The Great Discourse on the Wheel of Dhamma

understood through personal observation. It is knowing what function should be performed conceming the truth of suffering. This realization comes before the attainment of the ariya magga. Even before a yogi starts the practice of meditation, he must realize that he has to know comprehensively the nature of anicca, dukkha and anatta by taking note when seeing, by taking note when hearing, smelling, tasting, touching, thinking. He must be aware of this task, too, while practising vipassand. Only then can he devote full attention to the arising and dissolution of upddanakkhandha and develop vipassand ndna completely. Our disciples, Satipatthdna yogis, have accomplished this function required by kicca ndna since the time of taking instructions from us on meditation procedures, having learnt then that what ever appears at the instant of seeing, hearing etc, should be carefully noted. Also while taking note, even if the yogi does not know at first what should be noted, he comes to know soon what is to be observed. This discernment is the kicca nana, knowing the function to be performed.

We have given much time to this kicca ndna because it is really very important to know its significance. Now, enough having been said about it, we shall proceed to the kata nana.

KATA NANA WITH REGARD TO DUKKHA SACCA

Tam kho panidam dukkham ariya saccam

parinnatanti me, Bhikkhave, pubbe ananussu tesu dhammesu

cakkhum udapadi, ndnam udapddi, pan& udapddi, vijja

vijja

udapadi, aloko udapddi.

"This Anyan truth of suffering has’ been fully, rightly and well understood. Thus, Oh Bhikkhus, conceming things unheard of before (by me), there arose in me vision, knowledge, wisdom: there arose in me penetrative insight and light".

Being aware of the truth of suffering otherwise the upGdanakkhandha by taking note of seeing, hearing etc and constantly knowing anicca, dukkha and anatta constitutes vipassana nana. By vipassana nana alone, however, the function of parinné,

that 1s, the task of fully and nghtly comprehending is not yet completely accomplished. Perception as nicca, sukha and atta is still possible conceming those objects which faik to be noted. It is only when vipassana ndna is fully accomplished and Ariya magga ndna becomes developed that Nibbanic peace is experienced. And only when Ariya magga ndna becomes developed and Nibbanic peace is experienced can it be said that knowledge of anicca, dukkha and anatta is complete and lasting. This is the accomplishment of the task of fully, mghtly comprehending the truth of suffering.

Even then the sotapatti ndna is not yet adequate to fully accomplish this task. Only by reglizing the Arahatta magga ndna, it can be said that the truth of suffering has been nghtly and completely understood, full hundred percent. For the Blessed One, the task had been fully accomplished since the time of gaining Arahatta path and Fruition and attamment of Enlightenment. Hence he proclaimed that the task of fully understanding the truth of suffering had been completed. Vision etc., arose that the task had been completed and nothing remained to be done.

The yogis presently engaged in the practice of meditation also have this purpose in view: to fully and nghtly understand the truth of suffering and ultimately to complete the task of fully understanding by attaining the Arahatta magga and phala. After attaining the Arahatta magga and phala at last, the realization will come to them, through retrospection, that the task has been fully accomplished.

We have now dealt with all the three ndnas: sacca@, kicca and kata nana with regard to the truth of suffering. Concisely,

1. Discerning at the moment of seeing, hearing etc that all the phenomena of origination and dissolution is real suffering, the truth of suffering, constitutes saccd nana.

2. Discerning that this truth of suffering should be nghtly and fully understood by heedful noting constitutes kiccd ndna.

3. Knowing through retrospection that the truth of suffering has been rightly and fully understood constitutes kata ndna.

Of the three ndna, saccd nana appears while being engaged in vipassana meditation when the yogi realizes that the phenomena of origination and dissolution are mere suffering. This takes place prior to the advent of Ariva magga. At the moment of Ariya magga too, seeing the peace of Nibbana, this ndna arises by realizing the truth of suffering in all the phenomena of arising and dissolution. After the advent of Ariya magga too, this ndna is evolved by retrospection. Thus saccd ndna is the knowledge of the four truths that arises before, after and at the moment of Ariya magga. Actually what is realized at the moment of Ariya magga is only nirodha sacc&, the truth of cessation of suffering. The remaining three truths are said to have been realized by having accomplished, pativeda, (made up of parinnd, pahdna and bhdvana), the task of knowing by penetrative insight.

With regard to the truth of suffering, the moment realization dawns on the truth of the cessation of suffering, the function of knowing that unceasing rupa and ndma are suffering, is accomplished. Accordingly, the Arivas (especially the arahats) who have attained the Ariya path and fruition, know by reflection that the ceaseless rupa and ndma are all suffering. Therefore it is said that the task of penetrative insight, pativeda, knowing the nature of suffering fully and rightly, is accomplished at the moment of the path. While practising the vipassand, this knowledge about suffering arises by actually noting the phenomena of origination and dissolution. This is knowing the dukkha sacca nghtly and well otherwise called parinnd pativeda.

