Rohitassa Sutra

When the Buddha was residing at Jethavana in Savathnuwara,  one night, a god named Rohitassa approached him and after seeking permission asked the blessed one ‘ whether it is possible for someone to reach the edge of the world by walking, where birth, death, decay , passing away and reappearance , do not exist. The Buddha responded saying that no one can  reach the edge of the world by walking where, birth, death, decay, passing away and reappearance do not exist.

Rohitassa was delighted with this response from the Buddha and exclaimed, ‘oh, isn’t it wonderful that the blessed one said that no one can reach the edge of the world by walking ,where  birth, death, decay , passing away and reappearance do not exist,’ he went on to admit that in his previous existence as a rishi he possessed super natural powers that enabled him to  travel so fast, however, despite his attempts throughout his entire life, he still couldn’t reach the edge of the world which is  free of  birth, death, decay , passing away and reappearance.

Nevertheless, the Buddha added ‘though it is true that no one can reach the edge of the world by walking where birth, death, decay , passing away and reappearance do not exist , I claim that without reaching the edge of the world one cannot find the refuge, free from of  birth, death, decay , passing away and reappearance .

He declared that the edge of the world in fact is found within the twelve sense basses, i.e. eye, ear, nose, tongue body, mind, visible objects, sound, odour and so on and hence, the Enlightened one preached,

“It is in this very fathom-long physical frame with its perceptions and mind that, I declare, lies the world, and the arising of the world, and the cessation of the world, and the path leading to the cessation of the world.”

(“Imasmin yeva wyama matte kelavare sa sangnimbhi lokan cha pannambhi samanake loke cha, Panchapemi lokasamudayancha loka nirodan cha, Loka nirodha gamini papipadan cha panchapemi”)

Rohitassa Sutta: Samyutta Nikaya (Translation: Bikkhu Nanananda, 2007)

The Buddha went on to say ‘I consider that understanding the sense bases, the eye, the ear, the nose, the tongue, the body, the mind and visible objects, sound, odour, tactile and dhamma alone is reaching the edge of the world, the unconditional state or the asankathaya.’

In order to understand this dhamma we need to distinguish between the world and the edge of the world says Venerable Sudassana, First you need to know the garden before you look for the periphery or boundary.

The world is the state of mind where one believes in the existence of objects that is seen, both before and after seeing. It is where someone uses the eye, the ear, the nose and so on throughout his or her life to perceive things and persons. Perceiving gold, silver, car, father, mother, child and so on is the nature of the mind in the world. To the one who finds people and things in what he or she sees, hears, and smells & so on, in short everything that one associates with and is able to remember, is the world. It is said that such persons mind is heavily burdened with associations with greed, aversion or delusion.

The edge of the world is where you see the reality as it is. It is where you encounter four great elements and the forms created by those elements (upadaya forms) yet in sketchy format. For example if you capture the scene in front of you by a camera and print it to a life size photo, it will portray the shapes and colours but you will not find life in it as you see now in front of you with people and perhaps animals. The state of cognition is identical to this experience apart from that you give life to the shapes of people and things that you see, in your mind, influenced by defilements you have accumulated. We project our sensual thoughts onto the picture and make it real. In other words we see according to the way we behold.

The blessed one has preached,

‘Objects of sensuality in the world become sensual only due to man’s lustful conceptions. The things of beauty exist in this world as they are; they do not carry sensuality that man associates with. The wise, subdue their desire, in this regard.

When we behold a visual object as a man or a woman we associate him or her accordingly, same with sounds such as vehicle sound, voice of singers etc. In perceiving sound we have a habit of identifying them with visual images, for example, when we hear a sound of a vehicle we quickly connect it to an image of a car or a truck in our mind. Same with odour and taste, the other sense bases.

Venerable Sudassana explains, ‘If you meet a foreigner who talks to you in a strange language you will not have any feeling either with like or dislike though he may even be accusing you. However, if you know the language and understand what he says you will either like him or dislike him and may even express your feelings.’

At the edge of the world we only meet sketches with no details; similar to how we sensed when we were toddlers. This is the true nature of the world. As adults we project our knowledge to the sketchy images that we encounter to associate them as things or persons that exist.

