Discussion on the Middle (Path) Doctrine: Majja Sutra

When Tathagata was residing at Issipathanarama in Benares (Varanasi), one day after their usual meal round, a group of monks were having a discussion on a dhamma previously preached by the enlightened one clarifying the Middle Path to a youth called Tissa Metteyya. One monk started the discussion making reference to the Buddha’s exact words to the youth, seeking clarification from the other monks what precisely has Buddha referred to here in terms of the two extremes.

‘So ubh’ante vidithvana – Majjhe manta na lippathi

Tam brumi maha purusothi – so’dha sibbhani maccaga ti’

‘The one who sees the two extremes and does not adhere to the middle either  to relinquish braiding, is called a great man.’

(Majjhe Sutra - Anguttara Nikaya) 

He questioned how one could have an inclination to an extreme and how one could be in the middle practicing the middle path. The monk further queried, how could that person avoid braiding (sibbhani) by associating the middle and what is meant by braiding?

One elderly monk clarified the Buddha’s teaching as follows, “contact is one extreme and the cause for contact is the other, cessation is the middle. Sibbhani is a name for craving which means braiding or stitching.” He further noted that craving being the cause for suffering braids one to the existences. “The one who discard craving by not leaning to the extreme of contact or the cause for contact but by being in the middle, i.e the state of cessation of contact, is called the Great Man (Mahapurisa- an Enlightened person),” the monk clarified.

 Another monk stood up and said, “as I understand, the Buddha’s teaching refers to the following, ‘the past is one extreme, the future is the other and the present is the middle’. If one embraces the Past and dwells in the past that is one extreme and the one who dwells in the Future that is the other extreme. Present is the middle, however, one should not stick to the present either. The one who practices in this manner will discard ‘braiding’ or craving and hence will be called a great man.”

“Well, as I have heard the Tathagata meant that the internal sense bases are one extreme while externals sense bases are the other, the consciousness is the middle”, said the third monk joining the conversation. “The one who removes craving by avoiding the above two extremes is said to be the great man”, he added.

Likewise three more monks presented their views on the topic, one said, the Matter is one extreme and the Name is the other while the consciousness being the middle and another thought that the Happiness is one extreme the Grief the other and the equanimity is the middle. The opinion of the last monk was that the Personality (Sakkaya) is one extreme and the Personality view (Sakkaya Ditti) is the other where cessation (of Personality view) is the middle. As all these monks had different views on what Buddha referred to as the middle path, they decided to meet the Tathagata himself for clarification.

Having listened to all of them the Buddha was delighted and expressed his agreement with everyone, they all being correct, however, he clarified that when he preached this dhamma to the youth Tissa Metteiya  on a previous occasion he particularly referred to ‘Contact’ and ‘Cause for Contact’. The Buddha has further said that the interpretations from all monks in this instance are also correct in terms of the middle path, as the path to remove craving (referred to as braiding or sibbani in this instance) and to end suffering.

By knowing any of the above interpretations one can relate to the true meaning of the Middle path disclosed by the blessed one. If one practices to keep to the middle avoiding extremes in terms of any one of the methods discussed above he will not be inclined to any of the extremes explained through other methods.

The one who avoids extremes of Contact and the Cause for contact and keeps to the middle (the state of cessation) will inevitably avoid the extremes of the Past or Future, Happiness or Grief, Name and Matter and so on. The person who practices the middle path through any method mentioned above will avoid inclination to any form of extremes explained through other methods.

“The above discussion of the two extremes primarily relate to two of the Four Noble Truths revealed by the Buddha, the Truth of Suffering and the Truth of Cause for Suffering. Where these two extremes exist the middle path cannot exist. For example the extreme of contact is the Truth of Suffering and the extreme of cause for contact is the Cause for Suffering”, explains Venerable Sudassana Thero.

The one who discards the extremes of both suffering and cause for suffering accomplishes cessation and therefore the path to liberate from suffering (by removing craving - the cause for suffering) is shown as the middle path. In other words the Noble practice is to avoid the two extremes, suffering and cause for suffering,

Let us examine what the two extremes of contact and the cause for contact are and the reason to identify the cessation of contact as the middle?

The Extreme of Contact and Cause for Contact 

There are six types of contact.

Eye contact

Ear contact

Nose contact,

Tongue contact

Body contact and

Mind contact.

