Light of Buddha Dhamma Chapter (1) Gotami and Abhaya Kumara Sutta

Chapter (1)

            I would like to bring to notice here a very interesting passage the Samkhitta Sutta of the Anguttara Atthaka in which the Buddha is said to have declared to Bhikkhuni Gotami the differences between the dhamma taught by the Buddha and those of

imitation and fraud:

Yeca kho tum Gotami dhamme najaneyasi

ime dhamma saragaya samvattanti, no viragaya

samyogaya samvattanti,  no visamyogaya 

acayaya samvuttanti, no apacayaya

mahicchataya samvuttanti, no appicchataya

asantutthiya samvuttanti, no santutthiya

sanganikaya samvuttati, no pavivekaya

kosajjaya samvuttanti, no viriya-rambhaya

dubbharataya samvuttanti, no subharataya ti

Ekam tena Gotami dha reyyasi.

Neso  dhammo neso vinayo

netam sattu sasanam ti.

            The meaning is: Gotami;

“There are dhammas (teachings) for greed, but not for absence of greed, for bondage, but not for freedom from bondage, for rebirth and death, but not for freedom from rebirth and death, for unlimited wants, but not for limited wants, for discontentment, but not for con­tentment, for disturbances or noises, but not for peace, or idleness, but not for diligence, for a life of luxiry, but not for that of simplicity These are not the correct dhammas, nor are they my teachings, not the rules of conduct laid down by me.”

            Ye ca kho tum Gotami dhamme janeyyasi.

            ime dhamma viragaya samvtittanti no saragaya,

            visamyoga samvuttanti no samyogaya,

            apacaya samvuttanti no acayaya,

            appicchataya samvuff anti  A no mahicchataya,

            santutthiya samvtittanti no asantuttiya,

            pavivekaya samvuttanti no kasaijaya,

            subhrataya samvuttanti no dubhrataya ti.

            Ekam sena Gotami  dhaneyyasi

            eso dhammo eso vinayo

            etam sattu  sasananti.

Gotami; There are dhammas (or teachings) for non-greed, but not for greed, for freedom from bondage, but not for bondage, for freedom, from rebirth and death, but not for rebirth and death, for limited wants, but not for unlimited wants, for contentment, but not for discontentment, for peace, but not for absence of peace or distur­bances, for diligence, but not for idleness, for a life of simplicity, but not for that of luxriy. These are the correct dhammas; these are my teachings and the rules of discipline laid down by me.”

Here again, I think I must cite one or two passages from Kethamutti Sutta of the Anguttara Tikanipata in which the Buddha is quoted as saying to the Kalama princes in the languages that religious leaders of his time at least, if not those of our’s, would have had the courage to do so; 

“Etha tumhe kalarna ma anusavena,

maparamparaya  maitikariyaya,

ma pitaka-sampadanena, ma takkashetu,

ma naya -hetu,  ma akara pari-vitakkena,

ma ditthi- nijja nakkhantiya ,ma- bhaba ru-pataya,

ma samano  garuti.

Yada tumhe kalama attanava janeyyatha

ime dhamma akusala, ime dhamma savajja

ime dhamma vinnugarahita,  ime dhamma samatta

samadinna ahitaya dukkhaya samvuttanti.

Atumhe kalama pajaheyyatha.”

The meaning in a short and plain language is: kalama princes; Don’t believe on hearsay only or what is handed down by tradition, or what people say as has happened before, or on the authority of Ti­pitaka (caronical literature) or on logical deduction, or on identical analogy, or on inferences, or on identity or views, or on considera­tion of noteworthiness, or on the word of your venerated religious teacher. But, Kalamas, when you know of yourselves that these teach­ings are not good, are harmful, are subject to condemnation by the wise, subject to suffering and not to happiness, then reject these teach­ings.

Etha tumhe Kalama ma anussavena,

ma paramparaya, ma itikariraya,

ma pitaka- sampadanena, ma takkahetu,

ma nayahetu, ma akara-parivitakkena,

ma ditthi-nijjha nakknatiya,

ma bhaba ru-pakara. ma samano no garuti.

Yada tumhe kalama

attanava janeyyatha Ime dhamma kusala

ime dhamma anavajja, ime dhamma vinnuppasatta,

ime dhamma samatta samadinna

hitaya sukhaya samvuttanti ti,

Etha tumhe kalamas upasampajja vihareyyatha.”

The meaning in plain language is : ‘kalama princes; Don’t believe on hearsay only teaching is true; don’t believe what is handed down by tradition, or what people say as has happened before, or on the authority of pitaka (caronical literature), or on logical deduc­tions, or on identical analogy, or on inferences, or on identity of views, or on consideration of noteworthiness, or on the word of your vener­ated religious teacher. But, Kalamas, when you know of yourselves that these teachings are good, are not harmful, and that they decisive praise by the wise and conduct to peace, happiness and to Nibbana, then accept these teachings as true.”

                       In the Cakka Vatta Sutta of Digha nikaya Pathika Vaga  also Buddha

quoted as saying:

                        Atta-dipa Bhikkhave viharatha, atta sarana ananna sarana, the meaning of which is “You are the island for yours, to take refuge, so seek refuge in

yourself, not outside.”

**********

Six kinds of speech referred to by the Buddha in the Abhaya Kumara Sutta

                       I think it is not out of place here to invite attention to the six kinds of speech referred to by the Buddha in the Abhaya Kumara Sutta of Mijjhimanikara.

                       Evameva kho rajakumara yam tathagato vacam janati abhutam                    aticcham, anatthasamhitam saca paresam appiya amanapa,

                       na tam tathagato vasam bhasati.

                                    Yampi tathagato vacam janati bhutam ticcham anattha

                                    samhitam, sa ca paresam appiya amanapa,

                                    tampi tathagato vacam na bhasati.

                       Yanca kho tathagato vacam janati bhutam ticcham                                        atthasarnhitam, sa ca paresam apiya amanapa, tatra kalannu                       tathagato hoti tassa vacaya veyya karanaya.

                                    Yamtathagato vacamjanati abhutam aticcham                                                                       anattasamhitam, sa ca paresam piya manapa,

                                    na tampi tathagato vacam na bhasati.

                       Yam tathagato vacam janati bhutam ticeham

                       attasanhitam, sa ca paresam piya manapa,

                       tampi tathagato vacam na bhasati.

                                    Yanca tathagato vacam janati bhutam ticcham                                                                      atthasamhitam, sa ca paresam piya manapa,

                                    tatra kalannu tathagato hoti

                                    tassa vacaya veyyakaranaya.

A short translation is as follows: “Abhaya Prince; (1)I do not speak what is not true, what is not beneficial and what is not pleasing to others. (2)I do not speak what is true ,           but

not beneficial and not pleasing to others. (3)I do speak only as and when circumstances permit, what is true and beneficial also, but not pleasing to others.

(4)I do not speak what is not true and also not beneficial, but pleas­ing to others. (5)I do not speak what is true and pleasing to others but not beneficial (6)I know when to speak what is true, what is beneficial and pleasing to others.               

Sotapatti Magga

As we all are aware, Buddhism deals specifically with the sub­jects of Dana (alms offering), Sila (moral virtue), Sagga (concentra­tion or mind control) and Magga (path knowledge), or vipassana (insight), Phala (fruition) and realization of Nibbana (final manipulation from the round of Samsara or cycle of births and deaths. Now-a-days the subjects of concentration called Samatha and insight called vipassana for realization of Magga Nana and Nibbana are growing in popularity from day to day. A large number of people have taken up meditation practices; many of them have written books and given lectures on the subject from time to time. All these are well and good. Reading books, listening to lectures and discussions followed by practical exercises on these meditation subjects will give us a good foundation for understanding of the Four fold Noble Truth.

But I am afraid, you will waste your time and get disappointed if you do not know how to study and fail to understand properly the Fourfold Noble Truth. You can, of course, study and understanding  early without much loss of time from the Dhamma sakka Pavuttana Sutta. But, if you find yourself not able to make a breakthrough and visualize Nibbana with intuitive knowledge, you may get frustrated and give up all further attempts. Even a fishmonger or a hunter could become a Sotapanna (stream winner, one who attains to the first stage of Magga Nana or first Path knowledge) if he understands the Four­fold Noble Truth with intuitive knowledge; he with the required standard of moral virtue, concentration and insight. During the life time of Buddha, a fisherman by the name of Ariya, another man whose occupation was pickpocket and 500 robbers became Sotapannas, Sakadagam (once- returner), etc., after hearing a lecture on the doctrine of the Fourfold Noble Truth. Let alone the  Buddhists, even non-Buddhists or the majority intelligent them are now taking more interest than ever before in this branch of Buddhist philosophy. Most of the world scientists including some of the nuclear giants are now said to have given their support to the abso­lute reality of the Buddhist truth in the light of the latest discoveries of the modern science particularly in the field of psycho-physical analysis and the recent researches on ESP (Extra-Sensory-Percep­tion), etc., confirming the various faculties that can be developed through the Buddhist meditation.

