THE GREAT DISCOURSE ON THE ANATTALAKKHA¤A SUTTA

PART EIGHT

(Delivered on the full moon day and the 8th waxing day of Tawthalin, 1325 M.E.)

PREFACE

We have already delivered ten discourses on the Anattalakkha¼a Sutta and covered seven parts of it. This eight part will mark the termination of this series of discourses. The original Sutta is divided into four sections. The first section deals with the Teaching that 'the five aggregates of rþpa, vedanæ, saññæ, sa³khæra and viññæ¼a tend to afflict and are, therefore, not Self the inner essence; being unmanageable and not subject to control is not Self, the inner essence.'

The second part deals with the question 'Are the five aggregates permanent or impermanent? Suffering or happiness?, and explains that it is not fitting to regard that which is not permanent, suffering, subject to change as 'This is mine, This I am, This is my self.'

In the third part, the five aggregates are classified and enumerated under eleven heads and it is taught to contemplate on them as 'This is not mine, This I am not, This is not my self (as anicca, dukkha, anatta).'

In the eighth part which we will deal with today, the Blessed One has taught how, for the Yogø who is perceiving the nature of anicca, dukkha, anatta, the knowledge of insight is developed step by step and how nibbinda ñæ¼a is developed leading to the attainment of the knowledge of the Path and Fruition and final liberation as an Arahat.

HOW INSIGHT KNOWLEDGE IS DEVELOPED
(THE LAST PORTION OF THE SUTTA)

"Evam passam, Bhikkhave, sutavæ ariyasævako, rþpasamimpi nibbindati vedanæyapi nibbindati saññæyapi nibbindati sa³khæresupi nibbindati viññæ¼asamimpi nibbindati."

'Bhikkhus, the instructed noble disciple, seeing thus, gets wearied of matter, gets wearied of feeling, gets wearied of perception, gets wearied of mental formations, gets wearied of consciousness.'

In this way, the Blessed One taught how nibbinda ñæ¼a, knowledge of things as disgusting is developed, 'Seeing thus,' in the above passage means seeing, anicca, dukkha and anatta as instructed. He becomes the instructed disciple fully quipped with knowledge from hearing as well as knowledge from personal experience.

He has learnt from hearing that, in order to perceiving the nature of anicca, dukkha and anatta in the five aggregates of rþpa, vedanæ, saññæ, sa³khara and viññæ¼a, one has to take note of every act of seeing, hearing, smelling, tasting, touching, thinking. He has also heard about the fact that one has to contemplate on the five group of grasping of just næma, rþpa and that knowing by taking note is næma. He has also learnt from hearing about cause and effect, about the nature of incessant arising and vanishing, impermanence and insubstantiality. All of this constitutes knowledge acquired from hearing, hearsay or learning. The Yogøs are accomplished in this form of knowledge even before they are engaged in meditation.

Then while taking note of rising, falling, bending, stretching, moving, extending, pressing, feeling hard, coarse, soft, smooth, hot, cold, seeing, hearing, smelling, tasting, touching, the Yogø realizes that the objects he is taking note are rþpas and knowing these objects is næma; that there are only this rþpa and næma. When he takes note of eye consciousness, ear consciousness, is næma and the location of this consciousness, is rþpa; that there are only these two. Our audience here knows in this way too. This is the knowledge acquired through personal experience.

Further, when he wants to bend, he bends; he want to stretch, stretches; he wants to go, he goes. Noting all these, he comes to realize that he bends because he wants to, he stretches because he wants to, goes because he wants to; there is no living entity making him to bend, stretch or go. There is only respective causes for each of the result produced. This is also knowledge from personal experience.

When he fails to take note of the phenomena, he can not see them as they really are; he develops liking for them; from liking comes craving for them. Because he craves for them, he has to put in efforts to gain them, thereby producing kusala and akusala kammas. In consequence of these kammas, there are new becomings. In this way, he comes to understand the Law of dependent Origination concerning the cause and effects of phenomena.

Again, both the objects of rþpa, vedanæ, saññæ, sa³khæra and viññæ¼a and the knowing mind keep on arising afresh and perishing. He, therefore, knows rightly, as the Blessed One had instructed, that they are of the nature of anicca, dukkha and anatta.

As stated above, various kinds of knowledge beginning with that of differentiation between næma and rþpa, right up to knowledge about their nature of anicca, dukkha and anatta are all gained by personal experience, not from hearing or learning. We dare say that the present audience has many members who are equipped with such personal knowledge. Thus we say that the person who can perceive the true nature of anicca, dukkha and anatta through personal experience is one who is well instructed, equipped with both the knowledge of hearing or learning and the knowledge from personal experience. It goes without saying that the Group of five Bhikkhus, present at the time of discourse on the Anattalakkha¼a Sutta, being Sotæpanas, are fully equipped with both types of knowledge and are, therefore, fully instructed.

The disciple of the Blessed One who is thus fully instructed can perceive, with his own knowledge, the five aggregates of rþpa, vedanæ, saññæ, sa³khæra and viññæ¼a as they manifest themselves at every moment of seeing, hearing, touching, knowing to be of the nature of anicca, dukkha and anatta. The Yogø who can perceive in this way soon reaches the stage of Udayabbaya ñæ¼a which discerns the rapid arising and dissolution of rþpa and næma. According to Vasuddhi Magga, when that stage is reached, the Yogø witnesses strange lights and aura; he experiences an unprecedented happiness, intense joy (pøti) and quietude. He also experiences lightness in body and mind, softness and gentleness, vigour and uprightness. He thus feels indescribably pleasant and fine in body and mind. This mindfulness is so perfect that it may be said that there is nothing he is not mindful of; intellectually so keen and sharp that it seems there is nothing he cannot comprehend. His religious fervour increases and his faith and devotion in the Buddha, Dhamma and Sanghæ grows, unprecedentedly clear and bright.