For the contact to arise three factors should come together, for example, due to combination of the eye, visible object and the eye consciousness, the eye contact arises. When a contact occurs it results in creating sensation, perception followed by formation (or determination) which are said to be endowed with contact. The state of seeing, i.e. when the three factors, eye, visible object and the eye consciousness come together to form sensation, is called the Contact extreme. Thereafter, generating defilements in form of greed, ill will and delusion (as pleasant, unpleasant or neutral) on what is seen and knowing it distinctively is the other or the extreme of Cause for Contact.

In other words the state of seeing and knowing what is seen are the two extremes and hence, the one who is inclined to either of the above is not following the noble path.

As described there are two states in the act of seeing an object, the state of seeing and the state of knowing what is seen. We all see the same object but each one of us may know it differently. For example one person may have a liking to a thing or a certain person while the other may hate that thing or the person. The same person will be seen as mother, sister, daughter and wife by different people.

The one who leans to the state of seeing is said to be in the extreme of Contact. If he responds to what is seen through thought, speech, or action, in accordance with his liking and disliking, he is in the state that ensures future arising of contact (extreme of Cause for Contact).

A toddler in a cradle sees the colourful mobile hanging above him but he wouldn’t know what it is. Though he sees the colour variations say as, red, blue or yellow, he wouldn’t know what they are known as. This is the state of noting without knowing any descriptions, the state of contact. The toddler dwells in the contact extreme and what an adult primarily experiences at the state of seeing or hearing is no different to that of the toddler. However, the latter proceeds to the other extreme forming defilements and developing a cause to experience a contact again. It should be noted that though the toddler’s experience ends in the first extreme he is still not free from the ability to form defilements as he matures, since ignorance is present as a latent tendency (Anusaya).

When we are said to be dwelling in the contact extreme, the mind is not defiled similar to that of the toddler, however, both are still considered to be in an extreme as the ignorance is still present latently. When the grown up child eventually identifies the colours of red, blue yellow etc. it’s the state of determination or formation and responding through thought, speech and action, the opposite extreme. Defilements are now developed in form of attachment, aversion or delusion. Now we note that the state of causing contact is at this extreme since kamma is formed here to cause Relink-Cognition. We also recognise that our attachment or aversion is on our own mental formations which occur at the state of developing the Cause for Contact rather than on people or things that we encounter at the state of Contact. Say we develop a lustful affection upon a person and contemplate on him or her over and over again making it a habit, we tend to remember the person based on that habit when we see him or her again, even on a picture. This occurrence is identified as the function of cankers, or depravities (Asrava) in teachings. When we are ignorant of this phenomenon, we begin to love a person or to hate a person that seem to exist externally, in accordance with those cankers we have developed (as habits). When the Contact extreme is not understood as it is, one cannot refrain from moving to the next extreme, the state of creating Cause for Contact.

Elephants love to eat twigs of a Mesquite tree, called Katu-Andara in Sri Lanka. Mesquite tree has sharp thorns in abundance which can make greater harm to the man but not to the elephant. When the elephant eats the Mesquite twigs the thorns pierce its gums causing bleeding. The animal enjoys eating the thorny Mesquite twigs not knowing that it is the taste of his own blood that he enjoys and hence reaches out to eat more and more.

Similarly, not knowing the unwholesome consequences of the Contact we interact with things or persons that we have grasped with desire. We are ignorant that our attachment is to our own mental fabrications rather than to an external object, similar to the elephant who is deceived of the taste of his own blood as that which belongs to Mesquite twigs.

As the two extremes are not known the elephant returns to the contact extreme, munching the twigs and thereafter enjoying the taste which is the other extreme. It's craving for the taste of blood makes the elephant to reach out again to the Mesquite tree. There is no end to this cycle.

Keeping to the Middle (path) avoiding extremes does not mean going into seclusion escaping from the sensual contacts. The noble practice is to live like the rest of the world do but being aware of the unwholesomeness in leaning to the extremes.

The Deer sees presence of water in the Mirage and so do we, which is the contact extreme. Due to lack of wisdom the Deer runs towards the mirage to quench its thrust while we don’t as we are aware of the phenomenon that the appearance of water is created by the eye and the surrounding conditions. Not knowing the truth the Deer is deluded but we aren’t due to our wisdom in this instance. In the same way, if we can develop our awareness that what is seen is different to what exists out there, in our day to day life, we can experience what the others experience in the world but not being deluded as the others do in such instances. This is known as living in the world while being aware of the causality. In summary it is the realisation of the distinction between sense experiences and what arises in the mind in relation to those experiences, the noble practice of not combining the two together.

