THE GREAT DISCOURSE ON THE ANATTALAKKHA ¤ A SUTTA

PART FOUR

(Delivered on the full moon day of Wæso 1325 M.E.)

PREFACE

Today is the full moon day of the Wæso, a propitious day, a holy day. A year ago today we began giving our discourse on the Dhammacakkapavattana Sutta after which we have continued discoursing on the Anattalakkha¼a Sutta sequentially. As to the Anattalakkha¼a Sutta, we have so far dealt with the account of how sa³khæra is not self. Today we shall discuss how consciousness is not self.

CONSCIOUSNESS IS NOT ATTA, SELF

"Viññæ¼am bhikkhave anattæ; viññænañca h'idam bhikkhave attæ abhavissa, nayidam viññæ¼am æbædhæya samvatteyya. Labbhetha ca viññæne 'evam me viññæ¼am hotu evam me viññæ¼am mæ ahositi. Yasmæ ca kho bhikkhave viññæ¼am anattæ tasmæ viññæ¼am abædhæyæ samvattati na ca labbhati viñ ñ æne' evam me viññæ¼am hotu evam me viññæ¼am mæ ahositi."

"Bhikkhus, consciousness is not self."

By consciousness is meant eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, touch-consciousness and mind-consciousness. These six kinds of consciousnesses are held to as self, living entity: 'It is I who see; I see.' 'It is I who hear; I hear.' In this way all the six cognitions of senses, six kinds of consciousnesses are attributed to one single self, I. This clinging to self is ordinarily inevitable. Those objects which are devoid of sense of cognition such as a log, a post, a lump of earth, a stone are regarded as inanimate; only those objects invested with faculties of cognition are regarded to be animate, living entities. Therefore, it is not surprising that eye-consciousness, ear-consciousness, etc is taken to be self, a living entity. But in fact, eye consciousness, ear consciousness etc is not self, a living entity. Therefore, the Blessed One declared that consciousness is not self. He explained why it is not so as follows:

REASON WHY CONSCIOUSNESS IS NOT SELF

If consciousness were self, the inner substance, it would not tend to afflict. It is not usual for self to oppress self. It should also be possible to manage so as to have always wholesome states of mind and not to have unwholesome attitudes appearing. But as a matter of fact, consciousness tends to afflict and is not amenable to management and control. Consequently, it is not self, the inner substance.

DIRECT STATEMENT OF CONSCIOUSNESS NOT BEING SELF

"Bhikkhus, in reality, consciousness is not self. Therefore, it tends to afflict and it is not possible to say of consciousness, "Let consciousness be thus (always wholesome); let consciousness be not thus (unwholesome)."

Of the fifty three kinds of mind (consciousness) and mental states (mental formations or concomitants): generality of people are more acquainted with mind, Myanmar's people talk about citta, mind. They rarely speak of the concomitant such as phassa that always appear in conjunction with mind. Furthermore, they are attached to that mind as I, self: 'It is I who sees, I see'; 'It is I who hears, I hear' etc. Not only human beings but even Devas as well as other creatures cling to the belief that consciousness is I, self. However, consciousness is definitely not self; not being self, it tends to be oppressing.

HOW CONSCIOUSNESS IS OPPRESSING

Consciousness oppresses when seeing what is repulsive and horrible, when hearing unpleasant sound, unpleasant talks; when smelling foul, offensive odours; when tasting bad food; when feeling bad sensations of touch; when thinking of depressing, distressing sad and horrible mental objects.

All beings like to dwell only on pleasant sights; but according to circumstances, they may have to face horrible, and repulsive sights. For unfortunate people, the majority of what they see is made up of undesirable objects. This is how eye consciousness tends to oppress. Ever wishing to hear sweet sounds and sweet words, circumstances may compel them to listen to unpleasant sounds; stricken with misfortune, they may be subjected, most of the time, to dreadful noises, threats and rebukes. This is the way ear-consciousness is oppressing. Again, all beings like to enjoy nice, clean smell; but they have to put up also with foul, fetid odours. This is how nose-consciousness oppresses.

The oppressions by eye, ear and nose consciousness are not very apparent in the human world, where as in the animal world, the world of Petas and Niraya, the oppressive nature of these consciousness are vividly seen. Creatures in the animal world are almost constantly seeing horrible objects; hearing dreadful sounds, and those existing in filth have to smell putrid, foul odours all the time. It goes without saying that Petas and beings in Niraya will fare worse than animals. They will be all the time submerged in distress, seeing bad sights, hearing bad sounds, smelling bad smells. In some Niraya everything seen, heard, smelt, tasted, touched and thought about is unpleasant; there exists nothing pleasant for them. They are being subjected to oppression all the time by the six kinds of consciousness.

All men like to enjoy only good taste, but unfortunate people have to exist on bad food. This is how tongue consciousness oppresses. In this respect too the oppression is more apparent in the four nether worlds. Men like to feel only pleasant sensations; but when circumstance would not allow, they will have to put up with undesirable experiences, say, for instance, when they are suffering from an illness. At such times their suffering is so oppressive that they even yearn for instant death to get release from suffering. It is far worse, of course, in the four nether worlds.

Men would like to live a carefree life all the time. Nevertheless, circumstances would not let them lead such a life. Instead, there are many who are gripped with depression, disappointment, sorrow and lamentation. Some of them never get out of the trough of miseries and unhappiness all throughout their life, victims of oppression by the mind consciousness.