But all these strange developments have to be noted and rejected. When they are noted and rejected thus, this stage of knowledge is passed and the next stage is reached with appearance of the Bha³ga ñæ¼a. At the time, object of meditation and meditating mind are perceived to be disintegrating, perishing pair by pair. For instance, when the rising is noted, the rising vanishes as well as the noting mind. Each act of rising is discerned to be vanishing in successive separate disappearances. This is discerned at every moment of noting. It even appears that the object of meditation perishes away first, and noting of it seems to come later. This is of course, what actually happens. When arising of thought is contemplated on, the noting mind arises only after that thought has disappeared. The same thing happens whilst noting other objects. The noting takes place only after the object to be noted has disappeared. But when the knowledge is not yet fully developed, the object to be noted seems to disappear simultaneously with the knowing mind. This is in accord with the Sutta teaching that only the present moment is contemplated on.

Perceiving the continuous process of dissolution happening rapidly, one come to know that death may come along at any time and this is a dangerous, terrible state of affairs. This is knowledge of dangerousness or terror, Bhaya ñæ¼a. When it is seen as dangerous the understanding arises (of fearful things) as baneful, blameworthy. This is ædinava ñæ¼a. The Yogø no longer finds delight in these baneful aggregates of rþpa and næma. He finds them detestable, disgusting, which is Nibbidæ ñæ¼a. The Blessed One was referring to this state of mind when he said, 'Rþpasmim pi nibbindati ... He gets wearied of rþpa ...'

Before the knowledge is developed on to this stage of Nibbidæ ñæ¼a, a person is feeling quite satisfied and happy with his physical form of the present existence; satisfied and happy with the expectation of human physical form or celestial physical form in the future existence. He craves for and looks forward to, with great expectation, happiness of human existence, celestial existence, with beautiful body, healthy body. With the arising of this knowledge, he does not feel happy any more. The so-called happiness of human life is made up of incessantly arising and perishing body and mind. He also visualizes that the so-called happiness in a celestial being is similarly constituted of instantly perishing næma and rþpa, for which he has developed detestation and disgust. It is just like the fisherman holding a dangerous snake, thinking it to be the fish he had caught. But once he realized that he had in his hand a dangerous snake instead of a fish, he became alarmed and detested with it, badly wanting to get rid of it, to release his hold on it. This illustration was described fully in our discourse on the Sølavanta Sutta.

Furthermore, before the advent of the Nibbidæ ñæ¼a, he takes delight in all the vedanæs, sensations, he is enjoying now; yearns for the pleasurable sensations of the human or celestial worlds in the future existences. He takes delight in the good saññæs, perceptions, he is blessed with now; he longs for and happy with the thought of having good perceptions in future existences. He takes delight in thoughts and actions of the present life and thoughts and actions in future existences. Some even pray how they would like to be reborn as a human being and what they would like to do when reborn as such. Some indulge and rejoice in day-dreaming and ideation now and look forward to doing similarly in coming existences. But when Nibbidæ ñæ¼a is developed, he sees the ever rising and perishing vedanæ, saññæ, sa³khæra and viññæ¼a as they truly are and he feels a distaste for them. Just as they are fast perishing away now, whether reborn as a human being or celestial being, the vedanæ, saññæ, sa³khæra and viññæ¼a will always be disintegrating fast. Considering thus, he feels dispassionate towards all these formations (aggregates), and is dissatisfied with them. It is essential that he becomes genuinely dissatisfied and disgusted with them.

Only when genuine disgust and distaste is developed towards them, that knowledge as regards the wish to escape from them, to discard them, arises and he continues on striving to really get rid of them. It is then that sa³khærupakkhæ ñæ¼a will appear and when that ñæ¼a is fully developed, Nibbæna can be realized through attainment of the knowledge of the Noble Path and Fruition, to become real Sotæpam, Sagadægam, Anægam and Arahat. Thus it is very essential to really strive hard for the development of genuine Nibbidæ ñæ¼a. It is for this reason that the Blessed One had taught.

NIBBINDA ÑƤA DEVELOPED WHEN ANICCA IS SEEN

"Sabbe sa³khæræ aniccæ, yadæ paññæ ya passati, Atha nibbindati dukkhe, esa maggo visuddhiyæ."

"All compounded things, which arises as conditioned by kamma, mind, seasonal variations and food, are transient. When one comprehends this truth by vipassanæ ñæ¼a, then does one get dissatisfied and disgusted with all this suffering (all the compounded things of næma and rþpa ). This dissatisfaction and disgust is the true and right path to purity, to Nibbæna, free from all defilements and sufferings.

The Yogø who takes note of every act of seeing, hearing, touching, knowing as it arises perceives only the phenomenon which is rapidly rising and vanishing. He knows, therefore, things as they truly are -- all transient and impermanent. With this knowledge of impermanence, comes the realization that there is nothing delightful and pleasant in the present mind and body: the future mind and body having the same nature of impermanence will also be undelightful and unpleasant. He, therefore, develops distaste and disgust for all the næma and rþpas from which he wants to be free. And he strives for the liberation by continuing with his meditation. Thereby sa³khærupakkhæ ñæ¼a appears and Nibbæna is realized through the Noble Path. Therefore, the Blessed One taught that Vippassanæ which sees only dissatisfaction and disgust is the true path to Nibbæna.

NIBBINDA ÑƤA DEVELOPED WHEN DUKKHA IS SEEN

"Sabbe sa³khæra dukkhæti; yadæ paññæ ya passati, Atha nibbindati dukkhe, esa maggo visuddhiyæ."

"All compounded things, which arise as conditioned by kamma, mind, seasonal variations and food, are suffering. When one comprehends this truth --

A certain person has interpreted the word 'sa³khæra' in this verse to mean the concomitant cetanæ, which produces wholesome and unwholesome actions. Thus according to him, the unwholesome acts of charity, keeping precepts etc are all sa³khæras and hence suffering. Practicing concentration meditation, insight meditation too are sa³khæra. All types of action are thus productive of suffering. So in order to attain the Peace of Nibbæna, engage in no activity. Keep the mind as it is." Thus he was misrepresenting (misinterpreting) the teaching to suit his purpose. He has disciples who, accepting his views, are spreading his wrong teaching.

