Cause of suffering

Cause of suffering               
Once when the Buddha was in Jajagaha city, the Buddha set out on alms rounds in the morning. Achelaka (naked) ascetic Kassapa, seeing the Buddha on his alms rounds, approached the Buddha in order to seek answers to some his personal questions. Ascetic Kassapa asked the Buddha’s permission three times to ask his personal questions. The Buddha rejected his request each time as the Buddha had already entered the city with dwellings and it was not the appropriate time for questions. Finally, Kassapa pleaded that he had only a trivial matter for which he needed a clarification. Then the Buddha gave permission,” ask as you like”. The dialog that followed was as follows;
⦁ “Is suffering self-made?
“Don’t say that, Kassapa”
⦁ “Is suffering made by others?”
 “Don’t say that, Kassapa”.
⦁ “Is suffering,then, made by oneself as well as others?”
“Don’t say that Kassapa”
⦁  “Then, is it made spontaneously?
“Don’t say that, kassapa”
⦁ “Then, does suffering not exist?”
“No Kassapa, suffering does exist”
⦁ “if that is so, does the Buddha not know or see suffering?”
⦁ “ No Kassapa, I know suffering; I see suffering”.
Inspired by the above answers, Kassapa appealed to the Buddha to teach him about suffering and cause of suffering. The Buddha, then, agreed to explain the entire aspect of suffering and cause of suffering, targeting Kassapa as well as the whole world. In doing so, the Buddha introduced the doctrine of Paticca Samuppada (dependent origination) for the first time to the world.  Therefore, this a doctrine referred to as “pubbe ananussutesu dhammesu”(doctrine previously unheard of).  The Buddha’s teaching on Paticca samuppada is enumerated as follows;  
  Avijja-paccaya sankhara  -   With Ignorance as condition, there are formations
 Sankhara-paccaya viññanam -  With formations as condition, Consciousness.    
 Viññana-paccaya namarupam   -  With Consciousness as condition, Body and Mind.          Namarupa-paccaya salayatanam   - With Body and Mind as condition, the Six Sense Bases.         Salayatana-paccaya phasso   -   With the Six Sense Bases as condition,  Contact.   
  Phassa-paccaya vedana   -    With Contact as condition, Feeling.
vedana-paccaya tanha  -   With Feeling as condition, Craving.
        Tanha-paccaya upadanam  -    With Craving as condition, Clinging.
        Upadana-paccaya bhavo  -   With Clinging as condition, Becoming.
        Bhava-paccaya jati  - With Becoming as condition, Birth.
        Jati-paccaya jaramaranam   -  With Birth as condition, Aging and Death,
        Soka-parideva-dukkha-domanassupayasa sambhavanti   -  Sorrow, Lamentation, Pain, Grief and Despair.
        Evametassa kevalassa dukkhakkhandhassa samudayo hoti  - Thus is the arising of this whole mass of suffering.

The process of Paticca samuppada begins with avijja (ignorance) and proceeds very rapidly to end with dukkha, domanassa… (Sorrow lamentation…), completing one cycle.  This cycle keeps repeating itself at a rapid pace ceaselessly and ends generating a great deal of Sorrow, Lamentation, Pain, Grief and Despair each time. The Buddha realised this state of suffering with insight and knowledge and elucidated the way to end the suffering of all beings.  
                                      Imasmim asati idam na hoti;
                                      Imassa nirodha idam nirujjhati
                                     “ when this is not, that is not,
                                        this ceasing, that ceases “      
If someone allows the twelve – linked paticca samuppada to operate unhindered in one’s mind, one can never find an end to the aspect of suffering associated with sorrow, lamentation, pain, grief and despair.   
On the contrary, if someone is able to delink one of the twelve links associated with Paticca samuppada, then, one is able to steer clear of this whole traumatic process.  The Buddha has given clear instructions to achieve this by delinking the appropriate link associated with the paticca samuppada.  
Firstly, the term “avijja”(ignorance) needs to be explored when we proceed in the direction of escape from the cycle of paticca samuppada. Avijja is a process based “attachment”. Attachment, in modern context, could be likened to a “magnetic force”. So, avijja means the process of attaching (getting attracted to various sense objects) without the knowledge of resulting unfavorable consequences.   