            During Buddha’s lifetime, a Brahmin by the name of Danincani, who was a Jilanangani (an expert on trance or ecstasy) became fed up with his mind and body, the five khandhas or  the five aggregates of mind and matter, after listening to Ashin Sariputta’s sermon on vipassana (insight); but as he had died before understanding the Fourfold Noble Truth, he was reborn Puthujana (ordinary worlding) in the world of the Brahma Loka or Rupa or Arupa Loka (Fine material or Immaterial world). The Buddha, who came to know about it sub­sequently, advised Ashin Sariputta to go up the Brahma Loka and preach the doctrine of the Fourfold Noble Truth ,Ashin Sariputta did so and the

said Danincani Brahma became a Sotapanna}

This Sotapatti Magga otherwise called the first stage of Magga (Path knowledge) to Nibbana is most important. It is not one for giving up kama-raga(sensual desire or lust), nor for giving up craving for life or love of life, but for dispelling ditthi (wrong view) and vicikkica (doubt) through vipassana nana (insight), that is to say that it is only to give up avijja or ditthi (ignorance of the Fourfold Noble Truth) and vicikkica (doubt) assaulted. It is, therefore, desirable that even lay people, who are not yet in a position to give up kama-raga (sensual lust or sensual pleasure), vyapada (ill-will or sensual dis­pleasure), uddacca (distraction), etc., should endeavour to become Sotapauna at least. Those, who are unable to become Bhikkus, those who are unable to carry out ascetic practices and those family peo­ple, can easily understand the Fourfold Noble Truth and become Sotapannas in due course if they care to study or learn this dhamma under learned teachers, listen to lectures and carry out contemplation practices on the subject from time to time.

As I have said, the Sotapatti Magga, being the first stage of the Magga Nana(first path) having to dispel ditthi (wrong view) is the most important of all the four Maggas. I think, therefore, it is neces­sary for us to deal with it in some details in the light of the Pali text as well as commentaries and sub-commentaries. As for the remaining Maggas, i.e.. Sakadami Magga, Annagami Magga, Arahatta magga, I do not think we need go into so much details, because from the first stage of Magga, i.e.., Sotapatti Magga, we can learn and understand the Fourfold Noble Truth. What we need in the first instance is to develop knowledge of the Fourfold Noble Truth.

I would remind you that the object of meditation or contempla­tion on the subject of Buddha dhamma ~ course) to understand the Fourfold Noble Truth and eradicate jati (rebirth). When I say “to understand the Fourfold Noble Truth”, I mean that we must understand it with sutamaya nana (knowledge learnt from books, learned persons, teachers, etc., cintamaya-nana (reasoning or logical think­ing), and Bhavana- maya nana (practical training exercises, medita­tion, ascetic practices, etc.). For this purpose, we must develop the bodhipakkha dhammas ( 37 factors of enlightendent), and in order to eradicate jati (rebirth), we must eradicate tanha (craving) and in or­der to eradicate tanha, we shall have to carry out contemplation prac­tices on dangers of jati (rebirth), jara (old age), vyadi (disease), marana (death) and apaya (woeful state of suffering). Contemplation of these phenomena is the same as contemplation of the Noble Truth of Suf­fering. If you realize for yourself the dangers of rebirth etc., which are nothing but the Noble Truth of Suffering, as stated above, your crav­ing desire for rebirth will cease. You will have to practise the same contemplation almost ceaselessly, if you can, so that you come to realize what the dangers of rebirth etc. are, or (in other words, what the Noble Truth of Suffering is) and escape from these dangers.

In one of his past life stories, our Bodhisatta (embryo Buddha) is said to have been a hermit by the name of Sumedha, who renounced the world in search of Nibbana as he had been afraid of going round and round the endless whirlpool of samsara, that is the ceaseless proc­ess of suffering such as rebirth, old age, disease, death  unlimited;

                        Dukkho punabbhavo nama sarirassa ca bhedanam,

                        sammoha maranan dukkham , jaraya abbimaddanam,

                        jati-dhammo, jara-dhammo vyadi-dhammo, saham tada,

                        ajartin, ajaram, amatam kheman, priye sissami nibbutin.

            A short translation of this is: “rebirth is suffering; destruction of my body is suffering; old age is suffering; broken teeth, greying hair, short-sighted eyes, disease, stooping body are all suffering. Also death in a state of delusion. I decided, therefore, to seek Nibbana of no rebirth, no old age, no disease, no death or no destruction of body.”

            That event took place four asancchayya (incalculable number of

world systems) and a hundred thousand aeons ago when I was a hermit

named Sumedha”.

            Although he had searched so long for Nibbana or no rebirth, no death, etc., he could only find out at last when he came upon the “Bodi” tree and the golden throne that “anything subject to birth is also subject to death”, the literal meaning of which is “Anything that appears is bound to disappear.” That is the reason why the Buddha in his first sermon to the five ascetics known as Dhammacakka Pavuttana Sutta says: “Yam kinci samudaya dhammam sabbantam nirodha dhammam ti”. That is “Any phenomenon that arises is bound to vanish”. That is also the reason why on arnval at the “Bodi”tree as stated above, the Bodhisatta began to realize the birthless and death­less state of Nibbana and uttered the following verses popularly known in Burma as the first word of Buddha, which are usually re­cited by Bhikkhus at the ceremonial functions of intuition of fresher

bhikkhus, consecration of newly constructed house buildings, pa­godas, statues,

images, etc., etc.:-

                        Aneka jati samsaram sanda vissam anibbisam

                        gahakaran gavesanto dukkha  jati punappunam.

That is: “Not having had the proper intuitive knowledge or wisdom to find out who the house-builder carpenter (the craving Tanna) was, who had built my house (i. e., my body of five aggre­gates or constituents of mind and matter, if had to wander aimlessly round the beginningless Samsara undergoing a series of untold suf­fering and misery of life. The

ceaseless process of births and deaths was really horrible.”

“Gahakaraka ditthosi puna-geham na kahasi

Sabba te phasuka bagga gahakutam visankhatam,

Visankhara gatam cittam tanhanam khaya-majjhaga.”

“You house-builder carpenter! You built the house, my body, again and again. From now on you cannot build it again. I have now become fully enlightened and house you had built pulled down the together with pinnacle nudge pole  and beams, all of which have been broken into pieces. I have now visualized the uncondi­tioned state of Nibbana with my eye of enlightenment and having extinguished the fires of tanna (craving) and

lobha(greed), I have now realized the Arahatta Phala (sainthood)”.

  Yada have patubhavunti dhamma atapino jhayato

  Brahamanassa athasa kinkha vapayanti sabba

  Yato pajanati sahetu dhamma.

              Yada have patubhavunti dhamma atapino jhayato

              Brahamanassa athasa kinkha vapayanti sabba

              Yato kayan piccayanan awedi.

  Yada have patubhavunti dhamma atapino jhayato

  Brahamanassa ,widupayan tatedati marasanan

  suriyawwa aubasaya mantalikan.

“To a noble Brahmin of zeal and industry, who concentrates his mind on an object and gets into a state of jhana, arising of sankhata dhama (conditioned or compounded phenomena of existence, called five mental and physical aggregates) is quite obvious. That noble Brahmin, like the rising sun shining bright all over the places, through the cloudy sky of darkness, stood his ground firmly and fought out bravely all the hostile force of his energy, the five mara devils such as Idiesa mara (cankers) etc., with his weapon of enlightenment (i.e. Sabbinnuta Nana)”

It will be seen, therefore, that the Bodhisatta came to have a clear vision of Anupadisesa Nibbana of no rebirth, therefore final libera­tion from all kinds of suffering and misery only when he reached the “Boo” tree after driving away the house- builder carpenter once and for all. This carpenter stands for bhava tanha (craving for life or ex­istence). All this goes to show that the cause of jati, jara, marana (birth or rebirth, old age, death, etc.,) is samudaya which is synony­mous with tanha (craving). When there is no more samudaya can be no more rebirth; and when there is no more rebirth there can be no more old age, no more disease, no more death and so on. You will be convinced, therefore, that if there is no cause there is no ef­fect; or if there is no birth or no rebirth there is no death; so if you don’t want to die you will have to strive for no rebirth.

In the Nidana Wagga Samyutta Pali Text, Buddha quoted as saying that “a Bhikku who strives for getting fed up with the proc­ess of rebirth is said to be one striving for attainment of nine Lokuttara dhammas (nine supramundane phenomena).

“Jatim Bhikkhu nibbidaya viragaya nirodha  patipanno hotice,

dhammanu dhamma patipanno bhikkhuti alam vacanaya”.

That is to say: if the bhikkhu keeps on practising for extinction of rebirth, extinction of sensual lust, extinction of crav­ing and greed, it must be said that he is doing his best for realisation of nine lokuttara dhammas, i.e.., four maggas (paths), four phalas (fruitions) and Nibbana (final liberation)”.

The next one is:

“Jatim Bhikkhu nibbida viraga nirodha anuppadana

vimutto hotice, dittha dhamma nibbana patto

bhikkhuti alam vacanaya”

That is: “if the bhikkhu is fed up with namarupa (aggregates of mind and matter), eradicates raga (sensual desire) and frees himself from all fetters of bhava tanha (craving for life), he must be said to have realized the supreme Enlightenment of Nibbana (i.e., the end of all sufferings) here and now. In short, if you dispel bhava tanha, which is due to ditthi upadana (wrong view of clinging), you can realize Magga, Phala and Nibbana in this very life time It is, therefore, necessary for us to dispel ditthi (wrong view) which is

also called sakkaya ditthi(self illusion). In the Samyutta Nikaya the Buddha urges the

bhikkhus to dispel this ditthi first :

Sakkaya ditthi(self illusion)

                                     Tayo me Bhikkhave apahaya ragam

                                     pahatum dosam pahatum moham pahatum

                                     abhabbo kata me tayo sakkayaditthi

                                     vicikkiccha silabbata paramaso hoti

This means :Bhikkhus! If you do not give up three dhammas you cannot give up sensual lust nor ill-will nor delusion. What are these three? They are (1) sakkaya ditthi, (2) vicikiccha and (3) silabbata- paramasa(rites and rituals)”.Buddha is again quoted as

reiterating the importance of ex­tinction of sakkaya ditthi as follows:

                         “Sattiya viya-omatho dasha -manova mattake

                         sakkaya ditthi pahanaya sato bhikkhu paribbaje.”

