SECRET CHAN FOREST GATE OF MAHABODHI - SUNYATA 机禅林门大菩提太虚

Unit MB 103/08

0 Essential Early Buddhist Doctrines Unit MBI 103

LESSON 8

The Ten Asekha-dhammas (adept Dhammas)

Buddha spoke at one point, about the way in which different lotus flowers grow. Some, he declared, remain below the water, others rest upon the water; still others raise themselves above the water. He likened these flowers to the different paths of humans in this life. Some never raise themselves from the depth of immersion in Samsara. Others, hearing the truth of the Dharma, rise above the water of Mara, but still remain supported by it. Still others, understanding that the Dharma is the natural path to recover one’ true nature and understand the true nature of all phenomena, raise themselves free of the water in all their splendor.

Those on the path of the ten Asekha dhammas are like the flowers that are free from the water. Once they too were submerged, but slowly they rose, resting lightly at first upon the water. Then, with inner resolve and diligence, they lifted themselves free of Samsara, releasing themselves from support, and now stand by their own nature.

Lesson 8 The Ten Asekha-dhammas (adept Dhammas)

In the Sekha sutra of the Samyutta Nikaya, the following discourse between a monk and the Lord Buddha is related as follows:

"Sir, the words 'a learner, a learner' (sekha) are used. Pray, sir, how far is a monk a learner?"

"In this matter, monk, a monk is imperfectly possessed of correct view, of correct thinking, speech, action, living, effort, mindfulness and concentration. Thus far he is a learner."

It is clear that Buddha is saying that a learner is imperfectly possessed of the Eightfold Path. With respect to an adept, one would imagine that he would be perfectly possessed of the path. We find, however, that that is not the case. In the Asekha-dhamma Sutra of the Anguttara Nikaya, a discourse between a monk and the Lord Buddha is related as follows:

"Sir, the words 'an adept, an adept' (asekha) are used. Pray, sir, how far is a monk an adept?"

"In this matter, monk, a monk is possessed of the right view of an adept, of an adept's right thinking, speech, action, living, effort, mindfulness, concentration, of an adept's correct knowledge and liberation. Thus far a monk is an adept."

From these two Suttas, we can clearly see that the Eightfold Path can be divided in two: that of the learner (sekha) and that of the (adept) asekha who raises himself above the water of Mara. For the sekha, the path consists of the Eightfold Path that we have seen. For the asekha, it consists of the Eightfold Path, together with Correct Knowing “Samma Nana” and Correct Liberation “Samma Vimmutti.”

Since one path is for learners and the other for adepts, is the Eightfold Path of the sekha identical with the first eight factors of the path of the asekha? In some texts, one can assume that they are identical, while in others, it suggests that they are not. Which then is correct?

In the Majjhima Nikaya 117, Buddha speaks of Mundane And Supermundane Understanding.

Majjhima Nikaya 117

Therefore, I say, Right Understanding is of two kinds:

1. The view that alms and offerings are not useless; that there is fruit and result, both of good and bad actions; that there are such things as this life, and the next life; that father and mother, as also spontaneously born beings (in the heavenly worlds), are no mere words; that there are in the world monks and priests, who are spotless and perfect, who can explain this life and the next life, which they themselves have understood: this is called the ‘Mundane Right Understanding’ (lokiya-sammaa-ditthi), which yields worldly fruits and brings good results.

2. But whatsoever there is of wisdom, of penetration, of right understanding conjoined with the ‘Path’ the mind being turned away from the world and conjoined with the path, the holy path being pursued: this is called the ‘Supermundane Right Understanding’ (lokuttara-sammaa-ditthi), which is not of the world, but is supermundane and conjoined with the path.

We see here sekhas described as “spotless and perfect, who can explain this life and the next life, which they themselves have understood,” whereas the asekhas’ mind is “turned away from the world and conjoined with the path”.

Here we have the important difference, for it is this “conjoining with the path” that converts the Eightfold Path into a set of Supermundane elements. Thus the Eightfold Path of the sekha is not the same as the first eight levels of the same apparent path of the asekha.

There are then, as far as understanding (correct view) is concerned, two paths: the ‘mundane’ path (lokiya), practised by those within the sense world (puthujjana), and another, the ‘supermundane’ path (lokuttara), practised by the ‘Noble Ones’ (ariya-puggala).

In the discussion of the Eightfold Path, if you were alert, you would have seen that in at least the first five elements of the path, there are also two paths described for each element. The three concentration elements are also different, but we might well imagine this to be the case, for adepts would be expected to have realized a more advanced form of concentration.

