The Buddha’s Advice to Rāhula and Rāhula’s Life

                           
                                    By Sayadaw Dr. Nandamālābhivaṃsa
                             Aggamahāganthavācakapaṇḍita Aggamahāpaṇḍita

Preface
Biography
The Buddha’s Advice to Rāhula
Fifteen vimuttiparipācanīyā
Internal Contemplation of Mental and Physical Phenomena
The Stages of Insight Knowledge
How the Venerable Rāhula Gained Enlightenment
End of the Life of the Venerable Rāhula

Preface

This gift of Dhamma (Dhammadāna) is a translation from a Burmese Dhamma talk given by Sayadaw Dr. Nandamālābhivaṃsa on 23 November 2010.

Sayalay Cala Theri and Sayalay Aggavati translated the recorded Dhamma talk. Sayalay Vīrañāṇī (an American nun living at Chanmay Myaing Meditation Centre) has kindly edited the translation.

With this translation, the translators would like to record their gratitude to Sayadaw Dr. Nandamālā for his loving-kindness and wisdom in sharing the Dhamma with us. Those who have listened to his Dhamma talks have learned new Dhamma, the old Dhamma has become crystal-clear, and many doubts have been cleared away.

We are also happy that he always explains the Dhamma from the viewpoint of Abhidhamma, and how to practically realize the Dhamma through Vipassanā practice.

This book is intended for people who would like to know more about the life of Venerable Rāhula. It is also for Vipassanā meditators who want to know more about contemplation of the six sense bases. Finally, it is for all Dhamma-lovers, who are simply seeking   truth within themselves.

May all rejoice in this gift of Dhamma (Dhammadāna)!

Sādhu!  Sādhu!  Sādhu!

                                                                                               

Publication date: February 2013

The Biography of Sayadaw Dr. Nandamālābhivaṃsa

Sayādaw Dr. Nandamālābhivaṃsa, born in Myanmar (Burma) in 1940, was educated in Mandalay and at 16 years of age he passed Dhammācariya (Dhamma teacher). When he was 21, he passed the most difficult Abhivaṃsa examination. He also studied in Sri Lanka at  Kelaniya University in Colombo, Sri Lanka  ( M.A.) and got his Ph. D. in India.

Because of his excellent knowledge of Buddhist scriptures and his teaching experience, he received many high distinctions and titles such as Aggamahāganthavācakapaṇḍita and Aggamahāpaṇḍita.

Below is his profile:

• Rector of International Theravāda Buddhist Missionary University (ITBMU)

• Rector of Sītagū International Buddhist Academy (Sagaing Hill)

• Rector of International Institute of Abhidhamma (Yangon)

• Padhāna-Nāyaka of Mahāsubhodhārāma Institute (Sagaing)

• Padhāna-Nāyaka of Sadhammajotika Subhodhārāma Institute (Monywa)

Sayādaw Dr. Nandamālābhivaṃsa is  chief abbot for the traditional, well-reputed study-monastery “Mahāsubhodayon” (Mahāsubhodhārāma Institute) in Sagaing Hills. He is the founder and leader of Dhammavijjālaya, Centre for Buddhist Studies (CBC) in Sagaing, which is connected to Mahāsubhodayon Monastery and serves foreigners for further studies and practice. He also opened a  Buddhist learning centre called Dhammasahāya Sāsanā Centre (IDE Institute of Dhamma Education) in Pyin Oo Lwin (May Myo). (http://www.drnandamalabhivamsa.com.mm/)

Sayādaw Dr. Nandamālābhivaṃsa is rector of the International Theravāda Buddhist Missionary University, which offers foreigners and Myanmar people to study Buddhism. Instruction at the mission university is in English, and degrees awarded range from a Diploma up to a Ph. D.

Few years ago, Sayadaw was invited to teach Abhidhamma in Europe.

In Myanmar, Sayādaw Dr. Nandamālābhivaṃsa has been giving many Dhamma talks in Burmese, and Abhidhamma cum Vipassanā courses for Western students and meditators.

The teaching method of Sayadaw Dr. Nandamālābhivaṃsa is very individual, lively, practical and practicable. He uses many examples and references from daily life, from the Suttas, Abhidhamma-books and from commentaries. Sayādaw teaches in English with a lot of humor and loving-kindness (mettā).

 

THE BUDDHA’S ADVICE TO RĀHULA AND RĀHULA’S LIFE

As recorded in the Tipiṭaka, among the 84000 dhammas, there are about 40 discourses or suttas about Venerable Rāhula.

When Rāhula was seven years old, the Buddha gave him advice. It is recorded as the Discourse of Advice to Rāhula in Mango Park (Ambalaṭṭhika Rāhulovāda Sutta  ). Again when Rāhula was eighteen, at a time when most youngsters start to have fun and enjoy themselves, the Buddha gave suitable advice to him.  This is recorded as the Greater Discourse of Advice to Rāhula (Mahārāhulovāda Sutta ). These discourses (suttas) are numbered 61 and 62 in the Chapter on Monks (Bhikkhuvagga) in the second section of Middle Length Discourses (Majjhima Nikāya).