As for kicca ndna, that is realization that the truth of suffering should be comprehended nightly and well, it must be achieved in advance of the attamment of Ariya magga. Only by having the prior knowledge of what functions are to be performed that these functions could be performed for attainment of Ariya magga.

In the case of the truth of suffering, it must be well understood at an early stage that it is necessary to perceive dis-

tinctly the nature of anicca by taking note of the phenomenon of origination and dissolution which is apparent in the aggregates at the time of each occurrence. Only with this prior understanding will the necessary task of observing the phenomenon be performed, and Ariya magga developed after attaining the full maturity of vipassand. With regard to samudaya, nirodha and magga saceG, such prior knowledge as to the functions to be performed with regard to each truth is indispensable. Then only can the Ariva magga be developed.

Thus, long before attainment of magga, there must be realization that the truth of suffering should be fully apprehended nghtly and well; that samudaya should be abandoned; that the truth of cessation of suffering should be realized and that the truth of the path leading to the cessation of suffering should be developed. Knowing as to the function to be performed with regard to each truth must therefore precede far ahead of the advent of the magga.

The knowledge that these functions have been performed comes only after the attamment of arahatta path and fruition through reflection that (vusitam brahmacdriyam) the holy life has been lived; (katam karanivam) what has to be done has been done. Kata ndna is that knowledge which knows that what has to be done has been done. Through realization of nirodha, the arahatta magga has performed three other tasks also, namely, fully and nightly understanding the truth of suffering, abandoning samudaya and developing the path. It is kata ndna that knows that all these four functions have been performed. _

The above concise statements about saccd ndna, kicca nana and kata ndna have been made in accordance with Mulatika subcommentary on Katha Vatthu. We have adequately dealt with the three ndnas with regard to the truth of suffering. We shall go on to the three ndnas with regard to the truth of origin of suffering.

SACCA NANA WITH REGARD TO SAMUDAYA SACCA

Idam dukkhasamudayo ariya saccam ti me,

Bhikkhave, pubbe ananussutesu dhammesu, cakkhum udapédi,

nanam udapadi, pannd udapddi, vijjd udapddi, aloko

udapaidi.

"This is the noble truth of origin of suffering; this is the truth about origin of suffering which Ariyas should know." Thus, Oh Bhikkhus, conceming things unheard of before (by me), there arose in me vision, knowledge, wisdom, there arose in me penetrative insight and light.

In the passage above 'This' refers to kama tanhd, bhava tanha@ and vibhava tanhd, which have already been explained. How suffering originates from them is as follows: Kama tanhd finds delight in objects of sensual pleasures which have to be searched and worked for. Some people undergo intense sufferings, to the extent of losing their lives even, while in pursuit of the objects of thew desires. Any attempt to curb the craving which has arisen glso ‘results in suffering and unhappiness. To look and work for things which are not easily attainable is also suffering. The task of looking after the acquired wealth and property is very onerous. Smokers and betal-leaf eaters suffer difficulty when they mm short of their objects of desire. People addicated to drinking and opium smoking will feel much harder under similar circumstances.

Man is bom alone. While young, he leads a single life happily free from encumbrances. When he grows up, he feels the need for a companion. Instigated by kdma tanhd, he begins to look for one. When he aims for the unattainable he ends up in misery. If at last his wish is fulfilled by getting the companion he needs, the trouble soon starts when they find themselves incompatible. Even when there is concord and harmony in the marnage life, trouble appears when one of the partners happens to be struck by a serious illness. Attending to a sick person is a difficult task. In time death comes to one of the partners leaving the other in the throes of lamentation and suffering. It is plain that all these sufitings are rooted in tanhd.

But the majority of beings are under the delusion that this tanha is the source of happiness. They consider it a bliss to enjoy

the pleasures of various sensual objects. When fanhd 1s not aroused in the absence of any pleasurable objects or sensations, life becomes dull and monotonous for them. To pay visits to monasteries or temples is irksome; to listen to sermons.on vipassana meditation is utterly boring. On the other hand, entertainment shows such as cinemas and operas provide joy, delight and merriment. Thus this tanha is carefully nurtured by hunting for all available objects of desire. These frantic pursuits after pléasure are made in the belief that they lead to joy and happiness. People believe in this way for no other reason than ignorance which is giving them misguidance.

