The teachings of Ven. Waharaka Abhayaratanalankara Thero

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Lal
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Anicca Nature, the First Noble Truth, and Paṭicca Samuppāda

Anicca Nature - Connection to the First Noble Truth

1. In the previous post we started a discussion to look into the inter-relationships among the "three pillars of Buddha Dhamma," i.e., the Four Nobel Truths, Tilakkhana, and Paṭicca Samuppāda. If you do not recall the pronunciation of the words paṭicca Samuppāda, Tilakkhana, icca, iccha, nicca, niccha, anicca, aniccha, anatta, and anattha go back and listen to the audio file in the previous post "Noble Truths, Paṭicca Samuppāda, Tilakkhana – Key Relationships."

- The key verses on suffering in the First Noble Truths are, “yam pi icchaṃ na labhati tampi dukkhāṃ” and "saṃkhittena pañca u­pādā­na k­han­dhā dukkhā" both say that future suffering arises because of our attachment/craving (iccha) for things in this world.
- As we discussed, IF IT IS POSSIBLE to tailor our future to be free of the suffering that would be our liking (icca or iccha,) then we can say that our world is of "nicca" or "niccha" nature, where there would be no suffering.

2. The Buddha pointed out that the true nature of this world is of "anicca nature," i.e., the opposite of the "nicca nature"

- That means craving/striving for ANYTHING in this world WILL NOT lead to a future absent of suffering. Instead, the more attachment we have for anything in this world WILL lead to more suffering.
- The fundamental reason for this is that ANY saṅkhata (rupa, vedanā, saññā, saṅkhāra, viññāṇa) in this world is inherently subject to unexpected changes and destruction. We will discuss that in the next post.
- It is only in Nibbāna that there is no suffering. Therefore, it is Nibbāna that is of nicca nature. See #9 of the previous post.

3. Craving/striving (icca/iccha) for ANYTHING in this world leads to suffering in two ways.

- When one struggles to get possession of things in this world, that effort itself is suffering and the end result is suffering. Even if one gets it, one will lose it at death.
- The more serious second type of suffering is due to "bad rebirths" that will arise due to any immoral deeds done while trying to get possession of worldly things that one craves. Let us discuss that now.
- (However, this craving CANNOT be removed without comprehending the "core" of Buddha's teachings: the Four Nobel Truths, Tilakkhana, and Paṭicca Samuppāda.)

Anicca Nature - Connection to Paṭicca Samuppāda

4. Our efforts to "own and enjoy" things in this world ALWAYS lead to more suffering than any short period of happiness. That explanation comes via Paṭicca Samuppāda, the "third pillar" of Buddha Dhamma. We got started on that in the previous post. Let us continue that discussion.

- Humans do morally acceptable deeds with puñña abhisaṅkhāra and morally corrupt deeds with apuñña abhisaṅkhāra. The former leads to births in the human, Deva, and rupāvacara Brahma realms and the latter type leads to births in the apāyās
- Some humans cultivate arupa jhāna. Those involve āneñjā a­bhi­saṅ­khāra  and lead to births in the arupāvacara Brahma realms. More on the types of puñña abhisaṅkhāra below.
- In the absence of a Buddha, that is all humans can do. None of those lead to a "state without suffering." All those births end up in death. The worst aspect is that due to the craving for sensual pleasures humans frequently engage in immoral deeds with apuñña abhisaṅkhāra and end up in suffering-filled apāyās.
- The reason becomes clear when we examine what is meant by “avijjā paccayā saṅkhārā” in the akusala-mula Paṭicca Samuppāda

Births That End With Suffering Are Initiated by “Avijjā Paccayā Saṅkhārā

5. Paṭic­ca­samup­pāda ­Vibhaṅga (https://suttacentral.net/vb6/pli/ms), explains the term “avijjā paccayā saṅkhārā” in akusala-mula Paṭicca Samuppāda (that leads to suffering) as follows: “Tattha katame avijjā paccayā saṅkhārā? Puññā­bhi­saṅ­khāro, apuññā­bhi­saṅ­khāro, āneñjā­bhi­saṅ­khāro, kāyasaṅkhāro, vacīsaṅkhāro, cittāaṅkhāro“.

Translated: “What is avijjā paccayā saṅkhārā?  Apuññā­bhi­saṅ­khāra, puññā­bhi­saṅ­khāra, āneñjā­bhi­saṅ­khāra, kāyasaṅkhāra, vacīsaṅkhāra, cittāaṅkhāra“. It is quite clear that apuññā­bhi­saṅ­khāra are due to avijjā. But why are the other two are said to be done due to avijjā?

- Puññā­bhi­saṅ­khāra are, of course, Moral and good deeds AND also the cultivation of rupāvacara jhāna.
- Āneñjā­bhi­saṅ­khāra involve cultivating arupāvacara jhāna.
- When a person who has NOT comprehended anicca, dukkha, anatta engage in those two types of “good saṅ­khāra,” they are still done with avijjāThat is because one has not yet grasped the dangers in remaining in the rebirth process. Thus, avijjā is the ignorance of the Four Nobel Truths, Tilakkhana, and Paṭicca Samuppāda.
- Some examples are discussed in "Vacī Saṅkhāra – Saṅkappa (Conscious Thoughts) and Vācā (Speech)." It is a good idea to read that post to really understand this point.

6. We can summarize the above analysis in simple words as follows.

- ANYTHING that we do without understanding the concepts of the Four Nobel Truths, Tilakkhana, and Paṭicca Samuppāda involves three types of saṅkhāra: apuññā­bhi­saṅ­khāra, puññā­bhi­saṅ­khāra, āneñjā­bhi­saṅ­khāra.
- Immoral deeds or pāpa kamma done with apuññā­bhi­saṅ­khāra lead to rebirths in the apāyās. Moral deeds or puñña kamma done with puññā­bhi­saṅ­khāra give rise to births in human, Deva, and rupāvacara Brahma realms (good births.) Those who cultivate arupāvacara jhāna with āneñjā­bhi­saṅ­khāra are reborn in arupāvacara Brahma realms.
- All those births end up in death. None of those will lead to a cessation of suffering.
- That is why all those three types of saṅkhāra are done with avijjā!
- So, what type of ­saṅ­khārā lead to Nibbāna?

Difference Between Puñña Kamma and Kusala Kamma

7. Puñña kamma are "good deeds" done with puññā­bhi­saṅ­khāra with a mundane version of alobha, adosa, amoha. Those SAME DEEDS would be kusala kamma if done with the comprehension of the Four Nobel Truths, Tilakkhana, and Paṭicca Samuppāda.  

- While puñña kamma leads to rebirths in the "good realms," kusala kamma leads to Nibbāna.
- Thus, while puñña kamma are done with "avijjā paccayā saṅkhāra" in the akusala-mula Paṭicca Samuppāda process, kusala kamma are done with "kusala-mula paccayā saṅkhāra" in the kusala-mula Paṭicca Samuppāda process.
- For details wee, "Akusala-Mūla Uppatti Paṭicca Samuppāda" and "Kusala-Mula Paṭicca Samuppāda ."
- That is a brief explanation of the difference between puñña kamma and kusala kamma. Those who don't understand that difference should read the post "Kusala and Akusala Kamma, Puñña and Pāpa Kamma." It is critical to see the difference. I will post it here in a few days.

Puñña Kamma Result With the Wrong View of a "Nicca Nature"

8. This is the CRITICAL point to understand. In the absence of a Buddha, humans have the innate idea that happiness can be attained by owning things that one likes. As a child grows he/she would strive to keep friends and "things" that he/she likes. As an adult, he/she would strive to learn skills, get a good job, marry the person of his/her choice and live a "good life." In the absence of a Buddha, not many people would even think beyond that.

- Some people do worry about what would happen after death, especially when they get old. The world's major religions teach that this world was created by an everlasting Creator and that one can "go to him" or 'merge with him" at death to have a permanent existence of happiness.
- Of course, there is no way to prove or disprove the existence of such a Creator. One would pledge allegiance to that Creator and promise to live a moral life. But there are many problems with this hypothesis. For example, any immoral deed, no matter how grave, can be forgiven by just praying!
- In comparison, Buddha Dhamma is a complete worldview. It is not a faith-based religion. In fact, it is not a religion! One cannot get to Nibbāna by just praying or pledging to be a faithful follower of the Buddha. One needs to comprehend the worldview of the Buddha on how suffering arises, and then it would become clear how to be free of any future suffering.

It Takes a Paradigm Shift to Understand the Anicca Nature

9. We went off in a tangent there, but the point is that most people today fall into two categories. Atheists believe that life ends at death and one should try to "enjoy life" while it lasts. Those who belong to major religions believe in a Creator and expect that Creator will secure them a happy, permanent existence after death.

- Thus, either way, there is a sense of a "nicca nature." That is why most people don't even bother to examine the teachings of the Buddha in detail. That takes a considerable effort. Who would want to spend that much time while there is much fun to be had by watching a movie, going to a party, or just having a day out with the family/friends?
- But if one makes an effort to study the deep teachings of the Buddha, one would be able to see that it is a fully self-consistent worldview that is based on the Principle of Causality. It is deeper than modern science because science only deals with material phenomena. That is why science is unable to make any progress on the issue of consciousness. I have discussed this in detail in the series on "Origin of Life" starting with the post, "Origin of Life – There is No Traceable Origin" on Jun 29, 2019: viewtopic.php?f=46&t=26749&p=521454#p521454
- By the way, from the discussion so far, it should be quite clear that translating "anicca" as "impermanence" is way off the mark! As explained, "anicca" is intrinsically connected to "icca/iccha" and "upādāna."

"Nicca" Worldview Leads to the Generation of Sankhara with Avijja!

10. We don't just start acting with avijjā and initiate Paṭicca Samuppāda (PS) processes with "avijjā paccayā saṅkhāra." Instead, PS processes start with an ārammaṇa that comes to the mind via one of the six sensory inputs or (eyes, ears, nose, tongue, body, mind.)

- If that ārammaṇa is "mind-pleasing" we attach to it and start thinking about enjoying it more. Thus, the PS processes start at "salāyatana paccayā phasso." For example, if we see a mind-pleasing rupa via eyes, then it si the cakkhāyatana that is "activated" and this step is really "salāyatana paccayā samphassa (san + phassa)."
- Immediately the mind goes through the "samphassa paccayā samphassa-jā-vedanā" step, which is normally stated as "phassa paccayā vedanā." This "samphassa-jā-vedanā" is a MIND-MADE vedanā that arises due to attachment with liking/craving (icca/iccha.)
More information in "Difference between Phassa and Samphassa."
- The key point here is that PS cycles start when we attach to an ārammaṇa with liking/craving (icca/iccha) based on greed, anger, and ignorance of the Four Nobel Truths, Tilakkhana, and Paṭicca Samuppāda.

Suffering - Not Getting the Desired (and Getting the Undesired)

11. As we have discussed many times, a passage in the “Dhammacakkappavattana Sutta (SN 56.11)“ is "yam pi icchaṃ na labhati tampi dukkhāṃ" meaning "If one does not get what one likes, that is suffering."

- Even in the mundane sense, there is more to it than people perceive. For example, you work very hard to at your job and get a promotion. So, the ultimate outcome is a happy one. But you WORKED HARD to get there. That is "saṅkhāra-dukkha" as we discussed in "Introduction -2 – The Three Categories of Suffering." That "saṅkhāra-dukkha" is present in ALL our activities, including breathing. We don't feel breathing is difficult because we are used to it. An asthma patient knows how difficult it can be.
- The above succinct statement is true at a deeper level in the rebirth process, as we briefly mentioned in #3 above.

12. Our desire is to have a "good birth." Some want to be reborn humans with good health and wealth. Others want to be born Devas so that they can enjoy higher levels of sensual pleasures. There are also those who cultivate jhāna so that they can be born in Brahma realms with "jhānic pleasures."

- However, our future rebirths do not work out according to our wishes (icca/iccha). The world is of "anicca nature."
- Anicca nature naturally -- and inevitably -- leads to dukkha. This is stated as "yad aniccaṃ taṃ dukkhaṃ." We will discuss that in the next post.
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Kusala and Akusala Kamma, Puñña and Pāpa Kamma

Introduction

1. There are six causes for things to arise in this world: lōbha, dōsa, mōha and alōbha, adōsa, amōha.

- Akusala kamma (immoral actions) done with lōbha, dōsa, mōha give rise to births in the four lowest realms or apāyās.
- Puñña Kamma (moral deeds) done with alōbha, adōsa, amōha give rise to births in the human and higher (good) realms.

2. However, births in good planes do not solve suffering for the long term.

- If one still has hidden defilements (anusaya), one could act with avijjā and taṇhā.
- Therefore, when strong sense attractions become too tempting, one could do akusala kamma with lōbha, dōsa, mōha, and then be born in the apāyās.

Comprehension of Noble Truths/Paṭicca Samuppāda/Tilakkhana

3. When one comprehends #1 and #2 above, one would have realized the anicca nature, which is the following. Existence in any realm WILL NOT bring permanent happiness, or more correctly, it will not REMOVE future suffering.

- When one starts realizing the anicca nature, one will start “seeing” the dangers in continuing in the rebirth process. And that comprehension will lead to the gradual “wearing away” of hidden anusaya.
- That comprehension of Tilakkhana is the same as comprehension of the Four Nobel Truths or Paṭicca Samuppāda. They all describe why the rebirth process only perpetuates suffering.

Difference Between Puñña Kammā and Kusala Kamma

4. Puñña kammā are meritorious actions that CAN lead to rebirth in the higher realms. However, when one does puñña kammā without any comprehension of Tilakkhana, there could be asōbhana cetasika involved. (Especially greed at lower levels, possibly including a desire for something in return for those actions.) Such actions would not count as kusala kammā, but they are still puñña kammā.

- Kusala kammā are actions that lead to the cleansing of the mind and help stop the rebirth process.
- This is stated clearly in the “Sabhiya Sutta (Snp 3.6):”

Kosāni viceyya kevalāni, - “Having thoroughly investigated all possibilities (of rebirth),
Dibbaṁ mānusakañca brahmakosaṁ; - Heavenly, human, even the Brahmā-realms,
Sabbakosamūlabandhanā pamutto, - One is freed from the root binding to all of them,
Kusalo tādi pavuccate tathattā.” - True to themselves: such is called “kusala”.

- All kusala kammā are puñña kammā. But not all puñña kammā are kusala kammā, because puñña kammā done without true wisdom (knowledge of the Noble Truths/Paṭicca Samuppāda/Tilakkhana) will not lead to Nibbāna.

Two Eightfold Paths – Mundane (Lokiya) and Transcendental (Lokottara)

5. That is why the Path is two-fold. In the beginning, one will be on the mundane eightfold path and will be doing puñña kammā.

- When one switches to the Noble (Lōkottara) Path as a Sōtapanna Anugāmi (with comprehension of Tilakkhana), one’s actions will have more and more kusala components.
- A big jump from puñña kammā to kusala kammā is when one attains the Sōtapanna stage. However, any trace of the akusala component due to the remaining avijjā will be completely removed only at the Arahant stage. At that point (for an Arahant), such actions are called ”kriya” or just activities.
- For a discussion on the two paths, see “Mahā Cattārisaka Sutta (Discourse on the Great Forty).”

Switching From Mundane Eightfold Path to Noble Eightfold Path

6. When one is on the mundane eightfold path, one knows the difference between moral and immoral. Thus one will (try to) abstain from akusala kamma and make an effort to engage in puñña kammā (virtuous deeds).

- That will help one keep away from rebirths in the apāyās, and be directed to rebirths in good realms at or above the human plane.

7. With the comprehension of Tillakkhana, one will start switching to the Noble (Lōkottara) Path. One will begin realizing that anicca nature leads to dukkha, which in turn leads to anatta or helplessness when born in the apāyās.

- Then one will AUTOMATICALLY start doing moral deeds without any (hidden) expectation of a “good return in terms of good birth.” One has understood that even births in the higher realms WILL NOT be permanent. Future rebirths in the apāyās can happen due to anusaya (hidden defilements.)
- In other words, more and more PUÑÑA kamma will automatically become KUSALA kamma as the understanding grows. Kusala kamma are better than puñña kamma.
- That is a point that is hard for many people to understand. But it should not be difficult.

8. When one proceeds this way, lōbha, dōsa, mōha will be removed in four stages: Sōtapanna, Sakadāgāmi, Anāgāmi, Arahant.

- By the time one gets to the Arahant stage, one has eradicated lōbha, dōsa, mōha.
- By that time, one has also removed alōbha, adōsa, and amōha. One will do moral deeds without any expectations for “good births.” That is because one would have seen the futility of getting births in those good realms.