As a matter of fact, the 'sa³khæra' of this verse is not intended to convey the meaning of kusala, akusala sa³khæra which arise out of ignorance. Here sa³khæras mean simply the næmas and rþpas which arise as conditioned by kamma, mind, seasonal variations and food. Again, the næmas, rþpas do not include the supra-mundane path and fruition consciousness and mental concomitants which form the object of Vipassanæ meditation. Only the mundane rþpas næmas, which come under the three classes of spheres (Sense sphere, form sphere and formless sphere) is meant here, the same as the sa³khæra of the previous verse. Thus all næmas, rþpas which manifest themselves at every moment of seeing, hearing, smelling, tasting, touching, thinking are incessantly arising and vanishing and transient. Because of impermanence, it is suffering. This is what is meant here.

"All compounded things which arise as conditioned by kamma, mind, seasonal variations and food are suffering. When one comprehends this truth by knowledge of Vipassanæ as bha³ga ñæ¼a is being developed, then one does get dissatisfied and disgusted with all this suffering; this dissatisfaction and disgust is the true and right path to purity, to Nibbæna, free from all defilements and sufferings."

The Yogø perceives that all the næmas, rþpas which manifest themselves at the moment of seeing, hearing etc., are undergoing instant dissolution and are, therefore, transient. Because they are impermanent and liable to be faced with death (to disintegrate) any moment, the Yogø perceives them as dreadful suffering. For some Yogøs, unpleasant sensations such as feeling stiff, hot, painful, itchy etc., keep on manifesting themselves on various parts of the body. At every manifesting, these sensations are noted, thereby enabling the Yogø to perceive the whole body as a mass of suffering. This is in accordance with the Teaching 'Dukkhamaddakkhi sallato' which says that vipassanæ ñæ¼a perceives the body as a mass of suffering caused by piercing thorns or spikes.

It may be asked 'what difference is there between the unbearable pain experienced by an ordinary person and that experienced by the meditator. The difference lies in the fact that the ordinary person feels the pain, 'I feel unbearable pain. I am suffering.'

But the Yogø knows this unpleasant feeling without any atta clinging, perceiving it as just a phenomenon of unpleasantness, rising afresh again and again, and perishing away instantly. This is vipassanæ ñæ¼a, knowledge of insight, without any atta clinging.

When perceived either as dreadful suffering because of impermanence or as a mass of unbearable suffering, there is no delight in the compounded things, the heap of suffering but disgust in them. There is dissatisfaction and weariness with regard to the present næmas and rþpa as well as with those of the future .. a total distaste and disliking for all næmas, rþpas. This is development of Nibbindæ ñæ¼a. When this ñæ¼a is developed thus, there arises the wish to discard the næmas, rþpas, to get free of them. He continues on with the work of meditation in order to achieve the freedom. In time, while endeavouring on, sa³khærupakkhæ ñæ¼a arises and Nibbæna is realized, by means of the knowledge of the Ariya Path. Therefore, the Blessed One had described the vipassanæ ñæ¼a, which considers all sa³khæras as suffering and is disgusted with them, as the Path to Nibbæna.

In a similar manner, the Blessed One taught how they perceived as Non-self and therefore, regarded with disgust and dislike.

NIBBINDA ÑƤA DEVELOPED WHEN ANATTA IS SEEN

"Sabbe Dhammæ anattæti; yadæ paññæ ya passati, Atha nibbindati dukkhe, esa maggo visuddhiyæ."

Here Dhamma in this verse has the same purpose as sa³khæra of the above two verse, and means mundane næma and rþpa as perceived by vipassanæ ñæ¼a. Anatta is Dhamma and Dhamma, phenomenon, thus means anatta. In order to bring out more clearly the meaning of sa³khæras which are non-self, anatta, the word Dhamma is employed here. This is the explanation given in the commentary and we believe it is quite appropriate and acceptable. But there are other views which hold that the Dhamma is purposely used here to include the supra mundane Path. Fruition and unconditioned Nibbæna as well. We believe this interpretation is not quite tenable. The ordinary person perceives the sa³khæras such as acts to seeing, hearing etc., as permanent, pleasant, whereas the Yogø sees these sa³khæras as transient, and suffering. Likewise what the ordinary person regards as self, namely the mundane rþpas and næmas, the Yogø sees them as non-self, anatta. The Yogø need not and cannot perceive the supra-mundane things, which could not have been his objects of contemplation and for which he could have no attachments. Thus it must be taken that Dhamma here means just mundane sa³khæras, næmas and rþpas which can form the objects of Vipassanæ contemplation.

"All mundane næmas, rþpas such as acts of seeing, hearing, etc., are not Self, not living entity. When one comprehends this truth by Vipassanæ contemplation when reaching the stage of Bha³ga ñæ¼a, then does one get dissatisfied and disgusted with all this suffering; this dissatisfaction and disgust is the true and right path to purity, to Nibbæna, free from all defilements and sufferings."

Because the ordinary person believes the næma, rþpa represented by acts of seeing, hearing etc., to be self, living entity, they take delight in them and feels happy about them. But the Yogø sees in them only phenomena of incessant arising and perishing and realize, therefore, they are not self, atta, mere process of phenomena. As explained in this Anattalakkha¼a Sutta, because they tend to afflict, they are seen to be not atta, and being not subjected to one's control, one's will, not-self, not atta. Thus the Yogø takes no more delight and finds pleasure in these næmas and rþpas. There arises the wish to discard them, to get free of them. He continues on with the work of meditation in order to achieve the freedom. In time, while endeavouring on Sa³khærupakkhæ ñæ¼a arises and Nibbæna is realized by means of the knowledge of the Ariya Path. Therefore, the Blessed One had described the vipassanæ ñæ¼a, which considers all s¼akhæras of næmas and rþpas as anatta, non-self and is disgusted with them, as the Path to Nibbæna.

