An Exposition of the Noble Eightfold PathI. The Exposition of Right View
The Exposition of three kinds of right view(A) Kammassakatā Sammāditthi: Right View Regarding Kamma.
(B) Dasavatthuka Sammāditthi: Right View in Ten Matters.
(C) Catusacca Sammāditthi: Right View of the Four Truths.
(A) Right View Regarding KammaSabbe sattā kammassakā, kammadāyādā, kammayonī, kammabandhū kammappatisaranā yam kammam karissanti kalyānam vā pāpakam vā tassa dāyādā bhavissanti. 1. Sabbe sattā kammassakā: Properties such as elephants, horses, vehicles, cattle, fields, buildings, gold, silver, jewels, etc., can be said to belong to us in the
present existence. However, when we pass away they do not accompany us beyond death. They are like properties that we borrow for some time. They are liable to destruction during the present existence. As such property does not accompany beings to new existences, it cannot truly be said to belong to them. The Buddha therefore said, “Sabbe sattā kammassakā — All beings are owners of their actions.” The only property that accompanies all beings is their own volitional actions. Only the
mental, verbal, and physical volitional actions of beings always accompany them in this and future existences. They are not destroyed by fire, water, thieves, etc. Herein, physical action means all movements of such parts of the body as hands and legs, etc. Verbal action means all verbal expressions made by means of the mouth, tongue, and throat. Mental action means the functioning of the
mind. These physical, verbal, and mental actions are known as the three kammas. Beings perform these three kammas during all waking hours. All their work, great or small, is performed by means of these three kammas. These three kammas become inert when a person is asleep. In the case of a dead person, the three kammas cease to function as far as that body is concerned. This is how the three
kammas operate in all beings. These three kammas have two aspects: three good kammas, and three bad kammas. The three good kammas are of two kinds: that ripening during the present existence, and that ripening during future existences. The three bad kammas are of two kinds: that ripening in this existence, and that ripening in future existences. Analysis of Good and Bad KammasThere are ten kinds of immoral conduct: Injuring and killing living beings (pānātipāta), Taking or destroying animate and inanimate properties which are not given (adinnādāna), Committing sexual misconduct (kāmesumicchācārā), Telling lies (musāvāda), Backbiting and slander (pisunavācā), Using abusive language (pharusavācā), Taking part in frivolous conversation (samphappalāpa), Covetousness (abhijjhā), Malevolence (byāpāda), Wrong views (micchāditthi).
All
those physical, verbal, and mental actions that are free from these ten kinds of immoral conduct, including all kinds of livelihood, acquiring wealth and seeking knowledge, are good volitional actions which have to be performed for this very existence. All those physical, verbal, and mental actions that involve these ten kinds of immoral conduct, including all kinds of livelihood, are bad
volitional actions which are performed for this very existence. Two Kinds of Kamma for Future Existences The types of kamma performed in this present existence, physical, verbal, and mental, with a view to ripening in future existences, are also divided into two kinds: Three good kammas and
three bad kammas. All these physical, verbal, and mental kamma that are free from the ten kinds of immoral conduct including almsgiving, fastday observance, conduct, practising meditation, taking refuge in and paying respects to the Three Gems: Buddha, Dhamma, and Sangha, are known as good kamma done in this present life with a view to ripening in future existences and to being reborn in a
good abode. If any one of the ten kinds of immoral conduct be performed, whether for ripening in this existence or in the future, that kamma leads one to the lower planes in future existences. So it is known as bad kamma ripening in future existence. In this way one should differentiate between the good and bad kammas and contemplate all the three kinds of kammas, which are performed
everywhere, on land, in water, and in the sky. Having seen the three kammas performed in this world, we can also comprehend that all beings, on land, in water, and in the sky, have been performing these three kammas in their past existences of endless worldcycles and will also perform them in the future. Like this universe, there are in the four directions, infinite universes in which all
beings in water, on land, and in the sky are performing these three kammas. Having discerned this, it is self-evident that all beings live by these three kammas done by themselves. They enjoy happiness by virtue of these three kammas. By performing the three good kammas they enjoy various beneficial results, and by performing the three bad kammas they encounter various kinds of misery and
