Supramundane Right View -- Four Noble Truths: suttas and practice

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Supramundane Right View -- Four Noble Truths

“Now this, bhikkhus, is the noble truth of suffering: birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering.

“Now this, bhikkhus, is the noble truth of the origin of suffering: it is this craving which leads to continued bhava, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for bhava, craving for extermination.

“Now this, bhikkhus, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, detachment from it.

“Now this, bhikkhus, is the noble truth of the way leading to the cessation of suffering: it is this Noble Eightfold Path; that is, right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right Samadhi”.

[*Need to understand the five aggregates to truly understand the first noble truth; need to understand dependent origination to truly understand the second noble truth; need to understand nibbana to truly understand the third noble truth; need to understand the entire sequence of the noble eightfold path to truly understand the fourth noble truth.]

I. Five Aggregates:

The Buddha reveals that what we are, our being or personality, is a composite of five factors which are called the five aggregates of clinging. They are called the five aggregates of clinging because they form the basis for clinging. Whatever we cling to can be found amongst the five aggregates. Whatever we identify ourselves with, whatever we take to be ‘I’, or ‘my self’ can be found within these five aggregates. The Buddha says that the five aggregates have to be fully understood. This is the first Noble Truth, the truth of Dukkha. To bring suffering to an end we have to turn our attention around and see into the nature of the aggregates.
SN 22.22:
“...
The five aggregates are truly burdens,
The burden-carrier is the person.
Taking up the burden is suffering in the world,
Laying the burden down is blissful.

Having laid the heavy burden down
Without taking up another burden,
Having drawn out craving with its root,
One is free from hunger, fully quenched.”

SN 22.55:
“Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī …pe… sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.

“比丘！這裡，未聽聞的一般人是不曾見過聖者的……（中略）未受善人法訓練的，認為色是我，或我擁有色，或色在我中，或我在色中；受……想……行……認為識是我，或我擁有識，或識在我中，或我在識中。”

SN 22.95:
The 5 aggregates are compared, respectively, to a lump of foam in the ocean (form), a water bubble (feeling), a mirage in the desert (perception), a coreless plantain stem (volitions), and a conjuring trick (consciousness). [All are empty of essence -- “self’]

1. Form (rūpa):

“諸所有色，一切四大 及四大造色，是名色” (SA 41)

SN 22.57: The Seven Cases
“… understands form, its origin, its cessation, and the way leading to its cessation; he understands the gratification, the danger, and the escape in the case of form. …”
“... And what, bhikkhus, is form? The four great elements and the form derived from the four great elements: this is called form. With the arising of nutriment there is the arising of form. With the cessation of nutriment there is the cessation of form. This Noble Eightfold Path is the way leading to the cessation of form; that is, right view … right Samadhi.
“The pleasure and joy that arise in dependence on form: this is the gratification in form. That form is impermanent, suffering, and subject to change: this is the danger in form. The removal and abandonment of desire and lust for form: this is the escape from form.
“Whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of form, are practising for the purpose of revulsion towards form, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline* (*noble disciples).
“And whatever ascetics and brahmins, having thus directly known form, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of form, through revulsion towards form, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them* (*arahants).

2. Feeling (vedanā):

“Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā— cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.” (SN 22.56)
“And what, bhikkhus, is feeling? There are these six classes of feeling: feeling born of eye-contact … as in preceding sutta … feeling born of mind-contact. This is called feeling. With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling. This Noble Eightfold Path is the way leading to the cessation of feeling; that is, right view … right Samadhi.
“The pleasure and joy that arise in dependence on feeling: this is the gratification in feeling. That feeling is impermanent, suffering, and subject to change: this is the danger in feeling. The removal and abandonment of desire and lust for feeling: this is the escape from feeling. ...”
“Whatever ascetics and brahmins … As to those consummate ones, there is no round for describing them.”
There are three basic types of feelings – pleasant, painful, neutral feeling.