Samma Vimmutti and Samma Nanna

In addition to the elements of the Eightfold Path, in the Ten Asekha-dhammas there are two new elements , --Samma Vimmutti and Samma Nanna.

The meaning of Samma Vimmutti is to become free of defilements or to become liberated from the bonds of defilement. Thus it can be correctly called Liberation. The meaning of Samma Nana is not so evident. In The Lesser Collection of the Book of Discipline VI, Buddha declares:

"Concentration (samadhi) is for the sake of knowledge and vision of what has come to be as it really is (yathabhuta-ca-adassana),

…knowledge and vision of what has come to be as it really is for the sake of turning away (nibbida),

…turning away is for the sake of dispassion (viraga),

…dispassion is for the sake of freedom (vimmutti),

…freedom is for the sake of the knowledge and vision of freedom (vimmuttica-adassana),

…the knowledge and vision of freedom is for the sake of final nibbana without clinging (anupadapai-nibbana)."

Thus we see that “turning away” (nibbana), and “dispassion” (viraga), have been placed before “freedom or liberation”, which is vimmuti, our tenth element. Yathabhuta-ca adassana then, which comes after correct concentration, may be considered the same as Sama-Nana, our ninth element.

We can therefore consider the ninth element to be “the knowledge and vision of what has come to be as it really is.” We can also conclude that “turning away” and “dispassion” are intermediary conditions upon the path before liberation.

In another important sector in the Tipitaka, it expands on the meaning of “the knowledge and vision of what has come to be as it really is”, as seeing the Four Noble Truths, the arising and falling away of the Five Khandhas, and the impermanence of the Eighteen Elements as they really are.

There are also many sutras that define Correct View (samma-ditthi) as seeing the Four Noble Truths, the Five Khandhas and the Eighteen Elements as they really are, so let us leave this idea for the moment.

In the Mahagovinda Sutta of the Digha Nikaya and in the Makhadeva Sutta of the Majjhima Nikaya, it is taught:

"The Noble Eightfold Path gives rise to turning away (nibbida),

…turning away gives rise to dispassion (viraga),

…dispassion gives rise to cessation (nirodha),

…cessation gives rise to peace (upasama),

…peace gives rise to higher knowledge (abhicca),

…higher knowledge gives rise to awakening (sambodha),

…awakening gives rise to Nibbana."

Now we have cessation (nirodha) and peace (upasama) following dispassion, which in turn gives rise to higher knowledge, here referred to as abhicca.

We the have two variations:

1: In one, dispassion gives rise to cessation (nirodha), cessation gives rise to peace (upasama), peace gives rise to higher knowledge (abhicca), higher knowledge gives rise to awakening (sambodha), awakening gives rise to Nibbana.

2: In the other, dispassion is for the sake of freedom (vimmutti), freedom is for the sake of the knowledge and vision of freedom (vimmuttica-adassana), the knowledge and vision of freedom is for the sake of final nibbana without clinging (anupadapai-nibbana).

We can then assume that the higher knowledge (abhicca) here referred to is the knowledge and vision of freedom, in which case, freedom (vimmutti), our liberation from the bonds of defilement, can be considered as synonymous with “cessation and peace”.

The First Eight Asekha-dhammas of the Path are:

1. Correct View (sammà-ditthi)

2. Correct Thought or Attitude (sam mà-sankappa)

3. Correct Action (sammà-kammanta)

4. Correct Speech (sammà-vàcà)

5. Correct Livelihood (sammà-àjìva)

6. Correct Effort or Energy (sammà-vàyàma)

7. Correct Mindfulness (sammà-sati)

8. Correct Concentration(sammà-samàdhi)

Wisdom (pannà)

Virtue (sìla)

Concentration (samàdhi)

The ninth and tenth factors of the Asekha-dhammas are:

The Eightfold Mundane Path is not like a straight cut freeway that runs directly to its objective. It is a living path in which there is, at one point, a change to the Asekha path. Those who have not yet reached that point grow with a gradual accumulation of understanding by repetition of the eight factors applied again and again to every circumstance. Thus, round after round, the learner grows into the adept condition.

We know that names do not convey the truth, so these demarcations are not real, but at one point one can say that the learner acquires the “vision of what has come to be as it really is” (yathabhuta-ca-adassana) together with its accompanying cessation and peace.

Slowly he is nearing this “vision of how things are” and this is incorporated gradually into his understanding. This, in turn, gradually influences and elevates his practice of the mundane path.