9. Therefore, removing ALL SIX ROOT CAUSES leads to Nibbāna (Arahanthood).

- However, since an Arahant still has a live physical body, previous kamma vipāka can bring bodily pains like injuries or body pains or sicknesses. But any mental suffering would be gone.
- Then that Arahant attains Parinibbāna (full Nibbāna) when the physical body dies at his death.
- AT that point, one attains full Nibbāna, and NO MORE SUFFERING will ever materialize.

10. It is essential to understand that Nibbāna IS NOT REACHED due to ANY causes. Nibbāna results when all six root causes are REMOVED.

- That is why Nibbāna is also called asankata, unborn, unmade, unconditioned, etc.
- On the other hand, sankata (things in this world) arise due to those six causes. Words like born, made, and conditioned, are associated with sankata.

Pāli Word Analysis (Pada Nirutti)

11. We can see the difference between kusala kammā and puñña kammā by looking at Pāli roots of those words. Kusala comes from “ku” + ”sala,” where “ku” refers to “kunu” or kilesa or evils, and “sala” means “to get rid of.” “akusala” is the opposite of “kusala.” Kamma is an action.

- It is always good to know how Pāli terms originated (“pada nirutti”).
- Therefore, an akusala kammā is an action that defiles or contaminates one’s mind (one of dasa akusala). Any kusala kammā involves an activity - that leads to the removal of evils or dasa akusala from one’s mind; see, “Ten Immoral Actions (Dasa Akusala).”

12. The word “puñña” is related to joy. The Sinhala word “pina” or “pin” is associated with “pinaveema” or “making one’s heart joyful.”

- Therefore, a puñña kammā is an action that makes one’s heart filled with joy. It is usually an action out of saddha (faith in the Buddha, Dhamma, Saṅgha). Such activities may not necessarily be kusala kammā, but some puñña kammā are kusala kammā too.
- For example, when one offers food to the bhikkhus (or even to a hungry person) with joy in heart, that is a puñña kammā because one does with pleasure. It will be a kusala kammā if one has comprehended Tilakkhana.
- Ten types of puñña kammā are discussed in “Puñña Kamma – Dāna, Sīla, Bhāvanā.”

What Are Pāpa Kammā?

13. We talked about kusala/akusala kammā and puñña kammā but did not discuss the opposite of puñña kammā. The opposite of puñña kammā is pāpa kammā.

- Pāpa in Pāli and Sinhala means “evil” or “sinful” actions that are obvious: Killing of a human or routine killing of animals, raping, and niyata micchā diṭṭhi are some examples of pāpa kammā.
- So, what is the difference between [i]akusala kammā[/i] and pāpa kammā?

14. The simplest way to state the difference is to say that pāpa kammā are the worst of akusala kammā.

- Usually, pāpa kammā lead to rebirth in the apāyās. Ānantara pāpa kammā are the strongest, and will even break the “bhava shakti” in a human bhava. That will lead to rebirth in the apāyās when the current physical body dies (even if more kammic energy remains in the current human bhava).
- Mild akusala kammā can only bring pavutti vipāka, i.e., those can bring difficulties and sufferings during even a “good bhava” like a human bhava.

Some Examples of Puñña Kammā

15. Engaging in any moral deed is a puñña kamma. Offering flowers and chanting pirith (paritta) or paying homage to the Buddha, Dhamma, Saṅgha is also puñña kammā.

- The key reason is that one’s mind becomes temporarily free of pañcanīvaraṇa (kāmaccandha, vyāpāda, tina middha, uddacca kukkucca, and vicikiccā) when doing a puñña kammā. All those actions make one’s mind joyful and receptive to profound Dhamma. It is good to do them before sitting down to listen to a discourse.

16. The following question came up in the discussion forum: “ Does circumambulation (walking around) a stupa or Buddhist relic brings merits to oneself? Does it matter whether one goes clockwise or counter-clockwise?”.

- Circumambulation around a stupa or Buddhist relic (usually while reciting a gātha or Tisarana Vandanā) could be a puñña kamma. It belongs to the same category as offering flowers and chanting pirith (paritta).
- Whether there is an effect for clockwise or counterclockwise, I am not sure. If there is, it must be a small effect.
- The short answer is that it can benefit if done with the correct mindset. However, it cannot remove evils (i.e., it is not a kusala kammā) by itself. - It could be a puñña kammā that can set up conditions that will enable oneself to do kusala kammā.

17. Puñña kammā are NECESSARY to setting up CONDITIONS suitable to cultivate the Noble Eightfold Path that leads to Nibbāna (stopping the rebirth process).

- One may also think that doing puñña kammā is part of silabbata parāmāsa. That is not correct. Silabbata parāmāsa is the wrong view that one can ATTAIN Nibbāna just by doing puñña kammā.
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Today we will start a series of posts to clarify the true meanings of anicca, dukkha, anatta.

Anicca Nature – Not Possible to Overcome Suffering in This World

This world is of "anicca nature," meaning there is no refuge from suffering anywhere in this world.

Difference Between "Living a Moral Life" and "Pursuing Nibbāna"

1. When I hear the common statement, “all religions are the same; they teach you how to live a MORAL LIFE,” I cringe. I think about all those people who are unaware of the actual message of the Buddha. In particular, this is the mindset of those who follow “secular Buddhism.”

- Most religions indeed teach how to live a moral life. And there is also evidence that atheists may be as moral as religious people are; see, “Morality in everyday life-Science-2014-Hofmann“ https://puredhamma.net/wp-content/uploa ... ofmann.pdf
- However, Buddha Dhamma goes beyond that. No matter how well we live this life, the Buddha said that would not help in the LONG TERM.
- Yet, to understand that message of the Buddha, living a moral life is necessary.

The Perfect Mind of a Buddha

2. When a human mind loses greed (lobha) and anger (dosa), it gains wisdom (paññā.) In other words, a mind not burdened with greed, anger, and ignorance can "see" things more clearly.

- We can verify that for ourselves. People do foolish/immoral things when greed takes over (think bribes, rapes, etc.) Anger can lead to even harsher offenses like bodily injuries or even murder.
- Tendency to be "triggered" by greed or anger will reduce with the cultivation of wisdom. Here wisdom (paññā) is to clearly see the harsh consequences of such actions not only in this life but also in the rebirth process.
- That wisdom is in the Four Noble Truths, Tilakkhana, and Paṭicca Samuppāda.

3. Even without a Buddha appearing in the world, some people can SUPPRESS greed/anger and attain "higher mental states" or "jhānic states. As one gets to higher jhānic states, one may be able to perform supernormal tasks. One of such capabilities is to be able to "look back" at SOME of one's previous lives. But since they had not removed greed/anger permanently, those ancient yogis had only limited capabilities.

- But a true disciple of a Buddha would attain the same jhāna while PERMANENTLY removing defilements. Some would be able to attain many more supernormal powers as well. This is described in detail in the “Sāmañ­ña­phala Sutta (DN 2)“. See, "Jhānic Experience in Detail – Sāmañ­ña­phala Sutta (DN 2)."
- It is also a good idea to read the following English translation of the whole sutta: "The Fruits of Recluseship (DN 2)" https://suttacentral.net/dn2/en/bodhi It describes in detail the process of attaining Ariya jhānās via gradually getting rid of greed and anger by understanding the Four Noble Truths, Tilakkhana, and Paṭicca Samuppāda.

4. A Buddha is unique because he has cultivated paññā to the maximum possible and thus figured out how to REMOVE lobha and dosa completely without a trace. He gained that knowledge the night he attained Enlightenment or the Buddhahood.

- With that perfect mind, a Buddha simultaneously gains the highest supernormal powers that allow him to verify the existences of 31 realms personally. He is able not only to see selected previous lives but as many as he wishes. Thus, he has provided detailed accounts of his past lives. Not only that, but he is also able to see HOW any given past life arose due to causes and conditions.  That is how he figured out the Paticca Samuppada process.
- That is a brief account of how a Buddha discovers that "this world" is very complex with 31 realms. Of course, we can see only two of them, the human and the animal realm.

Buddha Was Abe to Verify the "Anicca Nature"

4. There are many accounts in the Tipitaka where the Buddha visited various realms. There are also many accounts where Devas and Brahmas came to the Buddha to ask questions.

- For example, we all know about the account of Brahma Sahampati requesting the Buddha to teach his new-found Dhamma to the world. There is an account of how the king of a Deva realm, Sakka Deva, attained the Sotapanna stage during one of his visits.
- An interesting account in the Brahma­niman­tanika Sutta (MN 49) provides a good background on the "anicca nature" of the Brahma realms. Let us briefly discuss that account.

Brahma­niman­tanika Sutta (MN 49)

5. The sutta describes that one day the Buddha, with his abhiññā powers, could see the following wrong idea came to Baka Brahma's mind. Now, all Bahamas in the Mahā Brahma realm consider Baka Brahma to be not only their leader but also their "Creator." 

- The wrong view of Baka Brahmā was the following: "My existence is of nicca nature, it is permanent, it is eternal, it is whole, it is imperishable. Here there’s no more birth, growing old, dying, passing away, or being reborn. And there’s no other higher release beyond this."
The Pāli verse is: "idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī’ti."
- Note that "dhuva" is the Pāli word for "permanent." The word "nicca" (as well as the opposite "anicca") CANNOT be translated to ANY language as a single word. 
- As we have briefly discussed, "nicca nature" guarantees a suffering-free future.  That means the recurring cyclic process of "birth, old age, death, birth, old age, death,.." would be absent.

6. To correct the wrong view of the Baka Brahmā, vanishing from near the great sāl-tree in the Subhaga Grove at Ukkaṭṭhā, the Buddha appeared in that Brahma-world.

- Baka Brahmā saw the Buddha coming, welcomed him, and told him: “Idañhi, mārisa, niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjāti. Ito ca panaññaṃ uttari nissaraṇaṃ natthī’ti.“

Translated: “This existence, good sir, can be maintained to my liking; it is stable, it is eternal. It encompasses all, not liable to passing away; it is not born, nor does it age or die or pass away. No further release is necessary from this existence”.

- The Buddha replied: “You are ignorant.  You say your existence can be to your liking, but that is not so. It is not permanent as you say…” (yatra hi nāma aniccaṃyeva samānaṃ niccanti vakkhati, addhuvaṃyeva samānaṃ dhuvanti vakkhati).
- Again, it is important to note that the Pāli word for “impermanent” is “addhuva” (or opposite of "dhuva") and not “anicca.”
The Buddha added, “..although you say there is no need for a further release, there is indeed a permanent release you are not aware of” (“santañca panaññaṃ uttari nissaraṇaṃ “natthaññaṃ uttari nissaraṇan” ti vakkhatī’ti.”

7. Baka Brahmā then replied: ‘But, good sir, I say “nicca” because it is so, I say “stable” because it is stable, I say “eternal” because it is eternal. There is no more suffering,…I have escaped from the cravings for pathavi, āpo, tejo, vāyo dhātu..”. (Meaning he has overcome taṇhā for sensual pleasures available in the kāma loka comprised of the four mahā bhuta).

- The Buddha told the Baka Brahma that he knew that Baka Brahma had transcended the kāma loka and was fully aware of his powers.
- The Buddha added that there were things in this world that Baka Brahma was not aware of. (1) There are higher Brahma realms, (2) Baka Brahma himself was in the higher Abhassara Brahma realm, died there, and was now reborn in this lower Brahma realm. The Buddha told the Baka Brahma: “you neither know nor see those higher realms, but I know and see them.”

- Here is the relevant part of the Sutta where the Buddha tells Baka Brahma: ”Pathaviṃ kho ahaṃ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṃ tadabhiññāya pathaviṃ nāpahosiṃ, pathaviyā nāpahosiṃ, pathavito nāpahosiṃ, pathaviṃ meti nāpahosiṃ, pathaviṃ nābhivadiṃ…”

Translated: "Brahma, knowing pathavi to be just pathavi (devoid of life), knowing the true nature of pathavi, I do not take pathavi to be me either. (No attachment to things in the kāma loka made out of the four mahā bhuta)”.

- Then he repeated the same verse for the other three mahā bhuta of which the bodies of beings in kāma loka are made of, i.e., āpo, tejo, vāyo.
- But that itself is not enough to be free from suffering. One has to cleanse the "defiled consciousness" or "kamma viññāṇa."  (That requires comprehension of the Four Noble Truths, Tilakkhana, and Paṭicca Samuppāda.)

8. The Buddha summarized it all in the following verse, which we discussed in the  post “Pabhassara Citta, Radiant Mind, and Bhavaṅga“: “Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ, taṃ pathaviyā pathavattenaananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassavāyattena ananubhūtaṃ, bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattenaananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmānaṃ brahmattenaananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇhānaṃ subhakiṇhānaṃ subha­kiṇ­hattena ananubhūtaṃ, vehapphalānaṃ vehap­phalat­tena ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ.”.

Translated: “Viññāṇa is unseen, infinite, and leads to the rebirth process for all. With viññāṇa (defiled consciousness), one cannot comprehend the real nature of pathavi, āpo, tējo, vāyo, bhūta, deva, pajapati brahma, abhassara brahma, subhakinha brahma, vehapphala brahma, etc., i.e., everything in this world (sabba)”.

- Also, see “Bhūta and Yathābhūta – What Do They Really Mean.”

9. Then, the Buddha concluded: “Thus, Brahmā, I am not equal with you. I am indeed higher in knowledge.”

- The Baka Brahma then challenged the Buddha, saying that he will disappear, and If the Buddha is of higher knowledge, try to find him. But he was unable to hide from the Buddha.
- Then the Buddha said, “‘Now I am vanishing from you, Brahmā. Find me if you can.”  Of course, Baka Brahma was unable to find the Buddha and thus had to concede defeat.

- That is the essence of that long sutta that is relevant to this discussion.

Summary

10. Baka Brahma thought that he had overcome all suffering when he transcended the kāma loka.

- But he was not aware that his existence -- even though very long -- was not permanent. That there are higher Brahma realms with even longer lifetimes, and still not permanent. Even more importantly, he could still be born in an apāya in the future.
- Thus, any existence in the 31 realms is of anicca nature. Anicca nature inevitably leads to dukkha (suffering.) Thus any efforts seeking release from suffering WITHIN this world of 31 realms is useless, which is the third characteristic, anatta nature. There is no refuge from suffering anywhere in this world!
- Therefore, those three characteristics of this world (anicca, dukkha, anatta) are interrelated. We will discuss those connections in the next few posts.
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Anicca and Anatta - Two Characteristics of the World

Anatta is a characteristic of this world and not about a "self." While impermanence is a part of anicca nature, it does not describe the full meaning of anicca.

It is Time to Settle the Issue of Mistranslations of Anicca and Anatta

1. Incorrect translations of "anicca" as "impermanence" and "anatta" as "no-self" have been engraved in the minds of many people. This is a serious issue that needs to be discussed and settled.

- We need to realize that mistranslations of anicca and anatta are two serious issues. It is not possible to understand the message of the Buddha with those incorrect translations. By the way, my analysis below CANNOT be categorized as just an "interpretation." There could be several interpretations if the definition of a word is not clear. In this case, there is no room for ambiguity.
- In addition, this clarification will help easily understand the meanings of several other key Pāli words as well. These include sakkāya diṭṭhi and "māna saṁyojana." As we know, sakkāya diṭṭhi is a key saṁyojana that needs to be dispelled to attain the Sotapanna stage, while "māna saṁyojana" is removed at the Arahant stage.

Tilakkhana - Three Characteristic of the World

2. A "lakkhana" means an intrinsic "characteristic" or a "quality." For example, the "Lakkhaṇa Sutta (DN 30)" describes the 31 unique qualities/characteristics of a Buddha.

- Anicca, dukkha, and anatta are collectively called Tilakkhana or "three characteristics" of this world.
- Sometimes "asubha" is shown to be another characteristic of the world, among a few more. In fact, I have not seen the word "Tilakkhana" specifically mentioned in the Tipiṭaka. Those who compiled commentaries may have introduced the term. The reason could be that anicca, dukkha, anatta are closely related to each other. Many suttas in the Tipiṭaka describe those relationships.
- Therefore, it is logical to reserve the word Tilakkhana for anicca, dukkha, anatta. We will discuss the relationships among them in the next few posts.

What Does Anicca Apply to?

3. What entities have the anicca characteristic? The "Kālattayaanicca Sutta (SN 22.9)" (https://suttacentral.net/sn22.9/pli/ms) says: "Rūpaṁ, bhikkhave, aniccaṁ atītānāgataṁ; ko pana vādo paccuppannassa."

