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I -‘THE CLOG-BOUND SUTTA’ (‘Gaddula·Baddha·Suttam ‘)1
In the course of our Dhamma talks, we shall discuss two main suttas. One is called ‘Gaddula·Baddha·Suttam’ (‘The Clog-Bound Sutta’), the other is called ‘Dutiya·Gaddula·Baddha·Suttam’ (‘The Second Clog-Bound Sutta’): that is two ‘Gaddula·Baddha’suttas.2 We shall begin with the first one:
INCONCEIVABLE Is THE BEGINNING, BHIKKHUS
Thus I heard.3 One time the Exalted One was dwelling in Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There the Exalted One addressed the bhikkhus:
Inconceivable is the beginning, bhikkhus, of the round of rebirth (samsara). A first point is not known of ignorance-hindered beings (avijja·nivarananam sattanam) fettered by craving(tanha’samyojananam), rushing on(sandhavatam) and running about(samsaratam).
Here, The Buddha discusses the round of rebirth (samsara),4 the rushing on from one world to another (now a human being, then a deva, then an animal, then again a human being, etc.), and the running about within one world (again and again a human being, or again and again a deva, etc.). The Buddha mentions the two main causes for this ongoing process: ignorance(avijja) and craving(tanha).
Ignorance and craving are necessary for actions to possess kammic potency.
The kammic potency(kamma’satti) is the potency by which volitional action through body, speech, or mind is able to produce a kamma result, kamma·vipaka. This potency is also called ‘other-moment kamma'(nana·kkhanika kamma) because we produce the kamma at one particular consciousness moment, and if the kamma matures, the kammic potency produces the result at another moment: either in this life or a future life. S But without ignorance and craving, action does not possess kammic potency.
1 Reference numbers in italics refer to sutta quotations, etc. in endnotes beginning p.20.
2 5.III.I.x.7 and 5.III.I.x.8. Gaddula(clog) + balklha(bound: pp. of bandhati= to bind) = clog-bound. In English, a clog is a block of wood that serves to impede the motion of a horse, dog, etc. Here, it is a cubit-long block of hardwood that hangs by a strap from a dog’s neck to prevent it from running. The stick is attached by the middle so it hangs horizontally before the dog’s knees: when the dog tries to run, the dog’s knees strike the stick. The device may be found still in use in rural Myanmar.
3 Regarding translations and reference to The Buddha, see ‘Editor’s Note’, p.363.
4 samsaro: the noun samsara comes from the verb samsarati, which comes from sam (in the same way) + sarati(run on) = to run on in the same way. (PED)
5 kammic potency: in the Patthana (Causal Relations), The Buddha lists twenty-four types of cause(paccaya). They all produce their result because of their inherent potency(dhamma~satti)(satti= ability, capacity, potential, power, potency). Thus, while each volitional formation arises and perishes, its inherent kammic-potency(Aamma’satti) remains in that same mentality-materiality continuity. While kamma is the cause, its inherent potency produces the result(14paka). This potency is also called nana’kkhanika kamma: nana(other/different) + khanika (moment). The result arises in another consciousness: in this life or another. (P.I.427 7(amma’Paccayo'(‘Kamma Cause’) & PT ‘Paccay·Uddesa· V8IJnana’ (‘Description of the Kamma Section’). See also footnote 56, p.15, and ‘Kammic Potency’, p.370.
2
The Workings of Kamma
What is ignorance(avijja)? It is explained in the VisuddhiMagga:6
Amongst the ultimately non-existent(param’atthato a·vijjamanesu), amongst women, men, it [ignorance] hurries on; amongst the existent(vijjamanesu), however, amongst the aggregates, etc., it does not hurry on …. 1
What does this mean? It means that ignorance sees only conventional truth (sammuti·sacca):7 women and men, mothers and fathers, wives and husbands, daughters and sons, dogs, cats, pigs, and chickens, etc. It is wrong to see in this way, because these things do not exist according to reality(yatha·bhuta). The things that do exist according to reality, however, are the aggregates(khandha), the elements(dhatu), the baseS(ayatana), mentality-materiality(nama·rupa), dependent origination(paticca·samuppada), the workings of kamma, the three characteristics(ti.lakkhana),8 etc.: in brief, the Four Noble Truths.2These things, which are ultimate truth(Paramattha·sacca), ignorance does not see.9 That is why, if we think: ‘This is a woman, a man, mother, father, daughter, son,’ etc., it is the perception of a being(satta·sanna), a manifestation of ignorance(avijja). And that ignorance is a cause of kamma, a reason why beings run on from life to life, from suffering to suffering. 10/3
Ignorance is to think there are men, women, fathers, mothers, sons, daughters, etc. It is wrong to think in this way because there are in fact no men, women, etc., there is only ultimate materiality and mentality.ll
To examine materiality, we need to practise materiality meditation(rupa·kammatthana), that is, four-elements definition meditation(catu·dhatu vavatthana kammatthana). Then do we see small particles, clusters of materiality(rupa·kalapa). If we analyse
6 VsM.xvii.587 ‘Panna·Bhumi·Niddesa'(‘Exposition of the Wisdom-Ground’) PP.xvii.43. Ibid.591 (PP.xviL58-59) quotes The Buddha’s explanation in Dh5.iii.ll06 ‘Asava·Gocchakam’ (The Taints Cluster’): ‘Herein, what is the ignorance-taint? Non-knowledge of suffering, of suffering’s origin, of suffering’s cessation, of the path leading to suffering’s-cessation, nonknowledge of the past, of the future, of the past&future, non-knowledge of specificallycaused dependentlY-originated things.’ And VsM explains: ‘When [ignorance has] arisen, it keeps the Truth of Suffering concealed, preventing penetration of the true individual function and characteristic of that truth. Likewise, origin, cessation, and the path, bygone five aggregates called the past, coming five aggregates called the future, and both specific causality, and dependently-originated things called specifically-caused dependently-originated things it keeps concealed, preventing their true individual functions and characteristics from being penetrated thus: “This is ignorance, these are formations. ‘”
7 sammuti.sacca: also called customary truth(vohara·sacca).
8 three characteristics: impermanence(anicca), suffering(dukkha), and non-self(an-atta). See quotation at ‘Is Materiality Permanent or Impermanent?’, p.315.
9 VbhA.ii.l54 ‘Ayatana·Vibhango'(‘Base Analysis’) DD.iv.243 explains that the three types of compactness conceal the three characteristics: ‘But it is owing to not keeping what in mind, owing to non-penetration of what, and owing to concealment by what, that these characteristics do not appear? Firstly the characteristic of impermanence(anicca) does not appear owing to not keeping in mind, not penetrating rise and fall owing to its being concealed by continuity(santati). The characteristic of pain(dukkha) does not appear owing to not keeping in mind, not penetrating continuous oppression and owing to its being concealed by the postures(iriyapatha). The characteristic of non-self does not appear owing to not keeping in mind, not penetrating the resolution into various elements(nana·dhatu·14nibbhoga).’ See also ‘The Three Types of Material Compactness’, p.93.
10 See also discussion p.14.
11 Seeing mothers and fathers as a manifestation of ignorance is not the same as seeing that certain results arise because of unwholesome/wholesome kamma performed towards one’s parents. See further explanation endnote 203, p.249.
I – ‘The Clog-Bound Sutta’
3
those small particles, we see ultimate materiality: altogether twenty-eight types of materiality(n7pa). 12 Apart from materiality, there is also mentality, which depends on materiality.13 To examine mentality, we need to practise mentality meditation (nama kammatthana). Then do we see the consciousness moments of the different types of mental process. If we analyse those consciousness moments, we see ultimate mentality: altogether eighty-one types of consciousness, and their associated mental factors.14 There is nothing else: only materiality and mentality. As soon as the elements that are materiality and mentality arise, they perish, which means they are impermanent. Since they are impermanent, there can be no permanent entities such as a man, woman, father, mother, son, daughter, etc. If one thinks such things exist, it is a manifestation of ignorance.
When there is such ignorance, craving for those non-existent objects may arise.
And when our actions of body, speech, and mind1s are associated with such ignorance and craving, our actions possess kammic potency: kamma. If that kamma matures, it produces a good or bad result, and we continue rushing on and running about in the round of rebirth. That is why, in this sutta, The Buddha says:
Inconceivable is the beginning, bhikkhus, of the round of rebirth. A first point is not known of ignorance-hindered beings fettered by craving, rushing on and running about.
Then The Buddha explains how, in the future, the world system will come to an end.
THERE WILL CoME A TIME, BHIKKHUS
First the great ocean dries up:
There will come a time, bhikkhus, when the great ocean dries up, evaporates, and is no more.
In the distant future the world will be destroyed in one of three ways: 4 destroyed by fire, by water, or by wind.5 Here, The Buddha describes what happens when the world is destroyed by fire.6
First of all, a hundred thousand years beforehand, certain sky-devas will appear before people with dishevelled hair, and pitiful faces, wiping their tears with their hands.16 They will announce the end of the world, and urge people to develop the four divine abidings(cattarobrahma·vihara): loving-kindness(metta), compassion
12 For a discussion of ultimate materiality, see ‘Analysis of Ultimate Materiality’, p.94, and table ‘4: The Twenty-Eight Types of Materiality’, p.103.
13 In the sensual sphere, mentality cannot arise independently of materiality: see ‘Things Impossible for Consciousness to Do’, p.346.
14 The eighty-one types of consciousness are eighty-one mundane consciousnesses (unwholesome-12, wholesome consciousnesses-17, functional-20, resultant-32). The remaining eight supramundane types of consciousness (wholesome-4, resultant-4), which all take Nibbana as object, are not induded in mentality-meditation. See also ‘Ultimate Mentality’, p.103.
IS actions of body, speech, and mind: physical, verbal, and mental actions.
16 certain devas: they are foka’byOha (world marshal) kam·avacara deva (sensual-sphere devas) (VsM.xiii.405 ‘Pubbe·Nivas·Anussat/·Nana·Katha'(‘Discussion of the Past-Abodes-Recollection Knowledge’) PP.xiii.34). Some teachers say the devas see many signs(nimitta), which tell them of the destruction of the world-system. Other teachers say Brahmas of the pure abodes(suddh·avasa} (the Brahma-world plane where Non-Retumers spend their last life), who possess superior psychic powers that enable them to look far into the future, see the future destruction of the world system, and ask the devas to inform mankind (VsMD-
4
The Workings of Kamma
(karuna), sympathetic joy(mudit:a), and equanimity(upekkha) up to jhana. And they will advise people to look after their parents, and to honour their elders.
Most people will take these words to heart, and practise loving-kindness towards each other, and in other ways accomplish wholesome kamma. Those who are able will develop jhana. Those who are unable to develop jhana will, because of their past wholesome kamma, be reborn in the deva world: as devas, they will develop jhana. Dependent on ignorance and craving, the kammic potency(kamma satti)of their jhana causes all these beings to be reborn in the Brahma world.7
After a long period, a great cloud appears, and heavy rain falls throughout the hundred thousand million world sphereS(kofi·sata·sahassa·cakka·vaja). People sow crops, but when the crops have grown high enough for an ox to graze, the rain stops.8With no more rain, all plants dry up and are no more, and there is soon famine. Human beings die, and so do earth devaS(bhumma·dev8), for they live on flowers and fruits. Owing to their past wholesome kamma, they are reborn in the deva world, and as devas they develop kasil)a jhana. Again, dependent on ignorance and craving, the kammic potency of their jhana causes them to be reborn in the Brahma world.