The three stanzas, where it is taught that Nibbinda ñæ¼a appears when dislike and distaste for the sa³khæras are developed and that this Nibbinda ñæ¼a is the true and right path to Nibbæna, should be carefully noted. Unless the sa³khæras represented by næma and rþpa are seen by one's own experience as incessantly arising and disintegrating instantly, the true vipassanæ ñæ¼a which perceives them as anicca, dukkha and anatta is not really developed. And without the development of genuine knowledge of anicca, dukkha and anatta, the Nibbinda ñæ¼a which find distaste and dislike for the sufferings of næma and rþpa sa³khæras will not arise. And in the absence of this knowledge of Nibbinda ñæ¼a it is impossible to realize Nibbæna. Only with personal knowledge of the nature of anicca, dukkha and anatta, will weariness develop on the sa³khæras and nibbinda ñæ¼a, appear. And it is only after the appearance of this Nibbinda ñæ¼a will come the knowledge of the Path and Fruition followed by the realization of Nibbæna. This must be definitely understood and noted. It is for this reason that the Blessed One had stated in this sutta. "Evam passam, Bhikkhave, sutavæ ariya sævako, rþpasmimpi nibbindati etc." ... There are many Suttas in which similar Teaching was given by the Buddha. Let us recapitulate on this point:

"Bhikkhus, the instructed noble disciple seeing thus (seeing rþpa, vedanæ, saññæ, sa³khæras viññæ¼a as 'This is not mine, This I am not, This is not my self') get wearied of matter, gets wearied of feeling, gets wearied of perception, gets wearied of consciousness.

DEFINITION OF NIBBINDA ÑƤA

In the above Pæ¹i Text, 'Seeing thus' is a summarised statement of development of knowledge of Vipassanæ up to the stage of Bha³ga ñæ¼a. And with the words 'wearied of ...' development of vipassanæ ñæ¼a form Bha³ga, Ædønva, Nibbinda right up to Vuthæna gæmini, is very concisely described. Thus in the commentary to Mþlapa¼¼æsa, we find this exposition:

"Nibbindati ti. Ettha ca nibbidæti vuthænagæminø vipassanæ adhippetæ."

"Nibbindati ti ... to feel weainess means feeling bored, feeling displeased, unhappy. To explain further, the words 'Nibbidæti etc' should be taken to mean the Vipassanæ which reaches right up to Ariya Path known as Vutthæna.

In the Patismbbidæmagga and Visuddhimagga, Nibbinda ñæ¼a is enumerated under seven heads of successive stages of development, namely, Bha³ga ñæ¼a, ædønava. Nibbinda, muncitukamyatæ ñæ¼a, Patisa³khæra, Sa³khærupakkhæ and Vutthæna gæminø vipassanæ ñæ¼a. We have so far explained up to the stage of Nibbinda. We shall now continue on with the rest.

GENUINE DESIRE FOR NIBBÆNA OR SEMBLANCE OF IT

When the Yogø finds only rapid dissolution and disintegration, at every instance of contemplation, he becomes wearied of and displeased with the aggregates of næma, rþpa manifested in the acts of seeing, hearing etc. Then, he does not wish to hold onto those næmas and rþpas; rather he wants to abandon them. He realizes only in the absence of these incessantly rising and perishing næma and rþpas will there be Peace. This is the development (arising) of wish for true, genuine Nibbæna. Formerly, imagining Nibbæna to be something like a great metropolis, the wish to reach there arose then with a hope of permanent enjoyment of all that the heart desires. This is not desire for genuine Nibbæna, but only for mundane type of happiness. Those who have not really seen the dangers and faults of næma and rþpa only wish for enjoyment of mundane type of bliss. They cannot have the idea of complete cessation of all næma, rþpa, including every form of enjoyment.

THE NIBBANIC BLISS

At one time, the Venerable Særiputta was uttering, "This Nibbæna is blissful; this Nibbæna is blissful". Then a certain young Bhikkhu by the name of Læludæyø asked him "The Venerable Særiputta, there is no sensation in Nibbæna; So nothing to experience, is it not? Then what is blissful in Nibbæna where there is no sensation?" He raised this point not understanding fully well that Nibbæna is void of all næmas and rþpas and therefore void of sensation too. The Venerable Særiputta's reply to this argument was, "The fact that there is no sensation to experience is itself blissful." True it is that peace and tranquility is more blissful than any sensation which is felt to be pleasant, delightful. This is true bliss. A sensation is regarded to be blissful, delightful because of liking for it, craving for it. Without liking for it, no sensation can be regarded to be delightful. A moment's consideration will prove this point. A tasty food appears delightful and delicious whilst there is liking for it craving for it. When one is not feeling well, with no appetite, or when one has eaten well and is already full, the same tasty food will no longer look appealing. If forced to eat it, there can be no enjoyment in eating it; it will not be regarded as something good and delicious, but rather as terrible and suffering. Take another example .. a beautiful sight, a pleasant sound. How long can one keep on looking at a beautiful sight, listen to a pleasant sound. How many hours, days, months, years? The interest in them cannot last continuously even 24 hours, after which there will appear actually distaste and dislike for them. To have to continue on looking at that sight or listening to that sound will become a terrible suffering then. It is clear, therefore, that to be without any liking or craving, to be without sensation (feeling) is to be blissful. A detailed account on this a subject has been given in our discourse on "Concerning Nibbæna."

LOOKING FORWARD TO NIBBÆNA

The Yogø who is developing the Nibbinda ñæ¼a truly perceives the baneful aspects of næma, rþpa and has become weary of and disgusted with them. He knows that in Nibbæna, where there is no næma, rþpa, no sensation, lies real peace and, therefore, longs for it. This is, like scanning the distance from a lookout post, looking forward to Nibbæna by means of muncitukamyatæ ñæ¼a, knowledge of liberation. As the will to attain real Nibbæna and desire to liberate himself from the ills of næma and rþpa develop, he makes further striving. With this doubling of effort, he gains patisa³khæ ñæ¼a, (knowledge of reflecting on what has been contemplated) which comprehends the nature of anicca, dukkha and anatta more deeply than previously. Especially more pronounced and distinct is the understanding of the nature and characteristics of suffering, ills. When patisa³khæ ñæ¼a gains in strength and maturity, he gains sa³khærupakkhæ ñæ¼a, knowledge of developing equanimity towards all conditioned things, the næmas and rþpas.

