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1. THE BUDDHA_S DISPENSATION

3.41MB

2. WHAT NEEDS TO BE FULLY REALIZED

4.92MB

3. THE FIRST AND SECOND NOBLE TRUTH_1

16.05MB

4. THE FIRST AND SECOND NOBLE TRUTH_2

3.55MB

5. YOU DEVELOP CONCENTRATION

2.75MB

INTRODUCTION

1. THE BUDDHA'S DISPENSATION

On one occasion, the Blessed One was dwelling among Vajjians at Koñigàma. There the

Blessed One addressed the bhikkhus thus:

It is, bhikkhus, because of not understanding and not penetrating the Four Noble Truths

that you and I have for a long time wandered the round of rebirth. What four?

[1] It is, bhikkhus, because of not understanding and not penetrating the Noble Truth of Suffering

that you and I have for a long time wandered the round of rebirth.

[2] It is, bhikkhus, because of not understanding and not penetrating the Noble

Truth of the Origin of Suffering that you and I have for a long time wandered the round of rebirth.

[3] It is, bhikkhus, because of not understanding and not penetrating the Noble Truth of the Cessation of Suffering that you and I have for a long time wandered the round of rebirth.

[4] It is, bhikkhus, because of not understanding and not penetrating the Noble Truth of the Path Leading to the Cessation of Suffering that you and I have for a long time wandered the round of rebirth.

The Four Noble Truths are thus the foundations of The Buddha's Teaching, His Dispensation. He then explains:

[1] The Noble Truth of Suffering, bhikkhus, has been understood and penetrated.

[2] The Noble Truth of the Origin of Suffering has been understood and penetrated.

[3] The Noble Truth of the Cessation of Suffering has been understood and penetrated.

[4] The Noble Truth of the Path Leading to the Cessation of Suffering has been understood and penetrated.

Craving for existence has been cut off; the tendency to existence has been destroyed; now there is no more renewed existence. Let us then see how the Four Noble Truths are related to each other.

2. WHAT NEEDS TO BE FULLY REALIZED

The Buddha taught the Four Noble Truths for us to realize the Third Noble Truth, Nibbàna, which is to put a complete end to rebirth and therefore suffering. But that is not possible without the right conditions.

In the `Kåñàgàra' sutta , The Buddha explains first the conditions that make it impossible to put a complete end to suffering:

Indeed, bhikkhus, if anyone said: `Without having built the lower structure of a peaked house, I shall erect the upper structure', such a possiblity does not exist. So too, if anyone said:

[1] `Without penetrating the Noble Truth of Suffering as it really is;

[2] `without penetrating the Noble Truth of the Origin of Suffering as it really is;

[3] `without penetrating the Noble Truth of the Cessation of Suffering as it really is;

[4] `without penetrating the Noble Truth of the Path Leading to the Cessation of Suffering as it really is,

`I shall put a complete end to suffering', such a possibility does not exist.

This means that we cannot put a complete end to suffering we cannot attain the Third Noble Truth,  unless we have first fully realized the First Noble Truth , and fully realized the Second Noble Truth . Only then are we able to realize also the supramundane Fourth Noble Truth, the Supramundane Noble Eightfold Path.

The only way to attain these realizations is to first practise the mundane Fourth Noble Truth, the mundane path truth, which is the mundane Noble Eightfold Path, the threefold training:

1) Morality

2) Concentration

3) Wisdom

For bhikkhus, morality is Pàñimokkha restraint, and for laypeople, it is the eight or five precepts. When we are established in morality, we can develop access-concentration and absorption concentration ,which is jhàna , and can then proceed to develop wisdom, which is vipassanà meditation. Vipassanà meditation is nothing other than to realize the impermanent, suffering, and non-self nature of the Noble Truth of Suffering and Noble Truth of the Origin of Suffering. Only when we practise vipassanà well and thoroughly, and fully realize these two Noble Truths, are we able to realize the supramundane Fourth Noble Truth, the Noble Eightfold Path associated with supramundane Path Truth : the Path  of Stream-Entry, Once-Return , Non-Return, and Arahantship.

In summary: the aim of the Fourth Noble Truth is to realize the Third Noble Truth , which is achieved only by fully realizing the First and Second Noble Truths and the Origin of Suffering.

3. THE FIRST AND SECOND NOBLE TRUTH_1

But what is the First Noble Truth, the Noble Truth of Suffering? In the `The Dhamma-Wheel Setting-in-Motion Sutta'), the Buddha explains:

Now this, bhikkhus, is the Noble Truth of Suffering: birth is suffering; ageing is suffering; illness is suffering; death is suffering; being united with the unloved is suffering; being separated from the loved is suffering; not to get what one wants is suffering: in brief, the five clinging-aggregates are suffering.

