The realities which
appear in our daily life are impermanent, dukkha and anatta. We may have
theoretical understanding of these three characteristics of realities,
but does understanding directly know the truth? Were may not be understanding
which directly knows the arising and falling away of seeing which appears
now or of visible object which appears now. We learn about "arising and
falling away of realities", but instead of directly knowing the truth we
call only think of the truth. The realization of the impermanence of realities
is not thinking, "It does not last". The impermanence of realities cannot
be realized in the beginning of the development of understanding. First
understanding should clearly know the nama which appears as nama and the
rupa which appears as rupa. Nama and rupa, are different realities and
they can only be object of mindfulness one at a time, but we are still
likely to confuse their characteristic. In theory we know that nama experiences
an object and that rupa does not experience anything, but theoretical understanding
is only superficial. In order to develop direct understanding of realities
we should first know the difference between the moments that there is thinking
about concepts such as a person, body or house, and the moments that there
is mindfulness of only one reality at a time, such as visible object, hardness
or seeing. These are ultimate realities, each with their own characteristic,
which does not change, no matter how we name it. One reality at a time
impinges on one of the six doors and when mindfulness arises it can be
directly aware of that object, and at that moment understanding can investigate
its nature. In this way understanding of realities can develop.
The realization of the truth of impermanence, dukkha and anatta does not
occur all of a sudden, it is the result of the development of direct understanding
in different stages. All through the different stages of development of
understanding the object is the same: nama and rupa which appear at the
present moment, in daily life. The object is the same but understanding
develops and sees realities more clearly. Thus doubt about realities and
the wrong view of them are eliminated.
The first stage of insight, which is only a beginning stage, is the understanding
of the difference between the characteristic of nama and the characteristic
of rupa, not merely in theory but through direct understanding of them
when they appear. The first stage of insight is called Defining of nama
and rupa, or "Delimitation of Formations" (in Pali : nama-rupa-pariccheda-nana).
The following stages of insight, which are higher stages, cannot be realized
before the first stage of insight. Thus, the impermanence of, for example,
seeing cannot be realized if there is no dear understanding first of the
characteristic of seeing as nama, different from rupa. We know in theory
that seeing does not stay, that it must have fallen away when there is
thinking of a concept, but this does not mean that the arising and falling
away of seeing at this moment is directly known. Seeing and visible object
may still seem to appear together, and then there is no mindfulness of
one reality at a time but only thinking about seeing and visible object.
The understanding of seeing and all the other realities is bound to be
vague in the beginning and it is useful to know what one does not understand
yet. Seeing arises and then it falls away immediately to be succeeded by
other cittas of the eye-door process which experience visible object. when
the eye-door process has been completed there is a process of cittas which
experience visible object through the mind-door they do not experience
a concept but visible object which has only just fallen away. Later on
other mind-door processes of cittas which experience a concept may arise.
when one pays attention to the shape and form of something and to the details,
the object is a concept. Thus, rupas which impinge on the five senses are
experienced through the corresponding sense-door as well as through the
mind-door. We are confused with regard to the truth because it seems that
seeing continues for some time and that there is no mind-door process of
cittas which also experience the visible object which was experienced by
the cittas of the eye-door process. We do not notice the mind-door processes
which arise in between the sense-door processes, it seems that the mind-door
processes are covered up by the sense-door processes.
When the first stage of insight is reached, panna which arises in a mind-door
process clearly distinguishes the characteristic of nama from the characteristic
of rupa, there is no confusion about their different characteristics. Neither
is there confusion about what the mind-door process is; the mind-door process
which follows upon a sense-door process is no longer covered up, as was
the case before the first stage of insight occurred. At the moments of
insight nama and rupa appear one at a tine in mind-door processes and at
these moments one does not take realities as a "whole" there is no idea
of "the world", no idea of a self. There is no self who can direct which
nama and rupa are the objects of insight, there is no particular order
of their appearing. Any nama and any rupa can be the object of insight
and their different characteristics can be distinguished from each other.
When the moments of insight knowledge, vipassana nama, have fallen away
it seems again that realities appear as a "whole", as the world. Understanding
is still weak. It depends on the accumulated wisdom of the individual which
kinds of nama and rupa have been penetrated by insight, it may have been
only a few kinds. The understanding which was gained at the moments of
vipassana nama has to be applied again and again and one has to continue
to be mindful of all kinds of nama and rupa which appear. The concept of
self is so deeply rooted that it cannot be eradicated at the first stage
of insight. Understanding has to develop further in order to eradicate
it.