The person who avoids the two extremes and follow the middle path discards craving and such person is called ‘Maha Purisa’.

The above being the explanation of the middle path through Contact and the Cause for Contact let us examine how this Dhamma applies to the other methods too.

The Extremes of the Past & the Future

As raised by one monk who participated in the discussion, Past is considered as one extreme and the Future as the other while present being the Middle. Our experiences through contact (sense) bases occur in the present. Our thinking of the past or future is strictly at mind consciousness level.

Definition of the present is different in terms of the mundane (Laukika) state to that of the super-mundane (lokottara) state. Though it is called the state of equanimity, ignorance is present as a latent tendency in the former state, at each sense experience, say seeing, hearing etc., hence we do not see beyond the sense bases. The equanimity observed with insight, in the latter state, is different as one sees beyond sense bases and hence there is no adherence to the present. 

Six sense bases arise from Name-Matter which are developed by re-link consciousness that come to be due to past kamma & craving caused by ignorance. Therefore, sense bases are said to be conditioned by past ignorance, kamma and craving. The act of seeing is associating the causes from the Past and responding by thought, speech and action known as the Future extreme. Further, not seeing beyond the form, holding on to eye, is noted as associating the past as well (same with all other senses). Also noteworthy as associating the past are what we experience, such as things that we saw or people we have met in the past. This is due to the notion of existence and presence that characterises the world but noted as an extreme.

Thinking of future action to see someone or to get something is leniency to the future extreme through the mind sense base forming attachment, aversion and delusion in the mind, to cause future existence. Responses through thought, speech and action with greed or ill will for what was experienced, relate to the future extreme.

The past extreme is responsible for creating the future extreme, similar to the previous explanations through other methods e.g. contact extreme and the cause for contact extreme.

A frame of mind beyond the world is necessary to understand how to refrain from dwelling in form (past) and not to respond with likes and dislikes (future). Such a frame of mind can only be achieved in the Buddhist way.

One can train himself to see beyond form while associating the eye. Such person will not dwell in the form extreme & will inevitably avoid the future extreme. He or she will see things in the same way as the worldly beings do but see beyond form. To him or her what is seen is one thing but what exists externally is another, as discussed in the mirage example.

Though the Deer grasps the mirage seen as water the man has the wisdom to see beyond and not to dwell in the visible form. Knowing what is seen is not there and things seen do not exist (before or after the act of seeing) is discarding the past extreme (and therefore the future extreme). The one that associate the world in a manner where he will not leave anything behind, any form of trace that would cause future cognition, is said to be the ‘Great Man’. 

 The Extremes of Happiness and Sorrow

The script refers to five forms of happiness arising from the, eye, ear, nose, tongue and body sense bases as well as in the mind (Somanassa - through mind contact :Mano Sampassa). Similarly, it refers to five forms of sorrow or grief that arise from the five sense bases, eye, ear, nose, tongue, body and in the mind (Domanassa - through mind contact: Mano Sampassa)

Equanimity or Adukkhama Sukha is recognised as the intermediate or middle feeling in respect of the above feelings. However, this isn't the middle that is referred to in teachings (in respect of the Noble Path) as it is not unique to Buddhist practice. The Middle path preached by the Buddha is not just observing equanimity which even the non-Buddhists practice. What lacks in that practice is that the ignorance is not removed.  

As lay people we constantly associate greed, hatred and delusion even though they are not clearly evident in our thoughts, speech and actions. Though we can refrain from greed and hatred we cannot remove ignorance that is present as a latent tendency (Anusaya) and hence we are ‘not free from Mara’ the Tathagata has said.

In addition to his advice to avoid the two extremes of feeling, the Buddha went on to stress that one should take necessary care not to adhere to the middle either, Majje mantha na lippathi.

The presence of happiness and grief themselves are not extremes but it is our leniency and attachment to them that was rejected by the Enlightened One as extremes. Leniency to equanimity is also categorised under the extreme of happiness since People find comfort in equanimity, as a state of relief from suffering, however, it is said they are still not free from delusion (moha).The nature of worldly existence is that beings hold onto happiness, grief or equanimity, being subject to the ‘Eight Laws Relating to the Vicissitude of Life’ (Ashta Loka Dharma), Liberation is only achieved by moving beyond the worldly existences, becoming lokottara.

