2.9. Saccā-ñāṇa, Kicca-ñāṇa and Kata-ñāṇa with regard to Magga-saccā

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This right meditation (sammā-samādhi) which is truly insight (vipassanā) leads to emergence (vuṭṭhāna-gāminī), because it invariably leads to the path of holiness, the stream of deliverance (sotapatti), ending in the emancipation of nibbāna, the goal of the noble eightfold path. It is in this path that has been shown the way to bring about and end of the conflict. It is the path of understanding and practice, whereby the truth can become known (sacca-ñāṇa), its function understood (kicca-ñāṇa), so that its accomplishment may be realized (kata-ñāṇa).

1. Saccā-ñāṇa

Idaṃ dukkhanirodhagāminipaṭipadā ariyasaccamtime bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.^[1]

"This is the noble truth of the practice that reaches the cessation of suffering or that leads to the cessation of suffering. Thus, Oh! Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom; there arose in me penetrative insight and light."

Knowing that the noble eightfold path is the practice, the noble truth of the path that leads to the cessation of suffering, peace of nibbāna, is called saccā-ñāṇa. This saccā-ñāṇa arises before, after and at the moment of ariya magga.

The disciples of the Buddha, who had not yet attained the ariyamagga, learnt of this magga-saccā only from hearing about it. Common worldlings have not yet realized, as personal experience, the ariya-maggasaccā. The commentaries say:^[2] ‘Magga-saccā is a dhamma to be desired, to be aspired after and to be appreciated’. Learning thus through hearing, the mind should be bent towards it. The preliminary task with respect to magga-saccā is accomplished just by bending the mind towards it. Likewise, with regard to nirodha-saccā, otherwise called nibbāna which common worldlings cannot perceive, the commentaries^[3] say that it requires only bending the mind towards it as dhamma to be desired, to aspire after, to be appreciated, by which act the preliminary function to be performed for nirodha-saccā is accomplished.

It must, therefore, be remembered that ariya magga-saccā need not be thought of and contemplated on; likewise nibbāna needs neither prior contemplation nor thinking about. As for the Buddha, just as he had previously arrived at the knowledge of the nirodha-saccā through intuitive insight, he also gained knowledge of this magga-saccā through intuition. That is why he said in admission that ‘concerning things unheard of before, there arose in me vision etc.’

At the moment of ariya magga, only nirodha-saccā, otherwise peace of nibbāna, is perceived by realization. Magga-dhammas realized in this way actually appear in the person and as such the task of developing them in the person is accomplished. This is known as Bhāvanā paṭivedha (knowledge by development). Thus magga-saccā should be developed in the person and this development is bhāvanā paṭivedha.

What is meant here is that when ariya magga appears in the person, it amounts to seeing the ariya magga; it also means the task of knowing it is accomplished at the same time. As the ariyamagga has been developed in the person, retrospection will reveal it very clearly. However, it is not possible to develop the ariyamagga straightaway. One must begin by developing the pubbabhṅga magga as the first step. For this reason, vipassanā also is to be regarded as a correct practice that leads to nirodha (cessation).

2. Kicca-ñāṇa

Taṃ kho panidaṃ dukkhanirodhagāmini paṭipadā ariyasaccaṃ bhāvetabbamti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññaṃ udapādi, vijjā udapādi, āloko udapādi.^[4]

"This is the noble truth of the path leads to the cessation of suffering and this has to be developed. Thus, Oh Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom; there arose in me penetrative insight and light."

Knowing that magga-saccā is a dhamma that should be developped within one is called kicca ñāṇa; it is the knowledge that knows what should be done with respect to magga-saccā. What should be done with respect to dukkha saccā? It should be fully and rightly comprehended (pariññā). What should be done with respect to magga-saccā? It should be developed (bhāvanā) within one‘s own self. This must be definitely remembered.