After a long time, the water in the world begins to evaporate, and fish, turtles, and other creatures that live in water die. Owing to their past wholesome kamma, also they are reborn in the deva world, where they as devas develop jhana. Dependent on ignorance and craving, the kammic potency of their jhana causes them to be reborn in the Brahma world. According to a law of nature, also the beings in hell escape from hell and are reborn in the human world.17 They develop loving-kindness, and are reborn in the deva world, where they as devas develop jhana. Dependent on ignorance and craving, the kammic potency of their jhana causes them to be reborn in the Brahma world. But the beings who were reborn in hell as a result of persistent wrong views(niyata·micd18·d~tthi)18 do not escape. Dependent on ignorance and craving, the kammic potency of their persistent wrong view causes them to be reborn in a world-interstice hell(bk·antarika·niraya): one of the hells situated in the space between world systems.19 Thus, even though the world system is coming to an end, the continued rushing on and running about of beings does not come to an end. The Buddha explains:2o
Not even then, bhikkhus, is the suffering of ignorance-hindered beings fettered by craving (who rush on and run about) brought to an end, I declare.
After a long period without rain, by the time all beings have been reborn elsewhere, a second sun appears.21 And, as one sun sets, the other rises, so there is no more telling night from day: the world is continuously scorched by the heat of the two suns. Streams and smaller rivers dry up.
After yet another very long period, a third sun appears, and now also the great rivers dry Up.22 Then, after yet another very long period, a fourth sun appears,
17 VsM.xiii.405 ‘Pubbe·Nivas·Anll55i1ti·Nana·Katha'(‘Discussion of the Past-Abodes-Recollection Knowledge’) PP.xiii.33 mentions that according to another teacher, this takes place only at the appearance of the seventh sun.
18 This is the most serious of the six weighty kammas: see ‘Unwholesome Weighty Kamma’, p.168.
19 For details, see endnote 205, p.249.
20 5.III.I.X.7 ‘Gaddula’Baddha’Suttam'(‘The Clog-Bound 5utta’) 21 A.VII.vii.2 ‘Satta’Siiriya’Suttam'(‘The Seven-SUns 5utta’)
22 great rivers: The Buddha lists five rivers: the Ganges, the Yamuna, the Aciravati, the (!lka6 •• “” (wrtfut< rwd. pwp..)
I – ‘The Clog-Bound Sutta’
5
and the great lakes that were the source of the great rivers also dry Up.23 Again, after yet another very long period, a fifth sun appears, and also the seas dry up, so that there is not enough water left to wet the joint of a finger.24 Again, after yet another very long period, a sixth sun appears, and now the great Mount sineru2S and the very earth itself begin to burn, and give off clouds of smoke. Eventually, after yet another very long period, a seventh sun appears, and now everything bursts into flames, into one sheet of flame. Great Mount sineru and the earth burn up and disintegrate, and powerful winds carry the fire right up to the Brahma worlds. And just as burning ghee or oil leave no ashes, so the burning Mount sineru and earth leave no ashes either. 26
Even so, explains The Buddha, there is no end to the rushing on and running about of beings in the round of rebirth:27
There will come a time, bhikkhus, when Sinel1l, king of mountains, is burned, destroyed, and is no more. Not even then, bhikkhus, is the suffering of ignorance-hindered beings fettered by craving (who rush on and run about) brought to an end, I declare.
There will come a time, bhikkhus, when the great earth, is burned, destroyed, and is no more. Not even then, bhikkhus, is the suffering of ignorance-hindered beings fettered by craving (who rush on and run about) brought to an end, I declare.
Having explained how beings continue to rush on and run about in the round of rebirth, The Buddha then discusses why they do so.
SUPPOSE, BHIKKHUS, A DoG WAS CLOG-BoUND
To explain why beings rush on and run about in the round of rebirth, The Buddha uses a simile, the simile of a clog-bound dog:9
Suppose then, bhikkhus, a dog was clog-bound(sa gaddula’baddho), and to a strong post or pillar was bound dose; it would keep going round and drding round that same post or pillar.
The dog is bound by a clog, and bound close to a strong post or pillar, so it cannot run away: it can only go round and round close to the post or pillar.
THE UNEDUCATED ORDINARY PERSON
The image of the clog-bound dog The Buddha uses as a simile to describe what He calls the uneducated ordinary person(aSS’Uta~ puti1u1jano).
Sarabhii, and the Mahi (ibid.).
23 great lakes: The Buddha lists seven lakes: the Anotatta, the Sihapapata, the Rathakara, the Kal)l)amul)Qa, the Kul)ala, the Chaddanta, and the Mandakiniya (ibid.).
24 The Buddha gives a detailed explanation of how the waters of the seas recede and become shallower and shallower, till there are mere puddles here and there as in cows’ footprints (ibid.).
2S great Mount 5ineru: The Buddha explains Mount 5ineru: ‘5ineru, bhikkhus, king of mountains, is eighty-four thousand leagues in length, eighty-four thousand leagues in breadth, eighty-four thousand leagues immersed in the great ocean. It stands eighty-four thousand leagues out above the waters of the ocean.’ (ibid.)
26 The Buddha concludes by explaining that only a Noble One will believe His teaching about the impermanence of the earth and Mount 5ineru. The commentary explains that it is because a Noble One has comprehensive faith in The Buddha, and has discerned dependent origination (ibid.). See ‘Faith’, p.369.
27 5.IILLx.7 ‘Gaddula·Baddha·Suttali7’ (‘The Clog-Bound SUtta’)
6
The Workings of Kamma
THE UNEDUCATED PERSON
What does The Buddha mean when He says a person is uneducated(aSS’Uta~)?28 He means someone who is uneducated in and ignorant of both the theory and practice of the Dhamma; someone who possesses neither learning (iigama), nor attainment(adhigama). The uneducated person is one who needs to be educated about the Four Noble Truths.
X The uneducated person has failed to study and inquire about the Texts, and so does not know the difference between the aggregates(khandha), the elements(dhatu), and the sense bases(ayatana), which are the First Noble Truth, the Noble Truth of suffering(Dukkha Atiya’Saa:a).10
X The uneducated person has failed to study and inquire about dependent originationiPapa:a·samupp8da), which is the Second Noble Truth, the Noble Truth of the Origin of Suffering (Dukkha’Samudaya Atiya·Sacca).
X The uneducated person has failed to study and inquire about the four foundations of mindfulness(sati·patthana), which is the Fourth Noble Truth (the Noble Eightfold Path), the Noble Truth of the Practice Leading to the Cessation of suffering(Dukkha·Nirodha·G8mini Pafipada Atiya·Sacca).
X The uneducated person has not practised systematically, and so has not discerned any of these things either, and so has attained no Path(Magga) or Fruition(Phala). They take as object Nibbana, the Third Noble Truth, the Noble Truth of the Cessation of suffering(Dukkha·Mrodha Atiya·Saa:a).
That is what The Buddha means when He says a person is uneducated(aSS’Uta~).
THE ORDINARY PERSON
What then does The Buddha mean when He says one is an ordinary person (put/lu1jana)? He means someone who is one of the many(puthu),11 who are without morality(S1s), who are averse to the Noble Dhamma(Ao/a’Dhamma),12 and who live according to an inferior dhamma(nial·dhamma). 29 For example:
X The ordinary person generates many(put/lu) defilements(ki.t>se) such as greed, hatred, delusion, conceit, wrong view, shamelessness, etc.30
X The ordinary person has many identity views(sakk8ya·d~tthi) such as seeing materiality as self, materiality as having self, as in self, etC.31
X The ordinary person looks up to many teachers(sattha),32 whose teachings are metaphysical and contrary to the Dhamma.13
X The ordinary person accomplishes many kamma formations(abhi’saJikhara),
through body, speech, and mind.33
28 The Buddha explains the uneducated ordinary person in very many ways. The analyses that follow have been taken from the synopsis given in DhSA.iii.1007 (E.451-456), and MA.I.i.l’Miila·Patiyaya·Sutfali7′(‘The Root Theme SUtta’).
29 inferior dhamma: here, dhammarefers to the values and views according to which one lives. It may therefore refer to values that are based on wrong view, contrary to The Buddha’s Teaching.
30 The Buddha explains it in, for example, ‘The Second Clog-Bound 5utta’: see p.29.
31 The Buddha explains it in this ‘Clog-Bound’ sutta’: see ‘Regards the Five Aggregates as Self’, p.10.
32 By contrast, see the Noble Disciple’s faith in The Buddha, endnote 54, p.27, and analysis of faith at ‘Faith’, p.369.
33 kamma formations: physical, verbal, and mental actions. The Buddha explains this qual(!lka6 •••• (wrtfut< rwd. pwp..)
I – ‘The Clog-Bound Sutta’
7
x The ordinary person may be reborn in many destinations(gati):14 the hells, the ghost and animal worlds, and the human and deva worlds.15
x The ordinary person is attached to many pleasures through the five sensual lines(kama·guna): sights through the eye, sounds through the ear, odours through the nose, tastes through the tongue, and touches through the body. 16
x The ordinary person is hindered by many hindrances(nivarana):17 sensual desire(kama·cd1anda), iII-will(byap8da), sloth&torpor(tf7ina·mkfdha), restlessness&worry(uddhacca’kukkucca), scepticism(vicikicrh8)18 (about The Buddha, Dhamma, Sangha, past and future lives, etc.), and ignorance.34
WHO DoES NOT SEE NOBLE ONES
The Pali word puthu means not only ‘many’; it means also ‘separate’. Thus, the ordinary person(putf7u1jana) can be seen also as separate and distinct from Noble Ones,19 who possess qualities such as virtue, learning, etc. That is what The Buddha refers to when He describes the uneducated ordinary person further, that is:
The uneducated ordinary person (aSS’Utava puti1u1jano), who does not see Noble Ones (Ariyanam a·dass8V1), who is in their Noble Dhamma unskilled(,4o/a’Dhammassa a·kovido), who is in the Noble Dhamma undisciplined(Ariya·Dhamme a·vinilo).
A Noble One(,4o/a) is a Buddha,2O a Paccekabuddha, or a Buddha’s Disciple (Buddha·S8vaka)who has attained a supramundane state.
The uneducated ordinary person’s not seeing Noble Ones is of two types: not seeing with the eye(cakkhunaa·dass8V1), and not seeing with knowledge(nanena a·dass8V1).3S For even though one may see Noble Ones with one’s physical eye, one sees only their exterior, not their Noble state.
There was once a bhikkhu who was mortally ill. When The Buddha asked him if he had anything to regret, he said he regretted not having seen The Buddha for a long time, meaning that he had not seen The Buddha’s exterior with his physical eye. The Buddha said to him:36
Why do you, Vakkali, this stinking body want to see? Whoever, Vakkali, the Dhamma sees, he Me sees; whoever Me sees, he the Dhamma sees.
For by the Dhamma seeing, Vakkali, one Me sees; Me seeing, one the Dhamma sees.
This means that it is not enough merely to see Noble Ones with one’s physical eye. One needs also to see the Noble state of the Noble Ones, and the things pertaining to their Noble state: that is, one needs to have known and seen the impermanence(ankra), suffering(dukkha), and non-self(an·alt11)of ultimate materiality
ity of the ordinary person in, for example, ‘The Second Clog-Bound SUtta’: see p.29.
34 The Buddha explains it in the phrase ‘ignorance-hindered beings’, used in, for example, both ‘Galklula·Balklha’suttas. See also footnote 3, p.20, and ‘Unwholesome Consciousness’, p.44.
3S This is how the two types of seeing are explained in MA.ibid./Dh5A.ibid. They can also be explained as not seeing Noble Ones with the translucency-eye~’Qlkkhu) <see under ‘Concrete Derived Materiality’, p.91> or the knowledge-eye(M”Qa-alkkhulwisdom-eye(,a;lli1ia·Qlkkhu). These two types of eye are described in, for example, Dh5A.IL596 ‘Upad8·Bhajanij.e·Katf7a'(‘Discussion of the Classification of Derived [Materiality]’) E.402-403.