To the question,” when was the origin of avijja (attachment based on non-awareness of consequences)”, the Buddha replied, “ No beginning of avijja (ignorance) can be perceived”.
[Anamataggo yam Bhikkhave Samsaro Pubba Koti Napannayati]
Samsara (cycle of rebirth and death) propelled by attachment is a process shrouded in avijja and bonded by tanha (craving). Tanha (craving) results from vedana (feelings). Vedana could be identified as a certain degree of heat. The outcome of heat is attachment. Heat attracts objects to each other. For instance, it is a certain measure of heat that attracts a mother and a child to one another. 
The underlying force of attachment is referred to as “gahakaraka”. The Buddha who perfectly comprehended this inherent force of attachment expressed an exclamation (udana) such as;
                                           
 Gahakaraka gavesanto
 dukkhajātipunappunam
 Gahakaraka ditthosi
 puna geham nakahasi
The Buddha was seeking the source of the force of attachment, referred to as the house-builder, through many births in samsara. Finally, the house builder was seen by the Buddha and the attachment came to an end as a result.
Paticca samuppada begins with avijja (ignorance). What runs contrary to avijja is vijja (clear knowledge). It is the conduct based on non-attachment. When the conduct is geared on the basis of non-attachment (vijja), formations (sankhara) cease to arise – vijja paccaya visamkara.
As the Buddha’s conduct is entirely devoid of any attachment, the Buddha is known as “vijja carana sampanno”.
“kathameva bhikkhave sankhara…”; analysing the formations (sankhara) the Buddha classified three types of sankhara, namely , kaya sankhara (bodily formations), vaci sankhara (verbal formations) and citta sankhara (mental formations). These formations are shrouded in avijja (avijja) and function as a flow of energy associated with attachment which could be comparable to magnetic force. Also, these formations are generated incorporating various degrees of heat energy. Formations with high degree of heat energy are known as “apunyabhi sankhara”. Formations with moderate heat energy are known as “punyabhi sankhara” and the formations with lower heat energy are known as “anenjabhi sankara”. 
As long as avijja is in existence sankharas are bound to form with resulting attachment. When a mind is cultivated to dispense with avijja, then, sankhara begin to cease. This is the stage where the mind is devoid of intense heat and attachment. This mental state is described in the verse,
” visamkhara gatham cittam , tanha nam khayamajjhaga…”. 
When sankaharas are present, vinnana (consciousness) takes place. Vinnana is described as capacity to cognize sense objects- vijanatiti kho avuso, tasma vinnanan ti vuccatiti. When an object is cognized (vinnana) groups of atoms (rupa kalapa) which carry similar heat energy begin to get inclined towards the object (nama) and vibrate (rupa). In paticca samuppada, this process is referred to as vinnana paccaya  nama and rupa. The energy discharged during the process of nama rupa would move on to sense bases (ayatana) and get deposited in them with the potential for future stimulation.  What is “produced” by these sense bases are known as “vedana” (feelings). Vedana is the result of objects coming in to contact (passa) with these sense bases (ayatana). This process is referred to as passa paccaya vedana.
Depending on the gravity of passa, three types of vedana, namely sukha, dukkha and upekkha (Pleasant, unpleasant and indifferent feelings) would result in. When the contact (passa) is intense, feelings (vedana) become intense too. If this is the case, then, the mind is fully directed to towards that particular sense object. The act of mind directing towards the object is known as “tanha” (craving) – vedana paccaya tanha.  
When the mind is directed towards the sense object (tanha), the mind clings on to that particular object. This is referred to as “upadana” (clinging). In Paticca samuppada this process is known as tanha paccaya upadana. Once the object is grasped by the mind, a number of internal actions would take place in respect of the sense object. This stage is known as upadana paccaya bhavo. As a result of the act, bhavo, a series of mind (citta) accompanied by mental factors (cetasika) would arise (jati). This is the stage known as bhava paccaya jati in paticca samuppada. Followed by the birth of cittas (mind), the momentum of the mind gets weaker gradually (jara), and finally ceases altogether (marana) causing sorrow, lamentation, pain, grief, and despair. (soka, parideva, dukkha, domanassa, upayasa). The cycle of paticca samuppada ends with sorrow, lamentation etc. after each round. It was the Buddha who showed the world for the first time the way to break away from this vicious cycle and seek emancipation. The Buddha’s advice was to apply mindfulness on the sections of kaya, vedana, citta, dhamma to achieve this goal.
An important turning point is found on the path to emancipation at the stage of vedana paccaya tanha (feelings as condition, craving arises). If feelings (vedana) could be contemplated as they arise, then, craving (tanha) ceases to arise. When this happens, remaining stages after tanha  (craving) would cease to arise. That leads to the cessation of sorrow, lamentation, pain, grief, and despair which is the typical outcome of the cycle of paticca samuppada. So, it is the mindfulness on kaya, vedana, citta, dhamma that brings about a peaceful state of mind, according to the teachings of the Buddha.
When the actions of the mind are observed with mindfulness, mind could be brought to a stable, composed state. This is known as samatha  bhavana (Cultivation of tranquility). Once the mind becomes tranquil through samatha cultivation, then, mind is trained to apply lesser energy to crave and stay away from the natural tendency to crave through the observation of feelings (vedana). This specific observation is identified as cultivation of vipassana (insight).
It is the obligation of all intellectual individuals to relieve themselves of the endless suffering by cultivating the tranquility and insight practice in this manner.