suffering. The three kammas are their own property, which can never be destroyed by fire, water, thieves, robbers, and so forth. Though one may own nothing, not even a single coin, he can achieve happiness if he has mental kamma in the form of knowledge and wisdom. So the Buddha declared: “All beings have kamma as their own property.” The Result of Present Kamma Those who wish to acquire worldly gains, such as wealth, governmental standing, and honour in this life, can achieve their wish if they exert themselves to acquire education and knowledge, If it be that such worldly gains can be had without acquiring education and knowledge and by merely worshipping God, the believers in God need not perform physical, verbal, and mental kammas such as trading, farming, learning arts and
sciences. Instead, they need to perform only the act of worshipping God. However, it is not so. Like Buddhists, the Christians, Mohammedans, and others, are performing the three kinds of kamma, and so they acquire worldly gains. It is not God, but the three kinds of kamma that gave these to them. The Result of Past Kamma Just as we can see that in this life worldly gains are not given by God, but are acquired by one’s own kamma, similarly we can realise that beneficial results of being reborn in a wealthy family or in the deva world are not by virtue of worshipping God, but by virtue of past kamma such as almsgiving, observance of morality and so forth, performed in previous existences. One who is reborn in a wealthy family becomes the owner of
the riches of that family. That is, all his possessions are due to his past kamma. Here, the analogy of vegetation should be given. The process of the formation and growth of vegetation is commonly ascribed to the seed. According to the Abhidhamma, the element of kinetic energy (tejo), which is known as caloricity (utu) is said to be the cause. The seed is nothing but the element of kinetic
energy. That element of kinetic energy is the real seed. At the beginning of the world, before the existence of seeds, vegetation grew from tejo. Later that vegetation produced fruits and seeds from which trees grew successively. In the same way all beings have kamma as their seeds of
becoming: wholesome kamma as almsgiving, morality, etc; and unwholesome kamma as taking others’ lives, etc. The process of becoming as men and animals is due to the past kamma in previous existences. On account of the wholesome kamma, etc., they are reborn as men and devas, and because of the unwholesome volitional kamma they are reborn in four lower worlds: hell, animal world, peta world,
and asurakāya world. Previous vegetation produces seeds from which fresh vegetation arises. Seeds produce trees, and trees produce seeds repeatedly in an eternal cycle of seeds and trees. Similarly, beings have seeds of kamma in their previous existences. From these seeds of kamma new existences appear. Thus beings perform kamma, which in turn gives rise to new becomings repeatedly.
Trees have physical phenomena only. A tree yields many fruits from which many trees are grown. In the case of beings, they have two kinds of phenomena: physical and mental phenomena. Of these two, the mental factor is the chief. One mental factor can produce not more than one new mental factor (i.e. the rebirth-consciousness, patisandhi-viññāna). Therefore, although beings have many seeds of
wholesome and unwholesome kamma in one existence, one mental factor of the previous existence, i.e. volition (cetanā) produces in the next existence only one mental factor. Since many new mental factors are not produced, one corporealitygroup of the past existence gives rise to not more than one corporealitygroup in the next becoming. Earth, water, sun, moon, stars, and so forth, come into
existence from the seeds of kinetic energy, which go under the name of caloricity. It is not that they were created by God. Beings such as men, animals, etc., come into new successive existences because of the seeds of their past kamma performed in previous world cycles of existences. Such view is known as Right View. To hold that God creates them is wrong view. It is the wrong view of those who, not knowing fully the operative power of kamma and climate, imagine that they were created by
God. Thus to help people abandon wrong view, and to rely upon kamma, knowledge, and wisdom, the Buddha said, “All beings are owners of their kamma.” 2. Sabbe sattā kammadāyādā: There are such things as legacies and heirs. These legacies can be called our property only before we die; but when we pass away we have to leave them behind. They do not accompany us to the next existence.