At the age of twenty, Rāhula had become a monk. Before the rainy retreat arrived, he practiced meditation and became an arahant. Today, I will explain what meditation was practiced at that time.  This advice of the Buddha to Rāhula is named as the Shorter Discourse of Advice to Rāhula (Cūļarāhulovāda Sutta ) and is recorded in the chapter of six sense bases in the third section of Middle Length Discourses.

There are 22 discourses collected as Rāhula-saṃyutta; and 2 discourses related to Rāhula in Khandha-saṃyutta in Connected Discourses of the Buddha (Saṃyutta Nikāya); and there are 2 discourses related to him in the Numerical Discourses of the Buddha (Aṅguttara Nikāya). I will also refer to Mahārāhulovāda Sutta and Cūļarāhulovāda Sutta. For the Dhamma talk today I will extract the essence out of these 28 discourses and teach you accordingly.

As for Rāhulovāda Sutta, we can differentiate the Mahārāhulovāda Sutta and the Cūļarāhulovāda Sutta. The former is longer, that’s why it is called Mahā (“Greater”). The latter one is a little shorter, so it is called Cūļarāhulovāda Sutta.

In the case of the names Mahā Panthaka and Cūļa Panthaka, these designate real persons; the former is the elder brother while the latter is the younger brother. But there is no such person called ‘Cūļa Rāhula’ or ‘Mahā Rāhula’.

 When Rāhula was a novice (sāmaņera),  his preceptor was the Venerable Sāriputta and his Kammavācā recitation teacher was the Venerable Moggallāna. Kammavācā is the compilation of the rules and the ritual regarding admission into the community of monks (saṅgha).

Nowadays in Myanmar, novice ordination follows the procedure of Venerable Rāhula, who was the first novice in the Buddha’s dispensation. How Rāhula received monk ordination is the same as today’s monk ordination. When he reached 20 years old and became a monk (bhikkhu), he frequently practiced Insight Meditation (Vipassanā).  Sometimes, the Buddha would give him suitable advice.

Even though he practiced hard in meditation and received suitable advice, he could not gain enlightenment. Similarly, those with immature pāramī  could not become enlightened, even if they tried hard in their meditation practice. Only the Buddha knew the right time, when their pāramī and faculties (indriya) would be mature enough for enlightenment. The faculties are faith (saddhā), concentration (samādhi), mindfulness (sati), effort (viriya) and wisdom (paññā).

You have all seen the lotuses in the lotus lake. Even though the lotus buds appear today, they will not bloom today. They bloom when the time is right. When they have sufficient sunlight and are mature, then they will bloom. So also, it is important for the pāramī  to be mature.

When someone cannot attain enlightenment in this life, one of the causes may be immature pāramī. Another reason is lack of strong faith. The next reason is a lack of strong effort to strive hard in meditation regardless of one’s own life and body. One must make the effort and be able to let go of everything. One can check oneself by comparing the amount of time one spends practicing meditation compared to the amount of time one spends not practicing meditation. Which is more? Maybe one doesn’t really wish for enlightenment, and one’s pāramī is not yet mature.

Look at a would-be traveler about to go on a long journey. He has not yet made a single step. So his destination is definitely very far away. If he makes a step, he will have 99 steps remaining on a journey of 100 steps. If he makes 50 steps, there would be 50 steps remaining. If he finishes 75 steps, only 25 steps will  remain.

In the same way, when one practices meditation one might not reach arahatship straightaway. However, one should gradually move toward one’s final destination, which is liberation. One just has to take one step after another.

At the time [of the Cūļarāhulovāda Sutta], the Venerable Rāhula had become a monk and the rainy retreat had not yet begun. One day, he came to see the Buddha and requested him to teach a method of meditation.  “May the Buddha teach a brief meditation method. Then I will go to a secluded place, and with mind inclined only towards Nibbāna I will try my utmost to practice meditation.”

When we talk about meditation, we are not looking elsewhere for the dhammas, but looking for the ultimate truth within us. We should contemplate on our own mind and body. The Buddha always encouraged his disciples to seek the truth within, not outside. Even though the Buddha  gave many discourses to various people, he placed primary importance on the practice of Vipassanā.

Every dawn and evening, the Buddha  surveyed  the whole universe looking for sentient beings able to attain higher dhammas or enlightenment. At dawn, by using his omniscience knowledge (sabbaññutañāņa), the Buddha surveyed the world.  Starting from his fragrant chamber (gandhakuṭi), he pervaded as far as the farthest end of the universe with his net-like omniscient knowledge (“sabbaññutañāņajālaṃ pharitvā”). The beings who could be helped to be enlightened appeared in the wisdom mind of the Buddha just as one sees images on television.

At that time, even though someone might be staying nearby, if his pāramī were immature and not yet ready for enlightenment, his image would not appear in the mind of the Buddha. In the evening also, the Buddha surveyed the universe in the different directions, starting from the farthest end of the universe and coming to the nearest place (the monastery where he stayed).

One day as usual, just as one casts a net over the sea, the Buddha pervaded the universe with his omniscient power. He saw Rāhula, and was aware that in Rāhula’s mentality, the vimuttiparipācanīyā, the dhamma for liberation and the fruit of arahantship (arahatta-phala) had matured. (“Paripakkato Rāhulassa vimuttaparipācanīya dhammā”).