When The Buddha teaches the Noble Truth of Suffering, He teaches the five aggregates; He teaches us to know and see the five aggregates. Our human world is the five-constituent existence(the world

of five aggregates), and unless we know and see the five aggregates, we cannot realize The Buddha's Teaching. This He explains in the `Puppha' sutta (`The Flower Sutta'):

And what is the ultimate reality of the world that the Tathàgata has realized with perfect and complete knowledge?

[1] Materiality

[2] Feeling

[3] Perception

[4] Mental formations

[5] Consciousness , bhikkhus, is the ultimate reality of the world that the Tathàgata has realized with perfect and complete knowledge. Having done so, He explains it, teaches it, proclaims it, establishes it, discloses it and elucidates it. When it is thus explained, taught, disclosed, analysed and elucidated by the Tathàgata, if there is someone who does not know and see, how can I do anything with that foolish common person, blind and sightless, who does not know and does not see?

The realities of the world that The Buddha is here explaining are the five aggregates, which are the Noble Truth of Suffering and the Noble Truth of the Origin of Suffering. And in the `The Great Mindfulness-Foundation Sutta' He explains:

And how, bhikkhus, in short, are the five clinging-aggregates suffering? They are as follows:

[1] the materiality clinging-aggregate

[2] the feeling clinging-aggregate

[3] the perception clinging-aggregate

[4] the mental formations clinging-aggregate

[5] the consciousness clinging-aggregate.

And in, for example, `The Aggregates Sutta', He explains that the aggregates are aggregates of eleven categories:

And what, bhikkhus, are the five clinging-aggregates? Whatever kind of materiality there is, whether

[1-3] past, future, or present

[4-5] internal or external

[6-7] gross or subtle

[8-9] inferior or superior

[10-11] far or near that is tainted , that can be clung to , it is called the materiality clinging-aggregate.

Whatever kind of consciousness there is, whether past, future, or present; internal or external; gross or subtle; inferior or superior; far or near that is tainted, that can be clung to, it is called the consciousness clinging-aggregate.

These, bhikkhus, are called the five clinging-aggregates.

These five clinging-aggregates are the First Noble Truth, the Noble Truth of Suffering, and, as The Buddha explains, they comprise each an aggregate of eleven categories. This means that to know and see the five aggregates is to know and see these eleven categories of materiality, feelings, perceptions, formations, and consciousness.

The first of the five clinging-aggregates is also called just materiality, and the remaining four clinging-aggregates (feeling, perception, mental formations, and consciousness) are together also called just mentality. Thus, the five clinging-aggregates are also called just mentality-materiality.

To know and see mentality-materiality as they really are, we need also to know and see how they are connected, that is, we need to know and see that in the five-constituent existence, mentality depends on materiality. The five-constituent existence is the world of five aggregates, and it is explained by The Buddha in the `The World Sutta'. Here, He explains mentality-materiality as eighteen elements: the six sense doors, six sense objects and six types of consciousness. He says:

And what, bhikkhus, is the origin of the world?

[1] Dependent on the eye and colour, there arises eye consciousness.

With the meeting of the three there is contact.

Because of contact, feeling [comes to be];

because of feeling, craving

because of craving, clinging

because of clinging, existence

because of existence, birth

because of birth, ageing and death, sorrow , lamentation, suffering , grief and despair come to be.

[2] Dependent on the ear and sounds, ear consciousness arises….

[3] Dependent on the nose and odours, nose consciousness arises….

[4] Dependent on the tongue and flavours, tongue consciousness arises….

[5] Dependent on the body and tangibles, body consciousness arises….

[6] Dependent on the mind and dhammas, mind consciousness arises….

To know and see mentality-materiality we need thus to know and see:

1) The sense doors

2) The objects that strike upon the sense doors

3) The thereby arisen consciousnesses and associated mental factors.

As explained by The Buddha, there are six sense doors:

1) Eye door

2) Ear door

3) Nose door

4) Tongue door

5) Body door

6) Mind door

The first five sense doors are materiality, and are therefore the same as the five sense bases, but the sixth sense door, the mind door , is mentality. It depends on the sixth material base, the heart base.

The five material doors take only their respective material object, whereas the mental mind door takes those five objects and its own objects. This is explained by The Buddha in the sutta, although the term He uses is faculty :

These five faculties, Brahmin, have each a different sphere, a different field, and do not experience each others field. What five?

