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Liberation through wisdom

by J.C. Boange

DURING the time of the All Enlightened Buddha a wanderer named Susima got ordained and engaged in the practice of the Dhamma and Discipline.

Then on one occasion the Venerable Susima heard some bhikkhus declaring final knowledge, i.e. Arhanthood, and wishing to question them about their attainments; addressed a series of questions to them.

To put it briefly, he wanted to know whether they possessed supernatural powers, like going through the air, walking on water, reading others minds, etc., and on being replied in the negative, the Venerable Susima wanted to know how, in those circumstances, could they claim to be Liberated. Whereupon those bhikkhus replied that they have been liberated by Wisdom (Panna Vimutthi).

Venerable Susima was perplexed by this assertion, thereupon approached the Blessed One and having paid due homage, reported the conversation he had with the Bhikkhus to the Buddha. Whereupon the Buddha stated thus:

"First Susima, comes knowledge of the stability of the Dhamma (Pubbe Dhammaththithi Nanam), afterwards knowledge of Nibbana (Pachche Nibbane Nananthi)." Then the Venerable Susima beseeched the Buddha for a more comprehensive explanation of the aforesaid brief declaration.

Then the Blessed one proceeded to question the venerable monk on the following lines:-

"Is Form (Rupa) permanent or impermanent?"

Impermanent, Venerable Sir, was the reply.

"Is what is impermanent, suffering (Dhukkham) or happiness (Sukkham)? Reply was suffering (also rendered as unsatisfactory)

"Is what is impermanent, suffering (or unsatisfactory), and subject to change (Viparinama Dhammam) fit to be regarded thus: This is mine (Etam Mama); this I am (Eso hamasmi). This is myself? (Eso Me Aththathi). The reply was again in the negative.

Then the Buddha took the four Aggregates which constitute a being viz., Feeling (Vedana)

Perception (Sanna)

Volitional formations or preparations (Sankhara) and

Consciousness (Vinnana)

In turn and questioned him on the identical lines set out above in respect of Form (Rupa), and all the answers were in the Negative.

Then the Buddha proceeded to instruct the monk, that any kind of form whatsoever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near, all forms should be seen as it really is with correct wisdom "Yatha Bhutha Sammappannaya Dattabham thus:

This is not mine, this I am not, this is not myself. Similar instructions were given in respect of the other Four Aggregates, viz.

Vedana, Sanna Sankhara and Vinnana

The Buddha then proceeded to state - seeing in this way, the instructed Noble disciple experiences disenchantment (Nibbindati) toward Form (Rupa) and to the other aggregates viz., feeling, perception, volitional formations and consciousness.

Thereafter experiencing disenchantment he becomes dispassionate (Nibbidara Virajati). Then through dispassion is liberated (viraga vimuttchati)

Then comes the knowledge of liberation. He understands Birth is destroyed, the Holy life has been lived; what had to be done has been done; there is no more coming into being.

Thereafter the Buddha took the Venerable Susima through the process of Dependant Arising (Patichcha Samuppada).

The Buddha having taken the Bhikku through the Process of Dependant Arising (Samudaya) which is the 2nd Noble Truth, then directed him to the Process of Cessation (Nirodaya) i.e. the 3rd Noble Truth.

Then the Buddha questioned the Venerable Susima, as to whether knowing thus, and seeing thus, he could wield the various Supernormal powers as referred to earlier and he replied in the Negative.

Thus the Buddha by his inquisitional method demonstrated to the Venerable Susima, that Supernormal powers are not requisites of Arhanthood. As described by Arhant Sariputhain the Samyutha Nikaya, Nibbana is destruction of Lust, hatred and delusion, and in the like manner Arhantship too has been described in that section.

Thus this Sutta which appears in the Nidana Vagga of the Sanyutta Nikaya, demonstrates that Panna or Wisdom, is knowing and seeing the true nature, according to reality of the five aggregates of existence (Panca Upadana Khanda).

Once a Monk sees for himself, as of a reality, the True Nature of the five aggregates, he knows the True nature of the World, as there is no World independent of the five aggregates of Existence.