36 DhSA/MA ibid. refer to this incident, from 5.IILI.ix.5 ‘VakkiJli’Suttali7′(‘The Vakkali 5utta’).
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The Workings of Kamma
and ultimate mentality through insight meditation practice, and one needs to have attained to the Dhamma that the Noble Ones have attained to. So long as those things remain unseen, so long is one still a person who does not see Noble Ones.
WHO Is UNSKILLED AND UNDISCIPliNED
The Buddha explained also that the uneducated ordinary person is in the Noble Ones’ Noble Dhamma unskilled(Ar~·Dhamma.s;s;a a·kovido), and in the Noble Dhamma undisciplined( AJiya’Dhamme a·vinito).
To be unskilled in the Dhamma of Noble Ones is to be without skill in the four foundations of mindfulness, samatha and vipassana, etc.
To be undisciplined in the Noble Dhamma is to be without two types of disci-
pline:
1) Restraint discipline(samvara·vinaya)
2) Abandonment discipline(pahana·vinaya)
There are five types of restraint discipline, and five types of abandonment discipline.
RESTRAINT DISCIPliNE
The uneducated ordinary person is undisciplined by the five types of restraint discipline(samvara·vinaya):
1) Restraint by morality(sDa·samvara): the uneducated ordinary person is not disciplined by the five, eight, or ten precepts, or the Patimokkha precepts, and so does not refrain from killing, stealing, sexual misconduct, lying, drinking beer and wine, etc., or taking other intoxicants,etc.37/21
2) Restraint by mindfulness(sati·samvara): the uneducated ordinary person does not restrain the six faculties: eye, ear, nose, tongue, body and mind.22
3) Restraint by knowledge(nana·samvara): that is,38
i) the uneducated ordinary person is undisciplined by the restraint of samatha knowledge(samatha·nana): knowledge of her or his meditation subject’s learning sign(uggaha nimitta) or counterpart sign(pa(ibhaga nimitta) at access-(upac8ra samlidhi) or absorption concentration (appana samadhi).
j) the uneducated ordinary person is undisciplined by the restraint of insight knowledge(vpa.s;s;ana·nana): knowledge of the impermanence, suffering, and non-self characteristics of ultimate materiality and ultimate mentality.
iii) the uneducated ordinary person is undisciplined by the restraint of Path Knowledge(Magga·Nana): knowledge of the Four Noble Truths. 23
iv) the uneducated ordinary person is undisciplined by the restraint of knowledge that arises through wise attention (yoniso manasikara) with regard to the four requisites of life: clothes, food, dwelling, and medicine.24
4) Restraint by patience(khanti·samvara): the uneducated ordinary person does not patiently endure cold and heat, hunger and thirst, harmful and harmless insects, rude speech, pain, etc. 25
5) Restraint byenergy(YiJiya·samvara): the uneducated ordinary person does not
arouse energy to remove thoughts of sensual desire, ill-will, and cruelty.26
37 Foran analysis, see ‘Beer&Wine Uquor’, p.367.
38 The analysis for restraint by knowledge has been taken from MA.I.i.2 ‘Sabb·Asava·SUttalil’ (‘The All-Taints 5utta’).
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The uneducated ordinary person does not know that there are actions through body, speech and mind which should be restrained and disciplined in these five ways.
ABANDONMENT DISCIPUNE
The uneducated ordinary person is also undisciplined by the five types of abandonment discipline(pahana·vinaya):
1) Abandonment by substitution(tad·aiiga·pahana): the uneducated ordinary person has not practised insight meditation, and so has not substituted the appropriate insight knowledges for the various defiling factors. 27 For example: x the uneducated ordinary person has not substituted the Mentality-Mate-
riality Determining Knowledge(Nama·ROpa·Vavattf78na/9 for the identity view(sakk8ya.d~tthi). 28
x the uneducated ordinary person has not substituted the Cause-Apprehending Knowledge(Paa:aya·PaJtrgaha/o for the rootlessness view41 or invalid-root view(a.hetu.visama.hetu.d~tthi). 29
x the uneducated ordinary person has not substituted discernment of the arising of formationS(udaya·das;ana) for the annihilation view42(ucd1eda’dif(hiJ.30
X the uneducated ordinary person has not substituted discernment of the perishing of formations(vaya·da.s;s;ana) for the eternity view43 (sas;ata’ditthiJ. 44 X the uneducated ordinary person has not substituted the contemplation of disenchantment(nibbkf.8nupas;ana) for the perception of delight in formationS(abhbati·sanna).4s
2) Abandonment by suppression(vikkhambhana·pahana): the uneducated ordinary person has not practised samatha meditation, and so has not suppressed the hindrances(niilarana) through access- or jhana concentration. 31
3) Abandonment by eradication(samuccheda’pahana): the uneducated ordinary person has not eradicated any defilements by attainment of one of the Noble Paths(AJiya.Magga)’ 32
4) Abandonment by subsiding(papppas;addhi;aahana): the uneducated ordinary person has not attained to the subsiding of any defilements by attainment of one of the Noble FruitSiPhakl). 33
5) Abandonment byescape(nis;arana;aahana): the uneducated ordinary person has not escaped from all formations (the formed) by attainment of the Unformed element, Nibbana.34
39 Mentality-Materiality Determining Knowledge: a synonym for the Mentality-Materiality Definition Knowledge(Nama·ROpa·Paricr:heda.f1a1J8). See ‘The Two Preparatory Insight Knowledges’, p.88.
40 Cause-Apprehending Knowledge: see ‘The Two Preparatory Insight Knowledges’, p.88. 41 See The Buddha’s description at ‘The Rootlessness View’, p.170.
42 See The Buddha’s description at ‘Annihilation View’, p.12.
43 See The Buddha’s description at ‘Etemity View’, p.13.
44 See quotation, endnote 51, p. 27.
4S For The Buddha’s explanation of the contemplation of disenchantment that follows insight meditation on the five aggregates, see quotation at ‘The Educated Noble Disciple Is Disenchanted’, p.323.
10
The Workings of Kamma
The uneducated ordinary person often lets go of her or his restraint, and has not abandoned what needs to be abandoned: that is what The Buddha is referring to when He says the uneducated ordinary person is in the Noble Dhamma undisciplined(Ao/a’Dhamme a·vinilo).
WHO DoES NOT SEE TRUE MEN
Finally, The Buddha explains the uneducated ordinary person as one:
Who does not see True Men, who is in the Tl1Ie Men’s Dhamma unskilled, who is in the Tl1Ie Men’s Dhamma undisciplined.
In this case, True Men are the same as Noble Ones, for Noble Ones are True Men, and True Men are Noble Ones. The Noble Ones’ Dhamma is the same as the True Men’s Dhamma, and the Noble Ones’ discipline is the same as the True Men’s discipline.
That concludes our explanation of what The Buddha means when He speaks of the uneducated ordinary person(assutava puthu1jano).
REGARDS THE FNE AGGREGATES /IS SELF
Having explained the qualities of the uneducated ordinary person, The Buddha then explains how such a person regards the five aggregates(palfca·kkhandha).
Since we now understand The Buddha’s words better, let us begin again with the image of the clog-bound dog:
Suppose then, bhikkhus, a dog was dog-bound, and to a strong post or pillar was bound dose; it would keep going round and drcling round that same post or pillar.
So too, bhikkhus, the uneducated ordinary person,
· who does not see Noble Ones, who is in their Noble Dhamma unskilled, who is in the Noble Dhamma undisciplined,
· who does not see True Men, who is in the True Men’s Dhamma unskilled, who is in the True Men’s Dhamma undisciplined,
[1] regards materiality (n7pa) as self, or self as having materiality, or materiality as in self, or self as in materiality;
[2] regards feeling(“8l’ana) as self, or self as having feeling, or feeling as in self, or self as in feeling;
[3] regards perception(sanna) as self, or self as having perception, or perception as in self, or self as in perception;
[4] regards fonnations(saJikhara)46 as self, or self as having fonnations, or formations as in self, or self as in fonnations;
[5] regards consciousness(vH7nana) as self, or self as having consciousness, or consciousness as in self, or self as in consciousness.
Here, The Buddha explained how the uneducated ordinary person regards the five aggregates.
Each of the five aggregates may in four ways be regarded somehow as self.
That gives twenty types of identity view(sakk8ya ditfhi}, the wrong view of identity.
46 formations(sarikhaa) :The meaning of this term depends on the context. 1) As the cause of consciousness (in dependent origination), it refers to the formation of kamma: volitional formation by body, speech, or mind (see footnote 107, p.39). 2) As the fourth aggregate of clinging (here), it refers to all the mental factors (except the two mental factors feeling and perception) associated with any kind of consciousness (resultant-, functional-, or kamma consciousness): formations (See footnote 431, p.155.). In other contexts, the term has yet other meanings.
I – ‘The Clog-Bound Sutta’
11
SIMILES ON THE IDENTITY VIEW
The uneducated ordinary person has four types of identity view based on, for example, materiality:47
1) One regards materiality as self: one thinks one’s self and one’s materiality are identical.
We can compare it to a candle’s light and a candle’s flame: they are identical. The light is the flame and the flame is the light. In the same way, one may think one’s self is one’s materiality and one’s materiality is one’s self. Just as a candle’s light and flame are identical, so may one think one’s materiality and self are identical.
2) One regards self as possessing materiality: one thinks one’s self and one’s materiality are different, because one thinks one’s self is one’s mentality.
One thinks one’s mental aggregates of feeling, perception, formations and consciousness are one’s self, and that they possess materiality. One may think one of them is self, or several of them, or all of them.
We can compare it to a tree and its shadow: they are different. A tree possesses a shadow: the tree is one thing; its shadow is another. In the same way, one may think one’s self is one thing and one’s materiality is another. Just as a tree possesses a shadow, so may one think one’s self (mentality) possesses materiality.
3) One regards materiality as contained in self: one thinks one’s materiality is inside one’s self, which one thinks is one’s mentality.
We can compare it to the smell of a flower. The smell is in the flower. In the same way, one may thinkone’s materiality is inside one’s self (mentality).
4) One regards self as contained in materiality: one thinks one’s self is inside one’s materiality, and one thinks one’s mentality is one’s self.
We can compare it to a box where there is a ruby. The ruby is inside the box. In the same way, one may think one’s self (mentality) is inside one’s materiality.
These four similes (1) the candle light and flame, 2) the tree and its shadow, 3) the flower and its smell, 4) the box and the ruby) describe the four types of identity view(sakkaya·ditfhi} based on the materiality aggregate. For each of the four mental aggregates (feeling, perception, formations, and consciousness) there are a similar four types of identity view, which can be explained in the same way. In this way, the five aggregates are each the basis for four types of identity view: that gives altogether twenty types of identity view.
THE TWENTY TYPES OF IDENTITY VIEW
Let us summarize them all. In one case,
1) one regards self as identical to materiality.
In seven cases, one regards self as identical to mentality, that is:
1) One regards self as possessing materiality.
2) One regards materiality as contained in self.
3) One regards self as contained in materiality.
4) One regards feeling as self.
47 The similes have been taken from Dh5A.iii.100777ka·Nikkhep:1·Kan¢aIil'(‘Section on Summary of the Threes’) E.456-457.
12
The Workings of Kamma
5) One regards perception as self.
6) One regards formations as self.
7) One regards consciousness as self.
In twelve cases, one regards self as identical to both mentality and materiality,
that is:
1) One regards self as possessing feeling.
2) One regards feeling as contained in self.
3) One regards self as contained in feeling.
4) One regards self as possessing perception.
5) One regards perception as contained in self.
6) One regards self as contained in perception.
7) One regards self as possessing formations.
8) One regards formations as contained in self. 9) One regards self as contained in formations.
9) One regards self as possessing consciousness.
10) One regards consciousness as contained in self.
11) One regards self as contained in consciousness.
ANNIHILATION VIEW
In five cases, where one regards self as directly identical to either materiality, feeling, perception, formations, or consciousness, it is a manifestation of the annihilation view(uccheda’d~tthi);48 the wrong view that when one dies, one’s self is annihilated.