They are also liable to be destroyed by fire, water, thieves and robbers before our death, or we may use them up until they are exhausted. As for the three kinds of kamma performed by beings, they remain their property in future existences. They are never destroyed bv fire, etc. For this reason, kamma is said to be the only property inherited by beings. Beings are sure to reap the results of
their own kamma in future existences. The wholesome kamma performed by feeding animals and birds can result in a hundred happy existences. The wholesome kamma performed by feeding virtuous monks can give rise to a countless number of happy existences as a man or deva. Giving alms worth about a quarter of a kyat in this present life can yield beneficial results worth more than a thousand kyats in future existences. If a person kills an animal, such as a fish, fowl, or pig, he may be killed in
more than a thousand future existences. In this world, if a tiny banyan seed is planted, a big banyan tree will grow up bearing innumerable fruits in more than a thousand years. Similarly, if a mango seed or a jackfruit seed is planted, big mango trees and big jackfruit trees will grow and bear more than a hundred thousand fruits for many years. Thus in the case of trees, a small seed is able to yield more than hundred thousand fruits, leaves, branches and twigs. Similarly, a seed of wholesome kamma such as almsgiving, morality, or meditation practised at one time, can yield more than a hundred thousand good results in successive future existences. A seed of unwholesome kamma by killing a living being can yield evil and painful results in numerous following existences.
Banyan seeds, mango seeds, and jackfruit seeds may be compared to the seed of physical, verbal, and mental actions. A small seed from which arise numerous leaves, fruits, branches, and twigs may be compared to a seed of kamma that produces many effects in the following successive existences. If a
person performs one kamma, the effects always accompany him in many existences yielding good or bad results at the opportune moments. One can never get rid of that kamma, but one has to enjoy or suffer its results under appropriate circumstances. So the Buddha declared: “All beings are the heirs of their kamma.” 3. Sabbe sattā kammayonī: There are several causes for the growth of a
banyan tree: the banyan seed, the earth, and the water. Of these causes, the banyan seed is the primary cause; the earth and water are the secondary causes. In the same way, in getting wages by working as a labourer, the present kamma, i.e working as a labourer, is the primary cause. The place for working, the spade, the basket and the employers who pay wages are the secondary causes. The
wholesome past kamma, i.e. almsgiving, morality, and so forth, which enables one to be reborn as a human being, and the unwholesome kamma by killing others, etc., which cause one to be reborn as an animal, are the primary causes similar to the banyan seeds. The parents are the secondary causes, just as the earth and water are for the growth of a banyan tree. Similarly, with regard to the
present good and evil results, one’s own kamma performed in the present existence with knowledge and wisdom, or otherwise, is the primary cause. So also, one’s own wholesome kamma as almsgiving, morality, etc., and unwholesome kamma as killing beings, performed in previous existences, are the primary causes of good and evil results. The parents are not the primary causes, nor is it anything to do with God, For this reason, the Buddha declared: “All beings are born from their kamma.”