That magga-saccā is the dhamma that should be developed was taught for the first time by the Buddha in this Dhammacakkapavattana sutta. Thus to develop magga is to practice for the attainment of nibbāna in accordance with the wishes of the Buddha. However, the practice cannot be started with development of magga-saccā straightaway. One must start with pubbabhāga-magga, otherwise called vipassanā magga. In order to develop ariya magga saccā then, one must begin with developing vipassanā magga.

In order to develop this pubbabhāga or vipassanā magga, dukkha-saccā must be contemplated on. Dukkha-saccā means upādānakkhandha which has been extensively explained. Contemplating on the aggregates that appear at every instant of their arising, there is developed first the knowledge of distinction between the object of awareness and the knowing mind. This is followed by understanding the law of cause and effect (paṭiccasamuppāda). As one proceeds, one comes to know the nature of flux, the constant arising and passing away of nāma and rūpa. Since it arises just to perish the next moment, it is unstable, impermanent, pure suffering; not self, because it arises and vanishes on its own accord. Personal realization of these realities is sammā-diṭṭhi. It has been explained before that when sammā-diṭṭhi is developed, sammā-saṅkappa and other maggas are also developed. How to develop these maggas has also been described before.

Briefly, it consists first in noting any of the sensations of touch one experiences. In order to simplify the practice, we have recommendded starting with contemplation of the phenomenon of rising and falling of the stomach. While in the process of observing the rising and falling of the abdomen, the yogi may happen to start thinking about something else. He should make a note of such thoughts, too, as they arise. He should also note the painful sensations such as stiffness, feeling hot, feeling painful, itching, etc., as they arise. Changing of bodily movements should also be noted as they occur. Attention should be also given to any extraordinary thing, seen or heard. Thus, while observing every phenomenon, at every instant of noting, knowledge of reality as it is, sammādiṭṭhi and vipassanā-magga will be developed.

When vipassanā becomes fully established, the eightfold path (ariyamagga) is evolved. Thus, contemplating on the actual phenomenon of the aggregates (the dukkha-saccā), amounts to development of the eightfold noble path. To summarize:

1. Only by developing the pubbabhāga, otherwise called vipassanā, ariyamagga may be attained.

2. To develop vipassanā-magga, the phenomena of seeing, hearing (dukkha-saccā) should be carefully observed.

3. At every instance of noting the phenomenon of seeing, hearing (dukkha-saccā), the noble eightfold path is developed.

The Buddha‘s teaching embodied in this Dhammacakkapaavattana Sutta ‘that eightfold path is the dhamma which has to be developed by contemplating on the phenomena of nāma and rūpa at the moment of their occurrence‘, should be noted with all seriousness. It should be carefully and steadfastly remembered too that knowing the function concerning the magga-saccā is kicca-ñaṇa; that this ñaṇa should be acquired from learning by hearing prior to the advent of ariyamagga; that only then could vipassanā-magga be developed by observing the actual phenomena of upādānakkhandha or dukkha-saccā at the time of their occurrences; that only by developing the vipassanā-magga, the ariyamagga (otherwise called bhāvetabba magga-saccā) could be developed and nibbāna realized.

3. Kata-ñāṇa

Taṃ kho panidaṃ dukkhanirodhagāmini paṭipadā ariyasaccaṃ bhāvitanti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.^[5]

"This is the noble truth of the path leads to the cessation of suffering and this has been developed. Thus, Oh Bhikkhus, concerning things unheard of before, there arose in me vision, knowledge, wisdom; there arose in me penetrative insight and light."