Then, the Buddha taught Rāhula a suitable meditation technique for him to realise the cessation of all the taints (āsavakkhaya) and to attain the fruit of arahantship (arahatta-phala). In the same way, a meditation teacher nowadays gives suitable meditation instructions to the meditators.

FIFTEEN VIMUTTIPARIPĀCANĪYĀ

There are 15 vimuttiparipācanīyā dhammas, factors that can lead one to enlightenment. These are mentioned in Cūļarāhulovāda sutta and further explained in its commentary. We need to fully develop whichever factors we have in us, bringing them to perfection and maturity. In the case of non-existent factors, we have to cultivate these and bring them to growth. Paripācanīya means to cause things to be matured. Vimuttī means liberation from defilements (kilesa) or taints (āsava).

In the commentary, these 15 dhammas are initially divided into two groups based on different inherent tendencies of beings.

In the first group, the five faculties are mentioned first. These five faculties are the faculty of faith (saddhindriya), the faculty of effort (viriyindriya), the faculty of mindfulness (satindriya), the faculty of concentration (samādhindriya), and the faculty of wisdom (paññindriya).

Saddhā means faith or resolution and determination on something. On a basic level, the saddhā means belief in kamma and its result, and taking refuge in Triple Gem. The higher level of saddhā means to believe in impermanence (anicca), unsatisfactoriness or suffering (dukkha) and non-self (anattā) of all psychophysical phenomena.

Whoever has practiced Vipassanā will know this. When he notes any material and mental phenomena, he sees them quickly arise and quickly pass away. He knows this through personal experience. He can make the decision for himself that all phenomena are impermanent (anicca), unsatisfactory (dukkha) and non-self (anattā). This kind of determination or resolution is saddhā, faith or resolution. ¬¬

The second faculty is viriya. It means energy, or making effort. There are two types of effort, one that is applied to the wholesome (kusala) and the other to the unwholesome (akusala). Altogether these are as follows:

• One makes effort to develop wholesome states of mind that exist already. One tries to bring them to perfection in by practicing until the of path and fruition knowledge (magga-phala ñāņa) is attained.

• For non-existent wholesome states, one makes an effort to cult¬¬ivate and bring them to growth.

• One makes an effort to eradicate existing unwholesome states of mind.

• One makes an effort to prevent non-existent unwholesome states from developing.

The third faculty is that of mindfulness; this means the development of mindfulness, which is the same as the practice in the Discourse of the Foundation of Mindfulness (Satipaṭṭhāna Sutta). There are four foundations of mindfulness. One makes effort to have continuous awareness and observation on his material phenomena, all feelings, all states of mind and mental objects (dhammas).

The fourth is concentration (samādhi). With the faculty of samādhi, the mind is free from hindrances (nīvaraṇa) which can disturb the concentration (such as sensual enjoyment, kāmaguņa). This high level of concentration is to have absorption concentration (appanā samādhi) such as first jhāna, second jhāna etc. It is very peaceful and blissful. If one cannot obtain it, what should one do? As long as one can keep the mind on the meditation object like breathing etc. for five minutes, ten minutes or thirty minutes, one hour and soon on, one can obtain neighborhood or access concentration (upacāra samādhi) which is in the vicinity of jhāna.    

By Vipassanā practice, one can also have momentary concentration (khaņika samādhi) which observes and concentrates on the arising and passing of phenomena from moment to moment.

Whether it is absorption concentration, neighborhood concentration or momentary concentration, as long as one can observe the object, can keep the mind on the object, and the mind is not far away from the object, then one will have concentration (samādhi).

The fifth faculty, wisdom (paññā), does not refer to the worldly knowledge we get from our surroundings. This wisdom actually means understanding the arising and passing away of physical and mental phenomena within oneself.

The indriya actually means ruling faculty or that which has the power to govern its own domain or sphere. The faculty of faith (saddhindriya) means to have ruling power over the domain of resolution or domain of determination, while viriyindriya means having ruling control over effort. Satindriya means to exercise control over those things that are to be noted and remembered. Samādhindriya has the power over the domain of stability and calm. Paññindriya has the power over the things to be known. In short, the faculties (indriya) have governing power over their respective spheres and domains.

To make these five faculties mature, what do we need? These five faculties should be multiplied by three ways (to avoid, to associate, to develop) to give a total of 15 vimuttiparipācanīyā dhammas. These fifteen factors will be explained here.

To develop fully the faculty of faith (saddhindriya), we should do as follows:

1. Avoid those without faith.

2. Associate and approach those with faith.

3. Read, listen and contemplate on those discourses that can inspire confidence and raise faith.

So if we associate with those without faith, our own faith will be reduced and be ruined after some time. Some people might think it does not matter even if one associates with those people. But just as a Burmese proverb says: “If you associate with hunters, you will be a hunter; if you associate with fishermen, you will become a fisherman”. Another example is leaves wrapping dead fish; the leaves will develop a foul smell. But leaves wrapping jasmine flowers etc. will have a fragrant smell. The smell from the fish or the flowers pervades the leaves.