CONSCIOUSNESS IS NOT SUBJECT TO ONE'S WILL

The oppressing consciousness is not subject to one's will. Arising as determined by circumstances, consciousness is unmanageable and uncontrollable. Although one may wish for a pleasant sight, in the absence of pleasant objects, one cannot see a pleasant sight. On the other hand, hateful, horrible sights will be seen. When there are unpleasant objects around, and when the eyes, are kept open. This is an example of how eye-consciousness, not being subjected to one's will, arises of itself, dependent on conditions.

Likewise, although one may wish to hear only pleasant sound, in the absence of pleasant objects of sound, pleasant voice and talks, etc., it cannot be heard. Hence the necessity to keep oneself provided with a radio, a recorder, or a cassette to produce, when desired, pleasant sound and voices. Reluctant as we are to hear undesirable sounds, when there are such sounds and voices, inevitably they will come into our ears. The ear-consciousness is thus unmanageable, arising of itself, depending on conditions.

In a similar manner, although we like to enjoy sweet smell, if sweet smell is not present, our wish cannot be fulfilled. Hence people provide themselves with scents and perfumes and flowers. However unwilling we may be to breathe in bad smells, when foul smells exist around, we have to suffer from their smell and other physical illnesses too such as head-ache etc. This is how nose-consciousness is not amenable to will and how it arises of itself depending upon circumstances.

Although we wish to enjoy good taste, pleasant taste-consciousness cannot arise in the absence of good food. It arises only when good food is taken. Hence this wild pursuit after food, day in and day out. When taken ill, one seeks relief and cure by taking bitter medicine, which we do not, of course, relish. This is how tongue-consciousness arises of its own uncontrollably and unmanageably.

Touch consciousness can be pleasant only when there are pleasant objects such as fine clothings, comfortable bed, good seats etc. Therefore constant effort has to be made to acquire inanimate and animate objects for delightful sensations of touch. At such times as when it is extremely hot or extremely cold, or when one is faced with dangers such as thorns, spikes, fires and arms or when one is taken ill with a severe malaise, one has to suffer however unreluctantly, from effects of undesirable touch-consciousness, which is obviously uncontrollable, arising on its own, dependent on circumstances.

Every one wants to have a happy, joyous, contented life. This can come about only when one is well provided with sufficient wealth and means. Hence the necessity to constantly endeavour for maintenance of such a way of life. While thus engaged in seeking the means of a comfortable, joyous living, thoughts about difficulties in every day life, about beloved ones, husbands, sons, who have died, about financial and business problems, about old age and debility, may arise to make one unhappy. This is how mind consciousness makes its own appearance unmanageably, uncontrollably.

RESULTANT OF A CAUSE

We have used the expression "In accordance with circumstances and conditions." It is meant to connote circumstantial and conditional causes that will produce a certain resultant effect; it means also that good causes will give good resultants; bad causes will end up in bad effects. No resultant effects can be brought about merely by one's own desire. A certain resultant effect will arise from a given set of cause whether one like it or not. Resultant effects are produced from respective causes and they are uncontrollable and unmanageable. It is obvious, therefore, they are not self, not one's inner substance. The Blessed One had therefore, stated that mind consciousness is not self, because it is not amenable to one's will.

The Blessed One had taught thus to enable one to get rid of the Sæmi atta clinging which holds that there is a self, inside one's person, which can be controlled and managed as one will. When Sæmi atta clinging is removed, Nivæsø atta clinging which believes there is a permanent self residing in one's person is banished at the same time. When it is realized that resultant consciousness is developed only from the conditioning causes and that it soon disappears once it has arisen, it becomes obvious that there is no such thing as permanently enduring self. For example eye-consciousness arises only when there is eye and object of sight. Likewise, ear consciousness can arise only when there is nose and odour; tongue-consciousness can arise only when there is tongue and taste; body consciousness, only when there is body and tactile object; and mental consciousness, only when there is mental base and mental object. When these conditional causes are known for the arising of respective results, the notion of a permanent entity, the Nivæsø atta clinging will be discarded.

The Yogø who is taking note of the phenomena of næma, rþpa at the time of its occurrence will perceive clearly that, depending on conditions such as eye and sight, consciousness such as eye consciousness arises and vanishes recurrently. Perceiving thus, the Yogø clearly understands that there is no self or living entity which is bringing about the act of seeing etc. He realizes that there is only eye-consciousness which arises when right conditions prevail. In this way, the Yogø gets rid of the Kæraka atta clinging, which believes all actions, physical, vocal and mental, are being done by self, the inner substance.

For those who cannot perceive, through heedful noting the true nature of consciousness as it really is, it is held fast in the form of Sæmi atta, Nivæsø atta, or Kæraka atta. It appears that the aggregates of consciousness is more firmly attached to than the other aggregates. At present times, it is being referred to as soul or living entity. In every day language, it is more commonly talked about where as vedanæ, saññæ and sa³khæra, although mental concomitants themselves, are not generally referred to. People talk as if it is the mind that feels the sensations, that recognizes things or cause actions.

At the time of the Blessed One there was a disciple named Sæti who mistook consciousness to be atta, clinging to the wrong view of self. We shall briefly tell the story of Sæti.

THE STORY OF BHIKKHU SÆTI

Bhikkhu Sæti was declaring that he had understood and grasped what the Buddha had taught. He claimed that the Buddha had taught:

'Tadevidam viññæ¼am sandhævati samsaræti anaññam.'

"It is the same consciousness that has been transmigrating and wandering about from existence to existence. It is not another consciousness.