You can now see why the Eightfold Path is not simply a set of “pretty words” signifying little. It is a path, not a dream.

When a learner reaches this “vision of how things are”, he naturally moves away from the first Eightfold Path cycle and the practices at each element are elevated. Then the two extra stages are encountered, making ten, and the adept continues upon this elaborated path.

But one cannot consider it any longer as a path, for the cessation has been accomplished and the asekha has “clear vision of what is” incorporated into the higher and correct view (sammà-ditthi) of the Asekha-dhamma.

Practising over and over again, according to the Eightfold Path, will lead to the attainment of samma-nana and samma-vimmutti at successively subtler levels, cycle after cycle, and ultimately, to the attainment of the Ten Asekhadhammas, or arahantship and nibbana.

Thus we can say that the “germ stages” of the “knowledge of what is” and of liberation are present and developing as one progresses upon the Eightfold Path. These germ stages are present in those more advanced upon the path as well.

The Three Stages of Sainthood

Those at the three stages of sainthood: Sotapana, Sakadagami, and Anagami, must also be considered as learners (sakha). While arahats possess the fruit, those at the three stages of sainthood possess the seed of the fruit.

Is the Eightfold Path practised by saints at each of these stages of sainthood the same or different according to the relative level of advancement? We can tell more about this by looking at the Ten Defilements by which beings are bound to the wheel of dependent origination:

Self-illusion,

Scepticism,

Attachment to mere Rule and Ritual,

Sensual Lust,

Ill-will,

Craving for the World of pure Form,

Craving for the Formless World,

Conceit,

Restlessness,

Ignorance.

SOTAPANA (stream enterer)

Starting with consideration of Correct View on the behalf of a Sotapana, we know that he has cast off the first three defilements (sauyojana): Self-illusion, Scepticism, and Attachment to mere Rule and Ritual, (sakkayaditthi, vicikiccha and silabbataparamasa).

The remaining seven, namely: Sensual Lust, Ill-will, Craving for the World of Pure Form, Craving for the Formless World, Conceit, Restlessness, and Ignorance (kamaraga, patigha, ruparaga, aruparaga, mana, uddhacca and avijja) still remain. He is still bound by them.

If we allow at this stage that “seeing the Noble Truths” is correct understanding (samma-ditthi), then he sees the Noble Truths only to a certain degree. He has not seen the Four Truths to their full extent.

Although seeing the Noble Truth of the Cause of Suffering, the sotapana is still unable to remove the cause of suffering.

SAKITAGAMI (Once returned)

The sakitagami is the same as the sotapana in that he has freed himself only from the first three defilements. The remaining defilements of ruparaga, aruparaga, dosa and moha are lessened in comparison to the sotapana. Thus, the sakitagami is at a higher level than that of the sotapana, but there is still not a complete seeing of the Noble Truths.

ANAGAMI (Non Returner)

The anagami is able to rid himself of the first five defilements, however, the remaining five still remain to a greater or lesser extent. Seeing the Noble Truths for the anagami is higher than for the sakitagami, but is still not perfect.

Concentration and Discernment of an Anagami

Angutarra Nikaya IX.36

"Suppose that an archer or archer's apprentice were to practice on a straw man or mound of clay, so that after a while he would become able to shoot long distances, to fire accurate shots in rapid succession, and to pierce great masses.

In the same way, there is the case where a monk... enters and remains in the first jhana: rapture and pleasure born of withdrawal, accompanied by directed thought and evaluation. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, and consciousness as inconstant, Dhukkaful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self.

He turns his mind away from those phenomena, and having done so, inclines his mind to the quality of deathlessness: 'This is peace, this is exquisite -- the resolution of all fabrications, the relinquishment of all mental acquisitions, the passing away of craving, dispassion, cessation, Unbinding.'

Having attained this point, he reaches the ending of the mental fermentations. Or, if not, then -- through passion and delight for this very quality (discernment inclining to deathlessness) and from the total wasting away of the first five of the Defilements -- he is due to be reborn (with new purer sense of self) in the Pure Abodes (vision of the world), there to be totally unbound, never again to return from that world (stained vision)."

ARAHANT

Only the arahant can rid himself of all ten defilements. The arahant sees the Noble Truths perfectly and has perfect Correct View. The same can be said of the other seven stages of the Eightfold Path.

The Ten Asekhadhammas could thus be called the fruit or virtue of the arahant.

Discernment and Release of an Arahant

Digha Nikaya 2

"With his mind thus concentrated, purified, and bright, the monk directs it to the knowledge of the ending of the mental fermentations. Just as if there were a pool of water in a mountain glen -- clear, limpid, and unsullied -- where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.'