“For a person into whose chest a sharp double-edged spear has  been shot through or for one whose head has been on fire, what is most important is first to remove the spear or put out the fire, as the case may be. In the same way, for a bhikkhu, who dwells on mindfulness, the most important and urgent task is to get rid of sakkayaditthi (self

illusion or personality wrong view or egoistic wrong view) immediately and become a Sotapanna. The Buddha also says that this ditthi is the “leader” of the papanca dhamma,

viz., tanha(craving) mana(pride or conceit) and ditthii (wrong view):-

                         “Tanha ca ditthi manoti vaddhanti kalisambave

                         sansaryampi papancanti gahamti dukkhite jhane.”

Tanha, mana and ditthi are the three undesirable phenomena that give arise to bad tendencies and evils and widen the scope of the samsara (cycle of births and deaths), that is from the human world to the kingdoms of gods and deities, thence to the hell and thence to the Brahma world, tormenting all the sentient beings drifting round and round

the whirlpool of rebirth, old age, disease, death, so on and so forth.

In this matter of sakkaya ditthi, the Visuddhi Magga commentator says

“Dhukkha nanam pariyotthanabhi bhavana vasena sakkaya ditthin                            nivittehi kassama suddha sankhara puncha dassanato.”

That is to say “It is the insight knowledge of dukkha that is to dissipate sakkaya ditthi, because with this knowledge, which we call yathabuta nana(knowing things as they really are), we know perfectly well what the massive sankharakkhandha with its characteristics of anicca, dukkha, anatta really is; sakkaya ditthi becomes extinct as a result of the insight knowledge that apart from nama-rupa(mind and matter) which

belong to Dhukkha Sacca there are no satta (living be­ings) or jiva(life). By this insight knowledge, we also know per­fectly well that these pancakkhandha or five aggregates of mind and matter or five groups of psycho-physical phenomena of existence are not

immune from old age, disease, death etc.

Now, let us see what sakkaya ditthi is. It is a wrong view when

the pancakkhandha (five psycho-physical aggregates) are viewed and taken as personality, ego, soul, self I or me, he or she etc. Suppose you see a thing and you think it is you who see; this view or this belief is sakkaya ditthi. Ally one who is not free from sakkaya ditthi is just like a toy kite flying as high as the length of a thread before falling to the ground, because it is sakkaya ditthi that along with it and makes it fall. In this

connection commentary says as follows :

                        “Ukhitta punna tezena, kama rupa gatin gata

                        bhavaggam tampi sampatti, puna gicchanti duggatin”.

                        It is means that because of samatha or other meritorious deeds one may  attain to kamaloka (world of sensuality), rupaloka (world of materiality) or arupaloka world of immateriality), but if he has not given up sakkaya ditthi altogether he is bound to come down to duggati bhummi (woeful state) on the expiry of his span of life in any of

the former sugati bhummi (happy state).

            Then we have

                        “Santo sanvijjamano kayo sakkayo

                        sakkaye ditthi  sakkaya ditthi”.

It means that we have in the ultimate sense only pancekkhadha (five aggregates of mind and matter), neither soul nor being which are of wrong view, or sakkaya ditthi (personality wrong view). It is to be noted that the term “pancakkhandha” applies to both puthujjana (worlding) and ariya puggala (noble person) while upadanakhandha  is applicable only to puthujjana. When this sakkaya ditthi (personal­ity wrong view), which is also called atta-ditthi (egoistic wrong view) ceases, the rest of all other ditthi will  cease  automatically. I would like to make here a brief comment on sasata ditthi (eternalist wrong view) and uccheda ditthi (annihilationist wrong view), which are derivatives of sakkaya ditthi. The former is a belief or view that our consciousness the past was the same as the one in the present, that the consciousness in our childhood was the same as the one we have now, that the consciousness in the future will be the same as the one we have now, because the consciousness is intransigent and always in a permanent state, transmigrating from one life (existence) to another. Whereas, the latter, uccheda ditthi, holds the view that nothing happens after death of a sentient being, be­cause all the khandhas (mental and physical aggregates) are annihi­lated on death. It is clear, therefore, that  the sassata ditthi is one that does not believe in “destructive” (death) while the uccheda ditthi does not believe in ‘constructive’ (birth). But, the Buddhist holds the middle-way view belong in both the destructive and construc­tive. For example, the paddy plants now growing in the paddy fields are not the paddy plants that were growing there last year, nor are they those that are going to grow next year, one being quite different from the other in each year, although the paddy plants growing this year are the results of the seeds of the paddy plants growing last year. Because of the paddy seeds from the paddy plants this year, there will be paddy plants next year. In the same way, the pancakkhandha or nama- rupa of the past is not the pancekkhandha we have now nor the pancekkhandha we have now is the pancckkhandha that is going to be pancekkhandha in the future, each time having a separate pancekkhandha. Let alone the khandha of the past life or existence becoming khandha of the present existence, even the rupa (material qualities or elements) we had in our childhood were not the rupa we are having now. The material qualities of our

childhood were very soft and delicate while the material qualities we have now are very hard and rough. The mind of our childhood had no other desire than that for milk from our mother while our mind now is fill of greed the magnitude of which is as large as the great Meru Mountain. Like a river the flowing current of which never stops for a

moment, the constituents of nama-rupe (mental and material phenomena of existence) are always in a state of flux, although we are not aware of them for what they really are. Although, as has been said, we have pancekkhandha separately in each life or existence, the kamma (ac­tion) which is also known as the law of cause and effect, of the past gives rise to the pancekkhandha of the present life or existence, and the kamma caused by the present pancekkhandha will give rise to pancekkhandha of the future. Pancekkhandha is the paddy plant while the paddy seed is like kamma. When we understand clearly that three existences, past, present and future, are quite separate from one an­other, one being different from the other, we will be able to dispel sakkaya ditthi (eternalist wrong view or egoistic wrong view or per­sonality wrong view or self-illusion) Similarly, only when you contemplate that because of the kamma caused by the pancekkhandha under the influence of samudaya tanha (causal phenomenon of crav­ing) of the past, new pancekkhandha of the present arises, you will be able to dispel uccheda ditthi. I still think we need

elaborate a little on the subject of dukkha or dukkha sacca as this dhamma is most important for those who wish  eradicate sasata ditthi.      Expounding the dukkha sacca in the Dhammacakka Pavuttana Sutta, the Buddha is quoted as saying : - (1) “Jati (birth or rebirth) is suffering; (2) jara (old age) is suffering; (3) vyadhi (disease) is suf­fering; (4) marana (death) is suffering, (5) apiyehi-sampayoga (asso­ciation with those unloved) is suffering; (6) piyehi vippayoga (sepa­ration from those beloved) is suffering (7)one who does not get what he wants is suffering; in short, (8) pancekkhandha (five aggregates of mind and matter) is suffering. It may be noted that the suffering referred to in (1) to (4)is called sabhava dhukkha (ordinary or common suffering) as it is generally-known to all living beings including animals while the suffering in (5) to (7) above is experienced not by those free from raga (craving lust or craving passion) but only by those of raga tanha; it is therefore called sa-raga dukkha. The kind of suffering mentioned in (8) above is known as ariya dukkha sacca (noble truth of suffering) because it is known only by the

wise noble puggala or Ariya.

       At Yamaka of the Abhidhamma the Buddha asks a question; “Dhukkha saccam dukkhanti?” That is “Is the truth of suf­fering ,suffering?” And the Buddha himself

gives the reply:

       “kayikam dukkham cetasikam dukkham

       thapetva avasesam dukkha saccam na dukkham.

       Kayikam dukkham cetasikam dukkham dukkhinceva dukkha saccam ca”, which means “With the exception of physical and mental sufferings, the remaining dhammas phenomena are the Noble Truth of Suffering and not suffering, whereas the physical and mental sufferings are the phenomena of suffering as well as the No­ble Truth

of Suffering.

       According to the Abhidliamma Buddhist philosophy there are four woeful states of suffering, viz., (1) the plane of hell, (2) the plane of animal world, (3) the plane of ghosts, and the plane of demona. The world of human beings and the Deva Loka (world of gods) have also had mental and physical sufferings to a certain ex­tent. All the mental and physical sufferings of the 11 planes of Kamaloka (world of sensuality) are called dukkha (suffering) as well as dukkha sacca(truth of suffering), whereas the states of happiness prevailed in all the Kama, Rupa and Arupa Lokas are called dukkha sacca (truth of suffering) and not dukkha (no suffering). It is said that there are no mental and physical sufferings (in the conventional sense) in the higher Deva and Brahma Lokas.            

       Now that we are fortunate Buddha teaching is still in a finishing state, and we must not lose the opportunities, for our own welfare, to make every endeavour for proper understanding of the Fourfold Noble Truth expounded by the Buddha in the Dhammacakka Pavuttana Sutta which, I think, is the easiest to learn and understand. It is stated there very clear and in unmistakable terms that jati, jara, vyadhi, marana, etc., are the outcome of tanha samudaya, and if this tanha or samudaya is eliminated by the Magga Phala (Path and Frui­tion consciousnesses) the resultant suffering from jati(rebirth) will not arise, so said the Buddha very clearly and definitely in a most straight-forward short and cut

language without beating about the bashes.

