth”.

Jātim ce bhikkhu nibbidaya viragāya nirodhāya patipanno hoti

Dhammānu dhammapatipanno bhikkhuti alam vacanāya.

That is a duty of a hearer.

“He is a bhikkhu who deserves to be called one that realizes Nibbāna, the end of dukkha, here and now, if he is weary of rebirth, is free from passion, has extinguished craving and is released from all shades of clinging”.

Jātim ce bhikkhu nibbiddā virāgā nirodhā anupādāvimutto hoti

Ditthadhamma nibbāna patto bhikkhūti alam vacanāya.

Thus we can see that if one gives up clinging which is the product of craving and wrong view, the Path and the Fruition, leading to Nibbāna, can be attained to here and now.

The Buddha’s Exhortation to Gain the Path Knowledge as

Real Relief and Support.

Sa-nātha bhikkave bavatha, mā anātha.

This is the frequent exhortation by the Buddha to the bhikkhus. It means: “Be protected, bhikkhus, don’t be unprotected”. Here protection is a metaphor intended to mean to be safe and secure in the knowledge along the eightfold Noble Path, more specifically, the attaining of the Path (magga) and the Fruition (phala), culminating in Nibbāna. For, that only is real security, being free from all sorts of dukkha.

The sub-commentator on Visuddhi Magga in his Mahātīkā puts it thus:-

“In the ultimate sense ‘relief’ in the Buddha’s sāsanā or Teaching means the Fruition of the Noble Path. ‘Support’ means the Noble Path”.

Paramatthato sāsane assāsonāma ariya phalam,

Patịtṭ̣hānāma ariya maggo.

VisuddhiMagga Mahātīkā, Vol. II, p. 385

The Wrong View, How It Begins and Ends

How wrong concepts and wrong views arise may be explained here.

(Q) On what do wrong concepts and views arise?

(A) Wrong concepts and wrong views originate in the mistaken belief that there is a self or atta in mind-and-matter, a compounded thing of five aggregates or khandha, which actually do not possess any stability or permanency, well-being and controllability or mastery, as if they were permanent, pleasant and controllable.

(Q) Why does this wrong view of self arise?

(A) Because, the ordinary person or worldling fails to see, through lack of mindfulness, the characteristic of impermanency - i.e., the impermanent nature of all compound things that flux of arising (uppādo) is instantly followed by development (thī) and dissolution (bhanga).

Further, the ordinary person fails to see the characteristic of not-self (anatta) in all compound things, even though he is all the time facing the hard facts of life that ageing, disease and death, unwelcome though they are, cannot be prevented; or that a pleasant feeling, very dear and wished to last, fades away. He fails to see the truth of non-atta or anatta because he is shrouded by the darkness of ignorance (avijja). Being ignorant, he clings to the five aggregates as his own self, he takes as “I” he believes them as his own. This clinging is the result of craving (taṇhā) and wrong view (ditthi).

(That is how wrong view arises).

(Q) How is the wrong view dispelled (ended)?

(A) The moment one discerns by Knowledge of Right View that although apparently manifested as one’s body, the five aggregates are not one’s own self but are only impermanent, painful (dukkha) and not-self in character, the shroud of ignorance is suddenly lifted. Instantaneously, craving and wrong view are dispelled and the resultants that accrue from the self-same defilements (i.e., ignorance, craving and wrong view) become extinct. Once wrong view is dispelled, doubts (vicikicchā) about the Buddha, the Dhamma and the Sanghā are also dispelled automatically.

Further, the distinction between Sakkāya ditthī or atta ditthi, and vicikiccā should be mentioned here:-

1. Stubborn belief in the existence of a self in mind-and-matter composed of the five aggregates that is me, this is mine, this is my own self, is sakkāya ditthi or attaditthi.

2. Doubting whether mind-and-matter composed of the five aggregat-es are my self or whether they are not my self, is called vicikicchā.

Of the above two, when either of them is dispelled, the other automatically vanishes. When these wrong views vanish one is established on the Path, and Stream-entry and advanced stages of enlightenment are attained to.

(That is how wrong view vanishes).

The Profundity of Not-self or ‘Anatta’

Anatta is the dhamma declared by the Buddha alone: this dhamma as a doctrine prevails only while the Teaching of the Buddha is extant.

Except during the period of the arising of the Buddha, the characteristic of not-self is not understood, says Sammoha Vinodanī Attḥakathā. (Anatta lakkhanem vinā buddhuppāda na paññayati).

That is why outside of a Buddha’s sāsāna one can never aspire to the Path. Even during the sāsanā, the Path is not attainable unless one discerns the not-self as a characteristic of sentient existence. In other words, the Path-knowledge can be attained to only on abandoning the wrong view of self.

It was only when the Buddha discoursed anattalakkhana (recorded as Anattalakkhana Sutta) that the world first learnt anatta, the not-self character of the five aggregates.

Before the coming of the Buddha all worldlings among men, devas or Brahmas believed in a self, i.e., they firmly believed that there is “I”, this self is mine, it is my own, it is under my control, with the result that sentient beings are subjected to the hazards of rebirth, mostly in the four miserable states of apāya.

That being so, it behoves well that the reader abandon self, the wrong belief in atta, as taught by the Buddha in Anattalakkhana Sutta, and discard wrong view (ditthi) and doubts (vicikicchā).

The Meaning of ‘Anatta’ in a Nutshell

Mind-and-matter are devoid of substance or essence. There is no self there. They are not at one’s command. They are not at one’s disposal. That is why they are not-self, anatta. (Commit this to memory).