Normally, people might not think about the influence of people around them. We should consider this as the condition of strong decisive support (upanissaya paccayo), which is one of the conditions in the 24 paṭṭhāna. When our associates are people without faith, and this is acting as strong decisive support, we will follow their behavior and thoughts. Soon, the good faith within ourselves will disappear.

On the other hand, if we associate with those with faith, and approach them frequently, then our faith will increase. We should also contemplate discourses that can inspire confidence in us, so the mind will be serene and pleased. Our faith will also be increased.

To develop fully the faculty of effort (viriyindriya), we should

1. Avoid lazy people.

2. Associate and approach people with effort.

3. Develop right exertion (sammappadhāna).

To develop fully the faculty of mindfulness (satindriya), we should

1. Avoid those people who are without mindfulness.

2. Associate and approach people who have mindfulness.

3. Develop the four foundations of mindfulness (satipaṭṭhāna).

To develop fully the faculty of concentration (samādhindriya), we should

1. Avoid those people who are without concentration.

2. Associate and approach people who have concentration.

3. Develop the dhammas that lead to concentration.

To develop fully the faculty of wisdom (paññindriya), we should

1. Avoid unwise people.

2. Associate and approach wise people.

3. Contemplate on dhamma (like aggregates, bases, elements, noble truths, dependent origination etc.) and develop it deeply and respectfully.

Sometimes, when listening to Dhamma, people listen carelessly and without paying attention. If one does not listen respectfully and with serious attention, one will not get to know the profound Dhamma. It is easy to listen to stories or vain talks. There is no need to make extra effort to remember such things. When there are jokes, people laugh; they can remember easily.

When I was young, I heard people say that they went to a Dhamma talk because it had jokes to be laughed at, and because staying at home was very boring. What a sad thing! Those people who came to listen to Dhamma talk because they wanted to laugh at the jokes have a completely wrong attitude. If one loves jokes, one should go to shows of famous comedians or go to a movie. Actually, people should have the right attitude that they must go to listen to Dhamma talks in order to acquire Dhamma knowledge, to gain knowledge and wisdom.

By multiplying these five faculties with the three ways previously mentioned (to avoid, to associate, and to develop) then we get the fifteen vimuttiparipācanīyā dhammas.

The commentary of the Cūļarāhulovāda Sutta also points out another set of 15 vimuttiparipācanīyā dhammas.

“Aparepi pannarasa dhammā vimuttiparipācanīyā — saddhādīni pañcimāni indriyāni, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññāti, imā pañca nibbedhabhāgiyā saññā, meghiyattherassa kathitā kalyāṇamittatādayo pañcadhammāti. “

The first five refer to five faculties like faith etcetera and are the same as mentioned above. The next five are:

6. Aniccasaññā (the perception of the impermanence of all phenomena)

7. Dukkhasaññā (the perception of the suffering aspect of all phenomena)

8. Anattasaññā (the perception of the non-self nature of all phenomena)

9. Pahānasaññā (the perception of things to be abandoned)

10. Virāgasaññā (the perception of freedom from lust)

The remaining five (11 to 15) are the five dhammas that the Buddha preached to Elder Meghiya:

11. Associate with kalyāṇamitta (a good friend).

If you want to have a good business, you should associate with suitable friends with good businesses. If you want to know Dhamma and attain enlightenment, you should befriend and approach those who know and are interested in the Dhamma. The term “good friend” can also refer to any Dhamma teacher who can share the Dhamma properly, and who can teach you the meditation method.

12. Make effort in meditation.

Even if you have good friends, if you don’t make an effort in meditation, you cannot achieve any higher dhamma.

13. Ten types of suitable speech.

In brief, speak sweetly with words free from greed, hatred and delusion. This includes speech concerning Dhamma and meditation, or speech that leads to reduction of defilements.

14. Mindfulness (sati) means having awareness on the meditation object.

15. Wisdom (paññā) means knowing the arising and passing away of all phenomena.

The stated fifteen dhammas are the second set of vimuttiparipācanīya.

These fifteen dhammas that could lead to liberation (vimuttiparipācanīya) were matured in Venerable Rāhula.

INTERNAL CONTEMPLATION OF MENTAL AND PHYSICAL PHENOMENA

What is the meditation taught by the Buddha to the Venerable Rāhula so that he could gain arahatship and final liberation? It is the contemplation of phenomena within oneself.

What are these? When we look at ourselves, we find out the main things are our six sense doors: eyes, ears, nose, tongue, body, and mind.  The corresponding objects to these sense doors are as follows: visible objects, sounds, smells, taste, touch, and mental objects.

Everyone has these mental and physical phenomena (nāma-rūpa). When there is contact of the eye with a visible object, eye-consciousness arises. When eye-consciousness arises, the contact (phassa) that connects   eye-consciousness and the visible object arises. When contact arises, feeling (vedanā) also arises. Perception (saññā), mental formation (saṅkhāra) and consciousness (viññāņa ) also arise with the feeling.

In the doctrine of dependent origination (paṭiccasamuppāda), these six sense doors are called  six sense bases (saļayātana). Because of the six sense bases, contact arises (“saļayātana paccayā phasso”). The contact comes after the six sense bases. Then, because of contact, feeling arises (“phassapaccayā vedanā”). Next, because of feeling, craving arises (“vedanāpaccayā taņhā”). However, in the Cūļarāhulovāda sutta, it is said that contact comes together with eye consciousness.