4. Sabbe sattā kammabandhū: There are parents, brothers, sons, relatives, teachers, and friends whom we love and rely upon, but they can be loved and relied upon only for a short period, i.e. before our death. However, one’s own physical, verbal, and mental kamma are constant companions, which accompany one and give happiness and prosperity to one in future existences. So the wholesome kamma
alone is one’s real relative or friend, which should be esteemed and relied upon. Therefore, the Buddha declared: “All beings have kamma as their relatives.” 5. Sabbe sattā kammappatisaranā: In this phrase, ‘refuge’ means reliance upon or taking shelter for protection against troubles and dangers. Those who wish to enjoy long life have to rely on food and drink. Food and drink
protect people from starvation. Starvation cannot befall those who have sufficient food and drink. Similarly, it is necessary to rely upon doctors and medicine for protection against diseases, and to rely upon weapons for protection against enemies. All kinds of refuge are resorted to for different purposes. ‘Refuge’ does not mean only worshipping. It also has the meaning of reliance
upon and taking shelter or protection, as mentioned above. We take refuge in the Buddha, Dhamma, Sangha, teachers and those nobler than us by paying homage to them. A man without property will soon get into trouble. Fearing that trouble, we have to rely upon kamma by doing such work as will give us money and property. Lack of wholesome kamma will lead to the lower worlds where one has to
suffer grievously. Fearing such suffering, one has to perform wholesome kamma, which can lead one to be reborn as a man or deva in future existences. The present kamma of working with knowledge and wisdom can save us from danger in the present life, and wholesome kamma such as almsgiving and morality can save us from the lower worlds in future. We have to rely on the present kamma of working
for avoiding dangers in this present existence. We have to rely on wholesome kamma also to avoid suffering in the lower worlds in future existences. The Buddha therefore declared: “All beings have kamma as their own refuge.” Here we should analyse several kinds of refuge. In Buddhism there are four kinds of taking refuge for the future: Taking refuge in the Buddha, taking refuge in the
Dhamma, taking refuge in the Sangha, taking refuge in one’s own wholesome kamma. Likewise, there are four kinds of refuge for sick persons: Refuge in a chief doctor, refuge in good medicine, refuge in assistant doctors, refuge in following their directions with confidence. Of the
abovementioned four refuges, the chief doctors and the assistants are the refuge of the patient as they are capable of prescribing good and suitable medicines for particular diseases. The medicine is the refuge of the patient in that it can cure him of his disease. The patient’s sensible action in following the directions are also his refuge, as without such action on his part the other three refuges would be ineffective for the cure of the disease. So all four together are the real refuge
of the patient. Those who commit evil deeds and indulge in sensual pleasures resemble sick persons; the Buddha resembles the chief doctor who is expert in curing diseases; the monks resemble the assistant doctors; and the Dhamma resembles the medicine. The physical, verbal, and mental wholesome kamma resemble the sensible action of the patient in following the directions. So there are four
kinds of refuge in Buddhism. The three refuges of the Buddha, Dhamma, and Sangha exist only during the Buddha Sāsana. They do not exist outside it. However, the refuge in wholesome kamma exists both within and outside the Buddha Sāsana. We can never be free from kamma, which is operating all the time in this universe as well as in other innumerable universes. The teaching “All beings are
owners of their kamma” applies to all universes both within and outside the Buddha Sāsana. This is why the refuge of kamma alone, and not the three refuges of the Buddha, Dhamma, and Sangha, is dealt with in this discourse. These are the four kinds of refuges to rely upon for wise conduct in this existence and for rebirth in happy existences in the future. Saranam, usually translated
‘refuge’, means that which can save, give support or protection. Thus food and drink are the support of beings for a long life. Medicines and a healthy diet are the support for the cure of diseases. Kings or rulers are protection against the danger of dacoits and robbers. Buildings are the refuge for living comfortably and safely. Boats and steamers are for sea and riverine voyages. The earth is for support. Similarly water, fire and air are the supports for respective purposes. In this
way there are numerous refuges in this existence. This is the exposition about the different kinds of refuge in Buddhism. In other religions only one refuge, the refuge of God, is known. So whatever comes into existence or is destroyed is attributed to God. I shall clarify this statement. In