Contemplating ‘Anatta’: per Commentary

The fact of being unable to stem ageing, disease and death, i.e., the impermanency of all compounded things, makes it obvious that there is no self. (For, if there were a self, such impermanency should have been stemmed).

The ill and un-satisfactoriness (dukkha) of all compounded things also make it obvious that there is no self. (For, if there were a self dukkha should have been willed against).

The fact that one is unable to wish for and get permanency and freedom from dukkha makes it obvious that there is no self. (For, if there were a self such a wish should certainly have been fulfilled). Put it in another way, the five aggregates, however apparently manifested as one’s body, through their impermanence, painfulness and not-self show clearly that they are anatta, not anybody’s possession.

What the Sammohavinodani Atthakatha Commentary has stated above can be verified by oneself as follows:

“Contemplate how in advancing years one has lost one’s teeth, one’s hair has turned gray, and one’s memory has failed. Contemplate how youth has vanished, and with it the handsome looks”. Where is the beauty now?

Contemplating thus, impermanence will have become quite obvious.

Then consider one’s own mind. If you do so, you will find your mind wishing for an everlasting youth and beauty, and wishing against ageing, disease and death. Then you will realize that your mind’s wish goes unfulfilled and absolutely disregarded. This again is evidence of not-self or anatta. Then it will dawn on you that although apparently manifested as your body, the compounded aggregates are actually not your self, not your own. Seeing thus, craving for existence (bhava taṇhā) will vanish. Wrong view of self (atta) and being (satta) - personality - belief (sakkāya ditṭḥi) will die a natural death. Doubts (vicikicchā) will be no more. You will then be fitting for ‘entering the Stream’, and get established in the Path.

(End of the meaning of Anatta).

Don’t Miss the Essence:

The Buddha had to acquire the ten perfection (pāramis) over four asankheyyas and a hundred thousand kappas; a paccekabuddha, over two asankheyyas and a hundred thousand kappas; a Chief Disciple or Mahāsāvaka, over one asankheyyas and a hundred thousand kappas. To what end? To attain to the Four Noble Truths. Why? Because it is only knowledge of the Four Noble Truths that leads to the realization of Nibbana, which makes one secure against the hazards of repeated (birth), ageing, disease and death and the natural tendency of all worldlings to fall into the four miserable states (apāya). One should therefore follow the example of those Noble Ones who have entered Nibbana and strive for the knowledge of the Truth.

The knowledge can be had only when a Buddha arises and declares the Four Noble Truths. Now is such a time. This opportunity is ours. And we have earned it with our previous merits. If we are to avail ourselves of this golden opportunity and do ourselves real service we should straight away take up the practice diligently without wasting precious time in other trifling pursuits. Yes, let us practise for the knowledge:

And as for attaining this Knowledge of the Truth, there is none better easily understood than Dhammacakka Sutta. It declares succinctly: (a) that the train of the world’s woes (dukkha) beginning with birth is caused by craving; and (b) that craving can be brought to an end by the practice shown as the Path, thus putting an end to dukkha. In these two simple statements the Four Noble Truths are revealed in a straight forward manner. The discourse is direct and short to the point. It is the way the previous Buddhas also declared the Truth. Hence, for attaining the Knowledge of Truth, the Four Noble Truths as taught in Dhammacakka should be learnt and put to practice; no other dilatory activities should hamper one’s progress.

Furthermore, the present book-as also with Sacca Dīpaka Kathā, Sotāpattī Magga Kathā, Ditthivicikicchā Pahātabba Kathā, Niyyānika Magga Kathā and Chadhatu Magga Kathā - written in plain style on the subject, as taught in Dhammacakka, in a variety of presentations, should serve as manual for such practice.

(End of Introductory Exhortation)

Path-Knowledge (magga ñāna) and Fruition-Knowledge (phala ñāna)

Path-Knowledge means penetrative insight into the Four Noble Truths. Fruition-Knowledge means getting established in the Path Knowledge of the Truth.

(End of Introductory remarks by way of preliminary background knowledge for the practice).

The Plan of the Book

The plan of my undertaking in this book is as follows:-

1. First, an epitome of the Four Noble Truths.

2. Second, Purity of view (ditṭḥivisuddhi) or the level of non-delusion (asammoha bhūmi) will be expounded, distinguishing fact from fancy, i.e., the mistaken view about being (satta) and life (jīva) that do not exist in reality will be exposed, and the truth of dukkha explained.

3. Thirdly, the kammic force, the result of volitional actions (kamma vipāka) that has the effect of rebirth, and that is the significance of the cause if dukkha (samudaya saccā), will be explained fully so as to drive away doubts and gain Purification from Doubts (kankhāvitarana visuddhi).

4. Fourthly, the reality of nibbāna will be explained in terms of striking out the root and accomplishing the complete cessation of dukkha, thus establishing the Truth of Cessation, (nīrodha saccā).

5. Fifthly, the Eightfold Noble Path beginning with Right View (sammāditthi) will be expounded from the practical aspect of develop-ing insight (vipssanā).

6. Lastly, further ramification on the foregoing exposition will be made with the various approaches to mental culture for insight and more ela-borate discussions towards gaining supra-mundane knowledge (lokutt-ara ñana), with scriptural authority.

(Here ends the Introduction with author’s undertaking, etc.).

Chapter One

An Exposition of the Four Noble Truths

(Namo tassa bhagavato arahato sammāsambudhassa).

Veneration to the Exalted One, the Homage-worthy, the Perfectly

Self-Enlightened.

What are the Noble Truths?