Understanding the causality of both happiness and grief helps one to overcome his or her obsession to be inclined to either of the two extremes. When one learns the unwholesome consequences of leaning to Happiness and Grief he will not be attracted to them, hence, will seek equanimity. However, he needs to be aware of the conditionality of the state of equanimity and observe equanimity within equanimity so that he will not adhere to it. The one who discards craving by practicing in such a manner avoiding the two extremes and not adhering to the middle is called the Great Man.

The Extremes of Name and Matter or Nama & Rupa

In Buddhist teachings Name (Nama) are defined as contact, sensation, perception, Intention and attention. Matter (Rupa - visible, audible etc.) is said to be formed by the Four Great Elements and those forms that appear due to the presence of Four Great Elements. The name and matter are said to be interdependent.

Contacts through five senses (with external objects) give rise to sensations experienced as pleasant, unpleasant or neutral. Attachment to such sensations through contact due to five senses is considered as leniency to Matter (or Form) extreme. Pleasant, unpleasant or neutral feeling experienced through the mind is due to association of the mind sense base. When what is thought becomes reality, i.e. accepting the mental object as a thing or person that exists, it’s the name extreme which is also referred to as the extreme of cause for suffering. The matter extreme is considered as the extreme of suffering and hence the relief is said to be in the middle, which, in this explanation is noted as the state of consciousness. Such state of mind is noted as the mind that is free from any clinging.

When there aren’t any mental impressions of external objects (visible, audible etc.)  and thus what occurs in mind does not become reality, one realises that nothing exists externally. This is the knowledge that, what occurs in mind ceases from within, as the middle. Attachment to either extreme makes one prone to ‘sibbani’ (braiding).

The one who associate the mind without leaning to the extremes of Name or Matter is known as the Great Man.

The Extremes of External Sense Bases and internal Sense Bases

Seeing form and leniency to see form (hear sound, inhale odour etc.) is known as inclination to the external sense bases. When one sees a visible object, experiencing as pleasant , unpleasant or neutral,  his or her mind is engaged in that act  and hence is said to be attached to an external object. Similarly when one hears a sound and listen to it attentively, experiencing it as pleasant, unpleasant or neutral, he is said to be attached to an external object. The same applies to other sense experiences including the mind. This is the nature in the world of associating form, whether it is a visible, audible or otherwise, known as the extreme of external sense bases. In this process even if one decide to contemplate on impermanence, unwholesomeness etc. of the object being experienced he or she is said to be still in the extreme of external sense bases not being free from the ‘Form’ (visible, audible etc.).

To experience external sense bases we have six internal sense bases. The feeling of presence of an eye, an ear or a nose etc. that is engaged in the acts of seeing, hearing, inhaling etc. is said to be the extreme of inner sense bases. The one with the notion of possessing senses that exist constantly is not free from the extreme of internal sense bases.

The Buddha has preached that the eye is invisible, internal and being non-existent it arises and ceases without any remainder. He further said that the eye arises when the conditions for the occurrence of seeing come together and ceases completely when the conditions cease to exist. Therefore, the eye is said to be subject to causality and does not belong to a person, the same applies to the other internal sense bases. The worldly beings with no knowledge of this phenomenon believe on senses that exist constantly and hence are in the extreme of internal sense bases.

The one that grasps the sense bases cannot avoid the resultant feelings, creating defilements of greed, ill will and delusion that form part of the process.

Moving beyond forms that we grasp as things that exist externally is vital to be free from the extreme of external sense bases and release from the extreme of internal sense bases is considered as being detached from internal sense bases, eye, ear, nose etc. Seeing, hearing etc. in the same way as the worldly beings see or hear but  with the knowledge that that what is seen (or heard) is not what exists externally and what exists externally cannot be seen (or heard) is the vision that has to be developed. ‘Vidharshana’ (Insight) is defined as the ability to see (or hear, smell etc.) in a superior manner than the lay people. Here when a person sees an external object he sees the same object that the others see. Even though his thoughts on that object are wholesome (unlike those of the others who see the same object), what he sees is no different to the others. Contemplating differently on a form that others also experience is not considered as seeing Insights. The difference noted here is that his or her thoughts will be wholesome while the thoughts of others are unwholesome (with greed, ill will and delusion). As a consequence one will gain merits to be born in a higher realm while the other will be borne in a lower realm having gained demerits.