            In the Pritta Sutta known as Ratana Sutta ,it is stated that with the cessation of the roof causes such as samudaya tanha, ditthi, etc., which belong to the category of

Papanca Dhamma that widens the scope of the Samsara all for me of sufferings of Samsara

Vatta (rounds of births and deaths) will cease;-

            “Khinam puranam navanatthi sambhavam viratta citta

            yadike bhavasmin te khina bija aviruli-chan­da

            nibbantidhira yathaham padipo idampi sanghe

            ratanam panitam etena saccena sugati hotu”,

a short translation of which is.- “The Arahat’s mind is free from desire for new life as his karmic forces (life affirming forces) from the past have become extinct; neither has he accumulated new karmic forces, all the seeds of his kamma (proc­ess of life) have been exhausted leaving no more desire for a new life, and having dispelled uddhicca kilesa (defilement of distrac­tion) he has become totally calm and composed with his one-pointed concentrated mind. Like a burning oil-lamp from which the light has gone out due to exhaustion of oil and wick, the Arahat, whose avijja tanha kilesa (defilement of

ignorance and craving) has been cut off; will have no more rebirth,”

            Another Pritta Sutta called Metta Sutta says in a similar vein;

There is such a state of bliss as Nibbana, Any bhikkhu aspirating to that state must have the following qualifications: He must strive for realisation of the Fourfold Noble Truth

regardless of his life and limb. He must have rectitude of mind and body. He must be

obedient to his teacher. He must have pliancy of mind and body. He must have no pride. He must be easily contented in respect of his four articles, vis,, (1) food, (2) robes (3) shelter (4) medicine. He must have honest means of livelihood. He must keep his mind and sense organs under proper control. He must not be rude in word or in deed or at heart. He must not be fond of association with laity. He must refrain from any ill indeed, however trifling it may be, which is likely to coup con­demnation by wise people. He must not be angry with anyone else. He must not adopt any hostile attitude towards any body. He must have no intention to do any hand to any body. As the mother loves her only single son, so is he to love every sentient being at the risk of his own life. He must develop a universal love for all sentient beings. A bhikkhu who always apprehends the danger of Samsara, refrain from wrong views and dispels craving for sensual pleasures

will have no more rebirth. He will surely become a Sotapanna at least.

There is a short passage in the pali text “etu nirodha phala nirodho” which means with the cessation of cause effect ceases”. In other words : “Owing to the cessation of jati (rebirth) which is the cause the effect, jara marana(old age and death), ceases, and there will be no more rebirth. That is to say that jati arises due to awjja, tanha and upadana (clinging) and life process or karma bhava. So, if you dispel upadana (clinging) and kamma (volitional action) or if you refrain from any volitional activity (kamma) prompted by tanha, jati (rebirth) will not arise, from which it is clear that with the cessa­tion of cause, effect also ceases. If you are fully convinced of this psycho logical deduction and have no doubt about the collectness of  etc.) their tanha is not followed by upadana (clinging) which is called ditthigata vippayutta citta, so their tanha does not cause and condi­tion bhava (kamma process or life) and jati (rebirth or new birth) does not therefore arise. Sotapanna puggala is reborn not more than seven bhavas (seven rebirths).

            I am convinced, therefore, that the easiest thing for us to do for development of Magga Sacca is to practise ourselves at least with theoretical knowledge of the Fourfold Noble Truth first and then start practising contemplation on jati, etc., as dukkha, and no cessation or extinction of jati ect., as sukila (happiness or bliss or non-suffering), in accordance with the Patisambhidda Magga Commentary, in which it is stated: “uppado dukkham anuppado sukkham”, which means “arising of rebirth or five mental and physical aggregates or mind and matter is suffering and non-arising of rebirth etc., is bliss. “It means that rebirth etc., is suffering or Noble Truth of suffering and cessation of rebirth etc., bliss, that is Nibbana or final release from the miseries or the endless process of life which we call Samsara. It is the Magga-Nana (path consciousness) comprehending extinction of jati(rebirth) or non-arising of Nama-rupa five khandha that fulfils the four functions of Magga Nana. Why so? Because if you visualize with intuitive insight that it is the extinction of jati (rebirth) or non-arising of any kind of Nama-Rupa Khandha that is most sublime which means that you have dispelled the craving for bhava or rebirth or that you have come to realize that any kind of Nama-Rupa (mind-­matter) that arises is suffering or truth of suffering in accordance with the Pali text “Uppado Dukkham”. He must understand, how­ever, that the phenomenon of extinction is suffering. If you go no contemplating extinction of jati (rebirth), it means that you are trying to dispel bhava tanha (craving for life). If you keep on trying to comprehend fully or realize extinction of jati, it goes without saying that you have no desire for rebirth which also means that you are trying to dispel tahna (craving). This means that you are trying to dispel Samudaya Sacca (Noble Truth of the Cause of Suffering) If you thus dispel bhava tanha you will be auto visualize jati nirodha (cessa­tion of rebirth), that is Nibbana, because absence of tanha gives rise to jati nirodha. If you give up the desire for rebirth which is love for life, that is the arising of magga citta (path consciousness) cutting off all attachments to the khandha, which is, of course, the magga sacca (Noble Truth of the Path leading to extinction of Suffering). This is how a thought moment of magga citta completes its four conditions simultaneously, viz., (1) comprehension of dukkha sacca (Noble Truth of Suffering); (2) dispelling of samudaya sacca (Noble Truth) of the Cause of Suffering); (3) visualization of nirodha sacca (Noble Truth of Extinction of Suffering) and (4) developing of Magga sacca (No­ble Truth of Path to Extinction of Suffering. It is just like a lamp performing four functions at the same time, viz (1) To bum the wick, (2) to dispel darkness, (3) to give light, and (4) to consume oil. In this matter, Mahasi Sayadaw’s question and answer are rather interest­ing: (Q) How to comprehend the four Noble Truths at the same time? (Ans) Comprehension of Nibbana, (that is comprehension of the Noble Truth of Extinction of Suffering), completes the comprehen­sion of the remaining noble truths.

In the visuddhi Magga Commentary (Path of Purification) also, it is stated:

“Tam pana etam pavutti nivutti tadubhaya hetu vasena

ditthameva saccaggahanam hoti, no annatha.” That means “Only those who comprehend the three characteristics, Anicca, Dukkha, Anatta, of the five khandha (five mental and physical aggregates or mind and matter) which are constantly in a state of flux or in a process of aris­ing and passing away, comprehend the Fourfold Noble Truth and have the clear vision of Nibbana. Those, who do not comprehend these three characteristics, will have no clear vision of the Fourfold Noble Truth nor of Nibbana”.  

In the Udan wigga Samyutta the Buddha is quoted as say­ing:

“Atthi bhikkhave ajatam abhutam akatam asankhatam nibbananti”. It means that Nibbana is ultimate reality known con­ventionally as vijjamana pannatti. Unlike other paramattha sacca such as vedana that arises as effect of its cause, phassa (contact) etc., Nibbana is signless, free from cause and effect as well as from uppada (arising) thiti (standstills), Bhanga (dissolution or vanishing). This is the reason, I think, why teachers of Zen Buddhism used to say:

       Nibbana is a blissful state of ultimate reality

       through ignorance we wander around

       the beginningless cycle of Samsara.

       When we look back at our own mind

       we see the truth that Nibbana exists in reality.

       Seeing this truth is magga nana to liberate us from all sufferings of Samsara here and now. This is the teaching of the Buddha which you can test yourself.

  If you are trying to practise contemplation on Nibbana as ob­ject or if you are trying to concentrate your mind on Nibbana, you will have to contemplate one of the characteristics of Nibbana such as ajata (no rebirth), abhuta (non-becoming), anuppada (non-arising) (un-made), asankhata (unconditioned), etc., This means in a short and plain language that “If you want to focus your attention on Nibbana you will have to apply your mind to one of these mental objects”. It is, however, very difficult and at the same time very important for you to concentrate your subjective magga citta (path conscious mind) fixedly on the objective Nibbana. By this I mean that you will have first to understand the fourfold Noble Truth with lokiya samma ditthi nana (ordinary mundane path knowledge) before developing lokottara magga nana (supramundane path knowledge).

          According to the Pali text which runs : “Uppado dukkham lokiyam ,anuppado sukham nibbanam”, arising of the phenomena, The five khandhas (mental and physical aggregates) means dukkha (suf­fering) and non- arising of these phenomena is sukha (bliss) or end of dukkha (suffering); this is also called Nibbana. Here, dukkha (suf­fering) represents vithi citta (thought process) of javana consciousnesses such as parikamma (preparatory consciousness), upacara (approach consciousness) and anuloma (adaptation consciousness) which occur in the course of the contemplation on one of the three characteristics of Anicca,dukkha and anatta. Con­templation of objective cessation or non-arising of mental and physical phenomena described above as sukha nibbana is, in fact, a mere gotrabhu citta (a thought moment of change of lineage) arising from the sphere of sankhara consciousness of the mundane world; it has not yet become a magga citta (path consciousness). Only when it becomes a magga citta fully complehanding cessation (or absorbed in cessation) does it perform the function of extinguishing tanha (crav­ing) and thus complete the four functions of the supramundane magga citta.

Then, there is another method;

If you concentrate on anicca, dukkha, anatta and asubha of the five khandhas of nama-rupa, chanda (desire), raga (passion or lust) and tanha (craving) for jati (rebirth or life) will cease. In other words, if you concentrate your mind or contemplate on anicca, dukkha, etc., your desire or craving for rebirth or love for life becomes extinct. But, this extinction or cessation is due to vipassana (insight) exer­cises and lasts only a certain period of time, because you do not know how to intuit Nibbana or how to concentrate your mind on it or how to have a clear vision of the said Nibbana, which means extinc­tion of greed or craving or, for that matter, extinction of suffering. You will be well advised, therefore, not to be satisfied merely with the knowledge that non-arising or cessation of arising of mental and physical aggregates is sukha nibbana or bliss and not to stop at that, but to carry on contemplating till you get to aramanika magga citta (subjective path consciousness)enlighting in or enjoying cessation or non-arising in __.