In Dhammacakka as per Vinaya, Mahā Vagga, etc.: Idam kho pana bhikkhave dukkham ariyasaccam jātīpi dukkhā jarāpi dukkhā vyādhipī dukkho maranampi dukkham appiyehi sampayogo dukkho piyehi vippayogo dukkho yampiecham na labhati tampi dukkham samkhittona pancuppāddānakkhandhā- pi dukkhā.

(End of dukkha saccā).

Idam kho pana bhikkhave dukkhasamudayam ariyasaccam yā yam taṇhā ponobbhavikā nandi rāga sahagatā tatrā tatrabhinandinī seyyathidam kāmataṇhā bhavataṇhā vibbava taṇ̣hā.

(End of samudaya saccā).

Idam kho pana bhikkhave dukkhanirodham ariyasaccam yo tassa yeva taṇhāya asesa virāganirodho cāgo patinissaggo mutti anālayo.

(End of nirodha saccā).

Idam kho pana bhikkhave dukkhanirodha gaminipaṭipadā ariya saccam, ayam’eva attḥangiko maggo seyyathidam sammāditthi sammāsankapppo sammāvācā sammākammanto sammā ajivo sammā vāyamo sammāsati sammāsamādhi.

(End of magga saccā).

The Meaning of Saccā

Bhikkhus, birth is dukkha, ageing is dukkha, disease is dukkha, and death is dukkha. (Grief, lamentation, pain, distress and despair are dukkha). Association with the unpleasant such as adverse activities, or sight, sound or other objects of sense, is dukkha. Separation from the pleasant such as those dear to one, or favorite activities is dukkha. Not getting what one wishes - (more particularly), the desire to be free from the painful process of birth, ageing, disease, death, sorrow, lamentation, anxiety, etc., that always go unfulfilled - is dukkha. In brief, the five aggregates of clinging are dukkha. And this, indeed, a whole set of twelve kinds of painfulness beginning with birth, is dukkha, the Noble Truth that an ariyā or a Noble One must know.

The essence is: in truth and reality there exist none but the five aggregates that constitute dukkha. Any clinging to a deluded self must be discarded, knowing by contemplation that there is no such thing as person or being apart from the five aggregates.

The Characteristics, etc., of the Noble Truth of Suffering (Dukkha Saccā)

The characteristic, (lakkhaṇa), function (rasa), and manifestation (paccupatthāna) dukkha will be described now.

Dukkha has the characteristic of afflicting or oppressing. Its function or business is to torment or inflame. It is manifested in birth, etc., or becoming, etc.

Bādhanalakkhaṇam dukkhasaccam santappana rasam pavattipaccu patthanam:

-VissuddhiMagga, Vol. II, p. 126 ff.

From the above quotation we see that dukkha is present where arising or becoming is present. Where there is no arising or becoming there is no dukkha. Since craving is the cause or origin of birth, it is required of one taking up religious practice to abandon craving. To do that one should reflect on one’s body, its birth, etc., to discern the dukkha present therein.

Once dukkha is discerned therein,

Craving falls away and

The mind is inclined to cessation

Which is Path-consciousness.

When birth, etc., are seen through vipassanā insight as dukkha, the yogi’s mind turns to Nibbāna that is devoid of birth. This is Path-consciousness. It roots out craving. Thus the Path is attained.

Dukkha should be understood in two ways: obvious pain (muchadukkha) and causally or necessarily painful (pariyāyadukkha). On this point the Attha -kathā (Sammohavinodanī) discriminates three kinds of feeling: pleasant, unpleasant and neutral:-

1. Bodily pain and mental pain, by their terminology and nature, are obvious pain; hence they are called muchadukkha;

2. Pleasant feeling, by its instability and corruptibility is bound to vanish, thereby causing distress; hence it is called viparināmadukkha.

3. Neutral feeling (i.e., neither pleasant nor unpleasant) and all things that happen to arise in the three broad states or spheres of existence* are subject to the law of arising and vanishing (udayabbaya); hence they are perpetually oppressed by decay. They are therefore called sankhāra dukkha. The thought-processes in Path-consciousness also are in this category.

Thus muchadukkha should be distinguished from pariyayadukkha.

Tattha kāyikacetasikā dukkhavedanā sabhāvato ca nāmato ca dukkhattā dukkha dukkham nāma.

Sukhavedanā viparināmena dukkhhuppattihetuko viparināmadukkham nāma.

Upekkhāvedanā ceva avasesā ca tebhumakasankharā udayabbayapilịta- tṭhā sankhāradukkham nāma. Tathā piḷanam nāma maggaphalānampi atthi tasmā ete dhammā dukkhasacca pariyāpannattena sankhāra dukkham nāmāti veditabbo.

Thapetvā dukkhadukkham sesam dukkha saccāvibhange agatam jātiādi sabbamppi tassa dukkhassa vatthu bhāvato pāriyāyadukkham nāma.

Dukkhadukkham nippariyāyadukkham nāma tattha pariyāyadukkham nippariyāya dukkhanti imasmim padadvaye thatva dukkham ariyasaccam kathetabbam.

Considering the pervasive nature of dukkha, it is to dukkha that a yogi should turn for contemplation: he would be wasting his time if he were to contemplate on other dhammas that he fancies. The group of five ascetics won enlightenment on comprehending dukkha. They won ‘stream-entry’ by abandoning craving after understanding dukkha and the sense of urgency and remorse that accompanies such understanding.

The five aggregates that exist in one should be properly acquainted with. They are described below.

Twenty elements of extension (pathavi) beginning with hair of head; twelve elements of cohesion or fluidity (āpo) beginning with bile; four elements of heat or cold (tejo) beginning with santappana tejo; six elements of motion

* ‘The three broad states or spheres of existence:’ Sentient Sphere (kāmaloka), consisting of seven fortunate and four unfortunate states; sphere of Fine Materiality (rupaloka) consisting of 16 Brahma lokas, and Formless or non-materiality sphere (arupa loka) consisting of 4 Brahma lokas. These 3 broad spheres make up the 31 planes of existence.

