The Great Discourse on the Wheel of Dhamma

PROPER INSIGHT KNOWLEDGE ONLY BY MINDFUL NOTING

In order to further strengthen our argument, we shall quote a passage from the Maha Stipatthana commentary, namely:

Yasama panakaya vedand citta-dhannmesu kinci

dhamman anamasitava bhdvand nama natti. Tasamda tepi

imindva maggena sokaparideva samatikkhantati veditabba.

(Commentary to Sutta Mahdvd)

There is no such thing as development of insight knowledge, knowledge pertaining to the noble path, without contemplation of any of the meditation objects namely, body, feelings, mind and mental objects (Dhamma). Therefore it should be realized that the minister Santati and Patasra Theri (who were said to have attained the higher knowledge of the noble path and fruition in the course of hearing a discourse on dhamma) had overcome thier sorrow and lamentation only through the practice of the path of the four foundations of mindfulness.

NO INSIGHT WITHOUT MINDFULNESS

The commentary is very clear on this point. It is not just listening to the teaching but contemplation on any of the objects, body, feelings, mind and mental objects that helped them to attain higher knowledge. Without contemplating on any of them, it is impossible to develop insight knowledge nor knowdledge pertaining to the noble path and fruition. It is very clear therefore that mere leaming of the definition and classifications of ndéma and rupa and reflecting on them without actually noting them as they arise within one's body, will never develop the proper path of right view otherwise called the insight knowledge or the knowledge pertaining to the noble path.

Here nght mindfulness alone will not bring about the desired objective. Having achieved right mindfulness, it is only by comprehending the truth as it really is that the desired end is attained. Therefore in the summarised introduction to the Satipatthana just cited above, it is mentioned to have ardent mindfulnese with clear

comprehension.’ In the exposition of this summarised mtroduction such terms as “pajdndti” -- to know in different ways, or "sammudaya dhamménupassi" -. to know the cause of arising and ceasing-- are employed.

We have therefore summarised this path of right mindfulness as follows: to develop right mindfulness, there must. be ardent mindfulness with clear comprehension ---

1. Clear comprehension of every body movement

2. Clear comprehension of every action of the mind

3. Clear comprehension of every feeling, good, bad or

indifferent (whichever becomes manifest.)

4. Right comprehension of every mental object (dhamma)

as it appears.

We have taken considerable time to discuss in detail the path of right mindfulness as it is very important for the understanding of many people. We shall proceed now with consideration of the path of nght concentration. For that, we shall confine ourself only to the most essential pomts of the teaching conceming the path of right concentration. To recite all the expositions on the subject will be covering too wide a scpoe, hard to be grasped by those with limited knowledge.

THE PATH OF RIGHT CONCENTRATION

What, Bhikkhus, is Right Concentration ? Here, in this Teaching, the Bhikkhu, being detached from all desires (greed) and detached from other unwholesome things, enters into the first stage of absorption which is accompanied by thought conception *(thinking), and discursive thinking (investigation), is filled with rapture (piti) and happiness (sukha), bom: of detachment from evil thoughts. And so on, he enters into the four stages of jhdna.The Concentration involved in the four stages of jhdna is defined as the path of right concentration.

Here, Jhdna means not allowing the mind to wander about but having it fixed on a single object to remain tranquilized. According to Suttas, there are four types of Jhdnas: (1) the five

factors namely, vitakka, directing the mind towards an object or thinking of the meditation object: vicdra, repeated investigation on the object which has manifested; piti, rapture or thirlling joy, sukha, happiness or pleasant feeling; ekaggatd, one-pointedness of calm mind, constitute the first jhdna. (2) After fading away of vitakka and vicdrd, only three factors ramain, piti, sukha and ekaggata to form the second jhdna. (3) Then without piti, the two factors, sukha and ekaggata constitutes the third jhand (4) In the fourth jhana, sukha is replaced by upekkhd (equanimity) so that upekkha and ekaggata form the two factors of the fourth jhdna.

These four types of jhdnas may be higher Lokiya (mundane) jhdnas also known as rupavacara and arupavacara jhdnas or Lokuttara (supramundane) jhdna accompanied by the noble path consciousness. The Jokuttara jhadna samadhi is the path of noble right concentration proper; the lokiya jhdna samadhi may be classed as the path of mght concentration if it forms the basis for the development of Vipassana.