The mind can only recall or memorise impressions of our own mental constructions and not what is out there. We combine our mind impressions with external elements for our satisfaction. As long as we are deluded in this manner in the sensual world we continue to have attachments and thus craving prevails. The one who realises the truth will eventually get dissatisfied.

Venerable Sudassana explains how one could get dissatisfied; ‘a person who is having a meal thinks that the taste he enjoys is in the food on his plate where in fact it is the taste of the morsel of food that has become a pulp mixed with saliva while chewing. For some reason if he has to put it out he will throw it away with disgust. The one who realises that what he enjoys when eating is nothing pleasant to look at as the piece of meat or fish on the plate, he will no longer crave for food.’

To overcome our delusion we need to understand the true nature of the sense bases which is found at the edge of the world. The sketchy images that we encounter initially is a result of our past ignorance, kamma and craving.

When we see the true nature that is present at the edge of the world (or the sense bases) we liberate from death, decay etc. and suffering due to losing valuables, separating from the beloved and so on. This state is called attaining Sopadishesha nirvana.

The teachings guide us to live while enjoying the truth free from fermentations (cankers). The edge of the sense basses is the edge of the world and the truth, whether a Buddha is present or not, is that. When the truth is not known we do not see the reality and we are said to be having a wrong view and due to the wrong view the truth in turn gets concealed. In other words owing to the Ignorance, fermentations are formed and these fermentations in turn cause ignorance.

Other religions show us how to live while we associate the things that exist in the world. On the contrary Buddha showed us how the world is created within this fathom long body and it is the excellence of his dhamma.

Dealing with Unsatisfactoriness through Understanding Kamma as a ‘Value Added’ Process

The unsatisfactoriness that we experience in life arises due to the way we live. Gautama Buddha saw this and showed the world how to live free from both unsatisfactoriness and its cause. None of us wants to experience unsatisfactoriness willingly, it comes to us owing to the way we live our life and while we engage in our day to day affairs. Therefore, meditation is not merely to sit at one place with closed eyes but to identify and address the cause for unsatisfactoriness in order to live without stress. Buddhist teachings show us the way to live our life in such a way that is beneficial to both our present life and the life beyond.

When we plant a papaya seed we get a papaya tree and subject to necessary conditions such as water, sunshine, air and fertile soil it will produce fruit. The ripened fruit will consist of seeds that have the potential to germinate further papaya plants.

The papaya tree is comparable to our present life which came to be as a result (vipaka) of our previous deeds (kamma). Similar to the papaya seed, the seed that germinated our present life was the relink consciousness that arose (as a consequence or vipaka) from our previous kamma. The Buddha identified that the life we have got now is a bundle of aggregates consisting of Form, Sensations, Perceptions, Formations and Consciousness, as a result of the ignorance, kamma and craving we developed in our previous existence. These are referred to as five clinging aggregates as they are susceptible to clinging.

What we first encounter with our senses and experience through contact, as a result of previous kamma, is free from defilements (Keles) and hence the mind that arises is untainted. This state of mind can be referred to as the ‘Unrestricted mind’ which is seamless and hence there is nothing that we could attach to or avert in such a state of mind. The five forms of matter, sound, smell, taste and tactile are first received by our senses in a sketchy format. They do not appear with descriptions and hence are not ‘value added’. As we are ignorant of this truth we ‘restrict our mind’ allowing defilements and fermentations to take precedence in discerning specific objects. This process of adding value, positively or negatively, through volitions (kamma) consists of seeds of consciousness that are now tainted with greed or aversion (or ill will). For instance, when we limit (or focus) our attention on an object, say a phone, a thought arises (mental cognition) either with greed or aversion, similar to the papaya tree producing a fruit with seeds. As a result of our kamma in forming the seed of cognition we are able to re-cognise the phone again, either with like or dislike, which is the vipaka.

Due to ignorance we overlook the unrestricted state of mind that we got naturally and create kamma by restricting our mind adding value in the process to what we experiences through our senses. If we ignore this occurrence in this life, as we have done before and continue to have volitions, with greed and ill will, the arising of seeds of relink consciousness (vipaka) is inevitable. The state of becoming that follows will once again ensure unsatisfactoriness that consists of association with unbeloved, separation from the loved and not getting what is wanted and so on. If we continue to cling to sensual pleasures in this existence the unrestricted state of mind will be overlooked again and we will continue to accumulate value added objects such as gold, silver and diamonds as well as attachments such as mother, father, son, daughter etc. tainting the mind.