Birth, Existence and Cessation of a Thought

              

Birth, Existence and Cessation of a Thought

Every moment a countless number of thoughts arise and cease in the mind. This countless volume of thoughts is referred to as “ogha” (flow) in the Buddhist literature. Ogha is a continuous flow of a water body. Everything that gets caught in the ogha (flow) gets carried away with the current of the water flow. Once caught in the current of the water flow, there would be no escape from it. It would be very difficult to cross over to a shore. Once, Alavaka enquired from the Buddha on “how to cross over from the current of water flow?” – ( katham su tharati ogam).The Buddha’s reply was, “saddhaya tharati hoti…” – It is saddha (faith) that makes crossing over possible. 

The Buddha analysed the thought process in great detail. Due to the incessant nature, thoughts were considered as a phenomenon resulting from a lineage or descent as in the case of a family. Individuals inherit certain entitlements from parents, grandparents respectively. In the same way, thoughts leave behind similar entitlements for subsequent thoughts. This incessant journey of thoughts based on birth and death is known as “transmigration” (samsara).

The Buddha’s analysis of thoughts included the following

a.     Birth and death of a thought

b.     Life span of a thought

c.      Role of a thought

d.     Entitlements left behind by a thought

e.      How to identify thoughts

f.       Advantages of identifying thoughts

g.     Way to terminate thoughts and resulting advantages

In accordance with Buddha’s analysis, a birth of a thought goes through five stages; i.e. rupa (forms), vedana ( feelings), sanna (perceptions), sankara (formations) and viññana (consciousness).

Rupa means a certain type of “vibration” .[ruppana in Sinhala ; ruppati in Pali] When two objects come in to contact, a certain type of vibration takes place as a result. As result of wind coming in to contact with a tree, it begins to move (type of vibration). Water of a water body ripples due to the impact of wind. Waves in the sea are a direct outcome of wind. Similarly, when a light ray comes in to contact with eye, eye begins to “vibrate”. A sound comes in to contact with ear, it begins to “vibrate”.  

Vibration referred to in Rupa results in the formation of heat. The degree of heat generated would vary depending on the intensity of vibration. A mild vibration would generate a mild degree of heat while an intense vibration would cause an excessive amount of heat. The degree of heat resulting from vibration is classified as vedana (feeling). The heat generated by vibration could be measured in terms of “degrees”. Relevant degree of heat resulting from vibration is classified as sanna

(Perception).  At this stage the heat generates “magnetic energy”. This is classified as sankara (formations). Sankara has the quality of reacting in certain way. The reaction is its potential to cause a vibration in another group of atoms (rupa kalapa). This is known as viññana (consciousness). Accordingly, when a light ray comes in to contact with eye, a vibration (rupa) takes place in eye, generating a certain degree of heat followed by formation of magnetic energy (sankara). This, in turn, would cause the atoms located in the heart (hadaya vathtu) to vibrate (viññana). In other words, atoms located in the heart becomes aware of the original vibration occurred in the eye.

What happens next? In answering this question, the Buddha elaborated the subsequent stages of a thought process which involves classifications such as Jata, bhuta, katha, and sankatha.

Jata means a birth of a thought following the function of  viññana (consciousness).

Once a thought is born in this manner, it exists for a certain period of time. The life span of a thought (citta) is measured in terms of “thought moments” ( cittakkana). Every thought (citta) lasts for a period seventeen mind moments.

