kammassakatā-ñāṇa and becoming a bhikkhu

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On dhammawheel someone wondered if monks should believe in kamma and rebirth and Robert Eddison replied:

Robert Eddison: I think there’s good reason to believe that those who denied kamma and rebirth would have been refused upasampadā.

From the suttas we learn that when a samaṇa from another teaching sought admission as a bhikkhu, the standard procedure was a four‑month probation to test his suitability, though the Buddha sometimes granted exemptions in individual cases.

The suttas don’t spell out the details of this probation, but the Vinaya’s Mahāvagga does. It lists five possible ways a probationer could fail, the fifth being especially telling:

5. He’s displeased when anyone disparages the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s pleased when anyone disparages the Buddha, the Teaching, or the Sangha. He’s pleased when anyone praises the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s displeased when anyone praises the Buddha, the Teaching, or the Sangha.

When he fails in this way, he should not be given the full ordination.

And this is how someone who has been a monastic of another religion passes his probation:

  1. He’s pleased when anyone disparages the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s displeased when anyone disparages the Buddha, the Teaching, or the Sangha. He’s displeased when anyone praises the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s pleased when anyone praises the Buddha, the Teaching, or the Sangha.

When he passes in this way, he should be given the full ordination.

SuttaCentral

Later, an exemption is introduced: the Jatilas were to be admitted directly, without probation. The rationale was that they already upheld the doctrines of kammavāda and kiriyavāda – that deeds are real and that actions bear results.

But any dreadlocked, fire-worshiping ascetic who comes to be ordained should be given the full ordination without probation. Why is that? Because they believe that deeds and actions have results.

So if one had previously followed a kamma‑denying teacher such as Ajita Kesakambali or Pakudha Kaccāyana, surviving probation would mean consistently approving when their materialism was criticized and kammavipāka affirmed. If one still clung to those views, one would hardly be able to do so (at least not in good faith) and thus would fail the probation.

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Hmmm for some reason my writing was included in a quote. seems to be some issue with the forum at the moment.

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yes.. it seems that all of your posts you initiated are highlighted as if a quote. Actually, it must be the new settings.. My posts are done in the same way. First one is hilighed like a “quote”.

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Amazing that it seems to take only 4 months to change one’s view. How much of believe is within the control of volition?

Yes, another thing I would think of is that novice monks with wrong views can be dismissed telling them not to refer to the Buddha as his teacher. It’s in Pc 70. Although that rule technically is saying about view on what’s obstructive and what’s not.

It’s damaging nowadays if we have monks who actually downplay the importance of having right view for those intending to ordain.

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The 4 months is to be sure they really had right view at that level. They shouldn’t even ask to join the sangha in the first place if they don’t have basic understanding.

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It is quite common to vow to wait 4 years even though 4 months is required. There is actually a monk from Greece who stayed as a samanera for four years. He is a very powerful and knowledgeable Mahathera now.

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mahāsīhanādasuttaṃ

8. The Greater Discourse on the Lion’s Roar

esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca.
Venerable Sir, I go for refuge to the Blessed One, to the Dhamma, and to the Bhikkhu Saṅgha.
labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.
Venerable Sir, may I obtain the going forth (pabbajja) in the presence of the Blessed One, may I obtain the higher ordination (upasampadā).”
405. ‘‘yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.
405. “Kassapa, whoever, having formerly belonged to another sect, desires the going forth (pabbajja) in this Dhamma and Vinaya, desires the higher ordination (upasampadā), dwells on probation for four months. After the lapse of four months, if their minds are well-disposed, the bhikkhus give them the going forth and the higher ordination for the state of a bhikkhu.
api ca mettha puggalavemattatā viditā’’ti.
However, the distinction among individuals is known to me here.”
‘‘sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhanti pabbajjaṃ, ākaṅkhanti upasampadaṃ, cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.
“Kassapa, if those who formerly belonged to another sect, desiring the going forth in this Dhamma and Vinaya, desiring the higher ordination, dwell on probation for four months, and after the lapse of four months, bhikkhus with well-disposed minds give them the going forth and the higher ordination for the state of a bhikkhu,
ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā’’ti.
then I will dwell on probation for four years. After the lapse of four years, may bhikkhus with well-disposed minds give me the going forth and the higher ordination for the state of a bhikkhu.”

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mistake…

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Ledi Sayadaw, The Manual of Light (Alin-Kyan), Chapter One, “The Stark Ignorance of Kamma (Kamma-sammoha) and the First Light (Kammassakata-nana).”