other religions, such as Christianity and Islam, the true meaning of refuge is not understood and the respective followers regard God as their only refuge. Since they believe only in one refuge, they take it for granted that the appearance and disappearance of the world and beings are due to the power of God. They believe that God saves those who have faith in him by his supernormal power. With this power he can wash away all sins and evils of beings and give them eternal happiness and
eternal life after death. The good and evil results of beings depend on the will of God. They disbelieve in kamma, thinking that kamma is not the cause of such results. It is most surprising that those who are really performing kamma entirely disregard their own acts. Kamma means physical, verbal, and mental actions of practising the teachings of a particular religion. The auspicious act of
baptism, worshipping and praying to God daily, obeying his commandments, etc., are really kamma. These people believe that God saves only those who perform such deeds, but not those who do not do so; but they do not realise that such deeds are really kamma. In those religions also, as in Buddhism, there are four kinds of refuge. In Buddhism they are the Buddha, the Dhamma, the Sangha, and
kamma. But in those religions they are: Refuge in God, the Commandments of God, prophets, such as Christ and Mohammed, and priests, their own kamma in the performance of religious rites and duties. The priests and missionaries of those religions do not realise that in their religions also
there are several kinds of refuge. So they regard God as their only refuge and disregard kamma. Consequently they believe that good and evil, prosperity and ruin, happiness and suffering are created only by God and are not due to any other cause. They do not know that there are various and different causes. Is it simply by worshipping and praying to God that the poor who desire wealth can
get it, or would they get it by the present kamma of working diligently as a labourer, farmer, or trader Wealth is not usually obtained by worshipping and praying to God. On the other hand, acquisition of property by performing the present kamma is self-evident. So it is reasonable to believe that acquiring property in this life is due to the present kamma, and has nothing to do with God. God
has no power to give property to anyone. Only the present kamma can do so. If God had such power to give wealth, his faithful followers would have no occasion to perform present kamma, they would be enjoying riches given by him; and those who are not his followers would not get any property although they were diligently performing the present kamma. However, it is not so. The devout followers of God have to perform the present kamma in order to acquire wealth and property; and those who are
not his followers also can acquire it, if they wish, by performing present kamma. For this reason, the acquisition of wealth in this life is the result of the present kamma. It is not the gift of God. Similarly, if one desires education and knowledge, one can get it by performing the present kamma of studying and learning. They cannot, as a rule, be acquired by worshipping God. If one wishes
to be a government officer, one will have to study government rules and regulations. Government posts cannot, as a rule, be obtained by worshipping and praying to God. Thus we can see with our eyes that all the worldly gains are obtainable only by the power of the present kamma and not by the power of God. The believers in God believe that by worshipping God faithfully they are freed from
all their sins and evils. However, as a rule the sick are not cured by taking refuge in God only. On the other hand we can see that the present kamma of taking medicine and regulating one’s diet can cure them. How surprising it is, therefore, to maintain that one could be freed from the result of sins in the next existence by worshipping God, when even a disease such as ringworm is not
usually cured by praying to God in this life. Again, since even trifling wealth cannot as a rule be acquired by merely praying to God in this life, is it not surprising to believe that just by praying to God one can go after death to heaven, where one can enjoy a life of eternal bliss. Having seen that wealth and happiness, not previously attained in this life, are achieved by virtue of
present kamma and not by favour of God, we can fully believe that there is no other refuge than the present kamma for the acquisition of wealth and happiness in this life. Similarly, we can believe that the attainment of the higher planes of existence after death is also due to wholesome kamma. It has nothing to do with God. God cannot enable one who lacks such wholesome kamma to be reborn in a happy plane of existence. Those who have such kamma can attain the higher states of existences,
even though they do not pray to God. Various beneficial results in the next existence means either rebirth as a member of a well-to-do or ruling family, or rebirth in the deva and Brahmā world as a powerful deva, Sakka or Brahmā and so forth. Hence the Buddha declared: “All beings have kamma as their own refuge.” Appendix Regarding Kammadāyādā A being has two aggregates (khandhā): material group (rūpakkhandhā) and mental group (nāmakkhandhā). The material group consists of head, hands, legs, etc. The mental group means feelings, perceptions, mental formations, and consciousness. Of these two, the material group comes to dissolution once in each existence. It has different shapes or forms in each existence. As for the mind-group, there is no break in its process. It continually arises in succession from one existence to another. Good kamma causes it to arise in successive happy existences. Wherever the mind-group arises, there a new and different material group comes to be formed. The bad kamma causes the
