FEELING OR SENSATION IS NOT ATTA

THE GREAT DISCOURSE ON THE ANATTALAKKHA¤A SUTTA

SECOND PART

(Delivered on the Full moon day of Nayone 1325 M.E)

We began our discourses on Anattalakkha¼a Sutta on the eighth waxing day of Nayone. We had fully explained then that Rþpa, body, is just aggregate of materiality, is not self but non-self. We will deal today with Vedanakkhandhæ, the aggregate of sensations to show how it is also not self. People in general like to meet with pleasant objects and enjoy pleasurable sensations; they dislike unpleasurable sensations. With regard to both the pleasant and unpleasant sensations, they assume that "I feel the sensation; I feel pleasant; I feel unpleasant. But in reality, the feeling of sensation is not self, not soul but mere unsubstantiality, Anatta. The Blessed One had explained this true fact as follows:

FEELING OR SENSATION IS NOT ATTA

"Vedanæ Bhikkhave anatta, vendanæ ca h'idam Bhikkhave atta abhavissa nayidam vedanæ æbædhæya samvattayya labbhetha ca vedanæya evam me vedanæ hotu evam me vedanæ mæ ahositi. Yasmæ cca kho Bhikkhave vedanæ anattæ tasmæ vedanæ abadhayæ samvattati na ca labbhati vedanæya evam me vedanæ hotu evam me vedanæ mæ ahosøti."

"Bhikkhus, vedanæ, feeling is not self."

There are three categories of feeling.

1. Sukkha vedanæ .... .... pleasurable feeling.

2. Dukkha vedanæ .... .... unpleasurable feeling.

3. Upekkhæ vedanæ .... .... equanimous, neutral, feeling, neither pleasurable nor painful.

The equanimous, neutral feeling is generally not prominent. the pleasurable feeling and unpleasurable feelings only are commonly known and talked about.

It is such a pleasure to feel the touch of a cool breeze or cold water when the weather is scorching hot; it is very comforting to be wrapped up to warm, woolen blankets during a cold spell; one feels so easeful after one has stretched the limbs or changed positions to relieve the tired stiff limbs. All these comfortable feelings felt through contact with pleasant objects are as Sukha vedanæ pleasurable feelings, which the sentient beings assume to be self; "I feel pleasant, I feel comfortable." Therefore they go in pursuit of such pleasurable sensations.

Sufferings that arise on coming into contact with unpleasant objects, feeling hot, tired in the limbs, discomforts due to intense cold, itchiness etc are classified as Dukkha vedanæ, unpleasurable sensations, which is also assumed by sentient beings to be self: "I feel painful, I feel hot, I feel itchy, I feel unpleasant." Therefore, they try to avoid contact with these unpleasant objects as much as possible. But when overtaken by disease that afflicts the body, they have to suffer the pain unavoidably.

What we have just described relate to the pleasurable and unpleasurable feelings with respect to the physical body. In addition we have to consider the feelings that arise in relation to states of mind. Thoughts on pleasant objects give rise to happiness and gladness, Sukha vedanæ; while thinking about things and affairs which develop dejection, despondency, defeatism, sadness, grief, timidity and so on, give rise to unhappiness, Dukkha vedanæ. Dwelling on ordinary everyday affairs gives rise to neutral, equanimous feeling, Upekkhæ vedanæ.

These are three kinds of feelings that are related to thoughts or imaginations. Whilst in such various states of mind, the sentient being assumes these feelings also to be Self: "I am feeling glad, happy; I am despondent, unhappy; I am not feeling happy, not unhappy, I am just equanimous."

When pleasant objects are seen, heard, smelt or tasted pleasurable feelings arise in them. These are also regarded as self: "I feel good I feel happy." Therefore they go after the good things of life, visiting places of entertainments etc, in order to enjoy good sights, good sounds; they use fragrant flowers and perfumes to enjoy pleasant aroma; they go to any length and trouble to satisfy their gustatory demands.

When unpleasant objects are seen, heard, smelt or tasted, unpleasant feelings arise in them. These are also assumed to be Self; They try, therefore, to have nothing to do with unpleasant objects.

The ordinary every day scene which one sees, hears. Indifferent sense objects, excite neither a feeling of pleasure nor feeling of unpleasantness. This is neutral equanimous feeling which is also assumed to be self. People are never content with this medial condition of neither pleasantness nor unpleasantness. They strive hard, therefore, to attain the state of pleasantness to enjoy pleasurable feelings.

DISCUSSION ON VARIANCE BETWEEN ABHIDHAMMÆ AND SUTTANTAS

According to Teachings in Abhidhammæ, there is neither feeling of pleasant nor feeling of unpleasantness at the moment of seeing. hearing, smelling, tasting, but just equanimous feeling, indifference. But in the Suttantas are discourses, which describe how all these Vedanæs, Sukkha, Dukkha and Upekkhæ arise at all the sense doors. There are discourses exhorting to contemplate on these feelings at the moment of seeing, hearing so as to comprehend their true nature. The Mahæ Tøkæ of Visuddhi Magga (p.36, vol. II) has explained how sukkha, dukkha and upekkhævedanæs become evident at the moment of seeing, hearing etc in these words.

"Although it is said that eye consciousness is accompanied by equanimity, the resultant effect of unwholesome act is in the nature of suffering. The resultant effect of unwholesome act cannot be pleasant. Likewise, although it is stated that resultant effect of a wholesome feeling, pleasantness. All moral acts bear good, pleasant fruits.