The Stark Ignorance of Kamma (Kamma-sammoha) and the First Light (Kammassakata-nana)

Knowledge in seeing that all beings have Kamma only as their own property.

I shall now set forth the first pair - Kamma-sammoha and Kammassakata-nana. Of these kamma-sammoha means:-

Not understanding kamma, and
Not understanding the resultant of kamma.

Not understanding kamma.

Not understanding the fact that all beings have kamma only as their own property; that they must inherit their own kamma: that kamma alone is their origin; that kamma alone is their real relative; and that kamma alone is their real refuge.

Not understanding which of their actions - bodily, verbal, or mental - are unwholesome in the sense that they are kammically unprofitable (a-kusalo).[1]

Not understanding the fact that unwholesome actions bring unwholesome resultants in their future births, and would cast them down into the Four Lower Worlds of unfortunate existences (apaya).

Not understanding which of their actions - bodily, verbal, or mental - are wholesome i.e., kammically profitable (kusalo).[2]

Not understanding the fact that wholesome actions bring wholesome resultants in their future births, and would send them to the fortunate existences of the human world and the world of devas. Not understanding the nature and characteristics of kamma in the above stated manner therefore amounts to ‘not understanding kamma’.

Not understanding the resultant of kamma:

Not understanding the fact that lives of beings do not end at their biological death, but that they would arise in another existence where their kamma casts them, sends them, drags them. assigns them, or places them.

Not understanding the fact that there exist an infinite number of sentient beings - though not visible to the ordinary human eye - in the tortuous worlds of niraya, hungry spirits (petas), fallen spirits (asurakdvas), and animals (some species common to human knowledge.)[3]

Not understanding the fact that if they commit unwholesome acts they are liable to be born in those four lower worlds (apaya), after their death.

Not understanding the fact that there exist infinite numbers and types of human beings, visible to the ordinary human eye, as well as an infinite number of spirits and devas, good or bad, together with those inhabiting the six deva lokas (worlds) and higher up, the Brahma Lokas of the Fine-Material Realms (rupa brahmas) and Non-Material Realms (arupa brahmas).

Not understanding the fact that through acquisition of merit such as giving (dana), virtue or morality (sila) and developing concentration (bhavana) beings are bound to be born in those fortunate planes of the human world and the celestial realms of devas and brahmas.

Not understanding the fact that there exists the round of births (samsara), that is beginningless and endless.

Not understanding the fact that all beings are subjected to good or bad destinies through their own acts, good or bad as the case may be, and that beings are born from existence to existence, incessantly, according as their own kamma dictates.[4]

Failure in understanding all those things is called Stark Ignorance of Kamma or kamma-sammoha.

(Here ends a brief exposition of the First Stark Ignorance.)

(B) 1: Kammassakata-nana.- (The First Light):-

Kammassakata-nana means:-

Understanding kamma, and
Understanding the resultant of kamma.

Understanding ‘kamma’ and its resultant:

Understanding the fact that all beings have kamma only as their own property; that they must inherit their own kamma; that kamma alone is their real relative; and that kamma alone is their real refuge.

Understanding which of their actions - bodily, verbal, mental - are unwholesome or kammically unprofitable, that they would bring unwholesome resultants in their future births, and would cast them down into the Four Lower Worlds.

Understanding that such and such actions of theirs are wholesome or kammically profitable; that they would bring wholesome resultants in their future births, and would send them to the fortunate existences of the human world and the worlds of devas.

To understand all those things is called Kammassakata-nana

(Here ends a brief exposition of Kammassakata-nana.)

Dreadful indeed is the Stark Ignorance of kamma. All sorts of wrong views (miccha-ditthi) stem from it. Kammassakata-nana, (on the other hand), is the refuge for the wayfarers of samsara, the beginningless round of births. It is only under the guidance of this Light that beings do meritorious things such as giving, observe morality, or develop mental concentration and attain successful existences as men or devas or Brahmas. And it is this Light that enables one to practise wholesome deeds to perfection (parami kusalo) that are the prerequisites for enlightenment of all classes such as the Perfect Self-Enlightenment of a Buddha. or the solitary Self-Enlightenment of a Pacceka-buddha, or the arahatship as Noble Disciples (savaka bodhi).

The Light of Kammassakata-nana exists in those men and devas in the innumerable universes or world systems, who have Right View or Samma ditthi. In our universe too, even during the ‘empty’ kappas, i.e., where the world goes without the benefit of any Buddha, this Light exists. By Right View (samma ditthi), of course, we mean this Light of Kammassakata-nana.