This is the admission by the Buddha of how kata-ñāṇa had arisen through retrospection of having accomplished the development of maggasaccā till attainment of Arahatta-magga. The three ñāṇas, namely, saccā, kicca and kata with respect to the four truths have now been completely explained in twelve ways that is fourfold of three ñāṇas. To summarize these twelve ways:

1. Knowing the four truths before, after and at the moment of magga is saccā-ñāṇa.

Knowing that this is the truth of suffering (dukkha-saccā), this is the truth of the origin of suffering (samudaya-saccā), this is the truth of cessation (nirodha-saccā), this is the truth of the path leading to the cessation of suffering (magga-saccā), is saccā-ñāṇa. This ñāṇa appears also in advance of the magga. For the disciples, saccā-ñāṇa in respect of nirodha-saccā and magga-saccā is acquired before magga, only sutamaya, hearsay. Nirodha-saccā is perceived also through realization at the moment of magga. The remaining three maggas are perceived at the moment of magga by accomplishing the tasks of fully and rightly understanding, giving up and developing that is, by accomplishing the three functions (tīsu kiccato), as the commentaries^[6] say.

2. Prior knowledge of what should be known (dukkha-saccā), what should be abandoned (samudaya-saccā), what should be realized (nirodha-saccā) and what should be developed (magga-saccā) is kiccañāṇa.

That dukkha should be fully and rightly comprehended, samudaya should be abandoned, nirodha should be realized and magga should be developed within oneself. Knowing them constitutes kicca-ñāṇa which knows what should be done in respect of the four truths. This ñāṇa arises before vipassanā meditation starts as well as during the time of vipassanā practice prior to the advent of ariyamagga.

3. Knowing that the necessary function has been accomplished is kata-ñāṇa.

In mundane affairs, there is knowledge of completion when the task to be done has been done. Likewise, when the four functions of rightly comprehending, giving up, realizing and developing have been performed, this fact is known through retrospection. This is known as kata-ñāṇa, knowledge of completion of what has to be done.

What we have described are the twelve kinds of ñāṇas made up of four kinds of saccā-ñāṇas, four kinds of kicca-ñāṇas and four kinds of kata-ñāṇas. Out of these twelve, it is of utmost importance to know clearly how saccā-ñāṇa arises and the four functions to be performed.

We shall go over them briefly again:

1. Dukkha-saccā should be rightly and fully comprehended; such comprehension is known as pariññā-paṭivedha.

2. Samudaya-saccā should be abandoned; such abandonment is known as pahāna-paṭivedha.

3. Nirodha-saccā should be realized; such realization is known as sacchikiriya-paṭivedha.

4. Magga-saccā should be developed in oneself; such development is known as bhāvanā-paṭivedha.

At the moment of magga, only nirodha-saccā is perceived through realization. The remaining three truths are perceived through completion of the required tasks by pariññā-paṭivedha, pahāna-paṭivedha and bhāvanā-paṭivedha respectively. Therefore, the commentary^[7] says: ‘The three truths are known by the completion of the tasks and nirodha by realization.’ Just as with the ariya magga, at the moment of practicing vipassanā too, by observing dukkha-saccā alone as the object, the task of knowing the remaining three saccās is also done. It happens in this manner: the sense object which is being perceived through meditation as embodiment of anicca, dukkha and anatta cannot arouse taṇhā which would take delight in it under the delusion of nicca, sukha and atta. This is tadaṅga pahāna-paṭivedha (the temporary abandonment of taṇhā). The avijjā (delusion) which would misapprehend the observed object as nicca, sukha and atta, as well as the saṅkhāra, viññāṇa, etc. gets no opportunity to arise and ceases consequently. This is realization through temporary cessation (tadaṅga nirodha).

Vipassanā magga which perceives everything as anicca, dukkha and anatta is being developed at every instant of awareness. This is bhāvanā-paṭivedha. Thus, while practicing vipassanā meditation by knowing dukkhasaccā through contemplation, the remaining three truths are perceived by completion of the tasks of pahāna, sacchikiriya and bhāvanā-paṭivedhas. Thus, it may be said that all four truths are perceived at the same time.

Footnotes and references:

[1]:

SN II, p. 421

[2]:

Vism II, p. 142

[3]:

Vism II, p. 142

[4]:

SN II, p. 421

[5]:

SN II, p. 421

[6]:

Visuddhimagga II, p. 142

[7]:

Vis II, p. 142