When the characteristic of nama and the characteristic of rupa can be distinguished
from each other, nama and rupa can be seen more clearly as conditioned
realities. Seeing arises, no matter we like it or not, because there are
conditions for its arising. Visible object conditions seeing by being its
object. If there were no object, seeing could not arise. Seeing is also
conditioned by eyesense which is its physical base, a kind of rupa produced
by kamma. If kamma does not produce eyesense there cannot be seeing. Seeing
is vipakacitta, the result of kamma. There is seeing of pleasant objects
and of unpleasant objects and nobody can cause the experience of objects
to be pleasant. Contact, phassa, is another condition for seeing. Contact
is a cetasika which arises with each citta and it "contacts" the object
so that citta can experience it. If there were no contact there could not
be seeing. There is no self who sees and can control the seeing; it is
only a conditioned nama which arises for a moment and then falls away.
Each reality which arises is conditioned by different factors. The seventh
book of the "Abhidhamma", the "Book of Conditional Relations" (Patthana)
(1 Translated by Ven. U. Narada, P-T-S- 1969. See also his Guide to Conditional
Relation, P-T-S- 1979.) deals with twenty four different types of conditions
(paccayas). when we study these we should keep in mind that they occur
in daily life. When panna has been developed more by being mindful of all
kinds of realities appearing in daily life, the second stage of insight
can be realized. This is Discerning the Conditions of Nama and Rupa
(in Pali: paccaya-pariggaha-nana). This is not theoretical understanding
of conditions, it is not thinking of all the different conditioning factors
for the arising of nama and rupa, but it h the direct understanding of
nama and rupa as conditioned realities. Through direct understanding of
the nama or the rupa which appears now we will come to understand what
our life is and how it is conditioned.
Just as nama and rupa which arise at the present moment are conditioned,
so they were in the past and so they will be in the future. We have to
continue to be born and to receive results of kamma because there is still
ignorance and craving and these condition rebirth. There is clinging to
the objects which can be experienced through the senses, there is clinging
to life. The clinging which arises today is conditioned by dinging which
arose in the past and which has been accumulated and carried on from one
life to the next life.
We may still doubt whether there is rebirth after the dying-consciousness.
If the citta at this moment is clearly understood as a conditioned reality
there will also be more understanding about death and rebirth. Each citta
which arises now is succeeded by the next one. This also happens at the
last moment of out fife: the dying-consciousness has to be succeeded by
the rebirth-consciousness which is the first citta of the next life. So
long as there are conditions for it there will be the arising of nama and
rupa again and again. Doubts about past life, present life and future life
cannot be overcome by theoretical understanding of the conditions for the
arising of nama and rupa, it can only be overcome by the direct understanding
of realities and their
conditions.
Life exists only one moment of experiencing an object. This moment falls
away and is gone completely, and then another moment arises. when there
is seeing, our life is seeing, when there is heating, our life is heating.
Each moment of life is impermanent and thus it is dukkha, we cannot take
out refuge in it. The cause of dukkha is clinging. Very often after seeing,
hearing or the other sense-cognitions there is clinging, but it may be
so subtle that we do not notice it. We cling to seeing, we also cling to
thinking of concepts after the seeing, we want to pay attention to shape
and form. When we read there is usually clinging, we have desire to know
the meaning of what we read. when we are thinking there are often akusala
cittas with clinging, but we do not notice it. when right understanding
is being developed clinging can be known as only a conditioned nama, not
self.
We read in the Kindred Sayings (II, Nidana-vagga, Part XII, Chapter
V, 43, Ill) that the Buddha, while he was at Savatthi, spoke about the
arising of Ill, dukkha, and its cause, and about the ceasing of dukkha
and the conditions for its ceasing:
... What,
monks, is the arising of dukkha?
Because of sight and
visual objects visual consciousness arises, contact is the clash of the
three; feeling is conditioned by contact, craving by the feeling. This,
monks, is the arising of dukkha.
(We then read the
same with regard to the other doorways.)
And what, monks, is
the passing away of dukkha?
