Anattavibhavana Pāļi
1. Anatta Asarakathenatiettha na atta
anatta, assarakathenati asarabhavena carotica vasasatampi vassasahassampi yavajivam
Ajiyamano amiyamano sabhavo vuccati. Satthasamtanapariyapanam rupam satassa
saro na hoti. Khane
Khane
2. Tatrayam dipana. Yatha loke darupattoti
votte darusaddena Pattassasaramdasseti darumayo patto darupattotidipanatto.
Patta saddena bhajanajativisesam daseti darumayanam anavutthunam nivuttha-nato.
Na cettha daruto patto annotiva annanotiva vutthabho yadi annotivadeya
darumhavisumkatvapatto labbhamano siya. Naca labbhati Daruvikati mattata. Attha
annanotivadeya. Darutivutte subbhatha patto vinnayeya. Nasavinnayahi Apattanamdarumayanamvutthunamvijjamanatta
Micchadassanakanta
3. Yoca dhammo yassa dhammassa saro hoti.
Soheva tassa attanama. Iti darutassa pattassa sarathena attanamati katva
darumayo patto darupattoti loke vuccati. Esanayo matthika pattha silapatta
ayopattha lohapatta rajatapatta suvunnapatta manipattesu. Evamevam ayam satto
rupasaro vedanasaro sannasaro sankharasaro vinnanasaroti katva rupadayo
pancakkhandhadhamma sattassa attanama honti. Yavaca tedhamma jivunti. Tava
satta vassasatampi vassasahasampi jivunti satta jivumti, Tava tedhamma
vassasatampi vassasahasampi jivumti. Yavaca satta jivunti, Tava tedhamma
vassasatampi vassasahasampi jivumti. Yavaca satta jivunti Tava tedhamm
vassasatampi vassasahassmpi jivuntiti micchadasanam.
Attaditthi pahana
4. Tesam dhammanam khane khane khaya
vayabhedam paccekkhato prassamtassa pana tesam sattassa asarabhavo anattabhavo
ca suthu vidito hoti.
Satta
puggala attajivananca sabbaso natthibhavo suthu vidito hoti, idam samadassanam.
5. Angapaccangesu dhammanam
khayavayabbhedam apasamtassa sisapariyapamnam rupam sesassa saro ceva hoti
attha cati micchadhassanam.
Sesapariyapamnassa
sakalarupassa khane khane khayavayabhedam paccakhato passamto pana tam rupam
sesassa attha na hotiti tam passati. Sesampi natthitipassati. Idam samma
dhassanam. Evam sesassa atthapi anatthapiveditabbha.
6. Esa nayo sesesu maha angesu paccangesu
ca sasambharacakkhussa atthapi veditaba. Katham cakkhupariyapamnassa rupassa
anicavikaram apassamto tamrupamcakkhussa sarathena atthati samanupassati ayam
atthaditthi.
Tassa
rupassa tatbhikaram paccakhato passamto tam rupam cakkhussa asarathena anattati
passati ayam sammaditthi esa nayo zabbhesu paccamgesu.
Sakkayaditthipahena
7, Dvattimsakayakotthasesuca kesakaye tava
ekekassa kesassa atta ca anatthaca veditabba. Kathem, ekekakesapariyapamnassa
rupassa aniccavikaram apassamto tam rupamm tassa tassa kesassa atthati
samanupassati, ayam sakkayaditthi.
Tassa
rupassa tabbhikaram passamto tam rupamm kesassa anatta ti samanupassati,
kesapinama natthiti samanupassati ayam sammaditthi.
8. Nava navuti lomasahassesuca ekekassa
lomassa atthaca anatta ca veditabbha. Katham, ekekalomapariyapamnassa rupassa
khayavaya bhedasankhatam aniccavikaram apassamto tam tam rupa tassa tassa
lomassa taratthena attati namanupassati, ayam sakkayaditthi.