In the ‘Brahma·Jala·Suttam'(‘The Supreme-Net sutta’), The Buddha explains such an annihilation view:49
Here, bhikkhus, some ascetic or Brahmin thus saying holds this view: ‘Since in fact, Sir, this self is material, of the four great essentials composed, the product of mother and father, at the break-up of the body, it is annihilated and perishes, and does not exist after death.’
This view arises because one has not discerned ultimate materiality(paramattha‘riipa) and ultimate mentality(paramattha·nama). 50 Therefore, one does not know that when an aggregate ceases, it is followed by the arising of a new aggregate: wrongly one thinks that when an aggregate ceases, it ceases completely without remainder. The annihilation view arises also because one has not discerned the workings of dependent origination: one does not know that the aggregates arise dependent on past kamma.35
48 annihilation view: with this view, one believes the self is annihilated at death. It is not to be equated with nihilism/nihilistic view, because in one extreme, nihilism denies all reality, all objective truths; in another extreme, it denies merely any metaphysical reality; and in its tamest form it denies any objective morality and order, advocating only the positivism of modem science (Latin nihil= nothing). The annihilation view differs, however, in that it asserts the reality of a material self that is annihilated. See next footnote.
49 In D.i.l ‘8rahma·.J8/a·SUttaIi7’ (‘The Supreme-Net 5utta’), The Buddha explains also that there are seven annihilation views: ‘When those ascetics and Brahmins who are annihilationists dedare on seven grounds the annihilation, destruction and extermination of an existing being, that too is merely the feeling, of those who do not know and do not see; [it is] the anxiety and contortion of those possessed of craving.’
50 The commentary to ‘The Clog-Bound SUtta’ explains how the twenty views of self are either the annihilation view or etemity view; the subcommentary gives the details.
I – ‘The Clog-Bound Sutta’
13
ETERNITY VIEW
In the remaining fifteen cases (where one regards self as possessing mentality or materiality, self as containing mentality or materiality, or self as contained in materiality or mentality), it is a manifestation of the eternity view(sassata ditfhi): the wrong view that when one dies, one’s self lives on into eternity.
Again in the ‘Brahma’J3Ia’Suttam'(‘The Supreme-Net sutta’), The Buddha explains how some ascetic or Brahmin is able to develop sufficient concentration as to see many hundreds of thousands of past lives, and on that basis he declares an eternity view:S1
He says: ‘The self and the world are eternal, balTen, like a mountain peak, set finnly as a post. These beings rush on and run about, pass away and arise again, but this remains etemally.,36
To believe that the self and the world are balTen(valfjha) is to deny that kamma produces a result: for example, to deny that development of jhana can produce rebirth in the Brahma world.s2
This view arises also because one has not discerned ultimate materiality(paramattha·rOpa) and ultimate mentalityiParamattha·nama). Therefore, even though one regards, for example, materiality as self, one does still not give up the perception of permanenCe(nia:a·sanna). Why? Because one confuses the materiality of one’s meditation subject with the mind-made image of it that arises in the mind:53 one thinks they are the same thing, and one has not seen that they both arise and perish. In the same way, because one has failed to see that feelings, perceptions, formations, or consciousnesses arise and perish, one may think one of them (or several of them) is permanent. 37
All twenty views of self are obstructions on the Noble Path. But all twenty types of identity view are destroyed when one attains the First Noble Path, the Noble Path of Stream Entry(Sot·Aj1atti Magga). Until then, identity view may still arise.
These twenty types of identity view are all wrong view, and they give rise to further wrong views. The wrong views that the identity view gives rise to are, for example, three views that deny kamma and its results:
1) The inefficacy view(akiriya·d~t(hi): it denies the action of unwholesome and
wholesome kammas.
2) The rootlessness view(ahetuka·d~t(hi): it denies the root of results.
3) The non-existence view(n·atti1ika·d~t(hi): it denies the result of any cause. These three views all in some way deny the workings of kamma and its result.
We shall explain them later, when we discuss the weighty kammas(garoka.kamma). S4
Sl In D.Ll ‘Brahma·J8Ia·SuttaIi7’ (The Supreme-Net 5utta’), The Buddha explains also that there are four ways in which the eternity view comes to be: ‘When those ascetics and Brahmins who are etemalists declare on four grounds the etemity of the self and the world, that is merely the feeling, of those who do not know and do not see; [it is] the anxiety and contortion of those possessed of craving.’
S2 barren: (vai’ijha) DA.i.l explains that it refers to being unable to produce fruit/children, and jhana being unable to produce rebirth.
S3 The 5ubcommentary gives as example the material kasil)a-cirt:le and leaming sign(ug~ha·nimittJJ) or counterpart sign(pa(ibhaga·nimittJJ) that has arisen in the yogi’s mind: one is temperature-bom materiality(utuja’nipa), the other is consciousness-bom materiality(cittaja·nipa). S4 The Buddha’s descriptions of these three views are given at ‘The Three Views that Deny the Workings of Kamma’, p.169.
14
The Workings of Kamma
HE MERELY GOES RoUND THE FNE AGGREGATES
Having explained how the uneducated ordinary person’s identity view(sakkaya-
‘difthi) manifests in twenty ways, The Buddha explains the result of such a view: [1] He goes round and dreles round merely materiality,
[2] goes round and drcles round merely feeling,
[3] goes round and drcles round merely perception, [4] goes round and drcles round merely fonnations,
[5] goes round and drcles round merely consciousness. [1] He going round and circling round materiality,
[2] going round and dreling round feeling,
[3] going round and dreling round perception, [4] going round and dreling round fonnations,
[5] going round and dreling round consciousness, [1] he is not released from materiality,
[2] he is not released from feeling,
[3] he is not released from perception, [4] he is not released from fonnations,
[5] he is not released from consciousness.
He is not released from birth, from ageingldeath, from sorrow, from lamentation, from pain, from displeasure, and from despair.
‘He is not released from suffering,’ I dedare.
The dog is bound with a clog, and bound close to a strong post or pillar, so it is not released, and cannot run away. In the same way, an uneducated ordinary person (aSS’Utava put/lu1jano) has much ignorance and craving, and clings to the wrong view of identity: he is in other words bound close by those three factors. Being bound in that way, he is not released, and cannot escape from the five aggregates, from the round of rebirth: he clings to the five aggregates. That is why they are called the five c1inaina-aggregatesiPanc-up8d8na·kkhandha).
The wrong view of identity is like the clog that hangs by the neck of the uneducated ordinary person. Craving is like the rope that binds him to the strong post or pillar. The five clinging-aggregates are like the post or pillar. The wrong view of identity, craving, and ignorance cover the uneducated ordinary person’s eye of wisdom. Because of this blindness, the uneducated ordinary person is unable to see things according to reality(yatf78·bhOta),unable to see ultimate truth; unable to see ultimate materiality and ultimate mentality. ss Being in that way unable to see things according to reality, the uneducated ordinary person is unable to see that they are impermanent(aniaa), suffering(dukkha), and non-self(an·atta). This ignorance, and its associated craving is why she or he commits unwholesome and wholesome actions through body, speech and mind. Such actions are called kamma. So long as there is ignorance and craving, the kammic potency of one of those actions will mature at her or his death, to produce the rebirth-linking consciousness(pa(isandhi·dtta) of her or his next life. When there is a rebirth-linking consciousness again, there will also be disease again, old age again, and death again, and there will also be sorrow again, lamentation again, pain again, displeasure again, and despair again. That way the uneducated ordinary person is not released from suffering, from the round of rebirth.38
ss ultimate truth: see quotation and discussion, p.2.
I – ‘The Clog-Bound Sutta’
15
WISHING FOR REBIRlH
Let us take a practical, everyday example of the identity view in operation. Say, for example, a woman or man offers a lit candle to The Buddha image with the wish to become a bhikkhu in the next life. What they wish for does not exist: there is no bhikkhu, only materiality and mentality. If they regard the five aggregates(pafica·kkhandha) as a bhikkhu, it is a manifestation of ignoranCe(avijja). Their attachment to life as a bhikkhu is a manifestation of craving(tanha). As the craving and attachment accumulate, they become c1inging(u,08d8na). In other words, dependent on ignorance, craving, and clinging, the woman or man offers the lit candle to The Buddha image. The offering is a wholesome action(Avsala kamma), a volitional formation(saJikhara) with kammic potency: a formation of kamma. There are altogether five causes for this formation of kamma: ignorance, craving, clinging, volitional formations, and the kammic potency.
If, however, they practise discernment of mentality(nama kammafthana), they may see that as they offered the lit candle to The Buddha image, there were only thirty-four mental phenomena: as soon as they arose, they perished. No formation is permanent. But there remained the potency by which the wholesome kamma is able to mature and produce a result.s6 If it matures, it may, according to their wish, produce the five aggregates that are a bhikkhu’s life. The potency that can do such a thing is called the kammic potenCY(kamma·satti).S7 And so long as ignorance, craving, clinging, and volitional formations exist, so does the round of rebirth continue, and the uneducated ordinary person is not released from suffering.
THE EDUCATED NOBLE DiscIPLE
Having explained the uneducated ordinary person, and such a person’s twenty types of identity view, The Buddha then speaks of
S6 There remained the potency: this does not mean the kamma leaves an imprint or trace in the life continuum, depositing a ‘something’. The potency of kamma does not as such ‘underlie’ the continuity of mentality-materiality. Owing to certain conditions, the individual kamma matures, and only at that moment does the potency of that kamma underlie the continuity of mentality-materiality as an actual, working force. (See also footnote 5, p.l, and ‘Kammic Potency’, p.370.) The Buddha makes this kind of distinction when He explains that the tune of a lute is not waiting inside the lute, but arises owing to conditions: the physical components of the lute and the musician’s playing on it (5.N.I.xix.911fn·lJt;\:1ma·SlJttaIil’ (‘The Lute-Simile 5utta’». And VsM.xx.723 ‘Magg·Amagga.fJana·Dassana· Visuddhi·Niddeso'(‘Exposition of the Path&Non-Path Knowledge&Vision Purification’) PP.xx.96 explains also: ‘ .. .there is no heap or store of unarisen mentality-materiality prior to its arising. When it arises, it does not come from any heap or store, and when it ceases, it does not go in any direction. There is nowhere any depository in the way of a heap or store or hoard of what has ceased. But just as there is no store (prior to its arising) of the sound that arises when a lute is played, nor does it come from any store when it arises, nor does it go in any direction when it ceases, nor does it persist as a store when it has ceased. But, on the contrary, not having been, it is brought into being owing to the lute, the lute’s neck, and the man’s appropriate effort, and having been, it vanishes. So too all material and immaterial states, not having been, are brought into being; having been, they vanish.’ See also Where Does the Arahant Go?’, p.347.
S7 Patthana(Causal Relations).I. 7(usala· Taka’ (‘Wholesome Triads’)
16
The Workings of Kamma
The educated Noble Disciple, who sees Noble Ones, who is in their Noble Dhamma skilled, who is in the Noble Dhamma disciplined, who sees Tl1Ie Men, who is in the Tl1Ie Men’s Dhamma skilled, who is in the Tl1Ie Men’s Dhamma disciplined.
Two TYPES OF NOBLE DISCIPLE
There are two types of Noble Disciple(A$3·S5vaka):58
1) A disciple of The Buddha, the Noble One. S9
2) A disciple who is a Noble Individual(A$3·Puggala).
Here in the ‘Gaddula·Baddha’sutta, The Buddha means a disciple who is a Noble Individual.
EIGHT NOBLE INDIVIDUALS
There are eight Noble Individuals:6o/39
1) The one entered upon realization of the Stream-Entry Fruition(Sot·Apatti·PhaIa·saccI1i·kiriyaya pafipanna).
2) The Stream Enterer(Sot·Aj1anna).
