The Beginning of the Unborn (Seeing Is Believing)

I will now speak about conditioned phenomena (saṅkhārā), which is an essential topic. If one does not understand saṅkhārā, one cannot attain the Dhamma. In the Buddha’s teaching, this is one of the most important principles.

Aniccā vata saṅkhārā—all conditioned phenomena are impermanent. This statement does not refer merely to the impermanence of human beings, heavenly beings (devatā), or other living beings, but to conditioned phenomena themselves. Whatever arises due to conditions is saṅkhāra, and its perishing is anicca. Only when a yogi discerns one conditioned phenomenon together with its impermanence does insight knowledge arise.

Memorising this by heart is not difficult; true understanding is. According to Mogok Sayadaw, with only conventional or worldly knowledge, people cannot attain the Dhamma. Only those who encounter the Ariya disciples of the Buddha are able to understand it properly. In the Pāli texts, saṅkhārā are often presented together with impermanence, as in aniccā vata saṅkhārā.

Another formulation is sabbe saṅkhārā aniccā—all conditioned phenomena are impermanent. The Buddha taught us to contemplate and observe this repeatedly. The contemplation of the thirty-two parts of the body (asubha) reveals the unattractive nature of the body. Within these thirty-two parts, there is no person and no being.

[This practice can be samatha or vipassanā, depending on how it is used. Thai forest monks employ it for both samatha and vipassanā, and Burmese traditions, Thae-Inn Gu system, also use it in both ways.]

Even in the body itself, impermanent phenomena are present; this, too, concerns saṅkhārā. At the time of the Buddha’s passing away, he emphasised this point with the words: vayadhammā saṅkhārā, appamādena sampādetha—all conditioned things are subject to decay; therefore, strive on with diligence, mindfulness, and alertness.

The Three Worlds (Loka)

There are three worlds (loka).

If impermanence is perceived as something stable, it becomes a concept; if it is seen as arising and vanishing moment by moment, it is paramattha dhamma. Examples include painful feeling or the feeling of heat—phenomena known directly through their intrinsic nature.

Conditioned Phenomena and the World of Saṅkhārā

Cold and heat are concepts. These are not concepts of non-existence, but concepts taken as existing. Human beings, devatā, brahmā, all living beings, mountains, forests, and so forth are all seen as stable by the ordinary eye. Therefore, all of these are concepts.

Whatever arises through conditioning is saṅkhāra. After arising, it vanishes immediately—this is the nature of the world (loka). Therefore, this is called saṅkhāra-loka, the world of conditioned phenomena.

If one can discern this saṅkhāra-loka with the knowledge-eye—that is, with a purified mind-eye—one will attain the Dhamma. The process of dependent co-arising is the explanation of saṅkhārā. If one sees saṅkhārā, it only is samādhi (i.e. samatha), this is not yet insight. Insight arises through seeing the vanishing of saṅkhārā.

Understanding this point is extremely important. In practice, when yogis observe whatever arises—whether material form (rūpa) or mind (nāma)—and then observe again, they must understand that these phenomena are newly arising. What existed before has already vanished. Before the arising of mind and form, the previous mind and form have already disappeared.

This is expressed in the teaching eka-citta-dhammayutta: a new mind can arise only after the preceding mind has vanished. The arising and vanishing occur so rapidly that the yogi cannot ordinarily see their connection. When samādhi develops, this process becomes clear.

With the ending—that is, the cessation—of impermanent conditioned phenomena (saṅkhāra-loka), there is the Unborn (Nibbāna). Therefore, knowledge of saṅkhāra-loka is the beginning of the path leading to Nibbāna. Understanding conditioned phenomena is the most important foundation.

Through seeing the impermanence of conceptual worlds—the world of locations and the world of beings—one develops a sense of wise urgency (saṃvega). By discerning the impermanence of the world of conditioned phenomena, one realises the Dhamma. This discernment itself is insight knowledge.

• Content of Seeing Is Believing-- Dhamma Talks by Sayadaw U Nyanabhasa
• Content of Publications of Bhikkhu Uttamo

According to the translator—Bhikkhu Uttamo's words, this is strictly for free distribution only, as a gift of Dhamma—Dhamma Dāna. You may re-format, reprint, translate, and redistribute this work in any medium.