This is a general description of how, starting from sammæsana ñæ¼a, the series of vipassanæ ñæ¼a gradually develop step by step in a Neyya individual. With the noble persons such as Sotæpana, within a few moments after the start of meditation, they may attain to the stage of sa³khærupakkhæ ñæ¼a. There is no doubt that the five Bhikkhus listening to the discourse on the Anattalakkha¼a Sutta reached this stage instantly.

THE SIX CHARACTERISTICS OF SA£KHÆRUPAKKHÆ ÑƤA

(1) FREE FROM FEAR AND DELIGHT

Sa³khærupakkhæ ñæ¼a is distinguished by six characteristics. The first characteristic is maintenance of equanimity unmoved by fear or unpleasurableness as stated in Visudhimagga 'Bhayañca nandiñca vippahæya sabba sa³khæresu udasino. ' How has this equanimity come about? At the stage of Bhaya ñæ¼a, he has contemplated on the fearsome danger and the knowledge developed thereby is characterized by fear. At this stage of sa³khærupakhæ ñæ¼a, all signs of fear have disappeared. At the stage of ædønava, he regards all things as baneful; at the stage of nibbinda, all things are distasteful and disgusting to him. He develops desire to discard all the aggregates, to escape from all these at the muncitukamyatæ stage. When he reaches the stage of sa³khærupakkhæ ñæ¼a, all these characteristics of lower ñæ¼a, namely, seeing banefulness, feeling distaste and disgust, desire to escape and putting in extra ordinary efforts have disappeared. The quotation "Bhayañca vippahæya ... abandoning fear". from Visuddhimagga is referring to the progress in knowledge which is free from fear. In accordance with this, it must be regarded that with the disappearance of fear, the other characteristics such as seeing banefulness, feeling disgust, desire to escape, extraordinary efforts etc., have also disappeared.

Furthermore, at the stage of Udayabbaya ñæ¼a the Yogø has developed intense rapture and thrill, feeling highly exultant, Sa³khærupakkhæ ñæ¼a is a development superior to Udayabbaya ñæ¼a nevertheless, at the sa³khærupakkhæ stage, all these thrills and exultations are absent. Therefore, Visuddhimagga says; 'Nandiñca vippahæya ... abandoning delights.' He has abandoned the exultations and delighting in thrills and pleasures; he dwells contemplating on all the sa³khæras as manifested in seeing, hearing etc., with complete equanimity. There is no longer great exuberance of gladness, happiness, delight such as that had occurred at the stage of Udayabbaya ñæ¼a.

This is absence of fear or delight with respect to practice of Dhamma. With regard to mundane affairs too, it becomes plain how Yogø becomes free from fear and delight. When worrying news of worldly affairs and with respect to one's every day life, reaches the Yogø who has attained the sa³khærupakkha stage of development, he remains unperturbed, not much moved by worry, anxiety or fear. He remains unperturbed too when he meets with gladdening things, not moved much by exultation, rejoicing or delight. These are then freedom from fear and delights in worldly matters.

(2) EQUANIMITY BETWEEN PLEASANT AND UNPLEASENT

The second characteristic is balanced attitude of mind, not feeling glad over pleasant things nor sad and depressed by distressing state of affairs. He can view things, both pleasant and unpleasant, impartially and with equanimity. The Pæ¹i text quoted here is;

"cakkhunæ rþpam disvæ neva sumano hotø na dummano,
upekkhæko viharati, sato sampajano ..."

"Having seen the visible form with own eyes, Yogø remains unaffected by it, neither feeling glad nor unhappy over it, "However beautiful or attractive the sight is, the Yogø does not feel excited and jubilant over it; however ugly or repulsive the sight is, he remains unperturbed. He maintains an equanimous attitude, being mindful and knowing rightly."

Taking note of everything, pleasant or unpleasant when seen, and knowing its reality with reference to its nature of anicca, dukkha, anatta and developing neither (attachment) liking or aversion for it, he views the phenomena with impartiality. He observes with detached mind just to know the phenomenon of seeing which is perishing every moment. The Yogø who has attained the stage of sa³khærupækkhæ ñæ¼a understands through personal experience how this observation may take place. This is how phenomenon of seeing is observed with equanimous attitude of mind.

The some thing holds true for all acts of hearing, smelling, knowing, touching, thinking where observation is made with equanimity just to know the phenomena of hearing etc.. This ability to watch the happening at the six doors of senses with unperturbed equanimity is known as chalangupekkhæ, a special virtue of the Arahats. But the ordinary worldling who had attained to the stage of sa³khærupakha ñæ¼a can also become accomplished in a similar manner. According to the Commentary to the A³guttara, the Yogø who has advanced to the stage of Udayabbhaya ñæ¼a can become equipped with this same virtue as an Arahat. But the accomplishment is not very prominent at this stage; it becomes more distinct at the Bha³ga stage. But at he Sa³khærupakkhæ stage this virtue becomes well pronounced. Thus the Yogø who has reached this stage of development, sharing some of the virtues of an Arahat, deserves high esteem and respect of ordinary persons. Even if unknown and unesteemed by others, the Yogø himself, knowing personally his own virtue, should be well pleased and gratified with his own progress and development.

(3) EFFORTLESS CONTEMPLATION

The third characteristic is effortlessness in contemplation. "Sa³khæra vicinane majjhattam hutvæ ..." says the Visuddhi magga Text. "Taking a neutral attitude with regard to the practice of contemplation." This is supported and explained in its sub-commentary which says that "just as mental equilibrium is maintained in the matter of sa³khæras as objects of contemplation, so also a neutral balance attitude should be taken with regard to practice of contemplation on them. "At the lower stages of development, the Yogø has to make great efforts for the appearance of the object for contemplation on them. At the stage of sa³khærupakkhæ ñæ¼a, no special effort is needed for the appearance of objects for contemplation and there is no special endeavor to have them contemplated on. The objects appear of their own accord one by one, followed by effortless contemplation on them. Act of contemplation has become a smooth, easy process. These are the three characteristics concerning with equanimity and balanced conditions.