A thought (citta) which lasts for 17 mind moments performs a particular role. A thought may be associated with greed (lobha), aversion (dosa) or non-greed (alobha) , non- aversion (adosa). Based on the characteristics of a particular thought, a mental imprint is formed in the brain ( mano dhatu). Accordingly, when a greedy thought arises, it leaves an imprint in the brain so that a similar thought with the potential of greed could arise at some point in time in the future. Every thought that arises in the mind would leave an imprint in the brain with the same potential for future stimulation.   

The Buddha described this phenomenon as “sabbe atta aharattithika…”, meaning

that every attachment - prone thought has the potential to bring about similar attachment-prone thoughts with same intensity at some point in the future.

[ sabbe satta = all attachments,      ahara = that which brings about existence]

So, every greed based or aversion based thought would leave an imprint in the brain ( mano dhatu) which would  stimulate itself in a later stage to generate similar thoughts. The process of forming an imprint in the brain with potential greed or aversion is known as “bhuta”.

Then the stage of bhuta converts to the “katha” stage. Katha means a “function”.  For instance, a bhuta (mental imprint) formed in the brain (mano dhatu) following a greed-based thought would become active and stimulated to generate a similar thought at a later stage (katha stage). A thought, then, performs a certain action. This is known as sankatha stage. In short, forming an imprint in the brain following a thought, imprints becoming stimulated, and generating subsequent thoughts repetitively are elaborated under the terms, jata, bhuta, katha and sankatha.   

Then, the Buddha taught the way to identify a thought based on the basis of  kaya, vedana, citta and dhamma.  The common meaning given to “kaya” at present is “physical body”. But, when the term “kaya” is closely examined, it becomes evident that the term “kaya” has been used to represent the “action of a thought”.

A thought has been classified under the category of vedana (feelings). Vedana refers to the degree of heat, intensity associated with a thought. Thoughts associated with a high degree of intensity are identified as “sukha” (happiness) while thoughts associated with a low degree of intensity are identified as “dukkha” (suffering). For instance, angry thoughts unleash a high degree of heat which results in feelings filled with suffering. When the mind attains the state of Samadhi (concentration), the mind releases low intense heat, resulting in peaceful, happy feelings. Accordingly, thoughts could be categorised as happy, unhappy or neutral feelings.

Next classification of thoughts is “citta”. Citta is commonly translated as “mind or thought”. However, far more appropriate meaning of the term citta should be the “degree of grasping resulting from a thought”. When a desire arises in the mind, thoughts associated with grasping, attachment come in to play. When hatred arises, the mind is overwhelmed with thoughts of detachment. The degree of attachment or detachment is referred to as citta. Accordingly, citta could be lobha (greed), dosa (hatred) or moha (delusion).

A thought is also classified under the category of “dhamma” (mental objects). Realistically, the term dhamma should be treated to mean “the state of holding or bearing” of mental phenomena. When good thoughts are associated with the mind, that stage is referred to as “kusala dhamma” (wholesome mental phenomena).  When bad thoughts are associated with the mind, that stage is referred to as “akusala dhamma” (unwholesome mental phenomena).

The Buddha, who analysed the thought mind in this manner, pointed out that the underlying cause of suffering and recycle of birth and death as “thoughts”. Also, the Buddha pointed out the way to minimise the flow of thoughts gradually which would culminate in the attainment of ceto vimutti (liberation of mind). 

The way for attaining ceto mimutti and nibbana is laid down in the four contemplations, namely, kayanupassana, , vedananupassana, cittanupassana and dhammanupassana. Passana means to “observe”. Thoughts should be observed  in terms of kaya, vedana, citta and dhamma. This would ultimately lead to purity of thoughts. This is the only way to attain the full liberation of the mind.

Athula Sibera

 Compiled from an article written by Kotte Devananda Thero which appeared in Thisarana dhamma magazine.