This was his understanding of the Buddha's teaching. He based his views on the Jætaka stories such as king Vessantræ becoming the Buddha, Chaddan elephant king becoming the Buddha, Bhþridat Naga king becoming the Buddha etc. In the last existence as Buddha, there was not the material aggregates of the king Vessantræ, nor of the elephant king and of the Naga king. But the consciousness of the existence as Buddha was the same that had existed previously as king Vessantræ, elephant king. Naga king etc; it has remained undestroyed, enduring, stable throughout the rounds of existence. This was how he understood and how he was recounting about the Buddha's teaching. His belief is nothing but Nivæsø atta clinging to consciousness.

Other learned disciples of the Buddha tried to explain him that he was wrong in his view, but Sæti remained adamant believing that he knew the Dhamma more realistically than other Bhikkhus. It is not an easy task to point out the true Dhamma to those holding wrong views of it. They are apt to look down on their well-wishers as being antiquated and behind the times (in the matter of interpreting the Dhamma) unlike their leader who innovated the new teaching of Dhamma. As a matter of fact, any one claiming to be of Buddhist faith should ponder well to see whether his views are in accord with the teaching of the Buddha. If one holds on to views which are not in accord with the Buddha's teaching, one is then actually outside the dispensation of the Buddha.

Failing to persuade Sæti to abandon his wrong views, other bhikkhus went and reported the matter to the Blessed One who then sent for the Bhikkhu Sæti. When asked by the Blessed One, Sæti repeated his views: "Based on the Jætaka stories as recounted by the Blessed One the present consciousness is the same as that one which had existed in pervious lives. That consciousness has not reached destruction but passed on from existence to existence. This is how I understand." The Buddha asked him what he meant by consciousness.

He replied, 'The Blessed One, consciousness is that which expresses, which feels, which experiences the fruits of good and bad deeds in this existence, in that existence.'

"To whomever, you stupid one," remonstrated the Blessed One," have you heard me expounding the doctrine in this manner? I have explained consciousness as arising out of conditions; that there is no arising of consciousness without conditions. Inspite of that you have wrongly interpreted my teaching and attribute that wrong view to me. You have caused the arising of many bad deeds; holding this wrong interpretation of my teaching and committing the wrong deed of talking about it will cause distress and suffering to you for a long time to come."

Sæti, however, refused to give up the view which he took to be right. Dogmatic views are frightening. Sæti was a Bhikkhu disciple of the Buddha. He followed the Buddha's teaching and claimed to have understood it. Yet we find him obstinately refusing to give up his wrong views even when exhorted by the Buddha himself, which of course amounted to not having faith in the Buddha. Now a days too there are some 'religious teachers' teaching that there is no need to keep the five precepts not to engage in meditational practices. It is enough to follow and understand his teaching.' When learned people of good will try to point out the true teaching to such 'teachers; who have entertained misleading notions of the Buddha's teaching, they are said to have replied scornfully that they would not abandon their views even if the Buddha himself came to teach them.'

There are many instances where non-Dhamma is being handed round as Dhamma. It is essential to scrutinize any such teaching so as to weed out, what is not the teaching, a concise statement of which is given below:

SUMMARY OF TRUE DHAMMA

1. Sabba pæpassa akæranam_ To abstain from all evil deeds, Physical misdeeds such as killing, stealing, and maltreating should be avoided. Vocal evils of lying, slandering, using offensive language should also be avoided. Thinking of evil thoughts should also be abandoned. Evil thoughts could be got rid of only by engaging in the practice of concentration and Vipassanæ meditation.

'Avoidance of all evil deeds, physical, vocal and mental, constitutes the First Teaching of the Buddha.'

2. Kusalassa upasampadæ_ To develop all forms of meritorious deeds such as giving alms, keeping precepts and practicing meditation. With regard to keeping of precepts, it may be fulfilled to a certain extent by avoidance of evil deeds in pursuance of the first teaching. But one does not become establish in Ariyamagga søla, precepts pertaining to the Noble Path, by mere practice of abstinence. It can be accomplished only through practice of Vipassanæ meditation till the path is attained; or practice of concentration meditation or absorption concentration.

Some people talk disparagingly of concentration meditation. The Blessed One himself had however recommended cultivation of the concentration meditation too. When jhænic concentration is achieved, that concentration can be used as an ideal basis for Vipassanæ meditation. Alternatively, if jhænic stage is not attainable, Access concentration may be tried for and this concentration, when attained, may be used as a basic for Vipassanæ meditation. If even access concentration is not attainable, one has to work for the momentary concentration of the Vipassanæ meditation. Once it is attained, the Vipassanæ insights will become developed in their own sequence till the Noble Path is accomplished.

In Buddha's dispensation, the most essential tasks is to acquire wholesome merits of Vipassanæ concentration and Vipassanæ insight, since Noble Path and Fruition is unattainable without Vipassanæ meditation. Thus in order to become equipped with the merits of the Noble Path and Fruition, the good deeds of Vipassanæ meditation must be developed. We cannot afford to ignore any form of meritorious deeds, as the second teaching of the Buddha enjoins fulfillment of all the three types of good deeds.

We are hearing about 'new teachings' which go against these first and second teachings of the Buddhas. The propagandists of such 'new teachings' said, 'the unwholesome defilement ( akusala kilesæ ) do not exist permanently; consequently, no effort is needed to dispel them. No effort is needed either to perform good deeds of keeping precepts and practicing concentration and insight meditation. All these efforts are futile and produce suffering only. It must be definitely understood that all these new teachings are diametrically opposed to the true teaching of the Buddha.