We shall next go on to the three special characteristics of the sa³khærupakkhæ ñæ¼a.

(4) IT LASTS LONG

At the lower stages, it has not been an easy matter to keep the mind fixed on a certain object even for half an hour or one hour. At the sa³khærupakkhæ level, the concentration remains constant and steady for one hour, two hours, three hours. Such is within the experience for one hour, two hours, three hours. Such is within the experience of many of our Yogøs. It is within the experience of many of our Yogøs. It is for this characteristics of sa³khærupakkhæ ñæ¼a that it is defined by Patisambhidæmagga as ñæ¼a that lasts well. And the sub-commentary to the Visuddhimagga explains that it means "one long continuous process of development." Only when it lasts long it can be said to last well.

(5) BECOMES MORE SUBTLE WITH PASSING OF TIME

The fifth characteristic is getting finer and subtler just like sifting flour on the edge of a tray, as stated in the Visuddhimagga. The sa³khærupakkhæ ñæ¼a from the moment of arising is subtle, but as time passes, it becomes still finer, finer and subtler, which phenomenon is within the experience of many of our Yogøs.

(6) THE ATTENTION IS NOT DISPERSED

The last characteristic is that of non-dispersion. At the lower levels, the concentration is not strong, the mind is dispersed over many objects. But at the level of sa³khærupakkhæ ñæ¼a, the mind is almost completely not scattered or diffused at all. Not to say of other extraneous objects, even the objects appropriate for contemplation, the mind refuses to take them. While at the Bha³ga ñæ¼a level, mind is made to scatter over the various parts of the body and thus sensation of touch is felt on the whole of the body. At this stage, however, dispersing the mind becomes difficult: it remains fixed only on a few a objects usually contemplated on. Thus from observing the whole body, the mind retracts and converges only on four objects .. just knowing in sequence, rising, falling, sitting and touching. Of these four objects, the sitting body may disappear leaving only three postures to be noted. Then the rising and falling will fade away, leaving only the touching. This cognition of touching may disappear altogether, leaving just the knowing mind being noted as 'knowing, knowing.' At such time when reflection is made on objects in which one is specially interested, it will be found that the mind does not stay long on these objects. It reverts back to the usual objects of contemplation. Thus it is said to be void of dispersion of concentration. The Visuddhimagga description is 'Patiliyati, patikutati, na sampasæriyati': "It retreats, retracts, and recoils; it does not spread out".

These are three signs or characteristics of sa³khærupakkhæ ñæ¼a which should be experienced personally by oneself. When these characteristic signs are not yet experienced, one can decide for oneself that one has not yet developed up to this ñæ¼a.

DEVELOPMENT OF VUTTHÆNAGÆMINØ VIPASSANÆ

When the sa³khærupakkhæ ñæ¼a, with these six characteristics, has become fully perfected, there appears a special kind of knowledge which seems to be fast moving; it looks as if it comes running with some speed. This special kind of cognition is known as vutthænagæmini vipassanæ. Vutthæna means rising, gearing up from some place. Vipassanæ ñæ¼a is that which dwells on the continued process of incessantly arising and perishing of formations (næma and rþpa). With each note of observation, it falls on this continuous process of ceaseless næma and rþpa. From that stage, when ariyamagga ñæ¼a is developed, its object becomes the cessation of the phenomena of næma and rþpa. This means that it rises, object gets up from the continuous stream of næma, rþpa and its becomes the Nibbæna. For this reason of getting up from the object of the continuous stream of næma, rþpa, the ariyamagga is known as vutthæna. When the fast moving Vipassanæ comes to an end, the ariyamagga otherwise vutthæna achieves the realization of Nibbæna. Thus the special Vipassanæ appears to have gone over to the ariyamagga, having risen from the sa³khæras which it has had as its objects previously; hence its name vuthænagæminø, having risen from the sa³khæras and gone over to the ariyamagga.

This Vutthæna gæminø vipassanæ arises while taking note of one of the six consciousness, mind consciousness, touch consciousness etc., which become manifest at that particular moment. While the Yogø contemplates on the rapidly perishing phenomena, he perceives the nature of impermanence; or he perceives the nature of unsatisfactoriness; or the nature of non-self, insubstantiality. This vutthænagæminø rises for at least two or three times; sometimes it may repeat itself four, five or even ten times. As described in the literature, at the last moment of vuthængæminø, three thought moments parikamma (preparation), upacæra (approximation) and anuloma (adaptation) of functional javana appears, followed by one special moment of Kæmævacara moral javana which takes as its object the Nibbæna where næma, rþpa, sa³khæras cease. After that javana, arises the Ariyamagga, which plunges into the object of Nibbæna, void of næma, rþpa, cessation of all sa³khæras. Immediately after magga javana arises the Ariya phala javana for two or three times. Its object is the same as that of the Ariyamagga. With the occurrence of the Ariya magga and phala javanas, the ordinary common worldling attains the status of a Sotæpanna; a Sotæpanna that of a Sagadægam; a Sagadægam that of an Anægam; and an Anægam finally becomes an Arahat.

The Kæmævacara moral javana which takes Nibbæna as its object is known as Gotrabhþ, the javana consciousness which overcomes the lineage of the ordinary common worldling. The Pætisambhida Magga defines Gotrabhþ as follows:

"Rising from the objects of sa³khæras which have the nature of becoming has the tendency to plunge headlong towards the object of Nibbæna, free from becoming and is, therefore, called Gotrabhþ." Or, "Getting up from the object of continuous process of arising of næma and rþpas, and plunging headlong towards the object of Nibbæna free from the continuous process of becoming."

This is how Gotrabhþ consciousness rushes along towards the object of Nibbæna. The Ariyamagga also descends into Nibbæna towards which the Gotrabhþ consciousness is inclined and rushes along.

            The Milinda-paññæ describes: "The mind of the Yogø who is contemplating and taking note, one phenomenon after another, step by step, overcomes the continuous stream of næma and rþpa, which is flowing uninterruptedly, and plunges into the state or condition where the flowing stream of næma and rþpa comes to cessation."