3.Perception (saññā):

“Katamā ca, bhikkhave, saññā? Chayime, bhikkhave, saññākāyā— rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.” (SN 22.56)
SN 22.57: “謂眼觸生想，耳、鼻、舌、身、意觸生想，是 名想” (SA 41)
“And what, bhikkhus, is perception? There are these six classes of perception: perception of forms, sound, smells, tastes, touches, … perception of mental phenomena. This is called perception. With the arising of contact there is the arising of perception. With the cessation of contact there is the cessation of perception. This Noble Eightfold Path is the way leading to the cessation of perception; that is, right view … right Samadhi.”
“The pleasure and joy that arise in dependence on perception: this is the gratification in perception. That perception is impermanent, suffering, and subject to change: this is the danger in perception. The removal and abandonment of desire and lust for perception: this is the escape from perception.
“Whatever ascetics and brahmins … As to those consummate ones, there is no round for describing them.

4. Volitions (saṅkhārā):

SN 22.57:
“Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā— rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā.”
“And what, bhikkhus, are volitions? There are these six classes of volition: volition regarding forms, volition regarding sounds, volition regarding odours, volition regarding tastes, volition regarding tactile objects, volition regarding mental phenomena. This is called volitions. With the arising of contact there is the arising of volitions. With the cessation of contact there is the cessation of volitions. This Noble Eightfold Path is the way leading to the cessation of volitions; that is, right view … right Samadhi.”
“The pleasure and joy that arise in dependence on volitions: this is the gratification in volitions. That volitions are impermanent, suffering, and subject to change: this is the danger in volitions. The removal and abandonment of desire and lust for volitions: this is the escape from volitions.
“Whatever ascetics and brahmins … As to those consummate ones, there is no round for describing them.

Bhikkhu Bodhi:
“(1) … As the second factor in the formula for dependent origination, sankharas are the kammically active volitions responsible, in conjunction with ignorance and craving, for generating rebirth and sustaining the forward movement of samsara from one life to the next. Sankhara is synonymous with kamma, to which it is etymologically related, both being derived from karoti. These sankharas are distinguished as threefold by their channel of expression, as bodily, verbal, and mental (II 4, 8-10, etc); they are also divided by ethical quality into the meritorious, demeritorious and imperturbable* (II 82, 9-13). [*imperturbable should be neutral.]
(2) As the fourth of the five aggregates, sankhara is defined as the six classes of volitions (cha cetanakaya, III 60, 25-28), that is, volition regarding the six types of sense objects. ... But the sankharakhanda has a wider compass than the sankhara of dependent origination series, comprising all instances of volition and not only those that are kammically active. [In the Abhidhamma Pitaka and the commentaries, the sankharakhanda further serves as an umbrella category for classifying all mental concomittants of consciousness apart from feeling and perception. It thus includes all wholesome, unwholesome, and variable mental factors mentioned but not formally classified among the aggregates in the Sutta Pitaka*. [*The Abhidhamma Pitaka and the commentaries are wrong].
(3) In the widest sense, sankhara comprises all conditioned things, everything arisen from a combination of conditions. In this sense all five aggregates, not just the fourth, are sankharas (see III 132, 22-27), as are all external objects and situations (II 191, 11-17). The term here is taken to be of passive derivation - denoting what is conditioned, constructed, compounded - hence I render it simply as 'formations', without the qualifying adjective. The notion of sankhara serves as the cornerstone of a philosophical vision which sees the entire universe as constituted of conditioned phenomena. What is particularly emphasised about sankharas in this sense is their impermanence. Recognition of their impermanence brings insight into the unreliable nature of all mundane felicity (happiness) and inspires a sense of urgency directed towards liberation from samsara (see 150:20; 22:96) ...
In the Pali, we can clearly see the connection: the sankharas (mental/verbal/bodily actions), the active constructive forces instigated by volition, create and shape conditioned reality, especially the conditioned factors classified into the five aggregates and the six internal sense bases, and this conditioned reality itself consists of sankharas in the passive sense …"

5. Consciousness (Viññāṇa):

SN 22.57:
““And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness … mind-consciousness. This is called consciousness. With the arising of nama-and-rupa there is the arising of consciousness. With the cessation of nama-and-rupa there is the cessation of consciousness. This Noble Eightfold Path is the way leading to the cessation of consciousness; that is, right view … right Samadhi.”
“The pleasure and joy that arise in dependence on consciousness: this is the gratification in consciousness. That consciousness is impermanent, suffering, and subject to change: this is the danger in consciousness. The removal and abandonment of desire and lust for consciousness: this is the escape from consciousness.”
“Whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of consciousness, are practising for the purpose of revulsion towards consciousness, for its fading away and cessation, they are practising well. Those who are practising well have gained a foothold in this Dhamma and Discipline.
“And whatever ascetics and brahmins, having thus directly known consciousness, its origin, its cessation, and the way leading to its cessation, having thus directly known the gratification, the danger, and the escape in the case of consciousness, through revulsion towards consciousness, through its fading away and cessation, are liberated by nonclinging, they are well liberated. Those who are well liberated are consummate ones. As to those consummate ones, there is no round for describing them.”