In the mirage example, the Deer and the man both see with the eyes that has arisen due to previous kamma, both sees water where the mirage is, however, while the Deer believes that what is seen (water) is there, the man who also sees the presence of water is not deceived as the Deer, owing to his wisdom in this instance. The latter knows that what is seen is not there but is created due to conditions. This is considered as seeing with insights or Vidharshana which is beyond the vision of the animal. In this instance the man’s mind is free from developing greed, ill will or delusion compared to that of the Deer.

The person with a mind that will not grasp both extremes of internal or external sense bases but stay in the middle without adhering to it either is the Great Man.

Extremes of Personality & Cause for Personality

‘Personality’ or Sakkaya is also defined as the five clinging aggregates; it’s the state of arising of eye consciousness, ear consciousness & nose consciousness etc. It is the state of noting as, a visual object is seen, a sound is heard etc,, yet not knowing with descriptions and is identified as the ‘personality’ or sakkaya extreme. This is called the five clinging aggregates (sakkaya) extreme as the aggregates that arise favour clinging and are susceptible to forming depravities (keles). The extreme of cause for ‘Personality’ or the state where craving comes into play is the extreme where defilements are formed.

Worldly existences, either in Sensual word, Material World or In-Material World, belong to these two extremes. The mind that associate any of these three existences is associating the two extremes. Craving for the five clinging aggregates is the Cause for sakkaya and hence it drags one to Cause for Personality extreme. No one in the world is free from either of the two extremes as one extreme leads to the other.

In terms of a Thought Process, Cakku dwarawarjana - the state of eye consciousness, is the extreme of Personality, at the completion of the thought process, the Javana state, is the extreme of Cause for ‘Personality’. There for the two extremes are identified as the beginning and the end of a thought process.

Would there be cessation within the state of personality - at the state of seeing? Can we see impermanence, suffering and non-self at this state and seek liberation? The answer according to Buddhist teachings is no, as the presence of an ‘object’ is already noted and then contemplated upon. It is a wholesome act, however, and will bestow merits compared to the demerits produced by those who contemplate on the same object with greed or ill will. Both are equal in terms of not knowing beyond the personality extreme.

Cessation is something beyond the worldly thinking.

If we can refrain from extremes of personality and Cause for Personality it is the path to cessation. The one on the path can be in the world knowing both extremes but the one in extremes won’t see the path. When one ceases the personality extreme he ceases the extreme of the Cause for Personality as well.

The path is to associate objects that the worldly beings associate but differently. The difference is that while in the two extremes one will hold onto the form, when associating objects, whereas the other who tread on the middle path will refrain from getting caught up with the form though he associates it as well.

The vital factor is to see objects exactly as a worldly being see. A Deer believes that the appearance of water in the mirage is real. It believes that what is seen is what exists out there. However, we know that what appears to be water does not exist but is an illusion occurring in the mind and hence have the wisdom in this instance that what is seen is not what really exists. The sudden thought that may come in to our mind about the presence of water vanishes immediately as we know it is not real. This is the mind frame that we need to develop to remove the personality extreme. 

Associating form, visible, audible etc. without grasping, having a mind frame similar to that we have in the mirage experience - moving beyond the form, abandons personality extreme. The one who sees beyond form is free from defilements (greed or aversion) and hence removes craving, the Cause for Personality. The one who removes both extremes in this manner is called the Great Man.

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.

'In the seen will be merely what is seen' - Ditte Ditta Mattan Bhavissathi

The form that impinges on the eye is made of Four Great Elements known as Sathara Mahabhutha . These Elements or Mhabhutha do not pose as they are but appear in disguise hence are called ‘Bhutha’, meaning ‘spirit’. What is seen by the eye is described in the script as ‘Upadaya Rupa’ meaning, a shape formed by the Four Great elements when conditions are present.  An example given is the image (or shadow) falling on water when one looks into a pond. We cannot interact with this image by touching or smelling and it appears when we look into the water and disappears when we move away. If we try to touch it we can feel the water but not the image. There is no difference to this experience, it is said, to what we experience in our day to day encounters with external objects. 

The dilemma is that we tend to tie such a visual experience to an experience from another sense door, such as smell, taste, touch etc., which in reality occur in isolation of each other. By tying one experience to the others we compose a person or a thing in our mind as one that exist permanently out there and hence we come back in search of him/it to experience or re-cognise (forming prathisandhi vinnana or Re-link consciousness).