3) The one entered upon realization of the Once-Return Fruition(Sakad·Agami;Ohala·sacd1i·kiriyaya pafipanna).
4) The Once Returner(Sakad·AgaI77lJ.
5) The one entered upon realization of the Non-Return Fruition(An·Agami;Ol7ak1·saccI1i·kiriyaya pafipanna).
6) The Non-Returner(An·Agal77l).
7) The one entered upon realization of the Arahant Fruition(Arahatta;Ol7ala·sacd1i·kiriyaya pafipanna).
8) The Arahant(Araha).
Each of the first seven types of Noble Individual is also called a trainee(sekha), because they have undertaken the threefold training: morality (precepts), concentration Ghana), and wisdom (insight(vipa.s;s;ana).4O The Arahant, however, is called a non-trainee(a·sekha),41 meaning an adept, because he has completed the training; done what had to be done.61
THE EDUCATED NOBLE DISCIPLE TRAINEE
Thus, in the ‘Gaddula·Baddha’sutta, when The Buddha speaks of an educated Noble Disciple(sutava Ariya’S5vako), He means one of the seven trainees, or an Arahant.
58 Noble Disciple: this refers only to a disciple of The Buddha, the Noble One. Generally speaking, it may include a disciple who is not a Noble Individual. In, for example, Iti.III.iV.3 ‘Deva·Sadda·Sutfali7’ (‘The Deva-Sound 5utta’), The Buddha uses Noble Disciple(Ariya‘S3vaAa) to refer also to the bhikkhu who has undertaken the threefold training (morality (sila), concentration(sam3dhij, and wisdom/PafiM)), but has not yet become a Noble Individual. Such a person is in the commentaries referred to as the good, ordinary person(Aa~na·put/lu1jana).
59 For the determining qualities of a devotee(up5sika/upasaAa), see endnote 104, p.237.
60 The one entered upon realization of one of the four Frutions refers to the person in whom the Path-consciousness has arisen: the consciousness immediately preceding the Fruition consciousness.
61 The Buddha explains it, for example, at the end of the second ‘Gaddula·Baddha’sutta: see ‘Done Is What Needs to Be Done’, p.339.
I – ‘The Clog-Bound Sutta’
17
We may describe the educated Noble Disciple as simply one who possesses those things that an uneducated ordinary person does not possess. The educated Noble Disciple is thus not one of the many, but one of the very few,62 and is educated in and knowledgeable of both theory and practice of the Dhamma. In other words, the educated Noble Disciple understands the Four Noble Truths.42
Let us take some examples of how the educated Noble Disciple trainee differs from the uneducated ordinary person:63
· The educated, Noble Disciple trainee possesses conscience and shame;64 is conscientious of misconduct through body, speech, and mind, and ashamed of it; is conscientiousness not to do wrong, and ashamed of it. 43
· The educated, Noble Disciple trainee arouses energy to remove thoughts of sensual desire, ill-will, and cruelty. 44
· The educated, Noble Disciple trainee restrains the eye, ear, nose, tongue, body, and mind, by attending to the four foundations of mindfulness, which is the same as to say samatha or vipassana.45
· The educated, Noble Disciple trainee does not find pleasure in the five sensual lineS(k8ma·guna): does not find pleasure in sights through the eye, sounds through the ear, odours through the nose, tastes through the tongue, and touches through the body. 46/47
· The educated, Noble Disciple trainee who is a bhikkhu is restrained by scrupulous observance of the bhikkhu Patimokkha rule. The educated Noble Disciple who is a layperson is restrained by scrupulous observance of the five precepts. That means she or he does not kill, does not steal, does not engage in sexual misconduct, does not tell lies, does not drink things like beer and wine. The educated Noble Disciple will also once a week observe the eight precepts, she or he may even observe them all the time, likewise the ten precepts. In that case, she or he observes does not eat after noon, etc.6S
· The educated, Noble Disciple trainee possesses Right Concentration(Samm.!i‘Samlidhi}, which is access concentration, or the four jhanas. 48
· The educated, Noble Disciple trainee possesses penetrating wisdom.66 Until the Noble Disciple becomes a Noble Individual, the wisdom is only mundane insight knowledge(vpas;ana·nana), which suppresses the defilements, and discerns the arising and perishing of the five aggregates,67149 as well as their dependent origination and cessation. 50 But once she or he has become a Noble Individual, the wisdom that she or he possesses is supramundane, the Path Knowledge(Magga.Nana): it takes Nibbana as object, and eradicates defilements. Owing to that Path Knowledge, she or he does not hold the annihilation view, the eternity view51 or the identity view. 52
· The educated, Noble Disciple trainee possesses learning, having studied and
inquired about the Texts. 53
62 For The Buddha’s explanation of how few are possessed of the eye of wisdom, see endnote 11, p.21.
63 See also ‘Stream Entry’, p.332.
64 conscience/shame: see quoted analysis at ‘Conscience’, p.368. 6S See quotations endnote 284, p.351.
66 For this analysis of the Noble Disciple’s wisdom, see, for example, the commentary to M.II.i.3 ‘Sekha’SuttaIi7’ (‘The Trainee 5utta’).
67 five aggregates: these are the objects for vipassana. See quotation at ‘Therefore, Bhikkhus, Any Whatsoever Materiality’, p.316.
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The Workings of Kamma
· The educated, Noble Disciple trainee has no scepticism about The Buddha’s enlightenment, about the Dhamma, about the Sangha, about past lives, about future lives, about the present life, about other worlds, or about the law of kamma and its effect, etc.: she or he has complete faith68 in The Buddha,54 and looks to no other teacher. 55
· The educated, Noble Disciple trainee is certain no longer to be reborn in the bad destinationS(duggati): not in the ghost world, not in the animal world, and not in any of the hells. 56
· The educated, Noble Disciple trainee is certain to attain full enlightenment (Sambodhijwithin seven lives: even earlier.57
That concludes our explanation of what The Buddha means when He speaks of the educated, Noble Disciple(sutava Ariya·S8vako).
DoES NOT REGARD lHE FNE AGGREGATES /IS SELF
Having explained the qualities of the educated, Noble Disciple, The Buddha then explains how such a person regards the five aggregates.
Since we now understand The Buddha’s words better, let us begin again with His description of the educated, Noble Disciple:
But, bhikkhus, the educated Noble Disciple,
· who sees Noble Ones, who is in their Noble Dhamma skilled, who is in the Noble Dhamma disciplined,
· who sees Tl1Ie Men, who is in the Tl1Ie Men’s Dhamma skilled, who is in the Tl1Ie Men’s Dhamma disciplined,
[1] does not regard materiality as self, nor self as having materiality, nor materiality as in self, nor self as in materiality;
[2] does not regard feeling as self, nor self as having feeling, nor feeling as in self, nor self as in feeling;
[3] does not regard perception as self, nor self as having perception, nor perception as in self, nor self as in perception;
[4] does not regard fonnations as self, nor self as having fonnations, nor fonnations as in self, nor self as in fonnations;
[5] does not regard consciousness as self, nor self as having consciousness, nor consciousness as in self, nor self as in consciousness.
HE DoES NOT Go ROUND lHE FNE AGGREGATES
[1] He does not go round, does not orcle round, materiality; [2] does not go round, does not circle round, feeling;
[3] does not go round, does not circle round, perception; [4] does not go round, does not circle round, fonnations; [5] does not go round, does not circle round consciousness.
[1] He not going round, and not circling round, materiality; [2] not going round, and not orcling round, feeling;
[3] not going round, and not orcling round, perception; [4] not going round, and not orcling round, fonnations;
[5] not going round, and not orcling round, consciousness; [1] he is released from materiality;
[2] he is released from feeling;
[3] he is released from perception; [4] he is released from fonnations;
68 For an analysis of faith(saddha), see ‘Faith’, p.369.
I – ‘The Clog-Bound Sutta’ [5] he is released from consciousness;
he is released from birth, from ageinglkleath, from sorrow, from lamentation, from pain, from displeasure, and from despair.
‘He is released from suffering,’ I declare.
As mentioned before, the Noble Disciple will never again be reborn either in the animal world, in the ghost world, or in any of the hells: she or he is released from the suffering of rebirth in a bad destination. The Noble Disciple who is a Non-Returner is reborn in the fine-material world, and will never again be reborn in the human or sensual deva worlds: she or he is released altogether from the suffering of rebirth in the sensual world. The Noble Disciple who is an Arahant will have done what had to be done, which means that at death, there will be no more existence of materiality, no more existence of feeling, no more existence of perception, no more existence of formations, and no more existence of consciousness: she or he will never again be reborn in any way. She or he is released altogether from the suffering of formations.69
What does one need to do to become an educated Noble Disciple, to be released from suffering in this way? We shall discuss that later?O Let us first discuss the second ‘Gaddula·Baddha’sutta.
19
69 See The Buddha’s explanation at the end of the second ‘Gaddula·Baddha’sutta: see ‘Done Is What Needs to Be Done’, p.339, and the verse p.152.
70 This is discussed at ‘The Unworking of Kamma’, p.334ff.
20
The Workings of Kamma
ENDNOTES CHAPTER I (SurrA REFERENCES ETC.)
1 The commentary to D.ii.9 ‘Maha·Sati·Patthana·Suttali7′(‘The Great Mindfulness-Foundation 5utta’) explains this with a verse: ‘What one sees, that is not seen; What is seen, one does not see; Not seeing, bound is the fool; And, being bound, he is not released.’
2 The Buddha explains it in, for example, 5.ILI.i.2 ‘Vibhanga·SuttaIi7’ (‘The Analysis SUtta’): ‘And what, bhikkhus, is ignorance? [1] Non-knowledge of suffering, [2] … of the origin of suffering, [3] … of the cessation of suffering, [4] … of the path leading to the cessation of suffering.’
3 In Iti.I.ii.4 :4w.ffa·MvalOna·Suttali7′(‘The Ignorance-Hindrance 5utta’), The Buddha explains: ‘It is indeed by the hindrance of ignorance(a14.ffJ·nivataQil), bhikkhus, that mankind is obstructed and for a long time runs on and rushes about.’
4The Buddha explains this process in A.IV.iv.i.67<“awa·Suttali7′(‘The Aeon 5utta’): ‘When, bhikkhus, the aeon contracts [goes towards destruction]. .. the contracted aeon persists … the aeon expands [goes towards construction]. .. the expanded aeon persists, then is it not easy to calculate: so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years. These then, bhikkhus, are the four incalculable aeons.’ He explains the duration of such an aeon in, e.g. 5.II.IV.i.5 ‘Pabbata’SuttaIi7′(‘The Mountain 5utta’): ‘Suppose, bhikkhu, there was a great stone mountain a yojana[PED: seven miles] long, a yojana wide, and a yojana high, without holes or crevices: one solid mass of rock. At the end of every hundred years, a man would stroke it once with a piece of Kasi cloth [very fine cotton]. That great stone mountain might by this effort be wom away and done away with, but the aeon would still not have come to an end. That long is an aeon, bhikkhu. That long, bhikkhu, are the aeons: we have run on not [only] one aeon, we have run on not [only] one hundred aeons, we have run on not [only] one thousand aeons, we have run on not [ only] a hundred thousand aeons. Why is that? Because inconceivable, bhikkhu, is the beginning of this round of rebirth.’ He explains the reconstruction of the lower Brahma worlds at the beginning of a new aeon in D.i.l ‘SlOhma·.J8/a·SuttaIi7’ (‘The Supreme-Net 5utta’). And He explains the evolution of human beings and their society in D.iii.4 ‘Agg·Affffa·SUttaIi7’ (The Beginnings-Knowledge 5utta’).
5 In M.I.iii.8 ‘Maha·Hatthi·Padopama·SUf:taIi7’ (‘The Great E1ephant’s-Footprint SUtta’), the Venerable 5ariputta mentions the destruction of ‘villages, towns, cities, regions and countries’ by the water, fire, and wind elements.