[1] The eye faculty .

,[2] The ear faculty

,[3] The nose faculty

,[4] The tongue faculty

,[5] The body faculty .

Now, Brahmin, these five faculties, having separate spheres and separate fields, not experiencing each other's sphere and field, have the mind as their refuge, and the mind experiences their spheres and fields.

When the material objects strike upon their material sense door, they strike at the same time upon the mind door:

All other objects strike upon the mind door alone. The objects that strike upon the mind door alone include also those that are not mentality-materiality, that are not the world. We have thus six types of object.

1) Colour objects . . . . . .

2) Sound objects . . . .

3) Odour objects . .

4) Flavour objects . . . . . . . . . . . .

5) Touch objects

6) Dhamma objects . .

Dhamma objects are all objects apart from the previous five material types of object: all other objects in the world, which can be cognized only by the mind. They comprise six types:

1) Five kinds of translucent materiality

: the eye, ear, nose, tongue, and body translucency. They are gross materiality.

2) Sixteen kinds of subtle materiality

3) Eighty-nine kinds of consciousness

4) Fifty-two kinds of mental factor

5) The Nibbàna element, the Unformed Element

6) The infinite number of concepts: e.g. the concept of the breath, the kasina object, and names for the ultimate realities, without which we cannot communicate. As The Buddha explained, when one of the six sense doors comes together with its appropriate object, consciousness arises. We have thus six types of consciousness:

1) Eye consciousness . . .

2) Ear consciousness . . . . . . . . .

3) Nose consciousness . .

4) Tongue consciousness .

5) Body consciousness . . . . . . .

6) Mind consciousness . . . . .

As The Buddha also explained to the Brahmin, when an object strikes upon one of the five material sense doors, it strikes also upon the mental sense door. When you have developed strong and powerful concentration, you will be able to see that the object is reflected in the mind door as in a mirror.

4. THE FIRST AND SECOND NOBLE TRUTH_2

Then will you also be able to see that the consciousnesses that arise in one of the material sense doors are very weak. They `just pick up' the object. The actual knowing of the object is done by a series of mind consciousnesses that arise later.

For example, when a material object such as colour strikes the materiality of the eye door, and strikes at the same time the mind door, a mind consciousness arises followed by an eye consciousness:

they do not `know' the object; they do not know that it is colour. The object is known by mind consciousnesses that arise afterwards.

We may thus understand that to know mentality-materiality we need to know each type of mentality, each type of materiality, and how they work together. We need to know:

1) The materiality of the door.

2) The materiality of the object.

3) The mentality that arises in the material door and mind door.

We need to know and see the eye door, its object , and the mind consciousnesses and eye consciousness that arise when colour strikes the eye door. And we need to know and see that without the materiality of the eye door, no eye consciousness arises, without the materiality of the heart base no mind consciousness arises either, and without the materiality of the object, no eye or mind consciousness arises either. We need to know and see this for the ear, the nose, the tongue, and body too, and need to know and see that there are objects known by mind consciousnesses alone, which also arise dependent on heart-base materiality.

But these realities are not to be known only as concepts, because that is only to know and see things as they appear, which means we remain what The Buddha called a foolish common person, blind and sightless, who does not know and does not see.

To know and see these things as they really are we need to penetrate to ultimate reality; we need to know and see ultimate mentality-materiality.

5. YOU DEVELOP CONCENTRATION

To be able to see the individual types of materiality of individual råpa-kalàpas is to be able to see ultimate materiality, and that requires strong and powerful concentration. Only strong and powerful concentration is able to know and see things as they really are. It is explained by The Buddha in, for example, the `Samàdhi' sutta (`The Concentration Sutta') of the `Section on the Truths':

Develop concentration (samàdhi), bhikkhus. Concentrated (samàhito), bhikkhus, a bhikkhu understands according to reality. And what does he understand according to reality ?

[1] He understands `This is suffering' according to reality;

[2] He understands `This is the origin of suffering' according to reality.

[3] He understands `This is the cessation of suffering,' according to reality.

[4] He understands `This is the path leading to the cessation of suffering' according to reality.

Develop concentration (samàdhi), bhikkhus. Concentrated (samàhito), bhikkhus, a bhikkhu according to reality understands.

That is why, at Pa-Auk, we teach first to develop the strong and powerful concentration of the jhànas (absorption concentration) using, for example, mindfulness-of-breathing and the ten kasiõas, or access concentration using four-elements meditation (catu-dhàtu vavatthàna).

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