There are 22 discourses (sutta) in Rāhula-saṃyutta in the Saṃyutta Pāļi. Among those discourses, the eye, visible object to be seen, and eye consciousness (which arises due to the contact of visible object with the eye) are mentioned. With the combination of these three, there will be contact (phassa), feeling (vedanā), perception (saññā), volition (cetanā) and craving (taņhā).

In other discourses, the meditation methods and phenomena mentioned by the Buddha are not the same. For example, in Mahārāhulovāda Sutta, which was delivered when Rāhula was eighteen years old, the Buddha taught contemplation on the Four Great Elements (mahā bhūta), as well as other contemplations such as  loving-kindness (mettā), compassion (karuņā), sympathetic joy (muditā), equanimity (upekkhā), the perception of loathsomeness (asubhasaññā) and perception of impermanence (aniccasaññā).

Sometimes, the Buddha preached about the six elements:  earth (paṭhavī), water (āpo), fire (tejo), wind (vāyo), light (āloka) and consciousness (viññāņa).  Sometimes, the Buddha also preached about five aggregates in detail. They are 1) The aggregate of matter (rūpakkhandha); 2) The aggregate of feeling (vedanākkhandha); 3) The aggregate of perception (saññākkhandha); 4) The aggregate of mental-formation (saṅkhārakkhandha); and 5) The aggregate of consciousness (viññāṇakkhandha)

However, in the Cūļarāhulovāda Sutta that we are discussing today, the Buddha mentioned  8 phenomena with regard to the eye door: eye (cakkhu), visible object (rūpa), eye consciousness (cakkhu-viññāņa), contact (phassa), feeling (vedanā), perception (saññā), mental formations (saṅkhāra), and consciousness (viññāņa).

The same eight phenomena can be described  for the ear door: ear, sound, ear consciousness (which occurs due to combination of ear and sound), the contact that unites the ear and sound, the feeling that occurs due to contact; and the perception, mental formations and consciousness that come together with contact.

For the nose door, there are nose, smell, nose consciousness, the contact that unites the nose and smell, and the feeling that occurs due to the contact. Due to a pleasant smell, there will be a pleasant feeling. Due to an unpleasant smell, there will be an unpleasant feeling. There is also the perception that notes the smell, and mental formations—including volition (cetanā), which is the leader. The consciousness that is only pure awareness of the smell also arises.

In short, there are 8 phenomena respectively with regard to each of the six sense doors: eye, ear, nose, tongue, body and mind. One should be aware of these phenomena in Vipassanā practice because the contemplation on them can let one become arahant. These phenomena are always occurring in us and should be observed. As such, after listening to this Cūļarāhulovāda Sutta, Rāhula became an arahant.

I have explained these factors earlier so that you may find such phenomena in yourselves. All the phenomena have their own characteristics. For example, there is the natural characteristic of the eye. When the visible object strikes the eye, it also has its own natural characteristic.

To know and practice Vipassanā accurately, first we should look for the object to be observed. One should observe the natural characteristics (sabhāva-lakkhaņā) of these objects. Sabhāva-lakkhaņā means that the object has its own natural and distinct characteristics that are not the same as that of other objects.

When we look at different people, we start to note the distinct parts of body and facial features, like the shape of their hair, the clothes they wear, their height, the manner of their walking and so on.  By noting these characteristics and details, we can remember and recognize who they are. Even if someone is coming from afar, we can recognize who he is. If his body shape changes, our previous perception of him does not match the current perception, and we may become confused.

So also, the four great elements in the body have their own individual characteristics, which have nothing in common with the others. The earth element has the characteristics of hardness and softness, while the water element has characteristics of fluidity and cohesion. The heat element has the characteristics of heat and cold. The wind element has supporting and motion as its characteristics. These natural characteristics are called sabhāva-lakkhaņā in Pāļi.

The Vipassanā practice is the observation of these natural characteristics. If one cannot find it, one must make an effort to discover it. When one is sitting on a cushion, one will discover that where the buttocks touches the cushion has the nature of hardness. Sometimes there is a feeling of softness at this touching point. Hardness and softness are the characteristics of the earth element.

Sometimes, there is heat or cold in the body. Sometimes, sweat flows down, and sometimes there is motion and shaking in the body. These are the natural characteristics of fire, water and wind. At the time of these events, don’t think of impermanence (anicca), suffering (dukkha) or non-self (anatta). You should just be aware of the natural characteristics of the four great elements.  

THE STAGES OF INSIGHT KNOWLEDGE

When one is able to observe all these natural characteristics, then the general characteristic (sāmaññā lakkhaņa) will emerge. The general characteristic means the impermanent (anicca), unsatisfactory or suffering (dukkha) and non-self (anattā) characteristics of all phenomena.

How can one observe impermanence? When one sees the arising and passing away of mental and physical phenomena, one understands that they are all impermanent. With the understanding of impermanence, one understands these phenomena are all unsatisfactory and produce suffering. When  one understands unsatisfactoriness, one also understands that there is no self, no I, or any controller at all. So one will understand non-self (anattā). By starting with the observation of the natural characteristics (sabhāva-lakkhaņa), insight knowledge (Vipassanā ñāņa) increases gradually.

