Exploring the Path - Pāli Course

On one occasion the Buddha revealed to the Venerable Ānanda different existences of a poor animal, when they encountered a filthy sow. Even though the sow had lived previous existences in the Devaloka and as a princess, its kamma had brought it down once more into the animal world (tiracchānnayoni) in its current existence. Considering the migration in samsāra and the suffering involved (samsāradukkha) the Buddha uttered these verses as quoted in the Dhammapāda.

Thus, when realizing the dependent arising in backward order (paṭiccasamuppādaṃ paṭilomaṃ) the Buddha elucidates that only when the cause, the origin or the ‘arising of the suffering’ is eliminated, can suffering be stopped.

The Buddha made clear that suffering gets removed only through the elimination of its arising; that is, with the cessation of its cause, suffering comes to an end, not by any other way.

That is why after the Venerable Sāriputta heard the condensed vital summary of the Buddha’s teaching he became thrilled, as this was exactly what he had been looking for but never heard:⁸

Likewise, the current Nirodhasaccaniddeso, the ‘exposition of the truth of the cessation of suffering’ begins with the following explanation:

The Buddha then repeats all identical stages as he describes in the Samudayasaccaniddeso, the ‘exposition of the truth of the arising of suffering’,¹⁰ and designates how at each and every position that is felt as ‘enticing and pleasurable’ (piyarūpaṃ sātarūpaṃ) – i.e., where the suffering arises – it can likewise be ‘eradicated and extinguished’ (ettha nirujjhamānā nirujjhati).

But how can this be applied and essentially realized?

It is here that the mediation teacher S.N. Goenka, in his Vipassanā courses, emphasises the exact link where the process of multiplication can be stopped. He refers to – as highlighted in the dependent origination (paṭiccasamuppā) – the link of the existing present moment, where during each moment sensations (vedanā) arise¹¹ potentially resulting in craving, as the opportunity to break the process of continuation:

It is at the same instant of that very same process – when sensations arise, stay and pass away – that through silent observation the meditator develops the ability to let go by non-reacting. Automatically the meditator is bound to note the changing nature of the ongoing process of different occurring sensations and thus becomes triggered to develop a glimpse of the first of the three basic characteristics: impermanence (anicca). At the same time, a basic comprehension of this ongoing change prompts the meditator that even all these sensations, that may be felt as enjoyable, are also bound to change and, when attachment occurs, suffering (dukkha) ensues. But if by not responding with craving or holding on to these sensations – whether they be felt as enticing, repellent or neutral – the meditator maintains calmness of mind, equanimity and neutrality, then:

This is also highlighted in the Dukkhasutta, where the Buddha underscores the importance of sensations (vedanā). When one does not react with hankering, longing or repugnance towards these, but maintains calmness and equanimity of mind, the habitual reactive pattern to respond with craving is reduced.

Of course, this entails a long and enduring process of training and meditative practice. When the Venerable Assaji resolved the quest of Sāriputta he also provided an indication to all meditators:

While facing the ups and downs during the process of a sitting, one’s silent, non-attached, remote and objective observation will remove reactive mental conditionings that keep arising. When Ven. Assaji refers to states that have arisen from a cause and are conditioned, (saṅkhātā) with their cause explained by the Tathāgata (saṅkhārā) and the approach for elimination of those conditioned states (saṅkhāranirodho) he highlights, in regards to saṅkhārā, what the Buddha has highlighted in the Khajjanīyasutta.¹³

But here the Buddha paved the path by providing with the fourth Noble Truth a way to abolish one’s habitual patterns, to reduce one’s reactive conditioning and to remove the pushing force of one’s saṅkhārā. A starting point has been portrayed in the following verses closing the sutta called ‘Dwelling in Happiness’ (sukhavihārasutta):