R  E  S  O  U   R  C  E  S

Expansion - Kondañña - Devas - Insight

EXPANSION:

This section introduces quite a different style. In the previous section the Buddha gives a detailed description of the Truths, both philosophically and practically. The form is that of a lecture, an exegesis. The implications contained in the principles offered were both radically new and extensive. Perhaps to give the five monks some space to assimilate all this information the Buddha now gives a systematised review, of each truth, in relation to three phases. He offers a framework indicating how these truths should be contemplated and all four progressively cultivated.

The three phases (of each Truth) are:
• 1) Knowledge of the truth itself.
• 2) Knowledge of what has to be accomplished regarding this knowledge.
• 3) Knowledge that what has to be accomplished has been accomplished.

The style of this is section is very personal and reflective; which brings the sutta to life when one considers that the Buddha is speaking here in relation to the unfolding of his own enlightenment. The twelve factors are the result of a thorough self examination by the Buddha, on his enlightenment, and provide a definition of that enlightenment. "Now knowledge and insight have arisen in me so that I know: Sure is my heart's release. This is my last birth. There is no more becoming for me." As with many of the teaching terms and formula these twelve can be contemplated as being sequential or simultaneous; as a progressive cultivation or a single contemplation. Although it has become a stock phrase, even as much as a cliche ending many suttas, the atmosphere, energy and sincerity of the Buddha, coupled with the profundity of his teaching, would indeed have caused "The company of five monks to be glad and rejoice at the words of the Buddha." The end of this section marks the end of the Buddha's doctrinal explanation.

KONDAÑÑA:

In this section there are two items warranting investigation.
• The first is Venerable Kondañña's attainment of; "the pure and stainless eye to see the Dhamma". There are many interpretations as to the extent of this attainment and their discussion here is not warranted . What is important to note is that the Buddha's teaching has been understood. We have immediate evidence that the four noble truths can be understood and that they lead to enlightenment.
• The second item is the way that Venerable Kondañña perceives the meaning of the truths; i.e. his summation of them - "whatsoever is of a nature to arise is likewise of a nature to cease." This 'whatsoever' refers to the five groups and his insight is that they are all impermanent. As discussed earlier the cause of our suffering is craving (to be pleasure). If all the things that are likely to bring pleasure are impermanent it follows that craving, or becoming them, inevitably leads to dissatisfaction and suffering, and the need to become something else. There is no lasting peace in this constant becoming. The Buddha qualifies his enlightenment at the end of Section 3 by saying - "There is no more becoming for me," Venerable Kondañña understood. The Buddha's last words before he died were "subject to decay are all things - strive on with diligence."

Following Venerable Kondañña's insight, which must have been a joyous thing in itself, we now read of the ecstatic broadcasting of the Buddha's "setting in motion of the wheel of truth" by the respective deities, from one heavenly realm to another. This highlights the idea in Buddhist cosmology that even heavenly beings are subject to impermanence. It is understandable that they would have raised a cry of joy upon hearing of this path of liberation, as it would be a source of release from becoming, even for those in the Brahma World.

The Devas of the earth were the first to raise the cry and they must have been listening in to have been able to do so. They were similarly present to attest to the Buddha's right to enlightenment when challenged by Mara, which means they were present to witness his actions prior to his enlightenment. The inference here is that not only are the actions of a Buddha noted but all actions cause the spirit and energy of the universe to react (not necessarily always all the way to the Brahma World). All the occupants of all the realms concede that these truths are irrefutable - "not to be overset by any recluse or brahmin; any Deva or Mara or Brahma, or by anyone whatsoever in the world - - ". The extent of the world's reaction to the expounding of these truths was that "the thousandfold world-system quaked and quaked again- - - and an immeasurable mighty radiance shone forth." That this radiance surpassed even the the magic powers of the Devas is to put truth higher than power.