ASSERATION THAT VIPASSANA CANNOT DEVELOP

WITHOUT JHANA

Hanging on to this statement of ours, some are saying that Vipassana can be developed only after achieving purification of mind through attaming jhdnic concentration. Without jhdnic concentration, purification of mind cannot be brought about. Consequently vipassana cannot be developed. This is a one-sided, dogmatic view. That access concentration in the neighbourhood of jhdna, having the capacity to suppress the hindrances, can help attain the purification of view, leading thus to the development of vipassana; that by so developing, attainment can be made up to the stage of Arahattaphdla: that there are many who have achieved thus, are explicitly stated in the Visuddhi Magga etc. In the Sutta Pali canons; for instance in the Maha Satipatthana sutta etc. there is very clear teaching tha t Arahattaphala may be achieved by contemplation of such objects as body postures etc. which can cause only access concentration to

come about. The Anussatithdna sutta of the Anguttara’ Pali canon States that the samadhi which develops out of recollections of . virtues of the Blessed One etc. is adequate enough to be used as a basic concentration for the development of higher knowledge up to the state of Arahatship. The commentaries which expound on the section on clear comprehension also definitely affirm that piti can be aroused by recollecting just on the virtues of the Blessed One and the Sangha; and that the piti so aroused can be meditated upon as being perishable, as being impermanent resulting subsequently in attamment of Arahattaphala.

These authorities state further that the innumerable people by lakhs, millions and crores who became liberated during the course of discourses given by the Buddha were not all skilled in jhanas. \t is most probable that many of them were unequipped with jhdna attainments. But they must have achieved purification of mind, because their mind then was described as responsive, tender, free from hindrances, exultant and pure. Commentaries clearly mention that it was at such opportune moment that the Blessed One delivered the most exalted, sublime discourse on the four truths which only the Buddha alone could expound. Commentaries clearly state that his audience attained higher knowledge as a consequence of listening to such deliverances.

In view of such consideration, definitions given in the teachings of the right concentration in terms of the four jhdnas should be regarded as a superlative method of description, the access concentration, although described as an inferior way, may also be taken as the right concentration which can accomplish the purification of mind. The said access concentration has the same characteristics of suppressing the hindrances as the first jhdna. They are similar too in having the same five factors of jhdna, namely, vitakka, vicdra, piti, sukha and ekaggatad. Consequently we take it that the Blessed One had included both the proper access concentration and the nominal access concentration under the category of the first jhdna as an inferior way of definition.

Jhana means closely observing an object with fired attention. Concentrated attention given to aselected object of meditation such as respiration for tranquility concentration gives rise to samatha Jhana, whereas noting the characteristic nature of rupa, ndma and contemplating on their impermanence, unsatisfactoriness and imsubstantiality brings about vipassand jhdna. We have given the following summarised note for easy memory:

1. Close observation with fixed attention is called jhdna.

2. There are two types of jhdna -- samatha jhdna and

vipassana jhdna.

3. Fixed attention to develop only tranquility is called

samatha jhdna.

4. Contemplating on the three characteristics constitute

vipassana jhdna.

5. There are three kinds of samadhi (concentrations); Mo-

mentary, Access and Absorption or fixed concentrations.

Tne momentary concentration mentioned above refers to the fairly calm state before access concentration is attained in the course of meditating upon tranquility meditation objects (samatha kammathdna objects) and also to the vipassana Samadhi. And of these two, the vipassand samadhi having the same characteristic of suppressing the hindrances as access concentration is also called access concentration as explained above. That this vipassana. momentary concentration, when it becomes strongly developed, can keep the mind well tranquilized just like the absorption concentration, has been clearly bome out by the personal experiences of the yogis practising the Satipatthana meditation,

Therefore in the Maha Tika, the sub-commentary to the Visuddhi Magga, we find: "True, khanika cittekaggatsd is (vidassand) samadhi which lasts for only the duration of the moment of each arising. When this Vipassand khanika samadhi occurs uninterupptedly with ndma. rupa as its meditative objects maintaining tranquility in a single mode, at a stretch and not being overcome by opposing defilements, it fixes the mind immovably as if in absorption jhdna.

Accordingly a person engaged in vipassana meditation and intent on developing himself upto the path and fruition stage, should endeavour, if possible to reach the first jhdna or the second, the third, the fourth jhdna or all the four’ jhdnas. And having any of them, should train himself to maintain them and to be skillful with them. Failing, however, to reach the jhdnic stage, he should strive to bring about the access concentration in the neighbourhood of the jhdana.