However, what appear to be pleasant and delightful are, in reality, awesome and horrifying because of their nature of incessant arising and perishing. There is never any surfeit of sense pleasures since tanhd is insatiable. Even after days, months and years of enjoying the pleasure, ranhd remains unsatisfied. Hence their constant and anxious pursuits after pleasure so that their enjoyment may not be disrupted. When at last, the stock of pleasurable objects and sensations become exhausted, great dissatisfaction is endured. This is a short account of how tanhd gives rise to trouble and suffering in the present life.

But the real cause of suffering lies in the fact that this tanha is responsible for repeated rounds of rebirths. Pleasurable sights and sounds excite delight and craving and this craving gives nse to attachment. Because of attachment, effort has to be put forth for its fulfilment. This constitutes sankhdra, kdma bhava. Because of such activities in fulfilment of desires and because the javana consciousness of the death moment, otherwise called the abhisankhdra vinndna which gets its impetus from tanhd holds on to the object which appears then, rebirth consciousness arises immediately after the death consciousness. From the moment of rebirth consciousness in the new existence, it may be said that all the troubles and tribulations with regard to new life have. begun. All these troubles from the moment of rebirth consciousness have their roots in tanha@. As for Arahats in whom tanhd has been eradicated, they do not encounter any

more sufferings of new existence. Thus kdma tanhd is the real cause of sufferings such as birth etc., the samudaya saccd.

Enthusiasts who aspire for rupabhava and arupabhava strive for attammment of rupavacara jhdna and arupavacara jhdna respectively. By virtue of such jhdnic attainments, they are reborn in the realms of rupa Brahmas and arupa Brahmas. As Brahmas, they are free from sufferings of physical pains as well as mental afflictions. Their life span is also measured in terms of world cycles. From the worldy point of view, their life may be deemed as one of happiness. But when their life span is terminated, they face death and suffers the agonies of death, marana dukkha. They suffer mental distress, too, for not having the wish of immortality fulfilled. After death too, troubles and tribulations await them in kdma existence to which they are destined. Thus, bhava tanhd, craving for existence in the Brahma world is also really the truth of suffering.

Craving for non-existence after death is also cause of suffering because it encourages evil deeds in this life. Instead of shrinking from evil actions the nihilists go to any length in pursuit of them wherever available and take delight in them. Because of such akusala kammas, they are rebom in the four nether worlds for many existences and undergo the woes and miseries of these existences. It is very plain, therefore, that this vibhava tanh, craving for non-existence, arising out of the nihilist view of life is definitely the truth of ongin of suffering, samudaya saccd.

All these three tanhas being the root cause of suffering, the Buddha who had realized them as such declared how he had seen them: "The vision, which saw that this is the Noble truth of origin of suffering, had arisen in me." Knowing that this is the noble truth of origin of suffering is saccd nana. The sacca ndna which knows this truth arises both before and after the advent of Ariva magga. At the moment of the Path, the function of knowing the truth is accomplished too, by way of relinquishing or abandoning, pahdna pativeda. To summarise, that which knows the four truths before, after and at the moment of magga 1s sacca@ nana.

KICCA NANA WITH REGARD TO SAMUDAYA SACCA

Tam kho panidam dukkhasamudayo ariyasaccam

pahdtabbamti me, Bhikkhve, pubbe ananussutesu dhammesu,

cakkhum udapd&di, ndnam udapddi pannd udapadi, vijjd

udapdadi, dloko udapddi.

"This Ariya truth of origin of suffering should be abandoned." Thus, Oh, Bhikkhus, conceming things unheard of before, there arose in me vision, knowledge, wisdom; there arose in me penetrative insight and light.

If freedom from suffering is desired, the origin of suffering must. be eliminated. For example, in order to effect cure of a disease, the root cause of the malaise must be eradicated by administration of suitable medicine. Myanmar physicians diagnose the cause of a disease in terms of disorders in blood, wind, bile and phlem, climate, food, etc. Westem physicians trace the cause to various disease carrying germs. When such causes of disease have been duly diagnosed and then eradicated through proper medical treatinent, complete cure is effected of the disease. Likewise, samsGric . suffering of repeated rebirths in the rounds of existence may be avoided by removing its root cause, which is tanhd, the truth of origin of suffering. Therefore, this truth is regarded as that which should be given up, pahatabba dhamma.

How is abandonment to be effected ? It is most essential to know it. "Let tanhd not appear, let it not arise; I shall keep my mind as it is, free from ‘anhd. I shall have only tanhd — free mind." Will it be possible to maintain such a state or mind? People believing in the possibility of doing so should actually try to attain this state of mind and see how ‘ong they can maintain it. Will not the married man be harassed by thoughts of love and tendemess for his wife and erotic emotion that demand fulfilment ? Will there not arise craving for a smoke or a chew of the betel leaves, or for relishing a good meal? And how about the yearning for possession of wealth and property ? These questions cannot be easily disposed of by brushing them aside, arguing that they are concemed with