Venerable Channa (Part 2)

Venerable Ānanda discerned that Venerable Channa was holding onto wrong views (diṭṭhi) due to his lack of understanding of Dependent Origination (Paṭiccasamuppāda). Ānanda said, "Venerable Channa, the Buddha once taught a discourse to a monk of the Kassapa clan on how Dependent Origination eradicates wrong views. Listen to that discourse on Dependent Origination." He then expounded the teaching on Dependent Origination. Sassatadiṭṭhi (the view of eternalism) is the belief in permanence and stability, the idea that "I act and I experience the result." If one thinks "I act and another experiences the result," that is Ucchedadiṭṭhi (the view of annihilationism). In reality, there are only phenomena arising due to causes: consciousness (viññāṇa) arises dependent on ignorance (avijjā) and volitional formations (saṅkhāra), then mind-and-matter (nāmarūpa), the six sense bases (saḷāyatana), contact (phassa), and feeling (vedanā). Since cause and effect are connected, and no permanent person or being is involved, it is neither "I act and I experience" nor is it cut off. Understanding that effects arise only from causes purges annihilationism. Reflecting on "Volitional formations condition consciousness" (Saṅkhāra paccayā viññāṇaṃ), one sees the causal connection between past-life volitions (saṅkhāra) and present-life consciousness (viññāṇa), proving continuity – thus annihilationism is purged. Understanding that the "person" from the past life doesn't carry over to this life, only cause-and-effect continues, purges eternalism. Knowing that if a cause exists, its effect must arise purges annihilationism. Seeing that volitional formations (saṅkhāra) and consciousness (viññāṇa) are not disconnected but causally linked purges annihilationism. In this present life, the volitional formations themselves do not carry over; precisely because they do not carry over, consciousness must arise anew here. Contemplating this "arising anew" purges the eternalist view that assumes permanence. The volitional formations from the past life merely cease. After cessation, because the cause (past saṅkhāra) is not exhausted, consciousness arises. Thus, no permanent, enduring entity is found. When one is free from both eternalism and annihilationism in this way, one has reached the Middle Path. Venerable Channa could not attain path knowledge (magga ñāṇa), fruition knowledge (phala ñāṇa), or reach Nibbāna because he was trapped in eternalism. Without understanding Dependent Origination, neither eternalism nor annihilationism was fully purged. Hence, he could not attain Nibbāna. Understanding the causal connection purges annihilationism. Understanding that the cause does not transfer as a substantial entity, but only its potential or property transfers, purges eternalism. Adopting this view, one observes within the aggregates (khandha): a feeling (vedanā) arises, then ceases. After cessation, a feeling arises again. Seeing this arising confirms it happens due to a cause; it never arises without a cause. Here, annihilationism is purged. Seeing its dissolution confirms there is nothing permanent or stable – thus eternalism is purged. Therefore: Seeing arising purges annihilationism; seeing dissolution purges eternalism. Seeing arising purges annihilationism because one understands it arises due to a cause, not causelessly. Seeing dissolution purges eternalism because one understands it ceases because it is impermanent and unstable. Seeing arising and dissolution purges both wrong views. Venerable Ānanda explained that this is simply how the great wheel (of Dependent Origination) functions. Then Venerable Channa concluded: "If it is so, then when a cause exists, the effect arises; when the cause ceases, the effect ceases. In this world, only this exists." With this insight, he focused on the phenomena of arising and dissolution within the aggregates. His wrong views were purged. He determined with wisdom: "Only arising and dissolution exist." Here, his wisdom matured, and Yathābhūta Ñāṇa (Knowledge of Things As They Are) arose. Progressing step by step from there, Nibbidā Ñāṇa (Knowledge of Disenchantment) arose, and finally, he reached the path knowledge (magga ñāṇa) that ends suffering. Thus, he became a Stream-enterer (Sotāpanna), Once-returner (Sakadāgāmī), Non-returner (Anāgāmī), and ultimately an Arahant. Why? Because he understood Dependent Origination. Understanding it, he purified eternalism and annihilationism, and through practice, he attained the goal. Once one understands Dependent Origination: Seeing arising momentarily purges annihilationism; seeing dissolution momentarily purges eternalism. Purified in this way, one simply focuses the mind on the aggregates, observing "arising again, dissolving again." As one sees arising and dissolution, wisdom develops, leading to disenchantment (nibbidā) with them. When wisdom fully matures, the phenomena of arising and dissolution cease. Simultaneously with their cessation, "The cessation of suffering is Nibbāna" (Dukkhanirodho Nibbānan) becomes apparent. The reason Venerable Channa practiced meditation for over thirty years without attaining the goal was his lack of understanding of Dependent Origination, causing him to cling to wrong views (diṭṭhi). Clinging to wrong views prevented his attainment. Therefore, understanding Dependent Origination is extremely important. Precisely because it is so crucial, between the two practices – the observation of arising and dissolution (vipassanā) and understanding Dependent Origination – the understanding of Dependent Origination must be developed first. This was emphatically instructed by the Venerable Mogok Sayadaw. Dr. Ashin Pāramī