Translated: "Bhikkhus, rupa of the past (atīta) are of anicca nature, rupa of the future (anāgata) are of anicca nature. Rupa that we experience at present (paccuppanna) are also of anicca nature."

- Then the statement is repeated for vedanā, saññā, saṅkhāra, viññāṇa.

4. Those are profound statements. The translators at the Sutta Central site translate them without taking time to reflect on their meanings.

- For example, if anicca really means impermanence, what is the need to specifically say, "rupa of the past are impermanent"?
- That is like saying, "all those people who lived at the time of the Buddha are now dead." That would be a trivial/foolish statement to make!
- It is even worse to emphasize that any vedanā, saññā, saṅkhāra, viññāṇa that one experienced in the past were impermanent." That would be a childish statement. All of them would have perished just after arising!
- Rather, those statements express a profound idea: "Any rupa, vedanā, saññā, saṅkhāra, viññāṇa of the past, future, or present are of ANICCA NATURE. I have discussed that in many posts, but we will discuss that in detail in upcoming posts.

Characteristic of Dukkha Applies to What?

5. The "Kālattayadukkha Sutta (SN 22.10)" (https://suttacentral.net/sn22.10/pli/ms) says: "Rūpaṁ, bhikkhave, dukkhaṁ atītānāgataṁ; ko pana vādo paccuppannassa."

Translated: "Bhikkhus, rupa of the past are of dukkha nature, rupa of the future are of dukkha nature. Rupa that we experience at present are also of dukkha nature."

- Then the statement is repeated for vedanā, saññā, saṅkhāra, viññāṇa.
- Those statements express a profound idea: "Any rupa, vedanā, saññā, saṅkhāra, viññāṇa of the past, future, or present are of DUKKHA NATURE

Characteristic of Anatta Applies to What?

6. The "Kālattayaanatta Sutta (SN 22.11) (https://suttacentral.net/sn22.11/pli/ms) " says: "Rūpaṁ, bhikkhave, anattā atītānāgataṁ; ko pana vādo paccuppannassa."

Translated: "Bhikkhus, rupa of the past are of anatta nature, rupa of the future are of anatta nature. Rupa that we experience at present are also of anatta nature."

- Then the statement is repeated for vedanā, saññā, saṅkhāra, viññāṇa.
- Those statements express a profound concept: "Any rupa, vedanā, saññā, saṅkhāra, viññāṇa of the past, future, or present are of ANATTA NATURE. 
- Therefore, the characteristics of anicca, dukkha, anatta apply to the five aggregates (pañcakkhandha.)

Many More References

7. For simplicity I picked the above three suttas. They are short suttas with direct verses.

- But there are many more conveying the same meanings. For example, the following references in the Tipiṭaka state that the five aggregates (pañcakkhandha) have the anicca nature: "17 results for pañcakkhandha AND anicca.": https://suttacentral.net/search?query=p ... D%20anicca
- Another relevant set of references in "13 results for rupakkhandha AND anicca.": https://suttacentral.net/search?query=r ... D%20anicca

Characteristics of Anicca, Dukkha, Anatta Applies to the Five Aggregates!

8. We need to understand that when the Buddha refers to "rupa" (unless specifically mentioned, as in some cases) it refers to "rupakkhandha," the aggregate. In the same way, vedanā, saññā, saṅkhāra, viññāṇa refer, in many cases, to vedanākkhandha, saññākkandha, saṅkhārakkhandha, viññāṇakkhandha.

- Altogether there are 11 types of rupa included in rūpakkhandha. The Khandha sutta (SN 22.48) (among many other suttā) summarizes what is included in rūpakkhandha. “Yaṃ kiñci, bhikkhave, rūpaṃ atītā­nāgata­pac­cup­pan­aṃ  (atita, anāgata, paccuppanna)  ajjhattaṃ  vā  bahiddhā  vā oḷārikaṃ vā  sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho.”
- You may want to refresh your memory by reading the post, "Difference Between Rūpa and Rūpakkhandha."
- A crude translation of the 11 types: past, future, current, internal, external, coarse, subtle, good, bad, far, and near.
- However, all 11 types are included in the rupa of past, future, current. Therefore, what is meant by "rupa" in the above 3 suttas is really the "rūpakkhandha." We need to be able to figure out whether it refers to a "rupa made of suddhāṭṭhaka" or to "rūpakkhandha."

9. In the same way, the above 3 suttas refer to vedanākkhandha, saññākkandha, saṅkhārakkhandha, viññāṇakkhandha. Thus all 3 suttas refer to the five aggregates or pañcakkhandha.

- Now, we know that the five aggregates of rūpakkhandha, vedanākkhandha, saññākkandha, saṅkhārakkhandha, viññāṇakkhandha include EVERYTHING in this world for a given person. It includes all past, present, and future experiences in this world!
- That means those 3 characteristics apply to everything in this world!
- That is why they are called "3 characteristics of nature."
- It is necessary to understand these critical concepts. It is not possible to understand the true message of the Buddha without understanding these fundamental and critical concepts.
- As you can see, these are not "interpretations." The suttas specifically say that rupa, vedanā, saññā, saṅkhāra, viññāṇa of the past, present, and future ALL have the characteristics of anicca, dukkha, anatta!

10. Another short sutta, "Ānanda Sutta (SN 22.21)" (https://suttacentral.net/sn22.21/pli/ms) states: "Rūpaṁ kho, ānanda, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. Tassa nirodho ‘nirodho’ti vuccati."

Translated: "Ānanda, rupa are of anicca nature, originated with saṅkhāra (saṅkhataṁ) via Paṭicca Samuppāda (paṭiccasamuppannaṁ), leading to the decay of moral qualities (khayadhammaṁ) and thus to one's future suffering (vayadhammaṁ.) But they can be overcome by losing attachment for them( virāgadhammaṁ.) Thus, they can be stopped from arising (nirodhadhammaṁ) leading to their cessation. (that is Nibbāna!)

- Then the statement is repeated for vedanā, saññā, saṅkhāra, viññāṇa.
- This sutta also refers to the five aggregates or pañcakkhandha or the "whole world."
- As you can see, this sutta -- with those succinct verses -- packs even deeper concepts.
- Simply put, the sutta says that we prepare our own future births via our own saṅkhāra generated via avijjā. But we can stop that process by cultivating paññā (i.e., comprehending the Four Noble Truths, Tilakkhana, and Paṭicca Samuppāda)! 
- This is what we will be discussing in this series of posts. We have recently discussed the essential concepts in Paṭicca Samuppāda. You may want to review that section, "Paṭicca Samuppāda – Essential Concepts" and "Paṭicca Samuppāda in Plain English."
- Another brief point needs to be made so that some of you can make the connections and understand the above fourth sutta.

Connection to Pañcupādānakkhandhā

11. We crave not only rupa that we see at this moment (that is the meaning of paccuppanna rupa.) Even a rupa that we saw a minute ago has gone to the past (atita rupa.) Furthermore, we wish for a certain rupa in the future (anāgata rupa.) We may form attachments to all three types!

- Therefore even though rupakkhandha is infinite, we attach only to a small part of it, and that is rūpupādānakkhandha.
- Rupakkhandha is infinite because it includes all rupa that we have seen in our past lives. In contrast, we mostly crave rupa that we have seen in this life! Thus, rūpupādānakkhandha (or rūpa upādāna kkhandha) is a tiny part of rupakkhandha. See, "Rūpakkhandha and Rūpa Upādānakkhandha."
- Thus, even though all rupa are of anicca nature, we only need to overcome our attachment to those we crave!
- That is why the Buddha said, "saṃkhittena pañcu­pādā­nak­han­dhā dukkhā."

Carrying the "Burden" or "Pañcupādānakkhandha"

12. Therefore, even though all of pañcak­han­dhā has the characteristics of anicca, dukkha, anatta, we get into trouble only if we get attached to parts of it.

- The next sutta, "Bhāra Sutta (SN 22.22)" (https://suttacentral.net/sn22.22/pli/ms) specifically says that pañcupādānakkhandha  is a "load" or "burden" carried by each person. One can put down that "load" by losing attachment (taṇhā/upādāna) for worldly things.
- The sutta ends with the following verses:
Bhārā have pañcakkhandhā, bhārahāro ca puggalo; Bhārādānaṁ dukhaṁ loke, bhāranikkhepanaṁ sukhaṁ.
Nikkhipitvā garuṁ bhāraṁ, aññaṁ bhāraṁ anādiya; Samūlaṁ taṇhamabbuyha, nicchāto parinibbuto”ti
.
- That ties up what we have discussed so far in this series about Nibbāna being the only nicca (niccha) state.
Translation of those verses:
"The five aggregates are truly burdens; burden-carrier is the person. Taking up the burden is suffering in the world; laying the burden down is happiness.
Having laid the heavy burden down, without taking up another burden, having rooted out taṇhā with its roots, one is free from suffering, and reaches the niccha state (Nibbāna.)”
- As we discussed before, "nicca/niccha" is the opposite of "anicca." 

No Excuse Anymore to Translate Anicca/Anatta as Impermanence/"No-Self"

13. If you read the English translations at Sutta Central you can see how badly they have translated all of the above suttas. However, if you re-read them with the correct meanings, those suttas WILL make sense.

- It is no wonder why many people have not made ANY significant progress over many years by reading those incorrect translations. In discussion forums, people keep posting those incorrect translations and point out certain inconsistencies among deeper suttas. Of course, there WILL BE inconsistencies IF keywords are translated incorrectly!
- The fourth sutta (Ānanda Sutta (SN 22.21)) has deeper meanings and requires more discussion, even though I am sure some of you can grasp those meanings.
- However, ANYONE should be able to see that anicca and anatta DO NOT mean impermanence and "no-self."
- If there are still people who cannot comprehend at least that, it is doubtful that they will be able to understand future posts.
- In future posts, I will expand this analysis. Hopefully, this will settle the issue of mistranslations of the key Pāli words starting with anicca and anatta. I welcome logical discussions based on the Tipiṭaka
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Difference Between Physical Rūpa and Rūpakkhandha

Introduction

1. Translation of rūpakkhandha as “form aggregate” may give the wrong impression that it is a “collection of solid objects.” It is critical to understand the difference Between rūpa and rūpakkhandha. Innumerable rupa exist in the world, and only those experienced by a person are included in their rupakkhandha.

- Therefore, one person’s rūpakkhandha is different from my other person’s rūpakkhandha.
- Instead of memorizing Pāli words, we need to understand what is meant by such Pāli words and use the Pāli words when there is ambiguity. Many key Pāli words do not have equivalent English words.

What Is a Rupa?

2. Before we understand the difference between a “rūpa” and “rūpakkhandha,” we need to understand what the Buddha meant by a “rūpa.” The Pāli word “rūpa” is customarily translated as “form.”

- The definition of a rūpa is in many places in Tipiṭaka, for example, SN 22.56 and SN 22.57. In simple terms, ” A rūpa consists of the four great elements, or is derived from the four great elements.”
- A rūpa made of the four great elements is not necessarily a solid object like a tree (those are vaṇṇa rūpa.) Types of energy (like light and sound) are included in the rūpa category. All sensory inputs to the five physical senses are rūpa.
- The Buddha defined rupa as ALL those that can provide a sensory experience (viññāna.) Therefore, dhammā that we experience with the mind are also a type of rupa. See, “What are Rūpa? – Dhammā are Rūpa too!” That subject is a bit deep. Don’t worry about that right now if you are not familiar with it.

3. Therefore, we can see that light, sound, odors, taste, and touch are all types of rūpa. It is only within the past 100 years or so that scientists admitted that matter and energy are the same.

- In modern-day terms, physical rūpa are “solid matter” (human bodies, trees, houses, etc.) OR “energy” (light, sound, heat, etc.). With Einstein’s famous equation E = mc^2, modern science acknowledged that matter and energy are intrinsically the same.
- In terms of Buddha Dhamma, all those rūpa are collections of suddhāṭṭhaka, the “smallest unit of rūpa.” We usually call visible objects “matter.” And invisible energy forms (like heat, sound) “energy.” Both types consist of suddhāṭṭhaka. A suddhāṭṭhaka is the smallest unit of energy/matter in Buddha Dhamma. It is unimaginably tiny, billions of times smaller than an atom or even an electron in modern science.
- By the way, dhammā that we detect directly with the mind are rupa below the suddhāṭṭhaka stage (just energy.)
- The 28 types of rūpa are listed in “Rupa (Material Form) – Table.” As we can see, especially the ten types of rūpa on the right-hand side of the Table are not what we usually think of as “matter.”

Khandha Is a “Collection” or an “Aggregate” of Rupa Experienced

4. Before we discuss rūpakkhandha, it also helps to understand what is meant by a “khandha.” In Pāli (and Sinhala), it means a “heap” or a “pile.” In Sinhala, a hill or a “pile of things” is called a “kanda” (කන්ද). So, aggregate is not a bad translation for khandha (ඛන්ධ in Sinhala for the Pāli word).

- Rūpakkhandha includes all types of rupa that one has experienced/expects to experience/is experiencing now, as discussed below.
- We see an object in a series of high-speed “seeing events.” Those individual “snapshots” don’t register in our minds. Only the overall effect of a large number of snapshots is registered and added to rūpa khandha. It rhymes like “rūpakkhandha.” We have seen this kind of combination of words (sandhi) in Pāli terms like Dhammacakkappavattana Sutta, the same as Dhamma Cakka Pavattana Sutta.
- Another example is dhammassavana. “Dhamma savana” rhymes as dhammassavana. “Dhamma savana” is listening to the dhamma (discourse).”

Rūpakkhandha is All Mental

5. It is essential to realize that rūpakkhandha is all mental. It is NOT a “collection of material things,” as the term “form aggregate” may imply. Towards the end of the “Mahāhatthipadopama Sutta (MN 28),” Ven. Sariputta explains rūpakkhandha.

- Just the presence of an object, a sound, odor, taste, or touch is not enough to be included in rūpakkhandha. For example, if X is sitting in a pitch dark room, X will not see anything there, even though there may be many objects in the room. If X shines a flashlight on a chair, then X will be able to see that chair. If the image of the chair registers in the mind of X, then it becomes a part of the rūpakkhandha for X.
- Let us take another example. X and Y are in a room reading books, and X is fully absorbed in reading, but Y has not much interest in his book. Y hears a dog barking, and that sound registers in his mind, i.e., the “dog bark” becomes a part of his rūpakkhandha. However, even though that sound would have reached X’s ears too, he had his attention entirely focused on the book and did not hear that “dog bark.” Thus, the “dog bark” is NOT a part of X’s rūpakkhandha.
- Now it should be quite clear that each person has their rūpakkhandha.

Rūpakkhandha is Unimaginably Huge!

6. Let us look in more detail to see that these rūpakkhandha are “mental impressions” of rūpa and NOT the rūpa that are out there.

- The critical point is that when we experience a rūpa, that present moment is quickly gone. Most of rūpakkhandha is what one has already experienced. In fact, everything that we have experienced in all our past rebirths are in the rūpakkhandha!
- Those rūpā that one has seen in the past are one’s atita rūpā, including anything that one ever saw (including in previous births). Obviously, these cannot be physical rupā. They are just memories of a rūpa that existed in the past. For example, one may remember a tree in the backyard when one was a child. That tree is no longer there, but one can still “see” that tree in one’s mind. Same for one’s dead parents or grandparents who may be no longer alive.
- Any rūpa about the future or an anāgata rūpa (for example, a sketch of the type of house one is thinking about building) can change with time. That does not even involve a real physical rūpa.
- Any rūpa that one sees at present (paccuppanna rūpa) goes to the category of atita rūpa in a split second. Even if we never see that object again, that memory will be there.

More Types of Rūpa in Rūpakkhandha

7. Internal (ajjhatta) rūpa are those that are part of oneself: all body parts, including the ones inside the body. External (bahiddha) rūpa are, of course, anything outside of one’s body. Coarse (olārika) rūpa are what we call “solid matter,” and fine/subtle (sukuma) rūpa are “energy” (heat, sound, dhammā, etc.).