     

The Way to Experience Bliss of Nibbana

           The Way to Experience Bliss of Nibbana
“ye bhutam bhutato disva bhutassaca athikkama
yatha bhute vimuccanti bhava thanha parakkaya”
This is a stanza found in a sutta in the Kuddaka Nikaya which illustrates a profound and ultimate
meaning of the Dhamma. The Supreme Buddha elucidated profound Dhamma matters in
simple ways so that, even a minor could understand the meaning easily. There were instances
where minors aged 12 years were able to attain fruit of the Path. Thousands of listeners to the
Buddha’s sermons were able to attain different stages of realization in the same way. This is the
testimony that the Buddha elucidated dhamma to common masses in plain language, even
though the content was profound. What we witness today is that, the ultimate meaning of
dhamma, has been shrouded in the technical terms being used in the Dhamma literature.
Similarly, we find two terms in the above stanza where the meaning has been shrouded in
obscurity. Those two terms are “bhava” and “Bhuta”. Bhava means a certain “happening” or
“occurrence”. Bhuta means a thing already “happened” or “occurred”.
Accordingly, the meaning of the first part of the stanza “Bhutam bhutato dis va… ” should be “ to
view a phenomenon that already happened as a happening or an occurrence”. “Bhutassa
atikkama ” denotes that such a stand on phenomena would lead one to bypass, pass over such
phenomena. “ yata bhute vimuccanti” denotes the relieving of mind from such phenomena.
Then, as a result of this approach one’s desire to make a certain phenomenon happen again
would subside yata
bhute vimuccanti.
This stanza illustrates four types of function of the mind. This is a revelation by the Buddha
regarding the function of the mind after a sixyear
strenuous research which culminated in the
attainment of Enlightenment under the Bodhi tree. The Buddha’s research primarily focussed
on the causes of an ordinary mind getting polluted and the way to getting the mind rid of this
polluted state.
In analysing the function of an ordinary mind, the Buddha stated, “ dvehi bhikkave ditthi gatehi
pariyutthita, deva manussa oliyanti eke, ati dhawanti eke… ” , meaning that gods and human
beings attach to objects and others overreact to objects. These phrases , again, illustrate two
aspects of a typical mind. At times, mind attaches to certain objects; finds gratification in it. At
times, mind detaches itself from certain objects; despises them ; gets rid of them.
When the mind cognizes a pleasant object, it expects some benefits and satisfaction out of this
object. This compels mind to attach to this object. This attachment causes this object to be
“reborn” ( punabbhava ) in the mind over and over again.
Let’s explore the incident of “rebirth” of objects in the mind with an example. A person sees a
beautiful, fragrant flower. This person gets fascinated by this flower due to its beauty and
fragrance and attaches to it firmly. This specific attachment creates a similar image of the flower
in the mind as well. In other words, a mental image of the flower is reborn in the mind. This
phenomenon is described by the Buddha as “ sabbe satta aharattithika… ”. This means that
every attachment would bring about an identical, resultant attachment. If someone desires an
object and attaches to this object as pleasant, useful, good, then the underlying attachment
would continue
to arise in the mind repeatedly. Thoughts associated with this particular attachment would
overshadow the mind. Potential for further attachment would grow in strength. Mind would be
preoccupied with the thoughts of getting satisfaction, comfort out of that pleasant object. The
new formation occurred in the mind is known as “ bhuta ”. The mental attitude towards the object
based on future usefulness, satisfaction, comfort etc. is referred to as “ ditthi ” (view). However,
sustaining the newly formed mental bhuta in respect of the object of flower, as in our example,
would realistically cause a great deal of mental pain. The willingness to sustain the desire based
bhuta in the mind is referred to in dhamma as “ sassata ditthi”.
Similarly, in the case of an object which is not attractive, one may entertain a distaste in one’s
mind. A bhuta based on distaste would be born in the mind and it would continue to haunt the
mind with feelings of discomfort. So, one may wish to get this “ bhuta ” out of the mind as soon as
possible. The unwillingness to sustain the distastebased
bhuta and the expectation of its
cessation is referred to in dhamma as “ uccheda ditthi”.
So, a desirebased
or distastebased
bhuta would be born in mind and continue to remain in
the min; it would die with the mind. However it would be reborn with the succeeding mind.
Duration of complete mind cycle is only 17 mind moments (cittakkana), according the teachings
of the Buddha. This means that 17 mind moments would lapse between the birth and death of
one cycle of mind and each cycle of mind would cause mental pain, discomfort as a result of a
newly formed bhuta in the mind. The main reason underlying this mental pain is one’s view that
a particular sense object to be considered as “good, useful, gratifying” or “bad, useless,
unsatisfying”. The Buddha investigated this incessant mental phenomena in depth in order to
find a lasting solution, remedy.
In finding a solution for the cessation of birth ( a birth of a bhuta in mind) , the Budhha’s advice
was, “ bhutam bhutato disva, bhutassaca atikkama …”. When a bhuta is formed in the mind
resulting from a cognized object, one needs to consider the cognized object as a mere, natural
mental formation, without giving any specific emphasis, prominence to it. This approach would
enable an individual to circumvent this particular mental object (bhuta). As in our previous
example when a mental image of a flower is formed in the mind as a bhuta (mental formation), if
one is able to view the image as a mere mental formation without attributing any qualities of
good or bad, then, one is able prevent the mental formation (bhuta) from taking rebirth in mind
in succession and completely bypass it. This particular mental formation (bhuta) would cease to
exist in mind as there is no potential for rebirth due to the detached view in respect of the object.
Mind would be relieved of the bhuta which has the potential to cause mental pain. If one is able
to view any object which is bad, unpleasant or unsatisfying in a similar detached manner, he is
able to dispose of the distastebased
mental formation (bhuta) without letting it taking a rebirth
in mind and causing mental pain. This is the escape from “ bhava thanha” (craving for rebirth) in
terms of the buddhist teachings.
In both of the above occasions, the mental formation ( bhuta ) ceased to continue without any
further potential for successive rebirth and death. This process caused the mind to experience a
peaceful mental state as the pain resulting from a newly formed bhuta ceased to exist due to a
detached view. The mind transformed to a calm state from a state of burning resulting from a
formation of a bhuta in respect of a sense object. In essence, this is the taste of Nibbana.
We could realize the ease of practical application of the profound, majestic notion of Nibbana
when we contemplate the true nature of the mind’s function in respect of sense objects. It may
now be obvious that when an individual attaches to an object out of desire or aversion, that
object would be reborn in his mind followed by death after 17 mind moments. Rebirth and death
would recur in the mind in this manner. If an individual is capable of dealing with an object
without attaching to it or without coming into conflict with it, then, the object would not go
through a cycle of rebirth and death in that individual’s mind. The mind devoid of birth and death
becomes extinguished and peaceful. When an object is cognized, it should be confined to mere
identification. Never contemplate any object beyond the point of identification. This would
prevent a mental image (bhuta) being formed in mind. Practice this strategy in respect all
objects one may come to contact in day to day life and experience the bliss of Nibbana
gradually.