Because of sight and
visible objects visual consciousness arises; contact is the clash of the
three; feeling is conditioned by the contact, craving by the feeling. By
the utter fading away and ceasing of the craving, grasping ceases, by the
ceasing at the grasping, becoming ceases, by the ceasing of becoming, birth
ceases, by the ceasing of birth. decay-and-death, grief lamentation, suffering,
despair cease. Such is the ceasing of this entire mass of dukkha.
(The same is said
with regard to the other doorways.)
This, monks, is the
passing away of dukkha.
We may read this sutta
with theoretical understanding of realities, but only through insight,
through direct understanding of the truth, can we grasp the deep meaning
of this sutta. There are many degrees of knowing the three characteristics
of conditioned realities, of impermanence, dukkha and anatta. After the
second stage of insight has been reached, understanding investigates more
and more these three characteristics. The third stage of insight is. Investigation
Knowledge or Comprehension by Groups (in Pali: samasana nana, Vis. XX,
6). It may seem that investigation knowledge is merely intellectual understanding,
but it is a stage of direct understanding, of insight. At this stage panna
clearly realizes the succession of the namas and of the rupas as they arise
and fall away very rapidly.
Even after the third stage of insight has been reached, insight is still
"tender insight" (taruna vipassana). When insight is merely "tender" a
person can still deviate from the eightfold Path. The Visuddhimagga
(XX, 105) mentions "imperfections" which can arise: someone may cling to
his understanding, to tranquillity or to the assurance he has due to this
beginning insight. He may forget that also understanding is only a conditioned
reality which is not self. Or he may erroneously think that he has attained
enlightenment already and thus he may get stuck in his development.
The imperfections of insight can only be overcome by conditioning to be
mindful of all kinds of realities which appear. If one realizes that also
it insight knowledge is only a conditioned nama there will be less clinging
to it. There is no self who can induce the arising of the stages of insight
nor exert control over them. Those who are no longer deluded because of
the imperfections of insight, know what is the right path and what is not
the right path (Vis. XX, 129). If one does not deviate from the right path
anymore insight can develop and then a following stage of insight can be
reached. This is the first stage of "principal insight" (maha-vipassana),
namely, the Knowledge of the Arising and Falling away of Nama and Rupa
(udayabbhaya nama). As we have seen, at the third stage of "tender insight"
panna realizes the succession of namas and rupas which arise and fall away
very rapidly. However, at this stage panna is not keen enough yet to see
the danger and disadvantage of the arising and falling away of realities.
At the first stage of principal insight panna realizes more clearly and
more precisely the arising and the falling away of a nama and a rupa as
it appears one at a time, and there can be more detachment from them. Although
realities are more clearly understood at each subsequent stage of insight,
the knowledge which was gained has to be applied and one has to continue
to be mindful of nama and rupa. Only thus the three characteristics of
impermanence, dukkha and anatta will be penetrated more deeply. There are
nine stages of principal insight, mahfi-vipassana, in all according to
the Visuddhimagga (XXI, 1) (1 For details see Appendix 9. the way
of counting of the stages of insight may vary depending on whether the
counting start at the tint stage of principal insight or at the third stage
of tender insight, and whether panna arising in the process during which
enlightenment occurs, panna accompanying the lokuttara cittas and panna
which "Reviews" after that process is over, is included or not.). In the
course of the development of insight there will be more detachment from
realities. Wrong views are more and more abandoned and there comes to be
a clearer understanding of the fact that conditioned dhammas cannot be
true happiness since they are liable to destruction and fall. The following
stage of insight, the second stage of "principal insight" is Knowledge
of Dissolution (in Pali: bhanga nana). In order to be able to reach this
stage panna has to investigate thoroughly all the different kinds of realities
appearing through the six doors. There must be mindfulness of whatever
reality appears in whatever situation one may be. At this stage panna pays
more close attention to the falling away of realities and sees more dearly
that they are no refuge. There is a beginning of detachment from the concept
of self. The following stage of insight is Knowledge of Terror (in Pali:
bhaya nana). This is not fear which is akusala, it is insight which sees
more clearly the danger of all conditioned dhammas which are bound to cease.
Each following stage of insight marks a growing understanding of the disadvantages
of nama and rupa, of conditioned realities, since their true characteristic
are seen more dearly. At the moment a stage of insight knowledge arises
there is no clinging to nama and rupa, but such moments fall away and then
there tends to be clinging again. One has to continue being mindful of
realities and develop understanding of them until arahatship has been attained.
