The Truth of the Origin (Samudayasaccā) (Part 3)

According to the doctrine of Dependent Origination (Paticcasamuppāda), the two factors of ignorance (avijjā) and volitional formations (sankhāra) are the Truth of the Origin (samudayasaccā). Craving (taṇhā), clinging (upādāna), and kammic becoming (kammabhava) are also the Truth of the Origin. Let us briefly say that not knowing the Truth of Suffering (dukkhasaccā) is ignorance (avijjā). Acting out of that not-knowing is volitional formation (saṅkhāra). Not knowing, and acting according to that not-knowing, acting as if one does not know – this is what is meant by the Truth of the Origin. When one does not know this present life, this present body-and-mind (khandhā), as the Truth of Suffering, one will not know the future life, the future body-and-mind, as the Truth of Suffering either. When one does not know in this way, it is indeed true that one will be attached to this present life and body, and will desire a future life and body. If one acts, whether meritoriously (kusala) or demeritoriously (akusala), with attachment to the present body and desire for a future body, that is acting out of not-knowing. Due to meritorious volitional formations (puññābhisaṅkhāra), one will get a good body, a body in a happy realm (sugati). Due to demeritorious volitional formations (apuññābhi-saṅkhāra), one will get a bad body, a body in a woeful realm (duggati). Thus, because of not knowing, one acts out of not-knowing. Because of acting out of not-knowing, the cause for obtaining a body-and-mind arises. This cause for obtaining a body-and-mind is the Truth of the Origin. Therefore, the Buddha taught that ignorance (avijjā) and volitional formations (saṅkhāra) are the Truth of the Origin. If one cannot even see the present body as the Truth of Suffering, attachment to this body will surely arise. That attachment is craving (taṇhā). Being attached, one clings; that clinging is grasping (upādāna). Clinging, one acts; that action is kammic becoming (kammabhava). While being attached and clinging to the present body, one also exerts oneself in the three types of action – bodily, verbal, and mental kamma (kaya, vacī, mano kamma) – which constitute kammic becoming. All these kammas become causes for a future life, a future body-and-mind. Therefore, because they are causes for a future body, craving, grasping, and kamma are also taught as the Truth of the Origin. So, it is not wrong to say that from the present body, the causes of the Truth of Origin for a future body proliferate. The presently obtained body is the Truth of Suffering. The craving, grasping, and kamma that proliferate from these five aggregates of the Truth of Suffering are the Truth of the Origin. This raises the question of how to apply this in the field of Vipassanā practice to prevent the arising of such craving, grasping, and kamma. When encountering the five sense objects, by nature, if it is a likable object, attachment will arise; if it is a dislikable object, aversion will arise. Attachment is craving (taṇhā); aversion is hatred (dosa). If one lets the natural mind follow its nature in this way, there will only be defilements of craving and hatred, and these defilements will be the Truth of Origin. To prevent such craving and hatred from arising, one must block them with the Path (Magga). When one sees an object, whether it appears desirable or repulsive, to prevent (defilements) from arising, one must contemplate the true nature of the object and see its fault. The 'fault' here is the impermanent nature of that object, its nature of arising and passing away. One must reflect to see one of these aspects: impermanence (anicca), suffering (dukkha), non-self (anatta), or foulness (asubha). When one sees, one can contemplate the seen object itself. Alternatively, one can also contemplate the seeing consciousness. One should contemplate whatever is convenient. Contemplate the seen object until one reaches the realization of its impermanence, suffering, non-self, or foulness. Or, contemplate the seeing consciousness. When one carefully observes the seeing consciousness, one understands that the seeing consciousness merely arises due to the coming together of conditions. When the conditions cease, it too ceases. The seeing consciousness arises only due to the impingement of the base of the eye and the visible object. So, the visible object and the eye are the cause; the seeing consciousness is the effect. If the cause is collected, the effect is collected. If the cause ceases, the effect also ceases. "Is the seeing consciousness 'I am seeing'? It's just the arising of a seeing consciousness." If one can reflect in this way, the 'I'-view based on the seeing consciousness – the notion that "I see" – is cut off. The 'I'-view based on the seeing consciousness is personality view (sakkāya-diṭṭhi). The seeing consciousness is the aggregate (sakkāya); the 'I'-view is the wrong view (diṭṭhi); together they form personality view. What leads to the states of woe (apāya) is not the aggregate, not the seeing consciousness, but the 'I'-view, the defilement of wrong view (diṭṭhi). Therefore, to prevent this wrong view, which leads to the states of woe, from entering, one needs to see correctly. As long as wrong view is present and the 'I'-notion is perceived, upon seeing, one will surely be attached; being attached, one will surely cling; clinging, one will exert effort. In this way, craving, grasping, and kamma arise. These are causes for obtaining a future body, hence they are the Truth of Origin. Upon analyzing the seeing consciousness, one finds it is merely an effect that arises due to a cause. It arises due to the impingement of the sense base and object. It does not arise due to anyone. It arises solely due to its own cause. It is not the case that it arises due to a creator, etc. Knowing the cause, such beliefs are cleared away. Doubt is removed. When doubt is removed in this way, the skeptical doubt (vicikicchā) is purified. While analyzing the seeing consciousness, if one sees that the seeing consciousness ceases when its time to cease comes, then one knows both the arising and the passing away of the seeing consciousness. "It is not 'I' that arises; nor is it 'my mind' that arises; it is merely the seeing consciousness that arises. Similarly, it is not 'I' that ceases; nor is 'my mind' that ceases; it is the seeing consciousness that ceases." When one's view is clear in this way, there is no reason for the 'I'-view to enter regarding the seeing consciousness; personality view is purified. Knowing cause and effect, skeptical doubt is purified. Knowing the arising, one understands it arises because it is not permanent; if it were permanent, it would not arise. The view of annihilationism (uccheda-diṭṭhi) is purified. Knowing the passing away, one understands it passes away because it is impermanent; if it were permanent, it would not pass away. The view of eternalism (sassata-diṭṭhi) is purified. Thus, when one sees arising and passing away, wrong view (diṭṭhi) and skeptical doubt (vicikicchā) are purified. These wrong views and doubts are also defilements (kilesā). Defilements are causes for obtaining a future body, hence they are the Truth of Origin. As long as one is seeing arising and passing away, one will not be attached or cling to the seen object, nor will one be attached or cling to the seeing consciousness itself. Because one only sees the fault in the continual arising and passing away, the craving that is attachment does not arise. However, one might ask, "Couldn't aversion (dosa) still arise?" Aversion also cannot get a chance to arise because the knowledge (ñaṇa) that knows the arising and passing is closely following. Therefore, if one strives to maintain the knowledge-consciousness that knows behind the seeing consciousness, then greed and hatred remain quelled. Craving, grasping, and kamma are suppressed. They are temporarily quelled. They are suppressed while the Path (Magga) is present. To keep the defilements quelled in this way, it is necessary to practice until the Knowledge of Arising and Passing Away (udayabbaya ñaṇa) aligns with its object. The seeing consciousness is the arising and passing away; the knowing is the Path. This is what is meant by this alignment. The seeing consciousness is arising and passing away; arising and passing away is the Truth of Suffering. The knowing is the Path; the Path is the Truth of the Path (maggasaccā). At the time when the Knowledge of Arising and Passing Away aligns with its object, while the Path is present, wrong views, skeptical doubts, and other defilements are dead, and in the place of the Path, the coming craving, grasping, and kamma also cannot arise, and are thus suppressed. These are the resultant benefits of practicing to align the Knowledge of Arising and Passing Away with its object. What has been explained here is based on using the seeing consciousness as an example. In the same way, one should contemplate only the arising and passing away of the hearing consciousness, smelling consciousness, tasting consciousness, touching consciousness, and thinking consciousness. The defilements, which are the Truth of Origin, will lie flat and dead under the Path. Whether one contemplates materiality (rūpa) or feeling (vedanā), it is the same; the defilements will be dead. Therefore, as the saying goes, "Magga is called the killer of defilements" (Kilese mārentīti maggo). The Path kills the defilements. It also leads to Nibbāna. If one does not kill them with the Path in this way, the defilements that arise remain the Truth of Origin. They remain causes for obtaining a future body. Ven. Dr. Ashin Parami