This can be compared with conventional film making where visual footage is shot first and voices and music dubbed in afterwords to create a motion picture.  A mental impression of either of our experiences through a sense door is sufficient to make us comeback in search of the object (image) to which it is attached to (in our mind) and when seen again the film (or the video) is played back experiencing through several senses.  This is how we are trapped in this samsaric existence.

Furthermore, according to the teachings, consciousness that arises in the visual experience, chakku Vinnana, is different to the consciousness that arise through an experience from ear, nose, tongue or body. Therefore, the experiences from two or more sense bases are distinct by nature and hence cannot be identified with one object.

The Buddha identified this error and preached to refrain from tying experience from one sense door to another. In his response to a request from a ascetic named Bahiya to teach dhamma, the enlightened one simply advised,

“Bāhiya, you should train yourself thus:  in the seen will be merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognised will be merely what is cognised. “

“Ditte Ditta Mattan Bhavissathi ,

Suthe Sutha Mattan Bhavissathi,

Muthe Mutha Mattan Bhavissathi,

Vinnate Vinnatha mattan Bhavissathi”

It is said that Bhahiya became an Arhat having listened to this sermon.

The meaning of this profound statement in simple terms is, do not combine an experience from the eye, for instance, to another as they arise within each sense base and cease from within without any interconnection.

In a similar manner we also confuse visual appearance of sense bases with their actual function. The Buddha has said that we cannot see our sense bases (anidassana). Though we identify them as eye, ear, nose, tongue or the body, the sense bases are identified by their function rather than the physical appearance. Being ignorant of the function of each in contact, for instance we combine the visual appearance of the ear to the function of hearing.

This can be explained with a simple experiment. If you prick your tongue with a pin the resultant sensation is due to arising of the body consciousness and not the tongue consciousness as it meant to be. 

When there is a pain in the leg as long as you grasp it as a leg pain it will prevail. The truth is that the sensation/pain felt due to arising of body consciousness is tied to the eye consciousness and grasped it as a pain occurring in the leg.  In this instance the body consciousness arises and ceases momentarily corresponding to the arising and ceasing of the body contact. However, we do not feel the gap in between (the moment without any pain) as the sensation (pain) is retrieved by the mind as mind consciousness in bridging the gap, hence we feel a continuous pain. Now as we attach the body pain to the visual experience we complain of suffering from leg pain.

Take an example of you being insulted by someone, you usually get hurt in such situations and often react, as you can connect what you heard to the person seen. If the person is someone you hate the reaction is multiplied. However, if you just consider what you heard as just a voice you will not feel hurt. Learning from the teachings we should consider it as something just heard without connecting to a person and moreover, if there is no listener there is no one to be hurt.

Observing this reality with insight helps to separate the experiences sensed through different sense doors lessening the power of defilements. The realisation that an experience from each sense door arises due to conditions and cease when the conditions are not present is central to the above.

It is also said that what we experience in dreams are identical to what we associate while we are awake in terms of responding to mere mental images (nothing that exist externally) due to ignorance. The deference is that when we wake up from sleep we know that the dream was unreal but while being awake we continue to be deceived. The Buddha who is called the ‘Awakened One’ realised that it is a dream in both states and declared that our affection to sensual pleasures are a dream itself, ‘swapnopaka kama’.

The Law of Kamma and Liberation

According to Theravāda Buddhism Kammassakata Samma ditthi (Right View at the mundane state) is highly regarded for the progress of human character. This is the view that any conscious action or kamma can produce good or bad results

 Its literal name is right view of the ownership of action, and it finds its standard formulation in the following,

Sabbe Satta Kammasaka	Beings are the owners of their actions,
Kamma dayada	The heirs of their actions,
Kamma yoni	All beings are the descendants of their own kamma,
Kamma bandhu	Kamma alone is one’s real friend,
Kamma patisarana	Kamma alone is the real Refuge of all beings.

It denotes that whatever deeds we do, good or bad, of those we shall be the heirs. The belief affirms that virtuous action has moral significance, that good and bad deeds produce corresponding fruits.  

It is also said that Kamma is the law of cause and effect in the ethical realm. The understanding of the law of Kamma helps one to have self-reliance and responsibility. According to Buddhism, good result comes naturally from good deeds and bad result comes from wrong deeds. Such phenomena can be called moral doctrines. Indeed, one’s own good will play the main role in every action he does. This is what Kammassakata Samma ditthi means.