3. Sacitta pariyadapanam_ To keep one's own mind pure Through practice of Vipassanæ, the Path must be developed. With the Path developed thus, and Fruition attained, the mind is completely free of defilements and hence absolutely pure. According to the Commentary, the degree of purity to be attained is no less than that of an Arahat. This exposition by the Commentary is in full agreement with the teaching of the Buddha enshrined in the Pæ¹i texts. Nevertheless, those who are causing harm and injury to the dispensation are discouraging the practice of keeping precepts, developing concentration and Vipassanæ meditation, saying they are futile efforts which will land one in suffering only. "Keep the mind rested, not engaged in any activity. Place it in a blank spot in one's person where no unwholesome activities are developing. In this way the mind will remain pure. "This is a teaching which is entirely devoid of reason, foundation and support. To discourage the practice of søla, samædhi, and bhævanæ is to despoil the Buddha's dispensation. It is an impossibility to keep one's mind pure without the practice of concentration and insight meditation. Consciousness is in the nature of insubstantiality, uncontrollable, unmanageable. To assert that mind can be kept as one will without the help of meditation is to refute the Anattalakkha¼a Sutta which states that it is not possible to say of consciousness, 'Let consciousness be thus (all wholesome); let it not be thus (all unwholesome). This is something to ponder well upon.

The last sentence in this concise statement of the Teaching says: 'Etam Buddhæna sæsanam.' "These three namely, avoidance of evils, promotion of all that is good, keeping the mind pure, are the Teachings, the exhortation of all the Buddhas."

The Buddhist Dispensation thus constitutes concisely the three factors as stated above. For the Dispensation to endure, to prosper, all evil deeds must be avoided as far as possible by oneself; others should be taught as far as possible to avoid evil deeds. One must perform as far as possible meritorious deeds and teach others to do the same. If someone is found teaching the non-Dhamma, 'Don't avoid evil deeds; don't do good deeds,' one must do the utmost to prevent him from teaching such wrong views. One should purify one's mind by practising bhævanæ and exhort others to do likewise. It is thus for the purpose of safeguarding the Dispensation and promoting its prosperity that we have to point out the wrong teaching and explain how they have deviated from the right one.

We have digressed some what from Sæti's story by taking sometime mentioning the dangers to the Dispensation from wrong teachings. Now to continue with Sæti's story: When Sæti remained adamant holding firmly to his wrong views, the Blessed One addressed the Bhikkhus:

"Have you ever heard me expounding the Dhamma in the way S æti expressed?"

"No, the Blessed One. We have heard only that consciousness arise out of conditions; and that there is no arising of consciousness without conditions," Then the Blessed. One explained further;

"Each consciousness arises because of its own conditions."

'Consciousness is named according to whatever condition through which it arises; on account of the eye and visible objects arises a consciousness and it is called eye-consciousness; on account of the ear and sounds arises a consciousness and it is called ear-consciousness; on account of the nose and odours arises a consciousness called nose-consciousness; on account of the tongue and taste arises a consciousness called tongue-consciousness; on account of the body and tactile objects arises a consciousness called tactile (body) consciousness; on account of the mind and mind objects arises a consciousness called mental consciousness. For example, a fire may burn on account of wood and it is called wood fire, It may burn on account of bamboo splinter, grass, cow dung paddy husk, refuse; then it is called splinter fire, grass fire, cow dung fire etc. In a similar manner, consciousness is named according to how it is conditioned.

In this Sutta concerning with Sæti's view, the Blessed One had given also a comprehensive treatment of the Law of Dependent Origination. We have no time to go into all this. We shall confine ourselves to dealing more fully with the simile of fire.

When there is a forest fire, it might originate from burning of refuse or burning of dried leaves. If there is constant supply (of fuels) and there is no one to extinguish the fire, it rage on for miles around. It might seem that the same fire continues on burning all the time. But careful observation will reveal that the fire that burns the refuse is not the fire that burns the grass; similarly grass fire is not leaves fire. Also the leaves fires, the fire that burns a particular leaf is not the same as the one burning other leaves.

Even so eye consciousness and ear consciousness which appear to be one and the same consciousness to ordinary persons are seen by careful observers as distinct separate consciousness depending on conditions through which they arise. When we consider even one form of consciousness only, for example eye-consciousness we will find different consciousness arising from different colours, white, black etc. Narrowing down to just one colour, for instance, white, the Yogø who constantly takes note and who has advanced to the stage of udayabbaya ñæ¼a and bha³ga ñæ¼a will see in the seemingly continuous and single consciousness of white colour, preceding consciousness as separate and distinct from the succeeding ones.

The distinction is more pronounced in the case of hearing than in seeing; similarly, in smelling and tasting, each consciousness is noted separately and distinctly. The most numerous note taking is involved in the phenomenon of touching and the distinction of each consciousness is also most pronounced here.

When feeling the pain, careful noting as 'pain, pain, enables one to see distinctly each consciousness of pain, part by part as it arises. Similarly mental consciousness of thought and ideas can be noted as each consciousness arises separately. If any thought or idea intrudes while noting rising and falling of the abdomen, these should be noted off as they arise. Usually the intruding thought or idea comes to cessation, as soon as its arising is noted off by the Yogø, but if thoughts persist in arising conditioned by the same mental objects, they should be observed making their appearance turn by turn in sequence. When the thought moves over to another mental object, the arising of separate consciousness is very distinctly observable.

When Yogø can perceive the arising of each distinct consciousness with each separate noting, he comes to realize personally the impermanent nature of consciousness, its nature of suffering because of constant arising and vanishing, its insubstantial nature because it is happening according to its conditions, uncontrollable and unmanageable. It is most important to gain such personal realization.