mindgroup to arise in lower states of existence. (B) Right View in Ten Matters 1. Atthi dinnam • Right View that almsgiving, such as giving to dogs, fowls, birds, layfolk, bhikkhus, etc., if performed with benevolence, in a previous existence, yields beneficial results in subsequent
existences. 2. Atthi yittham • Right View that liberality, if extended with belief in past kamma and with faith in and respect for the virtuous qualities of recipients, yields beneficial results in future existences. 3. Atthi hutam • Right View that, gifts, even on a small scale
(āhuna, pāhuna), if made in previous existences with good will, yields beneficial results in future existences 4. Atthi sukata dukkatānam kammānam phalam vipāko • Right View that cruel deeds done to beings in previous existences yield bad results in subsequent existences, and that refraining from such evil acts yields beneficial results. 5. Atthi mātā • Right View that good and evil deeds done to one’s mother yield good and evil results respectively in subsequent existences. 6. Atthi pitā • Right View that good and evil deeds done to one’s father yield good and evil results respectively in subsequent existences. 7. Atthi sattā opapātikā • Right View that there really exist beings by apparitional rebirth who are invisible to human eyes. Beings by apparitional rebirth means those that do not take conception in the womb of a mother. Due to the force of their previous kamma they are born complete with the limbs and organs of the body, which will not develop further but remain as they are. Beings of the eight great hell regions and the lesser hells certain petas and asurakāyas inhabiting mountains, forests, and lonely islands in the ocean; certain terrestrial devas living in towns, villages, mountains, and forests; certain ogres, ghouls, and vampires living on lonely islands in the ocean; certain nāgas and garulas; devas inhabiting the higher regions such as sun, moon, planet, stars, and six devaplanes of
Cātumahārājika, Tāvatimsa, Yāmā, etc.; Brahmās inhabiting the twenty Brahmā planes consisting of three planes of the first jhāna, three planes of the second jhāna, three planes of the third jhāna, seven planes of the fourth jhāna, and four arūpa jhāna planes; all these beings are known as ‘beings by apparitional rebirth.’ Unknown to Other Religions Of the twenty Brahmā planes, the Brahmā of great power lives in the lowest three planes of the first jhāna. That Brahmā is regarded as God in other religions in which higher planes existing above those three are not known. The sun, moon, stars, and constellations in the sky are the heavenly mansions of devas. By
seeing these heavenly abodes one can visualise the existence of higher planes of the devas, Sakkas, and Brahmās. Even when men are close to these beings, they are unable to see them with their human eyes. Only when these beings make their forms visible, and then only can men see them. They are invisible to human eyes like the God, angels, and devils in other religions. The belief that there really exist such beings by apparitional rebirth is called right view. 8. Atthi ayam loko:Right View that this world is the human world, and 9. Atthi paroloko:Right View that the
other world consists of the four lower worlds (hell, the worlds of animals, hungry ghosts, and jealous gods), the deva worlds, and the Brahmā worlds. In other religions, hell, the worlds of hungry ghosts, jealous gods, and the higher deva and Brahmā planes are not known properly. Another
interpretation is that there are in this universe the human world, the four lower worlds, and the heavenly deva and Brahmā worlds, which are called this world. Similarly, to the east, west, south, and north of this universe there are infinite universes, which are called other worlds. These universes are not known in other religions. 10. Atthi loke samanabrāhmanā samaggatā
sammāpatipannā ye imañca lokam parañca lokam sayam abhiññā sacchikatvā pavedenti:There are higher spiritual knowledge (abhiññā) and omniscience (sabbaññuta-ñāna). Monks and brahmins who exert themselves diligently in fulfilling the perfections (pāramitā) and practising tranquillity and insight meditation in this human world can achieve such knowledge. Persons who have achieved such knowledge appear in this world from time to time. Of these two kinds of knowledge, some are capable of gaining only higher knowledge and they can see with this knowledge the four lower worlds, the six deva worlds, and some of the Brahmā worlds, as if with their natural eye. Some are capable of achieving both higher knowledge and omniscience and they can see clearly all of the countless beings, infinite worlds and universes. Persons who have both knowledges are called ‘Buddhas.’