The void in this value adding process is explained through an example of a currency note. A $100 note is of value to us but a mere piece of paper to a little child. Our attachment will also be to the extent that the note has its value and if the government suddenly decides to discontinue $100 bills, thereafter we will treat it as same as a child does. The unrestricted mind only associates the truth and not things with value.  When the truth is ignored defilements and fermentations come to the fore to add value and therefore, we undergo lamentation due to death, i.e. death of mother, father son etc. and grief over losing gold, silver, house, car etc.

A grasshopper hops into the flame seeking pleasure and burns itself. It does this of its own will and the flame has nothing to do with the insect being burnt in the process.  However, due to its ignorance of the consequences, the grasshopper keeps on jumping into the flame. Similarly, we are responsible for our own faults such as grasping a form of metal as gold / silver or a bundle of aggregates as a person, mother, son, daughter etc. The more we develop craving the higher will be the consequences in form of unsatisfactoriness.

This dhamma is elaborated through another interesting metaphor; ‘When you book a hotel to stay you are only entitled to what is offered for the price you paid. If you ask for more you have to pay more.’ Similarly, grasping as my son, my daughter, my car, my gold or silver are all in excess of what you are entitled to and thus comes with a costly price tag. The Buddha has reiterated that unsatisfactoriness that is present in all three existences is solely due to defilements we form ourselves.

The blessed one has preached,

‘Objects of sensuality in the world become sensual only due to man’s lustful conceptions. The things of beauty exist in this world as they are; they do not carry sensuality that man associates with. The wise, subdue their desire, in this regard.’

When the state of an unrestricted mind is ignored we produce kamma adding value with greed or ill will. For instance, when we behold an object as gold we may contemplate to acquire it or perhaps even steal it thereby acquiring demerits, but on the other hand if we contemplate to offer it, say to a temple, we gain merit. The former thought of ill will would result in arising of a relink consciousness at a lower realm but the latter meritorious thought, at a higher realm.

The papaya tree grown in an infertile soil is inferior compared to a tree grown in a fertile ground. Similarly, a being born in a lower realm lacks intelligence compared to that of a being born in a higher realm. The prime advantage that the latter has is that he is capable of realising the truth and following the Noble path to overcome ignorance by seeing things as they really are, unlike the former.

With necessary guidance and direction from a friend in dhamma (Kalyana Mitta) and with mindfulness aided by morality and virtue, one can maintain the unrestricted mind and hence be free from defilements. The one without such direction will follow the stream, however, as the rest of the world does; see sawing between greed and ill will. This is a decisive point and can be compared to arriving at a T junction where it is our choice to decide which way to turn.     
      

The Buddha taught us how to live without adding value and the one who follows his dhamma, taking necessary care in maintaining the ‘Unrestricted mind’, will not have valuables to lose or loved ones to die but will experience pure bliss and joy of detachment (Niramisa Preethi), while continuing to fulfill his or her duties to the family and the society.

About Kamma

Kamma (Deeds) are three fold as actions by thought, speech and body or Citta kamma, Vachee kamma and Kaya kamma. Also referred to as Sankara they are further classified as Punyabhi, Apunyabhi and Anidyabhi sankara in form of meritorious, sinful and static (experienced in inmaterial dhyanas) sankaras.

Kamma made in material and immaterial existences are known as white kamma as they are meritorious. In sensual realms of heavenly abodes and in human world, both black and white kamma are present. Only black kamma exist in lower realms. Nirvana is the state where there are kamma which are neither black nor white.

An unwholesome act weather it occurs as thought speech or action becomes a kamma and gets accumulated when the action is executed. Say when someone accuses another or does physical harm, both become sinful kamma. It is the same for wholesome acts such as offering alms, having wholesome thoughts etc. where one gathers meritorious kamma.

Even though the action is complete an impressions is often retained in the mind which can be retrieved through a simple mental trigger to unfold the whole action again and again.