* Consciousness of beings in samsara: established/generative kammic consciousness

Non-arahants: with ignorance of the law of kamma and the four noble truths as condition comes karmically active volition, with karmically active volition as condition comes established/generative consciousness, which does not cease at death and become established on a new nama-rupa …, and hence the rounds of Samsara.

* Consciousness of arahants: un-established/non-generative, non-kammic consciousness

Living arahants still have unestablished (non-grasping, non-karmic) aggregate consciousness – Apatiṭṭhā viññāṇa, which ceases at their physical death (as well as when they enter cessation of perception and feeling). With the cessation of ignorance comes the cessation of (karmic) volition*, with the cessation of karmic volition comes the cessation of consciousness (at arahants’ death), with the cassation of consciousness comes the cessation of nama-and-rupa, … and hence the liberation from Samsara. [*An arahant does not generate a meritorious volitional formation, or a demeritorious volitional formation, or a neutral volitional formation.]

Because an arahant’s aggregate consciousness had ceased at their death and entered nibbana, Mara couldn’t find Ven. Vakkali’s consciousness:
“That’s Māra the Wicked searching for Vakkali’s consciousness, wondering: ‘Where is Vakkali’s consciousness established?’ But since his consciousness is not established, Vakkali has attained final Nibbāna.” (SN 22.87)


II. Dependent Origination:

SN 12.1:
“With ignorance (of law of kamma and the four noble truths) as condition, (karmic) volitions come to be; with (karmic) volitions as condition, (established karmic) consciousness come to be (the non-arahant’s consciousness does not cease at his death);
with (established karmic) consciousness as condition, nama-and-rupa come to be; with nama-and-rupa as condition, the six sense bases come to be; with the six sense bases as condition, contact came to be; with contact as condition, feeling came to be; with feeling as condition, craving come to be; with craving as condition, clinging come to be; with clinging as condition, becoming (bhava) come to be; with becoming as condition, birth come to be; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination.
“But with the remainderless fading away and cessation of ignorance (of law of kamma and the four noble truths) comes cessation of (kammic) volitions*; with the cessation of (kammic) volitions, cessation of consciousness (the arahant’s consciousness cease at his death); [*An arahant does not generate a meritorious volitional formation, or a demeritorious volitional formation, or a neutral volitional formation. See SN 12.51 & MN 136]
with the cessation of consciousness, cessation of nama-and-rupa; with the cessation of nama-and-rupa, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of becoming (bhava); with the cessation of becoming, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.” [*nama: feeling, perception, volition, contact, attention.]

III. Nibbana:

See my recent post at the thread "Viññāṇaṃ anidassanaṃ & appatiṭṭha viññāṇa, 2 types nibbana?" viewtopic.php?p=625639#p625639

IV. Sequence of the noble eightfold path: [need to double check the suttas]

1. Read suttas (https://suttacentral.net/) & Obtain right view: first mundane right view (the law of kamma), then supramundane right view (the four noble truths), and obtain faith in the Buddha and his teaching:
[Mundane right view: AN 3.112 (A i 263), AN 3.34, AN 3.76, AN 4.232, AN 4.235, AN 5.57, AN 6.63, MN 41, MN 43, MN 60, MN 130, MN 135, MN 136, SN 42.6, SN 12.51, SN 12.2,SN 15.13;
Supermundane right view: SN 56.11; MN 141, MN 114, MN 9, DN 15, DN 16, DN 22, SN 45.8; AN 9.1]

2. Cultivate right resolve (non-sensual desire, non-ill will, non-cruelty); resolve/sustain our mind on non-sensual desire, non-ill will, and harmlessness, be mindful that these states are there, and make such thinking become the inclination of the mind to diminish sensual desire, ill will, and cruelty, and the underlying tendencies to sensual desire, ill will, and cruelty:
[MN 13, MN 45, MN 46, MN 54, MN 75, MN 129, 130, MN 149, SN 35.244, SN 35.101, SN 35.28, SN 35.115, SN 35.199, SN 35.203; MN 19, MN 20, MN 22, MN 62, MN 21, MN 55; AN 11.15]