- There are rūpa that are “bad” (hīna), and there are others that are “good” (panita).
- Some rūpa are located far (dūre), and some are located near (santike).
- Therefore, we see that there could be some overlaps between these categories.
- Many of these in the rūpakkhandha we have not even seen. For example, we have a mental impression of our hearts, but we have not seen our hearts. We may not have seen some landmarks like the Chinese Great Wall, but only pictures of them. Yet, we do have mental impressions of those.
- Altogether there are 11 types included in rūpakkhandha. The Khandha sutta (SN 22.48) (among many other suttā) summarizes what is included in rūpakkhandha. “Yaṃ kiñci, bhikkhave, rūpaṃ atītā­nāgata­pac­cup­pan­naṃ (atita, anāgata, paccuppanna) ajjhattaṃ bahiddhāoḷārikaṃsukhumaṃ hīnaṃpaṇītaṃ vā yaṃ dūre, santike vā, ayaṃ vuccati rūpakkhandho.”
- The 11 types are past, future, current, internal, external, coarse, subtle, good, bad, far, and near.

Difference Between Rūpa and Rūpakkhandha

8. Now, we can see the main difference between physical rūpa and rūpakkhandha.

- A physical rūpa is either of the following two kinds. A solid object that one sees with one ‘s eyes or touches with one’s body (a person, a person’s body or a body part, a tree, a planet, star, etc.) Those are what we usually call “solid objects.” Then, other sensory inputs come through the other three sense doors (smells, tastes, or sounds).
- Rūpakkhandha are MENTAL IMPRESSIONS of all external rūpā that one has EXPERIENCED. Rūpakkhandha are NOT tangible or have any energy in them. One’s rūpakkhandha is INFINITE. It has records of ALL one has seen in ALL past lives going back and back in time without “an actual beginning.”
- That is why those with iddhi (supernormal) powers can recall events that took place billions of years ago. The Buddha, of course, recalled how he received first “niyata vivarana,” or confirmation that he will become a Buddha trillions of years ago, from Buddha Deepankara. See, “Pāramitā and Niyata Vivarana – Myths or Realities?“
- Some people have a natural ability to recall ANY event during their current life (for example, what one ate for lunch on a particular day 10 years ago.) See, "Recent Evidence for Unbroken Memory Records (HSAM)."

9. Let us take another example to visualize this difference between actual rūpa and rūpakkhandha.

- The 2001 terrorist attack destroyed the twin towers in New York.
- If someone had seen those twin towers in New York, those towers would be in that person’s rupakkhandha. That person can still recall them in his mind. Those physical structures are not there anymore, but they are in his rūpakkhandha!
- But the physical rūpa (twin towers) that were there in New York are no longer there.
- Furthermore, if someone had not seen them before their destruction, those towers would not be in that person’s rupakkhandha.

Rūpakkhandha Is Personal

10. Since we have seen very different things in our current lives (and in our past lives), our rūpakkhandha are very different. Each person's rūpakkhandha is unique.

- When experiencing a rupa through any of the six sense faculties leads to the generation of vedana, saññā, saṅkhāra, and viññāna. That is discussed in many suttās, and we have discussed in detail the Chachakka Sutta (MN 148). See, “Chachakka Sutta – No “Self” in Initial Sensory Experience.”
- We can also see that each has their vēdanākkhandha, saññākkhandha, saṅkhārakkhandha, and viññānakkhandha. They are analyzed in the same way. That is how the pañcakkhandha (five aggregates) arises. Therefore, pañcakkhandha is also unique to each person.
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Anulomika Khanti and Sammattaniyāma - Pre-requisites for a Sotapanna

To attain the Sotapanna stage, two conditions must be met. One must get to Anuloma Khanti, i.e., one must see that suffering hugely dominates the rebirth process. One must also get to Sammattaniyāma, i.e.,  realize that the ultimate bliss is in Nibbāna (reached via stopping the rebirth process.)

Anuloma Khanti and Sammattaniyāma

1. If you have been reading my posts for a while, you know the points listed below. Here I will introduce two new terms -- Anuloma Khanti and Sammattaniyāma -- but the same concepts. These two terms are used in Tipiṭaka references that point out the necessity of comprehending the meanings of anicca, dukkha, and anatta nature to attain magga phala, as we discuss below.

- Complete cessation of suffering cannot be achieved while in the rebirth process. While some births may have less suffering than others, death is inevitable for ANY birth.
- Understanding Tilakkhana or the Three Characteristics of Nature is essential to reach that conclusion. That understanding comes with the simultaneous comprehension of Paṭicca Samuppāda (the process that leads to new births.) That is the Noble Truth ABOUT suffering. That realization gets one to Anuloma Khanti
- Closely related to that issue of the dangers of remaining in the rebirths process is another critical issue. That is to realize that Nibbāna is the only refuge. That conclusion comes with understanding the Four Noble Truths, i.e., liberating from the rebirth process via the Noble Eightfold Path. That is when one gets to Sammattaniyāma and gets to the Sotapanna stage.

2. Thus, it is CRITICAL to start with understanding Tilakkhana and Paṭicca Samuppāda, i.e., understanding why craving for worldly pleasures will INEVITABLY lead to suffering.

- However, as I have mentioned many times before, it is impossible to give up cravings for worldly pleasures with just willpower. It has to come through understanding WHY and HOW cravings for worldly pleasures lead to future suffering.
- Here is an analogy. An alcoholic CANNOT get rid of his addiction just by willpower. He has to investigate the bad consequences of drinking and comprehend --without any doubts -- that drinking is bad for health and can lead to death!
- In the same way, one needs to realize the dangers in the rebirth process first. With that understanding, the generation of the worst types of saṅkhāra (leading to rebirth in the apāyās) will stop. But a Sotapanna's mind will still crave sensual pleasures. Those cravings will be gradually lost in three more stages and will disappear at the Arahant stage.
- Thus, a Sotapanna has the "roadmap" (same as Sammā Diṭṭhi) to reach the Arahant stage. Therefore, only a Sotapanna can truly start cultivating Satipaṭṭhāna/Ānāpāna/Satta Bojjhaṅga/Noble Eightfold Path to get to the Arahant stage via the intermediate Sakadāgāmi and Anāgāmi stages.

Getting to Anuloma Khanti Requires Comprehending Anicca/Dukkha Nature of Saṅkhāra

3. The "Anicca Sutta (AN 6.98)" states: "..saṅkhāraṁ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṁ ṭhānaṁ vijjati. ‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṁ okkamissatī’ti netaṁ ṭhānaṁ vijjati. ‘Sammattaniyāmaṁ anokkamamāno sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaṁ vā sacchikarissatī’ti netaṁ ṭhānaṁ vijjati."

Translated: " ..anyone who regards saṅkhāra are of nicca nature cannot get to Anuloma Khanti. Without getting to Anuloma Khanti, it’s impossible to get to Sammattaniyāma. Without getting to Sammattaniyāma, it’s impossible to realize ANY magga phala (sotāpatti, sakadāgāmi, anāgāmi, arahatta.)

- The next sutta, "Dukkha Sutta (AN 6.99)," makes a similar statement, "..anyone who regards saṅkhāra are of sukha nature cannot get to Anuloma Khanti." The rest of that verse is the same, i.e., unless one gets to Anuloma Khanti, it’s impossible to get to Sammattaniyāma and magga phala.

Getting to Anuloma Khanti Also Requires Comprehending Anatta Nature of Dhammā (Created via Saṅkhāra)

4. Then the next sutta "Anatta Sutta (AN 6.100)" states: "..  dhammaṁ attato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṁ ṭhānaṁ vijjati. Anulomikāya khantiyā asamannāgato sammattaniyāmaṁ okkamissatī’ti netaṁ ṭhānaṁ vijjati. ‘Sammattaniyāmaṁ anokkamamāno sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaṁ vā sacchikarissatī’ti netaṁ ṭhānaṁ vijjati."

Translated:"..anyone who regards dhammā are of atta nature can not get to Anuloma Khanti. Without getting to Anuloma Khanti, it’s impossible to get to Sammattaniyāma. Without getting to Sammattaniyāma, it’s impossible to realize ANY magga phala (sotāpatti, sakadāgāmi, anāgāmi, arahatta.)

Anicca, Dukkha, Anatta Are Characteristics of Anything in the World - But We Need to Focus on Saṅkhāra and Dhammā

5. Before discussing the critical implications of grasping the anicca, dukkha, anatta nature to make any progress on the Noble Path, let us clarify something that stands out in the above verses.

- You may have noticed that the first two suttas in #3 explicitly refer to the anicca, dukkha nature of saṅkhāra. On the other hand, the third sutta in #4 refers to the anatta nature of dhammā.
- As we have discussed, anicca, dukkha, anatta characteristics apply to ANYTHING in the world. See, "Anicca and Anatta – Two Characteristics of the World."
- So, why be specific about the anicca, dukkha nature of saṅkhāra, and the anatta nature of dhammā?

6. The reasons will become clear when we realize that the saṅkhāra generation initiates the Paṭicca Samuppāda process and is the starting point for all future suffering.

- Paṭicca Samuppāda process starts with "avijjā paccayā saṅkhāra" specifically due to the expectation of a nicca outcome, i.e., not realizing that anicca nature is a "built-in" feature of the world!
- Dhammā (with a long-a) are the seeds that result when saṅkhāra are cultivated. "Dhammā" means to "bear things in this world." But anything thus generated will not lead to a "nicca outcome," and all those efforts are fruitless. Thus, all "dhammā" generated are of "anatta nature."

7. That is a summary. We will discuss that in detail. However, it is to be noted that those 3 suttas state the same as the following famous verses in Dhammapada verses 277 through 279:

Sabbe saṅkhārā aniccā”ti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā."

Sabbe saṅkhārā dukkhā”ti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā."

Sabbe dhammā anattā”ti, yadā paññāya passati; Atha nibbindati dukkhe, esa maggo visuddhiyā."

- Those 3 verses state that to reach ultimate release from suffering (nibbindati dukkhe) via the purification of mind (visuddhi), one must see the futility and dangers in (abhi)saṅkhāra generation (because that only leads to accumulation of dhammā bearing more future existences.)!

Only Nibbāna Has the Characteristics of Nicca, Sukha, Atta!

8. The "Nibbāna Sutta (AN 6.101)" completes the description. The following is the first verse in the sutta:

“‘So vata, bhikkhave, bhikkhu nibbānaṁ dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṁ ṭhānaṁ vijjati. ‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṁ okkamissatī’ti netaṁ ṭhānaṁ vijjati. ‘Sammattaniyāmaṁ anokkamamāno sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaṁ vā sacchikarissatī’ti netaṁ ṭhānaṁ vijjati.

Translated:

"Bhikkhus, it is impossible for anyone who regards Nibbāna to be suffering to get to Anuloma Khanti. Without getting to Anuloma Khanti, it’s impossible to get to Sammattaniyāma. Without getting to Sammattaniyāma, it’s impossible to realize ANY magga phala (sotāpatti, sakadāgāmi, anāgāmi, arahatta.)

- Most people think that to attain Nibbāna would be to "give up all the pleasures in this world." They cannot even imagine why anyone would want to stop the rebirth process. They think, "Life is good; how can anyone even think about not living in this world?"
- That is because they equate "living" to live the life of a human. But the Buddha explained that all animals were humans in the past, and MOST present-day humans will end up with animal births. Furthermore, there are even worse births than those in the animal realm.
- When one comprehends Tilakkhana/Paṭicca Samuppāda/Four Noble Truths, one will logically conclude that the rebirth process is filled with suffering.

9. Then the second verse of the sutta says: "‘So vata, bhikkhave, bhikkhu nibbānaṁ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṁ vijjati. ‘Anulomikāya khantiyā samannāgato sammattaniyāmaṁ okkamissatī’ti ṭhānametaṁ vijjati. ‘Sammattaniyāmaṁ okkamamāno sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaṁ vā sacchikarissatī’ti ṭhānametaṁ vijjatī”ti.

Translated:

"Bhikkhus, it is possible for anyone who regards Nibbāna to be blissful to get to Anuloma Khanti. After getting to Anuloma Khanti, it’s possible to get to Sammattaniyāma. After getting to Sammattaniyāma, it’s possible to realize ANY magga phala (sotāpatti, sakadāgāmi, anāgāmi, arahatta.)

- Thus, here one will realize that ultimate bliss is not in sporadic sensual pleasures. Rather it is to stop any possibility of future suffering by stopping the rebirth process and merging with Nibbāna.

Summary

10. It is necessary to understand Tilakkhana/Paṭicca Samuppāda/Four Noble Truths to become a Sotapanna and start on the Noble Eightfold Path to attain the Arahanthood (if one understands one of them, one will simultaneously understand the other two).

- That understanding comes in two parts: (i) One will realize the dangers in remaining in the rebirth process, and (ii) One would see that ending the rebirth process and attaining Nibbāna is the ultimate bliss.
- Thus it is critical to understand what is meant by anicca, dukkha, anatta.
- Before discussing anicca, dukkha, anatta further, I wanted to point out the importance of those 3 words. Dukkha does not mean just any suffering that we experience now. Anicca and anatta cannot be just translated into two English words as impermanence and "no-self."
-There are deeper meanings in all three terms, AND they are related to each other.

11. Another point is that the translation of anicca as impermanence and anatta as "no-self" does not lead to a sensible translation of the suttas in #3 and #4 above.

- Saṅkhāra are obviously impermanent. They arise and disappear. If the requirement to attain the Sotapanna stage is to see the "impermanent nature of saṅkhāra", then anyone would be a Sotapanna!
- Can anyone still believe that "anicca" means "impermanence"? As the Buddha advised in the "Kalama Sutta (AN 3.65)" we should not blindly follow others.
- As I pointed out many times, impermanence is just a small part of "anicca nature." To understand the "anicca nature" one MUST understand Paṭicca Samuppāda, i.e., how those things that we perceive to bring us happiness eventually lead to suffering!
- In other words, all actions started with "avijjā paccayā saṅkhāra" will ALWAYS end up with "jāti paccayā jarā, marana, soka-paridēva-dukkha-dōmanassupāyasā sambhavan’ti” See, "Idappaccayātā Paṭicca Samuppāda." I have discussed that in detail in a series of posts starting with the post "Kamma Done with Sankhāra - Various Types of Sankhāra" on May 03, 2019: viewtopic.php?f=46&t=26749&p=514169#p514169

Reference

12. A complete analysis of Anuloma Khanti and Sammattaniyāma concerning Tilakkhana is in one of the original commentaries (Paṭisambhidāmagga) included in the Tipiṭaka. See, "3.9. Vipassanākathā." https://suttacentral.net/ps3.9/pli/msThere is no English translation at Sutta Central, but there is a Sinhala translation: "3.9 විදර්ශනා කථා."https://suttacentral.net/ps3.9/si/zoysa
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Dukkha in Tilakkhana Is a Characteristic - Not Dukkha Vedanā

Dukkha - An Inherent Characteristic of This World and Not the Dukkha Vedana

1. The most misunderstood aspect about Tilakkhana (anicca, dukkha, anatta) is the idea that dukkha means the "suffering that we experience." Most meditation programs focus on the physical discomforts during a session. That is a complete misunderstanding. We need to focus on the "dukkha nature" of this world.

- A "lakkhana" means an intrinsic "characteristic" or a "quality." For example, the "Lakkhaṇa Sutta (DN 30)" describes the 31 unique qualities/characteristics of a Buddha.
- Someone may live a happy life for many years. Yet, old age and eventual death is an intrinsic lakkhana of any life. Even though that person may not be suffering right now, they WILL face suffering without any doubt. 
- Therefore, the "dukkha lakkhana" refers to one of the 3 intrinsic characteristics (Tilakkhana) of Nature, i.e., of this world.
- Before you get all pessimistic about Buddha Dhamma, the Buddha also explained how to get out of that cycle of suffering. But we need first to understand the "dukkha nature" of this world. To solve a problem, one first needs to realize that there is a problem and then find its root causes. Only then will one be able to remove those root causes and eliminate the problem!

Anything In This World Has Those Three Characteristics!

2. In recent previous posts, we discussed the fact EVERYTHING in this world (i.e., not only living beings) has those 3 characteristics. HOWEVER, we will be subjected to suffering ONLY IF we attach to those things. In other words, [i]pañcakkhandha[/i] has the dukkha lakkhana, but we will be subjected to suffering ONLY DUE TO pañcu­pādā­nak­han­dhā, a tiny fraction of pañcakkhandha that we attach to. See "Anicca and Anatta – Two Characteristics of the World" for discussion and sutta references.

- Many more suttas state the same in different ways; see References 1 and 2 below.

3. Think about that carefully. Anything in this world has the dukkha (and anicca and anatta) characteristics "built-in."

- There is no way to avoid future suffering as long as one uses those 6 internal sensory faculties to "enjoy" the 6 types of external entities with greed, hate, and ignorance of the Noble Truths! 
- However, giving up cravings for worldly things is hard to do. It would be impossible without knowing HOW and WHY suffering would be the result.
- That is why it is essential to understand the Four Noble Truths, Tilakkhana, and Paṭicca Samuppāda. They are interrelated and explain HOW and WHY such attachments lead to future suffering.
- Here is an analogy. An alcoholic will not be able to give up drinking without fully comprehending HOW and WHY alcohol consumption leads to suffering.