When one remembers a wholesome act like worshiping the sacred Ruwanwelisaya the whole action with surrounding things including people who were there is played back in the mind as a video recording. One can also recall an unwholesome act such as killing an animal in a similar way

The belief that the things exist before its being seen and that it continues to remain after the act of seeing results in gathering kammas. On the other hand deeds done through thought, speech and bodily action by a person having the right view i.e, the knowledge that things do not exist before or after the act of seeing but just arise to the occasion, do not get accumulated. His actions are not driven by unwholesome thoughts and there is no executor involved, only a phenomenon.

If one retains what is experienced the kamma get collected. For example when we look into a pond we see our image on the water surface. The image is seen only because you look into the water. Whatever you think, say or act on that image, you will not retain or leave behind. If we live with this view we will not retain impressions of what we experience in mind. If we can shape our lives to live in that manner we won’t be bothered by those who accuse us or find fault with us and we will never get hurt. Seeing the causality of these occurrences with the right view is the way forward for liberation.

The difference in an animal’s, say a dog's, delusion and the yatha butha nana (ability to see things as they are) we have in the instance of reacting to the image in the water is that the animal doesn't know if the image was there in the water before or after and its ignorance make it to believe that there is another animal out there in the water. Not only that it is ignorant of the momentariness of the image but it has no idea that it is looking just at an image, hence, Avidya paccaya sankara.

The dog’s thoughts, bark and action are done with mistaken identity and ends up in gathering kamma. When it moves away from water the barking continues as it still thinks of another dog in the water. This state of not recognising the image is common for both the animal in this instance and us in our day to day encounters due to ignorance. Not knowing it is an image is dog’s delusion hence its reaction is to another dog in the water, not to the image. In that instance as we know it is an image in the water we have no ignorance and therefore, we do not gather kamma through thoughts, speech or action with regard to it. This is being free of Avidya paccaya sankara.

However, identical to the way the dog is deceived in the above example we are deceived in our worldly affairs. If we realise the truth of what goes on before and after an act of seeing, i.e. causality, we can liberate. The notion of a  person that exists out there makes us to interact with him or her through thought, speech and action. This interaction is with the person in our mind, as we do not know the reality or truth.

An Arhat who has realised the phenomenon of cause and effect and that nothing exists before and after sense experiences, sees emptiness and hence does not think, talk or act in such away that kamma are gathered.

The wrong view is a result of ignorance of not knowing the truth. Observing three marks, impermanence, suffering and non self, is the path to achieve yatha buta nana. In the example of the reflection in water we do not gather kamma but in our real life we do. An Arhat continues to relinquish kamma at all times.

You can’t simply contemplate on the three marks and reach liberation but need to see or experience the truth by following the path of, sila samadi panna - the 3 shikshas. Though an animal is not capable the wise man with the right conduct can release himself from self-view to eventually reach the ultimate bliss.

About the Four Noble Truths (Caturarya Satyaya)

The nature of arising and ceasing of aggregates is a form of cause and cessation but not in the sense of the Truths of cause for suffering and Truth of cessation of suffering.

First, we need to distinguish between suffering and the Truth of suffering, cause for suffering and the Truth of cause for suffering, cessation and Truth of Cessation and so on 

as illuminated in Abhidarma.

Suffering falls within the Truth of suffering but the Truth of suffering is not just suffering. The truth of Suffering relates to everything that brings about suffering, which include possessions and loved ones that cause becoming, decay, death, grief, despair, lamentation etc. (in short the clinging aggregates). Bodily pains and mental stresses are direct forms of suffering hence are different to suffering caused by possessions and loved ones. The latter falls under the Truth of suffering as they bring about grief or despair in the mind. Aggregates are not suffering but the truth of Suffering as they bring about suffering.

In the realms above sensual existences, say Material or Immaterial realms there is no suffering, it is said, but still being clinging aggregates they are not free from the Truth of suffering. As long as one is destined to decay and death he is subjected to the Truth of suffering. This continues until he sees the insights of the suffering and liberate from the three existences.

Is all that is arising, the Truth of cause for suffering?

Anything other than craving, which is the cause for suffering, is not Truth of cause for suffering. For instance Four Nutriments are causes themselves ,i.e. edible foods causes  form, contact forms sensations, perceptions and formations and so on,  however, they are not Truth of cause for suffering as there are no defilements involved. The above are known as phenomena (Dhamma).

In the process of seeing, visible matter and the eye causes eye consciousness, the three together forms eye contact however these are not Truth of cause for suffering but are also considered as dhammas. Craving is both the cause for suffering and Truth of cause for suffering as it is the direct causes for suffering.

