Five-fold Method of Investigation to Discern the

Reality (FFMIDR)
Jagdish SHINDE
Introduction
Human being in his quest for truth has two primary options. One is to
study the basic sciences and another is to walk on the spiritual path. Both
the options have theoretical and practical aspects to be dealt with. The
journey of basic sciences in dealing with matter and mind is outward, and
is ever evolving, whereas the spiritual quest is inward in nature. From the
point of view of apprentice (i.e. beginner-practitioner), both the science as
well as spirituality, there is an uncertainty, insecurity with regard whether
the path will lead to the final goal.
The spiritual path has evolved during past many thousand years of the
human history. Down the ages it is walked by many saints and sages of the
world. Today many people are trying to follow the same. Many religious
beliefs are the outcome of that. Among these different faiths, Buddhism
widely spread during the last two and half millennia in India and abroad.
Theravda is one of the famous schools of Buddhism still vibrant in many
countries like Sri Lanka, Myanmar, Thailand, and so on. The Theravda
school has preserved the Buddhas vast teachings in the Pli Canon. There
are many schools, which teach the practical aspects of the teachings of the
Buddha. As per the historically documented evidences found in the Pli
canon approach of the Buddhas teachings is inward and holistic. It claims
and assures attainment of the final goal.
Although the Buddhist path is inward and therefore subjective, we can find
many objective methods of investigation of the reality, in the vast literature
of the Pli canon. The scheme of the Four Noble Truths, Dependent
Origination and Four-fold Application of the Mindfulness are well known
and widely discussed by the academicians. The objective approach
adopted by the Buddha to analyse and understand the subjective
experience of the mind and matter phenomenon is very peculiar. The

Senior Vipassan Meditator, Ph.D. Research Scholar, Deptt. of Pali, Savitribai Phule
Pune University, Pune. E-mail: jagdish.shinde58@gmail.com +91-9325179492
I am grateful to the Prof. Mahesh A. Deokar, Head, Department of Pali, Savitribai Phule
Pune University, Pune, India, and Ven. Ariyadhammika from Na-Uyana Monastery, SriLanka, for their valuable guidance, suggestions and comments.

objective observation of the mind and matter, without prejudice and

preference is congruent with material science. By applying these
methodologies, one can judge ones progress on the path. One such method
namely The Fivefold Method of Investigation to Discern Reality
(FFMIDR) is discussed in many discourses of all the five nikya-s of the
Suttapiaka, like Brahmajla-sutta, Mahdukkhakkhanda-sutta and so on.
However, so far it has not received much attention of the academicians.
In the Brahmajla-sutta of the Dghanikya and in various other
discourses the Buddha has mentioned FFMIDR as it is. These five-folds
are (1) samudaya (arising); (2) atthagama (passing away); (3) assda
(gratification); (4) dinava (danger); (5) nissaraa (escape). One can use
these angles or aspects of the method to understand the real nature of ones
experience, which consists of the sense field, the sense object,
consciousness, contact, feeling, perception and so on. The fivefold method
of investigation is an important objective method of discerning reality. The
main objective of this paper is to draw attention of the scholars in general
and Buddhist practitioner in particular to this important method of
investigation. The paper also elaborates on the importance of this method
based on the discourses in the Pli canon. Efforts are made to reveal the
extraordinary role played by it in the investigation of the ultimate truth of
the existence. The discussion is presented in the following four sections:
1) A brief overview of the fivefold method of investigation.
2) Detail discussion of the fivefold method of investigation in the
light of a number of discourses from the Sutta-piaka.
3) A discussion on some indirect references from the Sutta-piaka
to this method.
4) Observations and Conclusions.
Brief overview
In many discourses, we find the mention of FFMIDR of any formed things
(sakhata). In some discourses however only three aspects of gratification
(assda), danger (dinava), and escape (nissaraa) appear together instead
of all five excluding a pair of arising and passing away. Whereas some
discourses explain any two of the three aspects of gratification, danger, and
escape in various ways or a pair of arising and passing away appear
together. Some discourses mention only one of the five aspects of this
method namely gratification, danger or escape.