(or wind element) beginning with the wind element of rising (uddhangama vāyo), making a total of forty-two aspects or divisions or kotthāsas. These divisions together with eye, ear, nose, tongue, body-sensitivity and mind-base (hadaya), make up matter or materiality (rūpa).

As the text puts it:

Rūpam accetano avyākato suñño nissatto najjīvo:

Matter has no - volition or will, it lacks consciousness. Again, matter has the character of change due to heat or cold, etc., (ruppanalahkhanam rūpam). Matter is inert, lifeless. It is a mere tool in the service of mind (nāma).

(That is the meaning of rūpa, matter)

Mind (nāma) is so called because it inclines to or takes cognizance of its objects: Namana lakkhanam nāman. There are four groups or aggregates of nāma. They are:

Vedanā or feeling which feels pleasant, unpleasant or neutral sensations. Vedanakkhandhā, therefore, is the aggregate of feeling.

Saññā, or perception which perceives or takes note of objects of mind. Saññakkhandhā means the mental aggregate of perception.

Fifty other mental concomitants (i.e., other than vedanā and sañña, that go to make fifty-two altogether), are called the aggregate of mental formations, sankhārakkhandhā. These mental properties are called sankhāra, because they ‘condition’ their resultants. Mental properties that cause greed, hatred and delusion are un-wholesome ‘conditioners’ (akusalahetu) that send one to the four miserable states (apāya). On the other hand, non-greed, non-hatred and non -delusion are wholesome ‘conditioners’ (kusalahetu) that send one to the fortunate states of the human world, the deva world or the brahmā world. Again, the eighty-nine classes of consciousness (citta) constitute the aggregate of consciousness (viññanakkhandhā) (“cittam viññanakkhandho”).

Because it is conscious of the object of the mind, it is called viññana (vijānānakkhandam viññānam). Mind is the forerunner of all deeds good or bad (manopubbangamā dhammā).

“By mind the world (of sentient beings) is led,

By mind is drawn;

The sovereignty of mind conceded by all men,

devas and Brahmās.”

Cittena niyati’loka cittena parikassati

Cittassa ekadhammassa sabbeva vasa anvagu.

• Sagāthā Vagga, Samyutta Nikāya, p. 36.

The Buddha declares all viññana (or citta ) , mental concomitants and matter as suffering or painful (dukkha ) because all of them are impermanent, painful and not - self , and because they are devoid of life, inanimate:

(End of dukkha saccā )

2. Now this, Bhikkhus, is the noble Truth of the cause or origin of dukkha. Indeed, it is that craving which tends to rebirth, which is accompanied by pleasure and lust, seeking satisfaction, now here, now there; namely, the craving for sensual pleasures (kāma taṇhā) the craving for existence (bhavataṇhā) the craving for non-existence (vibhavataṇhā), i,e., hereafter, (implying seeking the greatest happiness here and now).

The Characteristic, etc., of the origin of Dukkha, that is, Samudayasaccā.

The origin or cause (samudaya) of dukkha has these characteristic, function and manifestation: -

“The origin of dukkha, i.e., craving, is characterized by rebirth ( jāti ) and its consequences, the source of all woes and unsatisfactoriness. It is the function of craving to be always bonded with dukkha (anubandhana). It is manifested, (on gaining insight) , in its unsatedness”. (pabhāva lakkhanam samudayasaccam dukkha anubandhanarasam atitthi paccupatthānam ) .

-Vibhanga Atthakathā p. 79.

Question and Answer

(Q). Who is responsible for the arising of birth and its consequent woes (dukkha)?

(A). In the ultimate sense of the Dhamma, craving is responsible, i.e. , craving for sensual pleasure, craving for existence, craving for non-existence, craving for material form, craving for sounds, craving for smells, craving for flavors, craving for bodily sensations, craving for ideas and thoughts. Or speaking on each individual case, it is craving for existence and allied cravings.

Note: It is one of the six attributes of the Dhamma that the Dhamma, even though expounded for general application, is to be understood by the wise (i.e., those who have gained insight-knowledge), each one for himself: paccattam veditabbo viññūhi. Knowing thus, one can remove doubts.

Here, the removal of doubts is concerned with the doubt about the cause-effect nature of Truth. If dukkha is to be overcome, its cause or origin must be cut off completely. If one succeeds in doing so, there is no condition that is going to bring rebirth. Once the process of rebirth is stopped, no train of woes arises, and that is Nibbāna. When the yogi discerns this he entertains no uncertainty about the cessation of dukkha. Accordingly, he can readily see the reality of Nibbāna. In other words, he himself has realized Nibbāna. This realiz- ation dispels any doubts whatsoever and puts an end, once and for all, to any wrong view. He knows by own insight that he has become a Noble One or ariyā, such as a Stream-winner, etc.

(Here ends the discussion on craving, the Origin of dukkha).

The Noble Truth of Cessation of Dukkha (dukkhanirodha ariyasaccā), which all those aspiring to ariyāhood or attaining the Path must comprehend, is the extinction or all compounded phenomena, the realization of the un-compound, the un-made (Nibbāna).

3. Now this, Bhikkhus, is the Noble Truth of the cessation of dukkha. Indeed, it is the complete disappearance and cessation of that very craving for sensual pleasure, etc., the giving it up, the abandoning it, the release from it, the detachment from it. (i.e., Nibbāna with no remainder of existence or anuppāda- nibbāna).