Hence it is said, all that are arising are not called Truth of cause for suffering.

Arising and ceasing nature is the reality and do not involve defilements and hence is not the Truth of cause of suffering or Truth of cessation. However, if this phenomenon is not known it becomes the Truth of cause for suffering. Knowing the phenomenon is seeing insights of suffering. It removes the wrong view that the world is created by god and the notion of eternity in self through the knowledge of causality

The Truth of cessation of suffering is cessation of craving. Other forms of cessation such as cessation of nutriments are not the Truth of cessation of suffering. For instance cessation of form as a result of cessation of edible food is not the Truth of cessation. Therefore by merely observing the cessation of contact or aggregates such as the perception alone is not enlightening as defilements are not fully removed.

Name-matter (nama rupa) arising from re-link consciousness carries ignorance or not knowing the truth and hence creates erroneous formations; these results in repetition of re-link consciousness. However nothing that belongs to the name matter composition migrates to the new becoming and if any of them does, there is no possibility of reaching cessation of suffering. Craving causes the re-cognition or re link consciousness and hence cessation of craving ceases re-cognition and thus becoming.

There are several paths that can be adopted to become a human, a god or a brahma and all of them consist of morality, concentration and wisdom in general, but they are not the Truth of path to cessation. The Truth of path to cessation is the right view, right thought, right speech and right action and so on, the Noble Eightfold Path.

Whilst Moral conduct (sila), concentration (Samadhi) and wisdom (Panna) is the path, the Truth of the path consists of above mentioned states of the Noble Eightfold Path, i.e the right view, the right thought, the right speech etc. On the other hand the path and the Truth of the path are two different things, the Truth of the path is not found in all paths and within the Truth of the path there is no other path either. Mere following of the noble path is not adequate unless one nurtures it with virtue and concentration, founded on the right view. The path needs to be complemented by different states of the Noble Eightfold Path, if not, it’s merely a path. It’s like travelling on a path without a destination. 'There is no purpose in owning a paddy field if one does not sow paddy', says Venerable Sudassana.

Practicing in this manner fulfill all aspects of the Truth of the path to cessation with right view as the forerunner, revealing the reality as it is. The wisdom that is acquired through this process will not change.

An acetic needs a path consisting of morality, concentration and wisdom to develop higher levels of concentration and achieve dhyanas. However, achieving dhyana alone is not considered as attaining enlightenment, as defilements and fermentations will still remain since ignorance is not removed.

PERCEPTION of CESSATION

It is said that perception is the cause for prapanca, translated as proliferation of (erroneous) concepts and also defined as taking as me mine and my soul. It is considered as an occurrence that fetters one to samsara. We need to study the consequences that prapanca bring in to our lives, so that it won’t be mistaken as an accepted norm.

The aggregates of perception or noting are categorised as

Perception of Form

Perception of Sound

Perception of Smell

Perception of Taste

Perception of touch and

Perception of mental objects based on six sense bases.

When an object impinges on the eye, eye consciousness arises and consequently the occurrence of eye contact followed by sensation and perception. At this point there are no defilements and the act of seeing is completed by knowing, as perceived. We contemplate on what we see, hear and smell etc. and express through thought, speech and action, committing kamma or formation. Determination or formation (Sankara) of what is perceived is said to be vital for the purpose of communication and use. We need to distinguish the state of perception in the process of seeing, hearing etc. from that of the state of determination.

One uses definitions for the purpose of expression and communication, for e.g. a toddler sees colour distinctions of a mobile hanging over his crib but doesn’t know descriptions of it such as the commonly used terminology, Red, Blue and yellow etc., to identify them. The state of seeing diversity of colour and shape, without knowing details, is the state of noting or perceiving (sanna), it is observation with no designation or description yet being aware of a visible form similar to what a toddler sees. Perceptions through other sense basses are the same. However, as the child matures in age and experience, he (or she) learns to differentiate colour by names which helps him to identify objects distinctly and to communicate.

In addition to aggregates of perceptions or noting there are other forms of perceptions such as perception of wholesomeness, permanence, happiness and self as well as perceptions of sense-desires (kama), ill will (vyapada) and cruelty (himsa) etc. These are caused by ‘micca ditti’ or wrong views and hence can be corrected.