It is indeed the phenomenon of cessation or non-arising that is objective Nibbana and it the contemplation or intuition of the same phenomenon of cessation or non-arising that it aramanika magga citta (subjective path consciousness). On arising of this magga citta, four functions of the magga citta are completed as described above.

                  As I have already pointed out, it is the phenomenon of ajata (no-rebirth) or abhuta (non-becoming) or anuppada (non-arising), etc., that is the exit from the bondage of craving or greed or lust through which aramanika magga citta is to make a boat. By this I mean you are resolved whole heartedly in your own mind that no bhava or no jati (life or rebirth) whatever is totally undesirable, or in other words, you come to a definite decision that no other dhammas (phenomena) are better than those of ajata, abhuta, anuppada, etc., which are harmless, blissful, peaceful, serene, deathless and so or, and get out of the clutches of tanha (craving for life).

                  I think, therefore, it is most important for us to know Nibbana which is the exit through which we must get out of the bondage of chanda (desire or wish-to-do), raga (passion), tanha (craving) and reach the goal of vimokkha (liberation from suffering and misery of samsara). For instance, a yogi (meditator) who practices vipassana (insight) meditation may get fed up with nama-rupa, but if he does not know Nibbans; the gateway to freedom (from suffering), he must remain being fed up with nama-rupa, but if he does not know Nibbana the getaway to freedom (from suffering) he must remain being fed up with nama-rupa; he cannot do anything else. Therefore, the visuddhi Magga Commentator, who wishes to show how to get out of tanha says: “Uppade adinavam ditva, anuppade cittam  pekkhandati” which means that it is by contemplating on the characteristics of anicea, dukkha, anatta, vipri nama or by realising that jati (rebirth) is suffer­ing, jara (oldage) is suffering vyadi (disease) is suffering, marana (death) is suffering, that aramanika magga citta arises and penetrates into objective cessation or non-arising of nama-rupa (constituents of psycho-physical organism or mind and matter). This is how we should liberate ourselves and get out of the bondage of craving or suffering and misery by contemplating on the phenomenon of non-arising of nama-rupa or by comprehending ajata Nibbana (birthless nibbana), that is the phenomena of cessation or extinction (of mind and mat­ter) in a thought moment of aramanika magga citta (the subjective path consciousness). That is to say that as a result of contemplation of one of the three characteristics of the five khandhas nama-rupa, i.e., anicca, dukkha, anatta, there arises a process of aramanika kusala citta (subjective moral consciousness) as follows ; (1) Parikamma (preparation consciousness), upacara (approach consciousness), anuloma (adaptation consciousness). These are called javana cittas (impulsive causal consciousnesses).It is to be noted, however, that the object of this contemplation is not the khandha but one of the characteristics of the khandhas, viz., anicca, dukkha, and anatta. If you contemplate one of these char­acteristics, your consciousness or your mind will eventually emerge from tanha, that is your mind or your consciousness will get detached from tanha (craving) and consequently you will have no more craving for the khandhas, that is mind and matter or mind and body or consciousness of living organism etc., etc., Then, how to develop magga citta (path consciousness) to have Nibbana as its object? Here, the Pali word anuppada stands for non-arising or non-genesis (of five-khandha nama-rupa or five aggregates of mind and matter). This anuppada or non-arising is the same as ajata (no-rebirth or

birthlessness) and the word pakkhandati stands for aramanigga  citta(subjective path consicousness) delighting in or enjoying the phenomenon of ajata (non-rebirth) which is Nibbana, of course. It is this magga citta that gives rise to extinction of tanha. It will be seen, therefore, that only when your mind or consciousness penetrates into the phenomenon of anuppada or apavatta or ajata etc., etc., you will be able to dispel bhava tanha (craving for khandha or love for life) and have a clear vision of Nibbana. This matter has been already with above. It has also been detailed on page 365 of the Patisambhida Magga Commentary (2nd Vol). Here, it must be noted that in the Pali phrase “Anuppado Sukham” the word “anuppado” stands for “Nibbana” while the word “Sukham” which means “bliss” is the attribute of Nibbana. We must contemplate only on Nibbana “Anuppado” and not on Sukham “bliss”. The same applies to “ajato” “nirodho”, etc., etc., which are all synonymous with Nibbana. If you contemplate on one of them that is enough. As a matter of fact, it is the extinction of tanha, which causes and conditions pancakkhandha. (Five mental and physical aggregates) that is contemplation of Nibbana or in plain language you are focussing your attention or applying your mind on Nibbana that is cessation of tanha according to Abhidhammattha Sangaha

which says; “Vana sankhataya tanhaya nikkhantatta nibbananti pavuccati” It is deliverance from tanha or passion or lust, which also means that you have cut off the sense of attachment to

bhava(life).

                In this matter visuddhi Magga Commentary says as follows:                      “Etaya dukkha nirodham gicchati arammana vasena

                tadabhi mukhibhutatta patipada ca hoti.

                Dukkha nirodha pattiya tasma

                dukkha nirodha gamini patipadati vuccati.” That is to say By the practice of the Noble Eightfold Path having as its object dukkha nirodha, one can reach the object goal of Nibbana which means dukkha nirodha (extinction of suffering or ajata, or abhuta, or apavatta, asankhata, etc., etc., which are the synonyms of ajata Nibbana or by developing a magga citta having jati nirodha (extinction of rebirth) as its object, or by a desire for jati nirodha resolutely affirming it jati nirodha) as the most sublime dhamma or as Supreme Enlightenment fully realizing that the Eightfold Path is the best and most effective method of ethical exercise one can adopt for attainment of jati nirodha(i.e., extinction of rebirth or extinction of suffering). Please note that dukkha nirodha (extinction of suffering) and jati nirodha (extinction of rebirth) which also means extinction of suffering are the synonyms of Nibbana. The same with ajata, abhuta, apavatta, anuppada, asankhata etc., etc., which are the notations of Niganna, dukkha

nirodha, jati nirodha, etc., etc.

                Now, let us see from the view point of the doctrine of the Four Noble Truths. All the sankhara dhammas or generated mental and physical phenomena belong to dukkha sacca (Noble Truth of Suffering); desire to possess, clinging to these sankhara dhammas and craving for rebirth for new life, new existence, are tanha, which is samudaya sacca (Noble Truth of the Cause of Suffering); anuppada (non-arising) which is synonym with ajata (no-rebirth) is nirodha sacca (Noble Truth of Extinction of Suffering); this is Nibbana. You may ask how or what you have to do for realisation of nirodha sacca, Nibbana, which is minus nama-rupa (mind and matter) or mind and body; You may want to know how to practise magga sacca? The answer is that because of behave tanha(craving for existence of the life), the phenomena of jati (rebirth) etc., which all mean dukkha(suffering) are arising. You are, therefore, required to give up bhava tanha and to give up bhava tanha you will have to contemplate over and over again on the dangers of the phenomena of jati, jara, vyadi, marana, anicca, dukkha, anatta of the nama-rupa pancekkhandha. You will have to do with perseverance. If you do like this bhava tanha ceases the course of time. With the cessation of bhava tanha, upadana (clinging) and kama bhava (sensual existence or life process) ceases. You may eventually comprehend magga sacca. If you contemplate on jati, jara etc., and apprehend dukkha sacca, that amounts to contemplation of the three charasterists,i.e.,anicca, dukkha, anatta. In this matter the method in the Ri~liulo Vadai!tlia for contemplation of three characteristics        is very ma~anan~~a~ijtvana ai~i~ya easy and effective:- Anicca me             marissant imam kayam kiiipissanti.   ~ Diikkha me panc kkh~dha dukkhaya     pc    IAnatta me panc~n~~lia anattaya    A short English translation is: “My pancekkhandha of rupa, vedana, sanna, sallkhara and vinnana is impermanent, suffering and no-self and I have no control over it. That being so, it is subject to death and destruction, and this stilling putrid body composed of five khandhas is to be thrown into the

graveyard?

                As we all are aware, the modern science has now begun to recognize as fact these three characteristics of the khandha of mind and matter as preached by the Buddha. Buddhism and physics of the modem science are now agreed as follows / Human personality (puggala) from the moment of birth until death is nothing more than a serial continuity of kamma (that is physical, verbal or mental action). There is no immortal soul nor self (atta) in the sense of a personal entity such as~ ‘you’, ‘he’, ‘she’, etc., It is merely a content of -consciousness linked to a particular ~ This current  oft consciousness is made up of thought moments of inlinitesirnal duration succeeding one another in a stream of inconceivable r~idii~. The psychic life of the individual is just the duration of a single moment of consciousness, no more We are living all the time what is in reality a series of life from moment to moment, second to second, minute to minute, hour to hour, day to day, month to the same course until something diverts it or it dries up. It will be seen, therefore, that there is no immortal soul that transmigrates just as there is no river but only the passage of particles of water flowing in the same direction.

                Dealing with this matter of vinnana (consicousness) the

Buddha says:

aramatthato sattanam pra,ittojivitakkhano ekanemippa desena rath~akkam va vutta ti”, the meaning of which in short is : The life of an individual being is in reality a duration of a conscious moment which is rather too short. It is like the wheel of a chariot that stands or moves on the ground at a pace of four

inches at a time”.