The External World arises and ceases with the five aggregates which constitute a Being. As the Buddha declared "In this very fathom long physical frame with its perceptions and Mind, that I declare, lies the world, and the arising of the World, and the Cessation of the World, and the path leading to the Cessation of the World" - Samyutha Nikaya (Translation of Bhikku Nanananda).

This is further elucidated by the bhikku Nanananda in his note to the Stanzas relating to the World in the Sagala Vagga of the Samyutha Nikaya as follows:-

"that by which one is conscious of the World, by which One has conceit of the World - that is called World in the Noble Ones discipline, And through what has one conceit of the World. Through the eye, friends, through the ear, the nose, the Tongue, the body and the Mind ..." (S. IV 95).

Therefore, when one understands the true nature of the Five Aggregates, the nature of the world inside and outside is correctly seen; this understanding brings in a disenchantment towards the five aggregates, which is called a person as it is finally understood as something impermanent and unsubstantial and without any pith or substance.

A person could plan his or one another's activities with exact precision, but due to the process of impermanence, the success or failure is a matter of chance.

Now when one experiences disenchantment (Nibbana) towards the five aggregates which constitute the being, the resulting position is that, this experience will ultimately mature into dispassion towards the World; (i.e. the five aggregates) - thus Eliminating all forms of craving (Tanha) and clinging (Upadana) and would cause Liberation from Sansara or Continued becoming. In this Sutta, the Buddha by taking the Venerable Susima through the process of Dependant-Arising, showed the monk how the process of Cessation or Liberation takes place in Practical Terms.

The moment dispassion sets in, the detachable link in this process of dependant arising i.e. Tanha or Craving losens, and the reversal process sets in, which ultimately results in the banishment of Ignorance which is the root cause of Tanha (Craving). Once dispassion sets in after understanding the True Nature of the World, craving is abandoned which cuts off the round of rebirths resulting in Liberation.

The Sutta does not provide any information as to whether the monks who professed liberation, had acquired any Jhanas, or not, even though they had not acquired any supernormal powers.

Nevertheless since the monks were involved in the earnest practice of the Dhamma, they would have cultivated the Necessary Sila (virtue) and developed a high degree of Mindfulness which would be tantamount to Adequate Concentration (Samadhi).

As the Buddha declared in the Mahacattarisaka Sutta, the unficiation of mind equipped with the seven factors of the Nobel Eightfold path, i.e. Right view, Right intention, Right speech, Right action, Right Livelihood, right effort and Right Mindfulness is called right Concentration, with its supports and its requisites.

In such circumstances when the concentrated Mind is directed to the Contemplation of the True Nature of the five aggregates, Wisdom would arise, dispelling the darkness of ignorance, resulting in Liberation.

The Buddha's first interlocutor

AFTER his attainment of Buddhahood in the shade of the Bodhi Tree at Buddha Gaya, the Buddha spent the next forty-nine days in and around that area shifting places from week to week, his last such stay being the shade of the banyan tree named Rajayatana, where he had earlier been enjoying the bliss of the emancipation he had achieved.

Accordingly, there next dawned the 50th day since achieving Enlightenment with the entire preceding period being one of unbroken fasting and continuous silence, as he refrained from partaking of any food after the special milk rice he received from Sujata.

This food he had taken on the eye of the Enlightenment day in 49 balls, thereby setting apart each ball for each day, upto this point of time.

However, during this entire period, he did not feel any hunger or thirst as his main form of food was the spiritual type in the form of the bliss of the sense of freedom from all passions, Also, during this entire period he had no communication with the outside world.

Now, at this time, two merchant brothers named Tapussa and Bhalluka, who were passing by with their caravan, saw the Buddha under the tree and offered some sweetmeats prepared with honey and pop-corn.

Without questioning or discussing anything with the Buddha these tradesmen requested the Buddha for some memento as an object of worship. Complying with the request the Buddha gave them some hair-relics which they took to their city Asitanjana and put up a chetiya over them.

Still the Buddha did not leave the area. He seems to have bided his time there until certain events took their course. He proceeded to the shade of the Ajapala banyan tree again and was engaged in meditation when Brahma Sahampati came there and extended him the invitation to preach the Dhamma.