We have explained fully how the five aggregates namely, matter, vedanæ, saññæ, sa³khæra and viññæ¼a are not self. We will recapitulate with mnemonics on four kinds of atta clinging and on how consciousness is not self.

MNEMONICS

1. Thinking there is a living substance inside one's person, manageable and amenable to one's will is Sæmi atta clinging.

2. Thinking that the inner substance is permanent and enduring is Nivæsø atta clinging.

3. Thinking that all three kinds of physical, vocal and mental activities are carried out by the inner substances is Kæraka atta clinging.

4. Thinking it is this living substance which experiences all the good and bad sensations is Vedaka atta clinging.

SUMMARY OF MYANMAR TRANSLATION OF THE PÆ¡I TEXT

"Bhikkhus, consciousness is not self; Were consciousness self, it would not tend to afflict and it should be possible to say of consciousness, 'Let consciousness be thus (all wholesome); let consciousness be not thus (all unwholesome).

Actually, consciousness is not self. For this reason consciousness tend to afflict and it is not possible to say of consciousness, 'Let consciousness be thus (all wholesome), let consciousness be not thus (all unwholesome), and is not manageable at will.

Having explained fully how the five aggregates are not self, we shall bring out, for your edification, further illustrations concerning the five aggregates, being extracts from Phe¼api¼ðþpama Sutta of Khandavagga, Samyutta Pæ¹i Text:

Phe¼api¼ðþpamam rþpam, vedanæ pubbulþpamæ
Maricikþpamæ saññæ, sa³khæræ kadalupamæ
Mæyþpamañca viññæ¼am desitædiccabandhunæ.

RÞPA IS LIKE FROTH

Rþpa is like froth, which is seen floating about in the creeks and waterways, made up of air bubbles, entrapped in droplets of water, These droplets of water, blown up by air bubbles, congregate to form frothy scum, the size of a human fist, a human head, the size of a man or even bigger. Casually seen, a big mass of froth may appear to be of substance. When carefully observed, it turns out to be insubstantial, useless for any purpose. Likewise, the human body complete with head, body, hands and feet, in male form, in female form, appears to be very substantial; it seems permanent, looks beautiful and good, seemingly a living entity.

THE BODY IS INSUBSTANTIAL TOO

But when the body is subjected to mental analysis, it turns out to be just like the mass of froth quite insubstantial - - a mere conglomeration of thirty two abominable constituent parts namely hair, body hair, nail, toe nail, teeth, skin, flesh, muscle, bone etc. On further minute analysis, it is found to be a conglomerate of minute sub-atomic particles, invisible to the naked eyes. It may be likened to a big pile of sand made up of minute individual sand particles. Alternatively, we may take the example of rice flour or wheat flour consisting of minute individual grains of rice or wheat powder: When soaked with right amount of water, it turns into dough, a substantial mass; Which can be quite big by using large amounts of flour. This substantial dough can be shaped into figure of a man of massive size but not of one solid mass, being made up of conglomeration of fine grains of rice or wheat powder. Similarly, the body is not of one solid mass but made up of small particles of matter massed together in one big heap; and just like the mass of froth, devoid of inner substance.

There is no permanent core, no beautiful substances, no living entity called self. The visible material qualities form a part of the body. Remove those visible qualities and the body will become devoid of shape and form. The earth element of extension (pathavø) forms that part of the body which is manifested in the sense of touch, as rough, smooth, hard or soft. The elements of heat or cold; the element of motion form the other parts of the body. Remove these three elements and the human body which can be touched and felt will no longer exist. The material quality of odour also forms a constituent part of the body. The human body can therefore be sensed by its odour; extract that too and nothing will remain by which human body may be recognized or identified.

We see things because we have the sensitive material quality of eye; without it the body cannot see anything just like a blind man. We also have sensitive material quality of ear which enables us to hear; the sensitive material quality of nose which enables us to recognize smell; the sensitive material quality of the body with which we get the sensation of touch. All these small but useful constituent material qualities congregate to assume the form and shape of a human body, wholly contributing to its utility. Without them, the human body will have no utilitarian value. As a matter of fact, without these constituent parts the human form as such cannot come into existance.

As stated above, if these constituent parts are pulverized  so as to make them fall apart, then the human body will no longer exist. There will be left only fine particles of matter. Furthermore, these sensitive material qualities such as eye, visual objects are not existing permanently and enduring. They keep on arising and vanishing, the new coming into the place of the old. Thus this body is like a lump or mass of froth, just a conglomeration of substanceless material qualities.

When this body is to be subjected to careful examination and analysis, one should start from where phenomenon manifests itself vividly. When walking, the material qualities of extension and motion become most prominent. Therefore, in accordance with the Satipatthæna discourse, 'gacchanto væ gacchæmøti pajænæti' (When going knows 'I am going'), the Yogø should take note, 'going, going, raising, stepping out, dropping etc'. While standing, the Yogø should note, 'standing, standing'; while sitting, sitting, sitting, touching, touching, rising, falling, etc;' when the limbs etc are seen, it should be noted as seeing, seeing when body odours are smelt, 'smelling smelling': when limbs are moved and stretched, 'stretching, stretching'; moving, changing.'