                “Anibbattena na jato paccuppannena jiva ti. Citta bhanga mato loko pannatti paramatthiya”, the meaning of which is

ft is not with the past nor with the future conscious thought moment that an individual being lives his life but with the present only as every conscious thought moment that arises and vanishes at the same time is followed by another conscious thought momentnsing and vanishing in rapid succession from moment to moment, second to second, minute to minute hour to hour, day to day, month to month, year to year and so on. The process of this rising and vanishing is so s’~fi that we cannot reaIize that a being is in reality dying at every vanishing point of his thought moment during the so-called his life-time between birth and final death.

                So much will suffice, I think, on the subject of three characteristics, anicca, dukkha, anatta, which are nothing but a single one dhamma of three dimensions; it is anicca (impermanent or changing) so is it dukkha (suffering), over which we have no control, so is it anatta as well. In this way we shall have to contemplate from time to time on these three signs of being as pointed out by the Enlightened One in the Maha Satipatthana Sutta (Four Foundations of Mindfulness) so that we come to understand the Noble Truth as it really is. It is very difficult for average human beings to understand rationally paramattha dhammas prevailing in the 31 planes of our universe, such as Khandha (aggregate), ayatana (sense base), dhatu (element), sacca (truth), paticcasamupada (dependent origination). We are told that ancient teachers of Abhidhamrna often recounted Paramattha Dhamma as follows: “Cittam cet~sikam rupam nibbananti catub~idam para~ham vicittehi vibhajetamjinam name,” the meaning of which is “There are paramattha dhammas (ultimate realities) preached by the Buddha, viz., (1) Citta (consciousness) or 89 types of consciousness belonging to Vinnakidiandlia (aggregate of consciousness) (2) Cetasika (mental properties or concomittants) or 52 types of mental property or mental factor belonging to

Vedanakkhandha, Sannakkliandha and Sankharakkhandha; (3) Rupa (matter or physical properties ) or 28 types of matter such as 4 Mahabhuta (great essentials) and 24 Upadana Rupa (derived material ~ to Rupakkhandha; and (4) Nibbana which is a state of supreme bliss of ultimate reality.

Buddha’s teachings particularly those on the subject of paramattha dhammas including Magga, Phala and Nibbana are most technical in treatment and too deep and profound in analysis that Buddha himself at first decided not to preach his dhamma to the beings of the three planes of existence, because he believed that they could not understand it. It is, however, said that Buddha made the following utterances just after the attainment of Buddhahood just before he met with Sahanpati Brahma to whose request for teaching the dhamma

he yielded at the last moment.

                “Kicchena me ~ raga dosa paretehi na yam dhannno susa&bi~~o”.

ft means in short “I would not teach this dhamma (Fourfold Noble  Truth or Magga, Phala, Nibbana) for which I had waged a long and hard struggle of four aeons and one hundred thousand kalpas (cosmic world systems). The sentient beings blinded by raga passion or lust), dosa(hate), etc., would not be able to understand and appreciate this sacred dhamma.” The visuddhi Magga Commentary also says in Chapter XVII. “Saccam satto patisandhi paccayakara eva ca duddassa caturo dhamma desetum ca sudukkara”, the meaning of which in short is “The doctrine of Fourfold Noble Truth and the teaching on the subject of sentient beings or living organism (ontology?), patisandhi (rebirth) and paccaya dhamma (law of relations) are the four too deep and difficult to be understood, and much more so when teaching or preaching to others.

Then at the request of Saharnpati Braluna, the Buddha preached at the Deer Park the Fourfold Noble Truth of Dhammacakka

Pavuttana Sutta and Anatta Sutta to the five ascetics. The Buddha preached in greater detail the same fourfold noble truth as Dhammanupassana Ariya Sacca in the Mahasatipatthana Sutta of Digha Nikaya. The best thing for a Puthujjana (worldling) to understand the fourfold noble truth with vipassananana (insight) is to practise the Fourfold Mindfulness or Awareness, Viz (1) Kayanupassana Satipatthana, (2) Vedananupassana Cittanupassana Satipatthana, and (4) Dhammanupassana Satipatthana preached by the Buddha in the Mahasatipatthana Sutta. The following is an Anisansa-katha (advantage) ~ftiflsSutta by the Buddha:-Yohi koci bhikkhave ime cattaro satipaffhane evam bhaveyya satta-vassani, tassa dvinnam phalanamaii~~aram phalam p~ikankliam, ditthe va dhamme anna sati vaupadi-sese anagamita. Titthantu bhikkhave satta vassani, yohi koci khikkhave ime cattaro satipatthane evam bhaveyya cha vassani. panca-vassam....~... .cattarivassani  . p .t’mvassam. . . p... .dvevassam    p....ekam vassam. Tftthatu bliikkhave ekam vassam yohi koci bhikkhave ime cattaro satipatthane evam vhaveyya satta ma sani, tassa dvinnam phalanam aun*taram phalam patikankham dittheva dhamme aunasati va upadisese anagamita. Titthantu bhikkhave satta-masani, yo hi koci bhikkhave ime cattaro satipatthane evam bhaveyya cha-masani . . . . p . . panca-masam       catta ii ......... p... .tinimasam... .... .. dve-masani... .... .. ekam-ma sam

p.             . . . andha-ma sam. Titthatu bhikkhave andhamaso. Yo hi koci bhikkiiave ime cattaro satipatthaneevam bhavey-ya satta~am, tassa dvinnam phalanam ann~aram phalam patikankliam, ditthe va dhamme anna sati va upadisese anagamita ti.

                Bhikkiius Any bhikkhu or bhikkhuni who practises and develops the four kinds of satipatthana (four foundations of mindfulness or awareness) according to the instructions given herein for a period of seven years is sure to become an Arahat (saint) here and now, or to become an Anagram (non-returner) ifupadana (clinging) still remains with him or with her. To become either an Arahat or an Anagami is therefore most desirable for any bhikkiiu or bhikkliuni.

                Bhikkhus ! Any bhikkhu or bhikkhuni who practises and develops the four kinds of Satipatthana (four foundations of mindfulness or awareness) according to the instructions given herein, if not for seven years, but for six years...... five years

four years. three years.. (p).. .two years   .... .one year    ~). . . seven months, is sure to become an Aratha (saint) here and now, or to become an Arahat (saint) here and now, or to become an Anagami (non-returner) ifupadana(clinging) still remain Hswi~~i~ or with her. To become an Arahat or Anagami is there one most

desirable for any bhikkhu or bhikkhum.

                Bhikldius ! Any bliii~u or bhikkhuni who practises and develops the four kinds oks&itipatthana (four foundations of mindfulness or awareness) according to the instructions given herein, if not for seven months but for six months, five months, four months, three months, two months, one month, or a half month, is sure to become an Arahat (saint) here and now, to become an Anagami (non-returner) if any of upadana (clinging) still remains with him or with her. To become either an Arahat or an Anagami is therefore most desirable for any bhikkhu or bhikkhum.

                Bhikkhus ! Any bhikkiiu or bhikkhuni who practises and develops the four kinds of Satipattha~a (four foundations of mindfulness or awareness) according to the instructions given herein, if not for a month but for seven days, is sure to become an Arahat (saint) here and now, or to become an Anagami (non-returner) if any of upadana (clinging) still remains with him or with her. To become either an Arahat or an Anagami is therefore most desirable for any bhikkhu or bhikkhuni.

It is, of course, upadana (clinging) or selfish craving, a most powerful mental force or mental energy, like nuclear energy, that has kept on pulling sentient beings into the whirlpool of Samsara. The only way for freedom from Samsara and from all other troubles, as stated above, is to develop the Four Foundations of Mindfulness or Awareness, which is the most effective weapon to destroy upadaua and get freedom from Samsara and save yourself

from all other forms of suffering.

                In developing our mindfulness or awareness, we must not forget to direct our attention to an internal object within our own body, (that is called nama-rupa khandha in Pali or personality in English,) and not to an eternal one outside our body As we all know, our mind or consciousness arises only on an object without which no mind or consciousness will ever arise, and generally external objects encourage the idea of atta (self) while the internal ones that of anatta (no-self or non-ego). We must see therefore that our mind or consciousness arises not on an object of atta(external) but on anatta (internal). if you keep on carrying out this practice your mind will soon become calm and concentrated. A calm and concentrated mind is peaceful and happy A peacefully and happy mind will not rull after objects of suffering or of distraction; it will not run away for a long time, nor will it rwi after any objects other than those of your inner-self

                It is said that the practice of Kayanupassana Anapana (contemplation of body on mindfulness of breathing) is as effective as the practice of the Fourfold Satipatthana Viz., (1) Kayanupassana Satipatthana (2) Vedana-nupassana Satipatthana, (3) Citta-nupassana Satipatthana, and (4) Dhamma- nupassana Satipatthana. ft must, however, be in fill accord with the Fourfold Noble Truth of the Anatta Dhamma, if not, it cannot be claimed to be the teaching of the Buddha. Here, I must remind you that not only do the words such as dukkha (suffering), samudaya (cause of suffering nirodha (end of suffering) and (4) magga path to the end of suffering) indicate Ariya Sacca (noble truths) but also does the word samsara (round of suffering or cycle of births and deaths. As you may know, samudaya (cause of suffering) means in the literary sense greed or craving desire, clinging or attachment. It can also be interpreted as atta (self or ego) which is the shorter form of exegetical interpretation and is more meaningful and effective. Magga Sacca (path of suffering) means sammaditthi (right view) samma-sankappa etc., which form the eightfold magga dhamma (path). In other words, magga sacca means comprehension of Anatta in place of Atta and eradication of greed, craving desire, clinging or attachment which all represent Samudaya (cause of suffering). Nirodha Sacca (truth of the end of suffering) means in the exegetical interpretation eradication of Samudaya (greed or attachment) and freedom from all forms of suffering).