This World Is "Anchored on Suffering"

4. The primary message of the Buddha is that there is unimaginable suffering in the rebirth process among the 31 realms. Most births are in the 4 lowest realms (apāyās), where suffering dominates any temporary relief.

- As long as there is existence in this world of 31 realms, that existence WILL encounter both sukha and dukkha.
- However, since living beings are tempted to engage in akusala/pāpa kamma, most rebirths are in the apāyās. We have discussed this "vast imbalance" as pointed out by the Buddha in many suttas. We discussed a few of them in the post "Introduction – What is Suffering?"

5. That is why the Buddha said, “Maccunā pihito loko,dukkhe loko patiṭṭhito; Taṇhāya uḍḍito loko,jarāya parivārito”ti. See, "Pihita Sutta (SN 1.68)."

Translated: "The world is inhabited by death, the world is anchored on suffering; Craving/attachment has trapped the world, it is enveloped by decay and old age.”  

- A series of short suttas (SN 1.61 through SN 1.81) provides the basis for deeper suttas in Saṁyutta Nikāya. Just read through those starting with the "Nāma Sutta (SN 1. 61)." https://suttacentral.net/sn1.61/pli/ms
- We can end that "long-term suffering" by understanding the root causes for births among the 31 realms. In particular, births in the apāyās are caused by immoral deeds (akusala kamma) done while seeking sensory pleasures.

Not Possible to Reach a State with "No Suffering" in This World

6. Understanding the Three Characteristics (Tilakkhana) helps to understand the Four Noble Truths.

- The Nature of this world is such that no matter how hard we try, it is not possible to get to a place free of suffering.
- Let us start with the assumption that there is no rebirth process. Some people have made enough money not only to sustain their families but to even fund the economy of a small country for a year! But would they not be subjected to suffering? We all get old and die one day!
- No matter how successful one becomes, that cannot be said to have led to a "state free of suffering."
- Those people who commit suicide hope that their suffering will end at death! Unfortunately, that is not the case either. Rebirth is inevitable for anyone below the Arahant stage, and births in the apāyās are possible for anyone who has not at least started to understand the Four Nobel Truths, Tilakkhana, and Paṭicca Samuppāda. That is why one should not waste any time and try to understand them!

Understanding “True Suffering” – It Is in the Rebirth Process

7. in the post “Rebirth – Connection to Suffering in the First Noble Truth,” we discussed references in the Tipiṭaka that MOST rebirths are in the four lowest realms (apāyās.) We can only see the suffering in one of them, the animal realm.

- The Buddha has discussed, in detail, the types of suffering in the other three apāyās. For example, in the “Bālapaṇḍita Sutta (MN 129)” and “Devadūta Sutta (MN 130)” the Buddha explains, in detail, the kind of suffering encountered in various lower realms.
- English translation of the first one: “The Foolish and the Astute (MN 129.).” https://suttacentral.net/mn129/en/sujatoThat sutta explains that a person who engages in immoral activities (“bālo” or a “fool”) can expect the consequences (kamma vipāka) both in this life and in the future existences in the apāyāsThe account of the experiences in the niraya (lowest realm) is terrifying. 

8. A related sutta is the “Pāyāsi Sutta (DN 23).” It is about the wrong views that there is no rebirth process, etc. See the English translation there: “With Pāyāsi (DN 23).”https://suttacentral.net/dn23/en/sujato For those who have doubts about the validity of the rebirth process or the existence of apāyās, it is a good idea to read the above suttās.

- As mentioned in the first post, "Buddha Dhamma – Noble Truths, Paṭicca Samuppāda, Tilakkhana," in this series of posts we discuss anicca, dukkha, anatta with the focus on the summary statement, "aniccaṁ khayaṭṭhena dukkhaṁ bhayaṭṭhena anattā asārakaṭṭhenāti." It can be stated as follows:
"Anything in this world (rupa, vedanā, saññā, saṅkhāra, viññāṇais of anicca nature because one’s hopes for enjoying them will only lead to one’s demise (“aniccaṁ khayaṭṭhena.”) It will eventually lead to sufferings that one should be afraid of (“dukkhaṁ bhayaṭṭhena.”) Therefore, such cravings/efforts are unfruitful and will make one helpless in the rebirth process (“anattā asārakaṭṭhenāti.”)
- One would not become serious about learning Buddha Dhamma until realizing the unimaginable suffering associated with the rebirth process!

What Is Nibbāna?

9. A key point here is that there are many instances where one can experience "periods of happiness" even for long times. Life is mostly of "sensual pleasures" in the 6 Deva realms.  In the 20 Brahma realms, it is mostly "jhānic pleasures" that they experience. Even some humans experience high levels of "sensual pleasures" for most of their lives.

- However, all those "periods of happiness" or "pleasures" are VERY SHORT in the time scale of the rebirth process, which is effectively infinite. See, "Infinity – How Big Is It?"
- Furthermore, all humans, Devas, Brahmas will end up in the 4 lowest realms unless they get to the Sotapanna stage!
- Without a Buddha, we would be totally unaware of this issue of the rebirth process AND the fact that births in the apāyās are much more frequent than births in the "good realms."

Nibbāna Is About Cessation of Suffering

10. This is why the First Noble Truth is about the CESSATION of suffering and NOT about a kind of happiness or even jhānic experiences. Since NOTHING in this world exists in Nibbāna, all vedanā (dukkha or sukha, AS WE KNOW) are absent in Nibbāna.

- Even though suttas discuss Nibbāna as "Nibbānic bliss," the term "bliss" indicates the bliss associated with the TOTAL absence of suffering. It is indeed bliss to be free of suffering forever!
- The closest analogy is the following. Suppose someone has had a migraine headache for years. If it goes away one day, they would be free of that horrible suffering. That would be a great relief to get rid of all that suffering.
- We should think of Nibbāna the same way, not as a paradise with sensual or jhānic pleasures. We can only say for certain that there is not even a trace of suffering in Nibbāna. See, "Nibbāna “Exists,” but Not in This World."

References

1. 12 suttas are beginning with the "Ajjhattānicca Sutta (SN 35.1)" and ending with the "Bāhirānattātītānāgata Sutta (SN 35.12)" state that our 6 internal sensory faculties (eyes, ears, nose, tongue, body, mind) AND the 6 types of rupa experienced by those faculties all have the Three Characteristics (Tilakkhana.)

- For example, they say, "cakkhu, sota, ghāna, jivhā, kāya, mano" all have the anicca, dukkha, anatta qualities or characteristics. That means all six sensory faculties have "built-in" anicca, dukkha, anatta nature. 
- The same is true for the 6 types of external rupa that we experience: rūpa, sadda, gandha, rasa, phoṭṭhabba, dhammā
- But we will be subjected to suffering only if we attach to them!

2. There are 9 suttas "Aniccādisuttanavaka (SN 43–51)" that state "everything (all) in this world is of anicca, dukkha, anatta nature."

- MANY other suttas state the same in different ways: 138 suttas say the five aggregates all have anicca, dukkha, anatta nature: "138 results for vedanā AND viññāṇaṁ AND aniccā." Of course, the five aggregates encompass everything in this world.
- To state the same differently, five aggregates (pañcakkhandha) are all "subject to suffering." Even an Arahant is subject to suffering until the death of the physical body (Parinibbāna.) The Buddha himself had bodily ailments.
- However, all that suffering ends at Parinibbāna.

3. Each person creates their own future suffering from their own actions based on (abhi)saṅkhāra that arise due to the ignorance of this "big picture."

- When a mind grasps this "big picture," one attains the Sotapanna stage. No matter how strong temptation is, it will NEVER trigger the mind to commit "apāyagāmi actions" (those lead to rebirth in the apāyās). That is the meaning of “dassanena pahātabbā” or “remove defilements with clear vision” that we briefly mentioned in the first post in this series: "Buddha Dhamma – Noble Truths, Paṭicca Samuppāda, Tilakkhana."
- That is the same as getting to the first step in the Noble Eightfold Path, Samma Diṭṭhi.
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Attachment to Things with Dukkha Lakkhana Leads to Dukkha

Dukkha usually means suffering. That is dukkha vedanā. But things that appear to bring happiness have the "dukkha lakkhana." The Buddha explained that in the First Noble Truth, Dukkha Sacca (the Truth about suffering.)

Dukkha Sacca(Truth About Suffering)

1. We encounter the word "dukkha" in different contexts:

(i) Dukkha vedanā (a feeling that can range from unpleasantness to painful feelings such as being burned or cut by a knife.
(ii) Dukkha lakkhana is a characteristic of suffering) in Tilakkhana and NOT dukkha vedanā.
(iii) Dukkha Sacca (First Noble Truth), which is again not dukkha vedanā but to point out that dukkha lakkhana is inherent in this world, i.e., suffering CANNOT be avoided (in the long run) if one attaches to things in this world. Since we tend to attach to "mind-pleasing things," Dukkha Sacca says that "suffering is hidden in those "mind-pleasing things." This is not easy to understand unless one spends time to understand.
(iv) Dukkhakkhandha (which includes all types of suffering that can result from acting with avijjā due to the ignorance of Dukkha Sacca.  Paṭicca Samuppāda. describes how that happens. The Paṭicca Samuppāda sequence ends with the statement, “Evametassa kevalassa dukkhakkhandhassa samudayō hōti” or "that is how the whole mass of suffering arises." As we know, "khandha" means "aggregate."

Different Types of Dukkha vedanā

2. Vedana is what one feels: happy/pleasant, sad/unpleasant, or neutral feelings (sukha, dukkha, or adukkhamasukha vedanā).

- Dukkha vedanā can be of several different types. Some are felt by the physical body (like injuries or sicknesses.) Some others are mind-made (like depression), and these are “samphassa jā vēdanā“ ("vēdanā generated by "saṅ"). As we know "saṅ" means "greed, anger, ignorance." An Arahant feels the first kind but not the second. See, "What is “San”? Meaning of Sansāra (or Saṃsāra)."
- That second category can arise due to our personal biases. For example, unpleasant feelings may arise when we see someone we dislike (say person X.) But X could be a friend of a third person (Y), and pleasant feelings may arise in Y upon seeing X. Therefore, such "mind-made feelings" depend on the situation. If we ever become friendly with X, then after that, when we see X, pleasant feelings may arise in us too.

Dukkha lakkhana (characteristic of suffering) in Tilakkhana

3. Dukkha lakkhana is not a feeling. It is an intrinsic characteristic or quality that is "hidden" in worldly things. It is a bit difficult to understand at first.

Let us look at a couple of simple examples to get an idea.
- Glass has the "characteristic of breaking," i.e., it can break if dropped on a hard surface. But until it breaks, a glass only has the "characteristic of breaking."
- A drink with a bit of poison in it has the "characteristic of inducing sickness or even death." But one will be subjected to sickness/death only if one drinks it.

- In the same way, worldly things (especially those mind-pleasing things") have the "characteristic of suffering." But one will be subjected to such suffering only if one attaches to them. Let us take a simple example. Suppose we hear that person X has died. We will become sad and suffer only if X is someone close to us, say a parent. If we don't even know who X is, we will not suffer hearing that X has died. The stronger the attachment to X, the stronger the distress/sadness (dukkha vedanā) that we feel.
- Everything in this world has dukkha lakkhana, as we have discussed. There are two aspects to this:
(i) We are born with a body that has dukkha lakkhana. We have to live with whatever dukkha that comes to it, for example, getting injured or sick),
(ii) people (friends, relatives, etc.) and things (houses, cars, etc.) have dukkha lakkhana too. We can limit suffering due to that by having attachment to fewer people and things. However, losing attachment comes naturally with understanding and should not be forced. One MUST pay attention to one's responsibilities too. We will discuss this later.
- We started discussing dukkha lakkhana in the previous post, "Dukkha in Tilakkhana Is a Characteristic – Not Dukkha Vedanā." We will go into details in upcoming posts.

Dukkha Sacca (First Noble Truth)

4. Dukkha Sacca (First Noble Truth) points out unimaginable suffering in the rebirth process. Rebirth can happen among 31 realms (including the human and animal realms.) We can see the suffering of animals and also in humans. But the suffering is much harsher in the other 3 lower realms.

- Dukkha Sacca also explains that the root cause of suffering is greed for (or attachment to) worldly pleasures. There is suffering hidden in sensory pleasures. Only a Buddha can discover that hidden suffering and can explain how such suffering takes place via Paṭicca Samuppāda.  In simple terms, that can be stated as follows:
- We tend to do immoral deeds to acquire such pleasures, and their consequences will bear fruit mostly at later times, in many cases in future lives.
Only a Buddha with a highly cleansed mind can figure out hidden dangers (suffering) in sensory pleasures. Like a fish can not see the hidden suffering in a bait, we cannot see the suffering hidden in sensory pleasures unless explained by a Buddha.

Physical Suffering and Death - Hard to Understand?

5. Some people seem to pretend they don't understand suffering. Others seem to think they are not going to die. To quote from a discussion forum: " Birth and death are only a view of self." Are these people hallucinating? This kind of thing happens when people "bury their heads in the sand," i.e., try to avoid a particular situation by pretending that it does not exist.

- Suffering is real. Try pinching yourself. Does not that hurt? Imagine the suffering when someone dies of a bullet wound or a knife attack.
- Even though animal videos like the following are viral and are made for entertainment, they provide vivid examples of unimaginable suffering experienced by animals in the wild. They are not killed and eaten; rather, they are eaten while still alive. Imagine being subjected to that kind of suffering!



- All those animals had been humans in the past. Furthermore, most people living today will be born in the animal realm in the future.
- Even though we cannot see the unimaginable suffering in the other 3 lower realms, we can at least see the harsh suffering in the animal realm. Of course, there is suffering in the human realm too, but animals in the wild undergo much more suffering.
- There are no "old animals" in the wild; as soon as they start slowing down, they are eaten by stronger animals.

Discovery of Paṭicca Samuppāda Sequence

6. The above video explains what dukkha vedanā (specifically, bodily suffering) is.

- But such dukkha vedanā do not arise without causes. If the past lives of such an animal are traced back, it would be possible to see that there was a corresponding "bad kamma" committed, which resulted in such a bad outcome.
- In fact, that is how the Buddha figured out the steps in Paṭicca Samuppāda. Bad actions (based on abhisaṅkhāra) are done with avijjā and lead to future existence (bhava) and births (jāti). He figured that out by tracing back previous lives. That discovery happened during the night of his Enlightenment. Let us briefly discuss that.
- He first attained the “pubbe nivāsānussati ñāna” to look back at previous human births. Here, “pubbe” means “previous,” “nivasa” means “house,” and “anussati” means “recall,” i.e., the knowledge to recall successive residences of a given gandhabba. In a given human bhava, a gandhabba could have many different “houses,” i.e., physical bodies. Thus with this ñāna, one could look at human births in the past, in multiple human bhava going back to very long times.

7. The second ñāna, cutupapāda ñāna, extended Buddha's capability to see all previous rebirths in any realm for any living being. Here cutupapāda (cuti means the end of a bhava and upapāda means birth) refers to all types of rebirths in various realms (niraya, animal, deva, etc.) in the past.

- That allowed him to clearly see how different types of kamma lead corresponding existences (bhava) and births (jāti) within them, i.e., how "avijjā paccayā saṅkhāra" lead to "bhava" and "jāti" ending with "jāti paccayā jarā, marana, soka-paridēva-dukkha-dōmanassupāyasā sambhavan’ti
- With that knowledge, he then attained the third and final "āsavakkhaya ñāna.” That clarifies how cravings ("āsava," another word for attachment) lead to future rebirths. We generate saṅkhāra with avijjā because of taṇhā/āsava
- It is the āsavakkhaya ñāna that led to the Buddhahood; see, “The Way to Nibbāna – Removal of Āsavā” and "Antarābhava and Gandhabba" for further details.
- The Buddha himself described that process in various suttas; for example, AN 8.11, MN 4, MN 85, and MN36. The "Verañja Sutta (AN 8.11)" is a short one. The English translation at Sutta Central: "At Verañja (AN 8.11)" :https://suttacentral.net/an8.11/en/sujato

The essence of Buddha Dhamma - Suffering Is Hidden in Sensory Pleasures

8. Average humans are astonished to hear that the root cause of suffering is attachment to all those mind-pleasing things they value so much.