Tassa
tassa rupassa tabbhikayam passamto tam tam rupam tassa tassa lomassa
asaratthena anatthati samanupassati, yadi hi tam tam rupam tassa tassa lomassa
atta bhaveya, yava tam tam lomam abhijjamanam tithati tam tam rupampi tava
abhijjamanam tittheyati ayam, sammaditthi, esa nayo sakalakaye sesakothasesu.
9. Satto gicchati aham giechamiti adisu
gamanapariyapannassa ruppassa namassaca aniccavikaram apassanto tam namarupam
ganthuno sarathena attati samanupassati, ayam karaka ditthi.
Tassa
namarupassa attano attano khane khane khayam vayam bhedam maranam paccekkhato
passamto tam namarupam tassa gantuno va tassa gamana kariyava attana hoti. Yadi
bhaveya. Atta yava sa gamana kariya pannayati. Tava tam nama rupam abhijja
manam panna yeyati. Nama rupato visun gantava gamanakariyava natthiti naca
namarupam ganta va gamana kariyava hotiti. Ayam sammaditthi. Esa nayo
sattokaroti aham karomi satto katheti aham kathemi satto cinteti aham cintemiti
adisu sabbakariya vothasu.
10. Satto idam nama sukhadukkham vedeti, aham
idam nama sukhadukkham vedemiti adisu tam tam avuttha pariyapannanemarupam
tassa tassa vedakassa attati va anattati va vibhajitva vittaretabba. karaka
vedakassa ca natthi bhavo veditabbo. Sattasantane attanatta vibhago nitthito.
11. Bahiddhasantane attanattavibhavo
veditabbo. Katham, mahapathaviya va tassa tassa bhumibhagassa va attaca anatace
veditabba. Tam Tam pathavipariyapannassa rupassa aniccavikaram apassamto tam
tam rupam tassa tassa pathaviya atta sarathenati samanupassati, ayam
sakkayaditthi.
Tassa
tassa rupassa tibbikaram passamto tam tam rupam tassa tassa pethaviya anatta
assarakathenati samanupassati. Ayam sammaditthi. Esa nayo
pubbadanadi-samuddadisu.
12. Tam Tam rukkhapariyapannam rupam tassa
tassa rukkhassa attativa anattativa tasmin tasmin rukkhe tam tam mahassakha
pariyapannam rupam tassa tassa mahasakhaya attativa anattativa. Mahasakhasu ca
tam tam khuddakasakha pariyapanam rupam tassa tassa khuddaka sakkaya attativa
anattativa. Khuddakasakkhasu ca tam tam dandaka pariyapannam rupam tassa tassa
patadandassa va pubbhadandassava phaladandassa va attati va anattati va
vibhajitva vuttabba.
13. Vimana vihara geha ratha sakata mince
pitha gata vatha linkara dhana dhan heranna suvunna mani
veluriyabhandadisupi tam tam vutthupariyapannasa rupassa tassa tassa vutthuno
attata va anatta va veditabba. Sankhepato pana yam yam vutthu lokiyamahajanehi
dittham sutam mutam vinnatam pattam laddham patthitam pariyesitam tasmin tasmin
enumettepi vutthumhi pariyapanam rupam passa tassa vutthussa anatta eva.
Asarakabhavakanta
14. Ettavata sabbo sattaloko ritto tuccho
sunnoti pannayati. Lokiyamahajanohi sammato sabbo okasaloko ritto tuccho
sunnoti pannayati. Tina rokkha vimana
vihara geha ratha sakatadiko ca sabbo sankhara loko ritto tuccho sunnoti
pannayati. Busankhara dhamma rasimanattameva avasithanhoti.
Sugambhiramidam
thanam,
Sunipuram
idea padam
Sudujjanamidam
thonam sudubbodhamidam padem
Sududdasampi
passanti, pandita dhammakovida
Sudubbodampi
bujjhantii Vinuno atthakovida
15. Athava anatta asarakathenati ettha saroti
sara bhavo vuccati therabhavo.