This explanation in the sub-commentary is most appropriate and can be verified through practical experience. When a beautiful object is sighted, the feeling of wholesomeness and pleasantness is evident even as the object is being seen. When a terrifying, repulsive, hateful object is sighted the feeling of horror, aversion is quite evident too even while seeing the objects. These experiences are more pronounced in the case of hearing than in the case of seeing. A sweet, pleasant sound produces a sweet, pleasant effect; a terrible loud din inflicts unbearable pain on the hearer. The resultant effect is distinct still in smelling. A pleasant sensation arises in the nose as soon as a fragrant aroma is smelt, whereas a foul putrid smell at once sets up nausea resulting in head-ache and other ills. A whiff of poisonous odour may even cause death. The most pronounced effect may be experienced in the act of eating. While a tasty, delicious dish produces a delightful sensation on the tongue, the bitter taste of some medicinal pills is very unpleasant and disagreeable. A poisonous substance will cause intense suffering and may result even in death.

Thus although it is stated that eye-consciousness etc is accompanied by indifference, the immoral resultant equanimity which experiences disagreeable objects is in the nature of painful suffering; and the moral resultant equanimity which experiences agreeable objects has the nature of pleasant happiness. "These comments of the sub-commentary are most appropriate. We find therefore the Suttas mention that all three types of Vendanæs are excited at the moment of seeing etc. Alternatively, as it is possible for all the three to arise at the moment of javana, impulsion, during the eye avenue thought process (cakkhudværa vøthi). The Sutta mention all the types of vedanæs to be excited when seeing etc.

VEDANÆ MISCONCEIVED AS ATTA

Therefore, enjoyment of various sense-objects, pleasant or unpleasant, every time they are seen, heard, touched or become known, constitutes vedanæ. When an agreeable sensation is felt, there arises the clinging of self. "I feel pleasant." When the sensation is disagreeable, there arises the clinging of self, "I don't feel pleasant;" or, previously I have felt pleasant, but now I feel unpleasant, "When the feeling is one of indifference, self is quite pronounced too as "I feel neither pleasant nor unpleasant. I feel indifferent." This is Atta clinging with respect to vedanæ, feeling, known as vedakæ atta-believing that it is self or soul who enjoys the pleasant or unpleasant feelings.

Vedakæ atta is belief that it is self or atta who enjoys the pleasant or unpleasant feelings.

This is how every ordinary worldling clings onto the notion of self. In Indian literature, vedanæ is described as Self, Atta or having the attributes of a Self or Atta. In Myanmar, this notion does not seem to be so firmly held to be inscribed in writing. But all the same, there is the clinging to the belief that, on happy occassions, "It is I who enjoys pleasant things; when faced with difficult circumstances, "It is I who suffers." The reason for such beliefs lies in the fact that inanimate objects such as stones or sticks do not feel the heat when coming into contact with it; they do not feel cold when touched with a cold body. They feel neither happy nor sad under pleasant or unpleasant circumstances. The animate objects, the sentient beings, on the other hand, suffer or rejoice according to pleasant or unpleasant circumstances. It is assumed, therefore, that sentient beings must be endowed with an animating spirit, a living entity. It is this living entity which enjoys on moments of pleasure or suffers on occasions of distress.

In reality, vedanæ, feeling is not self, a living entity but only a phenomenon that arises and vanishes as conditioned by circumstances. Therefore, the Buddha declared first and foremost the truth which must be firmly held: "Bhikkhus, vedanæ, feeling is not Self," and he continued to explain the reason why vedanæ is not self.

WHY VEDANÆ IS NOT SELF

"Bhikkhus, if vedanæ were self, the inner substance of the body, then vedanæ would not tend to afflict or distress. And one should be able to say of vedanæ, "Let vedanæ be thus (always pleasant); let vedanæ not be thus (always unpleasant). It should be possible to influence vedanæ in this manner as one wishes.

True, if vedanæ were self, it should not cause distress to oneself, because it is not in the nature of things to afflict oneself, and it should be possible to mange vedanæ as one wishes. These should all obtain and follow from the supposition "if vedanæ were self." Furthermore, if vedanæ did not tend to afflict, and if our feelings were always pleasant, as we desire and never unpleasant, then we should regard vedanæ to be truly self.

This hypothetical statement 'if vedanæ were self' is a form of instruction to pause and consider whether it afflicts one or not, whether vedanæ can be managed to be always pleasant as one desires. On careful examination, it will become very evident that vedanæ is almost always afflicting us and that it arises, not following one's wish but in accordance with its own conditioning circumstances.

Our audience here will find it within their personal experiences that vedanæ afflicts them now and often; that they can never have their wish fulfilled to be always enjoying good sights, good sounds, good smells, good foods, soft touch etc. They will have discovered that unpleasant vedanæs outweigh pleasant ones. That one cannot have vedanæ as one wishes is because vedanæ is not self nor one's inner substance. The Blessed One continued to explain why vedanæ is not self:

Direct evidence of how vedanæ is not Self.

"Bhikkhus, as a matter of fact, vedanæ is not self. Since vedanæ is not self, it tends to affliction. And it is not possible to say of vedanæ, 'Let vedanæ be thus (always pleasant); let vedanæ not be thus (always unpleasant).

In reality, vedanæ is not self. Hence it oppresses by painful feelings and mental distresses. And it is not amenable to one's control, being unable to keep it always pleasant and never unpleasant. So the Blessed One had explained that vedanæ is not self, inner substance, because it ends to afflict; vedanæ is not Self since it cannot be managed as one wishes.

Although it is evident that vedanæ is oppressive, and ungovernable, there are some people with strong attachment to wrong belief in Self and intense craving, ta¼hæ, who trusting in pleasurable sensations, cling to vedanæ as Self and take delight in it. Careful consideration, however, will reveal that moments of joy and happiness are few compared to occasions of suffering and distress.