Nevertheless, do we have a permanent liberation from this law of kamma?

Our deeds or Kamma has the characteristic of causing consequences (vipaka). Kamma occur due to ignorance, it is a function of ignorance. The ignorance is, not seeing the things as they are or in other words not knowing the arising ceasing nature of five clinging aggregates. The extent of gaining merits and demerits is subject to the deeds done, either wholesome or unwholesome, which is determined by the state of ignorance.

According to the Dependant origination doctrine, formation of Kamma has its consequences in formation of rebirth consciousness. Rebirth consciousness takes possession of a form, hence the resultant Name-Matter inherit the properties of consciousness. In the process of formation of Name-Matter the mind (consciousness) is spent on the function itself.

The Six sense bases are formed by Name –Matter and therefore, it can be concluded that the sense bases are formed in relation to the properties of kamma, in form of karmaja rupa (forms derived from deeds). Once the sense bases are formed one is not free from developing further kamma in account experiencing or feeling as pleasant or unpleasant as conditioned by contact.

There are no designated places that exist as hell and heaven. The existence or Bhava is formed by oneself in accordance with the faculty of sense bases that arise as determined by his previous deeds (kamma). Therefore, the existence or the world formed around you is determined by none other than your own deeds, kamma is the refuge and hence no friend no relative can help.

Cognising the shapes as form is the ability of the eye. We crave and cling to the resultant product of the eye contact according to our likes and dislikes and respond through thought, speech and action. In accordance with the Dependent Origination cycle, craving and clinging leads to formation of Bhava or existence. This process occurs in mind due to ignorance; not knowing what is seen is not what is out there. The Dependent origination doctrine further defines that ignorance is connected to or endowed with formation or sanskara.

The aggregates arise and cease but due to ignorance sanskaras (kamma) are formed on the sensations upon our likes and dislikes. The craving and clinging that follows result in formation of the existence. The sense of being present or existent is identified as bhava. The act of seeing is due to old kamma as said before, due to formation of sense bases as a consequence of previous kamma. The ignorance that was instrumental  in creating kamma and the resultant craving & clinging in the past come into play again at the present generating  craving and clinging on our responses (Sanskaras) through thought, speech and action, forming the next existence, which lead to further becoming.

The Dependent Origination theory demonstrate this occurrence from the point of moving from one object to the other (arammana to arammana), as it occurs at both momentary and continuum (Ekshanika & santhathi) states. When one recognises arising and ceasing nature of sense bases as discussed above with insight, he overcomes ignorance, hence, no further craving and thus no formation of bhava.

As the sense bases arise due to old kamma the aggregates can also be considered as derivations old kamma. If there is no clinging an existence will not be formed today and hence, no future becoming. The whole process is determined by kamma driven by ignorance.

“We are preoccupied with what we create around us that we do not make any attempt to escape from the misery we are in. The external world is a void but we just assume it is out there. We dwell in the existence we form. Belief of everything exist is ignorance and hence the formation of kamma, craving and clinging.”

 “We make our own prison and dwell within, without making any effort to escape from it, I call it the Universal Prison”, says Venarable Sudassana.

Seeing a heap of sand is what eye creates (due to ignorance) for us to experience, where sand particles are grouped in a particular manner. The heap of sand did not exist before or after but was created by the eye as we looked through the eye. This is how we feel that things exist and due to this delusion we think, speak and act, generating craving in the process according to the state of kamma. Tranquillity (Samatha) meditation helps to cultivate concentration which is central to gain insight.

One should learn to see insight through any object. Think of a friend for instance. Who is he? It is a form created by aggregates or edible food. One should practice to see beyond the form or the object in this manner and do this back and forth. He should learn to experience that things only occur in mind and realise that the world is created within. This is the state of not being deluded by a Mirage, the state that should become his life, the state of Anagami.

Liberation is bhava nirodha with some old kamma still remaining. This is the state of realising the truth, as preached by Buddha, “Yan kinci samudaya dhammam sabbantham nirodha dhammam”, 'whatever that arises due to causes all that are subject to cessation". The one, who reaches this state of enlightenment with some remnants of aggregates (sopadishesha nirvana), holds nothing before or after the act of seeing, hearing smelling etc., until his final attainment of full enlightenment (Anupadhishesha nirvana) with the cessation of the remaining aggregates.