Rattidivumpi masasamvuccharampi bhahuni rattidiva masa samvuccaranipi aviparimana
gunoti vutam hoti. Saro etassa atthiti sarakam na sarakam asarakam,
namarupam-asarakabhavo asarakatho, tena asarakathena, sarakhavarahitabhavena
nama rupam sattassa atta na, hoti. Anatta eva hotiti attho.
16. Sabbo hi Sattonamajayamano ekekasasmin
bhave patisandhikale ekavaramdvajayati, nanakhanesu punappunam jayatiti natthi.
Miyamano ca ekasmin bhave paramayu pariyosane ekavara meva miyati. Tato pubba
bahusu ratti divamasa samvuccharesu nana khanesu punappunam miyatiti natthi,
namarupadhammo pananana khanesu punappunam jayanti, uppajjanti, miyanti,
bhijjanti, saraguno nama tehi nathi. Tasama asarakathena te dhamma sattassa va
pathavi pabbata rukkhadikassa va attha namana honti. Anatta eva hontiti vuttam
hoti. Vittaropana pubbe vuttanayeneva veditabbo.
Padasodhanākaņ̄da Section
(1) Anatta Asārakaţţhenā
This is a correct view because Satta or being is
not subject to destruction (not in a state of flux), whereas the group of
material qualities or (matter) is always subject to destruction (always in a
state of flux). As it is not essence or hard-core, the group of material
qualities is not self or body of Satta (sentient being); it is only Anatta
(no-self). All this is the meaning of Anatta Asārakaţţhenā
(2) For an example, there is in the world a
wooden vessel or a wooden bowl. As it is a wooden vessel, it is not a golden
vessel nor is it a silver vessel. As this vessel has been finished with wood,
it is a wooden vessel, wood being the essence or hard-core of the vessel.
There are other articles finished with wood such
as wooden couches, wooden benches, etc. when we say only "wood," it
also refers to couches and benches (made of wood). When we add the word
"vessel" to the wood viz. wood vessel = wooden vessel, this word
"Vessel" does not signify wood; the word "Vessel" signifies
only a specific shape or form.
It is wood that signifies the word
"hard-core" or "essence" of the vessel.
The two words wooden vessel or "Dāru Patta
End of Padasodhanā
----------
(3) A norm is the essence or hard-core of its
cause; it is this essence or hard-core only that is the Atta (self or body). It
follows, therefore, that wood is the essence or hard-core of the vessel or Atta
or self or body of the vessel; so, the vessel finished with wood is called
wooden vessel. In the same way, a vessel finished with earth is called earthen
Vessel; a vessel finished with stones is called stone vessel; a vessel finished
with iron is called iron vessel; a vessel finished with brass is called a brass
vessel; a vessel finished with silver is called a silver vessel; a vessel
finished with gold is called a golden vessel; a vessel finished with ruby is
called a ruby vessel.
For a vessel made of earth, earth is the
essence, Atta or body of this vessel. This is a collection of examples to prove
the term "Atta". Pāļi words, "Rūpakāya or Nāmakāya" means
not body, not essence or hard-core but only group or collection. For instance,
a group of men is called in Pāļi "Janakāya; a group of Devas is called in
Pāļi "Devakāya"; a group of material phenomena is called
"Devakāya" in Pāļi; a group of mental phenomena is called
"Nāmakāya". That material phenomenon is the Atta of a person or
personality (Puggala), essence or hard-core, or substance, or keel of a person
or personality, is a wrong superstitious belief. These are the examples
clarifying the meaning of Atta.