Complying with the request the Buddha took the decision to do so and set out from Buddhagaya to Isipatana in Benares, a distance of eighteen yojanas or about 126 miles on foot, in affordable stages. It was at this juncture, when the Buddha had just set out that he came face to face with his first serious level questioner regarding his new role as the Buddha.

This was the Aajeevaka named Upaka, who was a follower of Makkhali Gosala, one of the six heretical teachers of Buddhist India. This dialogue stands not only as the first serious level discussion between the Buddha and a second party but also as the first occasion on which 'the Buddha offers an explanation of himself in definite terms.

Actually, upaka had got enamoured of the Buddha's pleasing and deep-looking personality and was eager to know the secret behind his special appearance.

Accordingly, he remarked, "Venerable sir, your sense-organs appear very well-disciplined, your complexion extremely pleasant to behold. Whose pupil are you? Whose philosophy are you following? etc. To this query the Buddha gave the following celebrated reply, which in pali begins with the phrase, Sabhaabhibhov Sabbaviduhamasmi... and end with the line, andhabhutasmin, lokasmin - aahanchum amatadudubhim... It is worth quoting here at least in its English rendering:

"All have I overcome, all do I know,

From all am I detached, all have I renounced:

Wholly absorbed am I in the destruction of craving,

Having comprehended all by myself whom shall I call my teacher?

No teacher have I an equal to me there is none,

In the world of gods and men no rival have I,

Am indeed an Arhant in the world,

An unsurpassed teacher:

Alone am I all-enlightened,

Cooled and appeased:

I am on my way to the city of the Kasis

To set arolling the Dhamma-wheel,

To beat the drum of deathlessness

In this blinded world." Majjhima N. 170-1 PTS).

When upaka replied "Friend, you admit that you are an Arhant, a limitless conqueror (anantajina the the Buddha replied:

"Like me are such conquerors who have destroyed defilements: Thus I am called "a conqueror" (jina). Even after hearing all this upaka displayed no any special effect on him and accordingly he went on his way just remarking "It may be so, friend".

However, this upaka had an interesting life-story subsequently, with his falling desperately in love with the daughter, named Chapa, of a huntsman who, as a friend of him, was looking after him at the time. He had to undertake a "fast-unto-death" before he could obtain his parent's approval or the romance. They were happily married for some time and they had a child as well.

Chapa used to sing lullabies composed with upaka's name mocking and deriding him as "upaka, the ascetic-hunter's son, game-dealer's boy, don't cry, go to sleep etc. Unable to bear up with this continuous mockery and teasing, upaka told chapa about the Buddha of limitless victories (anantajina) whom he regarded as a good friend.

Yet she did not cease teasing him, Ultimately, unable to put up with this continuous nagging, he became fed up with this home-life and left his home, despite the pleadings of Chapa and went to the Buddha at Savatthi.

The Buddha recognized him from afar and instructed the people to bring him when he inquired for Anantajina, the name by which the Buddha had introduced himself to him earlier at the first meeting. Upaka told the Buddha all that had happened to him and he was admitted into the order.

He later became an anagamin and was born in the Brahma world where he was destined for arhanthip. chapa too later entered the order and attained arahantship.

This meeting between the Buddha and Upaka assumes significance in several aspects. This did not happen just by chance. It is on record that the Buddha walked all the way from the Bodhi Tree to Isipatana without going there by iddhi- power because he wanted specially to meet Upaka as his very first "friend" after enlightenment, and the meeting was quite a success, in the end as both Upaka and his wife became arahants. Perhaps the highlight of the meeting was the Buddha's explanation of himself for the first time in quite poetical pali as shown earlier.

The story also shows man's inherent attraction and repulsion for both the cloister as well as for the hearth.

The Mulapariyaya Sutta

by Kingsley Heendeniya

THE Mulapariyaya or Discourse on the Root of All things is the first of 152 discourses arranged in the Majjhima Nikaya.

It is a long one and the only sutta that the Bhikkhus who heard it did not delight in. The meaning is difficult to grasp.