The Characteristic, etc., of the Truth of Cessation (Nirodhasaccā)

Nibbāna (i.e., cessation) is characterized by Peace or Tranquillity due to an absence of the eleven fires of passion.* Put in another way, it is characterized by non-arising or non-becoming of existence, the fount of dukkha resulting from craving. In other words, it is characterized by the disappearance of the process of arising (uppāda), development or manifestation (thī) dissolution (banga) that condition all existence. Its function is to stabilize, that is to say, it provides the security to those who are annoyed by or disgusted with the dreadful round of rebirths. It is manifested, (on gaining insight) by ‘uncoditioned-ness’ (animitta) which means being free from the three principal attributes (marks) of existence, namely: passion (rāga) hatred (dosa) and delusion (moha).

To sum up, nibbāna, unlike mind-and-matter that are composed of five aggregates, is not subject to arising, becoming, vanishing. Nibbāna has the character of peace, non - becoming, non-conditioned.

What is meant here is:

Nibbāna is none other than cessation of dukkha. And cessation of dukkha is none other than a total extinction of craving, or where craving does not arise. Where craving does not arise there are no aggregates of existence (animitta). In other words, no rebirth occurs (ajāta), no arising, no happening (anuppāda), the process of arising - developing-dissolution is stopped (asankhata). Craving is present only in the five aggregates, whose attributes are

* ‘The eleven fires of passion’:- lust, hate, delusion, birth, ageing, death, grief, lamentation, pain, sorrow, anguish.

passion, hatred and delusion. Attachment is present only in the conditioned existence of the five aggregates as men, devas or Brahmās. Where no attributes of existence are present there is no attachment, for there is none to be attached to. Nibbāna therefore is the ultimate dhamma that is totally without craving, where craving has ceased, where craving has been given up, abandoned, completely detached. This is the cessation, the non-recurrence of birth, the absence of attributes of existence, the unconditioned, that the Noble ones must comprehend. This is Nirodhasaccā.

(End of explanation of nirodhasaccā).

Now this, Bhikkhus, is the Noble Truth of the way leading to the cessation of dukkha. Indeed, it is the Noble Eightfold path (or the path with eight constituents). Namely; Right Understanding (sammāditṭhi) of the Four Noble Truths, Right Thought (sammāsankappa) i.e., thinking about the release from round of rebirths, Right Speech (sammāvācā) that abstains from the four kinds of unwholesome verbal action, Right Action (sammākāmmanta) that abstains from the three kinds of unwholesome bodily action, Right Livelihood (sammā-ājivā), Right Endeavor (sammāvāyāma), Right Mindfulness (sammā- sati), Right Concentration (sammāsamādhi).

This verily is the eightfold path or course of conduct that leads to the cassation of dukkha, where no birth occurs, that the Noble One must compreh- end.

The characteristic, etc., of the Path or Maggasaccā

The Path has the characteristic of ‘conduction’ or conveying one out of samsāra. Its function is to destroy the defilements (kilesa), such as lust, hatred delusion, etc. It is manifested, (on gaining insight), by rising i.e., Liberation from the round of rebirth (niyyāna lakhanam magga saccam kilesapphan- arasam vutthāna paccupaṭṭhānam).

-Vibhanga Atthakathā, p. 80.

The essence here is: destroying the defilements through the Path-knowledge means the understanding-wisdom to see that dukkha has its source or origin craving.

This wisdom or knowledge dispels the ignorance of the Truth and the lust for life which are the (prime) defilements. And the disappearance of these defilements in itself is the accomplishment on the path. It means the same saying that the defilements are destroyed through the Path-Knowledge.

* (The author exhorts the reader to memorize the text (Pali) and the meaning of Four Noble Truths).

(End of explanation on Maggasaccā).

To summarize the Four Noble Truths

Craving is the origin or cause of the five aggregates of existence, uprooting craving through the Path-Knowledge has the effect of cessation of the aggregates (of existence). The ultimate sense here is, dukkha has its cause in craving; cut off craving, and there ends this dukkha. No being or person is there to go into extinction. Viewing thus, one steers clear of eternalist view (sassata vāda) and annihilationist view (uccheda vāda).

How the Four Noble Truths May Be Discerned

Through craving for existence, rebirth and its consequent mass of suffering arise. Abandoning that craving, dukkha is cut off at its source.

In other way:

“Through craving dukkha arises; abandon craving, and dukkha ceases”.

If one desires cessation, contemplate on all arising (uprising) of all manifestations of existence-i.e., the five aggregates; the sense-bases-as being impermanent, ill, impersonal (not-self), subject to ageing, death, all of them dukkha in its manifold aspects.

On gaining Right Understanding thus, craving fades away and so do all fetters (samyojanā) that bind one to samsāra.

When craving dies, rebirth ends and the consequent sufferings cease.

Remember, it is the fuel and the wick that keep the flame burning.

Exhaust the fuel and the wick, and no flame over rises.

Similarly, where the cause, the fetters such as craving cease the result, i.e., rebirth and all forms of dukkha, cease.

This is how the Perfectly Self-Enlightened One (sammāsambuddha) illustrates the Truth.

Where the Cause Ceases, No Result Ever Arises.

“With the Arahats there is no craving for future existence. To them there is no kammic force (beyond the present existence), and no future kammic force is created. Since there is no potential force of kammic seed, no desire for the flourishing of any future existence remains. Just like the lamp’s flame is extinguished on the exhaustion of fuel and wick, the aggregates of the arahat, whose mind is free from restlessness and is therefore of right concentration, are extinguished at death when he passes away to Nibbāna”.

(Khīnam purānam nava natthi sambhavam

virattacitta yatike bhavasmim.