When one sees that all arising phenomena soon pass away, one l gains the knowledge of arising and passing away (udayabbaya-ñāņa). On seeing this arising and passing away again and again, one’s mindfulness, concentration and insight knowledge gain strength. Then one will not see the arising of phenomena but only more clearly be aware of the dissolution and passing away of these phenomena. One has attained the knowledge of dissolution (bhaṅga-ñāņa).

One may feel fearful when seeing that things keep dissolving, so one will gain knowledge of fearfulness (bhaya-ñāņa). Earlier, one may think ‘this I is the one who sees the phenomena’ but at this time one will know that there is no ‘I’ at all. Now, one is clearly aware of the danger and faulty nature of all phenomena. One then gains the knowledge of things as dangerous (ādīnava-ñāņa). Later one feels disenchanted from one’s own physical and mental phenomena. One will no longer be attached to them as before, and thus reach the knowledge of disenchantment (nibbidā ñāņa).

Then, one does not want to dwell with these phenomena anymore and desires to escape from them. One will gain the knowledge of desire for deliverance (muñcitukamyatā ñāņa).  If one wishes to escape from these phenomena, one needs to reflect on the phenomena. This is the insight knowledge of reflection (paṭisaṅkha ñāņa).  When one observes them again and again, there is no desire or aversion towards the formation of these phenomena. One can keep the mind balanced, and equanimity arises towards them. One will obtain the knowledge of equanimity towards all formations (saṅkhārupekkhā ñāņa). This is how insight knowledge grows in stages.

When the knowledge of equanimity towards all formations (saṅkhārupekkhā ñāņa) is fully matured, the formations will cease and Nibbāna, the cessation of suffering, will be realized by path knowledge (magga ñāņa). After this knowledge, fruition knowledge (phala ñāņa) will occur.

HOW THE VENERABLE RĀHULA GAINED ENLIGHTENMENT

We now go back to the story of the Venerable Rāhula.

As usual, the Buddha went for alms-round. After eating, He called Venerable Rāhula to bring asitting-cloth and to follow Him to the Andhavana Grove (the forest of blind men), which was near Jetavana monastery. There were many devas and brahmas who had made wishes together with Rāhula in past lives. These celestial beings had known in advance that the Buddha would guide him up to arahatship on that day. They were very delighted because they could also listen to the Dhamma that would lead Venerable Rāhula to final liberation.

The Buddha walked in front, and Venerable Rāhula followed. The celestial beings had gathered and were waiting in the Andhavana Grove. When arriving there, the Buddha sat under a tree and the Venerable Rāhula sat in a suitable place. Then the Buddha started to teach him meditation.

This meditation method is the same as the method mentioned earlier. For the Venerable Rāhula to become mature in wisdom, and for him to investigate the Dhamma within himself, the Buddha asked him several questions.

“What do you think, Rāhula? In you, is the eye permanent or impermanent? “

We can consider this way in ourselves. When we are young, our eyes are good and sharp. Now, when we reach sixty years old, will our eye sensitivity (cakkhu-pasāda) still be as good and sharp? Certainly not. In this way, we can see the impermanence of our eyes in a general way.

For better understanding, let’s look at a river. We think the river is the same all the time. But actually, the water is flowing all the time.  The water in the morning is certainly not the same as the water in the evening. Even if we  scoop out water in a barrel, and then take another  scoop, we cannot get the earlier water anymore. Not even the water or the hand that holds the barrel are the same. The hand that earlier held the first scoop of water is not there anymore. However, because the next hand is quite similar to the earlier one, we never see the passing away of the earlier hand.

In actual sense, the life-span of eye sensitivity is equivalent to 17 mind moments (cittakkhaņa). After every 17 mind-moments (cittakkhaņa), new eye sensitivity will take place. A mind-moment exists for a very short time. So also new eye sensitivity exists for a very short time and soon it disappears.  But we think our eyes are there all the time.

Actually, the eye sensitivity is impermanent in the sense of non-lasting and non-enduring. In Discourse of non-arising (Anuppada sutta), the Buddha said clearly, “Ahutvā sambhonti, hutvā paṭiventīti ’”. The nature of impermanence (anicca) means that phenomena have no core nature of their own but come to be when their conditions exist. After arising, they will totally fade away. When fading away, they do not move to another place.

To illustrate  impermanence, let’s look at the flame of a candle. How does it come to be? First, there must be the wick and the wax of the candle. Then we light the candle with matches, and flame comes to exist. Due to existing conditions of wick, wax and matches, the flame appears. It does not come on its own. When we blow out the flame, where does this flame go? It goes nowhere. It  just extinguishes and disappears.

According to this Pāḷi sentence “ahutvā sambhonti, hutvā paṭiventīti’; ahutvā means it never appeared in the past; sambhonti means due to suitable conditions, it appears; hutvā paṭiventi means after appearing, it will cease.  Hence, the meaning of anicca denotes things come where they never appeared before, and then disappear to where they never went before.