The vipassana yGnika, on the other hand, who begins with the contemplation on ndma, rupa such as the four primaries, should try to become established in vipassand khanika samadhi which is capable of suppressing the hindrances just like the access concentration. When fully established thus, the series of insight knowledge will arise beginning with the analytical knowledge conceming ndma and rupa (ndmarupa pariccheda nana). Thus vipassand khanika samd@dhi and access concentration are also to be regarded as the path of mght concentration.

We have dealt fairly comprehensively with the path of nght concentration. We shall now proceed to elaborate on the path of knowledge (pannd).

THE PATH OF RIGHT VIEW

What, Bhikkhus, is the nght view? Bhikkhus, there is such thing as knowledge of the Truth of suffering, such thing as knowledge of the Truth of cause of suffering, knowledge of the Truth of extinction of suffering, knowledge of the Truth of the way leading to the cessation of suffering. Such knowledge is called the Right view.

In short, knowing the Four Truths as they really are is the Path of right view. This should be developed as explained above in the methods of development of Right mindfulness and Right concentration. Further elucidation will be provided here for clear understanding.

There are five types of Right view according to the commentary to Anguttara, namely, (1) kKammassakataé sammdditthi. (2)

Jhdna sammdditthi. (3) Vipassand sammdditthi. (4) Magga sammaditthi. (5) Phala sammdditthi.

-Uparipann4sa mentions also five types similar to the above, but instead of jhdna sammdditthi, there is Paccevekkhana sammdditthi. Combining the two lists, we have the following six types of Right view:

(1) Kammassakata sammdditthi. (2) Jhaéna sammdditthi. (3) Vipassand sammdditthi. (4) Magga sammdditthi. (5) Phala sammdditthi. (6) Paccevekkhana sammdditthi.

In the above list, Phala sammdditthi. is the right view that accompanies the four Phala states which are the results of four Noble Path. Attainment of the knowledge of the four Noble Paths is spontaneotisly followed by knowledge of the Fruitions. There is nothing special to be done to attain the knowledge of the Fruition. In addition paccavekkhan sammdditthi. is self-reflection that comes also spontaneously after attainment of the Path and Fruition. No effort is needed to bring it about. One should strive only for the first four types which we accordingly will elaborate.

KAMMASSAKATA SAMMADITTHI

Kammassakata samméditthi means belief in and acceptance of the view that there is kamma and there is resultant effect of that kamma. Any action is kamma and this action produces good or bad results. For instance, doers of evil deeds reap evil consequences. Criminals have to face, for their crimes, punishment, the lightest of which may be condemnation or reproof by the society. Abusive language is bound to be replied with abusive language; a stem look charged with ill-will, will be retumed with a stem, forbidding look; while a happy smile begets a happy smile. A fnendly greeting is sure to be rewarded with amiable friendliness.

A well-behaved child having acquired good education in his young days will grow into a prosperous, successful adult. Following young day a lucrative trade or industry leads to wealth and prosperity, unprof-

try leads to wealth and prosperity; unprofitable endeavours such as gambling surely leads to ruination. Such itable endeavours such as gam

instances of good or bad retributions following good or evil actions are within our daily experiences.

Throughout the endless cycle of samsara, this law of kamma prevails, good action leading to good results, evil action leading to bad consequences. As a result of evil deeds done in past existences, one has to suffer evil consequences such as short span of life, various ailments, ugliness, poverty, and lack of followers or attendants in the present life. Evil acts such as killing, torturing, stealing, robbing, lying etc. done in this life will bear fruits in future existences being bom in inferior planes accompanied by similar evil retributions.

As a result of good deeds done in previous existences, good results come to fruition in the present life and one enjoys longevity free from ailments, endowed with beauty, wealth and attended upon by many followers. Avoiding evil acts of killing, torturing, stealing. robbing and being well disposed to good deeds of generosity, help and service to others, one is re-bom in higher existences, enjoying the fruits of these good deeds.

Good results from good action and bad ‘results from evil acts are evident realities. Belief in these realities is kammassakata samma ditthi, which means the nght view that one's own kamma is one's own property.

This blief or the mght view is not brought about by one's own penetrative intuition like the insight knowledge. It is mere acceptance of the view based on faith in the words of the elders and scriptures after weighing upon evidences’ of known instances and their credibility. This right view is mcluded im the list of ten meritorious deeds and is known as meritorious right view, sucarita sammdditthi. The wrong view which denies existence of kamma and its result, in spite of their reality, is micchdditthi; it is classed as one of the ten demeritorious deeds and is termed demeritorious wrong view, ducarita micchaditthi. Reference may be made to the second. volume of our discourse on Sallekha sutta for further elucidation on ducarita micchaditthi.