THE WAY TO CREATE AND END SORROW

THE WAY TO CREATE AND END SORROW

When the Buddha visited Alawaka, the Yakka warrior commander, at his abode, the Buddha had to encounter many threats, challenges. When Alawaka failed to achieve his goals through his futile threats and challenges, he asked thirteen questions from the Buddha. One of the questions was, “ asma loka param lokam, katham pecca na yowati…” which means “ what should a noble person do in order to be free from sorrow afterlife ”?.  The Buddha’s answer to this question reflects a practical, effective approach to be free from sorrow even in the present life.

In order to ensure a sorrow-free afterlife, one needs to adapt one’s present life in such a way that sorrow would no longer bother one’s existence. This is one of the most important aspects in Buddhist philosophy. The Buddha’s emphasis was mostly on dealing with the sorrowful situations associated with the present life of individuals. One who leads a peaceful, happy life in this life based on the Buddhist teachings would be privileged to have a similar wholesome afterlife. Afterlife would also be fortified by the wholesome, sorrow-free practices one is accustomed to perform in this life.

Buddhism has listed a fourfold course action to eliminate sorrow. Those are saccam (truth), dhammam (righteousness), dhiti (courage), and cago (letting go). If this is the course of action to be pursued to eliminate sorrow, the opposite course of action should be liable to bring about sorrow; i.e. untruth, unrighteousness, non -perseverance and non-letting go.   

We are compelled to lead lives filled with sorrow most of the time. We need to reflect on the causes of sorrow in terms of this fourfold course of action. We need to investigate how far these fourfold factors come into play when we encounter instances which cause us sorrow. After investigation, we need to experience the whole process by ourselves (paccattam vedi tabbo). This should be a direct, personal experience of one’s mental phenomena. This state cannot be experienced by any individual through studying manuals or memorising teachings contained in manuals. Let’s take an example to illustrate this point.    

Let’s assume that someone has a very close friend who has totally won your heart. He is a very honest, trustworthy individual. One day, this close friend grabs a valuable item in your possession and leave you for good. This incident would definitely cause a great deal of sorrow in you.  These types of incidents are commonplace in the society. When we closely observe this incident, we should be able to discern how the above mentioned fourfold factors led to cause sorrow in this individual.

