Crossing the Flood (Ogha Tarana )

When the Buddha was residing at Jethavanaya in Savathnuwara one night, a deity approached the enlightened one and asked how he managed to “Cross the flood (ogha)’ without drowning. Buddha’s answer was simple and direct,

‘I crossed the flood without staying still and with no exertion.’

Let’s examine this simple yet profound answer by the Buddha.

What the deity implied in her question was how the Buddha crossed the flood of Samsara. Tathagatha's reply addressed the specific context of the deity’s question when he said that he crossed the Samsara flood without staying still or exerting himself.

As his responses literally meant, the Buddha couldn't have crossed the flood if he stood still within the flood for that he would have got drowned. Similarly, had he exerted himself to keep afloat he would have drowned anyway due to exhaustion.

The Buddha went on to explain his response and preached that the worldly beings are hindered by four types of Floods or Oga , known as Floods of Sensuality, View, Existence and Ignorance, (Kama Ogha, Ditti Ogha , Bhava Ogha and Avidya Ogha)

He identified that the above four floods impedes one from crossing ‘Samsara’ by arresting his/ her spiritual progress towards complete liberation. The Enlightened one used the term Oga to stress the danger in these fetters making comparison to a destructive flood that cannot be crossed easily. It implies that the one who entangles himself in any of the above is dragged away into suffering similar to a person who gets drifted and drowned in a flood.

In terms of the flood of sensuality one gets drowned either way, if he stays still or if he exerts himself. The one who embrace sensual pleasures will stay with it being ignorant of the evil effects and eventually get drowned ending up with suffering, on the other hand the one who react with aversion and exert himself will not succeed in crossing either but will end up in suffering as well due to exhaustion. This relates to the adherence to the two extremes in sensuality known as Sensual Indulgence (Kamasukhallikanuyoga) and Self Mortification (Attakilamathanuyoga) both of which were rejected by the Buddha as extremes to be discarded.

What needs to be highlighted here is that in the situations of extremes discussed above, the person, whether he stays still or exerts himself attempting to keep afloat, is still remaining within the flood. Similarly, a person who grasp a thing as a pleasurable item and the other say for instance, who attempts to observe the impermanence of the object, both act on an object that is already perceived as a one that exists externally. Neither of them will be able to ‘cross’, the floods in the former instance and the Samsara in the latter.

In terms of the flood of view, a person who is caught up with the view; say an eternalist tend to stay still while a materialist would exert himself, both being deluded by the soul view. In either way they both will eventually drown and hence the liberation from suffering is not achieved through either way.

Flood of existence relates to craving to stay within the existence or to escape from it, for instance, craving for material existence or fine-material existence, experienced in dhyana states.

This is the reality within the world as revealed by the Blessed One in terms of experiencing through all six sense bases. For instance, an object that seem to exist externally is perceived as a thing, say a car or house, and will be known and responded according to the likes and dislikes, forming attachment or aversion. One can contemplate on the impermanence, unsatisfactoriness or soullessness of the object perceived. However, it should be noted that the error has already been made in determining an object that exists upon which the defilements as attachments or aversion are formed by one and impermanence, unsatisfactoriness etc. is observed by another. In relation to the flood example it is identical to either staying still or exerting to stay afloat while still being in the flood. The end result in either case is suffering!

The teachings imply that the right way to cross the flood is not by leaning to any of the extremes (staying still or excreting within the flood) but by swimming across skilfully,

Venerable Sudassana explains this further with the example of two people trapped within a  fire ball. One person stays still without any attempt to free himself from burning but the other jumps up and down, moves from side to side trying to avoid flames. None of the two survive at the end as both make no attempt to escape from the ball of fire. Similarly, says the Venerable, “the beings with ignorance are trapped in the worldly existences with no refuge.”

The Enlightened one recognised the flood of ignorance as the primary among the four floods as it forms the basis for the other three floods. Hence, he preached, by removing ignorance through the right view and by seeing things as they really are,  one can ‘cross’ the flood of ignorance and thus the floods of Sensuality, View and Existence, reaching complete liberation.

Liberation from Suffering

The Buddha to be Prince Sidhartha was disturbed by his encounters with a sick person, old person, a dead body and a monk, experiencing for the first time the unsatisfactory nature of life resulting in his great renunciation. Through his enlightened mind the Buddha recognised suffering in birth, decay and death, grief , despair, lamentation etc. and claimed that in short the five clinging aggregates are ‘suffering’. In other words he said that association of the five clinging aggregates are suffering.

With his unprecedented wisdom, the Buddha identified the four noble truths in existences which were taught as,

·         Suffering (Dukkha).

·         Cause for Suffering (Dukkha Samudaya),

·         Cessation of suffering (Dukkha Nirodhaya), and

·         The path to cease suffering. (Dukkha Nirodha Gamini Patipada).