At first the Yogø has been completing, one noting after another and step by step on the ever rising phenomena of næma and rþpa as manifested in acts of thinking, touching, hearing, seeing etc. He perceives only the continuous stream of the phenomena of næma and rþpa which do not appear to come to an end at all. Whilst he is thus contemplating on the never ending phenomena of the næma and rþpa and reflecting on their nature of anicca, dukkha, and anatta, there comes a time immediately after the last moment (parikamma, upacæra, and anuloma) of reflection, when the consciousness suddenly inclines towards and descends into the state where all the objects of contemplation and the contemplating mind come to complete cessation. The inclining is bending towards Gotrabhþ consciousness whereas the descending is the realization of Nibbæna by mean of Ariya Path and Fruition. "Oh, great King, the Yogø having practiced meditation in a correct manner, and plunging into where there is termination, cessation of the phenomena of næma and rþpa, is said to have realized the Nibbæna."

This is the textual account of how Vutthænagæmini vipassanæ is realized and the Path and Fruition are also realized. Yogøs have found this account to be in conformity with what they have personally experienced.

How the texts and experience conform: The Yogø generally begins by observing the consciousness of touch, thinking etc., and acts of hearing, seeing etc., in short, contemplating on the nature of the five groups of grasping. As stated earlier, the Yogø constantly notes, at the Bha³ga ñæ¼a stage, the rapid dissolution of the næma, rþpa phenomena and finds them to be dreadful, terrible. This leads him to regard them as baneful, disgusting. Then wishing to be free of them, he strives harder still till he reaches the stage of sa³khærupakkhæ ñæ¼a when he views all things with equanimity. When this sa³khærupakhæ ñæ¼a is fully perfected, there arise in him very fast moving and very distinct vutthamagæminø and anuloma ñæ¼as, and the Yogø descends into a state of complete void and cessation of all objects of contemplation as well as acts of contemplation. This is the realization of Nibbæna by means of the Ariya Path and Fruition. Such realization elevates an ordinary common worldling into the state of a Sotæpana; a Sotæpana into that of a Sagadægam; a Sagadægam into that of an Anægam and finally an Anægam into an Arahat. The Anattalakkha¼a Sutta gives the following description of such transformations. (developments).

FROM DISTASTE, DISGUST TO THE KNOWLEDGE OF ARIYA PATH AND FRUITION

"Nibbindan virajjati viragæ vimuccæti"

"Being wearied, he becomes passion free and the Ariya path is developed. In this freedom from passion and the Ariya path being developed, he is emancipated from Asava kilesæ defilements."

The Yogø develops from the stage of sammasana to that of Bha³ga by contemplating in the nature of anicca, dukkha, and anatta of phenomena. The Blessed One was referring to this development by the words 'Evam passam, -- Seeing thus' in the above text. The stage from Bha³ga to sa³khærupakkhæ and anuloma was described as 'Nibbindati feeling wearied or disgusted.' Then comes, 'Nibbindan virajjatø, viraga vimuccati' 'when disgusted, get wearied, when wearied, become free from passion; when free from passion, become emancipated,' to describe the development of the knowledge of the Path and Fruition. A very concise description, perfectly matching with the practical experience of the Yogøs.

HOW THE EXPERIENCE AND DESCRIPTION MATCH

When sa³khærupakkhæ ñæ¼a gets strengthened, extraordinary knowledge appears very rapidly. The Yogø whose development in feeling of disgust is not yet strong enough to abandon the næma and rþpa is overtaken by anxiety, "What is going to happen? Am I about to die?" As anxiety appears, the concentration gets weakened. But when the feeling of disgust is intense, there is no occasion for anxiety to arises and the Yogø contemplates on effortlessly, smoothly. Soon he descends into the condition where there is freedom from passion and attachment and the complete cessation of all næmas, rþpas, sa³khæras. This is then emancipation from defilements, taints (æsavas) which should become free at this stage.

When descending without any attachment into where there is cessation, by means of the first Path (sotæpattimagga), the Yogø becomes liberated from defilements of false views (Di¥¥hi æsava); from ignorance which is associated with doubts and skepticism, and from gross form of sense-desires which may lead to the regions of Apæya. This is emancipation by virtue of Sotæpatti Fruition which is the resultant to the Sotæpatti Path.

When descending to where there is cessation by means of the second Path, Sagadæmimagga, there is freedom from the gross types of sense desires. When descending to where there is cessation by mans of third Path, the Anægam magga, one becomes free from subtle types of sense-desires as well as from similarly fine types of ignorance. With arahattamagga ñæ¼a, there is the liberation from all kinds and types of defilements. This is in accordance with the statement "viræga vimuccæti." When free from passions and descending to where there is cessation, there arises emancipation by virtue of Fruition which is the result of the Path. This emancipation is perceived vividly by process of reflection.

REFLECTION BY AN ARAHAT

The process of reflection by an Arahat is described in the concluding words of the Anattalakkha¼a Sutta:

"Vimuttasmin vimuttanøti ñæ¼am hoti 'khønæ jæti vusitam brahmacæriyam katam karaniyam næparam ittatthæyæ'ti pajænæti."

"When emancipated, the knowledge arise on reflection that freedom from defilements has been achieved. And he knows "Birth is exhausted; lived in the holy life (of contemplation and meditation); what has to be done has been done; there is nothing more to be done." He knows thus by reflection.

This is how an Arahat reflects back on his attainments. Here it may be asked, How does he know that birth is exhausted? So long as there is wrong view and illusion with regard to the næma, rþpa aggregates and attachment to them taking them to be permanent, satisfactory, self and living entity, there will be renewal of becoming in the cycle of existence. When one become free of wrong views and illusions, he is free of attachment too. The Arahat knows on reflection he is free of view and illusion with regard to the aggregates and that he has no more attachments for them. Therefore, he perceives and concludes that birth is exhausted for him. This is reflecting on the defilements which have been discarded and exhausted.

