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Hello Lal,
Could you help me understand the following passage from the Kiṁsukopamasutta, translated by Bhikkhu Sujato?
“Yato kho, āvuso, bhikkhu yaṁ kiñci samudaya dhammaṁ, sabbaṁ taṁ nirodha dhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.
Sutta Central translation:
‘When a mendicant truly understands that everything that has a beginning has an end, at that point their vision is well purified.’
Is this translation accurate?
I would imagine that it probably means that someone who understands the origin and cessation of Dhamma is a Sotapanna.
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The Buddha explained how suffering arises (dukkha samudaya; related to samudaya dhamma in the verse) and how it can be stopped (dukkha nirodha; related to nirodha dhamma in the verse).
- As long as the rebirth process continues, suffering does not stop. Of course, there can be bouts of pleasure within that time, for example, when born in a Deva/ Brahma realm (even some humans suffer much less than most humans). However, most rebirths are in lower realms (apayas), and that cannot be stopped until one at least comprehends dukkha samudaya.
- A key aspect of dukkha samudaya is the ‘seed for attachment to sensory inputs.’ That is the ‘kāma saññā‘ (perception of sensory attractions). We would not attach to sensory inputs unless they have colors, tastes, smells, pleasing sounds, or touch (sex included). But the Buddha taught (and modern science confirms) that things in the world do not have those attractive features; i.e., they are ‘mirages’; they are made up by the mind (or, scientists say, by the brain). See “Human Life is Unlivable in a ‘Colorless’ World.”
- That understanding is the key to dukkha nirodha. One becomes a Sotapanna by ‘seeing that clearly.’ (dassanaṁ suvisuddhaṁ in the verse).
I hope you get the idea. Please feel free to ask questions. Of course, it must be explained in detail, for example, how dukkha samudaya is maintained with each attachment to a sensory event via Paṭicca Samuppāda, starting with ‘avijjā paccayā saṅkhāra.’ That step is initiated with the mirage of a ‘kāma saññā.‘
- See “What Does “Paccayā” Mean in Paṭicca Samuppāda?“
- Once that is understood, one’s mind would never be ‘fooled’ by the mirage of ‘kāma saññā,‘ and one becomes a Sotapanna. However, a Sotapanna has not yet eliminated the tendency to attach to such ‘kāma saññā,‘ i.e., kāma rāga. That happens after cultivating Satipaṭṭhāna, and then one becomes an Anāgāmi.
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When I read the translation, I initially thought that it referred to the anicca nature. Essentially, the contemplation of anicca as “[every pleasurable experience] that has a beginning also has an end,” which is technically correct.
But when I saw the Pali terms “samudayadhammaṁ” and “nirodhadhammanti,” I assumed that it was probably referring to exactly what you explained.
I think this is a good place to thank you for everything I’ve learned on your website!
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Yes. It is all about ‘how suffering is initiated/maintained’ and how ‘it can be stopped.’
- The critical point is that ‘suffering’ does not mean the ‘feeling of discomfort or pain’ at that moment.
- It is about ‘suffering in the rebirth process.’
- Thus, even if the feeling experienced at that moment is a ‘sukha vedana,’ attaching to it will still maintain the rebirth process. It will never stop ‘future suffering.’
- But that does mean one must avoid all ‘sukha vedana.’ Initially, one must stop doing akusala kamma based on attachment to such sukha vedana. However, as one comprehends more of the ‘anicca nature’ of trying to get more of such sukha vedana, one will avoid excess sukha vedana and try to live a simple life.
- Also, there is no point in subjecting oneself willingly to ‘dukha vedana‘ either. After all, the goal is to stop all ‘dukha vedana.’
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