I) Discourses mentioning all the five aspects:

The Bramhajla-sutta of the Dgha-nikya (D) mentions that the Tathgata
freed without attachment by knowing as they really are the arising,
passing away, gratification, danger, and escape of feelings. This sentence
along with a small passage is repeated thirteen times in the discourse like
a refrain. On the fourteenth time, the same appears with the field of
contacts (phassyatana) instead of feelings (vedan).
The Mahnidna-sutta of the D, the Pacattaya-sutta, the Chachakkasutta, the Mgandiya-sutta, the Culasihanda-suttaof the Majjhimanikya (M), the Samudaya-sutta, the Salla-sutta, the Dutiyasotpannasutta, the Dutiyarahanta-sutta, and the Pathamabrhmana-suttaofthe
Sayutta-nikya (S), the Yoga-sutta of the Catukkanipta of the
Aguttara-nikya (A), the Indriyakath, and akath of the
Paisambhidmagga of the Khuddaka-nikya (K) also explain all these
five aspects. The Dutiyasamudaya-sutta and Dutiyakohika-sutta (S: II-i.
158-159.) explains that, to know all these five aspects of the five
aggregates as they really are is vijj i.e. knowledge (Idhvuso sutav
ariyasvako rupassa samudayaca atthangamaca assdaca .. ayam
vuccatvuso vijj ettvat ca vijjgato hotti). The Tatiyakohika-sutta
(S: II-i.160.) explains that to know the five aggregates in the form of Four
Noble Truths is vijj (Idhvuso sutav ariyasvako rupam pajnti rupa
samudayam pajnti .. ayam vuccatvuso vijj ettvat ca vijjgato
hotti).
II) Discourses mentioning three of the five aspects mainly, gratification,
danger, and escape:
The Mahdukkhakhanda-sutta of the M explains in detail the gratification,
danger, and escape of the sense pleasures (kma), material forms (rpa),
and feelings (vedan).
The Mahpuama-sutta of M and the
Saccakath of Paisambhidmagga of K explain the gratification, danger
and escape of material form. The Pahamasotpanna-sutta, the
Pahamarahanta-sutta, Assda-sutta, Kohika-sutta, of the S, the
Pubbevasambodha-sutta, Pahamassda-sutta, Dutiyassda-sutta, and
Samaabrhmaa-sutta of the Tikanipta of the A, also explain these three
aspects.

III) Discourses mentioning two of the five aspects:

The Psarsi-sutta/Ariyapariyesan-sutta of the M mentions the danger
aspect of birth, old age, disease, death, grief and defilements of self and so
on along with escape aspect. The Parisa-vagga of Dukanipta, the
Kusinra-sutta of the Tikanipta, the Ariyavasa-sutta of the
Catukkanipta, and the Mahsupina-sutta of the Pancakanipta of the A
also explain these two aspects. Many discourses mention danger and
escape aspects with respect to four requisites as food and so on.
The Mahsatipahna-sutta of the D/M, the Dukkhadhamma-sutta, the
Kinsukopama-sutta and the Samdhi-sutta, the Paisallna-sutta
(Khandha-samyutta), Dasabala-sutta of the S, and the Pa-sutta of the
Atthakanipta of the A, the npnassatikath of the Paisambhidmagga
of the K also explain two aspects of arising and passing away.
The Culadukkhakkhanda-sutta, the Subha-sutta, the Jivaka-sutta, the
Mahsalayatanika-sutta of the M and the Tevijja-sutta of D also mention
only two aspects of either of the gratification, or danger or escape.
IV) Discourses mentioning one of the five aspects:
Some discourses as the Sayatanavibhaga-sutta, the Upli-sutta, the
Potaliya-sutta, the Mahmlunkya-sutta, Dvedhvitakka-sutta, Anupadasutta and so on of the M. mention only one aspect of danger or escape. The
Pahamasaa-sutta of the Pancakanipta, the Girimnanda-sutta of the
Dasakanipta, the Sayojana-sutta of the Dukanipta, and the Assdasutta of the Chakkanipta of the A, the Dihikath, akath, and
Indriyakath of the Paisambhidmagga of the K mention only one aspect
of danger or gratification.
2) Detailed discussion of the fivefold method of investigation:
2.1. In the beginning of the Brahmajla-sutta (D I: 3.) the Buddha advises
the monks, if others should blame the Buddha, the Dhamma, and the
Sagha, then do not be angry, sulky, or dissatisfied with it. Your agitation
and displeasure is obstacle for you (because then you will not see or judge
the situation properly), you will not understand, assess the good or bad
properly. In this situation, you should explain the false as false, by
explaining it is not real, it is false; it does not exist in us and so on.
Similarly, in case of praise by others, you should not be joyful, excited,
and overwhelmed by it, it is obstacle for you. You will not understand the