It is said that the ability to perceive, developed through knowledge and application, augment contemplation. Madu Pindika Sutra describes that contemplation occur corresponding to the perception (Yan sanjati tan vitakketi). However, the sutra clearly states that this occurrence does not take place vice versa, i.e. perception is not determined by how we contemplate (Vitakka), for instance, though we consider aggregates as persons and associate, say for instance as father, mother or child, the state of aggregates will not change and thus need not necessarily be perceived as father, mother etc. Perception is fundamental to how we contemplate (on what we see or hear and so on) expressed through thought, speech and action. Nevertheless, our habits have an influence on how we perceive.

Perceiving as persons, say father, mother, son and so on is due to our habits of associating with the world developed through previous sense experiences known in the scripts as cankers or fermentations (Asrava).  We are unaware of being the owners of our perception that we often believe that perception is determined by external objects. We associate the world through perceptions we have developed through our previous experiences. We note persons as men, women etc. due to our defilements & cankers accumulated through previous experiences. If we are to remove attachments that we develop as father, mother etc., we should first recognise our errors in perceiving as persons.

The body formed of hair, nails, teeth, skin and flesh etc. nourished with edible food is not a person as we are used to perceive. The mind inhibits the body to make it conscious and to manoeuvre and when we see a body our cankers take precedence in perceiving it as a man or a woman. As we are ignorant of the reality of the body form we surrender to our defilements and cankers in perceiving and hence what we experience is distorted (Viparitha Sanna). Grasping as me, mine and myself (Prapanca) results from how we contemplate which is determined by how we perceive and therefore we form defilements in accordance with our sense of perception.

Madu Pindika Sutra goes onto explain that prapanca that arise due to contemplation hinder and delay our ability to see objects as it is at all times, i.e.in the past, present and in future, thereby restraining us in samsara grasping as me, mine and myself.

Objects themselves do not constitute elements of perception but the way we behold influence our perception. The Tathagata has explained this through the following stanza,

                           
Nete kāmā yāni citrāni loke;

Saṅkappa-rāgo purisassa kāmo, 
Tiṭṭhanti citrāni tatheva loke;
Athettha dhīrā vinayanti chandan. 

Nibbedika Sutra

Objects of sensuality in the world become pleasurable due to man’s lustful conceptions. Things of beauty exist in this world as they are; they do not constitute any sensuality that man associate with. The wise are not affected by them.

Here, The Enlightened one stresses that objects do not constitute sensuality but man’s lustful conceptions bring about sensuality on objects. In other words man’s perception is influenced by corrupted conceptions that are tainted by his defilements and cankers (or fermentations).

Venerable Sudassana explains “the dilemma is that the visual consciousness that arises due to conditions ceases when the conditions cease to exist, however, we tend to tie the corresponding thought that arises in the mind to that visual experience. This is to identify the object seen and to know with descriptions so that we can think, speak and act upon it. This, he says, is how we gather new Kamma and the difference between us and an enlightened person is that he or she does not combine the thought arising at the mind consciousness level (mental experience) to the visual experience. An arhat experiences both and could even respond with thought, speech or action, however, knows them apart as two different sense experiences and hence he or she does not collect kamma. The above distinction in responses to the same sense experience is said to be due to ignorance of the former and wisdom of the latter (being free of ignorance). We collect Kamma by combining the internal sense experience to the external sense experiences while an Arhat who knows them as independent occurrences discards Kamma. 

Due to ignorance we form defilements on aggregates and due to our habits in associating with defilements (say as son, daughter etc.) our mind gets polluted (with cankers) distorting our perceptions. As we interact with such cankers we perceive the corporeal as man or woman and contemplate accordingly. In summary we are associating aggregates and defilements which are described, in terms of Four Noble truths, as suffering and cause for suffering. The teachings urge us to separate defilements from aggregates in order to attain cessation of suffering. If we cease perceiving as persons we will not contemplate on ‘persons’ and hence we free ourselves from suffering from decay, sickness and death due to grasping as father, mother, son or daughter. This implies that we need a shift in our ‘View’ in order to correct the way we perceive. If we can see aggregates as they are with the Right View we will not form defilements and that in turn will free us from grasping as me, mine and my-self (prapanca).