This particular individual placed high level of trust in his close friend. However, this friend is an ordinary individual similar to other individuals in the society who possess wholesome, unwholesome qualities; who are subject to wrongdoing. In these circumstances, trusting an individual to be very honest and free from wrongdoing is analogues to leading a life associated with “untruth” or falsehood”. Therefore, this individual did not have the factor of saccam (truth) with regard his relationship with his friend, instead he associated with the opposite factor of “untruth”.   

The second factor that was responsible for causing sorrow in this case was the absence of dhamma. When the close friend left him, his mind was engulfed with sorrow. His mind bore sorrowful dhamma at the loss of his valuables and the friend. His mind was mostly preoccupied with this loss. However, this individual was unable to perceive this sorrowful state in his mind. Had he shifted his attention away from the thoughts of loss to his mind, he could have have avoided the experience of sorrow at that very moment. Non- awareness of this tact led him to experience sorrow constantly.  

Thirdly, the factor that aggravated his sorrow was the absence of courage (dhiti). He was unable to bear the mental pain and the loss of valuables which intensified his sorrow further. When a person possesses the quality of courage, he is not bothered by any kind of loss. He would be able to exercise restraint over his mind in the presence of any loss.

The fourth factor which contributed to the sorrowful mental state was the inability to “let go” (cago). In this case, he was unable to let go of the mental pain resulting from the loss of valuables and his friend, the loss of honour and feelings of conceit (mana) due to this incident. If a person is prepared to let go of any gain, honour and conceit when dealing with the external world, sorrow would not be aggravated in the presence of negative outcome of any dealing. Inability to “let go” (caga) would aggravate the degree of sorrow and it would lead to hatred and dangerous situations. 

This story illustrates how the lack of factors such as saccam (truth), dhammam (righteousness),  dhiti (courage), and cago  (letting go) in respect of one incident in life would create sorrow, intensify sorrow and ultimately lead to hatred and dangerous situations. How many similar situations we encounter in our daily life? We can witness numerous similar incidents in our daily life and how these incidents cause us sorrow at all times. Some go the extent of consuming alcohol, committing suicide by various means when they cannot bear the mental pain any longer and when they cannot let go of these pains, resulting from sorrowful day to day affairs. Therefore, we need to constantly contemplate the presence of these four factors in our mind in order to prevent sorrow from arising.   

Now we need to find out the Buddha’s answer to sorrow-free life in a sorrow-ridden world. The Buddha’s admonition was “ saccam, dhammo dhiti cago sa ve pecca na socati…”. One who lives by the principles of truth, dhamma, courage and letting go would not grieve at all. We should attempt to lead a life associated with these four principles and experience a sorrow-free, peaceful existence.

We need to familiarize ourselves to find out the “truth” (sacca) associated with trivial matters in our day to day life. This practice would enable an individual to ascertain the “truth” in significant matters as well.

The act of ascertaining the truth is categorized into two parts, i.e; mundane truth and supramundane truth. Ascertaining the truth in matters superficially is known as mundane truth. This would lead to the supramundane ultimately. The ultimate meaning of samma dhitti (right view) is ascertaining the supramundane truth.

What involves in the category of supramundane truth? It is the understanding that everything existing in the world is subject to anicca (impermenance), dukkha (subject to constant change) and anatta (absence of a self). The common meaning given to the term dukkha is suffering or unsatisfactoriness. The ultimate, functional meaning of dukkha is that everything is subject to a process of constant transformation followed by decay. When we the life cycle of a leaf, we can understand how the law of dukkha influences the different stages of a leaf. A leaf begins to grow as a bud. A bud gradually becomes a leaf. After some time, the leaf changes its colour due to lack of nutrients. Then the leaf becomes brittle and begins to dry. Eventually, the dried leaf falls off the tree. This is the nature of dukkha – self transforming to a different state by changing the original state – evident in every animate and inanimate thing in the world.

One who comprehends the supramundane truth in everything based on anicca, dukkha and anatta could definitely attain the supreme bliss of Nibbana. His mind would no longer be in a state of burning. His mind is totally relieved of burning and heat.

We, now, realize the importance of leading a life based on the principles of sacca, dhamma, dhiti and caga in order to achieve mental peace at all times.

Alawaka, who had all his questions answered to the entire satisfaction, attained the fruit of sotapanna (stream entry).