HOW VEDANÆ INFLICTS SUFFERING

There has to be constant accommodations and adjusting to conditions to maintain ourselves comfortably. One suffers discomforts of feeling stiff, cramped, hot and of aching when confined to one position for long, unless one makes necessary adjustments in body postures to relieve the pains. The oppressive nature of vedanæ is quite evident even if we consider only the case of the eye which needs constant accommodation by frequent winking and occassional blinking. Without these adjustments, tiredness in the eye will become unbearable. Other organs of the body also need similar accommodations. Even with constant adjustments, vedanæ under certain circumstances, is likely to inflict severe pains and suffering which may lead to serious ailment and illness resulting even in death. Many have been incidents where the afflicted person, unable to bear the oppressions of vedanæ any longer, have sought the termination of their own lives by committing suicide.

The physical pains and suffering just described are not inflicted entirely by vedanæ; rþpa also contributes its share of oppressions, being the original source of troubles. In the previous discourses on sufferings caused by rþpas we have described different types of feelings, which may be regarded as afflictions brought about by vedanæ also.

Mental distresses and suffering on the other hand are afflictions caused solely by vedanæ without the aid of rþpa. On the death of one's near and dear ones, parents, husbands and wives, sons and daughters, vedanæ inflicts sorrow, grief, lamentations on the bereaved ones. Likewise, there is intense mental suffering, which may even result in death, on loss of wealth and property too. Frustration and discontent owing to one's failure to solve life's problems, separation form one's associates and friends, unfulfilled hopes and desires are other forms of oppressions inflicted by vedanæ.

Even Sukha vedanæ, the pleasurable sensations which are very comforting by giving happiness while they last, prove to be a source of distress later on. When they disappear after their momentary manifestation, one is left with a wistful memory and yearning for them. One has, therefore, to be constantly endeavouring in order to maintain the pleasant happy state. Thus people go in pursuit of pleasant states even risking their lives. If they happen to use illegal and immoral means in such pursuits, retribution is bound to overtake them either in this life time or in the states of woe. Thus apparently pleasant sensations, Sukha vedanæ, also inflict pain and distress.

Upekkhæ vedanæ, equanimous feeling, like sukha vedanæ, affords comfort and happiness. And like sukha vedanæ, it requires constant effort to maintain its state, which of course entails cumbersome trouble and burden. Both sukha vedanæ and upekkhæ vedanæ are not enduring being of fleeting nature, they require constant labour for their continuous arising. Such activities which invlove continuous striving, constitute sa³khæra dukkha, suffering due to formations. This is just a brief indication of the oppressive nature of all the three vedanæs, sukha, dukkha and upekkhæ.

If there were no vedanæ, feeling there would be no experiencing of pain or pleasure either physically or mentally. There would be freedom from suffering. Take for instance a log, a post, a stone or a lump of earth. Having no feeling they do not suffer in any way. Even when subjected to hacking, beating, crushing, burning, they remain unaffected. The continuum of næma, rþpa which are associated with vedanæ is, however, afflicted with suffering in many ways. Thus it is plain that vedanæ is not self, the inner substance.

VEDANÆ IS UNMANAGEABLE

Vedanæ is unmanageable and not amenable to one's will. Just consider the fact that we cannot manage things as we wish so that we may see and hear only what is pleasant; taste and smell only, what is delicious and sweet. Even when with great effort and labour, we select and pick out only what is most desirable to see, hear taste or smell, these objects are not enduring. We can enjoy them only for a short while before they vanish. Thus we cannot manage as we wish and maintain a state in which pleasant and desirable things will not disappear but remain permanently.

When pleasant objects of sight etc vanish, they are replaced by undesirable objects of sight etc which, of course, causes suffering. It has been stated earlier that unpleasant sounds are more oppressive than unpleasant sight; undesirable smell is worst than undesirable sound and undesirable taste is far worse still. Further, toxic substances when taken internally may cause even death. The worst of all is the unpleasant sense of touch. When pricked by thorns, injured by a fall, wounded by weapons, scorched by fire, afflicted by disease, the suffering which ensues is always very painful; it may be so intense as to cause clamorous outbursts of wailing, resulting even in death. These are instances of unpleasant vedanæ which cannot be commended not to happen. That which is unmanageable is surely not self. Vedanæ is thus not self and it is not proper to cling to it believing it to be self, one's inner substance.

What we have so far described relate only to vedanæs experienced in the human world. The vedanæs of the four nether worlds are far more excruciating. Animals such as cattles, buffaloes, poultry, pigs etc., have to face tormenting troubles almost all the time with no one to assist them or guard them against these afflictions. The petas have to suffer more than the animals but the denizens of hell, the Niraya states suffer the most. We cannot afford to remain smug with the thought these four nether worlds have nothing to do with us. Until and unless we have attained the stage of the Noble Ones, the Ariyæs there is always the possibility that we may have to face the sufferings in the lower worlds. Thus as vedanæ tends to affliction in every existence, it cannot be regarded as self or inner core of individual being of each existence. And it is not possible to manage as one wishes so that unpleasant vedanæs should not arise; undesirable vedanæs arise inevitably of their own accord. Mental distresses which we do not wish to arise; make their appearance all the same; which all go to prove the uncontrollable nature of vedanæ. Each being has to contend with vedanæs which cannot be managed as one wishes, and hence cannot be self or one's own inner substance.

To reiterate:

"Bhikkhus, vedanæ is not Self (not one's inner substance); If vedanæ were self, then vedanæ would not tend to afflict or distress. And it should be possible to say of vedanæ, "Let vedanæ be thus (always pleasant); let vedanæ not be Thus (always unpleasant).

In reality vedanæ is not Self, one's inner substance. Therefore it tends to afflict or distress. And it is not possible to say of vedanæ "Let vedanæ be thus (always pleasant); Let vedanæ not be thus (always unpleasant).