Here the holy life means the practice of søla, samædhø, and paññæ. But keeping the precepts only, or developing the jhænic concentration only, will not achieve the purpose of attaining the highest goals. The purpose is achieved only by taking note of the phenomena of næma and rþpa as it occurs until attainment of the Path and Fruition. Therefore, it must be taken to mean by 'the holy life is lived' meditation has been practised to reach the highest goal.

"What has to be done" means practicing meditation so as to comprehend fully and well the four Noble Truths. By practicing meditation until attainments of arahattamagga, this task is accomplished. Even after having seen personally the nature of cessation by means of the three lower maggas and having known the Truth of suffering which is the same as knowing the nature of anicca, dukkha and anatta, certain illusions such as illusions of perception and illusion of mind consciousness still remain to be eradicated. Because of thus illusions, there is still delighting and craving believing them to be pleasurable and enjoyable. The origin of craving has not yet been abandoned. So even for the Anægam there is still fresh becoming. At the stage of Arahattamagga, the Truth of suffering (nature of anicca, dukkha and anatta) is fully and well comprehended. All the illusions of perception and consciousness are eradicated. Since there is no more illusions, there is no misconceptions about delighting in enjoyable pleasure, no opportunity for samudaya tanhæ to arise; it is completely eradicated, The task of knowing the Four Noble Truths is fully accomplished. That is why it is reflected that there is nothing more to be done.

In this account of reflection by an Arahat, there is no mention of reflection on the Path, Fruition, Nibbæna and the defilements directly and separately. But it should be taken that they are reflected on first, followed by reflection on others. Thus it should be taken that the reflection on 'Holy life is lived; what has to be done is done' came as continuation after the Path, Fruition and Nibbæna have been reflected on. "The mind is free; birth is exhausted" is reflected on, only after the reflection on the defilements which have been removed, eradicated. Accounts of reflection by the Sotæpam, the Sagadægam and the Anægam are given in our discourses on Sølavanta.

RECAPITULATION

"Being wearied he becomes passion free and Ariya Path arises. When there is freedom from the passion and the Path has arisen, he is emancipated from the bonds of defilements. With the emancipation comes the reflection that the mind has become free. And he knows 'Birth is exhausted; the holy life is lived; what has to be done is done; there is nothing more of this becoming."

The Venerable Theras who recited the Sutta at the Council had recorded the following terminal passage:

"Idamavoca Bhagavæ attamanæ pañcavaggiyæ Bhikkhu Bhagavato bæsitam abhinandun. Imasmin ca pana veyæ karanasmin bhaññamæne pañcavaggiyænam Bhikkhunam ænupædæya æsavehi cittæni vimuccim suti."

"Thus the Blessed One said,' (Rþpam Bhikkhave anatta -- P -- næparam itattathæya ti pajænæti) to teach this Anattalakkha¼a Sutta to the group of five Bhikkhus so that they should attain Arahatship. Pleased, the group of five Bhikkhus were delighted with the exposition of the Blessed One. Moreover, as this exposition was being spoken (or just at the end of this discourse), the mind of the group of the five Bhikhus were free of attachments and become emancipated from defilements.

Sædhu! Sædhu! Sædhu!

Amongst the group of five Bhikkhus, the Venerable Kondañña became a Sotæpana on the first watch of the full moon of Wæso while listening to the discourse on Dhammacakkappavattana Sutta. He must have continued on with the contemplation and meditation. But he had not attained Arahatship before he heard the discourse on Anattalakkha¼a Sutta. Venerable Vappa became Sotæpana on the first waning day of Wæso, the Venerable Bhaddiya on the second, the Venerable Mahænam on the third and the Venerable Assaji on the fourth waning day of Wæso respectively. All five of them Sotæpanas at the time, while listening to this discourse on the Anattalakkha¼a Sutta, contemplated on the five aggregates as "This is not mine, This I am not, This is not my self;" just of the nature of anicca, dukkha and anatta. They attained to the three higher stages of knowledge, step by step and became Arahats. According to the commentary to the Patisammbhidæ, they gained Arahatship just at the end of the discourse by reflecting on the Teaching.

It was in the year 103 of the grate Era, Counting back from this year 1325 of M.E., it was 2552 years ago. That year, on the fifth waning day of Wæso after the discourse on the Anattalakkha¼a Sutta was ended, there had appeared six Arahats including the Blessed One in the human world. It arouses great devotional piety by visualizing this scene at the deer sanctuary near Værænasi, how the Blessed One was teaching the Anattalakkha¼a Sutta and how the group of five Bhikkhus while giving respectful attention to the discourse attained to the Arahatship, the cessation of all defilements. Let us try to visualize this scene.

HOMAGE TO THE SIX ARAHATS

Two thousand five hundred and fifty two years ago, on the fifth waning day of Wæso, the Blessed One gave the discourse on the Anattalakkha¼a Sutta to the group of five Bhikkhus. Listening to the discourse and contemplating on the Teaching, all the five Bhikkhus became free from defilements and attained to Arahatship. We pay our reverential homage with raised hands, palms together to the all Enlightened One and the group of five Bhikkhus who had become the first Six Arahats, completely free from defilements, at the beginning of the Buddha's Dispensation.

We have been giving these discourses for twelve times during the past twelve weeks and covered the whole of the Sutta. We will now bring to a close this series of lectures on Anattalakkha¼a Sutta.

THE CONCLUDING PRAYER

May you all good people in the audience, by virtue of having given respectful attention to this discourse on the Anattalakkha¼a Sutta, be able to contemplate as instructed in this Sutta on the five aggregates of rþpa, vedanæ, saññæ, sa³khæra and viññæ¼a; And noting them at each moment of manifestation of seeing, hearing etc., as 'This is not mine, This I am not, This is not myself;' and perceiving them with own knowledge, rightly and well as incessantly rising and perishing and, therefore, of the nature of anicca, dukkha and anatta, be able to attain soon through the Path and Fruition, the Nibbæna., the end of all sufferings.

Sædhu! Sædhu! Sædhu!

End of the Eight Part of the Anattalakkha¤a Sutta

This is the end of the whole Sutta On
The Anattalakkha¤a Sutta

Translated by
U KO LAY (ZEYÆ MAUNG)