Cause for suffering he said was due to craving; however, he did not preach to cease craving as the fourth truth. Instead, he showed a path and stressed that the one who follows it will reach cessation of suffering, i.e. attaining Nirvana, by discarding craving. The Noble Eight fold Path was declared as the Right View, the Right thought, the Right speech and so on, where gaining the Right view is considered as the forerunner in achieving the rest. The Right View is described in the script as knowing the four noble truths, i.e. knowing suffering, cause for suffering and so on. In accordance with the definition of suffering discussed above, the Right view is, knowing the five clinging aggregates, the cause for it, cessation of it and the path to the cessation of the five clinging aggregates.

In his Dependent Origination doctrine, The Buddha identified ignorance as the primary cause that trigger the cycle of cause and effect phenomenon leading to suffering, i.e. birth, decay death etc. Ignorance is identified in the script as not knowing the four noble truths. In other words it is having the wrong view of not knowing the five clinging aggregates, the cause for it, cessation of it and the path to the cessation of the five clinging aggregates.

The Buddha further elaborated on ignorance as not knowing the arising ceasing nature of compounded things due to conditions, or the true reality of the world, i.e.  The things that are not present before arise due to conditions and cease when the conditions are not present.

He further said that to gain the Right View or to overcome ignorance, one need to observe the transitory nature of things or aggregates and by observing this reality one will realise that the things that are not present before arise due to conditions and cease without leaving anything behind. This is gaining the Right View by removing ignorance or arising of true ‘science’ or ‘Vidya’, as claimed by the Buddha. It brings to light the understanding of the Four Noble Truths setting in motion the path to cessation of suffering as the Noble Eightfold Path.

Worldly belief is that things exist permanently and we see what is out there when we look at them, (similarly with hearing sound and smelling aroma etc.), however, when one with the Right View, pursues on the Eightfold Path through the Right thought, Right speech, Right Effort, Right Livelihood, Right Mindfulness and Right Concentration, his notion of permanence, or what is seen exists before and remain afterwards, begins to fade away. His craving and clinging to compounded things will gradually be released as he begins to realise that nothing exists but arise to the occasion when the conditions are present and cease when the conditions separate. Realisation of impermanence in this manner conforms to the noble practice and is beyond the mundane understanding of impermanence of things that are already accepted as those that permanently exist. The common understanding in the world is that the forms that exist in the world are subject to change and hence are impermanent. An analogy considered in this regard is that a person cannot step into the same river twice as both the water and the man are constantly changing. Meanwhile, the scientists concentrate on the behaviour of matter in order to determine the formation of things that exist externally. They have been able to observe that things we see are manifestations of wave forms and hence are subject to constant change. This is claimed as evidence for the commonly accepted theory of impermanence.

In contrast to focusing on the things that are external, Buddhist teachings urge to observe from within, drawing attention to the formations in mind, in relation to external objects due to ignorance. It focuses on the mental impressions left behind by these formations which we grasp in accordance with our likes and dislikes as those that exist permanently. The craving and clinging we develop on these impressions forms our existence (bhava) and hence future becoming. The Buddha urged us to cease the existence (bhava nirodha) or in other words to cease the world created within us. He preached to observe the arising and ceasing nature of the aggregates being subject to the phenomenon of cause and effect to establish the reality of impermanence of things grasped in our minds. He proclaimed that by gaining the above vision is the key to discard craving and clinging which are instrumental in forming existence.

In depth understanding of the Dependent Origination theory is essential to identify the above phenomena. The Dependent origination theory as we have learnt is the cycle of cause and effect consisting of twelve links known as, Ignorance, Formation, Consciousness, Name-Matter, Six Sense Bases, Contact, Feeling, Craving, Clinging, Existence & Becoming leading to Decay, Death (Avidya, Sanskara, Vinnana, Namarupa , Salayathana, Passa Vedana, Thanha, Upadana,Bhava, Jathi & Jara Marana, etc. )

The order in which we are made to understand this process so far is that due to our previous ignorance we are in this existence, being subject to the process of contacting and feeling, thus generating craving and clinging which form our next existence. In accordance to this understanding of the dependent origination there is no opportunity to liberate in this existence as ignorance is said to have occurred at a previous existence, states Venerable Sudassana.

The Venerable points to the error that had been occurring in understanding the process in that manner and explain it from another perspective, where ignorance being the primary cause for becoming that influence the Dependent Origination process at the level of seeing hearing etc. in the present (as well as in the past). He stresses that there aren’t any defilements in this state, however, the resultant Kamma formation that come into play leave  traces or impressions (in memory) of what is experienced, even after the occurrence has ceased thus making way for craving and clinging. We associate the world through these mental impressions (images) to which we make reference to each time we encounter an object. Our craving and clinging arise from these impressions we have created in respect of the external elements, grasping as person, a thing etc. thus forming the five Clinging Aggregates corresponding to aggregates of form, feeling, perception, formation and knowing.