3. Sila practice:
Repeated reflect on and examine Kamma and Its Fruits (MN 60, MN 135, AN 5.57); Establish conscience/prudence about bad bodily/verbal/mental conduct and unwholesome qualities, as well as shame of wrong doing and fear of their consequences; seeing danger in the slightest fault; understand the rewards of sila (MN 54, AN 3.65, AN 4.111, AN 4.54, AN 8.7, AN 8.39-40, AN 10.1-3, AN 10.76, AN 11.12, DN 16, SN 3.25); purify the three fold conduct and livelihood by living restrained in precepts and by repeated reflection/examination (DN 1, MN 61, AN 5.57, AN 10.176, AN 11.12; AN 11.2; MN 97, SN 42.2, SN 42.3, AN 8.54, MN 117).

4. Establish sense restraint and moderation in eating (AN 6.63, SN 35.115, SN 35.199, SN 46.6; MN 38, MN 45, MN 46, MN 54, MN 75, SN 35.244; SN 35.101, SN 35.28, SN 35.115, SN 35.199, SN 35.203; MN 27; MN 2; AN 4.2; MN 114; AN 3.68, SN 9.11; SN 35.244, MN 14, MN 75; MN 26, SN 35.115);

5. Practice wakefulness/vigilance (MN 125, AN 4.13-14, MN 20; SN 45.8; AN 4.14);

6. Overcome five hindrances (sensual desire, ill will/aversion/hatred, mental and physical lethargy, bodily restless and mental agitations, doubt): AN 1.2; AN 1.11-20; AN 10.51; AN 4.61; SN 46.51; SN 46.53; MN 62; SN 35.95; AN 7.58; SN 47.10; SN 46.53; MN 107, AN 4.13-14, AN 7.74, MN 20; SN 47.6);

7. Obtain noble contentment (MN 27, AN 4.28);

8. Establish mindfulness of body/feeling/mind/Dhammas (MN 107, AN 7.67 – door keeper simile; SN 47.3, AN 8.63; SN 48.9; SN 47.6);

9. Obtain right Samadhi – the four Jhanas [equipped with right view, right resolve, right speech, right action, right livelihood, right effort, and right mindfulness] (MN 26; SN 4.6; AN 4.41; MN 111, MN 128, AN 7.67, DN22, MN 20, MN 122, MN 125, MN 44, MN 62, MN 64, MN 52, MN 66; AN 8.63, AN 3.73, AN 4.41, MA 168, AN 54.9, SN 36.11; AN 5.96, AN 5.98, AN 9.34, AN 9.35, DN 33; SN 48.1; AN 3.102 Nimittasutta);

10. Contemplate the four domains of mindfulness – body/feeling/mind/Dhammas (five aggregates, six sense fields), understand their impersonal nature, anicca/dukkha/anatta; contemplate the four noble truths and Nibbana (MN 64, AN 9.36, AN 11.16, MN 52, MA 217, MA 205; MN 125, MN 118, MN 62; AN 10.60; SN 47.4, SN 47.6).

11. Obtain right knowledge/deliverance: attain the realization of (as opposed to mere knowledge about) the four noble truths and cessation of defilements; experiencing the ending of cravings (craving for sensual pleasures, renewed becoming, and extermination) which is Nibbana (MN 125).

[DooDoot]

craving for bhava, craving for extermination.

The above translations are too inaccurate. For example, craving to not be in the hot sun is not craving for extermination.

SN 22.95:
The 5 aggregates are compared, respectively, to a lump of foam in the ocean (form), a water bubble (feeling), a mirage in the desert (perception), a coreless plantain stem (volitions), and a conjuring trick (consciousness). [All are empty of essence -- “self’]

SN 22.95 is not about empty of essence -- “self’ ("sunnata"). SN 22.95 is about rittaka, tucchaka & asāraka.