6 The details are not from ‘The Clog-Bound 5utta’, but from A.VII.vii.2 ‘Satta·SOtiya·SUttaIi7’ (The Seven-Suns 5utta’), where The Buddha gives a detailed explanation of the world system’s destruction by fire. Also, in for example D.i.2 ‘S8maffffa·Pha/a·Suttali7′(‘The Asceticism-Fruit SUtta’), The Buddha explains how the bhikkhu develops the direct knowledge (abMfffia) that enables him to see past destructions (contractions) and reconstructions (expansions) of world systems: ‘He directs, he indines, his mind to the knowledge of recollection of past life. He recollects his manifold past life, that is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many contraction aeons, many expansion aeons, many contraction&expansion aeons …. ‘ Development of this knowledge and what one sees is discussed in VsM.xiii.402-410 ‘Pubbe·Nivas·Anussati·Nana·Katf7a'(‘Discussion of the Past-Abodes-Recollection Knowledge’) PP.xiii.34-71, and VsMT, with reference to ‘The Seven-Suns 5utta’, as well as other details.
7In e.g. D.Ll ‘SlOhma·.J8/a·SuttaIi7′(‘The Supreme-Net 5utta’), The Buddha explains that at the destruction of the world system, most beings are rebom in the world of refulgent devas (iibhassafiNleva), which is the Brahma-world that corresponds to the second jhana.
8The Buddha explains it in A.VII.vii.2 ‘Satta’Siitiya’Suttali7′(‘The Seven-Suns 5utta’): ‘For many years, for many hundred years, for many thousand years, for many hundred thousand years, there is no rain.’
I – ‘The Clog-Bound Sutta’
21
9 In M.III.i.2 ‘Patfca· 7laya’Suttalil'(The Five&Three SUtta’), The Buddha discusses all the possible wrong views about the future, and to describe those ascetics and Brahmins who declare the annihilation view, He uses the same simile of the clog-bound dog rushing round a post.
10 In M.I.iv.3 ‘Maha’G0p8/aka’Suttalil'(The Great Cowherd 5utta’), The Buddha explains eleven qualities by which ‘a bhikkhu is incapable of growth, increase, and fulfilment in this Dhamma and Vinaya.’ The sixth is: ‘Here, a bhikkhu does not go from time to time to those bhikkhus of wide leaming, versed in the doctrine, masters of the Dhamma, masters of the Vinaya, masters of the Matrices [the bhikkhu/bhikkhuni rule]. And he does not enquire and ask questions of them thus: “How is this, Venerable Sir? What is the meaning of this?” Those venerable ones the unrevealed [they] do not reveal, the unclear [they] do not make clear, the many doubt-based things the doubt [they] do not dispel.’
11 In, for example, 5.V.XII.vii.3 ‘Paffffa·Suttalil'(‘The Wisdom SUtta’), The Buddha puts some grains of soil on his fingemail and compares it to the planet earth. Using that comparison as a simile, He says: ‘So too, bhikkhus, trifling are those beings who possess the noble eye of wisdom. But legion are the beings who are possessed of ignorance, and are confused. What is the reason? They have not seen, bhikkhus, the Four Noble Truths.’ The commentary explains that the wisdom-eye is mundane/supramundane insight(14,Qi\’.1″8n5).
12 In M.I.iv.3 ‘Maha’G0p8/aka’Suttalil'(The Great Cowherd 5utta’), The Buddha explains eleven qualities by which ‘a bhikkhu is incapable of growth, increase and fulfilment in this Dhamma and Vinaya.’ The seventh is: ‘Here, when the Dhamma and Vinaya proclaimed by the Tathagata is being taught, a bhikkhu does not gain enthusiasm for the meaning, does not gain enthusiasm for the Dhamma, does not gain Dhamma-related joy.’
13The Buddha analyses all the wrong views that are taught, in, for example, D.i.l ‘Brahma’Ja/a’Suttalil'(The Supreme-Net SUtta’): ‘When those ascetics and Brahmins who are speculators about the past… about the future … about the past and future proclaim various views on the past and future, conceming the past and fubJre(that upon sixty-two premises have been arrived at by inclination), it is merely the sensation of those who do not know and do not see; [it is] the anxiety and contortion of those possessed of craving.’
14 In M.III.iii.9 ‘B8/a·Pan(lita·Suttalil'(‘The Fool&Sage 5utta’), The Buddha explains the present results of bodily-, verbal, and mental bad/good conduct (see ‘The Courses of Kamma’, p.117), as well as their resultant rebirths: rebirth in hell, the animal world, and a low-class human family; in the sensual heavens and a high-class human family. In M.III.iii.10 Deva·DtJta·Suttalil'(‘The Divine-Messenger 5utta’), He describes the horrific sufferings of beings in the various hells. And He condudes: ‘I tell you this, bhikkhus, not as something I heard from another ascetic or Brahmin. I tell you this as something that I have actually known, seen, and discovered for Myself.’ See also quotation, endnote 39, p.24.
15 The Buddha explains the five destinations in, for example, M.I.ii.2 ‘Maha·Siha·Niida·Suttalil'(‘The Great Uon’s-Roar SUtta’): ‘There are, 5ariputta, these five destinations. What five? Hell, the animal world, the ghost world, human beings, devas.’ And in 5.V.XII.vii.1 ‘Affffatra·SlJttaIil'(The “Other” 5utta’), He puts some grains of soil on his fingernail and compares it to the planet earth, and using that comparison as a simile, He explains: ‘Trifling are the beings who (when they pass away as human beings) are rebom as human beings. But legion are the beings who (when they pass away as human beings) are rebom other than among human beings. What is the reason? They have not seen, bhikkhus, the Four Noble Truths.’
16 The Buddha explains it in, for example, 5.IV.I.xviii.2 ‘Dutiya·Samudda·SlJtta’ (The Second Ocean SUtta’): There are, bhikkhus, sights cognizable by the eye [sounds cognizable by the ear, odours by the nose, flavours by the tongue, tangibles by the body] that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. This is called the ocean in the Noble One’s Discipline. Here this world with its devas, Maras, and Brahmas, this generation with its ascetics and Brahmins, its devas and humans, for the most part is submerged, has become like a tangled skein, like a knotted ball of thread, like matted
22
The Workings of Kamma
reeds and rushes, and cannot pass beyond the plane of misery, the bad destinations, the nether world, the round of rebirth.’
17The Buddha explains it in, for example, M.II.ii.4’l11aha-Malukwa·Suttalil'(‘The Great Mal-
ukyya 5utta’): ‘Here, Ananda, an uneducated ordinary person abides with a mind obses-
sed and enslaved by scepticism … by adherence to rule&rite by sensual lust … by ill-will … .’
18 scepticism: The Buddha explains it in, for example, M.I.ii.6 ‘Ceto·Khila·Suttalil'(‘The Mental-Barrenness 5utta’): ‘That any bhikkhu, bhikkhus, who has not abandoned five mental barrennesses … should come to growth, increase, and fulfilment in this Dhamma-Vinaya:
that is impossible [1] Here, a bhikkhu is doubtful, sceptical, undecided, and uncertain
about the Teacher [2] … the Dhamma … [3] … the Sangha … [4] … the training and thus
his mind does not indine to ardour, devotion, perseverance, and striving …. [5] a bhikkhu
is angry and displeased with his companions in the holy life, resentful, and callous towards them … .’ The Buddha then explains the bhikkhu who can come to growth, increase and fulfilment in the Dhamma-Vinaya, because he is not doubtful, not sceptical, etc. about the same objects. And in, for example, M.I.i.2 S’abb·A:s-ava·Suttalil'(‘The All-Taints 5utta’), He explains the scepticism that arises owing to unwise attention(aJ-llniso manasikara): ‘He in this way attends unwisely: “Was I, I wonder now, really in the past? … not in the past? What… How … What having been, I wonder now, was I in the past?” … “Shall I become … in the future? … not in the future? … What… How … What having been, I wonder now, shall I become in the future?” Or else there is intemal talking about manner: “Am I, I wonder, now? … not now? What… How … This being, I wonder, where has it come from? This being, I wonder, where will it go?'” The Buddha then explains that the Noble Disciple does not entertain these doubts, but attends only to the Four Noble Truths. And in, for example, the M.I.iv.8 ‘lI1aha· T8IJha’Sarikhaya’Suttalil'(‘The Great Craving-Destruction 5utta’), He explains that this scepticism about past, future and present disappears with the discemment of dependent origination in regular and negative order.
19 The Buddha explains the ordinary person’s separateness from Noble Ones in, for example, ‘Pappanna’Suttalil'(The “Faring” SUtta’): see endnote 39, p.24.
20 In 5.V.XII.iii.8’Loka·5uttaril’ (‘The World 5utta’), The Buddha explains that He is the Noble One: ‘In this world with its devas, with its Maras, with its Brahmas, in this generation with its ascetics and Brahmins, devas and men, The Tathagata is the Noble One(7iJfJ15gafD AriJ-ll).’
21 In 5.V.XILvii/viii S’acca’Salilyutta'(‘Truth Section’) The Buddha puts some grains of soil on his fingemail and compares it to the planet earth. Using that comparison as a simile, He explains: ‘So too, bhikkhus, trifling are the beings who abstain from beer&wine liquor, which is a foundation for carelessness. But legion are the beings who do not abstain from beer&wine liquor, which is a foundation for carelessness …. from killing …. from sexual misconduct …. from lies …. slander …. abuse …. who do not abstain from prattle. What is the reason? They have not seen, bhikkhus, the Four Noble Truths.’ See also endnote 32, p.23. 22 faculty restraint: see the the Venerable Ananda’s explanation endnote 45, p.25.
23 The Buddha explains ignorance (non-knowledge) of the Four Noble Truths in, for example, 5.V.XII.iii.l ‘Pafhama·Kopgama·Suttalil'(‘The First Kotigama SUtta’): The Four, bhikkhus, Noble Truths not having been understood, not having been penetrated, there has thus for a extensively drawn-<lut time been this running on and rushing about for me and you.’ See also endnotes 11, p.21, 15, p.21, and 21, p.22.
24 The Buddha explains such reflection in, for example, M.I.i.2 :S’abb·A:s-ava·SuttaIiI’ (‘The All-Taints 5utta’): ‘Here a bhikkhu, reflecting wisely, the robe uses only for counteracting cold … heat; [only] for counteracting gadflies, mosquitoes, wind, heat of the sun, contact with creeping things; only for the purpose of covering the pudenda.’ And there is also a similar type of reflection with regard to use of food, dwelling, and medicine.
25 The commentary refers to The Buddha’s explanation in M.I.i.2 S’abb·A:s-ava·Suttalil'(‘The All-Taints 5utta’): ‘Here a bhikkhu, reflecting wisely, bears cold and heat, hunger and thirst, and contact with gadflies, mosquitoes, wind, the sun, and creeping things; he endures iII-
I – ‘The Clog-Bound Sutta’
23
spoken, unwelcome words, and arisen physical feelings that are painful, racking, sharp, piercing, disagreeable, distressing, and menacing to life.’
26 The commentary refers to The Buddha’s explanation in M.I.i.2 :S’abb·A:s-ava·Suttalil'(‘The All-Taints SUtta’): ‘Here a bhikkhu, reflecting wisely, does not tolerate an arisen thought of sensual desire: he abandons it, removes it, does away with it, and annihilates it.’ This is what The Buddha calls Right Effort(Samma’Padhana): ‘And what, bhikkhus, is Right Effort? Here, bhikkhus, a bhikkhu rouses his will, makes an effort, stirs up energy, exerts his mind, and strives to prevent the arising of unarisen evil unwholesome states; he rouses his will … to overcome evil unwholesome states that have arisen; he rouses his will … to produce unarisen wholesome mental states; he rouses his will to maintain wholesome mental states that have arisen, not to let them fade away, to bring them to greater growth, to the full perfection of development. This is called Right Effort.’ (D.ii.9 ‘Mah8·Sati·Patthana·SUttaIil’ (‘The Great Mindfulness-Foundation 5utta’» For a briefer version, see quotations, endnotes 44, p.25, and 178, p.246.