As stated in this Canonical text the vedanæ which is felt in one's own body tends to affliction and is not amenable to control. Hence it is very clear that vedanæ is not self, not one's own inner substance. Nevertheless, ordinary common worldling clings to the belief. "It is I who suffers after experiencing happiness; it is I who enjoys as circumstances favour, after going through distresses." Clinging to belief in self is not easy to be eradicated completely. This wrong belief in self with respect to vedanæ is abandoned only through personal realization of the true nature of vedanæ; this realization can be brought about by contemplation on vedanæ; in accordance with Satipatthæna Vipassanæ practice, otherwise Middle Way, as instructed by the Blessed One. We will now deal with how this atta clinging can be discarded by contemplation on vedanæ.

A brief description of Vipassanæ meditation has been given in the first part of these discourses. The Yogø who keeps not of rising, falling, sitting etc., as described therein will come to notice in time uncomfortable sensations of pain, stiffness, hotness etc arising in him. He has to concentrate on these various feeling as they arise by noting 'pain, pain, stiffness, stiffness, hot hot,' etc., During the initial period when samædhi concentration is not yet strong, these distressing sensations may get more and more intensified. But the Yogø has to put up with the pains and discomforts as long as possible and keeps on noting the various sensations as they arise. As his concentration gets strengthened, the discomforting pains will gradually loss their intensity and begin to perish away. With very deep concentration they will vanish as if removed by hand even while they are being noted. These vedanæs may never come back again to trouble the Yogø.

We see examples of such cessation of vedanæs, when the Venerable Mahæ Kassapa and others found themselves, after listening to the discourse on Bojja³ga Sutta, relieved of aliments which had afflicted them. But prior to advent of strong concentration the Yogø will find the painful sensation in one place disappear only to rise in another form of distressing feeling at another site. When this new sensation is heedfully noted, it vanishes away to be in turn replaced by another form of sensation in yet another place. When the distressing vedanæs have been observed for a considerable time to be repeatedly appearing and vanishing in this way, personal realization comes to the Yogø that "vedanæ is always oppressive. Unpleasant vedanæs cannot be managed not to arise; it is uncontrollable. Pleasant as well as unpleasant vedanæs are not self, not one's inner substance. It is non-self." This is the true knowledge of contemplation on non-self.

The Yogø who has observed the vanishing of vedanæs in the course of contemplation recalls the oppressive nature of vedanæ while it lasted; he knows that vedanæ has disappeared not because of his wishing nor in obedience to his command to do so, but as a result of necessary conditions brought about by concentrated mental power. It is truly ungovernable. Thus the Yogø realizes that vedanæ, whether pleasant or painful is a natural process, arising of its own accord; it is not self nor inner substance but just Anatta, Non-self. Furthermore, the incessant arising and vanishing of vedanæ as it is being noted also establish the fact that vedanæ has the nature of Non-self.

When the Yogø reaches the stage of udayabbaya ñæ¼a, knowledge of the rising and falling of compounded things, he notices that his meditational practice of taking note of phenomena is being accomplished with ease and comfort (unaccompanied) by pain or suffering; this is manifestation of a specially pleasant vedanæ, which cannot be maintained for long, however much he wishes for it. When his concentration wanes and becomes weakened, the very pleasant vedanæ vanishes and may not arise again in spite of his yearning for it. Then it dawns upon him that vedanæ is not subjected to one's will and is ungovernable. Hence it is not self, the inner substance. The Yogø then realizes through personal experience the non-self nature of vedanæ.

He also vividly sees the non-self nature of vedanæ because of its dissolution on each occasion of noting. In the initial stages of meditation the Yogø suffers from physical pain of stiffness, itching, or feeling hot. Occassionally, he suffers also mental distresses of disappointment, dejection, fear or repugnance. He should keep on noting these unpleasant vedanæs. He will come to know that while these unpleasant vedanæs are manifesting themselves, pleasant, good sensations do not arise.

On some occasions, however, the Yogø experiences in the course of meditation very pleasant sensation both physical and mental, arising in him. For instance, when he think of happy incidents, happening feelings are evolved. He should keep on noting their pleasant vedanæs as they arise. He will come to know then that while pleasant vedanæs are manifesting themselves, unpleasant bad sensations do not arise.

On the whole, however, the Yogø is mostly engaged in noting the origination and dissolution of ordinary physical and mental processes such as the rise and fall of abdomen which excite neither painful nor pleasurable sensations. The Yogø notes these occasions when neutral feeling only is evident. He knows therefore, that when the equanimous feeling arises, both painful feeling and pleasurable feelings are absent. With this personal knowledge, comes the realization that vedanæ is that which makes a momentary appearance, only to vanish away soon; hence it is transitory, and is not self, not ego which is to be regarded as permanent.

Here at this juncture we would like to include Dighanakha Sutta in our discourse as it affords good illustration of how such realization comes about. We must, however, first begin with an account of how the Venerable Særiputta, who was chiefly concerned with Dighanakha Sutta, attained to higher knowledge.

THE VENERABLE SÆRIPUTTRÆ'S SEARCH FOR DHAMMA AND
HOW HE ATTAINED TO HIGHER KNOWLEDGE

Two young men Upatissa and Kolita who were later to become known as the Venerable Særiputtræ and Venerable Moggalæna respectively became wandering ascetics under the great teacher Sañjaya, with a view to seek the Unageing, the undecaying and the Undying. They learnt all that had to be taught then by the great Sañjaya in a few day's time and came to realize that there was no substance in his teaching. Consequently the two of them left the great teacher Sañjaya and roamed about the entire Middle country in further search of Truth.