When concentration gets strengthened by carefully noting as described, the Yogø realizes that an act of going consists of desire to go and the motion and expansion. Acts of standing and sitting are made up of desire to stand or sit followed by a series of motion and expansion. Likewise, with bending, stretching and changing postures. In an act of seeing, there is eye consciousness and visual object; in smelling, nose consciousness and odor. Each phenomenon is seen to arise for the moment, only to pass away instantly. The limbs, hands and feet, the head, the shape of the body are no longer felt and recognized as such. They appear merely as a recurrent physical process, rising and passing away incessantly. At that stage, Yogø comes to understand by himself how the body is like a mass of froth.

Perceiving thus, Yogø realizes that rþpa is impermanent, terrible suffering because of incessant rising and vanishing. Not-self because it is happening, not as one wishes but according to its conditions, not one's own inner substance, not manageable, not controllable.

Rþpa is likened to froth,
Unstable, impermanent:
Constantly rising, vanishing,
T' is Suffering, not self.

VEDANÆ IS LIKE A BUBBLE

Vedanæ is likened to an air bubble. When rain drops fall on the water surface, little pockets of air find themselves trapped in the surrounding wall of water forming minute bubbles. Children produce similar bubbles to play with, by blowing softly from a blow pipe. Conglomeration of these minute bubbles form a mass of froth.

These bubbles are formed whenever rain drops fall on the surface of water only to vanish instantly. Vedanæ which experiences the sensations is likened to the bubbles, because of its nature of incessant perishing after arising. This is in conformity with what the Yogø have known through personal knowledge, but at variance with what ordinary people presume to be. Because ordinary common people's view, on looking long at a beautiful object, is that the pleasant sight remains for quite a long time.

When an unpleasant sight has been seen for sometimes, they think it will also last for a long time. The ordinary object, neither pleasant nor unpleasant, is also thought to last long, to remain permanently. In a similar manner, whatever is pleasant or unpleasant to hear is believed to remain long. Especially, the painful feeling is thought to remain for days, months or years. Thus, ordinary people's view of feeling is not quite what really happens-it quickly vanishes like a bubble. To personally realize this truth, one must become engaged in observing constantly the psycho-physical process happening inside one's body.

If engaged thus in observing constantly the psycho-physical process, the Yogø will perceive at the stage of Udayabbaya and Bha³ga ñæ¼as, that whatever is pleasant, unpleasant to see, to hear, to smell, vanishes instantly. The passing away of painful feeling is especially vivid. Observing the painful feeling as 'painful, painful,' with each noting is seen the perishing of each pain. At the stage of Samæsana ñæ¼a, painful feeling becomes more intensely and more numerously noticeable. At each noting, the pain from each place of observation vanishes; thus the pain from one place vanishes when noted, from another place vanishes when noted, It goes on and on in a similar manner. The pain vanishes when noted as if instantly removed by hand.

Thus for the Yogø whose concentration has become strengthened, the pleasant sight which is seen and noted vanishes quickly. But since there is eye and visual object, the sight is seen again. Every time it is seen, it is noted and it quickly vanishes again. The process thus goes on and on. The same process takes place with unpleasant objects and neither pleasant nor un-pleasant objects. Disappearance with each noting of pleasant, unpleasant and neither pleasant nor unpleasant sensations of sound is more distinct.

So do the various sensations of smell disappear when noted. The taste sensations are specially vivid to the Yogø who keeps noting the taste. The delicious taste he feels while chewing the food keeps on vanishing and rising with each act of his noting, The pleasant, the unpleasant and neither pleasant nor unpleasant sensations of touch too arise and vanish when noted as has been described.

Similarly, feelings of unhappiness, sorrow, sadness, happiness and gladness will be seen, when subjected to heedful noting, that they vanish quickly by noting. Thus feelings are just like bubbles, disappearing fast, impermanent, untrustworthy, of the nature of anicca, dukkha and anatta.

Feeling is likened to bubbles,
Unstable, impermanent,
Constantly rising, vanishing,
T' is suffering, not Self.

SENSE PERCEPTION IS LIKENED TO MIRAGE

Sense perception which apprehends ordinary sense-objects (whatever is seen, heard, touched or known) as reality is likened to a mirage. Mirage is optical illusion caused by atmospheric conditions especially appearance of sheet of water or pictures of houses in the hot gases that rise from the earth in the midday sun of the last month of the summer, (Translator's note; Here only a shortened account, instead of the full translation of the description of the mirage on page 119 of the original text, is given).

Thus mirage is an optical illusion. Wild beasts such as deers etc roam about in summer heat in search of water. When they see a body of water in the distance, they hasten towards that place only to find a dry tract of land instead of a pond or a lake. They have been misled by a mirage and put to a great deal of trouble. Just as a mirage gives the illusion of a body of water or of houses where no such things exist, so also saññæ perceives people into thinking whatever is seen, heard, touched or known to be a human being a man, a woman etc. Having an illusory perception of whatever is seen, heard, touched or known, people are engaged in multiple activities concerning them, just like the deers of the wild forests who go after a distant mirage taking it to be a mass of water.

To realize that perception is illusory and to save oneself from the sufferings of pursuing after non-existent objects, one must take heedful note of all the material and mental phenomena as they occur. When concentration gets strengthened, it is seen that in every phenomenon there are only material object to be known and the mind knowing it; later it becomes known that each phenomenon is a related event of cause and effect. Finally it is personally experienced that the knowing mind as well as the object to be known keep on perishing; perishing while they are being noted.

Thus what was formerly held by saññæ to be enduring permanent, an individual, a being, a man, a woman, self, is now being seen as a deception by saññæ which is creating an optical illusion like a mirage. In reality, the Yogø realizes that it is merely a phenomenon of incessant arising and vanishing, of the nature of anicca, dukkha and anatta.