Te khīnabījā aviruḷ̣hīchandā

nibbanti ḍhīrā yathāyam padīpo.)

• Sutta Nipāta, v.238

From the above quotation, rebirth ceases when craving, volition or kamma and restlessness or distractedness disappear, just like a flame going out when the fuel and the wick are used up.

Delusion implies two kinds of consciousness: doubt (vicikicchā) and restlessness (uddhacca). The former is uprooted on attaining Stream-entry, the latter is extinguished only when arahatta magga is attained. Arahats have extirpated restlessness, so their minds are in a state of right concentration. This prevents the cause of rebirth from arising at their death. Hence on the breaking up of the five aggregates that constitute their existence they enter nibbāna instead of proceeding to a fresh existence.

The simile is: when the fuel and the wick that keeps the flame burning are used up, the flame dies. Similarly, when the defilements that cause rebirth are extinguished, the process of rebirth is ended. When the cause is exhausted the resultant (dukkha) can rise no more. All dukkha comes to an end: that is the realization of nibbāna.

Being deluded and not discerning the Truth,

Craving, clinging and kamma (action)

Conjointly cause rebirth and the attendant Dukkha.

On seeing the Truth, craving is abandoned,

No resultant of rebirth accrues, dukkha ceases.

Contemplating the Present Dukkha, It’s Origin,

Its Cessation that is Walking the Path.

Craving, in the past existence, has resulted in the five aggregates at present which is a bundle of dukkha. This is the Truth. The present aggregates are viewed as permanent, pleasant and one’s own self so that one is led to believe, ‘it is me’, ‘it is myself’, ‘it is my own’. Attachment to present existence and wrong view of self become fetters, made even stronger by getting into wedlock and rearing a family. These activities are the present cause for dukkha. The cessation of the present craving means cessation of dukkha here and now. By cultivating the mind not to succumb to this present craving through persistent contemplation on the evils of rebirth, etc., is the practice according to the Path. When one is thus conscious of the evils of dukkha here and now, craving ceases completely. At which instant does it cease? It ceases at the precise moment when feeling (arising through contact) is not allowed to develop into craving. The Buddha and arahats do not allow this to happen. This is why at the dissolution of the present body, no rebirth arises and they enter nibbāna.

(End of a brief exposition of the Four Truths).

A Single Consciousness of Cessation of Craving Accomplishes

the Four Functions of the Path-knowledge.

Having gained the knowledge of the Four Noble Truths through learning, one needs to advance to gaining knowledge of the same through insight, which is the practice according to the Path. One should contemplate on dukkha and its cessation, the consequent nibbāna and its tranquillity, the joy at cessation, thus accomplishing four functions simultaneously. Herein, the arising of birth is to be contemplated as dukkha. The non-arising or cessation is to be contemplated as nibbāna sukha or the well-being (happiness) that is nibbāna. Joy at non-arising or cessation is the Path-knowledge or Path-consciousness.

How does joy in cessation accomplish the four functions of the Path?

1. Uppādo dukkham: “arising is suffering (painful)”, when one takes joy at non-arising or cessation of phenomena, i.e., when one abandons craving for existence that tends to rebirth, then one comes to realize that this existence is veritably dukkha, for it is subject to arising (and dissolution). Thus the realization of the Truth of dukkhasaccā is accomplished.

2. When one takes joy at cessation the lust for life or bhavataṇhā is abandoned.

3. Once the craving for existence (bhavataṇhā) is abandoned cessation of dukkha is realized, i.e., one is ‘face to face with’ cessation. This is because rebirth can occur only when craving is present and when that craving is absent, there is no occasion for its resultant to arise.

4. The fact of having thus ceased, or the absence of dukkha, means nibbāna. Joy at that nature of things which necessarily means a complete disinterest in having any mind-body aggregate or, path-consciousness of total absence of clinging, and that is the precise moment when the Path is entered or the Path-knowledge is gained. In this way four functions of the Path are simultaneously accomplished, namely: the understanding of dukkha as the ultimate truth; the eradica- tion of craving; the realization of (getting ‘face to face with’), cessation, and the cultivation of the Knowledge thus gained through insight, i.e., direct-knowledge, as distinct from knowledge learned from others.

It is like lighting up a lamp in a dark room: the burning of the wick by the flame, the dispelling of darkness, the flashing of light and the lessening of fuel by consumption-these four things happen simultaneously the instant the lamp is lit.

The above exposition will be put in Question-and-answer form for better comprehension:-

(Q). What is the cause of rebirth in all the thirty-one planes of existence?

(A). It is caused by craving-craving for sensual pleasure, craving for existence, etc.

(Q). How does craving arise?

(A). It arises from ignorance, the inherent lack of knowledge of the Four Noble Truths.

(Q). How does ignorance or denseness work? In what manner does it shroud one in darkness?

(A). In any form of existence, mind-and-matter that constitute the body arise, come into existence and decay. Ageing and death are ever present there. That is the impermanent nature inherent in all compounded things. Nobody wants to grow old or to die, yet ageing and death happen to us against our wish. This is the inherent nature of compounded things. It is just because we do not pay heed to what is obviously there - these characteristics of impermanence and not self - that we fail to see them. Although apparently manifested as one’s own body, mind-and-matter constituting our body is not ours. This hard truth is clouded by the darkness of our own ignorance or inherent paucity of right understanding. That is why we are so fond of ourselves.

(Q). If one acquires Right Understanding and sees through the mistaken concepts, perceptions and knowledge, could craving for existence ever arise?