Finding it no where, they made their way back to the city of Ræjagaha. It was in that city that the wanderer Upatissa came upon the Venerable Assaji, the youngest member of the Group of Five Bhikkhus, while he was going on the arms-round. Upatissa followed him closely to where he would eat his meal after the round. Upatissa prepared the seat for him and offered him drinking-water out of his water bottle. When the meal was over, Upatissa asked of the Venerable Assaji who his teacher was and what was his Master's teaching. The Venerable replied that his teacher was the Perfectly Enlightened One, the Buddha. As to the Teaching since he had just come to the Buddha's Dispensation, he knows only a little of it. Upatissa, then said, "Please tell me whatever little you know of the Teaching. I shall expand upon it myself."

Thereupon, the Venerable Assaji told the wanderer Upatissa the short summary of the Buddha's Teaching:

"Ye dhammæ hetuppabhavæ, tesam hetum tathægato æha.
Te sañca yo nirodho, evam vædi Mahæsamano."

"There are these Dhammas (dukkha saccæ) which have arisen because of certain causes (samudaya saccæ). Our Master the Perfect One has told about these causes. And there is this state (Nibbæna) where all these Dhamma and their causes come to cessation. The Perfect One has told of this cessation too. This is the Teaching of our Master, the Blessed Noble Sama¼a."

This is then the short account of the teaching given by the Venerable Assaji. Quite brief. "There are resultants to a certain cause. Our Master had taught about these causes." But this condensed teaching was sufficient for the wanderer Upattissa to see the light of Dhamma and attain the knowledge of the first path and Fruition. He became a Stream Winner, a Sotæpana. Very speedy achievement, we must say. We find the present Yogøs showing no remarkable progress after meditation for a whole day and night. Only after seven days of hard work, they begin to get a glimpse of the physical and mental processes and the nature of impermanent, unsatisfactoriness and insubstantiality. Most of the Yogøs take about a month and a half to reach the stage when may be believed to have attained the knowledge of the First Path and Fruition. It may be two and half months to three months before some of them may be believed to have made similar attainments. Quite a long time, is it not?

The speedy achievement of the wanderer Upatissa may be attributed to the fact that he had already put in effort at meditation up to the stage proximate to the Path and Fruition throughout his previous existences. Since the time of these past existences, he had been in a position to achieve the knowledge of the Path and Fruition but for the vow he had taken to become a chief Disciple of a Buddha. In this last existence (when his vow of achieving the status of a chief Disciple would be fulfilled), propelled by the momentum of Vipassanæ practices of his previous existences, he made a speedy passage through the sequence of vipassanæ ñæ¼as to attain the knowledge of the First Path and Fruition. Although the teaching imparted by the Venerable Assaji was brief, it contained the illuminating message for development of vipassanæ ñæ¼a.

Prior to hearing the teachings of the Buddha, it was generally held that "each individual being has living entity, an inner substance, a self, which is everlasting, permanent. This living entity is not that which has just arisen depending on causes; it has been in permanent existence, embodiment of eternity." The message given by the Venerable Assaji was to the effect that there was no such permanent entity as Atta; there was only the truth of suffering otherwise known as næma, rþpa being the resultants of working of ta¼hæ, craving and clinging otherwise called the truth of origin of suffering. These resultant effects of the samudaya saccæ are none other than the næma, rþpa of one's own person which are involved in acts of seeing, hearing etc.

The wanderer Upatissa who would later become the Venerable Særiputta realized at once that "there was only the process of incessant arising and perishing of næma, rþpa which have been manifesting themselves in every act of knowing, touching, seeing, hearing, since the time of birth. They have arisen as a result of craving for and clinging to one's own life and existence. "It should be regarded that the wanderer Upatissa developed vipassanæ ñæ¼a by taking note of phenomena of change even as he was receiving the message from the Venerable Assaji and in consequence attained the knowledge of the Path and Fruition in an instant.

Having become a Stream Winner, the wanderer Upatissa enquired of the Venerable Assaji where the Blessed One was residing then. When the Venerable Assaji departed, Upatissa informed him that he would be coming to where the Buddha was. He then went back to his friend the wanderer Kolita. Who, noticing his composed features and clear countenance asked him, "Well, friend, is it possible that you have found the Deathless?" The wanderer Upatissa admitted that he had indeed found the Deathless and recounted to his friend what had happened. In doing so, he quoted the verse recited for him by the Venerable Assaji. As a consequence, the wanderer Kolita also became a Stream Winner instantly having achieved the knowledge of the First Path and Fruition.

The two of them then decided to go to the Blessed One. But first they went to the great teacher Sañcaya and invited him to come along with them to the Blessed One. The wanderer Sañcaya declined their invitation and told them, "You go along. I have no wish to come. From being a big storage tank (pot), I can't be like a small pot for carrying water, becoming a disciple to others." The two friends reminded the wanderer Sañcaya, 'The Blessed One being a truly enlightened One, people will go to him instead.' Upon this, the wanderer Sañcaya replied, "Have no worry on that account. There are more fools in this than the wise. The wise will go to the Sama¼a Gotama. The fools, who form the majority, will come to me. You go along as you wish."

Nowadays, there are many impostors and bogus religious teachers who hold such view as that of this wanderer Sañcaya. People should take great care with regard to such teachers.

Then the wanderers Upatissa and Kolita went with two hundred and fifty wanderers, who were their followers, to Blessed One. After listening to the discourse given by the Blessed One, the two hundred and fifty followers became Arahats. The two leading wanderers together with the two hundred and fifty followers who had attained Arahatship requested for admission to the Order. The Blessed One gave them the 'Ehi bhikkhu' ordination by saying, 'Come, Bhikkhu etc.' From that time the wanderer Upatissa became known as the Elder Særiputta, and the wanderer Kolita, the Elder Mahæ Moggalæna.