- It is hard to "see" this because there is a time lag between causes and their results (effects). While some kamma bring their vipāka during the same life, most kamma vipāka materialize later in life or even in future births.
- However, if one spends time and carefully examines the teachings of the Buddha, one will be able to "see" the truth of that statement: 'there is unimaginable suffering hidden in sensory pleasures." That is a bit easier to see for immoral actions based on such attachments (e.g., killing, stealing, taking bribes, etc.)
- In fact, for those engaging in such immoral deeds (and those who do not believe in the rebirth process), it is much harder to grasp this deep Dhamma. Of course, if one has done such "bad kamma" in the past it does not matter. We know that Angulimala killed almost 1000 people and still was able to attain Arahanthood within weeks of meeting the Buddha.
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

How Does Anicca Nature Lead to Dukkha?

Rupakkhandha and Physical Rupa

1. As we have discussed, rupakkhandha consists of our MENTAL IMPRESSIONS of physical rupa.

- But suttas may refer to "rupa" for either kind. But depending on the context, it is not hard to figure out which kind it is or whether the reference is to both kinds.
- Both physical rupa and rupakkhandha have anicca, dukkha, anatta characteristics.
- But rupakkhandha originates due to physical rupa.
- Note that most English translations (including Sutta Central translations) do not make this distinction. They simply don't understand the difference!

How Did the Buddha Characterize Physical Rupa?

2. Any "physical rupa" has a finite lifetime AND undergoes deformation/stress during existence!

- The word rupa is DEFINED in the "Khajjanīya Sutta (SN 22.79)" as follows: "Kiñca, bhikkhave, rūpaṁ vadetha? Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṁsamakasavātātapasarīsapasamphassenapi ruppati. Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati. "

Translated: "Bhikkhus, why do we call it 'form'? ‘It is subject to deformation/stress,’ bhikkhus, therefore it is called form. Deformed by what? Deformed/stressed by cold, deformed/stressed by heat, deformed/stressed by hunger, deformed/stressed by thirst, deformed/stressed by flies, mosquitoes, wind, Sunlight, serpents, etc. ‘It is deformed//stressed,’ bhikkhus, therefore it is called form (rupa)."

- Of course, the above verse specifically refers to our physical bodies. But characteristics of unexpected deformation or change hold for any rupa.
- Therefore, the "bodies" of Devas and Brahmas are also subjected to the same principle. Even inert rupa like a house or a car is subject to the same principle. They all can undergo unexpected change during existence, and then death is inevitable!
- Rupakkhandha also has an anicca nature. For example, craving memories of past experiences with rupa also leads to dukkha.

Yad Aniccaṃ taṃ Dukkhaṃ” - Anicca Nature Leads to Dukkha

3. The following verse embeds many foundational aspects of Buddha Dhamma: "Rūpaṁ aniccaṁYadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ" This verse appears in many suttas. See "20 results for “yadaniccaṃ AND taṃ AND dukkhaṃ” :https://suttacentral.net/search?query=% ... .%E2%80%9D

- We will be focusing on that whole verse in this series of posts: "Basic Framework of Buddha Dhamma."
- This post is on the part of that verse: "Yadaniccaṁ taṁ dukkhaṁ" or "Yad aniccaṁ taṁ dukkhaṁ" or "whatever is of anicca nature will lead suffering."

4. Our minds get attached to "mind-pleasing rupa" in this world with a "nicca view."We think that by accumulating "material wealth," we can become happy. We have both wrong diṭṭhi and saññā that such rupa can keep us away from suffering.  See, "Vipallāsa (Diṭṭhi, Saññā, Citta) Affect Saṅkhāra." We will discuss more on that in this series.

- But as mentioned above, the Buddha pointed out that this whole world is of anicca nature. All rupa change unexpectedly during existence, and they all end up in destruction. For example, we cannot keep our body parts in good condition as we age. Eventually, the whole body dies.
- Science has confirmed that too for inert things as well. Science agrees that NOTHING in this world is eternal. Furthermore, the Second Law of Thermodynamics says that things tend to become "disorderly even during existence."

A Simple Analogy

5. Little children take immense satisfaction and joy building sandcastles. They spend hours building them and enjoy looking at the finished product.

- However, their joy turns to sadness if a strong wave or a running dog destroys that sandcastle. They may even go home happily but would be sad to see their sandcastle destroyed when they come back the next day.
- This is why adults don't build sandcastles. As that same child grows, understanding slowly takes place that "building sandcastles is a waste of time" even though a "pleasurable activity."
- Yet, fully grown and intelligent adults do the same all their lives. They work tirelessly in hopes of a better life. But only at the moment of death do they realize that all those efforts have gone to waste. Furthermore, if they had cultivated an "immoral mindset" by engaging in immoral thoughts and activities, they are not only going to be disappointed but could be subjected to much suffering in future lives.
- A sandcastle is of anicca nature. Getting attached to it is inevitably going to lead to disappointment (dukkha). Thus engaging in that activity is unfruitful and non-beneficial to anyone (anatta.)  We will discuss "anatta" in detail soon.

Connection to the Second Law of Thermodynamics

6. The Second Law of Thermodynamics confirms the unstable/unpredictable (not only impermanent) nature of rupa. You may skip this part. But it is about the tendency of worldly things towards disorder. So, it is not hard to understand.

- The second law of thermodynamics says that the disorder of any isolated system always increases.  In simple terms, that means "disorder increases," and we need to make an effort to maintain order.
- That, in essence, is a manifestation of the anicca nature! See, "Second Law of Thermodynamics is Part of Anicca!" I will post it here in a few days.
- A simple way to think of the second law of thermodynamics is that a room will invariably become messy and disorderly with time if not cleaned and tidied regularly. You have to make an effort to clean the room, and that is part of  “saṅkhāra dukkha.” See, “Introduction -2 – The Three Categories of Suffering.”
- Those who only focus on the "impermanent" nature miss this critical part. Furthermore, such saṅkhāra often become abhisaṅkhāra and lead to much more suffering with "bad births." This is why anicca means much more than "impermanent nature."

Mental Aggregates Are Also of Anicca Nature!

7. All those suttas referred to in #3, and MANY more, state that all five aggregates (rupa, vedanā, saññā, saṅ­khāra, vinnana) are of anicca nature. We cannot maintain any of those to our expectations OVER LONG TIMES.

- For example, the "Yadanicca Sutta (SN 22.15)" states (in addition to rupa), "Vedanā aniccā. Yadaniccaṁ taṁ dukkhaṁ; yaṁ dukkhaṁ tadanattā; yadanattā taṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Saññā aniccā …pe…saṅkhārā aniccā …viññāṇaṁ aniccaṁ.."
- It is foolish to translate "Vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ" as "Feeling is impermanent …Perception is impermanent …Choices are impermanent …Consciousness is impermanent."
- Does a Buddha need to arise in the world to teach people that all those are not permanent? Even the dumbest person would see that none of those are permanent!
- They are not only permanent, but attachment to them WILL lead to suffering! Of course, part of that suffering is when something of liking is destroyed. But the DEEPER POINT is that our actions to keep them the way we like lead to kamma generation and, eventually, bad births.
- This is why it is important to understand how (abhi)saṅ­khāra generation leads to (undesired) births starting with "avijjā paccayā saṅ­khāra." We will discuss that in #10 below.

Obvious Contradictions in Sutta Central Translations

8. When we include the next part of the verse, it reads, "Vedanā aniccā. Yad aniccaṁ taṁ dukkhaṁ" According to the incorrect translations, that means, "Feeling is impermanent. What’s impermanent is suffering." See the translations at Sutta Central in the above link. Not only at Sutta Central, but many translations have those obvious contradictions.

- While the ending of sukha vedanā may lead to suffering, the ending of dukkha vedanā, rather, leads to happiness, like in the case of getting rid of a bad headache. To put it another way, the impermanence of a dukkha vedanā WILL NOT lead to suffering.
- Just because vedanā are impermanent, that DOES NOT necessarily lead to suffering! In some cases, it leads to happiness.

9. Again, that should be obvious to any person! So, why do these translators make such huge mistakes?

- I guess that they don't really try to understand the suttas. They just mechanically translate using the "standard incorrect English translations" for key Pāli words like anicca and anatta (as impermanent and no-self)  without even bothering to see whether they make any sense!
- Those same people complain about "Waharaka interpretations." But simple and obvious issues like these do not need any  "interpretation." They should be self-evident (at least once explained)!
- I have pointed out several such obvious issues. When are these SERIOUS issues going to be corrected? At some point, enough people will hopefully start asking questions; they will have to correct these glaring inconsistencies.  

Paṭicca Samuppāda Explains How Anicca Nature Leads to Dukkha

10. ALL types of abhisaṅ­khāra (that can have kammic consequences, especially rebirth) belong to 3 categories: apuññā­bhi­saṅ­khāra, puññā­bhi­saṅ­khāra, āneñjā­bhi­saṅ­khāra. All those are saṅ­khāra generated via "avijjā paccayā saṅkhārā" as we discussed in the previous post "Anicca Nature, the First Noble Truth, and Paṭicca Samuppāda" and "Saṅkhāra – What It Really Means."

- In other words, the akusala-mula Paṭicca Samuppāda (that leads to suffering) process is operational for ALL humans who have not comprehended the Four Nobel Truths, Tilakkhana, and Paṭicca Samuppāda.
- Kamma generation takes place starting with "avijjā paccayā saṅ­khāra." Thus the need to fully understand the two posts mentioned above.
- Therefore, no matter how moral a person is, they will not stop future suffering until comprehending the Four Nobel Truths, Tilakkhana, and Paṭicca Samuppāda.
- Furthermore, the generation of those types of abhisaṅ­khāra is due to an innate view/perception of a "nicca nature." That is avijjā!
- It is impossible to make any more progress until one understands these critical aspects. Please feel free to ask questions because this is critically important!

11. Let me try to make the point in another way. The akusala-mula Paṭicca Samuppāda (that leads to suffering) will be operational for anyone who does not comprehend the Four Nobel Truths, Tilakkhana, and Paṭicca Samuppāda.

- To put it another way, until one understands that the true nature of this world is anicca nature (and NOT nicca nature), the rebirth process among the realms in the kāma loka, rupa loka, and arupa loka will continue.
- As we have discussed many times, the problem is that MOST of those rebirths will not be higher realms (at or above the human realm) but will be in the apāyās (the 4 lowest realms.)

12. This is why the Buddha explained, "aniccaṁ khayaṭṭhena dukkhaṁ bhayaṭṭhena anattā asārakaṭṭhenāti." 

- As we discussed, that means (attachment to) anything of anicca nature will only lead to the demise of one’s moral qualities (“aniccaṁ khayaṭṭhena.”)
- It will eventually lead to sufferings that one should be afraid of (“dukkhaṁ bhayaṭṭhena.”) Therefore, such cravings are unfruitful and will make one helpless in the rebirth process (“anattā asārakaṭṭhenāti.”)
- Please read the discussion of two posts back in "Buddha Dhamma – Noble Truths, Paṭicca Samuppāda, Tilakkhana" I suggest printing these posts and keeping them ready to be consulted.
- We will discuss the third aspect of the anatta nature ("anattā asārakaṭṭhena") in upcoming posts. That means "craving things of anicca nature leads to dukkha, thus such cravings (and efforts based on such cravings) are in vain/not beneficial."

Nibbāna - The Absence of Suffering

13. Most people don't even think in terms of such "long-term" happiness or the "absence of suffering." They get into the "rat race" and keep working hard to "earn money to enjoy life and have a happy retirement."

- That is especially true for those who believe that the physical body defines a person, i.e., mental phenomena arise in the brain. So, when the brain dies together with the physical body, that is the end of "me." There is nothing to worry about an "afterlife."
- The other extreme is the wrong view of an eternal soul or ātman. There is a permanent state of happiness (or misery in hell.)
- The Buddha taught the "middle way." A living being exists based on the causes and conditions that led to it. The arising of existence due to causes and conditions is explained in detail in Paṭicca Samuppāda (conventionally translated as "Conditional Arising." That translation leaves out the relevance of causes, and thus it is better to use the Pāli term.)
- How can someone decide which of those 3 views is correct? It is always up to each individual to decide that. But it is wise to spend time examining the basis of each of those "theories carefully."
- The Buddha never asked anyone to accept his teachings based on "blind faith." He asked the bhikkhus to raise questions about any doubts or knotty issues. For example, see "Kālāma Sutta or Kesamutti Sutta (AN 3.65)." 

Proposed Draconian Laws in Sri Lanka

14. In this series of posts, I will try to provide a systematic analysis based solely on the Tipiṭaka. As far as I have examined, there are no contradictions with anything in the Tipiṭaka. I would be happy to discuss any logical objections if one is willing to discuss them rationally and logically.

- As I have pointed out, there is no point discussing Sanskrit texts or later commentaries such as Buddhaghosa's. See "Buddhaghosa’s Visuddhimagga – A Focused Analysis" and "Preservation of the Buddha Dhamma."
- The second post, "Preservation of the Buddha Dhamma," discusses Buddha's admonition not to translate his teachings to Sanskrit.
- Unfortunately, now there is an effort within the Sri Lankan government to enforce such "Sanskrit-based" interpretations and to ban any other interpretation. They may ban printed publications in Sri Lanka but cannot shut down websites.
- The main issue I have is the following: How do we know those on the "committee" overseeing this enforcement have a true understanding of Buddha Dhamma? Have they attained magga phala? If not, they have no real "authority."
- In the "Mahāparinibbāna Sutta (DN 16)" the Buddha allowed anyone to declare magga phala if there is a need. If they do have such attainments, they need to publish that to build public confidence. However, if you ask them, they will admit that they do not have such attainments. Instead, it may turn out that they may be banning publications by people with magga phala!
- I hope that level-headed people in the government will stop this short-sighted process. See, "Proposed Tipitaka Conservation Bill in Sri Lanka": https://puredhamma.net/forums/topic/pro ... sri-lanka/
Lal
Posts: 949
Joined: Thu Jun 23, 2016 11:39 am

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

I thought it would be good to provide a bit more historical background before discussing the anatta nature. I posted "Preservation of the Buddha Dhamma" on Jun 25, 2021: viewtopic.php?f=46&t=26749&start=1350
- The following post and another to follow will complete that description.

Buddhaghosa’s Visuddhimagga – A Focused Analysis

1. In the previous post in this series, “Buddhaghosa and Visuddhimagga – Historical Background,” I discussed the reason for Buddhaghosa to travel to Sri Lanka: https://puredhamma.net/historical-backg ... ackground/ Here is a summary of that post:

- Many parts of the Tipiṭaka are in condensed form. Starting from the Buddha’s time, commentaries were written to expand and explain the key concepts in the Tipiṭaka.
- Most of those commentaries — at least from the time of Ven. Mahinda — was written in the Sinhala language by Ven. Mahinda himself and many Sinhalese Arahants for over 950 years up to the time of Buddhaghosa. These were called Sinhala Atthakathā (true accounts).
- A certain bhikkhu by the name of Ven. Revata in India recruited Bhuddhaghosa to travel to Sri Lanka and translate those Sinhala Atthakathā to Pāli (This is detailed in Refs. 2-4 below).
- In this post, I will point out that instead of translating those Sinhala Atthakathā, Buddhaghosa incorporated his own vedic ideas into his commentaries in Pāli, especially describing Ānāpānasati as breath mediation.

2. Those Sinhalese Atthakathā disappeared from existence not long after Buddhghosa completed his work (most of them were likely burnt with the Mahavihara well before Buddhaghosa’s time). Regardless of what happened to those original Atthakathā, Theravada tradition accepted Visuddhimagga to represent those original Atthakathā as well as the Tipiṭaka. To date, Visuddhimagga is regarded in high esteem.

- When he edited those Sinhala Atthakathā and composed the Visuddhimagga, Buddhaghosa, a scholar in Vedic literature, incorporated Hindu Vedic concepts to the Visuddhimagga.
- In particular, he replaced real Buddhist Anāpāna Bhāvanā with breath meditation and also introduced Hindu kasina meditation.
- Buddhaghosa also disregarded the importance of the Tilakkhana (anicca, dukkha, anatta), but I will show evidence that he never distorted their meanings. That happened only when the Europeans translated both the Tipiṭaka and the Visuddhimagga to English; see, “Misinterpretation of Anicca and Anatta by Early European Scholars.” I will post that here in the next few days.
- He also reportedly wrote other commentaries on Tipiṭaka, but they are not widely used.
- I guess that Buddhaghosa did not consult the Sinhala Atthakathā, even for the Visuddhimagga. Certainly, Visuddhimagga is not compatible with the remaining original three commentaries and the Tipiṭaka regarding meditation techniques.