Saññæ is likened to a mirage,
Unstable, impermanent;
Constantly rising, vanishing,
T' is suffering, not self.

SA£KHÆRA IS LIKE A PLANTAIN TRUNK

Volitional activities are likened to plantain trunks. A plantain trunk looks like an ordinary tree trunk, which has a solid, hard inner core. But when the plantain trunk is cut up and examined, it will be found to be made up of layers of fibrous material with no substantial, solid inner core. Sa³khæra is like the plantain trunk, void of inner substance. It consists of fifty kinds of mental concomitants headed by cetanæ, volition. The outstanding members of this group are phassa, contact with the object; giving attention to the object, manasikæra; ekaggatæ, one-pointedness of mind; vitakka, discursive thinking or initial application vicæra, investigation or sustained application; viriya, effort, loba, greed, dosa, hatred, moha, delusion; mæna, conceit; di¥¥hi, wrong view; vicikicchæ doubts; aloba, non-greed; adosa, non-hatred; amoha, non-delusion; saddhæ, faith, sati, mindfulness; mettæ, loving kindness; karunæ, mercy; muditæ, sympathetic joy etc., are all mental concomitants forming sa³khæra, Cetanæ responsible for all volitional activities (physical, vocal and mental) is its leading member. These sa³khæra dhammas are numerically large and being involved in all activities (physical, vocal and mental) are very prominent. Thus sa³khæras are mainly responsible for the atta clinging that it is I; self, doing all these activities.

Sa³khæras appear to posses a hard core of inner substance. In reality, however, sa³khæras are devoid of useful inner substance, the hard core. The Yogø can see the reality by taking note constantly of the phenomenon of næma and rþpa. The Yogø who is constantly taking note while going, as 'going, going', 'raising, stepping, dropping', comes to notice also the arising of the desire to go, when concentration becomes stronger. This desire to go is also observed to vanishing and arising. Although desire to go is usually described as 'mind to go', it is actually sa³khæra under the guidance of cetanæ, volition. It is the volitional activity led by cetanæ, that motivates the action of going. Urged on by the cetanæ, the act of going, involving raising, stepping, dropping, is accomplished.

Before such knowledge is gained, there was the notion that it is I who wants to go; I go because I want to go, a clinging to atta. Now that the desire to go is seen to be perished away, the knowledge appears that there is no self, only a phenomenon. The desires to bend, to stretch, to move, to change are also seen in this true light. In addition, the effort put in to fulfill the desire to look, the desire to see are also sa³khæras making momentary appearance and vanishing at once. It is realized therefore, they are void of essence, not Self, mere phenomenon, passing away. Likewise, with regard to desire to listen and effort made to hear in fulfillment of the desire to listen.

Further it is seen that thinking, vitakka; investigating, vicaræ, and effort, viriya, when noted as they arise, vanish instantly. Thus they are also devoid of essence, not self mere phenomenon. As loba, dosa make their appearance, they are noted as 'wanting, liking, being angry' and they soon disappear establishing the fact that they are also not self, having no essence nor hard core. When saddha, mettæ, karunæ, arise, they are noted as having faith, confidence, wishing well, wishing happiness, having compassion etc. They vanish away instantly. They are, therefore, not made up of substance devoid of essence, not Self. This analytical knowledge brings home the fact that sa³khæra is like a plantain trunk, which reveals no solid inner core, when cut open and examined layer by layer.

Sa³khæra is like a plantain trunk,
Unstable, impermanent;
Constantly rising, vanishing,
T's suffering, not self.

CONSCIOUSNESS IS LIKE A CONJUROR'S TRICK

Becoming conscious of something is like producing a conjuror's trick. When seeing an object, a person ordinarily knows he sees a man, a woman; he also knows that 'I sees; it is I who see. (When hearing anything too, he knows, I hear a man's voice, I hear a woman's voice. I hear, it is I who hears.' Getting a smell, he knows. 'This is the smell of such and such a person, 'I smell;' when eating he knows, 'this food I eat is prepared by such and such a person, it is I who eats.' 'When touching he knows, 'I have touched so and so: It is I who touches.' In thinking too he considers that,' 'I think, It is I who thinks.' To know, too become conscious of things in this manner is, not knowing things as they truly are; or to know wrongly judged from the standpoint of the ultimate truth. Such wrong knowledge is not brought about by the five viññæ¼as, namely, eye-consciousness, ear-consciousness etc. These five viññæ¼as cognizes only what is ultimately true, namely visible sight, sound, etc., not as the wrongly conceived objects of man, woman etc, But at the end full process of a particular cognition (citta vøtthi) when reflection takes place with rising of mind consciousness (mano viññæ¼a), misconceptions, as man or woman with regard to the visible sight previously seen are liable to occur.

For your general information, we shall briefly explain the process of cognition with respect to process of seeing and process of reflection. If the eye has caught sight of visible form, the flow of Bhava³ga is interrupted to be followed immediately by pancadværavajjana consciousness that turns to and considers the sensation. Immediately after that arises the eye consciousness which first cognizes the sensation of sight, without any reflection obey it is conventional terms man or woman etc. As it ceases, it is followed by recipient consciousness, sampaticchana, a moment of reception of the object so seen. After its cessation comes the investigating consciousness. Santirana, the momentary examination of the object so received. After this comes the stage of determining consciousness votthapana. When this consciousness ceases, there arises for seven times in rapid succession with much impetus, the impulsive or the active consciousness called javana. With the cessation of the last javana, comes the registering consciousness. Tadalambana, which is repeated twice holding on to the same object which is still attracting the attention. At the expiration of this registering consciousness, the processes of cognition is complete and there follows a series of bhava³ga, a passive state of mind like that obtaining in a deep sleep.