(A). No. It may be illustrated thus: very good fare, tainted with (undetected) excreta, is mouth-watering when the fact of such taint is not known to you. Once you come to detect that it is so tainted, you won’t care to touch it, not to speak of eating it. Just as darkness is gone when light appears, Right Understanding lifts the shroud of darkness that has been keeping us in gross ignorance. Just as a man who has all along been enamored of a she-demon in the guise of a pretty girl discovered the true nature and got rid of her immediately, so also one who gains Right Understanding through insight forsakes the craving for existence. Hence, the composite body of matter (such as hair, etc., eye, ear, tongue, limbs, organs) and mind (such as feeling, perception, mental formations and consciousness), in spite of its apparent manifestation as one’s own, is in truth and reality not one’s own, not a self, since it cannot be prevented by one’s will from growing old or falling sick or dying. Seeing the true nature of one’s body as being impermanent, painful and not-self, craving for existence dies out instantaneously. When craving dies out, one does not go on doing volitio- nal activities that carry the seed of rebirth. In other words, once craving is rooted out, kamma-forming activities are abandoned.

(Q). If craving is no more, and kamma-formations are not committed, can rebirth occur?

(A). No. The cause has been rooted out, so there can arise no resultant.

For example: the candle flame can last only so long as the candle lasts.

Similarly, rebirth or fresh becoming can take its course only so long as there is craving. Forsake craving, and there can arise no rebirth.

Hetu nirodhā phalanirodho: when cause ceases result (fruit) is no more. Hence, when birth ceases, ageing and death are no more. Put in another way, birth is caused by craving, clinging and volitional acts. Abandon these causes, i.e., stop committing volitional activities or kamma motivated by craving, then there is no resultant by way of rebirth. When one is convinced, through insight, of the truth of this cause-resultant dhamma one attains the Path.

To epitomize it:

Because one craves for being,

Rebirth and attendant ills occur.

Forsake the craving,

And no ills ever can arise.

Herein, craving for being is the cause. The resulting five aggregates, beginning with birth, are dukkha. Abandoning craving through cultivation of mind by reflecting (constantly) on the impermanent, painful and impersonal or not-self nature of the aggregates is the practice of Path. The cessation of rebirth and the non-arising of the aggregates is cessation of dukkha which is nibbāna.

When one clearly sees the four-fold truth above without a shred of doubt, one gains the first Path-knowledge and is classed a ‘Steam-enterer’ or sotāpana among the ariyas (Noble Ones).

Wrong Objective in Practice Brings Great Loss

(Q). A certain person set his mind on being born in the formless sphere (arūpabhūmi) of Neither-perception-nor-non-perception (nevasaññā nas- saññā)* Brahma loka, with a life-span of 84000 kappas or aeons and achieves his objective (on his death). Another person bent his efforts on the cessation of dukkha and also achieves his objectives: he attains to cessation of rebirth. Of the two who is the winner and who the loser?

* Nevasaññā nasaññā: Saññā in this context is a Jhanic consciousness too subtle to be ascertainable. It is only the province of the Buddha to ascertain it.

(A). (I) He who is born an arūpa Brahmā is the loser because in spite of his immensely long duration of peace in that Brahma loka he is not precluded from woeful existences beyond that life-span.

(ii) He who attains nibbāna through attaining to cessation of dukkha is the winner because he has been liberated from dukkha (i.e., rebirth etc.,) forever.

17. On which authority is answer based?

(A). It is based on Patisambhidā Magga wherein it is said, “Arising means dukkha, non-arising or cessation, peace (sukha)”.

(Uppādo dukkha anuppādo sukham).

Where Dukkha Lies and How It Ceases

(Q). Where do all sorts of dukkha lie? How or where do they cease?

(A). All sorts of dukkha lie in one’s own body, a composite of five aggregates (khandhā), and a six-fold set of sense-bases (āyatana). Once the aggregates come to a cessation and the sense-bases are no more, there is no basis or seat for dukkkha. Nibbāna means just this disappearance of the attributes of existence (khandha nimitta) where dukkha is firmly seated.

In other words, the five aggregates with the six sense-bases is the basis or seat of dukkha; when the basis or seat disappear dukkha is ended.

In other words, when there is birth, ageing and death follow; when the process of birth is stopped no ageing and death can ever arise.

In other words, the flame burns in the five aggregates with the six sense-bases; when the basis (mind-and-matter) goes extinct, the eleven fires* of existence are quelled and that is the tranquillity of nibbāna.

In a nutshell: Uppādo dukkham anuppādo sukham: where the process of arising exists dukkha dwells in the aggregates thus arisen. Once the process is stopped, dukkha disappears, release from dukkha is affected. This cessation of dukkha is nibbāna.

* ‘Eleven fires’; see f. n.*, page 27 ante.

How Impermanence, Ill and Not-self May Be Discerned

Through Self-analysis.

For the cessation of three reciprocating resultants (ti vaṭ̣ṭ̣aka) continuous contemplation on the impermanence, painfulness and impersonality or not-self character of existence is needed. How this contemplation on the body should proceed is described below.

If you are deluded into thinking that the five aggregates and the six sense- bases that constitute your body is lasting, that it is pleasurable, or that it is your own self, ponder on the fact that however much you might wish them to be youthful, healthful, and everlasting, or immortal, you are helpless, for your wish is never fulfilled. You have no control, in the real sense, ever your body. If the body were really your own self it would certainly obey your will. Therefore it is quite obvious that what you thought your self is actually no self at all. It does not belong to you in truth, and reality. Only apparently is the body your and this apparent self a delusion, for it is not-self actually. If you are keen enough to perceive this factual truth, how would you be enamored of it? How would craving, wrong view of self and stark ignorance mislead you any more? And in such case, how could such defilements as passion, hate and delusion arise? If the recurrence of defilements (kilesa vaṭṭ̣a) is stopped, how could the Path remain beyond your reach here and now? Joyous indeed it is to discern the truth of impermanence, painfulness, not-self, that this body is more mind-and-matter, averitable dwelling house of dukkha. There is no joy that surpasses this joy. And there is no method of approach to discern this Noble Truth of dukkha that is as simple and effective as the above said method.