Due to arising and passing away, impermanent nature is oppressive. This is the nature of unsatisfactoriness or suffering. That thing which is impermanent always disturbs or oppresses us, it comes and goes by its own course; so can it be called ‘belonging to us’. or Likewise, can we believe that this self exists? We cannot. These are the characteristics of non-self.

The Discourse of Characteristics of Non-self (Anattalakkhaņa Sutta ), contains  the following sentence:  ‘Evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. It means ‘may my form be such, my form not to be such.’ Can we control the form or the shape of our body to be such and such? We cannot. Due to suitable conditions, it comes to be. Then when conditions are no more, it will cease.  That is how we see the nature of impermanence (anicca), unsatisfactoriness (dukkha) and non-self (anattā) of all phenomena.

We now go back to the Cūļarāhulovāda Sutta. The Buddha asked Venerable Rāhula.

“Taṃ kiṃ maññasi, Rāhula, cakkhu niccaṃ vā aniccaṃ vā”ti?

Rāhula, what do you think?  Is eye sensitivity permanent or impermanent?

“Aniccaṁ, bhante”

He answered, ”Impermanent, Venerable Sir.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”.

“What is impermanent [referring to eye sensitivity], is this unsatisfactory or satisfactory?” “Unsatisfactory, Venerable Sir”.

“Yaṁ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṁ samanupassituṃ — ‘etaṃ mama, esohamasmi, eso me attā’”ti?

Is what is impermanent, suffering, and subject to change,  proper to be regarded thus: ‘This is mine, this I am, this is my self?’

”No hetaṃ, bhante.”

No, venerable sir.

According to the statements above, the Buddha asked Venerable Rāhula to consider on the eye whether it has impermanent nature and so on. We  have to consider this too. For example, we see a flower, this object will be reflected in our eyes. The flower outside of us is not the same as  the image of the flower in our eye sensitivity. The shape of flower etc. is the visible object (rūpārammaņa) and it is the object for eye sensitivity. This visible object has a life span of 17 mind-moments. It appears in the eye sensitivity and will pass away in a very short time. It is not the outside flower that will fade away so quickly, actually we refer to the visible object (the image of the flower) that appeared in the eye sensitivity that has an obviously impermanent nature.

To see the impermanent nature more clearly, we can consider sound as the object of the ear door. When we hear a sound, it passes away soon afterwards. Just as you are hearing my Dhamma talk now, each word that I have spoken has already passed away. The next word will come and also will soon pass away. Each sound arises and ceases soon. Just as sound passes away, the visible object (rūpārammaņa) in our eye sensitivity will also pass away. We will see the next visible object, and it will also disappear soon afterwards.

Then the Buddha asked Rāhula about the eye consciousness. The eye consciousness will appear when the visible object comes into contact with eye base (or eye sensitivity). The visible object and eye base are the conditions for the eye consciousness.

Let’s look at a lighter. As long as there is gas in it, when we press the button, the small metal wheel will strike against the stone inside. Thena flame will appear. Similarly, when the visible object strikes the eye base, the eye consciousness will appear. This is also impermanent, exists for a short moment and soon passes away.

In another sutta, the Buddha preached the eye base or eye sensitivity is impermanent, as is the visible object that is its object. How could it be that the eye consciousness, which depends on both of these, could be permanent? The eye consciousness is also impermanent.  This is a very noteworthy point. We should really bear this in mind: the dhamma arising from impermanent phenomena can never be permanent.

We should consider that the life of a human is mortal. The mother will die one day. But how can it be that the children born from her cannot die?

Then we could consider the contact (phassa) born of the combination of eye sensitivity, visible object and eye consciousness. These three causes are impermanent. Could the contact which is the result of them be permanent? No, it is also impermanent.  Next, can the feeling that arises due to the contact be permanent and exist all the time? No, it is also impermanent.

Then,can  the perception (saññā) that notes the object, the mental formation – including the volition (cetanā) that creates motivation and the consciousness (viññāṇa) that knows the object, be permanent? No, they are also impermanent.

Then the Buddha asks Rāhula about the phenomena at the eye door :1) the eye base or eye sensitivity; 2) the visible object; 3) eye consciousness; 4) eye contact; 5) feeling born of eye-contact; 6) perception of the object; 7) mental formations  on the object; 8) consciousness that knows the object.  Altogether there are 8 phenomena with regard to eye door.

The Buddha continued to ask Rāhula with regard to ear door, nose door, tongue door, the 

body door and mind door. There are 8 phenomena for each door. All the phenomena are impermanent.

In brief, the Buddha asked Rāhula to consider, and to investigate the sense bases, sense objects, sense consciousness, contacts, feelings, perceptions, mental formations (including volition) and consciousnesses for himself.

The Buddha asked Rāhula: “Are these phenomena in him impermanent, unsatisfactory and non-self?” Yes, Rāhula assured himself that these phenomena are indeed impermanent, unsatisfactory and non-self.

We can use more examples to show these ultimate truths. Someone sees his friend coming from afar. With wonderful and delightful feelings, he hugs him. The friend from afar is not same as the one he hugged. To make it clearer, we can consider the mechanism behind the movie. When the movie is shown in slow-motion, even a lifting of a leg requires many frames of film.