The Buddha covered a lot of ground to enable the principle he enunciates applicable wherever and to whosoever. For example, he refers to earth, water, etc. and to Brahma and other traditional beings. If the meaning is not understood, the sutta can create confusion as when the wood is missed for the trees.

The principle underlying it is that of dependent arising or paticcasamuppada and of the second noble truth where he says desire is the root of all things, attention provides their being, contact is their origin and feeling is their meeting place.

It is the principle on which the Buddha structured the terse discourse to Bahiya on the road while on an alms round. It is an analytical thesis of the four levels of appropriation.

To understand the sutta, one must have a clear perception and knowledge of dependent arising of phassa and sakkayaditthi or attavadaupadana (contact and personality belief).

Since the sutta is about sankhara (determinations) we may begin with sankhara which are things dependent on other things - therefore unstable, therefore impermanent and therefore dukkha. Dukkha arises from upadana or holding to the five khanda: rupa, vedana, sanna, sankhara and vinnana, which arises from delight or tanha. Dukkha ceases with cessation of holding - in the arahat, the ideal. The arahat has abandoned the belief in a person.

The fundamental upadana is therefore attavada-upadana or holding to a belief in a self.

The Mulapariyaya Sutta analyses the root structure of the dependent arising and cessation of tanha and holding, which arises from phassa or appropriation by a self. The following exegesis is adapted from the writings of Nanavira Thera. Let X = shape or sound or smell or taste or touch or idea.

For convenience, let X = smell because the analysis is identical whatever is X, and examine experience or phassa by slowing down the instant process frame by frame. The ordinary man (puthujjana) experiences a smell as a smell or perceives X as X.

That is, he conceives X. This is the 1st level of appropriation (l.o.a.). Next, he conceives In the smell or In X. This is the 2nd l.o.a. At the 3rd l.o.a. he infers From X. (As for example, that it is fragrant). At the next or 4th l.o.a. he conceives that X is mine (that is, I smell it as fragrant and the ensuing feeling is delightful to me.)

So he says, This is mine, this am I, this is myself. This frame by frame structure of an experience, of phassa, represents the four successive levels of appropriation or subjectivity of an object by a puthujjana or uninstructed ordinary man, from ignorance of the true nature of things.

The Buddha now says that the sekha or disciple under higher training, recognizing X as X should not conceive X, should not conceive In X, should not conceive From X, and should not regard X to be mine.

So the sekha should say, Not, this is mine, not, this am I, not this is myself. For the arahat, X is just X. Since the arahat has extirpated attavada-upadana or the belief I am he recognizes X as X, but he does not conceive in X, does not conceive From X and does not conceive X to be mine. It is neither delightful nor not delightful.

The arahat experiences things indifferently, accepting things as they actually are without putting any mental construction, regarding things only as object.

So he does not even say, Not, this is mine, not, this am I, not, this is myself. The arahat has escaped from dukkha. The root of dukkha - for the puthujjana and the sekha - is described by this dependent structure of dukkha. The Mulapariyaya Sutta is yet another exemplification of paticcasamuppada.

What is the basic lesson that the majority of us can learn from this Sutta? Do not wallow in your experiences, in vicissitudes. Happiness and sorrow are both impostors. Learn to accept things with diffidence - that is the way how things are.

When we give proper attention to feelings, to experiences, from being mindful about their arising, without getting engulfed in them, we can gradually develop, from surmounting sensual pleasures, what the Buddha calls sabbe loke anabhiratta sanna or perception of non-delight in the whole world of experience - to wither away the root of all things.

The four Mudras of the Buddha

Abhaya Mudra

A gesture of assurance or protection intended to impart fearlessness. The right hand is held with the palm facing outwards and the fingers extended upwards.

Dhyana Mudra

A gesture of meditation. The hands lie on the lap, the right hand over the left hand with all fingers extended and the palms turned upwards.

Bhumisparsa Mudra

A gesture calling the earth to witness.

This gesture was used by the Buddha to invoke the Earth as witness of His having resisted the temptation of Mara.

Dharmachakra Mudra

A gesture of teaching wherein the right hand is held at the breast with the tips of the index fingers touching and the thumb touching one of the fingers of the left hand, the palm being turned inwards.

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