Scarecrow Example

Imagine a scarecrow in the middle of a paddy field which may appear as a real person to someone looking from far. Being deceived he may start contemplating about the ‘person’ say as a youth or an old person, a man or woman etc. Due to his wrong perception a stream of conceptions will flow in his mind (prapanca) with regard to the ‘person’ he is ‘seeing’. Eventually if he walks towards the scarecrow, at some point he will realise what it is and discard all conceptions he had developed on it so far, instantly. At that particular point having gained a clear view, his perception becomes clearer and hence, his contemplation followed by how he respond through thought, speech and action.

Venerable Sudassana finds no difference between seeing the scarecrow as a person and perceiving a body, that is dependent on edible food, as a person or a soul. “Our habits of perception or defilements come to the fore here distorting the view” he says.

The Venerable further compares such perception to looking through a pair of coloured glasses, as our contemplation is influenced by our perceptions similar to the way a pair of coloured glasses influences our view. The challenge is to remove this pair of coloured glasses, says the Venerable.

How can we associate the world without perceiving erroneously so that we can free ourselves from prapanca and liberate from this samsaric cycle? How can we discard the habits of taking as me mine and myself?

The challenge as Buddha has preached is that we must associate the world exactly like the others do but perceive differently by not having greed, ill will or delusion that corrupt our conceptions. By gaining the Right View one can change the way he or she perceives things and persons and hence, how we associate the world. The teachings refer to a cessation that can take place regardless of whether the eye (or ear etc.) is present or not. It advocates a philosophy of wisdom that the world cannot even imagine.

The Enlightened one has preached,

Na saññasaññi na visaññasaññi
Nopi asaññi na vibhūtasaññi,
Evaṃ sametassa vibhoti rūpaṃ
Saññānidānā hi papañcasaṅkhā.

-Kalaha Vivada Sutra

Let us examine this profound teaching.

We all perceive visible objects, sound, odour, taste, touch and mental objects, as worldly beings. The six forms of perceptions are the world. Here, the Buddha shows us a goal to reach through the Noble Path, to be free from all six sense perceptions, na sanna sanni.  If one is to cease the world (loka Nirodha) he needs to be free from perceiving forms as the rest of the world do, through sense bases. However, he can’t be unconscious, stresses the Buddha, as one may suggest that being unconscious he can be free from all sense perceptions. One can also argue that he can move to the state of nothingness (asanna), No, the teaching does not accept that either. How about reaching a state beyond perception, neither consciousness nor unconsciousness (neva sanna na sanna), the Buddha wouldn't concur with that either.

According to the Teachings, one needs to associate the world while being detached from it. This is the challenge in front of us, to clear our view and live in a state of being ‘free from worldly perceptions’ i.e. ‘nirodha sanna’. However, it’s not associating nothingness or living without associating objects, the cessation or nirvana is not that, it is stressed. It is the state of perceiving cessation of the eye, ear etc., a state through which one can liberate from objects of sight, sound, smell etc., while still living in the world. 

It is the state of living with perception of cessation (nirodha sanna) where one does associate the world, however, differently to how the others do perceiving the opposite, i.e. arising (samudaya) only. He or she perceives things but in such a way that suffering is ceased by abandoning ignorance that causes kamma formation and therefore, he is not affected by decay, sickness or death. 

The one who is free from worldly perceptions, experiences cessation of contact, but not by removing eye, ear etc. It is to be noted here that sanna nirodaya is different to nirodha sanna , the former is similar to the state of a dead body, no perceptions whatsoever, on the contrary, an enlightened one (Arhat) lives within the world, free from worldly perceptions, and is called the one who has ceased the world.

The Buddha preached that the one who moves beyond form relinquishes himself from contact as well as from cause for contact & experience cessation. Such person is free from all forms of sense perceptions however; continue to associates the world perceiving arising as well as cessation of aggregates. To move beyond the form, one needs to see things as they really are with the Right View and see that things do not exist before or after being sensed but appear to arise due to conditions and cease when the conditions cease to exist.

Tranquillity meditation techniques help in cultivating concentration that is essential to experience arising ceasing nature of aggregates with insight. The teachings emphasise that the practitioner needs to adopt both forms of meditation techniques, tranquility and insight, in his endeavour.  

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.