Having been thus ordained, they continued on with practice of meditation. The Elder Moggalæna attained Arahatship within seven days of ordination. The Elder Særiputta was however still being engaged, up to the full moon day of Tabodwe, in Vipassanæ meditation, employing the Anupadæ Dhamma method of meditation (reviewing and analysing with insight all levels of consciousness step by step.)

On that full moon day of Tabodwe, the wanderer Dighanakkha, who stayed behind with the teacher Sañcaya thought thus: 'My uncle Upatissa, when he went to see other religious teachers, always came back soon. On this visit to Sama¼a Gotama, however, he had been gone for about a fortnight. And there is no news from him. What if I followed him to find out if there is any substance (In Buddha Gotama's Teaching). He, therefore, went to where the Venerable Særiputta was to make his enquiries about the Teaching of the Blessed One.

DIGHANAKHA SUTTA

On that day, at that time the Blessed One was staying in the Sþkarakhata Cave in the Gijjhakuta Mountains. The Venerable Særiputta was standing behind the Blessed One gently waving a fan. The wanderer Dighanakha approached the Blessed One and after exchanging greetings said; "My theory and view is this, Master Gotama, "I have no liking for any." What he meant by this statement was that he did not like any belief; in other words, in the belief that a new existence arise after passing away from the present one. But since he said he had no liking for any (belief), it amounted to declaring that he did not like his own belief (annihilationism) too. Therefore the Blessed One asked of him, "Have you no liking too for this view of yours 'I have no liking for any!'"

To this, the wanderer Dighanakha gave an ambiguous reply, 'Even if I had a liking for this view of mine, it would be all the same.' This is in keeping with the practice of those who, holding on to wrong views, equivocate when they realize that what they believe in or what they have said, is wrong.

In order to bring out the view held by the wanderer the Blessed One said, "The belief in eternalism (sassata) is close to craving close to fetter, to relishing, to accepting, to holding tight and clinging. The belief in annihilationism is close to non craving, to non-fetter, to non-relishing, non-accepting and non-holding tight, to non-clinging." Upon this the wanderer Dighanakha remarked, 'Master Gotama commends my view; Master Gotama commends my view.'

The Blessed One, of course, was merely explaining the true virtues and faults of the views of the eternalists and annihilationists. The eternalists abhor and avoid (akusala) unmeritorious acts so that they do not have to face the evil consequences in coming existences. They engage themselves in wholesome deeds, but they relish and take delight in pleasures which would promote further rounds of existence. And the Commentary says, it is very hard to abandon the eternalist view which holds that "Atta, the living entity is indestructible; it remains stable eternally." Therefore, even those who professedly have embraced Buddhism find it difficult to accept that "there is no self, no living entity; there is only a continuous process of næma, rþpa. For Arahats, having eradicated completely, the clinging ta¼hæ, there is no fresh arising of rþpa and næma in a view existence after (the event of) Parinibbæna. The continuous process of næma and rþpa comes to a complete cessation. "Such people would like to believe that after Parinibbæna, the Arahats continue to exist in special forms of rþpa and næma.

The Commentary has this to say on the subject: The eternalists know that there is present life and an after-life. They know there is resultant good or bad effects consequent on good or bad deeds. They engage themselves in meritorious actions. They flinch from doing bad deeds. But they relish and take delight in pleasures which could give rise to fresh existences. Even when they get to the presence of the Blessed One or his disciples, they find it hard to abandon their belief immediately. So it may be said of the eternality belief that although its faults are not grave, it is hard to be discarded.

"On the other hand, annihilationists do not know that there is passage to the human world from other existances and there is after-life. They do not know there is resultant good or bad effect consequent on good or bad deeds. They do not engage themselves in meritorious actions. There is no fear for them to do bad deeds. They do not relish and take delight in pleasure which could give rise to fresh existences (because they do not believe in after-life). But when they get to the presence of the Blessed One or his disciples they can abandon their belief immediately. Thus with regard to the annihilationists belief, it may be said, that its faults are grave but it is easy to be discarded.

The wanderer Dighanakha could not grasp the motive behind the statement of the Blessed One. He assumed that the Blessed One was commending him for his view that there is nothing after death. Hence his remark, "Master Gotama commends my view; Master Gotama recommends my view." In order to enable him to abandon his view, the Blessed One continued to give a critical review of three beliefs current in those days: namely the eternalist view which holds 'I have a liking for all; the annihilist view which holds' 'I have no liking for any;' and a form of eternalist view which holds 'I have a liking for some, I have no liking for some.'

To summarise what the Blessed One said in this review, it was explained that 'when one holds fast to any one of the above views, there is likelihood of clash with both the other views. And when there is clash, there will be disputes which would lead to quarrels. And when there are   quarrels, there is harm. "Therefore the Blessed One urged that all the three beliefs should be discarded."

Here it may be asked whether the Buddhist view that "fresh becomings arise in new existences as conditioned by one's kamma," is not the same as the eternalist view. The answer is no, not the same. By saying "fresh becomings arise in new existences as conditioned by one's kamma," the Buddhist view does not mean the transfer of Atta, living entity from one existence to another. It means only the arising of new rþpa and næma in the new existence depending on one's previous kamma, whereas the eternalist believe that it is the Atta, living entity of the present life that migrates to a new existence. The two views are, therefore, quite different from each other.

Again, the question may arise whether the Buddhist Teaching of cessation of næma, and rþpa after the Parinibbæna of Arahats and the non-arrival in a new existance 'is not the same as the nihilist view which holds that nothing remains after death. Here, too, there is no similarity between the two views. Because according to the annihilationists, there exists before death, a living entity which disappears after death. No special effort is needed to make it disappear; it makes its own 'exit'.

