Visākha and Dhammadinnā (6)

Dāyakā Visākha continued to ask questions, wanting to know whether Dhammadinnā had truly attained the distinguished Dhamma. Visākha was an Anāgāmi (Non-returner), and Dhammadinnā was an Arahant (Fully enlightened one). Thus, it was an Anāgāmi asking questions, and an Arahant giving the answers. “Venerable Dhammadinnā, with what must one practice to eradicate sakkāya-ditthi (personality view)?” “One must practice with the Noble Eightfold Path.” “How is the Noble Eightfold Path categorized?” “The three morality factors (sīla magganga), the three concentration factors (samādhi magganga), and the two wisdom factors (paññā magganga).” Right Speech (sammā vacā), Right Action (sammā kammanta), and Right Livelihood (sammā ājīva) are the three morality factors. Right Effort (sammā vāyāma), Right Mindfulness (sammā sati), and Right Concentration (sammā samādhi) are the three concentration factors. “Why are the three concentration factors separated?” “Because one alone cannot accomplish the task.” Effort (vīriya) is also needed for establishing concentration (samādhi). Mindfulness (sati) is also needed. Even though we say 'concentration is established', without effort and mindfulness, it cannot be established. Therefore, effort and mindfulness are the two supporting factors for concentration. For concentration to be able to go, with a 'jolt', to where arising and passing away (the phenomenal process) is occurring, mindfulness must also be strong, and effort must also be strong. Only when these three factors are complete can concentration be directed towards the arising and passing away that one wishes to observe. If they are not complete, one will not reach the arising and passing away and will only be in a state of confusion. Concentration can only point towards where the arising and passing away is occurring. It cannot do the work of seeing. The work of seeing is solely the function of wisdom (paññā). Mindfulness, effort, and concentration, these three combined, can only manage to point towards where the arising and passing away is. They cannot know the phenomena of the object. Therefore, the three concentration factors of the path should be understood as the three supporting factors for the wisdom factor of the path. Concentration is also called ekaggatā (one-pointedness). It means taking a single object. Therefore, in vipassanā practice, one who observes feeling (vedanā) observes only feeling as a single object. One who observes mind (citta) observes only mind as a single object. One who observes matter (rūpa) observes only matter as a single object. When a single object is thus taken and the observing wisdom is fixed upon the object of observation, it is conventionally said that ekaggatā (one-pointedness) is present. Therefore, concentration (samādhi) is precisely the mental factor (cetasika) of ekaggatā. There is also what is called the 'sign of concentration' (samādhi nimitta). This is none other than the four foundations of mindfulness (satipatthāna). They are: the foundation of mindfulness contemplating the body (kāyānupassanā satipatthāna), the foundation of mindfulness contemplating feelings (vedanānupassanā satipatthāna), the foundation of mindfulness contemplating mind (cittānupassanā satipatthāna), and the foundation of mindfulness contemplating mind-objects (dhammānupassanā satipatthāna) – four in total. Satipatthāna means that concentration follows where mindfulness leads. If mindfulness is placed on a feeling, then ekaggatā (concentration) also settles on that feeling. Once it has settled on the feeling, one comes to know the nature of the feeling well. If mindfulness is placed on the mind, it settles on the mind. Once it has settled on the mind, one will be able to know the nature of the mind well. At the time when mindfulness is established and concentration is fixed, if one does not perceive the mass of the aggregates (khandha) but only encounters the feeling, or only encounters the mind, then the 'sign of satipatthana' (satipatthāna nimitta) is present. If the supporting effort (vīriya) is applied to this, then through mindful wisdom, the sign of permanence (nicca nimitta) regarding the aggregates will disappear, and the sign of impermanence (anicca nimitta) will appear. These three – effort, mindfulness, and concentration – were earlier referred to as the concentration factors of the path. They are the factors that arise simultaneously when one sees arising and passing away. Ekaggatā is called concentration. Satipatthāna is mindfulness itself. Sammappadhāna is another name for effort. This much is still not sufficient; development (bhāvanā) is still needed. One must look on until the manner of change of feeling, the manner of change of mind, the sign of impermanence becomes clear. It is a matter of looking until the sign of permanence disappears and the sign of impermanence appears. It is a matter of looking until the view of stability is lost and the view of instability is gained. This is what is called 'development' (bhāvanā). It is not achieved by looking just once or twice; one must develop it repeatedly, over and over again (bhāvitā bahulīkatā). This is called the 'task to be developed' (bhāvetabba kicca). The vipassanā path (the mundane path leading to enlightenment) requires this task of development. The supramundane path (lokuttarā magga), however, does not require it. This is because the path consciousness (magga citta) arises only once and then ceases. The supramundane path completes its task in a single moment. There is no time even for development. Therefore, it is only for the mundane vipassanā path that one must repeatedly, again and again, develop and cultivate. The supramundane path does not need to be developed, nor can it be developed. Therefore, one does not practice vipassanā on the supramundane path. However, although the supramundane path occurs only once, it is extremely powerful. It is immensely beneficial. For example, just as a boatman, loading goods onto a boat and crossing to the other shore, accomplishes four tasks simultaneously through the boat alone – departing from this shore, carrying the goods, crossing the water, and reaching the other shore – so too the path consciousness, which arises only once, simultaneously accomplishes four tasks: departure from the realm of sakkāya-ditthi (comparable to this shore), destruction of the defilements (kilesā) comparable to water, arrival at Nibbāna (comparable to the other shore), and carrying the burden of the aggregates (the goods) to Nibbāna. 'Departure from the realm of sakkāya' means that at the moment the path consciousness arises, one no longer sees arising and passing away. Arising and passing away itself is called sakkāya' (the group of existence). It is precisely the aggregates. It is solely the truth of suffering (dukkha saccā). This truth of suffering has been delineated by discerning knowledge (pariññeyya). And one can then make Nibbāna, where sakkāya-ditthi is eradicated, the object. Therefore, even though the true path occurs only once, its benefits are exceedingly great. In summary, in the practice of vipassanā, ekaggatā (one-pointedness) is important, the sign of satipatthāna (the object of mindfulness) is important, and the supporting effort for satipatthāna is also important. Ekaggatā also needs to be developed to arise repeatedly. The sign of satipatthāna also needs to be looked at until it is seen repeatedly. The driving force of effort also needs to occur repeatedly. This is called the 'task to be developed' (bhāvetabba kicca). (To be continued.)