real as real, true as true, it exists in us or not (modified tr. is referred to

Ten Sutta2003:5). Beginning with this common, simple advice the
Buddha gradually explains the complex nature of the sixty-two views by
adopting the fivefold method of investigation. In this discourse (D I: 1415.), it is explained in short as follows:
Monks, the Tathgata understands that (with respect to the views
mentioned earlier or the position of the view holder), this way is
the destination, this way future rebirth would be, if these places of
views are thus taken and thus attached. The Tathgata understands
more superior states than these. By understanding that, he does not
become attached to it; and remaining detached knows by him-self
the final bliss.
Monks, the Tathgata freed without attachment by knowing as it
really is the arising, passing away, gratification, danger, and
escape with respect to feelings/field of contacts.
Monks, these are the states/dhamm-s, which are deep, difficult to
understand, calm, excellent, beyond logic, subtle and
understandable to the wise. The Tathgata expounded them, after
realising and understanding well by himself. Whosoever wishing
to praise in reality the Tathgata, should do so with respect to these
states/dhamm-s.
Let us analyse these sentences into three parts as mentioned above.
In the first part, the Buddha reveals his true-position in the world. The
Buddha is the foremost in the world, the All-knower (Sabbau, for more
discussion see ANALYO 2009: 129-30), the Omniscient One. It is because
of this Omniscience that the Buddha knew the actual status of the sixtytwo heretical views. He could understand things beyond the sphere of
contact and feeling. This is again explained at the end of the discourse with
the simile of the fisherman and his net.
The second part describes how the Buddha attained the detached freedom
(anupadavimutti), what is the method used to know the feelings as they
really are. This method consists of nothing but five aspects that of arising,
passing away, gratification, danger, and escape (see ANALYAO 2009:13132).
The third part refers to the subtle and profound nature of this five-fold
method. The Buddha taught this method to others only after realising it
himself. According to the Buddha, only with respect to these five aspects

one can praise the Tathgata truly. (Bikkhu Bodhi, 1978: 13. The point is
raised regarding - use of the plural dhamms in the Buddhs statement.)
The sixty-two views mentioned in the Brahmajla-sutta, can be classified
into two main categories of (a) Pubbantnudihi- the group of eighteen
views based on the past existences; and (b) Aparantnudihi- the group of
forty-four views based on the speculation about the future. The group of
eighteen views can be further classified into five sub-categories; and the
group of forty-four views also can be further classified into five subcategories. The above-mentioned passage of few sentences repeats like
refrain after each main and sub-categories of the sixty-two views. Most of
these views except a few like Amarvikkhepavda, are directly related with
or the outcome of the practice of absorptions or samdhi.
After explaining in detail all sixty-two views the Buddha states, the
excitement and struggle of these view holders is due to not understanding
and not seeing the feeling which leads to the desire. All these views are
within the sphere of contact and feeling, none is out of them. When a monk
understands the arising, passing away, gratification, danger and escape
with respect to the field of contacts as they really are, then only he
understands those things, that are beyond the sphere of contact and
feeling. (D I: 34.)
The commentary of Culasihanda-sutta explains the samudaya as the
arising of two views of eternality and annihilation both as
khaikasamudaya (momentary arising) and paccayasamudaya (causal
arising); the atthagama as the passing away of two views of eternality
and annihilation as momentary passing away and causal passing away; the
assda as dihimulakanisasa, (advantage, benefit because of the
root
of
the
wrong
view);
and
danger
as
dihiggahaamulakaupaddava (distress, danger because of the root
of the wrong view); and escape is escape from wrong view i.e. Nibbna.
The sub-commentary of Yoga-sutta of the A (Sratthamanjus II: 209.)
also has similar explanation.
2.2. Let us try to understand in detail three aspects of five-fold method of
investigation mainly with regard to the sense pleasure, material form, and
feeling with the help of various discourses of the Sutta-piaka.
a) Once, many monks were unable to answer the questions asked by the
wandering ascetics (paribbjaka) of the other traditions
(Mahdukkhakkhandasutta of M, see Horner 2004: I.110-119). In short the