From these examples, it will be seen that Rūpa
means essence or hardness or softness; Vedanā means the essence of feeling or
sensation of pleasantness or unpleasantness; Saññāñña means the essence of
perception or concept; Sańkhāra means the essence or volitional activities of
mind, body or heart; Viññāņa means the essence of seeing, hearing, smelling,
tasting, touching, or thinking, all of which constitute the fivefold aggregate
(or Pañca Khandha); and they all are called Atta or Satta or self of a being or
body of a sentient being.
So long as this fivefold Khandha exists without
destruction or damage, so long that Satta or sentient being exists even up to
100 or 1000 years. So long as Satta or the sentient being exists so long the
fivefold Khandha exists - even up to 100 or 1000 years.
This view or this belief, however, is Attadiţţhi
(wrong view of self).
In the case of the wooden vessel, wood is the
essence of the vessel, Atta or body etc. as stated before; so long as the wood
exists, so long the vessel will exist. The same applies to other vessels made
of earth, stones, gold, silver, ruby etc. So long as the fivefold Khandha,
which is the essence, self or Atta or body (substance), exists, without
destruction or damage, so long Satta (sentient being) exists; this wrong view
or superstitious belief is called Atta
Diţţhi or Sakkāya Diţţhi Sakkāya Diţţhi
End of Micchādassana
----------
Attadiţţhi
(4) It is quite clear to a wise man that mind
and matter or Nāmarūpa the fivefold Khandha which is always in a state of flux,
is of no essence of a Satta or sentient being but Anatta which is no-self or
no-essence of any living being nor of life. This is the only correct view
called in Pāļi Vipassanā Sammādiţţhiñāņa.
Please refer to our "Lakkhaņa
Dīpanī ", "Vijjā
Magga Dīpanī ",
"Āhāra Dīpanī", "Kammathana
Dipani
An ordinary or common person is inclined to
believe that he is a Puggala or Satta or a sentient being or a male person
named so and so and aged 50 or 60 and that his friends so and so are dead and
gone while we are still alive because of good Kamma. This is what this man
thinks. He should test himself or find out what he thinks is correct.
"My
body consisting of hardness or softness. Does this hardness or softness still
remain unchanged from the time of my birth up to this age of 50?"
If he examines his own body like this every day
he will find that the phenomena of hardness or softness all over his body have
kept on changing every moment, arising at one moment and vanishing another
moment. He will find even in one day whenever he changes his postures, one
after another, that there is no hardness that does not change. He will find the
same thing throughout his life before death. Let alone the hardness of 50 years
duration, even hardness of one hour's duration could be found, from which it
will be seen that the wrong personality belief: "I am 50 years old"
with the emphasis on "I", "person", sentient being, etc.,
is on one side and the phenomenon of hardness on the other. Please refer to our
detailed treatment of Nama-Rupa Khandha in the Bhavana-Dipani where it will be
found clearly that there are no such things in ultimate truth as Puggala
(individual person), "Satta" (sentient being) "Atta"
(self), "Jiva" (life). This is how to destroy Atta Ditthi
(5) Anyone who is unable to comprehend that the
psychophysical phenomena of an organic or inorganic life are subject to death
and destruction will believe that the physical phenomena of a human head is the
essence of the human head as well as Atta thereof; this view is quite wrong
(Miccha-Dassanam).
A wise man, however, comprehends that all the
physical phenomena (or material qualities of) a human head are always in a
state of flux, appearing and disappearing every moment, and are therefore, not
Atta of a human head and that there is not such a thing as "Atta"
itself; this is the correct view only.
This is the correct way to understand whether a
human head is "Atta" or "Anatta".
The physical phenomena of a human head, as seen
by a fool are "Atta" and "Anatta" as seen by a wise man.
This is said in Pāļi:- "Sisassa
Attapi Anattapi
Veditabba
There are fivefold Khandha in a human head, but
only Rupakhandha (physical or material group) always appears there; the other
four mental Khandhas appear sometimes only. So, we have singled out the
Rupakhandha only here.
(6) The same as the human head applies to other
parts of human organism such as limbs and legs or hands, etc.