So also, as the friend is moving closer, there are many forms of him. Which one do you call as your friend? How about ourselves? There are many physical and mental phenomena that arise and disappear quickly. Which one can we call ‘our own’, ‘belonging to us’, or ‘our self’? Even in a moment, billions of phenomena arise and pass away. As said earlier, matter only lasts for the life span of 17 mind moments.

When one sees the impermanence of eye consciousness etc., what are the benefits? As the eye consciousness fades away, the feeling that comes with it will also pass away. There is no pleasant or unpleasant feeling anymore.  At the moment of seeing, it is just seeing, there will not be craving for the form or visible object at all. One becomes disenchanted with this visible object and will not desire it at all.

When asked by the Buddha, Venerable Rāhula reassured himself that the impermanent, unsatisfactory and non-self nature of the eight phenomena apply to  all six sense doors. From the knowledge of arising and passing away, his insight knowledge matured gradually until the knowledge of equanimity towards all formations (saṅkhārupekkhā ñāņa) came into existence.

Then, at the ending part of the Cūlarāhulovāda Sutta,

…tasmimpi nibbindati. Nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

Nibbindaṃ virājjati, means when one is disenchanted from the visible object, one will be free from craving, and one will not find pleasure in that object. When one does not find pleasure in conditioned things (saṅkhāra) like eye sensitivity or visible object, one will incline the mind towards Nibbāna. This is the arising of path knowledge (magga ñāņa).

Virāgā vimuccati, means when the mind is free from craving, the mind will be free. Vimuccati refers to fruition knowledge (phala ñāņa).

Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. When one is freed, one will become aware that he is freed. This stage is the reviewing knowledge (paccavekkhaņa ñāņa).

When the Buddha preached the meditation method in detail, Rāhula’s mind became deeply engrossed in the Dhamma. In a short moment, his insight knowledge matured in stages and he gained path and fruition knowledge of stream-entry (sotāpatti magga-phala). Then, he again practiced Vipassanā. His insight knowledge became mature, and he gained the path and fruition knowledge of a once-returner (sakadāgāmi magga-phala).

Then again, he continued to practice Vipassanā and his insight knowledge gained momentum. He attained the path and fruition knowledge of non-returner (anāgāmi magga-phala). Then he continued Vipassanā and his insight knowledge progressed. At last, he gained the path and fruition knowledge of arahant (arahatta magga-phala).

In brief, by means of the different levels of path and fruition knowledge that arose as his insight knowledge gradually grew, he attenuated his defilements little by little. Lastly, he became an arahant. As recorded in the Cūļarāhulovāda Sutta, as this sutta was being preached, the Venerable Rāhula was freed from taints and liberated forever. (“ “imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato Rāhulassa anupādāya āsavehi cittaṃ vimucci.”)

At the same time as Venerable Rāhula was listening to the Dhamma,  thousands of devas and brahmas were listening too. These celestial beings were his previous companions. During the dispensation of Padumuttara Buddha, they had made the same wish to be liberated. While listening to the Dhamma, they gained different stages of enlightenment. Some became stream-enterers (sotāpanna), some became once-returners (sakadāgāmī), and others became non-returners (anāgāmī) or arahants. They were liberated from the defilements.

This comes to the end of this Cūļarāhulovāda Sutta.

 

END OF THE LIFE OF THE VENERABLE RĀHULA

How long was his monkhood? When did he pass away? There is no record of the exact date of his death in the Tipiṭaka. We can only guess.  After Mahāpajāpati Gotamī the queen mother attained the final passing away (parinibbāna) and before the Venerable Sāriputta had attained parinibbāna, the Venerable Rāhula attained parinibbāna.

Where did he pass away?

From the Realm of thirty-three gods (Tavatiṃsa). Why? It might be he had many companions there and they had invited him to join them. Venerable Rāhula was a very special person as he did not attain parinibbāna in the human world. Maybe his relics are still in the Tavatiṃsa  deva realm.

Before Mahāpajāpati passed away, she mentioned that she would not see the parinibbāna of the Buddha as well as Venerables Rāhula, Ānanda, Nanda, and Sāriputta.  She would enter to the parinibbāna first.

To support this fact, when she attained final passing away, the Venerable Rāhula and Venerable Nanda had already become arahants. However, Venerable Ānanda was still a stream-enterer. So he was very upset and cried when she passed away. With a very emotional voice, he urged others to come and pay respect to her remains.

Then, at another time, when the Buddha was eighty years old, the Venerable Sāriputta passed away around November (on the full moon of the Burmese month of Tazaungmon) and the Buddha passed away in May (on the full moon the Burmese month of Kason). When Venerable Sāriputta considered his remaining life span (āyu-saṅkhāra), he realized that there were only seven days left. He further considered that Venerable Rāhula had already passed into the realm of Thirty-three gods (Tavatiṃsa) while the Venerable Kondañña was at Chaddanta Lake.

That is why we can be certain that Venerable Rāhula  passed away before Venerable Sāriputta..  These incidents are mentioned in the commentary.

In conclusion, the meditation method given by the Buddha to the Venerable Rāhula,  is the contemplation of eight phenomena respectively in the sense doors, has been described. 

May you practice as the Venerable Rāhula did.. And may you realize the Noble Dhamma soon.

Sādhu! Sādhu! Sādhu!