question was, Gotama declares the full understanding/exact knowledge1of

sense pleasures, material forms and feelings; we also declare the same
thing. Then friends, what are the distinction, additional thing and
difference between the recluse Gotamas preaching and our instruction?
When this was made known to the Buddha, he explained to the monks, O
monks, if you would have asked the counter question to those ascetics as,
what is the gratification, danger, and escape of the sense pleasures, material
forms, and feelings? Then they would not have been able to answer,
moreover they would have got into distress. That is because it is beyond
their scope. Monks, I do not see anybody in this world/plane of deities,
Brahms, in this progeny of recluses and Brahmins including deities and
human beings, who could satisfactorily answer this question except the
Tathgata or the disciple of Tathgata or who have heard from here.
The Buddha explained in detail the same as below.
I) The sensual gratification is of the five sense-pleasures. The agreeable,
pleasant, charming, enticing, exciting material forms to be perceived by
the eyes, the words by the ears, the odour by the nose, the taste by the
tongue, the touch by the body. These are the five sense-pleasures and with
respect to these the comfort, joy arises. This is sensual gratification.
Dangers in the sense-pleasures are:
(a) One faces adverse climatic and environmental conditions while
working hard for the livelihood, compromises with eating and drinking
habits. This is the danger in sense-pleasures one experiences in this very
life, these sense-pleasures are the reason, the source, and the very cause of
the mass of suffering.
(b) This way being active, putting so much efforts and exertion, if he does
not become accomplished with wealth, joy, then he suffers out of
frustration. This is the danger in sense-pleasure.....the very cause of the
mass of suffering.
(c) If one becomes accomplished with wealth, joy; then one suffers in
protecting it from kings, thieves, fire, flood and so on. One becomes
insecure while taking care of possessions, and irrespective of that if someone takes it away from him, then he suffers much. This is ....suffering.

The commentary explains pariam as abandoning, passing beyond.

(d) Many kings fight among themselves, different communities fight with
each other, relatives, brothers, and so on quarrel among themselves
because of the sense-pleasures for the sake of sense-pleasures for the very
cause of sense-pleasures. They attack each other with weapons and so on.
They come to death or suffer as much as death. This is ...... suffering.
(e) People fight with various weapons in the war and come to death or
suffer as much as death, for the reason of sense-pleasures, for the sake of
sense-pleasures, for the very cause of sense-pleasures and so on. This is
......suffering.
(f) People commit offences by stealing, dacoity, sexual-misconduct and so
on, due to which they get punished or even life sentence up to death or they
suffer as much as death, for the sake of sense-pleasures and so on. This is
.......suffering.
(g) One commits wrong action by body, speech and mind for the sake of
sense-pleasure due to which, one gets birth in lower planes after death.
The Buddha explained the escape from sense-pleasures as, the removal of
exciting desire and abandoning of exciting desire in sense-pleasures is the
escape from sense-pleasures. Further it is mentioned , monks, any of
those recluses and brahmis who understand as it really is the gratification
as gratification, danger as danger and escape as escape of sense-pleasures;2
then it is possible that they themselves understand fully the sense-pleasures
and by walking on the path, they alone can inspire and teach others.
II) The gratification in material form is the arisen happiness, mental joy
because of the pleasant, beautiful resembling appearance of the young
beautiful girl having radiant appearance.
The danger in material form is, the manifestation of danger due to the
disappearance of pleasant resembling appearance of earlier beautiful
looking girl, who becomes feeble and decrepit with old age and disease
and so on. The manifestation of danger, due to the disappearance of the
earlier pleasant resembling appearance of beautiful girl, by seeing her dead
body in bad shapes, this is the danger in material forms.
The escape from material form is the removal and abandoning of exciting
desire in the material form. Monks, any of those recluses or brhmis
2