At the present time this Light prevails among the Buddhists and Hindus in the world. Among people of other creeds, and among animals, this Light does not exist. Few among the inhabitants of the tortuous realms of niraya, the fallen spirits (asurakaya world) and the hungry spirits (peta world) have the benefit of this Light. Those beings who do not possess such Light dwell in the darkness of kamma-sammoha. As they are enveloped in Stark Ignorance, the path leading to successful existences in their round of births is lost to them. And being incapable of lifting themselves up to the fortunate planes of human, deva or Brahma existences, they are destined to go down to the Lower Worlds, whose portals are ever wide open. For these people, thousands, tens of thousands, hundreds of thousands of existences may pass without their ever getting the slightest benefit of this beneficient Light.

Only in the case of a confirmed Buddha-to-be, i.e., a bodhisatta who has obtained the word of assurance from a living Buddha about his future Buddhahood in specific terms, has the shroud of ignorance been lifted already so that even when born an animal, he is yet endowed with this Light. Considering the fact that this Light belongs to the holders of Right View even during the world-cycles (systems) or kappas devoid of any Buddha. and in those universes that lack the benefit of a Buddha’s arising; and also considering the fact that Buddhas do not arise in the world only to expound this Light but to expound the Light of Knowledge that penetrates the Four Noble Truths (catu sacca pativedha-nana); the Light of Kammassakata-nana cannot be called the Light of the Buddha’s Teaching - in spite of its occurrence in many a Buddhist text. For it is merely a worldly Light, the Light that does not shed its rays beyond samsara. People who have the benefit of the Buddha’s Teaching, therefore, if they are wise enough, will not remain satisfied with the mere Light of Kammassakata-nana - which is not really meant by the Buddha - but will rouse themselves up to acquire the true light of the Buddha’s Teaching. For this indeed is the wise course.

(Here ends the exposition of the first pair - Stark Ignorance of Kamma and the First Light.)

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I will add here that without the understanding of kamma and result there is no possibility of higher understanding. Anatta and dependent origination are tied up with conditionality, and thus hinge on getting this level right.

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Why has my post been flagged?

R

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a member flagged it as a bit off topic.

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This situation no longer works for me. I will return when this is a Classical Theravadin website… maybe.

R

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From Nina van Gorkom In Asoka’s Footsteps

Asoka’s footsteps

When we were in the Jeta Grove Khun Sujin stressed the difference between theoretical knowledge and the understanding acquired through satipaṭṭhāna. She explained this with reference to the knowledge of kamma and vipāka. In the scriptures we read about kamma and vipāka, for example in the “Gradual Sayings” (Book of the Tens, Ch V, § 8, Conditions). In this sutta we read that the monk should contemplate again and again ten conditions. One of these is the knowledge that kamma is one’s own, kammassakatā-ñāṇa. We read:

I myself am responsible for my deed, I am the heir to my deed, the womb of my deed, the kinsman of my deed, I am he to whom my deed comes home. Whatever deed I shall do, be it good or bad, of that shall I be the heir…

We may think about kamma and vipāka, but we cannot really grasp the deep meaning of the Buddha’s teaching if we do not have right understanding of nāma and rūpa, acquired through satipaṭṭhāna. We may still have doubt about the truth of kamma and vipāka. When the first stage of insight arises paññā realizes the true nature of nāma and rūpa without thinking or naming realities.

When seeing is the object of vipassanā-ñāṇa, it is realized as the element which experiences, no self who experiences. It is conditioned, it is vipāka conditioned by kamma. Seeing is also conditioned by eyesense which is a rūpa produced by kamma, and by visible object. When there are no conditions dhammas cannot arise. Seeing can be realized as it is by paññā and then there is no need to think about it. Paññā immediately knows its nature as different from kusala citta or akusala citta.

At this moment we have to think about realities and we think with an idea of self. We cannot clearly distinguish different cittas such as vipākacitta and akusala citta. We cannot imagine how paññā can directly understand the truth when we have not reached that stage yet. At the moments of vipassanā-ñāṇa there is no self and no world full of people and things. Paññā realizes that seeing arises when there are conditions, that nobody can cause the arising of seeing. It realizes that there is no self who receives the result of kamma. Paññā can realize that whatever appears is only an element, no self.