In addition, although materialists etc think that there is no Atta in their view, they believe that there remains nothing after death. Good or bad sensations are enjoyed or suffered only before death. This clinging to the notion of suffering or enjoyment before death is clinging to Atta. In Buddhist Teaching, the Arahat has, before Parinibbæna, no Atta but only a continuous process of næma, rþpa. Suffering and enjoying the sensations is the natural phenomenon of vedanæ which is manifesting itself recurrently.

After Parinibbæna, the continuous process of næma, rþpa comes to cessation in an Arahat. But this cessation does not come about on its own. It is by virtue of Ariya Path, kilesæ and kamma which are responsible for the arising of næma, rþpa are eradicated. When the cause of their becoming, namely kilesæ and kamma disappear, no new næma and rþpa arise again. Thus there is a world of difference between cessation after Parinibbæna described, in Buddhist Teaching and the cessation envisaged by the annihilationists.

A further question may be also asked thus: "Just as the eternalists hold disputes over their beliefs with the annihilationists, is there not the possibility of disputes between those believe in non-self and those who hold on to the notion of Self, Atta. Preaching or talking about the right view does not amount to engaging in disputes; it should be regarded as promotion of the knowledge of the truth for the benefit and welfare of the mass. That 'there is only the continuity of process in the phenomenon of change from the old to the new næma and rþpa; there is no Atta which lasts eternally, is the doctrine of non-self, otherwise the right view. Explaining the right view is not engaging in controversy, not engaging on polemics. It is just imparting the knowledge of truth to the uninstructed. Thus for those who hold the right view of non-self, there is no likelihood of involvement in disputes or controversies. We will find the Buddha's own explanation on this point when we come to the last part of this Sutta.

After exhorting how all the three wrong views of eternalism, annihilationalism, and partial eternalism should be abolished, the Blessed One went on to advise to discard clinging to the material body.

"Wanderer Dighanakha of Aggivessana clan, this material body of yours is made up of the four great primary elements, has grown out of the blood and sperm of parents, built up by the food eaten such as rice, bread etc; being subject to impermanent it has to be maintained by massages and anointing; even when sustained thus, it still dissolves and disintegrates. It must be regarded (contemplated on) as impermanent, as suffering, as a disease, as a spike, as an abscess, as an evil, as an ailment, as alien, as destructible, as void of self: it is just non-self. When it is regarded so, there is abandonment of craving and clinging to it."

Having thus discoursed on the nature of materiality, rþpa, the Blessed One continued with the teaching on the nature of immateriality, næma.

"Wanderer Digkanakha of Aggivessana clan, there are three kinds of vedanæ in your physical make-up: pleasant feeling, painful feeling and neither painful nor pleasant feeling. When a person feels any one of the vedanæs he does not feel the other two. Since each vedanæ arises singly, it should be known that it is impermanent, conditionally formed (sa³khata), dependently originated (paticcasamuppa¼a), subject to exhaustion and dissolution (khaya dhamma and vaya dhamma), fading and ceasing (viræga dhamma, nirodha dhamma). (It should be noted that by these words the Blessed One had shown how by contemplating on vedanæ, one comes to know its arising depending on circumstances and its immediate exhaustion, fading and dissolution."

The Yogøs who are taking note of the phenomenon of rþpa and næma starting from the rise and fall of abdomen as instructed by us should also concentrate on the vedanæs and take note of it as 'painful, painful' when a painful feeling arises. When unhappy feelings appear, it should be noted as 'unhappy unhappy'. When a pleasant feeling arises, it should be noted as 'pleasant pleasant' when feeling happy, it should be noted as 'happy happy'. When the sensation is not vividly pleasant nor painful, attention should be directed on the rþpa or the mental state which is observable distinctly.

While thus engaged in observing the vedanæs heedfully, the pleasant or the painful feelings will be perceived clearly arising recurrently and vanishing away instantly. They may be likened to raindrops falling on the uncovered body of a person walking in the rains and their disappearance. Just like the feelings which keeps falling from outside, the individual raindrops also appear as if they have fallen on the body from an external source. When this phenomenon is clearly seen, realization comes to the Yogø that these vedanæs are impermanent, suffering because of incessant arising and ceasing, and is not self, nor inner core having no substantiality. As a consequence of such realization, there develops the sense of weariness, dispassion in the Yogø, which the Blessed One continued to explain.

WEARINESS THROUGH CONTEMPLATING VEDANÆ

"Wanderer Dighanakha of the Aggivessanæ clan, when the meditator sees the three forms of vedanæ in their characteristics of impermanence, he gets wearied of sukha vedanæ which is said to be pleasant, of the dukkha vedanæ which is said to be painful, distressing and of the upekkhæ vedanæ which is said to be neither painful nor pleasant."

These words of the Blessed One should be specially borne in mind. The purpose of the vipassa¼æ meditation is to develop nibbidhæ ñæ¼a, the knowledge of dispassion or sense of weariness. Only when the phenomenon of incessant arising and ceasing has been personally seen and experienced, the nature of impermanence can be fully and thoroughly grasped. It is only then the senses of weariness is developed.

In this Dighanakha Sutta, no mention was made on detailed observation of the separate components of rþpa. Rþpa has to be contemplated on in the form of an aggregate. This fact should be carefully noted. From these words quoted above, it is clear that it is possible to develop sense of weariness without contemplating on separate components of rþpa as described in Abhidhammæ.

Furthermore, in connection with the contemplation on næma, immateriality, only three components of vedanæ are mentioned. Nothing was said of other components-mind and mental formations. It is clear here too that taking note of only the three vedanæs at the moment of their arising will develop the sense of weariness. But it must be noted that it is not just the painful feeling but all the three kinds of feeling that should be contemplated on, because it must be understood that all three vedanæs are manifesting themselves.