                In the epilogue to Maha Satipatthana Sutta Buddha is quoted as saying: ‘~kayano ayam blkkkhave maggo sattanam visuddhiya soka-p aridevanam samatikkamaya_dukkhadommanassanam atthangamaya nayassa adhigama~nibbanassa sicclkkhiyaya yadidam cattaro satipatthan~i it yam tam vuttam, idametam paticca vuttanti”, the meaning of which in short is: ‘~hikkhus! The only way for the beings to purif~~ themselves, to overcome sorrow and lamentation, to dispel grief and despair, to get to the right path and reach the goal of Nibbana is this Fourfold Satipatthana, the Four Foundations of Mindfulness or Awareness.”

                Then the commentator says that it is Samuday1/2sacca (Noble Truth of the Cause of Suffering) that gives rise to cessation of Uddiccha Ditthi (annihil- lioni~t wrong view): -”Samudaya nanam uccheda ditthim nivutte ti Kassama hetu phala sambandha a~~Iieda dasana to”, the meaning of which is “It’s the correct understanding of Samudaya Sacca that eliminates Uccheda Ditthi. In other words, it is the Samudaya Sacca that comprehends correctly that Pancekkhandha (five mental and physical aggregates) is nothing but a constant process of arising and passing away as cause and effect ‘ad infinitum”. An illustration of this process of Kamma (action) and vip aka (recation), or arising and passing away as a series of cause and effect is ‘~amma vipaka vattam ti vipako kamma sambhavo kamma punabhavo hoti evam loko pavutta ti”, a short translation of which is” It is knsala aknsala kamma (wholesome or unwholesome action) which is also called sankliarakkhandha) that causes and 6nditions rupakkhandha sannakkhan dha vinuanakkhandha vednnanakkhandha totalling four vipakkhandhas (four resultant aggregates). These four vipakkhandhas are the effects or results of kamma (action) which causes and conditions rebirth. This is how the entire Loka (the whole cosmic universe) exists in an endless process of cause and effect”. For these reasons, perhaps, the Buddha saya” Dukkhe ayam loko pavatta ti” which means that this world exists on massive suffering. Of course this world of ours is

nothing but a big mass of misery and suffer in which are constantly in a state of flux arising and passing away all the time and not remaining for two consecutive moments the same.

                In the Anguttara Nikaya, the Buddha says that this Loka which is in the ultimate sense a series of birth and death or a ceaseless process of misery and suffering, exists in this body of about a fathom in length which is, so to say, the beginning and end of this Samsara : -”Ima smin-neva byamamatte kalevare sa- sannamhi-n samanake lokinca panna pemi lokasamudayam ca lokanirodhinca lokanirodha gamaninca patipadam”. The meaning in short is “The truth of suffering which I call Loka exists in this one-fathom long body; the truth of the(cause of suffering (origin of Loka) exists in this body which is one fathom long; the truth of the cessation of suffering (i.e., cessation of the world), which I call Nibbana, exists in the same body; and the truth of the path leading to cessation of suffering also exists in the same

body of one fathom long”.

                You will agree ~with me, therefore, that the saying of ancient sages that the dhamma exists only in your body on and where else and that you see it is quite true.

                Now let us see how the Buddha explains the difference between Samudaya (the cause of Suffering) and Samudaya Sacca (the Truth of the Cause of Suffering) in the Sacca Yamaka of the Abhidhamma Pitaka: “Samudayo samudaya saccanti?” is a question asked by the Buddha the English translate of which is “Is the cause of suffering the Truth of the cause of suffering? and Buddha himself gives the reply “Samudaya saccam, thapettva avaseso samudayo saccam samudayo ceva samudaya saccam ca”, the meaning of which is “The Truth of the Cause of Suffering excepted, the remaining Cause of Suffering is not the Truth of the Cause of Suffering. The Truth of the Cause of Suffering, however, is the Cause of Suffering as well as the Truth of the Cause of Suffering. Please note that Samudaya (the Cause of Suffering) here means 9 types of kilesa (defilement) excluding tanha (craving) which is a type of defilement counted as the Cause of Suffering as well as the Truth

of the Cause of Suffering.

                In the Commentary it is stated the Sassata Ditthi (Personality Wrong View or Egoistic Wrong View) ceases on comprehension of Nirodha Sacca (Noble Truth of the Cessation of Suffering (Nibbana):-’~irodha nanam sassata dittham nivutteti kasma hetunirodha phala-nirodho ti dassana-to”, which means : “It is Nirodha Nana (Comprehension of Cessation of Suffering) which cognizes Nibbana as total liberation from jati (rebirth) and all the rest of the ye~ ~ sufferings that dissipate a Sassata Ditthi (Personality Wrong View) which holds that there is such an eternal soul which never dissolves or eternal sentient being who is never to die or never to perish, because is has been proved beyond doubt that cessation of kamma (volitional action as cause) begets cessation of vipaka (result as effect).

                The following is a relevant extract from Sacca Yamaka of Abhidhamma Pitaka on this subject of Nirodha which you will find very interesting: ‘~irodho nirodha saccaniti’Nirodha saccam thapettva avseso nlrodho na nirodha saccam.~Nirodha saccam nirodho ceva nirodha saccan ca.” The meaning is that Buddha raises a

question:” Is nirodha nirodha sacca? (Is cessation of suffering?)” the truth of the cessation of suffering and Buddha himself answers : “with the exception of Nirodha Sacca all the other phenomena of nirodha are not Nirodha Sacca;but Nirodha Sacca is Nirodha as well as Nirodha Sacca, which, in other words, means (1) Tadinga Nirodha, a momentary cessation of kilesa (defilement) dispelled by knsala kamma (merito4ous deed), (2) V~lkkhambhana Nirodha, temporary cessaation of Nivaranas (hindrances) due to mahaggata knsala citta or jhanic consciousness; (3) Samuccheda Nirodha a complete cessation of kilesa due to Magga Citta; (4) Patipassadhi Nirodha, tranquilisation phala citta (fruition consciousness) as a result of the cessation of kilessa due to Magga Citta. This tranquilisation is nothing but Nibbana which is the object of Phala Citta (fruition consciousness). There is also Khana Nirodha, so called because it happens at Bhangak khana, that is the last of the three thought-instants at the vanishing point of a thought-moment. Three thought-instants are equal to one thought-moment.

                In this matter, we shall have to make a differentiation between Nirodha and Nirodha Sacca. Briefly speaking, Nirodha means cessation of the mind and mental factors classified as Nivaranas (hindrances). Nirodha Sacca, how ever, is Sukha Paramattha (a real state of bliss) which obtains on cessation of Nivaranas (hindrances).

                We have now seen from the above that cessation of kilesa concerned during the thought moment of moral kamma citta (wholesome consciousness) is called Tadinga Nirodha and phenomenon of Sukha (bliss) that follows is Tadinga Nibbana. At the moment of Mhaggata Citta (Jhanic Consciousness) Nivarana dhamma (hindrancess) cesses. The phenomenon of this cessation is called Vikkhambhana Nirodha and the state of bliss that follows is \(ikkhambhana Nibbana (mundane Nibbana or worldly bliss~ and not the real or Loknttare Nibbana .(mundane Nibbana or worldly bliss) and not the real or lokttara Nibbar. On arising of Magga total cessation of kilesa concerned takes place. This is Smuccheda Nirodha and the state 0 bliss that follows is Smuccheda Nibbana which is a real or Paramattha Nibbana; it is Nirodha Sacca. At the moment of Phala (Fruition) kilesas have already ceased; this cessation is called Patipassadi Nirodha (phenomenon of tranquilisation) and the blissful state that prevails is Patipassadi Nibbana which is Nirodha Sacca and real Paramattha Nibbana as well. The latter two are, therefore, called Nirodha as well as Nirodha Sacca, whereas the momentary cessetion of nama-rupa which is called Bhangakkhana is

only Khana Nirodha (momentary cessation).

                I am afraid it is not very easy for those, not well acquainted with the fundamentals of Abhidhamma to understand the explanation thus given on the difference between Nirodha and Nirodha Sacca as above, and I regret ft is not possible for me under the circumstances to explain it here in more details than the above. I would, therefore, request that those, who are interested in this subject, may approach learned teachers of Abhidhamma for guidance.

                It is the comprehension of Magga Sacca with insight knowledge that causes and conditions cessation of Akariya Ditthi (a view having no faith in kammic forces); ‘~agga nanam akariya ditthin nivutteti, kassama atta karakassa paccakidia dassana to”.