27The Buddha explains it in, for example, M.IILv.7’Maha·Saf-Ayatanika·SUttaIil'(The Great Sixfold-Base 5utta’): ‘Those things that by direct knowledge should be abandoned, those things by direct knowledge he abandons.’
28 The Buddha explains the knowledge of defining mentality-materiality in, for example, D.ii.9’Mah8·Sati·Patthana·SUttaIil'(‘The Great Mindfulness-Foundation SUtta’): ‘Here, bhikkhus, a bhikkhu understands: “SUch is materiality … such is feeling … such is perception … such are formations … such is consciousness.”’ See also quotation under ‘The Uon’s Roar’, p.37.
29The Buddha explains the Cause-Aapprehending Knowledge in, for example, D.ii.9’Mah8·Sati·Patthana·SUttaIil’ (‘The Great Mindfulness-Foundation 5utta’): ‘Here, bhikkhus, a bhikkhu understands: “Such is materiality, such is its origin … feeling, such is its origin … perception, such is its origin … formations, such is their origin … consciousness, such is its origin … .”’ See also quotation under ‘The Uon’s Roar’, p.37.
30 The Buddha explains it in, for example, 5.IILLxiii.1 ‘Samudaya·Dhamma·Suttalil'(‘The Arising-Phenomenon 5utta’): ‘Here, bhikkhu, the uneducated ordinary person according to reality does not understand the phenomenon of materiality’s arising as “the phenomenon of materiality’s arising” …. of materiality’s perishing as “the phenomenon of materiality’s perishing” … of materiality’s arising and perishing as “the phenomenon of materiality’s arising and perishing” … feeling’s … perception’s … formations’ … consciousness’s … arising … perishing … arising and perishing.” This is called, bhikkhu, ignorance, and in this way is there the disposition of ignorance.’ He then says the opposite for the educated, Noble Disciple. See also quotation at ‘Therefore, Bhikkhus, Any Whatsoever Materiality’, p.316, and endnotes 49, p.27, and 50, p.27.
31 The Buddha explains how one suppresses the five hindrances with concentration in, for example, M.Liii.7’CD./a·Hatthi·Pad·Opama·Suttalil'(‘The Small Elephant’s-Footprint Simile
5utta’): ‘Abandoning covetousness [a synonym for sensual desire]. .. abandoning ill-will . .
abandoning sloth&torpor … abandoning restlessness&remorse … abandoning scepticism .
he pUrifies his mind of scepticism. Having thus abandoned these five hindrances, defilements of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters and abides upon the first jhana … This, Brahmin, is called a footprint of the Exalted One.’
32 The Venerable Ananda explains some of the defilements that have been eradicated with Stream Entry in 5.V.XLii.3 ‘Ananda·T1:hera·SuttaIiI'(‘The Ananda-Elder 5utta’): ‘One does not have, friend, that displeasure regarding The Buddha which the uneducated ordinary person has, because of which he with the breakup of the body, after death, is rebom in the plane of misery, in a bad destination, in the nether world, in hell …. One does not have that displeasure regarding the Dhamma which the uneducated ordinary person has … does not have that displeasure regarding the Sangha which the uneducated ordinary person
has … and one has that perfect confidence in The Buddha which the educated, Noble Disciple has, because of which he, with the breakup of the body, after death is rebom in a
24
The Workings of Kamma
good destination, in a heavenly world … Dhamma … Sangha …. One does not have, friend, that immorality [not keeping the five precepts] which the uneducated ordinary person has …. And one has those virtues dear to the Noble Ones which the educated, Noble Disciple has … .’ See also quotations, endnote 54, p.27.
33 The Buddha explains subsidence of defilements in, for example, 5. N. lULl ‘Raho·Gata·Suttan’1’ (‘The “Solitude-Gone” 5utta’): ‘In one whose taints are destroyed, lust has subsided, hatred has subsided, delusion has subsided.’
34 The Buddha explains how there is escape from all formations (the formed), to Nibbana (the Unformed) in U.viii.3 7atiya·Nibbana·Papsali7yutfa·Suttan’1′(‘The Third 5utta of the Nibbana Section’): ‘ … since there is an Unbom, Ungrown, Unmade, Unformed, so is escape possible from this bom, this grown, this made, this formed.’ See also quotation endnote 270, p.350 and ‘The Two Types of Parinibbana’, p.339.
35In 5.ILLiv.5:4w.ffa·Paccaya·SlJttaIi7′(‘The Ignorance-Cause 5utta’), The Buddha explains that if one holds the annihilation view, there is no holy life: ‘The self(;7va) is the body, bhikkhus, when there is this view, there is not the holy life.’ The commentary explains that practice of the holy life is practice of the Noble Path, which is aimed at annihilation of the going on [annihilation of continued rebirth]; since with the annihilation view the going on is annihilated anyway, practice of the Noble Path would be pointless.
36 The Buddha explains how identification with the five aggregates gives rise to the etemity view in 5.IILIILi.3 :SO·AttB·Suttali7′(‘The This-Is-Self 5utta’): ‘When there is [materiality/ feeling/perception/formations] consciousness, bhikkhus, by clinging to … adhering to [materiality/feeling/ perception/formations] consciousness, such a view as this [etemity view] arises: “This is the self, this is the world; having passed away, I shall be this: a permanent, stable, eternal, unchangeable entity.”
37In 5.ILLiv.5:4w.ffa·Paccaya·SlJttaIi7′(‘The Ignorance-Cause 5utta’), The Buddha explains that if one holds the etemity view, there is no holy life: ‘The self(;7va) is other than the body, bhikkhus, when there is this view, there is not the holy life.’ The commentary explains that with this view, only the body is annihilated, while the soul goes free like a bird released from a cage, which is the eternity view; practice of the holy life is practice of the Noble Path, which is aimed at annihilation of the going on [annihilation of continued rebirth]; if there were even one formation that is permanent, stable, and etemal, practice of the Noble Path would not bring about annihilation of the going on, in which case practice of the Noble Path would be pointless. The Buddha makes this point in, for example, 5.III.LX.5 ‘Nakha’Sikha’Suttali7′(‘The Nail-Tip 5utta’).
38 In M.IILi.2 ‘Paffca· 7laya’Suttali7′(‘The Rve&Three 5utta’), The Buddha uses the same simile of the clog-bound dog running round the post or pillar to explain the non-escape of those who believe the self is annihilated after death. And VsM.xiv.455 ‘Viffffana·Kkhandha·Katf7a'(‘Discussion of the Consciousness Aggregate’) PP.xiv.124 explains: ‘After decease, there is rebirth-linking again; and after rebirth-linking, Iife-continuum. Thus the conscious continuity of beings who hasten through the kinds of existence, destiny, station, and abode, goes on occurring without break. But when a man attains Arahantship here, it ceases with the cessation of his decease consciousness.’
39 The Buddha explains the Noble Disciple’s unshakeable faith in the Sangha of eight Noble Individuals in, for example, D.ii.3 ‘Maha·Patinibb8na·Suttali7’ (‘The Great-Parinibbana 5utta’): ‘There is perfect faith in the Sangha: “Entered upon the good way is The Exalted One’s Sangha of Disciples(~vaAa’~righo); entered upon the straight way is The Exalted One’s Sangha of Disciples; entered upon the true way is The Exalted One’s Sangha of Disciples; entered upon the proper way is The Exalted One’s Sangha of Disciples: that is to say, the four pairs of men, eight individual men. This, the Exalted One’s Sangha of Disciples for gifts is right, for hospitality is right, for offerings is right, for reverential salutation is right: an incomparable field for merit in the world.”’ In, for example, A.VIII.II.i.9 ‘Pafhama’Puggala·Suttan’1’ (‘The First Individual 5utta’), He explains that the eight individual men are the eight listed here. And in ‘Pappanna’Suttali7’ (‘The “Faring” 5utta’), He explains that one possessed of the five faculties (faith, effort, mindfulness, concentration, and wisdom) is
I – ‘The Clog-Bound Sutta’
25
one of these eight individuals, whereas one devoid of the five faculties is an outsider who stands ‘on the side of ordinary people(Mhilll puthu1jana·pakkhe fhitoJ.’ Then in ‘CD.Ia·Siha·Nada.SlJttan’1’ (‘The Small Uon’s-Roar 5utta’), The Buddha explains that the Four Noble Individuals are found only in The Buddha’s Dispensation: ‘Only here, bhikkhus, is there an ascetic, here a second ascetic, here a third ascetic, here a fourth ascetic. Empty are other, contradictory teachings (parappa’v5da) of ascetics.’ See also quotation endnote 294, p.353.
40 The Buddha explains the bhikkhu’s threefold training in, for example, A.III.II.iv.9 ‘Pathama·Sikkhattaya·SuttaIi7′ (‘The First Training 5utta’): ‘Here, a bhikkhu lives morally; with the Patimokkha-restraint restrained he lives, possessed of conduct and resort; in the slightest fault seeing danger; undertaking to train in the training precepts. This is called, bhikkhus, the higher-morality training …. a bhikkhu, quite seduded from sensuality, secluded from unwholesome states … enters upon and abides in the first jhana … second jhana … third jhana … fourth jhana. This is called, bhikkhus, the higher-mind training. A bhikkhu according to reality understands, “This is suffering” … “This is the origin of suffering” … “This is the cessation of suffering” … “This is the path leading to the cessation of suffering.” This is called, bhikkhus, the higher-wisdom training.’ See also ‘The Trainee SUtta’, summarized in in footnote 377, p.136.
41 The Buddha uses this term in, for example, M.II.ii.5 ‘Bhalklali’Sutta'(The Bhaddali 5utta’), when He speaks of the Arahant’s ten factors as the factors of the non-trainee. In this classification, the uneducated ordinary person is called a neither-trainee nor nontrainee(n’eva·sekha·n·§·sekha).
42 In 5.V.XII.vi.l ‘Nakha’Sikha’Suttam'(‘The Nail-Tip SUtta’), The Buddha puts some grains of soil on his fingernail and compares it to the planet earth. Using that comparison as a simile, He explains: ‘So too, bhikkhus, for a Noble Disciple, an individual possessing view, who has understood, more is the suffering that has been destroyed and brought to an end, trifling is the remainder. For whoever understands “This is suffering” according to reality; understands “This is the origin of suffering” according to reality; understands “This is the cessation of suffering” according to reality; understands “This is the path leading to the cessation of suffering” according to reality, it is not to be estimated, it is not to be compared, it is not a fractional amount, the former amount of suffering that has been destroyed and brought to an end, compared, that is, with the ending after seven times [seven more lives].’
43The Buddha explains it in, for example, A.VII.i.4’117ttf7ata·BaIa·Suttam'(‘The DetailedPower SUtta’): ‘Here, bhikkhus, the Noble Disciple has conscience, he is conscientious [not to engage in] bodily misconduct, verbal misconduct, mental misconduct, conscientious [not to engage in] evil, unwholesome deeds. This is called, bhikkhus, the conscience power …. the Noble Disciple has shame, he is ashamed of bodily misconduct, verbal misconduct, mental misconduct, ashamed of evil, unwholesome deeds. This is called the shame power.’
44The Buddha explains it in, for example, A.VII.i.4’117ttf7ata·BaIa·Suttam'(‘The Detailed Power SUtta’): ‘Here, bhikkhus, the Noble Disciple dwells exerting energy to abandon unwholesome things, and to acquire wholesome things, is resolute, firm in striving, without putting aside this duty regarding wholesome things. This is called, bhikkhus, the energy power.’ See also quotation endnote 26, p.23.