The Buddha reveals that what we are, our being or personality, is a composite of five factors which are called the five aggregates of clinging. They are called the five aggregates of clinging because they form the basis for clinging. Whatever we cling to can be found amongst the five aggregates. Whatever we identify ourselves with, whatever we take to be ‘I’, or ‘my self’ can be found within these five aggregates. The Buddha says that the five aggregates have to be fully understood. This is the first Noble Truth, the truth of Dukkha. To bring suffering to an end we have to turn our attention around and see into the nature of the aggregates

The above appears to neglect the Buddha emphasised clinging is dukkha.

SN 22.57:
“Katame ca, bhikkhave, saṅkhārā? Chayime, bhikkhave, cetanākāyā— rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā.”
“And what, bhikkhus, are volitions? There are these six classes of volition: volition regarding forms, volition regarding sounds, volition regarding odours, volition regarding tastes, volition regarding tactile objects, volition regarding mental phenomena. This is called volitions.

The above definition is only found in SN 22.56 & 57 and is limited. SN 22.79 also contains a different definition of sankhara.

Bhikkhu Bodhi:
“(1) … As the second factor in the formula for dependent origination, sankharas are the kammically active volitions responsible, in conjunction with ignorance and craving, for generating rebirth and sustaining the forward movement of samsara from one life to the next.

The above is not Supramundane Right View. Please refer to MN 117.

Because an arahant’s aggregate consciousness had ceased at their death

"Death" ("marana") does not occur to Arahants. Refer to MN 140, for example.

and entered nibbana, Mara couldn’t find Ven. Vakkali’s consciousness: “That’s Māra the Wicked searching for Vakkali’s consciousness, wondering: ‘Where is Vakkali’s consciousness established?’ But since his consciousness is not established, Vakkali has attained final Nibbāna.” (SN 22.87)

Above, it was Mara that believed in a consciousness after death.

SN 12.1:
“With ignorance (of law of kamma

Law of kamma is not supramundane.

and the four noble truths) as condition, (karmic) volitions come to be; with (karmic) volitions as condition, (established karmic) consciousness come to be (the non-arahant’s consciousness does not cease at his death);

Kamma is not supramundane; nor is the idea "the non-arahant’s consciousness does not cease at his death". This idea is a self-view; therefore is not supramundane.

[*An arahant does not generate a meritorious volitional formation, or a demeritorious volitional formation, or a neutral volitional formation. See SN 12.51 & MN 136]

SN 12.51 says meritorious volitional formation, or a demeritorious volitional formation, or a imperturbable volitional formation are types of "clinging" ("upadana").

Such is the cessation of this whole mass of suffering.” [*nama: feeling, perception, volition, contact, attention.]

nama is not this whole mass of suffering.

[starter]

Bhikkhu Bodhi: "They (sankharas) are also divided by ethical quality into the meritorious, demeritorious and imperturbable."

Considering the following teaching, I propose to translate the third class of sankharas as "meritorious-and-demeritorious" instead of "imperturbable".

MN 57:
“And what, Puṇṇa, is action that is neither dark nor bright with neither-dark-nor-bright result, action that leads to the ending of action? Therein, the volition (intention) for giving up the kind of action that is dark with dark result, and the volition for giving up the kind of action that is bright with bright result, and the volition for abandoning the kind of action that is dark and bright with dark-and-bright result: this is called action that is neither dark nor bright with neither-dark-nor-bright result, action that leads to the ending of action. These are the four kinds of action proclaimed by me after realising them for myself with direct knowledge.”

An arahant does not generate a meritorious volition, or a demeritorious volition, or a meritorious-and-demeritorious ("dark-and-bright") volition. His volition is neither meritorious nor demeritorious nor meritorious-and-demeritorious.

Metta to all!

[starter]

To my understanding, the four noble truths should be:

The 1st noble truth: samsara and sankhara are suffering;

The 2nd noble truth: avijja and tanha which produce greed, aversion, delusion;

The third noble truth: the cessation of avijja and tanha, of greed, aversion, delusion, of all evil derived from the defilements; the cessation of suffering / samsara (no evil no suffering), which is the undefiled nibbana.

The fourth noble truth: sila, sammadhi, panna, after understanding the Dhamma and establishing faith in the Buddha.

Sammadhi is the four jhanas; the fourth jhana is absolutely necessaary for obtainiing panna.

Panna is the three knowledges (collecting the past lives -- there is samsara and suffering; seeing the reappearance of beings according to their kamma -- there is the law of kamma; and the knowledge of liberation -- there is nibbana).

Success in finding the Buddha's true teaching!

Starter