These two kinds of persons appear in this human world from time to time and impart their knowledge of this world and the other worlds, but it is only a Buddha who can explain the round of rebirths and existence of universes. Three kinds of belief, namely: belief that those persons of higher
spiritual knowledge and omniscience appear in this world from time to time, belief in them and their teachings, and belief in the existence of the other worlds, constitute the right view. Those who have this right understanding entertain no doubt that the Buddha, appears only in the human world, and not in the heavenly worlds. In other religions, where there is no such right understanding,
they imagine that the all-knowers, the all-seers, the Omniscient ones appear only in the highest heavens and not in the human world. However, there are two kinds of power: the power of kamma and the power of knowledge. In the case of kamma, the power of jhāna is most effective. It can cause one to arise in the highest plane as a Brahmā with a long span of life. It cannot, however, cause
one to become an Omniscient Buddha. That Brahmā has no knowledge with which he can see all and know all. Only in this human world can one work for omniscience, and only one who perseveres diligently to achieve that knowledge can become omniscient. It is only in the Buddha Dhamma that profound, sublime and wonderful teachings exist, and it is because they belong to the sphere of knowledge
and wisdom. To strive to become a wealthy person is one way, and to acquire insight and thus become a teacher of beings is another way. To strive to become a great Brahmā is similar to striving to become a wealthy man, and to strive as a bhikkhu or hermit for acquiring insight is like striving to become a great teacher. Another example: birds have wings to fly about in the sky but they do not possess knowledge and wisdom like man. Men have knowledge and wisdom but they have no wings and are unable to fly about in the sky. The Brahmā’s and devas wholesome kamma of jhāna resembles the wings of parrots, crows, and vultures. The insight-knowledge
and higher knowledge of the monks and recluses resembles the knowledge and wisdom of men. Buddhas Arise Only in the Human World The Brahmās and the devas live in the highest planes of existence due to the power of jhāna and kamma, so they are long-lived and powerful, but they have no
insight-knowledge and omniscience so they are not able to understand the deep and profound truths. Their knowledge is confined to their own experience. The right view that enables one to believe: 1) that the Omniscient Buddha appears only in this human world and not in higher planes of existence; 2) that only monks and brahmins who are endowed with higher knowledge and omniscience can
clearly discern the condition of the kappa and universes, the beings who are running the round of samsāra and how the wholesome and unwholesome kamma operate; 3) that the teachings of those monks and brahmins in the Sutta, Vinaya, and Abhidhamma are true, is known as ‘atthi loke samanabrāhmanā sammāditthi’. The Buddha rejected the wrong view that God who knows all and sees all cannot
appear in the human world, but only in the highest heavenly abode, and that there cannot be many gods but only one, and that God, being the highest and noblest, must be eternal and free from old age, disease, death, etc. Detailed explanations of wrong views are given in the Sammāditthi Dīpanī — The Manual of Right Views. (C) Right View of the Four Truths Right View of the Four Truths means: 1. Knowledge of the real suffering.