Khun Sujin explained that at each stage of vipassanā-ñāṇa there is kammassakatā-ñāṇa, understanding of kamma and vipāka. At the second stage of vipassanā-ñāṇa there is the direct understanding of the conditions for nāma and rūpa, but even at the first stage there is kammassakatā-ñāṇa when paññā realizes nāma as nāma and rūpa as rūpa, as non-self. At each subsequent stage of insight the understanding of the true nature of nāma and rūpa grows deeper.

Saka means one’s own. Kammassakatā means: kamma which is one’s own.

Rūpas can be conditioned by four factors: by kamma, citta, temperature and nutrition. Rūpas such as the sense-organs are conditioned by kamma.

At this moment of seeing there can be the development of understanding of the element which experiences. There are the right conditions for the arising of seeing which experiences what appears through the eyes. It is real, it is dhamma. After that we may think about the colour which appears and we live again in the world of people and things.

When paññā has been developed in vipassanā it will understand that there is no world, no thing, no doer of deeds and nobody who receives the results of deeds. We read in the “Sumaṅgala Vilāsinī”, in the Commentary to the Saṅgīti Sutta where it deals with higher sīla, adhisīla, higher citta, adhicitta (citta stands for concentration) and higher paññā, adhipaññā, that the paññā which is kammassakatā-ñāṇa is “vipassanā adhipaññā”, higher paññā of vipassanā. This shows us again that the deep understanding of kamma and vipāka is developed through satipaṭṭhāna.

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continued..Nina van Gorkom In Asoka’s Footsteps

Knowledge of kamma and vipāka relates directly to daily life, it is no theory. In the “Greater Discourse on the Simile of the Elephant’s Footprint” (of the “Middle Length Sayings” I, no. 28) Sāriputta explains the four noble Truths, the five khandhas and the four great Elements of Earth, Water, Fire and Wind. Earth stands for solidity, Water for cohesion, Fire for temperature and Wind for motion. Solidity can be experienced through the bodysense as hardness or softness, temperature as heat or cold, motion as motion or pressure. Cohesion cannot be experienced through the bodysense, it can only be known through the mind-door. Time and again rūpas impinge on the bodysense but we are forgetful and we do not realize them as elements which are impermanent and not self.

Sāriputta explains that if a monk is vexed he should have right understanding of realities. We read that Sāriputta said to the monks:

“Your reverences, if others abuse, revile, annoy, vex this monk, he comprehends: ‘This painful feeling that has arisen in me is born of ear-contact, it has a cause, not no cause. What is the cause? Ear-contact is the cause.’ He sees that ear-contact is impermanent, he sees that feeling… perception… the habitual tendencies are impermanent, he sees that consciousness is impermanent. His mind rejoices, is pleased, composed and is set on the objects of the element…”

The monk who is even-minded when he is annoyed has developed satipaṭṭhāna to the degree that he realizes “kammassakatā-ñāṇa”. He does not think about other people who annoy him and about the unpleasant object he hears, he realizes directly vipāka which is conditioned by kamma. At that moment there is no world, no other people, no self.

We then read that Sāriputta said:

“If, your reverences, others comport themselves in undesirable, disagreeable, unpleasant ways towards that monk, and he receives blows from their hands and from clods of earth and from sticks and weapons, he comprehends thus: ‘This body is such that blows from hands affect it and blows from clods of earth affect it and blows from sticks affect it and blows from weapons affect it. But this was said by the Lord in the Parable of the Saw: “If, monks, low-down thieves should carve you limb from limb with a two-handled saw, whoever sets his heart at enmity, he, for this reason, is not a doer of my teaching.” Unsluggish energy shall come to be stirred up by me, unmuddled mindfulness set up, the body tranquillised, impassible, the mind composed and one-pointed. Now, willingly, let blows from hands affect this body, let blows from clods of earth… from sticks… from weapons affect it, for this teaching of the Awakened Ones is being done.’…”

The monk who follows the Buddha’s teaching realizes without having to think about it that pain is vipāka conditioned by kamma. He can accept any kind of vipāka with evenmindedness.

So long as we confuse nāma and rūpa we are full of the idea of self, of “my mind” and “my body”. When we begin to be mindful of one reality at a time we are on the way to right understanding of nāma and rūpa. At the first stage of vipassanā-ñāṇa nāma and rūpa are clearly distinguished from each other and only then their nature of non-self can be realized. But after this first stage paññā has to be developed further so that the subsequent stages can arise and the characteristics of impermanence, dukkha and anattā will be penetrated more clearly. As insight develops there will be more detachment from nāma and rūpa and eventually enlightenment can be attained.