This method is effective because it lifts the shroud of ignorance that has deluded you over beginning-less samsāra, and enables you to see the Path by direct knowledge.

When the defilements of ignorance, craving and wrong view, consisting of wrong concepts, wrong attachment, and wrong belief, are no more in your heart, how could you commit volitional acts that tend to rebirth? In other words, how could kamma is formed any more? This round of kammic force (kamma vaṭṭa) also must necessarily come to a stop. And when there is no kammic potential, due to extinction of defilements, how could resultant round of births (vipaka vaṭṭa) occur again? How could a tree grow when there is no soil, no moisture and no seed-germ? And freedom from the three reciprocating rounds of defilements, kamma and resultant (becoming) (vivaṭṭa) is none other than nibbāna, it should be noted. In other words, this vivaṭṭa nibbāna means freedom from every from of unfulfilled desire such as unwelcome events that happen to one, the passing away of cherished thing; youth that is fast fading away; sickness, death, unpleasant sights, sound, smells, tastes, or touch that one must put up with; desirable sights, sound, smell, tastes, or touch that one misses; unwelcome heat or cold; hazards, cares and worries; being unable to be in contact with mental and physical wellbeing (sukha), and joy; being impinged upon by mental and physical pain; the much-dreaded, miserable states of apāya ever beckoning to you.

Contemplating On the Full Significance of the Text on the

Four Noble Truths

The close literal meaning of the text that describes the Four Noble Truths should be pondered well in the following manner.

(Q). How should one ponder on the full significance of the Text which describes the Four Noble Truths?

(A). In Satipaṭṭhana Sutta and Dhammacakka Sutta the Text reads:-

“Dukkha ariya saccā”

“Dukkahasamudaya ariya saccā”

“Dukkahanirodha ariya saccā”

“Dukkhanirodha gāminipatipadā ariya saccā.”

Note that the Four Truths were not just (the usually shortened from of) dukkha saccā, samudaya saccā, nirodha saccā, maggasaccā. The text as taught by the Buddha puts them in full as quoted above. This is because the full significance can be known only in fully-described from.

Sumudaya saccā has been defined as ‘Samudeti uppādetīti samudayo’: ‘because it causes arising it is called cause, samudaya.’ Herein, when we refer to only samudaya the meaning is just ‘causing to arise’. We cannot straight away know whether it is pain or pleasure that is caused to arise. When completely stated, as per the Text, as Dukkhasamudaya ariya saccā, we know straight away that it is pain, dukkha, that is caused to arise.

Similarly, Nirodha saccā is defined as ‘Nirujhatiti nirodha’: ‘because it ceases or is destroyed it is called cessation, nirodha’. Herein, cessation by itself does not say whether it is pain or pleasure that ceases. When the term Dukkhanirodha ariya saccā is stated in full, and examined closely, the meaning is precise - that it is dukkha (pain) that ceases. It leads to a straight understanding that by dukkha is meant the five aggregates, and that by cessation is meant the non-recurrence of birth, the non-arising of the khandhā, aggregates, that is nibbāna.

Again, Magga saccā is defined as:

‘kilese mārento nibbānam gacchatīti maggo’: ‘because it leads to nibbāna after having destroyed the defilements, it is called the way, the Path, magga’. The Path’s meaning here is not precise, for it lacks how it leads to nibbāna. It is only when we say and note the significance of the full description, Dukkhanirodhegaminī patipadā ariya saccā, we get the needed answer - that it leads to nibbāna through cessation of dukkha, and that it is through the practice of the path that dukkha ceases. Hence, the need to ponder on the full description of the Truth.

Through attending to the cessation of dukkha according to the Noble Eightfold Path, cessation is attained to- Etāya dukkhanirodham gacchati ārammanavasena. (Visuddhi Magga, Vol. II P.126). From this quotation it is useful to note that nibbāna should first of all be understood as part of one’s requisite learning (anubhodha).Having that fore-knowledge, one goes into contemplation of the birth-less (ajāta) dukkha-freed and peaceful nature of nibbāna, with a keen desire for its realization. With persistent practice, the knowledge learnt will develop into penetrative knowledge (pativedha) when the Path is attained (i.e., the matter of the Path is accomplished).

The Four Noble Truths in a Nutshell

Visuddhi Magga gives a 14-syllable epitome to memorize the significa- nce of the Four Noble Truths as follows:

1. Pavatti, being or coming into existence (of the khandhā, aggregates),

2. Pavattaka, the causation of coming into being or existence,

3. Nivatti, stoppage or cessation of existence,

4. Nivattaka, the causation of cessation (of existence) or practice for cessation.

The above fourteen syllables express concisely the Four Truths of (1) dukk- ha, (2) dukkhasamudaya, (3) dukkhanirodha (4) dukkhanirodha gāminipatipadā.

How One Comes To Be Called “One Endowed With Insight

Into The Four Noble Truths”.

“Indeed, only when one discerns the real nature of the five aggregates by way of their coming into being, i.e., the cause, and by way of their cessation, that one is counted as a knower of the Truth. One never is so counted (considered) otherwise”.

Tam panetam pavatti nivatti tadubhayahetū vasena dittham’eva saccaggahaṇam hoti, no aññathā