As panna becomes keener it becomes detached from conditioned realities
and it wants to be delivered from them. It sees that conditioned realities
are meaningless, void, and that they have no Owner, that there is no self
who can control them. Understanding brings about more dispassion and equanimity
towards conditioned dhammas, although clinging has not been eradicated.
When understanding clearly sees the disadvantages of conditioned dhammas,
and it has been developed to the degree that enlightenment can be attained,
then the stage of insight which is Adaptation Knowledge (in Pali: anuloma
nana) can be reached, and ifs arises during the process in which enlightenment
occurs. This process is as follows (1 see Abhidhamma in Daily Life,
Chapter 24.):
mind-door
adverting-consciousness (mano-dvaravajjana-citta)
preparatory consciousness
(parikamma)
proximity consciousness
or access (upacara)
adaptation or conformity
(anuloma)
change of lineage
(gotrabhu)
path-consciousness
(magga-citta)
fruition-consciousness
(phala-citta, two or three moments, depending on the individual)
The mind-door adverting-consciousness
of this process adverts to one of the three characteristics of the reality
which presents itself. The preparatory consciousness, the proximity consciousness
and the adaptation which are maha-kusala cittas accompanied by understanding
experience the same object as the mind-door adverting-consciousness. "Adaptation"
(anuloma) is the last citta in that process which has as object a conditioned
reality and penetrates its true nature. The succeeding citta which is called
"change of lineage" (gotrabhu) does not experience the same object anymore
as the preceding cittas in that process; it is the first citta experiencing
nibbana (Vis. XXIl, 1). It experiences nibbana but it is not lokuttara
citta, it is maha-kusala citta. Change of lineage is intermediate between
cittas of the sense-sphere and the lokuttara cittas which succeed it.
Only one of the three characteristics of reality is penetrated by panna
accompanying the maha-kusala cittas before the "change of lineage" arises;
thus, the reality which appears is either seen as impermanent, or as dukkha
or as anatta. In the development of insight understanding investigates
the three characteristics, but it depends on the individual's accumulations
which of these three is realized more often. There can be thinking of the
three characteristics, but when insight develops and different stages of
insight have arisen, the three characteristics are seen more dearly by
direct understanding.
At the moment of enlightenment the enlightenment factors accompany the
lokuttara citta. As we have seen, these are: mindfuIness, investigation
of dhamma (which is panna), energy, enthusiasm, tranquillity, concentration
and equanimity. The magga-citta eradicates defilements and experiences
nibbana. The phala-citta which is the result of the magga-citta also experiences
nibbana; it does not eradicate defilements (1 See Abhidhammain Daily
Life, Chapter 24.)
It is useful to learn about the different stages of insight. It reminds
us that we have only a limited understanding of realities, but this should
not discourage us. The only way to develop insight is to begin at this
moment to be mindful of whatever reality appears. We cannot expect the
arising of insight-knowledge soon, not even during this life. We have to
continue to be mindful of nama and rupa and develop understanding of theta.
Only when understanding has been developed it can distinguish the characteristic
of nama from the characteristics of rupa. Throughout the development of
insight the objects of understanding are nama and rupa and one has to continue
being mindful of them. Even when the stage of the sotapanna has been realized
one has to continue developing insight. The sotapanna has realized the
four noble Truths, but there are many degrees of realized them. Only when
panna has been developed to the degree that arahatship is attained, it
has reached completion and then all defilements are eradicated.
As we have seen, there are many kinds and degrees of understanding: intellectual
understanding of realities, direct understanding of them, developed in
different stages of insight, understanding of the plane of rupavacara citta
(fine.material jhana) and of the plane of arupavacara citta (immaterial
jhana), and understanding which is lokuttara panna.
As regards kamavacara cittas, cittas of the sense-sphere, which are accompanied
by understanding, there are four of the eight types of maha-kusala cittas,
four of the eight types of maha-vipakacittas and four of the eight types
of maha-kiriyacittas which are accompanied by understanding (1 See the
summary in Appendix 8.). If someone is born with maha-vipakacitta accompanied
by understanding he may, if he intends to develop higher degrees of calm,
be able to attain jhana in that life. If someone develops insight he may
attain enlightenment in that life. If someone is not born with maha-vipakacitta
accompanied by understanding he can sail develop calm or insight, but he
cannot attain jhana or enlightenment in that life. As regards the maha-kiriyacittas
of the arahat, four of the eight types are, as we have seen, accompanied
by understanding. The arahat can have maha-kiriyacittas which are not accompanied
by understanding, for example at the moments when he does not preach Dhamma.