In the same way, the monk discerns, as it is actually present, that 'This is Dhukka... This is the origination of Dhukka... This is the cessation of Dhukka... This is the way leading to the cessation of Dhukka... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.'

His heart, thus knowing, thus seeing, is released from the fermentations of sensuality, becoming, and ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

This, too, is a reward of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. And as for another visible fruit of the contemplative life, higher and more sublime than this, there is none."

Now an important consideration is whether the practicing of the jhanas is important in order to reach this ten fold fruit. The meditation of right concentration is clearly defined in the following way:

Majjhima Nikaya 44

What, now, is Right Concentration?

Fixing the mind to a single object (One-pointedness of mind); this is concentration.

The four Fundamentals of Attentiveness; these are the objects of concentration.

The four Great Efforts; these are the requisites for concentration.

The practicing, developing and cultivating of these things; this is the development of concentration.

This declares that at a certain point one can practice, develop and cultivate these things, but is someone who practices insight and does not follow one pointedness, the four mindfulnesses and the four efforts, unable then to reach Arahatship? It would be strange if that were so, but we must see what the situation really is, because concentration is clearly stated as the way, --not insight.

There are two courses of action

Insight only

This is the way of pure Insight only (suddha-vipassanà-yànika), not the path of concentration mentioned in the Eightfold Path (Tranquility, Samatha). After fulfilling purity of virtue and setting up mindful body contemplation, the meditator then follows a path of Pure Insight.

In this practice of Pure Insight, the functions of tranquility and purification of mind (citta-visuddhi) are fulfilled through the three kinds of concentration known as: Emptiness Concentration, Conditionless Concentration and Desireless Concentration. Thus the form of concentration from the pre-arahat (such) stage to the adept stage (asekha) stage need not itself change and is appropriate to develop within the Insight path.

Tranquility only

This is the course of one who practice Tranquility alone, stated by Buddha as the Concentration element of the Eightfold Path. In the practice of tranquility, the functions of tranquility and purification of mind are attained by way of the three stages of Concentration, namely: Preparatory Concentration (parikamma samàdhi), Access Concentration (upacàra-samàdhi) and Full Concentration (appanà-samàdhi). Upon reaching the pre arahat stage, the meditator changes his Tranquility Path and includes the Path of Insight in his practice.

Both attain the fruit of Arahatship. What then?

The Arahat

The Arahat, enjoying the fruit, continues to practice, having attained freedom, cessation and peace, working now naturally with subtle energy and attention towards aknowledge and vision of freedom that leads to Awakening and the end of all Identity rebirth.

A question remains here. What is the difference between the “knowledge and vision of what has come to be as it really is” (yathabhuta-ca-adassana or samma-nana) and the “knowledge and vision of freedom” (vimmuttia-adassana) that leads to Awakening beyond the Liberation stage?

The former is a clear vision of the way in which the mind has generated all phenomena and the way in which all phenomena fall away. The latter is a knowledge and vision about the mundane nature of that freedom, which is itself an element of the dual mind. This then is a preparation for the letting go of all dual thought and for full release from the bondage of mind, thus Awakening.

The Vajrayana Path

What then happens to those upon the Vajrayana Path who appear to follow neither the path of Tranquility nor the path of Insight?

Those on the Vajrayana Path, through their practices, do follow the Eightfold Path, but they follow it in such a way that it is almost non-recognizable, as it is never seen by name. This is not an impediment to practice and Awakening is attained without the use of what, for Vajrayana, is the predisposition in the Theravadin way to excessively cling to the Sutras. But they do follow the essence if not the letter. It is simply that the method is distinct.

It is strange too that the Theravadin believe that there is the predisposition in the Vajrayana way to excessively cling to dogma, rites and ceremony. Yet without a realization of the essence of the vajrayana practices, they follow the essence in a different way.

It is only through attaining Awakening that the knowledge and vision of freedom allows the truth to be seen and dissolves all the artificial differences that folly-filled minds induce.

Exercise 8

How do those who follow the Direct Path, without excessive nama or rupa, nor excessive dogma, ritual or ceremony, without jhanas or apparent insight, reach a stage equivalent to the adept upon the path? Do they follow similar paths to the Theravadin with respect to the Eightfold Path or its sequel?

That is your topic for this exercise.

Don’t lose sight of the fact that the Concentration part of both paths is just one part related to the whole, which has as its objective to travel the dharma path in this world, here and now.

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