There are physical phenomena of the eye also;
anyone who does not comprehend that the physical phenomena (or Rupa) of the eye
is Anicca (impermanent), will only comprehend that the physical phenomenon
(Rupa) of the eye is the essence and therefore it is Atta; this view is
Attadithi (wrong view of self).
One who does comprehend that the nature of the
Rupa or physical phenomenon of the head is impermanent, will also comprehend
that the nature of the Rupa or physical phenomenon of the eye is impermanent,
and not the essence of the eye, and therefore, it is Anatta; this view is
Sammaditthi, which is quite correct. This eye method should be applied to all
other parts of human organism.
In this case of the eye also, we have singled
out only Rupa (physical phenomena or material qualities) although the eye is of
the fivefold Khandha in accordance wity Synecdoche (Upalakkhana).
End of Attaditthi
----------
Eradication of Sakkaya
Ditthi
(Personality Wrong View)
(7) In the case of 32 types of Kayakotthasa,
(parts of physical body), head hair must be dealt with for the first time; that
is to say that we must understand whether head hair is "Atta" or
Anatta. How to understand it? Any one who cannot observe that Rupa or a
physical or material phenomenon of a head hair is Anicca (impermanent) will
observe that the physical or material phenomenon of the head hair is Atta (or
essence) of the head-hair, this view is Sakkaya Ditthi
Nicchaditthi (wrong view), Attaditthi (wrong
view of self), Sakkaya
Ditthi
One who observes that Rupa or the physical or
material phenomenon of a head hair is Anicca (impermanent), will always observe
that the head hair is Anatta (no-self or no essence) and that there is no such
a thing in multmate truth as head hair; this is a correct view, which is called
Sammaditthi or Vipassana Samma Ditthi.
This head hair also has fourfold Namakkhandha.
(8) There are also 99,000 body hairs, each one
of which should be observed (or known) as Atta or Anatta(self or no-self). One
who cannot observe that Rupa or Rupakkhanda (physical) or material (phenomenon)
of a body hair is in a state of flux always arising and vanishing every moment
and is, therefore, Anicca (impermanent), will observe that Rupa or Rupakkhandha
of a body hair is Atta (self or essence) of that body hair; this is the wrong
view of Sakkaya Ditthi.
One, who observes that Rupa or Rupakkhandha of a
body Anicca, will surely observe that Rupa or Rupakkhadha of a body hair is
Anatta (no-self or no essence). This is correct. However, so long as that Rupa
or Rupakkhandha of a body hair exists as Atta or as essence of a body hair
without damage or destruction; what has been said here is Sammaditthi (correct
view).
If one asks whether Rupakkhandha exists as long
as the body hair exists, the reply is that only by way of Santiti (or continuum
of a psycho-physical process) Rupakkhandha exists as long as the body hair
exists.
The same applies to the rest of Kothasa
(component parts all over the body).
Here it must be remembered that each body hair
is composed of fivefold Khandha. If you multiply 99,000 body hairs by five
Khandhas you will get 495,000 Khandhas of all body hairs. When there occur
pains, ill-feeling or itches, fourfold Nammakkhandha or mental group arises.
Fourfold Nammakkhandha or fourfold mind or mental group or pain, ill-feeling,
itches, etc. are nothing but Cittas and Cetasikas (mind and concommittanats)
only. We must remember that fivefold Khandha is composed of these and other
such as claws, teeth, skins all over the body, meat and flest, veins and
nerves, bones, marrow etc. of fivefold Khandha, excreta, urine, saliva belong
to fourfold Nammakkhandha.
End of eradication of Sakkaya Ditthi
----------
Eradication of Karaka
Ditthi
(wrong view of actor of an act)
(9) One who cannot see that a group of Rupa
(matter) or physical phenomenon or a group of Nama (mind) or mental phenomenon)
rooted in action such as: I go or a person walks" is the work of a group
of psycho-physical phenomena which is Anicca, (impermanent) will always see
mind and matter or psychophysical phenomena are the Atta or a living being, who
goes, which is a wrong view of Karaka Ditthi (or wrong view of actor of an
act).
