Visākha and Dhammadinnā (Conclusion)

(As the donor Visākha continued to ask about sensations, these are only the answers given by the Venerable Dhammadinnā.) “Venerable, how many types of sensations are there?” “There are three types of sensations: pleasant sensation (sukha vedanā), unpleasant sensation (dukkha vedanā), and neutral sensation (upekkhā vedanā).” “How should one observe these three types of sensations?” “The pleasant sensation seems enjoyable while it lasts, but when it ceases, it becomes suffering. The unpleasant sensation seems painful while it lasts, but when it ceases, it becomes relief. The neutral sensation has the nature of a pleasant sensation.” “When observing these sensations, which latent tendencies are destroyed?” “When observing the pleasant sensation, the latent tendency of sensual desire (kāmarāgānusaya) is destroyed. When observing the unpleasant sensation, the latent tendency of aversion (paṭighānusaya) is destroyed. When observing the neutral sensation, the latent tendency of ignorance (avijjānusaya) is destroyed.” By convention, within the aggregates, one of the three types of sensations will always be present in rotation. When pleasant sensation arises, there is no unpleasant or neutral sensation; when unpleasant sensation arises, there is no pleasant or neutral sensation; when neutral sensation arises, there is no pleasant or unpleasant sensation. However, one sensation or another will always be present in rotation. Since they arise in rotation, it is necessary to clearly understand in one’s wisdom that they are impermanent and only appear through alternating changes. If one can see the arising and passing away of these little sensations that appear in rotation, one can no longer identify with the sensations. When they arise, there is no sense of “I” involved, and when they cease, there is also no sense of “I” involved. They simply arise and cease on their own. Although everyone wants happiness, no one wishes to encounter suffering and distress—this is the nature of the human world. However, even though one does not desire suffering and distress, they come uninvited on their own. If they were under one’s control, one could command and prevent unpleasant sensations from coming. But that is not possible. Even though one longs for pleasant sensations to stay forever, they will only arise and cease according to their nature. They cannot be prevented or invited. When wisdom becomes clear in this way, the insight of non-self (anatta) will arise, realizing that they are not under one’s control. If one does not observe or note them, it usually happens that pleasant sensation conditions craving (taṇhā), unpleasant sensation conditions aversion (dosa), and neutral sensation conditions ignorance (moha). But if one observes pleasant sensation as pleasant, unpleasant sensation as unpleasant, and neutral sensation as neutral, then one sees only the arising and passing away, and all three—greed, aversion, and delusion—cannot arise. If they cannot arise, the inner enemies—greed, aversion, and delusion—will be pacified and subdued, leading only to the attainment of Nibbāna. Therefore, if one observes and notes every sensation that arises, it is understood as killing the inner enemies. Observing pleasant sensation kills the inner enemy of greed. Observing unpleasant sensation kills the inner enemy of aversion. Observing neutral sensation kills the inner enemy of delusion. When the three leaders of the inner enemies are destroyed, the one thousand five hundred followers—the defilements—can no longer raise their heads. When the leaders die, the followers also collapse and die. Thus, by following the arising and passing away of sensations until they are seen, one sees the arising and passing away, becomes disenchanted with the arising and passing away, and when the arising and passing away cease, the arising and passing away of sensations is the truth of suffering (dukkha saccā). The cessation of the arising and passing away is the truth of cessation (nirodha saccā). The arising and passing away, the truth of suffering, does not cease because it wants to cease; it ceases because the cause of the aggregates (samudaya saccā) ceases. As long as the cause (samudaya) does not cease, the arising and passing away will not cease. Therefore, it should be understood that samudaya and dukkha cease together. When they cease together, only the path knowledge (magga) that sees Nibbāna—where the aggregates cease (nirodha Nibbāna) and where samudaya ceases—remains. The aggregates are the five aggregates themselves, which are the truth of suffering (dukkha saccā). Hence, it is said that the aggregates cease. When one sees the end of the arising and passing away of sensations with one’s own wisdom, the true path knowledge (magga) has arisen. Once the path is completed, the fruition (phala) must come—it cannot be prevented. The fruition comes two or three times. Once the fruition comes, one becomes a stream-enterer (sotāpanna). If that is not enough, and one again sees the end of the arising and passing away, one becomes a once-returner (sakadāgāmī). If one again starts from the arising and passing away and sees the end, one becomes a non-returner (anāgāmī). If even that is not enough and one starts again from the arising and passing away, when the knowledge of the end arises, one becomes an arahant. All four stages of the path can only be attained by starting from the arising and passing away. Therefore, if one follows the arising and passing away to see it clearly, one day, at some time, wisdom will arise that is disgusted, repulsed, and uninterested in the arising and passing away—the truth of suffering and the group of aggregates (nibbidā ñāṇa). As soon as this wisdom of disgust arises, it should be understood that the knowledge of cessation will soon follow. The arising of the knowledge of cessation is the true path knowledge (magga ñāṇa). The first seeing is the stream-entry path (sotāpatti magga), the second is the once-returner path (sakadāgāmī magga), the third is the non-returner path (anāgāmī magga), and the fourth is the arahant path knowledge (arahatta magga ñāṇa). It should be noted that these can only be attained by starting from the arising and passing away. Therefore, if one continues to follow the right view of the arising and passing away (sammā diṭṭhi), the path knowledge, fruition knowledge, and the noble Nibbāna will inevitably be attained—no need to wish for it. It is only important to practice and strive with faith. When the Venerable Dhammadinnā explained how to observe sensations, all the doubts that Visākha had—thinking she had returned because she wanted to disrobe—were cleared. He realized that she was an anāgāmī, and now, since she could answer with confidence even what he did not know, she was even a step higher than him—she must be an arahant. Realizing this, he said, “Venerable Dhammadinnā, I am deeply grateful.” Then, he circumambulated her three times to the right and, along with the five hundred lay followers who had accompanied him, went to the Buddha. He reported to the Blessed One the questions and answers exchanged with Dhammadinnā. The Blessed One also gave his approval: “My beloved daughter’s answers are all correct. Even if you had come to ask me, I would have answered in the same way.” Therefore, it should be understood that Dhammadinnā’s answers were just as if the Buddha himself had spoken. Ven. Dr. Ashton Parami