3. As I discussed in the post, “Buddhaghosa and Visuddhimagga – Historical Background,” pure Dhamma existed at least up to the fourth Buddhist Council (Sangāyanā) held in 29 BCE in Matale, Sri Lanka.

- By the time Buddhaghosa arrived in Sri Lanka roughly 450 years later, drastic changes had taken place (with the Buddhist center of Anuradhapura Maha Vihara burnt down once) and a Mahayaṃist sect the landscape for a while; see the above post) among other things.
- So, the degradation of Theravada Buddha Dhamma occurred gradually over two thousand years. Still, two drastic changes took place during that time: (i) Buddhaghosa’s introduction of Hindu meditation techniques in the fifth century, (ii) misinterpretation of anicca and anatta by the European scholars when they translated both Tipiṭaka and Visuddhimagga to English in the late 1800s.
- Even though there was a resurgence of Buddha Dhamma since the late 1800s due to those Europeans’ efforts like Rhys Davids, Eugene Burnouf, and Thomas Huxley, unfortunately, it was this “distorted Dhamma” that spread throughout the world in the past 200 years.

4. Even though those old Sinhala commentaries were lost, three commentaries composed in Pāli (Paṭisambhidāmagga, Petakopadesa, and Nettippakarana) at the time of the Buddha remained intact with the Tipiṭaka; see, “Preservation of the Dhamma.”

- After Buddhaghosa composed Visuddhimagga, Theravadins almost exclusively used Visuddhimagga instead of the Tipiṭaka, and those original Pāli commentaries were totally neglected.
- With the help of those three original Pāli commentaries, Waharaka Thero was able to “re-discover” the Buddha’s original teachings over the past 25 years or so. Unfortunately, Wahraka Thero attained Prinibbāna recently; see, “Prinibbāna of Waharaka Thero.”
- After the “re-discovery” of the Buddha’s true teachings by Waharaka Thero over the past 25 years or so, it became clear that several key misinterpretations crept into Buddha Dhamma over the past two thousand years. But the actual timeline of contamination was not clear.
- For example, it was not clear whether Buddhaghosa himself was responsible for anicca and anatta’s misinterpretations. In this post, I will show that Buddhaghosa was not responsible for that part. In the post, “Misinterpretation of Anicca and Anatta by Early European Scholars,” I presented evidence that it was done by the European pioneers when they assumed that the Pāli words anicca and anatta were derived from anitya and anāthma in Sanskrit.

5. First, I will show evidence that Buddhaghosa did not distort the meanings of the words anicca and anatta, even though he did not realize the importance of the Tilakkhana.

- We need to remember that what Buddhaghosa was supposed to do was take material from Sinhala Atthakathā and compose his own commentary, Visuddhimagga, in Pāli. One can purchase that original Pāli version, Ref. 1 below, from Amazon.
- When comparing the Pāli and English texts below, I will be using Ref. 2.

6. On p. 271 of the Pāli Visuddhimagga (Ref. 1), for example, it says, “Catutthacatukke pana aniccānupassi ettha tava aniccata veditabbam. Aniccata veditabba. Aniccānupassanā veditabba. Aniccānupassi veditabbo“.

- This is translated in the book by Bhikkhu Nyanamoli (p. 282, vol. I) as, “But in the fourth tetrad, as to contemplating impermanence, here; firstly, the impermanent should be understood, and impermanence, and the contemplation of impermanence, and one contemplating impermanence.”
- So, in this case, Buddhaghosa used the correct Pāli words, anicca. Still, Bhikkhu Nyanamoli incorrectly translated it as “impermanence” following the European pioneers’ misinterpretation before him, as we discussed above.

7. Buddhaghosa’s original Pāli version also states the relations among the three characteristics, as I discussed in the post, “Anicca, Dukkha, Anatta – Wrong Interpretations.” On p. 617 of Ref. 1, “Yadaniccam tam dukkha’nti (SN 3.15) vacanato pana tadeva khandhapancakam dukkham. Kasma? Abhinhapatipilana, abhiññāpatipilanakaro dukkhalakkhanam.” AND “Yam dukkham tadanatta’ti (SN 3.15) pana vacanato tadeva khandhapancakam anatta. Kasma? Avasavattanato, avasavattanakaro anattalakkhanam“.

- This really means, dukkha arises (based on attachments to things of) anicca nature, therefore (such attachments are of) anatta nature,” as I explained in my post too.

8. However, Bhikkhu Nynamoli, following the incorrect interpretation by the early European pioneers in the 1800’s, translates those two verses as (p.663 of Ref.2): “Those same five aggregates are painful because of the words, ‘What is impermanent is painful‘ (S. iii,22). Why? Because of continuous oppression. The mode of being continuously oppressed is the characteristic of pain.”, AND

“Those same five aggregates are not-self because of the words, ‘What is painful is not-self (S. iii,22). Why? Because there is no exercising of power over them. The mode of insusceptibility to the exercise of power is the characteristic of not-self.”

9. Thus, it is obvious that it was not the Buddhaghosa who interpreted anicca as impermanent and anatta as not-self, but those early Europeans in the late 1800s. As explained in those previous posts, subsequent scholars from Sri Lanka and other Asian countries propagated those two incorrect interpretations.

- For example, early Sinhala scholars like Malalasekara, Jayathilaka, and Kalupahana, learned Buddhism (and received Doctoral degrees in Buddhism!) from those European pioneers at universities in the United Kingdom.
- One needs to contemplate on how the authority of those early Europeans on Buddha Dhamma. They merely translated the Tipiṭaka word-by-word (using perceived etymologies to Sanskrit), as explained in those other posts.
- We must realize that translating Tipiṭaka is not the same as translating any other book from one language to another. One has to have a deep background in Buddha Dhamma to do that.
- The key mistake made by Rhys Davids, Bernouf, and others, was to assume that Pāli anicca and anatta are the same as Sanskrit anitya (which does mean impermanence) and anathma (which does mean no-self).

10. Now, we turn to the issue of Biddhaghosa introducing Hindu Vedic meditation techniques to Buddha Dhamma in his Visuddhimagga.

- Here is a key passage from Buddhaghosa’s original Pāli Visuddhimagga (p. 254 of Ref. 1): “Tattha dighamva va assasantoti digham va assasam pavattayaṃto. Assasoti bahi nikkhamanavato. Passasoti anto pavisanavatoti vinayatthakathayam vuttam. Suttantatthakathasu pana uppatipatiya agatam. Tattha sabbesampi gabbhaseyyakanam matukucchito nikkhamanakale pathamam abbhantaravato bahi nikkhamati. Paccha bahiravato sukhumarajam gehetva abbhaantaram pavisanto talum ahacca nibbayati. Evam tava assapassasa veditabba“.

- Bhikkhu Nyanamoli CORRECTLY translates this passage to English as follows (p. 265 of Ref. 2): “Herein, breathing in long (assasanto) is producing a long in-breath. ‘assāsa is the wind issuing out; passāsa is the wind entering in’ is said in the Vinaya Commentary. But in the Suttanta Commentaries, it is given in the opposite sense. Herein, when an infant comes out from the mother’s womb, first the wind from within goes out, and subsequently, the wind from without enters in with fine dust strikes the palate and is extinguished [with the infant’s sneezing]. This, firstly, is how assāsa and passāsa should be understood”.

- So, above is concrete evidence that Buddhaghosa himself referred to Ānāpānasati as breath meditation. He specifically talked about inhaling and exhaling air.
- However, actual Buddhist Anāpāna Bhāvanā is not breath meditation; see, “7. What is Änapäna?“: https://puredhamma.net/bhavana-meditati ... s-anapana/

11. The second problem that Buddhaghosa introduced in his Visuddhimagga was to present mundane kasina meditation as a viable path to Nibbāna. He gives detailed explanations on making kasina objects in chapters 4 and 5 in Ref. 1.

- For example, he goes to minute details describing how to make an “earth kasina” starting on. 118 of Ref. 1: “..Nilapitalohitaodatsambhedavasena hi cattaro pathavikasinadosa. Tasma niladivaṇṇam mattikam aggahetva gangavahe mattikasadisaya arunavananaya mattikaya kasinam katabbam..”.
- Bhikkhu Nyanamoli translates (p. 123 of Ref. 2)[/b]: “.Now the four fruits of the earth kasina are due to the intrusion of blue, yellow, red, or white. So instead of using clay of such colors, he should make the kasina of clay like that in the stream of Ganga, which is the color of the dawn..”.
- In the same way, Buddhaghosa goes into great detail to describe how to make other types of kasina objects.

12. The critical point is that true Buddhist kasina meditation does not involve any physical kasina objects. If anyone can find a reference in the Tipiṭaka where it is described how to make a physical kasina object, I would appreciate receiving that reference.

- The Buddha described the true Buddhist kasina meditation to Ven. Rahula in the Maha Rahulovada Sutta (Majjhima Nikāya, MN 62). It was explained to him as a part of Ānāpānasati Bhāvanā, which can be done in many ways, but here by contemplating on internal body parts made of 4 mahā bhuta and realizing that external objects are also made with the same 4 mahā bhuta. Furthermore, that means nothing can be considered in one’s body as. “me, myself, etc..”
“..Ekāmantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca: “kathaṃ bhāvitā nu kho, bhante, ānāpānassati, kathaṃ bahulīkatā mahāpphalā hoti mahānisaṃsā”ti? “Yaṃ kiñci, rāhula, ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ—kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ— ayaṃ vuccati, rāhula, ajjhattikā pathavīdhātu. Ya ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, patha­vī­dhātu­revesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.”.

- The other three, apo, tejo, vayo, are discussed in the same way there. One does not need to make kasina objects for true Buddhist kasina meditation, and as I said, there is nowhere in the Tipiṭaka that discusses preparing kasina objects.

13. In the next post, “Misinterpretation of Anicca and Anatta by Early European Scholars,” we will wrap up this section on “Historical Background.”

- With that post, I would have summarized the historical background starting from the Buddha’s time to the present day. This is probably the only section that can be said to be “finished,” even though I may edit the posts in this section as needed.

References

1. Visuddhimagga (The Path of Purification – Pāli Edition), by Bhadantacariya Buddhaghosa (Theravada Tipiṭaka Press, 2010).

2. The Path of Purification (Visuddhimagga), by Bhadantacariya Buddhaghosa and translated by Bhikkhu Nyanamoli (BPS Edition, 1999). The Introduction (by Bhikkhu Nyanamoli) provides historical background.

3. The Life and Work of Buddhaghosa, by Bimula Charan Law (Low Price Publications, Delhi, 1923), 2005 edition.

4. The Pāli Literature of Ceylon, by G. P. Malalasekara (Bharatiya Kala Prakashan, Delhi, 1928), 2010 edition.
auto
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by auto »

Buddha was Vibhajjavadin(critically pointing out) according to some sources. So he did point out. When breathing in and out, he pointed out the ultimate(what matters) when breathing in and out.
for an example,
https://suttacentral.net/mn118/en/sujato wrote: When breathing in heavily they know: ‘I’m breathing in heavily.’
.
ON THE VIBHAJJAV!DINS Lance Cousins wrote:3. The Visuddhimagga and the Abhidhamma Commentary
In a passage13 which occurs in both the Visuddhimagga and in the
Abhidhamma Commentary we are told that one who comments [on
pa!iccasamupp#da] should do so only after joining the circle of the
Vibhajjav!din(s) (Vibhajja-v#di-ma'+ala$ otaritv#), without rejecting
the teachers, neither departing from his own samaya nor
giving rise to another samaya. In the conclusion to the Visuddhimagga
Buddhaghosa says that he wrote it at the request of
Sa$ghap!la, ‘a member of the lineage of the Mah!vih!rav!sins, illustrious
Theriyas (i.e. followers of Therav!da), best of Vibhajjav
!dins’. We shall return to this passage later. Likewise, at the conclusion
of the Abhidhamma Commentary the author declares he
made that commentary ‘without departing from the doctrine of the
teachers who are pupils of the Vibhajjav!din(s)’14.
Lal
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

https://suttacentral.net/mn118/en/sujato wrote:
When breathing in heavily they know: ‘I’m breathing in heavily.’
Yes. But the question is: How does breathing heavily leads to Nibbana?

- Nibbana is "elimination of greed, anger/hate, and ignorance"
- How is breathing heavily or slowly going to get one to Nibbana?
- Has anyone explained that?
auto
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Joined: Thu Dec 21, 2017 12:02 pm

Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by auto »

Lal wrote: Thu Sep 02, 2021 4:03 pm
https://suttacentral.net/mn118/en/sujato wrote:
When breathing in heavily they know: ‘I’m breathing in heavily.’
Yes. But the question is: How does breathing heavily leads to Nibbana?

- Nibbana is "elimination of greed, anger/hate, and ignorance"
- How is breathing heavily or slowly going to get one to Nibbana?
- Has anyone explained that?
Breathing is a chosen meditation object. Means If life-continuum is interrupted then you come aware of the breath and you are aware either of in- or outbreath. If you have some other meditation object, then you come aware of those subtleties.
Lal
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by Lal »

Misinterpretation of Anicca and Anatta by Early European Scholars

Two Major Distortions to Buddha Dhamma

1. The first distortion occurred about 1500 years ago with the introduction of “breath meditation” as the Buddhist Anāpānasati meditation by Buddhaghosa in his commentary Visuddhimagga. We discussed that in the previous post.

- The second significant distortion took place more recently by European scholars by an honest mistake. They were unable to distinguish between Sanskrit-based Mahāyāna Buddhism and Pali-based Theravada Buddha Dhamma. That led to to the mistranslation of anicca as impermanence and anatta as “no-self.”
- Those European scholars then mistranslated both Tipiṭaka and Visuddhimagga to English with those two major distortions. Since Buddha Dhamma was in decline in Sri Lanka and in other Asian countries, there were no knowledgeable bhikkhus to point out those grave errors.
- The printing press became available at that time, which led to the widespread propagation of those major distortions.
- We will discuss the background to the second issue in this post.

Background for This Discussion

2. To set up the context for the present discussion, we also need to know the following facts:

- Pāli is a “phonetic language” (sounds give meanings in most cases, especially for keywords). It comes from Māgadhi (Maga Adhi or Noble Path) language that the Buddha spoke. Attempts to develop Pāli grammar took place about 1000 years ago.
- Furthermore, Pāli does not have its alphabet. The original Tipiṭaka, written 2000 years ago, is in Sinhala script. Details at “Historical Background.”

3. The root problem of writing a given Pāli word in English must have been a critical issue to address for those English, German, and French scholars who took on the daunting task of translating the Tipiṭaka in the late 1800s.

- Now there are two separate key issues: First, the “Tipiṭaka English” convention was adopted in the 1800s to preserve the Pāli sounds and keep the text short. See, “Tipiṭaka English” Convention Adopted by Early European Scholars – Part 1″ posted on Feb 08, 2020:viewtopic.php?f=46&t=26749&start=1155
- Thus the Pāli word “අත්ත” is written as “atta” instead of “aththa” as one would write in “Standard English.”
- The second issue is even more important: The translation of key Pāli words to English. In this particular case, they translated the word “atta” (“අත්ත,”) as “self.” That translation is incorrect, and now let us see why those early translators like Rhys Davids, Eugene Burnouf, and Edward Muller chose that meaning.

Tipiṭaka Had Not Been Translated Until Recently

4. Going back to our main discussion. Tipiṭaka was not TRANSLATED to the Sinhala language until 2005. It had remained in the Pāli language (written with Sinhala script) since first written down in 29 BCE (2000 years ago). The practice of directly translating the suttas in the Tipiṭaka to other languages probably started with the Europeans, as we discuss below.

- Before being written down 2000 years ago, the Tipiṭaka was transmitted orally for over 500 years. It is composed in a special, condensed way to make it easier to recite and remember.
- It is not POSSIBLE to just translate the Tipiṭaka word-by-word. That is discussed in detail in “Sutta – Introduction.” At Dhamma Wheel, an old version of that, "Sutta – The Need to Explain Deep Sutta Verses in Detail" posted on Jan 07, 2019: viewtopic.php?f=46&t=26749&start=855
- Instead of translating the Tipiṭaka to Sinhala, Arahants in Sri Lanka (including Ven. Mahinda) wrote Sinhala commentaries (called Sinhala Atthakathā) explain the key concepts in the Tipiṭaka.
- But all those Sinhala Atthakathā were lost, and we only have commentaries written after about 500 CE (including Visuddgimagga), and they have many errors. See, “Buddhaghosa and Visuddhimagga – Historical Background.“ Note that Buddhaghosa wrote Visuddhimagga in Pāli. As I pointed in the previous post, “Buddhaghosa’s Visuddhimagga – A Focused Analysis,” Buddhaghosa did use the words anicca and anatta in Visuddhimagga. It was bhikkhu Nynamoli, following the incorrect interpretation by the early European pioneers in the 1800’s, who translated those to English as “impermanence” and “no-self” in his English translation of Visuddhimagga.