One who observes realistically that it is a
group of psycho-physical phenomena, always arising and vanishing every moment,
which is not Atta or essence of "any one who goes" or a "person
who walks". If, in case, the group of Namarupa or psycho-physical
phenomena, is regarded or observed as "Atta or essence of one who goes or
who walks, this group of Nama-Rupa or psycho-physical phenomena must exist
without damage and destruction for a length of time. In any case, there is none
except Nama-Rupa (mind and matter) or psycho-physical phenomenon either to
"go" or to "wald ". In the
ultimate sense however, even Nama-Rupa (mind and matter) or psycho-physical
phenomenon is not a "verb" to go or to walk. This is Samma Ditthi
In reality, Nama-Rupa (mind and matter) or
psycho-physical phenomenon is a verb but we say it is not a verb to
"do" or to "go", because people cannot see with their own
naked eyes these phenomenas in their actual acts of doing or speaking.
All worldly attachments to various movements or
acts such as going and coming, speaking, reasoning, planning, and similar
gramertical verbs including good and evil deeds, merits and demarits, are
called Attaditthi, and attachment to the Attaditthi is called Karakaditthi.
End of eradication of Karaka Ditthi
----------
Atta and Anatta
(10) There is a so-called sentient being who can
feel what is good or what is bad; I can feel what is good or what is bad. We
often used to say in our conversation as above; but we must understand that
Nama-Rupa or mind and matter that arise at the time of feeling good or at the
time of feeling bad are Atta or Anatta and that there is no one to act or no
one to feel as well.
People used to say: "There are those who
perform maritorious deeds and those who enjoy (reap) the fruits (results) of
their maritorious deeds; there are those who make Dana
(alms-offering) and those who enjoy (reap) the fruits (results) of
alms-offering and pass away on death to the good Devaloka to enjoy (feel)
celestial pleasures.
In these cases, we must remember that quite apart
from Nama-Rupa (mind and matter) there is nothing, no person or no sentient
being, no Atta (no self) or no Jiva (no life) to enjoy or to feel; and that
attachment to all of these is called Karaka Ditthi. This is the end of
explanation of Atta and Anatta of a continuum of life process called Satta or
living being.
(11) The question of Atta or Anatta of continua
of other phenomena apart from Satta or (living being) should be noted. How to
note it? It is the great earth in which Atta (self or essence) or Anatta
(no-self or no-body or no-essence is rooted) should be noted. One does not know
that Rupa (matter or physical phenomenon) rooted in earth (Pathavi), which is
always in a state of flux, arising and vanishing every moment, is Anicca
(impermanent); but he knows that the said Rupa or matter etc.), rooted in the
earth is Atta, self, essence or body. This latter view is Sakkaya Ditthi
One does know that the said Rupa (matter etc.),
rooted in the earth, is Anatta not Atta, as it is not self, nor body, nor
essence. This view is called Vipassana
Samma Ditthi
(12) Rupakkhandha, rooted in a tree is Atta or
Anatta of that tree; Rupakkhandha, rooted in a branch of that tree, is Atta or
Anatta of the branche; Rupakkhandhas rooted in stalks are Atta or Anatta,
Rupakkhandha rooted in the bones of leaves and sticks of the flowers of small
stalks, are Atta or Anatta. All of them must be taken into account and noted.
(13) The same applies to the Rupakkhandhas
rooted in the following articles of property. Please find out if they are Atta
or Micchaditthi (wrong view) or Anatta or Sammaditthi (right view):-
Mansion, monastery, house, carriage, cart,
couch, bench, vessel; loin-cloth, articles of clothing, money, gold and silver,
ruby, sphair and other kinds of treasure.