The Blessed One then went on to explain how knowledge of the Path and Fruition and knowledge of retrospection arise after development of the sense of weariness or knowledge of contemplation of dispassion.

THE PATH AND FRUITTION THROUGH DISPASSION

When weariness has been developed or because of weariness (dispassion) his lust (craving) fades away. In other words, he becomes passion- free and the knowledge of the Ariyæ Path arises in him. With the fading away of craving or by virtue of knowledge of the Ariyæ Path which has caused the destruction of craving, he is liberated or emancipated. In other words, Fruition of liberation (Arahattaphala) appears when he is thus liberated, there comes the knowledge that his mind is liberated. He understands by retrospection that, "Birth is exhausted, the holy life has been lived out; what had to be done had been done; there is nothing more of this to come."

In these words, the Blessed One described how Arahatship was attained and knowledge of retrospection developed. Then he continued on to explain that the liberated person, after attaining Arahatship, is not involved in quarrel or dispute with any one.

"Wanderer Dighanakha of Aggivessana clan, the Bhikkhu who is thus liberated from æsava or taints, does engage himself in discussions on beliefs with any one; does not get involved in disputes with any one. Although he employs the conventional expressions such as 'I, you, man, woman,' he does not wrongly hold the notion that they represent the ultimate truth. He does not quarrel with any one because he has come to know the truth and talks only about the truth." Puppha Sutta of Khandavagga Samyutta has this to say:

ONE WHO SPEAKS TRUTH DOES NOT DISPUTE

Nahan Bhikkhave lokena vivadæmi. Lokova mayæ vivadæti.
Na Bhikkhave dhammavædi kenaci lokasmin vivædæti.

"Bhikkhus, I do not have disputes with the world. It is the world (in the person of wanderers Saccaka, Uttiya and Vekhasana; the young man Assalayana and the richman Upæ¹i) that quarrel with me over their beliefs. Bhikkhus, one who is in the habit of speaking the truth, does not engage in arguments or disputes with any one in the world. In other words, as he speaks the truth, it cannot be said of him to be disputatious."

This passage shows that it is not only the Blessed One but any one who teaches his words of truth is not engaged in disputes when he is explaining the truth to the other party. He is only helping the uninformed to arrive at the truth in the matter of beliefs.

ARAHATSHIP FOR THE VENERABLE SÆRIPUTTRÆ

During the time the Blessed One was holding forth as described above to teach the wanderer Dighanakha how the three vedanæs should be contemplated on, and how through such contemplation Arahatship may be gained, the Venerable Særiputtræ was standing behind the Blessed One fanning him. When he hears the discourse on the three vedanæs, the Venerable Særiputtræ, already a Sotæpanna then, gained the highest knowledge of Arahatship even as he was fanning the Blessed One.

In Anupadæ Sutta, his attainment of Arahatship was described thus: The Venerable Særiputtræ went into Jhænic trance in the first stage, second stage etc. When he came out of the trance, he contemplated on the nature of the trance etc and by such contemplation, he became an Arahat on the fifteenth day of meditation. In another Sutta it is said that the Venerable Særiputtræ himself explained that he attained Arahatship through contemplating on the physical and mental processes going on inside him. The three Suttas may be reconciled by taking that "the Venerable Særiputtræ had gone into trances while listening to the discourse on the three vedanæs of the jhænic stages and consequently attains the higher Path and Fruition.

His nephew, the wanderer Dighanakha became a Sotpænna while listening to the discourse. It must be understood here that he became a Stream Winner by virtue of Vipassanæ insight developed by contemplating on the vedanæs which became manifested in him while listening to the discourse.

HOLDING SÆVAKA SANNIPÆTA, A CONGREGATION OF DISCIPLES

At the end of the Discourse, the Blessed One went back from the Gijjhakuta mountains to the Veluvana monastery making the journey by means of miracles, and convened a conference of his disciples. The Venerable Særiputtræ came to know of the conference being convened through reflective insight and make his way to the Veluvana monastery by means of miracles to attend it.

The distinguishing features of this congregation of disciples are that:

1.      It is to be held on the full moon day of Tabodwe when the constellation of lion comes into prominence.

2.      The Bhikkhus attending the conference must have come uninvited or unanimated by any one.

3.      These attending Bhikkhus must all be Arahats endowed with six Abhiññæs, super normal knowledges.

4.      All these Bhikkhus must have received the 'Ehi Bhikkhu' ordination.

It is started one thousand two hundred and fifty Bhikkhus attended that conference convened by the Blessed One.

We have digressed from the original discourse on Anattalakkha¼a Sutta by including the Dighanakha Sutta in our discussions. We shall end our discourse today by recapitulating the passage which says vedanæ is not Self.

"Bhikkhus, vedanæ is not Self (one's inner core), if vedanæ were self, (one's inner core), vedanæ would not tend to afflict or distress, and it should be possible to say of vedanæ, "Let vedanæ be thus (always pleasant); let vedanæ not be thus (always unpleasant).

In reality, vedanæ is not Self. Therefore, it tend to afflict and distress, and it is not possible to say of vedanæ, "Let vedanæ be thus (always pleasant); let vedanæ not be thus (always unpleasant). It is not possible to influence vedanæ in this manner.

MNEMONICS ON VEDAKA ATTA CLINGING

Vedaka atta clinging is belief in that all sensations whether pleasant or unpleasant are felt by the living entity, the Self.

By virtue of having given respectful attention to this Discourse on Anattalakkha¼a Sutta, may you all attain and realize soon, the Nibbæna by means of the Path and Fruition as you wish.

Sædhu! Sædhu! Sædhu!

End of the second Part of the Discourse
on
The Anattalakkha¤a Sutta.