                In the visuddhi Magga also ft is stated that there are two types of magga viz., (1) Lokiya Magga and (2) Loktittara Magga; ‘~aggatilokiya lokuttara vasena duvidam hoti. Tattha lokiya citta sampayuttam maggam lokiyam, lokuttara cftta sampayuttam maggam lokuttarantL” That means there are two types of Magga Cftta of which one, accompanied by vipassana cftta (insight) or moral consciousness of knowledge is called Lokiya Magga Citta whilst the Eightfold Magga Cftta which co-arises with Lokuttara Magga Cftta is Lokuttara Magga Cftta. Let us now elucidate on ft as far as possible: At the moment when ft is accompanied by one of the four Magga Cftta (Sotapanna etc) the Eightfold Path Consciousness is Lokuttara Magga. But when ft is accompanied by Lokiya vip assana Ciff a (Insight knowledge of moral consciousness) ft is called Lokiya Magga Cftta. It must be noted that the Lokiya Magga Cftta cannot cany out the four functions of the Lokuttara Magga Cftta. For instance, a Sotapanna puggala (stream winner) intending +0 become Sakadarni puggala (once returner) he will have to contemplate on one of the three characteristics, accompanied by Maha Kusala Nana Sampayutta Cftta (great moral consciousness of knowledge), and only when he has fully developed Sakadami Magga Cftta (path consciousness of once returner), he is said to have realised the second stage of Lokuff ara Magga Cftta, that second stage of Lokuttara Magga Cftta, that is Magga Cftta of Sakadagemi puggala. The commentator says, therefore, that the fourfold Noble Truth is comprehended either by utamayanana (though learning from others) or by Dittha maya nana (personal knowledge or personal experience) : I)uvidhannhi sacca nanam anub~bha nananca pativedha nananca tatha anubodha nanam lokiyam anussavadi vasena nirodha magga ca pavuttati pativedha nanam lokuttaram nirodham aramanam katva kiccato cattari saccani pativjjat~ (; yathahayo bIiil~av;du144141/21/2ss;ti~~samudayampipassFti ~ dukkha nirodhain~~~irodh am pi passati dukkha nirodha gamini patipadampi passatfti sabbam vuttabbam”, the meaning of which is: The two kinds of knowledge to understand or comprehend the Four Noble Truths are (1) Anubodha Nana which is theoretical knowledge or remembered knowledge learnt from books, learned persons and other outside agencies, and (2) Pativedha Nana which is Path Knowledge acquired through practical training exercises and personal experiences. Of these two, the former is Lokiya Magga (Mundane path) while the latter is Lokuttara Magga (Supramundane path) having as fts object the vision of Nibbana, and -uhra-phenomenon of nirodha (cessation or extinction), ajata~(non-rebirth or birthlessness or unborn), ~ ap avutta (non-becoming’), anuppada (non-arising), asankhata (unconditioned),

etc., etc.

                This Lokuttara Magga Cftta perfbrms four flinctions simultaneously as stated above. what the Buddha said in this matter is : ‘Bhikkhus You should realise that all the phenomena of sankhara dhamma are suffering (Noble Truth of suffering; you should realise that the cause of suffering) which is craving or Samudaya Sacca, is to be dispelled; you should realise that the uftra-phenomenon of Nibbana, which is Nirodha Sacca, free from all suffering, is to be intufted, and you should also realise that the Atthingiga Magga (Eightfold Noble Path) is to be developed.

The above observations of the visuddhi Magga Commentary are, I believe, in agreement with the Buddha’s teachings in the Sacca Yamaka of the Abhidhamma Pitaka which runs inter alia as follows:

‘~aggo magga saccam ti? (Is the path to cessation of suffering the truth of the path to cessation of suffering)” asked tha Buddha and replied by himself: ‘~agga saccam. thapeffva waseso maggo na magga saccam. Magga saccam maggo ceva magga saccam ca”, the meaning of which is ‘~excepting Magga Sacca (truth of the path), the remaining phenomena of Path Consciousness (leading to cessation of suffering) is not magga Sacca (Truth of the Path): but Magga Sacca is Magga (path) as well as Magga Sacca (truth of the path).

                Here Magga means Lokiya Magga (mundane path consciousness) of Kama (world of senses), Rupa (world of form) and Anpa (world of formlessness, which are called Pancangika Magga (fivefold path) and Atthingika Magga (eightfold path) of four Phalas (fruitions). Magga Sacca, however, means Atthingika Magga (eightfold path) of Sotapatti Magga, Sakadagami Magga, Anagami Magga and Arahattha

Magga, respectively.

                The Cula Niddesa Commentary carries a short account of Sotapatti Magga Cftta as follows : “Sotapatti magga nanena abhisankhara vinnanassa nirodhenati sotapatti magga sampayutta

pannaya kusala kusala cetana sampayutta cfttassa abhuppattika vasena nirujihanena”, the meaning of which in short is that magga nana (path knowledge) that accompanies Sotapatti Magga Cftta does not allow any moral or immoral consciousness to arise, so the phenomenon of Abhisankhara ceases without giving rise to new nama-rupa. This is to show that at the thought moment of Sotapatti Magga Cftta the phenomenon of sankliara ceases. The same applies to he remaining Magga Cittas, viz., (1) Sagadami magga (2) Anagami

Magga and (3) Arahattha Magga respectively.

                The following is a brief illustration of Sotapatti Magga Citta in the visuddhi Magga Commentary: ‘~agga nanassa goffrabhu na~ena dinna sannaya amuncitva va nibbanam arambhanam katva anibbadha pubbanam apadalita pubbanam lobha(dosa jmohaI}Iiandhanam nibbijj~hana padalanam. Na kevalinca esa maggo lobakkhandhadinam nibbijjhanam eva karoti apica kho anamatagga samsara vutta dukkha samuddam soseti sabba apaya dvarani pitahati. Sattanam ariyadhananam sammukhi bhavam karoti atthingika micchamaggam pajahati, sabba vera bhayani vupasamanti. Sammasambud- dhassa orassa putta bhavam upaneti. Annesanca anekasatanam anisamsanam patilabhaya samvuttati ti,” the meaning of which in short is : A Sotapanna puggala (stream winner) at the time of Magga Cftta, concentrates his mind on ajata Nibbana (birthless nibbana). It means that Magga Citta of sotap anna puggala is absorbed flill of bliss in the ultra phenomenon of Asankhata Nibbana, free from the ~ aggregate of mind and matter) This Magga Cftta is accompanied by the Eightfold Path such as samma ditthi (right view), samma sankappa (right intention), etc~, as well as seven types of noble virtue such as faith, mindfulness, moral shame, moral dread, high intellectual attainment, good analytical knowledge of the psycho-physical phenomena of ~together with the these characters thereof, which all means that he gives up wrong view, wrong intention etc., so that he is free from loba, dosa and moha.

                This is the last but not the least in dealing with the subject of Sotapatti Magga Cftta which is the first stage of Magga Nana. The rest of Magga Nana are, as stated before, bhavetabba dhamma which are to be developed by meditation exercises in due

course.

                Buddha’s sermon in the Samyutta Nikaya known as Asankliata Samyutta, which is about Nibbana and the way to Asankliata Dhatu (element of un-conditioned), which is also Nibbana, is very interesting. Buddha says: ‘~ataman ca bhikknave asankliatam? Yo bliikkhave ragakkhayo dosakkhayo mohakkhayo idham vuccati bhikkhave asankliatam”. The meaning is : ‘~hius! what is Nibbana which is asankhata dhatu? Bhikkhus! There are phenomena such as cessation of raga ( cessation of passion or lust) cessation of dosa (cesstion of ill-will); and cessation of moha (cessation of delusion). Cessation of all these phenomena is called Asankliata Nibbana”.

                Buddha then asks again ‘~atamo ca bhikkiive asankliata gami maggo? Samatho cavipassana ca hoti (Va) cattaro satipatthana cattaro sammapp a- dhana cattaro iddhipadha pancandriyani pancabalani sattabojjhanga ariyo atthangiko maggo ayam vuccati bhikkhave asankliata gami maggo”, a short translation of which is : It is the practice of Samatha (concentration) or practice of vipassana (insight), or in other words, there are four Foundations of Mindfulness, four types of Supreme Effort, four Bases of Psychic Power, five Faculties, five Strengths, seven Factors of Enlighten and eightfold Path, altogether 37Phenomena relate~ to Supreme Enlightenment (Nibbana), the practice of which is for realization o(Nibbana or attainment of Asankliata Dhatu (unconditioned element) which is also Nibbana.

                In the Khandha Vagga of Samytitta Nikaya, one of the bhikhus is said to have asked the Buddha about vijja (Nibbana). That is also a short exposition of Nibbana and how to realise Nibbana: “Vijia vUjati Bhante voccati, Katama nukkho bhante vijja, kittavata ca vijja gato hoti?” The meaning is : ’13lessed One! What is vijja?” What is the phenomenon having the vision of Nibbana through the Magga Nana (1)ath knowledge) or what are the pre-requisites for attainment of Nibbana?” In reply Buddha said.

                Idha bhikkhu suttava ariya savako rupam pajanati rupasamudayam pajanati rupa-nirodham pajanati rupa- nirodha gamini patipadam pajanati. Ayam vuccati bliikkhu vijja etavata ca vijjakato hoti.” That is: ‘~hiu! In this world any one of my noble disciples, who is well learned and wise, under stands properly what rupa is (matter or material phenomenon), which is in reality the truth of suffering, what rupa is (matter or material phenomenon), which is in reality the truth of suffering, what rupa samudaya is (cause of the matter), which is the truth of the cause of suffering He understands in the same way what rupa-nirodha is, that is cessation of matter, or truth of the cessation of suffering, which is Nibbana; also rupa-nirodha gamani patipada, the path leading to cessation or rupa or matter or cessation of suffering, which is truth of the path to Nibbana. This is the proper understanding of the Four Noble truth or Vijja. (The same applies to Vedana,

Sauna, Sankhara and (‘nnana).

                The Dhammapada also carries a passage to the same effect:

“Sabbe salikhara anicca ( dukklia anatta) yada pannaya passati atha nibbandati dukklie esamaggo visuddhiya”, which means that all conditioned phenomena or compounded things are impermanent, suffering and no-substance, and when this is comprehended through Vipassana Nana there arises in your mind complete disgust or abhorence that gives rise to cessation of idlesa (defilement), which in reality means Magga Sacca, the object of which is Nibbana or cessation of all

kinds of suffering.

###########