In short, however, there are many things for the
worldly people to see, to hear, to meet, to know, to reach, to get, to desire,
to seek; some of them are like atoms. Rupakkhandha, or material phenomena etc,
rooted in all these things is only Anatta ( no-self no-essence etc.) and not
Atta (self, essence etc.)
End of Atta Anatta
----------
Nama-Rupa (mind-and-matter) Devoid of Essence
(14) The entire world of life or Satta-loka is
void, empty, zoro no-essence; this is how it appears to those of wisdom. What
the worldly people describe as Okasa-loka such as earth, entire universe, great
and small continents, countries, towns and cities, villages and hamlets are
also void, empty, or no essence.
The same with the entire world of Sankhara or
the organnic and inorganic life process such as grass, tree, mansion,
monastery, house, carriage, cart, etc., which are all void, empty, zero or no
essence and are merel Nama-Rupa Dhamma, called in Pāļi Suddha Dhamma Samkhara,
no more.
The following primarily designed for those
engaged on Vipassana meditation, are presented here to emphasize the importance
of the meaning of Atta and Anatta rooted in earth, mountain, tree, etc.
This Anatta
Dhamma is very deep and profound and most substle;
this Anatta Dhamma
(15) In other words, Pāļi word "Sara"
means essence; this means that Nama-Rupa has its hardness which is called
Sarabhavo which also means strong and durable for the day and night, for hours,
for months, for years, (this is a wrong concept). The meaning of Asarakatha
means that is has no hardness or no essence, and as it has no hardness or
hard-core, Nama-Rupa or mind and matter are not Atta or Satta; it is Anatta
only.
(16) It is truth; it is natural for all
so-called Sattas (sentient beings) to appear once only at the moment of birth
in a life-time in the world; there is no such a thing as a series of rebirth of
a new Satta at every moment in the world. Death also takes place once only at
the end of a life-span; there is no such a thing as death of a Satta on any
day, night, month or year or any moment prior to the end of a life-span or
thereafter on any day, night, etc.
Nama-Rupa (mind and matter) however are
appearing one by one at every moment and disappearing (or dying) every moment
without stopping for an hour. As these Nama-Rupa Dhamma are thus devoid of
essence etc. they are Anatta only, not Atta, although they are rooted is Sattas
(living being) or earth (Pathavi), mountain, (Pabbata) tree (Rukkha) etc.
details may be referred to the previous chapters:
Analysis of Puggala (Ingividual person) and
Satta (sentient being)
You may ask whether there is Puggala (individual
person) or Satta (sentient being). If the answer is "yes", there
is," you may ask (the man) again "to expalin" figurative the
meaning of Puggala and Satta. There is nothing to explain except Rupakaya
(physical body) and Namakaya (psychic body); it is the Rupakaya. Namakaya
(Psycho-Physical body complex) that is called Puggala Satta
There are various types of Rupakaya (Physical
body) such as Pathavikaya to Apokaya, Tejokaya, Vayokaya, Cakkhukaya, Sotakaya,
etc. etc.
There are also various types of Namakaya from
the skin of the sole to the tip of the head, inside and outside, such as
Vinnanakayas, 6 Phassakaya, 6 Vedanakaya, 6 Sannakaya, 6 Cetanakaya. Which are
the Kayas that are called Puggalas or Satta (individual persons or sentient
beings)? Are all of them or are some of them Puggalas or Sattas? If all of them
are, Kayas are too numerous; but they are not identical in characters. The same
with Puggalas or Sattas. In the same way, Pathavi or element of earth or
hardness is also numerous viz: the total number of head hairs is 24,000,000.
There are Pathavikayas, which are not mixedup. There are 99,000 body hairs: and
900 cells of flesh.
Apokayas are like Pathavikayas too numerous.