The similar explanation of gratification, danger, and escape with respect to the five
aggregates is there in the Dutiyasuttantapli (288) of the Saccakathof the
Paisambhidmagga.

who understand as it really is the gratification as gratification, danger as

danger, and escape as escape of material form; then it is possible that they
themselves understand fully the material form and by walking on the path
they alone can inspire and teach others.
III)
The gratification in feelings is explained as the attainments of the
four fine-material absorptions. Here, monks, a monk dwells attaining the
first absorption concentration by detachment from sense desires and demeritorious states, and accompanied by initial and sustained application of
mind, with the joy and happiness born of detachment. At that time he does
not perceive of the pain of either of the self or others or of the both, and he
experiences the feeling of freedom from pain. I say, monks, the extreme
freedom from pain is the gratification of the feeling.
Similarly again monks, a monk, dwells attaining the second absorption
concentration by the relief/ceasing of initial and sustained application of
mind, with internal tranquility and one-pointed-ness of mind, devoid of
initial and sustained application of mind, and with joy and happiness born
of concentration. At that time ...gratification of the feeling.
A monk dwells in equanimity with mindfulness and clear comprehension
attaining the third absorption concentration by being detached from joy
and experiences happiness in mind and body. He is praised by the nobleones as one who has equanimity and mindfulness, one who dwells in
happiness. At that time ......gratification of the feeling.
A monk dwells by abandoning happiness and pain, mental pleasantness
and unpleasantness is extinguished previously, that monk attains and
dwells in the fourth absorption concentration, of neither pain nor pleasure,
a state of equanimity and absolute purity of mindfulness. At that
time......gratification of the feeling.
The danger in feeling is the impermanence, suffering and liable to change
nature of the feelings.
The escape from feeling is the removal and abandoning of exciting desire
in the feelings.3
The
Brahmajla-sutta-Commentary
(Sumangalavilsini
I:93.)
and
theUdayabbayaaaniddeso of the akath of the Paisambhidmagga (49.) explain
the five characteristics for seeing the arising and passing away of the five aggregates.
With the arising of ignorance feeling arises, with the arising of desire feeling arises, with
the arising of kamma feeling arises, with the arising of contact feeling arises, one sees
as really is means with arising of the cause as above one sees the arising of the feeling
aggregate (vedankkhanda). One sees the characteristic of arising (nibbatilakkhana)
3