The suffering results due to grasping as a person or a thing which occur due to ignorance. As aggregates have already ceased and what we grasp are mental impressions taken as person or thing (clinging aggregates) our defilements are formed on the erroneous mental constructions rather than on the aggregates. As we associate the world with these erroneous fabrications , when the external objects deteriorate due to natural causes, we suffer, noting the persons (we have constructed in our mind) have decayed or deceased, or have departed. Hence the Buddha preached the five clinging aggregates (pancaupadanskanda) are suffering.

The difference between an Enlightened person and us lay people is that they interact and associate with the pure aggregates but we, with erroneous mental impressions or clinging aggregates (upadanaskanda).

Clinging leads to formation of existence (bhava) and therefore, becoming (Jathi), hence, the repetition of the Dependent origination cycle by arising of re-birth (or re-link) consciousness (Prathisandi vinnana) , Name-Matter, Six  Sense Bases, leading to contact and feeling, referred to as the five elements of contact.  This is the state of the worldly existence of kamma formation that sets off craving & clinging repeatedly, forming existences and causing rebirth. Now we recognise two trigger points in the process of the Dependent Origination, i.e, ignorance being the determinant of Kamma formation and Craving in forming an existence to ensure future becoming. The teachings urge to remove ignorance (by gaining the Right View) rather than directly confronting craving, the cause for suffering, hence, the point that enables us to act on to end this cycle is the state of kamma formation. We recognise that if we do not carry impressions of what is erroneously formed by the mind there is nothing to hold on to, nothing to crave for or cling to thus no more existence or becoming!

By observing the aggregates through the Right View and analysing the form, one will realise the impermanence of aggregates and hence, the error in our mental formations.

When the form is not known as it is the defilements arise, and due to defilements our view in turn gets hindered, concealing the reality of the transitory nature of aggregates.

Buddha’s teaching was to see the form as it is, as a form created by the eye where a number of elements are grouped in a particular order. A form that is created when hair, flesh and bones etc. are grouped is identified as a person. Similarity is drawn in the script, between the above and perceiving a chariot, where a chassis, wheels, a cabin etc. are grouped in a particular manner. Another simple comparison is with perceiving a table where few pieces of wood are arranged in a particular order. This is further discussed below through the clay pot example.

If one is to contemplate further he can observe the momentary nature of the form, i.e. arising of the form and cessation of the form (Ithi Rupam, Ithi Rupassa samudayo, ithi Rupassa Attangamao) as revealed by Buddha. The four Great Elements that pose in conjunction with other factors are captured by the eye as forms. When the factors or conditions are not present the form ceases. The resultant aggregates, feeling, perception etc. arise and cease correspondingly and the act of seen or heard is completed. Now he sees that the objects do not exist permanently and what we seem to grasp are our own mental fabrications. He further sees the void in responding to the non-existent feeling through greed or aversion and therefore, he sees nothing remain to crave for or cling to and to form a future existence that would lead to further becoming.

When craving and clinging fades away by meditating in that manner he would not associate the object with the personality view, no more grasping as mother child, friend etc. or as permanent things that exist, gold silver, car etc. and therefore, cause for suffering (craving) is eradicated, with no further suffering, he is liberated from suffering due to the five clinging aggregates, Dukkha Nirodha.

Example of the Clay Pot.

By arranging a lump of clay into a shape a pan is formed. Consequently, the item is identified by its shape, as a pan, rather than from what it is formed of. When the same pan is crushed and remodelled into a different shape it will be called as the intended shape for e.g.  as a pot or even an elephant. On each occasion attention moves from one shape to the other in perceiving or identifying as different objects. If all these are crushed and spread on the floor a layer of clay will be seen which is identified as clay but in other instances attention was just on the shape failing to move beyond, thus ignoring the reality of ‘an object is seen where clay is formed in a certain manner’. Similarly, when a different group of matter is arranged, for instance in a denser order, it may be identified as a Gem or Diamond, adding a value for the difference in appearance. It is now evident that what we grasp as mental impressions are the shapes and not the aggregates that the objects are made of. This is the nature of the sensual world.

Recognising how we are deceived in  this manner is the key to gain the Right View by discarding wrong views, which in the instance discussed earlier is the personality view due to grasping as a person  (Attavada upadana) and grasping as pleasurable items in the latter (Kama upadana). The Buddha said, it is due to clinging that one determines its next existence that lead to becoming. It is important to note here that craving or clinging occurs on shapes or mental constructions and not on the aggregates, hence the formation of Clinging aggregates upadanaskanda. Therefore we can come to a conclusion that clinging aggregates are formed due to grasping as person or things and removing such grasping will release us from suffering due to clinging aggregates.