45 The Venerable Ananda explains it in M.ILi.3 ‘Sek/7a.SlJttan’1’ (‘The Trainee 5utta’): ‘On seeing a sight with the eye … hearing a sound with the ear … smelling an odour with the nose … tasting a flavour with the tongue … touching a tangible with the body … cognizing a thing with the mind, the Noble Disciple does not grasp at its signs and features. Since, if he left the [eye-, ear-, nose-, tongue-, body-, and] mind faculty unguarded, evil unwholesome states of covetousness and displeasure [greed/hatred] might invade him, he practises the way of its restraint, he guards the [eye-, ear-, etc. and] mind faculty, he undertakes the restraint of the mind faculty. That is how a Noble Disciple guards the doors of his faculties.’ And in 5.N.Lxix.3 7(umm·Opama·SlJttan’1′(‘The Tortoise-Simile 5utta’), The Buddha advises the bhikkhus to keep in their sense faculties just as the tortoise keeps its limbs inside its shell, when the jackal approaches. SA then explains that the bhikkhu by
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The Workings of Kamma
keeping his mind inside his object’s shell(ammma(la’AapJle) does not give the defilements opportunity to arise. And in 5.I.I.ii.7 ‘Du·Kkara·SuttaIi7′(‘The Difficult-to-Do 5utta’), where The Buddha gives the same simile, the subcommentary explains that the object’s shell of the bhikkhu is his resort(gacam). And the bhikkhu’s resort The Buddha explains in 5.V.III.i.6 ‘Sakunagghi’Suttali7′(‘The Hawk 5utta’): ‘And what is a bhikkhu’s resort(bhikkhunogocaro), his own ancestral domain? It is the four foundations of mindfulness(cattaro satipatfhiina)[ ~ samatha and vipassana].’ See also the Buddha’s explanation, footnote 511, p.182.
46The Buddha explains it in, for example, M.IILv.10 ‘Indtiya·Bhavana·SUttaIi7′(The Faculty-Development 5utta’): ‘Here, Ananda, when a bhikkhu sees a sight with the eye … hears a sound with the ear … smells an odour with the nose … tastes a flavour with the tongue … touches a tangible with the body … cognizes another thing with the mind, there arises in him the agreeable [pleasant feeling]. .. the disagreeable [unpleasant]. .. the agreeable-disagreeable [neutral]. He by the arisen agreeable, the arisen disagreeable and the arisen agreeable-disagreeable is bothered, ashamed, and disappointed. Thus, Ananda, is the trainee who has entered upon the path [thus is a Noble Disciple trainee].’ And in M.III.iL5 ‘Bahu·DhatlJka·SUttaIi7’ (‘The Many-Elements 5utta’), He explains: ‘It is impossible, it cannot happen that a person possessed of view, should treat any formation as happiness (sukhafD): no such thing is known. But it is possible, it can happen that a common person should treat some formation as happiness: such a thing is known.’
47 The Non-Retumer Path has destroyed all sensual desire, which is why the Non-Retumer is altogether unable to enjoy sensual pleasures. The Stream-Entry Path and Once-Retumer Path, however, have only weakened the desire for those grosser sensual pleasures that do not lead to rebirth in the woeful states. Hence, the Stream Enterer and Once Retumer may still enjoy sensual pleasures that accord with the Dhamma(DhammiAa), do not violate the five precepts, and are not any of the ten courses of unwholesome kamma (see ‘The Ten Unwholesome Courses of Kamma’, p.117). Thus, for example, The Buddha’s chief patroness Visakha was a Stream Enterer who enjoyed household pleasures, with attachment for children and grandchildren: in, for example, U.viii.8 ‘lIisiikha·SUttaIi7′(‘The Visakha SUtta’), she tells The Buddha she would like to have as many children and grandchildren as there are people in 5avatthi. Thereupon The Buddha brings to her attention the fact that every day people die in 5avatthi, which would mean she would always be mouming the death of a child or grandchild. And in A.III.II.ii.10’U,oosatf7a·Suttali7′(‘The Uposatha 5utta’), He explains to her how she is to observe the eightfold Uposatha. Also The Buddha’s chief patron, Anathapil)Qika was a Stream Enterer who enjoyed sensual pleasures, and The Buddha teaches him a number of suttas on how the householder who enjoys sensual pleasures may do so: for example, in A.N.II.ii.2 :4Qanya·Suttali7′(‘The Debtlessness 5utta’), The Buddha explains the four types of happiness that a householder enjoying sensual pleasures may enjoy: 1) possession (wealth and property obtained according to the Dhamma(dhammiAa); 2) wealth (enjoying his wealth and making merit with it); 3) debtlessness; 4) blameless bodily, verbal, and mental kamma. And in A.V.Lv.l :4dijta·Suttali7′(‘The Acquisition SUtta’), He explains the five reasons for getting rich: 1) enjoying one’s wealth with one’s family, slaves and employees; 2) enjoying it with one’s friends and companions; 3) guarding one’s wealth; 4) the five expenditures(expenditure towards relatives; towards guests; towards the departed; towards the king; towards devas); 5) making offerings to ascetics and Brahmins who strive, are committed to patience and kindness, to taming and calming themselves for the attainment of Nibbana. A third example is the Sakyan rajah Mahanama, who was a Once Returner. In M.I.ii.4 ‘Cfi./a·Dukkha·Kkhandha·Suttali7′(‘The Small SUffering-Mass 5utta’), he explains to The Buddha that although he knows greed, hatred, and delusion are defilements, they still arise and remain in him. The Buddha explains to him that this is because he has not abandoned sensuality. And He explains that if Mahanama’s understanding of the danger of sensual pleasures were supported byexperience of pleasures apart from sensual pleasures(lst/2nd jhana), or something more peaceful than that (3rd/&4th jhana), he would not be living as a householder enjoying sensual pleasures: see this mentioned in footnote *, p.338.
I – ‘The Clog-Bound Sutta’
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48 The Venerable Ananda explains it in M.ILi.3 ‘Sek/7a.SUttaIi7’ (‘The Trainee 5utta’): ‘Here, Mahanama, a Noble Disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and abides in the first … second … third … fourth jhana …. That is how, Mahanama, a Noble Disciple possesses the four jhanas, the higher mind, perceptible states of pleasant abidings, at his pleasure to obtain, not difficult to obtain, and not troublesome to obtain.’ The Buddha explains it also in, for example, A. VII.i.4 ‘Vitthata’BaIa’SuttaIi7′(‘The Detailed-Power SUtta’), and in, for example, M.III.ii.7’l11aha·C8ttalfsaka·SUttaIi7′(The Great-Forty 5utta’), He explains the four jhanas as Right Concentration (Samma·Samadhi). VsM.xviii.662 ‘Ditthi· Visulklhi Niddesa’ (‘Exposition of the View-Purification’) PP.xviii.1 explains: ‘Purification of Consciousness is the eight attainments together with access concentration’: purification of consciousness is the same as Right Concentration.
49 The Buddha explains the Noble Disciple’s seeing their arising and perishing in, for example, A.VII.i.4’Vittf7ata·BaIa·SUttaIi7′(‘The Detailed-Power SUtta’): ‘Here, bhikkhus, the Noble Disciple is knowledgeable, possesses the arise&perish-directed wisdom(lWyattha‘gaminiya pannaya), which is Noble, directed towards dispassion, and directed towards complete destruction of suffering.’ See also quotation endnote 30, p.23.
50 The Buddha explains it in, for example, 5.ILLv.9:4Jiya·S8vaka·Suttali7′(‘The NobleDisciple SUtta’): ‘The educated, Noble disciple has knowledge about this that is independent of others: “That being, this is: with the arising of that, this arises.” … He understands thus: “This is how the world originates.’· … “That not being, this is not: with the ceasing of that, this ceases.’· … He understands thus: “This is how the world ceases.”’
51 The Buddha explains it in, for example, 5.ILI.ii.5 ‘Kaccanagotta·Suttali7′(‘The Kaccanagotta 5utta’): ‘But, Kaccana, when one sees (according to reality, with Right Wisdom) the origin of the world [dependent origination in regular order], there is no non-existence in regard to the world [annihilation view]. And, Kaccana, when one sees (according to reality, with Right Wisdom) the cessation of the world [dependent origination in negative order], there is no existence in the world [etemity view].’ See also footnote 314, p.108.
52 The Buddha explains it in, for example, A. Lxv.l ‘Atthana·I’8!i’ (‘Impossible Text’): ‘It is impossible, it cannot happen that a person possessed of view, should treat any formation as self(attato): no such thing is known. But it is possible, it can happen that an ordinary person should treat some formation as self: such a thing is known.’ And He explains it in the continuation of the ‘Gaddula·Baddha’sutta.
53The Buddha explains it in, for example, A.VII.i.4’Vittf7ata·BaIa·Suttali7′(‘The DetailedPower SUtta’): ‘Here, bhikkhus, the Noble Disciple has learned much, remembers what he has leamed, and consolidates what he has leamed. Such teachings as are lovely in the beginning, lovely in the middle, and lovely in the end, with the right meaning and phrasing, and as affirm a holy life that is utterly perfect and pure: such teachings as these he has leamed much of, remembered, recited, investigated, and penetrated well by view. This is called the leaming power.’ And in M.III.ii.5 ‘Bahu·Dhatuka·Suttali7′(‘The Many Elements 5utta’), He gives details: ‘When, Ananda, a bhikkhu is in the elements skilled, is in the bases skilled, is in dependent origination skilled, is in the possible and impossible skilled, in that way he can be called a sage and an enquirer.’
54The Buddha explains it in, for example, A.VII.i.4’Vittf7ata·BaIa·Suttali7′(‘The DetailedPower SUtta’): ‘Here, bhikkhus, the Noble Disciple has faith, has faith in the Exalted One’s enlightenment: Thus is The Exalted One: Worthy; Perfectly Self-Enlightened; of Knowledge and Conduct Possessed; Accomplished; World Knower; Unsurpassable Trainer of men; Teacher of devas and human beings; Enlightened; Exalted.’ See also the Venerable Ananda’s explanation quoted endnote 32, p.23. And in, for example, 5.V.XI.i.3 ‘Dighavu-Upasaka·SUttaIi7′(‘The Dighavu-Devotee 5utta’), the layman Dighavu explains to The Buddha: ‘Venerable Sir, as to these four factors of Stream Entry that have been taught by the Blessed One, these things exist in me, and I live in conformity with those things. For, Venerable Sir, I possess confirmed confidence in The Buddha … Dhamma … Sangha, I possess the virtues dear to the Noble Ones, unbroken … leading to concentration.’
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The Workings of Kamma
55 The Buddha explains it in, for example, 5.V.N.vi.3 ‘Sekha’SuttaIi7’ (‘The Trainee 5utta’): ‘He [the trainee] thus understands: “Indeed, there is outside [The Buddha’s Dispensation] not another ascetic or Brahmin who such a real, true, actual dhamma teaches as does the Exalted One.”’
56 The Buddha explains this quality in the Noble Disciple in, for example,S. V.XLi.7 ‘Ve!u·Dvareyya·SUttaIi7′ (‘The Bamboo-Gate 5utta’): ‘If he wishes, he may himself declare of himself: “Destroyed is hell, destroyed is animal birth, destroyed is the ghost world, destroyed are the lower worlds, the bad destinations, the woeful states; I am a Stream Enterer, certain not to fall into states of woe, with full enlightenment as my destination. no 57In, for example, A.III.II.iv.7Dutiya·S7kk17a·SlJttaIi7′(‘The Second Training SUtta’), The Buddha explains that the Stream Enterer is destined to maximum seven more births, the Once Retumer to maximum one more birth as a human being, and the Non-Retumer to rebirth in the Brahma world, where he will eventually attain Arahantship. For details on each Noble Disciple, see ‘The Four Path Knowledges’, p.332.
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