Confusion With Pāli and Sanskrit Texts

5. Those Europeans first came across Sanskrit vedic texts in India. Later on, they found the Pāli texts in Sri Lanka, Burma, and other countries. That time sequence is very important to note.

- By the time of the arrival of English, Buddhism in India had totally vanished. There were no Pāli texts in India except those inscribed on the “Pillars of Ashoka, “the stone columns made by Emperor Ashoka about 300 years after the Parinibbāna of the Buddha: https://en.wikipedia.org/wiki/Pillars_of_Ashoka
- So, when they tried to interpret those Pāli inscriptions, they were very confused because Pāli was not used in India. Furthermore, there were Sanskrit texts written well before the Buddha’s time.
- Another important point is that Pāli was never a widely-used language in India. It appeared in India briefly while Buddhism flourished for a few centuries encompassing Emperor Ashoka’s reign.

The Book “The Search of the Buddha” by Charles Allen

6. To get an idea of how those European pioneers struggled to interpret the inscriptions on Ashoka pillars and later translate the Tipiṭaka itself, I highly recommend the book “The Search of the Buddha” by Charles Allen (2003). His family had been in India for generations serving in the British governments, and he was born in India.

- The book has a lot of information and pictures of many historical sites in India before their restoration. It is truly fascinating to read about the efforts of those who dedicated their lives to the effort of uncovering Buddha Dhamma. Even though not shown in that book, historical sites in Sri Lanka and other Buddhist countries were also dilapidated.
- The following video is in the Sinhala language. It provides an account of the restoration of Ruwanvalisāya, one of the largest stupās in Sri Lanka.
That project took over 50 years and was completed with assistance from the British Governor in Sri Lanka at that time. You can see the status of
Buddhist temples and stupās in the 1800s before their restoration:



- In all those Asian countries (Sri Lanka, India, Burma, Thailand, etc.) Buddhism itself was in much worse shape than today. Those European scholars were really responsible for the current revival of Buddhism.

7. However, the bad outcome was that they mistranslated some of the key Pāli words in the Tipiṭaka. We cannot really blame them. They were doing their best, and no bhikkhus (in Sri Lanka and other Asian countries) were knowledgeable at that time.

- Those pioneers thought Sanskrit and Pāli were very much related. They are related, but not in a useful way. Sanskrit adapted many Pāli terms but made them “sound sophisticated.” But the true meanings were not as apparent.
- For example, pabhassara in Pāli Pāli became prabhāsvara in Sanskrit. While a knowledgeable person can discern the meaning of pabhassara from its Pāli roots (see, “Pabhassara Citta, Radiant Mind, and Bhavaṅga“), that is not true for the Sanskrit word prabhāsvara.
- Another example is Paṭicca Samuppāda (see, “Paṭicca Samuppāda – “Pati+ichcha”+”Sama+uppāda“), which was adapted to Sanskrit as “Pratittyasamutpāda,” which does not convey any meaning.

Wrong Translation of Anicca and Anatta

8. Most significant damage was done with the translation of the two Pāli words of “anicca” and “anatta” when those pioneers took those two words to be the same as the two Sanskrit words “anitya” and “anātma“ (opposite of “ātma” or “ātman.”)

- Sanskrit word “anitya” does mean “impermanent,” but that is not what is meant by the Pāli word “anicca.“ Similarly, the Sanskrit word “anātma” does mean “no-self” but “anatta” means something totally different; see, “Anicca, Dukkha, Anatta – Wrong Interpretations. “
- This misinterpretation has been responsible for preventing millions of people from attaining Nibbāna for the past 200 years.

9. Let me show just two verses that obviously do not make any sense if “anatta” is interpreted as “no-self”:

- Many people translate “Sabbe dhammā anattā” as “all things are not-self.” How can dhamma have a self in any case? For example, it is necessary to say that “Buddha Dhamma has no self?”.
- Another example from the Anatta Sutta: “..Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā“.
- If we translate that verse with “anatta” as “not-self,” it says, “bhikkhus, there is no “self” in any rūpa, vedanā, saññā, saṅkhāra, or in viññāṇa..”.
- How can an inert rūpa (or vedanā, saññā, etc.) have a “self” anyway? Those are nonsensical statements IF we translate “anatta” to be “no-self.”

Sinhala Scholars Who Learned Buddhism from the Europeans

10. To complete the historical background relevant to this discussion, let me emphasize Buddhism’s “time evolution” starting in the 1700s.

- The invasions by the Portuguese, Dutch, and finally the British spanned over 4 centuries starting in 1498; see “Portuguese presence in Asia”: https://en.wikipedia.org/wiki/Portugues ... ce_in_Asia This led to a drastic decline of Buddha Dhamma in all Asian countries. However, that trend finally changed with the insight of some British civil servants in the 1800s. This is why I recommend the book by Charles Allen in #7 above.
- Due to the efforts of those civil servants and several scholars in European countries, a coordinated effort was undertaken to collect and interpret the vast historical documents found in the Asian countries. Those included not only Tipiṭaka documents but Mahāyāna and Vedic documents too. This is where they made the mistake of mistranslating anicca and anatta.
- There were no true Buddhist scholars with deep insight at that time. Even the number of bhikkhus had drastically declined.

Academic Credentials Not Enough to Teach Buddha Dhamma

11. Those European scholars truly did their best to interpret the vast collection of historical documents. Those efforts are well-documented in Charles Allen’s book. Professor Rhys Davids was among those scholars, and most current interpretations are based on his work.

- Following the original translations by Rhys Davids, Eugene Burnouf, and others, contemporary Sinhala scholars like Malalasekara (a doctoral student of Rhys Davids) “learned” Buddhism from the Europeans and thus started using wrong interpretations.
- Other Sinhala scholars like Kalupahana and Jayathilake also learned “Buddhism” at universities in the United Kingdom (received Doctoral degrees on Buddhism) and wrote books in English and Sinhala.
- Of course, scholars in other Buddhist countries did the same in their languages, and the incorrect interpretations spread throughout the world.
- So, I hope I have provided enough information to contemplate why the opinions of “scholars” are likely to be wrong due to reasons beyond their control. Again, I admire and appreciate what Rhys Davids, Burnouf, Muller, and others did those days, and it was not their intention to distort Buddha Dhamma. It is not the fault of current scholars either.
- To emphasize: Buddha Dhamma needs to be learned from a true disciple of the Buddha who has attained at least the Sotapanna stage. Academic credentials mean NOTHING as far as teaching Buddha Dhamma is concerned. With all due respect to those European scholars, they DID NOT understand the key message of the Buddha. That message is that the rebirth process is filled with suffering, and the goal of a true Buddhist is to stop the rebirth process and attain Nibbāna. See, the recent posts on “Basic Framework of Buddha Dhamma” starting on Jul 02, 2021:viewtopic.php?f=46&t=26749&start=1350

Tipiṭaka was written on Ola Leaves

12. It is also important to note that mass printing was not available until recent years and became common only in the 1800s; see, “Printing press“: https://www.newworldencyclopedia.org/en ... ting_press

- In the early days, Tipiṭaka was written on specially prepared leaves and needed to be re-written by hand every 100-200 years before they degraded. So, we must be grateful to the bhikkhus in Sri Lanka who did this dutifully over almost 2000 years. That served another important purpose. That process automatically took into account any changes to the Sinhala script over those two thousand years! See, “Preservation of the Buddha Dhamma.”
- Thus mass production of books became possible only with the new rotary printing presses in the middle of the 1800s. By the time those key concepts had been mistranslated, printing had become widespread.
- The Pāli Text Society was founded in 1881 by Rhys Davids and started printing those translations: https://en.wikipedia.org/wiki/Pali_Text_Society So, it was unfortunate that those “distorted English translations” spread throughout the world.
- Luckily, we still have the original Pāli Tipiṭaka and three original commentaries.
- With the help of those three original Pāli commentaries, Waharaka Thero was able to “re-discover” the Buddha’s original teachings over the past 25 years or so. Unfortunately, Waharaka Thero attained Parinibbāna recently; see, “Parinibbāna of Waharaka Thero”:https://puredhamma.net/new-revised-post ... aka-thero/

The Buddha prohibited the translation of Tipiṭaka to Sanskrit

13. The Buddha had foreseen the problems of a direct translation of the Tipiṭaka. He warned not to TRANSLATE the Tipiṭaka to ANY LANGUAGE, and particularly to Sanskrit. There were two Brahmins by the names of Yameḷa and Kekuṭa who were experts on the Vedic Texts. They became bhikkhus and asked the Buddha whether they should translate the Pāli suttā to Sanskrit.

- Buddha admonished them that Sanskrit was a language with musical overtones developed by the high-minded Brahmins. Thus, it was impossible to convey the true meanings of Maghadhi (Pāli) words in Sanskrit; see Chulavagga 5.33: https://tipitaka.fandom.com/wiki/Chulavagga_5.33
- In the Sutta Central English translation, the Pāli word for Sanskrit (Chandasa) is mistranslated as “metrical”; see, “15. Minor matters (Khuddaka)” (https://suttacentral.net/pli-tv-kd15/en/horner-brahmali)which is the translation of “1. Khuddakavatthu“: https://suttacentral.net/pli-tv-kd15/pli/ms The relevant Pāli text is located close to the end, and starts as, “Tena kho pana samayena yameḷakekuṭā nāma…”.

Role of the Commentaries To Tipiṭaka

14. Therefore, the Tipiṭaka was not translated even to the Sinhala language for 2000 years in Sri Lanka. Instead, commentaries were written in Sinhala to expand and explain the Tipiṭaka.

- Unfortunately, ALL those have been lost except for three commentaries in Pāli included in the Tipiṭaka. See, “Buddhaghosa and Visuddhimagga – Historical Background.“
- With the above explanation, we can understand why those standards established in the late 1800s actually distorted Buddha Dhamma. Of course, it was not intentional.

Pāli Is a Unique Language

15. I cannot emphasize enough that Pāli is unlike any other modern language. Some meanings even come from how one pronounces words. Again to emphasize:

- Pāli does not have its own alphabet. Tipiṭaka was written in Pāli with Sinhala script.
- As the Buddha himself admonished, Sanskrit words cannot convey the meaning of Pāli words. That is because many Pāli words have been “Sanskritized,” and that leads to much confusion. For example, there is no corresponding word for anatta in Sanskrit. But the Sanskrit word “anātma” is regularly used as the translation of “anatta.” Anatta does not mean “no-self,” but “anātma” does have that meaning, as mentioned above.
- While a Pāli-English dictionary could be useful in some cases, there are cases where they give wrong interpretations (anicca, anatta, pabha, etc.); see, “Pāli Dictionaries – Are They Reliable?“.

“San” Is a Unique Word in Pāli

16. A key Pāli word, the meaning of which has been hidden for thousands of years, is “san” (pronounced like son). See the section on “What is “San”? Meaning of Sansāra (or Saṃsāra).”

17. In the Dhammapada verse,

Aneka jāti sansāram
sandā vissan anibbisan
gahakaram gavesan to
dukkhā jāti punappunam


- There are four places above where “san” comes in. This verse captures the intense joy felt by the Buddha at the moment of attainment of Buddhahood.
- The word “san” appears very frequently in the Tipiṭaka. But it is often masked by the fact that in many places, it rhymes as “saṁ“ in many word combinations as in “saṁsāra, “sampādeta, “Sammā“; see, “What is “San”? Meaning of Sansara (or Samsara)“.

Critical Role of the Printing Press in Widespread Circulation of the Incorrect Interpretations

18. The printing press became widely available only after the rotary press was invented in 1843: “Printing press“: https://www.newworldencyclopedia.org/en ... ting_press As pointed out above, Rhys Davids started publishing the English translations of the Tipiṭaka in 1881. That led to the widespread circulation of the incorrect interpretations of those Early European scholars!

- Up to that time, the printed version of the Pāli Tipiṭaka was on specially prepared ola (palm) leaves; see, “Preservation of the Dhamma.” This was a laborious process, as detailed in that post. Fortunately, bhikkhus kept re-writing the Tipiṭaka material roughly every hundred years when the “old version” started degrading.
- The key point is that there were only versions of the original Tipiṭaka. It was not in wide circulation until the printing press was invented, just in time for the incorrect interpretations to be widely circulated. Rhys Davids started publishing the English translations of the Tipiṭaka in 1881.
- This is why there is no record of the correct interpretations of keywords like anicca and anatta in Sinhala. Those interpretations were in the original Sinhala commentaries (Sinhala Atthkathā.) It is safe to assume that the same holds in other Asian countries.
- The invention of the printing press was a key factor in spreading the incorrect interpretations that early European scholars came up with (unintentionally)!
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Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero

Post by auto »

https://suttacentral.net/sn1.11/en/sujato wrote: ‘Fool, don’t you understand
‘Na tvaṁ bāle pajānāsi,
the saying of the perfected ones:
yathā arahataṁ vaco;
All conditions are impermanent,
Aniccā sabbasaṅkhārā,
their nature is to rise and fall;
uppādavayadhammino;
having arisen, they cease;
Uppajjitvā nirujjhanti,
their stilling is true bliss.’”
tesaṁ vūpasamo sukho’”ti.
anicca here refer to the nature of uppajjitvā nirujjhanti
https://dictionary.sutta.org/browse/u/uppajji/ wrote: Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera
uppajji:[aor.of uppajjati] was born; arose.
sankhara's* are something what are used to get satisfaction. Stilling of them is true bliss. For example: looking at a painting and then the sankhara arises, this arising is what 'makes our day' when it has ceased over longer period of time it causes hunger, dukkha. For a noble person this dukkha is happiness.
*volitional formations(bikkhu bodhi), choices(sujato)
Sabbe dhamma anatta, the dhamma could be the proclivity(nati/namarupa/person) what one has derived over the time, then has also destiny/gati.
The above verses were in response to this,
https://suttacentral.net/sn1.11/en/sujato wrote: ..a certain deity of the company of the Thirty-Three was amusing themselves in the Garden of Delight..
..cited this verse:
‘They don’t know pleasure
‘Na te sukhaṁ pajānanti,
who don’t see the Garden of Delight!
ye na passanti nandanaṁ;
It’s the abode of lordly gods,
Āvāsaṁ naradevānaṁ,
the glorious host of Thirty!’
tidasānaṁ yasassinan’ti.
if you fulfill sankhara and are happy, you then have no volitional needs for time being and if they arise you go for the same things.
https://suttacentral.net/sn3.12/en/sujato wrote: When you’re happy with certain sights, as you’ve got all you wished for, you don’t want any other sight that’s better or finer.
Yehi ca yo rūpehi attamano hoti paripuṇṇasaṅkappo, so tehi rūpehi aññaṁ rūpaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.
i search up what you mean by anicca and its quite similar,
just highlighting a post,
Lal wrote: Thu Jul 02, 2020 3:09 pm 7. Here we need to pay attention to the sequence of the three questions. The Buddha was pointing out that no “rūpa” can be kept to our satisfaction. Forming attāchment to such rūpa will lead to suffering. Therefore, there is no reason to consider them having any substance. Anicca leads to dukkhā and anatta because we have nicca saññā about such (anicca) rūpa.
..
Translated:

“Ananda, What is the (correct) perception of all saṅkhāra?

“Ananda, all saṅkhāra are like meatless bones, without substance, to be rejected like urine and feces.”

“That is Ananda, how one should perceive all saṅkhāra.”

11. Here the Buddha is describing the characteristics of all saṅkhāra (“sabba” is “all”).

- “Aṭṭi” is “bone”. A dog enjoys chewing a bone. But a bone has no nutrition or taste. Most of the time, the dog’s gum starts bleeding, and that is what it tastes. But the dog does not realize that and values a bone very highly.
- “Hara” is “substance”, and “harāyati” is without substance.
- Furthermore, “ji” and “gu” (pronounced “Jee” and “goo”) are the Pāli and Sinhala words for “urine” and “feces”. As we already know, “icca” (Pronounced “ichcha”) means “like”. Thus “jiguccati” pronounced “jiguchchathi” means “it is no different than liking urine or feces”. Note that “jiguccati” is “ji” + “gu” + iccati” means “a liking for urine and feces.”
- All (abhi)saṅkhāra should be avoided (but this applies only at the Arahant stage).
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