When craving is completely eradicated by perusing along the Noble Eightfold Path, he sees things as they are and therefore not grasping anything as impressions of kamma sanskara, the cause for becoming. This is the state of liberation, or reaching sopadishesha nirvana, attaining enlightenment, yet with a residue of aggregates, which he will carry until his death. Final extinction occurs at his death when all remaining aggregates cease to exist which is referred to as anupada parinirvana.

  

Notwithstanding, if ignorance is only reduced but not removed the becoming at relevant state of existence will be determined in accordance with the sense bases he grasps, i.e. those who grasp all six sense bases continue to remain in the sensual world (kamavacara) but those who discard senses via nose, tongue and touch but grasp senses from eye and ear will form its becoming at material (rupavacara) state. Further release  of remaining  senses but the mind and emptiness of perception or ‘space ‘ only will form his becoming in the in-material (arupavacara) state concludes Ven. Sudassana.

Impermanence and the Three Marks of Existance

The Buddha identified the three characteristics or the Three Marks of phenomenon (Thri Lakkhana), impermanence, suffering and selflessness (egolessness), as doorways to liberation (Vimukthi Mukha). This philosophy is only found in Buddhist teachings and is beyond the common understanding of the world for instance, the notion of impermanence.

The reality of impermanence is misconceived in the world as it recognises it as impermanence of a thing or being that is already exists. A piece of furniture, for e.g. a table, is considered as an item that is subject to the phenomenon of ‘Impermanence’, similarly a car or a person. This is the understanding within the world. The drawback as seen from the point of view of Buddha’s teaching here is that the thing or the person is first recognised as something that exists in the world before its nature of impermanence, in the worldly sense, is taken into consideration.

One can contemplate on ‘impermanence’ of things or persons in this manner; however, will never be able to see it by himself at once, which is fundamental to Buddhist realisation. Note here that the person is already deceived by the Distortions (vipallasa), through perception, mind, and view, in determining the object that exist before attention is drawn to the impermanent nature of the object. Contemplating in this manner will help to an extent in acquiring merits and reducing the defilements of greed and aversion, nevertheless, the being is not free from forming Kamma, as Merit itself is considered as forming kamma ( punyabhi sankhara).

The Buddha advised to see beyond the form as a product that is formed due to combination of factors, as a result of the cause and effect phenomenon. He pointed to the transitory nature of form and stressed the importance of observing the arising and ceasing phenomenon to recognise it's impermanent nature. By pursuing in this manner through insight meditation, it is said, one can realise that things do not exist before or after the occurrence of ‘seeing’ but arise to the occasion when conditions are present  and cease thereafter when conditions cease to exist. This is referred to as pubbanta nana (knowledge that things didn’t exist before) and aparata nana (knowledge that things do not exist after), knowing both and seeing it’s arising and ceasing nature at the present is known as pubbanta-aparanta nana. When the above is known one is considered as knowing the Dependant Origination occurrence (Paticcasamuppada Nana). Realising the arising ceasing nature of form completely eradicate ignorance. When one is free from ignorance there is no more craving or clinging, thus no ‘existence’ (bhava) . When he is freed from existence he is free from becoming or jati and hence, decay and death and so on, that is defined as suffering.

It is also said that impermanence leads to suffering, Yadaniccan tan dukkan. This is due to the notion of permanence grasped by the worldly beings. When the reality is not known the man believes that the things they form in mind, sanskaras, in relation to external objects exist permanently. He is ignorant of the transitory nature of compounded things and thus clings to the impressions formed in mind as those which exist permanently out there. Due to the fact that the mental impression is formed by himself in his own mind it lingers in his memory, grasping as man, woman or car etc. This is the view with which we lay people interact in this world accumulating karma in the process. The suffering occurs when the external objects which are subject to transformation appear different to the mental impressions that he has grasped as things or persons that are permanent. When he realises the error and overcomes his ignorance through the Right View, he is not deceived anymore and hence eliminate craving & clinging, the cause for suffering. It is further said when it is suffering it cannot be considered as ‘me or mine’ hence Anatma (selfless), Yan Dukkan Tadanatta. Through the Right View one will see the three characteristics of phenomena, Impermanence, Suffering and Selflessness.

The Simile of the Mirror Image

When we stand in front of the mirror we know that the image formed on it arises as we look into the mirror, due to the presence of several factors, i.e. Mirror, our body and light. We also know that the image disappear when we move away from the mirror. We do not grasp the mirror image as a thing that exists permanently. If one can meditate on that occurrence alone it will help him to develop his skills and to remove his delusion in day to day encounters establishing the impermanent nature of all things. He will know that the eye, the object and eye consciousness are all impermanent and just arise to the occasion and cease thereafter. He will see the void in what he used to cling onto as things that exist permanently, like the image falling on the mirror.