There are numerous Puggalas
Sattas Puggalas Satta
Apart from all this, thhere are various types of
hardness and softness in Pathavikaya. When a phenomenon of hardness arises in a
headhair, a phenomenon of softness (Pathavikaya) passes away; when softness
appears, hardness (Pathavikaya) disappears. In the Apokaya also, a phenomenon
of cohesion or solidity appears, when a phenomenon of liquidity disappears.
In Tejokaya, there are Sita and Unha; when Sita
appears Unha disappears; and when Unha appears Sita disappears. In Namakaya
when Dukkha Vedana Kaya
If you claim to say that all of them are
Puggalas and Sattas, they are too numerous; some of them have no right to be
called Puggalas or Sattas. If you contend that these numerous Puggalas Sattas
have been combined into one signle body and that you call it one Puggala or one
Satta, you must be asked again whether this your Puggala or Satta is the same
as Rupakaya or Namakaya is or not the same or whether this same Rupakaya or
Namakaya is called Puggala or Satta. In the case, any one who holds the view
that these Dhammas (Rupakaya Namakaya ) are Atta of Puggala or Satta, will have nothing
except to say that these Dhammas (Rupakaya
Namakaya ) only are called Puggala Satta Puggala Satta Puggalas Sattas
You now say it is Puggala; if you are asked to
point out that Puggala, you will point out Nama-Rupa only. If you are asked:
"Is that Nama-Rupa essence or Atta of that Puggala? or does that yield to
the wishes of Puggala? or does that Puggala have any control over that
Nama-Rupa? Are all that take place in complete accord with the wishes of
Puggala? If all the answers to these questions are in the affirmative, viz;
"Yes, it is essence and it is Atta; it yield to the wishes; all are in
complete accordwith what has appeared and what has disappeared; Puggala has
control over it. All these answers are the outcome of attachment to Attaditthi
(wrong view of self), which is a problem for the Anattanupassananana
(contemplation of the characteristic of no-self).
There is a little difference between the above
two attachments. When the attachment to Nicca (permanent or stability) is out
off the attachment to Atta (self) is also cut off. Please note that if
Aniccanupassananana is realized, realization of Anattanupassananana will follow
suit automatically.
Actually speaking, Nama-Rupa Dhammas are not
Puggalas or Sattas, but if we regard them (Nama-Rupa Dhammas) as Puggalas, or
Sattas, as "I" or as "essence or Puggala or Satta or as essence
Of "I", will it be as offence? It is not an act of killing life or
committing a theft nor is it an act of telling lie.
We must remember here that it is a false view if
we hold that Nama-Rupa Dhammas are essence or Atta of a Puggala oor Satta
(person or living being) and that all the unwholesome actions including killing
are the off-springs of false views. It is said in the commentary: "Paramamvajjanti Datthabba
Ditthi is like a very thriving poisonous tree
and all the Duccarita (vices) are like the poisonous fruits of the poisonous
tree. Let us now shows the seriousness of these vices. All of the past vices
and henious crimes are the outcome of Atta Dittha
The same with all of the present vices and
henious crimes and those of the future. The last but not the least is the
existence of four apayas (states of sufferings and miseries) in the
beginningless Samasara; which is the direct outcome of this Atta Ditthi
(1) A Satapanna (one who has attained the first
grade of Santification) is said to have been free from the four Apayas because
he has completely given up Ditthi (wrong view).
(2) It is said that on death a Satapanna will
never take rebirth in a state of sufferings or miseries in Samsara.
(3) It is said that a Sotapanna has permanently
established himself on Sila (moral precepts), Sammadhi (concentration) and
Panna (Knowledge and wisdom) in the present life and in a series of life of
peace and happiness to come in the future.
(4) It is said that a Satapanna is totally free
from the most despicable danger of frequent changes of religious worship as a
Putthujjana (a worldling or an ordinary unsantified person) is act to do so
either in the present life or in the future; a Satapanna has given up himself
in complete surrender to the omniscientist (subbinnute) Buddha's Sasana as his
eternal refuge.