To recapitulate;

The consciousness that arises from the bhava³ga state is the mind door consciousness avajjana; it is followed by eye consciousness and recipient consciousness sampaticchana. Then comes the investigating consciousness santørana, followed by the determining consciousness votthapana. Then followed for seven times in rapid succession the janava consciousness, the impulsions; then the registering consciousness tadalambana appears twice in succession. Thus every time a sight is seen, from the appearance of the sense-door consciousness to the sinking of the last tadalambana, there are altogether fourteen thought moments which complete a process of cognition in a regular manner.

If the impression of the object is not very strong, it survives only as far as the consciousness has reached its javana stage. When very enfeebled near death's door, javana consciousness occurs only five or six times. When the impression of the object is very obscure, the process of cognition runs up to the stage of votthapana, after two or three thought moments of which the process of cognition comes to an end. When Vipassanæ is very strong, the process does not advance till javana stage. It abruptly ends after two or three thought moments of votthapana and sink back to the bhava³ga level. This is in accordance with the meditation instructions given to the Venerable Pothila by the young novice who instructed that the process of cognition with respect to five door consciousness should not sink to javana stage.

As staged above, in the process of cognition with respect to eye consciousness, the object is only the ultimate visible sight, not the conceptual form of a man or a woman. After running the complete process, it sinks down to the bha³ga which runs its course for some time. Then the process of cognition with respect to the mind door, manodværavøthi, arises through reflection on whatever has been seen. Arising from bhava³ga, the mind door apprehending consciousness manodværavijjana, appears, followed by javana process which runs for seven moments and the tadalambana consciousness which lasts for two moments. The whole course, therefore, runs for ten thought moments after which it sinks down to bhava³ga level again. In this thought process, the object is just the reflection on the sight that has been seen, not yet on any wrong concept of pervious experiences.

When the reflective process of cognition takes place for the second time, it is the concept of form and appearance that have become its object -- the form and appearance of a man or a woman. When the process is repeated for the third time, it is the concept of name (of man or woman) that has become the object. From then onwards, everytime there is a reflection on what have been experienced previously the object is always wrong concept: 'I see a man, I see a woman.' This is how consciousness plays conjuring tricks and brings on wrong concepts in place of realities.

SUMMARY

1. In the first process of cognition of sight, consciousness registers only the ultimate reality of sight.

2. In the first round reflection on what has been seen, there is still consciousness of what has actually been seen namely the sight. No misconcept has appeared yet. If at this stage, heedful noting is done, wrong concept cannot come in. Cognition will rest only on the ultimate object.

            3. In the second round of reflection, concept of form and shape of man and woman begin to appear.

4. In the third round of reflection, the concept of name as man and woman has appeared. Likewise in the process of cognition of sound, odour, taste and touch, the same sequence of transition from consciousness of reality to consciousness of concept takes place.

When consciousness of sight, sound etc arises or when the first round of reflection on what has been seen, heard etc., takes place, if careful noting is done instantly as 'seeing, hearing, smelling, tasting, touching etc, wrong concepts cannot comes in. The consciousness will rest on the reality of what is actually seen, heard etc. That is the reason for taking note of 'seeing, hearing, touching' at the instant of each arising so that consciousness will remain with reality.

If note is taken as seeing, seeing while an object is being seen the object of cognition will cease just with the fact of seeing; process of cognition of concepts through reflection of what was seen cannot take place. In accordance with the teaching 'di¥¥he di¥¥hamattam bhavissati', just seeing at the time of seeing and consciousness of seeing ends its course there.

Then there appears the analytical knowledge of the unknowing matter such as eyes, sound etc of the body and the knowing mind which is consciousness of the objects. There is also knowledge that seeing and noting appears recurrently, rising and vanishing. Realization comes that there is only anicca, dukkha, anatta.

Likewise with what is heard, smelt, tasted, touched or thought about. Constant note taking of these phenomena will reveal the difference between næma and rþpa, their nature of anicca, dukkha, anatta. Realization comes to Yogø "Previously, because there was not taking any note of the phenomena, the wrong concepts are believed to be reality; the conjuring tricks have been accepted as reality. Now that the phenomena are noted as they occur at the moment of occurrence, there is not seen any such thing as self, atta; there is only incessant arising and perishing. When seeing an object, the eye consciousness immediately vanishes after it has arisen; there is no such thing as seeing for a long time; there is only fresh arising of eye consciousness with each act of seeing and its instant perishing.

Likewise with hearing, touching, thinking etc. There is no hearing for a long time. With each act of hearing, the ear consciousness arises and vanishes instantly. There is no touching for a long time. At each act of touching, the touch consciousness arises and vanishes instantly. There is no thinking over for long; with each act of thinking, the mind consciousness arises and vanishes instantly.

Therefore everything is impermanent. Arising is always followed by instant perishing; there is nothing reliable, trust-worthy; only terror and suffering. Every thing happens not as one wishes, but as conditioned by their own causes and circumstances just nature of Non-self.

Mere conjuring tricks, this consciousness,
Unstable, impermanent.
Constantly rising, vanishing,
T' is suffering, not self.

From this Phenapindþpama Sutta also, it is quite obvious that the five aggregates are void of permanent substance, whole-some, pleasant inner core, which is subservient to one's will. They are not self, but of the nature of insubstantiality. We have amply made these points very clear. We shall end our discourse here today.

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

Sædhu! Sædhu! Sædhu!

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