Venerable Channa Part (1)

*(Based on the story of Venerable Sanna as expounded by the Most Venerable Agga Mahā Paṇḍita Mogok Sayadaw.)* I will present the case of the minister Sanna, a companion of the Bodhisatta (Buddha-to-be) from birth, who failed to realize the Dhamma because he could not accept the nature of non-self (anatta). He accompanied the Bodhisatta when he renounced the world. After the Buddha's enlightenment, he heard the Dhamma from the Buddha and became a monk. After ordination, he practiced meditation on impermanence (anicca), suffering (dukkha), and non-self (anatta). Despite his practice, he did not attain any stage of enlightenment – not Stream-entry (Sotāpanna), Once-returner (Sakadāgāmī), Non-returner (Anāgāmī), nor Arahantship. Why? The commentary (Aṭṭhakathā) states it was because he did not understand Dependent Origination (Paṭiccasamuppāda). Because he could not accept the cause-and-effect principle of Dependent Origination, he failed to attain liberation even until the Buddha's Parinibbāna (final passing). Not understanding Dependent Origination, he was still held by the view of self (attadiṭṭhi) and the view of eternalism (sassatadiṭṭhi). After the Buddha's Parinibbāna, the Sangha ostracized him as a form of brahmadaṇḍa (highest censure). Feeling pity for him, he then begged the monks to teach him the Dhamma. The monks taught him the Dhamma of anicca, dukkha, and anatta. He had practiced anatta for many years; he knew that all five aggregates were entirely anatta. Yet, he could not reach Nibbāna – the cessation of formations (saṅkhāra), nor the Nibbāna where the fourfold clinging-aggregates (upadhi) disappear. Although the monks taught the anatta doctrine, the thought kept arising in him: "If everything is anatta, what can one rely on?" The idea that "if everything is anatta, there is nothing to rely on" kept recurring in his mind. This was because he was held by attadiṭṭhi and sassatadiṭṭhi. He practiced seeing anicca and anatta, and he did see them. But even after seeing, his mind turned back: "If everything is anatta, what can one depend on?" The attadiṭṭhi craving reliance resurfaced. Thus, attadiṭṭhi and sassatadiṭṭhi remained ingrained within him. This was because, without understanding Paṭiccasamuppāda, attadiṭṭhi and sassatadiṭṭhi persisted. Consequently, despite his practice, he could not reach the Nibbāna of ceased formations, nor perceive the Nibbāna of vanished aggregates. The reason for not perceiving it was being held by sassatadiṭṭhi. The thought kept returning: "If there is nothing stable or permanent, what can one rely on?" He kept falling back into eternalism (sassata). The desire to rely on something stable and permanent arose. He would observe the anicca and anatta of form (rūpa), gain insight into anatta, and then the thought "What can I rely on?" would intrude again. Thus, his wrong view (diṭṭhi) was not eradicated, and despite intense practice, he could not perceive Nibbāna. The monks had tried their best, teaching him every conceivable Dhamma. He practiced accordingly, yet Venerable Sanna still did not attain Nibbāna. He became discouraged, thinking, "These venerables don't know how to teach to attain Nibbāna." In truth, it wasn't the monks' poor teaching; it was because he had sassatadiṭṭhi. So, he went to Kosambī where Venerable Ānanda was, and begged him to teach the Dhamma. The monks from Sāvatthī had taught: "All formations are impermanent (Sabbe saṅkhārā aniccā)", "All phenomena are non-self (Sabbe dhammā anattā)", "Form is impermanent, form is non-self", "Feeling is impermanent, feeling is non-self", etc. He practiced observing accordingly. He saw impermanence (anicca) and non-self (anatta). Yet, the thought kept intruding: "If everything is anatta, what can one rely on?" Therefore, he reported to Venerable Ānanda: "Venerable Sir, I still have not attained Nibbāna." Venerable Ānanda discerned: "Those monks taught correctly. He practices without understanding Paṭiccasamuppāda, so he is held by diṭṭhi and cannot attain Nibbāna." Venerable Ānanda said: "Venerable Sanna, if you practice without understanding Paṭiccasamuppāda, you will only prolong your effort without attaining the Dhamma. Even if you see anicca and anatta through practice, you still won't see Nibbāna. Practicing without understanding Paṭiccasamuppāda and without the wisdom that discerns conditions (paccayapariggahañāṇa) means attadiṭṭhi and sassatadiṭṭhi keep intruding. The thought 'If everything is anatta, what can one depend on?' keeps revolving, preventing you from seeing Nibbāna. Therefore, understand that the danger (ādiṇava) for the first path (magga) leading to Nibbāna is diṭṭhi (wrong view). Although deserving of Nibbāna, why can't you attain it? Because diṭṭhi exists within you. There is a diṭṭhi craving reliance. Thus, practicing without understanding Paṭiccasamuppāda only wastes time and fails to reach the goal. Now, Venerable Sanna, why, despite seeing anicca and anatta for thirty or forty years, have you not attained Nibbāna? It's because you are held by the sassatadiṭṭhi of 'what can one rely on?'. Thus, you practice anatta, but diṭṭhi intrudes again; years pass, and you cannot focus on the object of Nibbāna." "Therefore, understand that the two causes – ignorance (avijjā) and formations (saṅkhāra) – are themselves impermanent, unstable, uncontrollable, and non-self (anatta). Consequently, the five aggregates they produce are also anatta. The truth of suffering (dukkha sacca) belongs to no one; thus it is anatta. Suffering itself is anatta. Because the cause is anatta, the effect arising from that cause must also be anatta. Anatta gives birth, so anatta must result. By comprehending cause and effect in this way and contemplating, it becomes clear: there is nothing at all to rely on. You will understand this personally. Why? Because you understand Paṭiccasamuppāda. Since the cause is anatta, the effect is also anatta. If one understands Paṭiccasamuppāda, the truth of anatta becomes clear without even needing to state it." "Avijjā paccayā saṅkhārā – Ignorance (avijjā) is anatta; the formations (saṅkhāra) arising because of it are also anatta. Saṅkhāra paccayā viññāṇaṃ – Formations (saṅkhāra) are anatta; consciousness (viññāṇa) is also anatta." And so it continues throughout the chain. Everything is anatta. There is not a single thing to rely on. All aggregates, mentality-materiality (nāma-rūpa), offer no refuge. If it's still unclear, decide: 'Because the cause is anatta, the effect must be anatta.' This present aggregate-body is anatta. Its causes – ignorance and formations – are anatta, therefore this body must be anatta. Dr. Ashin Parami See also: http://myakyunthar.blogspot.com/?m=1