All rupavacara cittas and all arupavacara cittas have to be accompanied
by understanding. Without panna jhana cannot be attained.
As regards lokuttara citta, the magga-cittas and the phala-cittas of the
four stages of enlightenment are accompanied by understanding which is
lokuttara panna. When lokuttara cittas accompanied by jhana-factors of
the different stages of jhana are not taken into account, there are right
lokuttara cittas accompanied by lokuttara panna.
When lokuttara cittas accompanied by jhana-factors of the five stages of
jhana are taken into account, there are forty lokuttara cittas (five times
eight) instead of eight (1 see Abhidhammain daily Life, Chapter
23.) which are accompanied by lokuttara panna. The fact that lokuttara
cittas can be counted as eight or forty shows us that accumulations of
different ariyans are not the same. They all have eradicated the same kinds
of defilements at the subsequent stages of enlightenment, but they have
accumulated different inclinations and skills. Some had the ability to
develop insight as well as calm to the degree of jhana and could attain
different stages of jhana, others did not have such skill.
Some types of sobhana cittas are accompanied by understanding, others are
not. Understanding is a cetasika, not self, and it arises only when there
are the right conditions for its arising. We may find it difficult to grasp
how the understanding of the reality appearing at the present moment can
develop to the degree that it leads to the eradication of defilements.
When someone merely begins to develop understanding he may sometimes have
doubts about the benefit of mindfulness of visible object, seeing, sound
or hearing which appears now. We should remember that when there is less
ignorance of realities there will be less defilements. Ignorance is the
root of all that is unwholesome. When there is ignorance we do not know
the benefit of kusala and the danger of akusala, we do not know realities
as they are. Ignorance conditions wrong view. It is wrong view to take
realities for self or to believe that they last. When understanding begins
to develop we cannot expect a radical change in our behaviour. We are still
selfish, we still cling to the objects we experience, we are still angry,
jealous and stingy. We have to be sincere with ourselves when we develop
undemanding, we should not pretend to be without defilements. Defilements
are bound to arise, but we can begin to understand that whatever reality
presents itself has arisen because of its appropriate conditions and is
not self. We cannot eradicate defilements merely by doing good deeds without
developing undemanding of realities. Seeing realities as they are is the
only way that eventually defilements can be eradicated. We read in the
Gradual Saying (Book of the Tens, Chapter III, (3, With Body (1
I am using the translation by Ven. Nyanaponika, in the roots of Good and
Evil, p. 55, Wheel 251/ 253, B.P.S. Kandy, 1978.)) that wrong bodily action
can be abandoned by right bodily action and wrong speech by right speech.
However, the three unwholesome roots of lobha, dosa and moha can only be
eradicated by understanding. The text states:
Which are
the things. O monks, that can neither be abandoned by bodily acts nor by
speech, but can be abandoned by wise seeing them? Greed can neither be
abandoned by bodily acts nor by speech; but it can be abandoned by wisely
seeing it. Hatred can neither be abandoned by bodily acts nor by speech;
but it can be abandoned by wisely seeing it. Delusion can neither be abandoned
by bodily acts nor by speech; but it can be abandoned by wisely seeing
it.
Attachment, aversion and
ignorance are realities, they arise. They can be object of mindfulness
so that understanding can investigate them and see them as they are, as
not self. If we avoid being mindful of akusala, it cannot be seen as it
is and then it cannot be eradicated. At this moment enlightenment seems
far off, but we should not forget that understanding begins by listening,
memorizing and considering what one has heard. Considering the nama and
rupa which appear can condition mindfulness so that there can gradually
be direct understanding of realities. Understanding which arises now is
conditioned by many moments of studying and considering in the past. It
arises and then falls away, but it is never lost since the conditions are
accumulated for the arising again of understanding and thus it can grow.
Understanding which is lokuttara is completely different from past moments
of "mundane" understanding, yet it is conditioned by past moments of insight
and also by other good qualities, such as generosity, patience and perseverance,
which have been developed together with understanding. Such good qualifies
should not be neglected, they can be helpful conditions leading to detachment.
Understanding develops gradually in the course of many lives and therefore
we should persevere in considering the Dhamma in daily life and in being
mindful of realities.