2. Knowledge of the true cause of suffering.
3. Knowledge of the cessation of suffering.
4.Knowledge of the right path leading to the cessation of suffering. 1. Right View of the Truth of Suffering Frightful Suffering:They eye of human-beings, gods, and brahmās constantly oppresses and harasses those who are attached to it; so it is most frightful and is the real suffering. In
the same way, ear, nose, tongue, body and mind to which human-beings, gods, and brahmās are attached, greatly oppress and harass them. They too are most frightful and are the real suffering. Mode of Oppression:Of these six, the eye oppresses through kammic activities, instability, and suffering. Or, it oppresses through kamma activities, burning up (santāpa), and instability. Or, it
oppresses through rebirth, aging, and death. Or, it oppresses or harasses by developing the fires of passion, hatred, delusion, conceit, wrong view, mental defilements and corruptions by stimulating evil deeds such as killing, and by producing the fires of rebirth, aging, grief, lamentation, pain, sorrow, and despair. Oppression Through Kamma Activities:Possession of the eyes of men, gods,
or brahmās is produced by good deeds done in the past life, without which only the eyes of hell beings, animals, ghosts or demons would come into being instead. Thus the eye of a higher being oppresses that being through the good kamma-activities that created the eye. These same kamma-activities oppress him in the next existence, because he has to protect and sustain them so that he will not lose them. So the eyes of a higher being oppresses him through the kammaactivities that produce
suffering. So the eye of a higher being perpetually oppresses him. Because the eye of the higher being does not arise independently of kamma-activities, it is said that the kamma-activities invariably oppress the possessor throughout the beginningless round of rebirths. Oppression Through Instability:This means oppression by liability to immediate destruction whenever there is a cause for
destruction. From the time of conception there is not a single moment — even for a wink of an eye or a flash of lightning — when there is no liability to destruction. And there is always the anxiety caused by impending destruction. When actual destruction comes, the suffering that is experienced is manifold. Thus the eye of a higher being oppresses him through instability. Oppression
Through Ill or Suffering:Ill of suffering means physical and mental pain. The pain experienced through the existence of the eyes of a hellbeing, ghost, or demon is obvious. When there is mental distress through contact with repulsive objects, or physical pain, there is oppression through ill of suffering. When the eye contracts some disease or whenever there is physical or mental trouble in the preservation and protection of the eye one is oppressed by the ill of suffering. Thus the eye
oppresses beings through the ill of suffering. Oppression Through Burning:The eye, which gives so much trouble to beings, and which is a source of suffering, is an alarming fact for one who has to wander through the beginningless round of rebirths because of that eye. So it is the real source of suffering. The ear, nose, tongue, body and mind should be regarded likewise. The knowledge that enables one to realise and understand the immense suffering inherent in any of the three realms (sensual realm, form realm, and formless realm) such as produced by the six sense bases is knowledge of right view (sammāditthi-ñāna). 2. Right View of the Cause of Suffering
Throughout the round of rebirths, as long as there is attachment to the eye as: “It is mine, it is my self,” so long will its continuous oppression be maintained. Therefore, the craving and greed that is attached to the eye is the true cause of suffering. The ear, nose, tongue, body, and mind should be regarded likewise. This knowledge that sees and understands the true cause of suffering is knowledge of the right view regarding the cause of suffering (sammāditthi-ñāna). 3. Right View of the Cessation of Suffering When, in any existence, the
greed and craving connected with the eye finally ceases, the eye does not arise again; and so the oppression by the eye does not arise again. The ear, nose, tongue, body, and mind should be regarded likewise. This knowledge that sees and understands the real cessation of suffering is knowledge of the right view regarding the cessation of suffering (sammāditthi-ñāna). 4. Right View of the Path to the Cessation of Suffering
When, as a result of practice of the Dhamma and development of the mind through meditation, the true nature of the eye and the oppression by the eye are realised and understood, craving connected to the eye ceases. Then it does not arise after death, and so the oppression by the eye ceases too. The ear, nose, tongue, body and mind should be regarded likewise. This knowledge that realises and understands the path leading to the cessation of suffering is right view regarding the path leading to the cessation of suffering (sammaditthi-ñāna). In the matter of the Noble Eightfold Path this right understanding of the Four Truths is the most essential. |