Unless and until one does not see the gratification and danger of sense
pleasure as it really is, and of feeling and so on, it is not possible to
abandon the craving, aversion and ignorance.4
b) The noble search is to know the danger in birth, old-age, disease, death,
grief and defilements of self and to look for such a state which is free from
birth, old-age, disease, and so on, that is to say the excellent release,
Nibbna. The Buddha himself renounced the house hold life for this very
purpose.
The Bodhisatta after realising the limitations of the attainments even of
the seventh and eighth immaterial/formless attainments as gratification, as
those were not meant for the escape or realisation of Nibbna, moved
further leaving lrakalma and Uddakarmaputta.
When he found the proper dwelling place at Uruvel, he attained the
excellent release Nibbna, by knowing the danger in and escape from birth,
old age and so on. He preached the same thing to the first five disciples by
explaining to them the danger in and escape from the sense-pleasures.
They also attained the excellent release, Nibbna, by practicing in the same
way. Any recluse or Brahman who gratifies the five-fold sense-pleasures
with awareness and detachment, seeing danger in them, with the wisdom
of escape from it, he would not entangle, suffer and would move beyond
the scope of Mara/death.5
c) The Buddha as Bodhisatta had three palaces to dwell in according to the
three seasons. Which were provided with sense pleasures, but later on
when he knew the arising, passing away, (limitations of) gratification,
danger in, and escape from sense pleasures as they really were; then by
along with the arising of feeling and vice versa is for the characteristics of the passing
away. One sees the nature of liable to change along with the passing away of the feeling.
4
The Culadukkhakhanda-sutta (M.I:130) The discourse also quotes here the dialogue
between the Buddha and the disciples of Nigaha (Jain). It appears from this dialogue
that the Nigahas were aware, to some extent, of the conditioned relation between feeling
and suffering, which is also mentioned in the Devadaha-sutta (M I:1-2) and Nigahasutta - (A.I-i:251).
5
In the Psarsi-sutta/Ariyapariyesan-sutta (M.I:227) the similar expression occurs
while
describing
the
Buddhas
Enlightenment
experience,
duddasamidamhnamyadidam idapaccayat paiccasamuppdo. Idampi kho hnam
duddasamyadidam sabbasakhra samatho sabbpa dhipainissaggo tah kkhayo
virgo nirodho nibbnam. It appears that there should be interrelation between the three
characteristics, the four Noble Truths, as mentioned in the Dhammacakkapavattana-sutta
(S.III-ii:484) and the aspects of five-fold investigation. It is supported by the discourses
of the Avijjvaggo of the S (II-ii:32-38) also.

knowing it he abandoned sense pleasures, by removing the troubling-fire

of sense pleasures, he started dwelling inwardly with calm, tranquil mind.
Further he explained the limitations of sense-pleasures by various different
similes of leper and so on. He mentioned that nobody achieved the calm,
tranquil mind without abandoning the sense-pleasures in the past, present
and will not achieve the same in the future. Whosoever recluse or Brahmin
dwelt with calm, tranquil mind in the past or is dwelling in the present or
will dwell in the future will do so by abandoning, removing the sensepleasure, by knowing as it really is with arising, and passing away of it,
and knowing the gratification, danger, and escape with respect to the sensepleasure (Mgandiyasutta of M; modified translation referred from Horner
2004: II. 181-191).
At that time the spontaneous verse is uttered by the Buddha as follows:
Health is the excellent gain, Nibbna is the excellent happiness. In all
paths, the noble eightfold path is safe and would lead to the ambrosia.
Here the attainment of Nibbna is referred as the health and happiness,
whereas the material form or body is itself subject to disease, pain and so
on. To see all these, the noble eye is required, which can be gained by
investigating the aspect of arising, passing away, gratification, danger,
and escape.6
The Buddha further said that, I would preach you, this is health, this is
nibbna, and you would understand health, would see nibbna; along with
the arising of noble-eye, your exciting desire in the grasping of five
aggregates would be abandoned.
The Mahpuama-sutta of M.N. and the Saccakath of
Paisambhidmagga of K.N. explain the gratification of material form as
the happiness and mental joy arisen due to the material form. The
impermanence, suffering and liable to change nature of the material form
is the danger of it. The abandoning and removal of the exciting desire in
the material form is the escape from it. The same is true for the feelings,
perceptions, conditioned formations and consciousness.
Here the escape is indicated as nibbna. The Paisambhidmagga-commentary on
Attnudihiniddesavaana of the Dihikath (II:47-48) and Paridippabhedakath
of the aadassanavisuddhiniddeso of the Visuddhimagga mention the relation
oftadanga-pahna of the views of annihilation and eternality with udaya and vayathe observation of arising and passing away respectively. The commentary on
Culasihanda-sutta (Papacasudani I:323) mentions that these two views of annihilation
and eternality are at the root of the defilements.
6

When monks, I realized the gratification as gratification, danger as

danger, and escape as escape with regard to five aggregates, then only I
realized the excellent perfect enlightenment of the Highest Enlightened
One, in the worlds with deities, brahm, and in this progeny of recluses
and brhmis including deities and human beings. The knowledge and
vision arose in me as unshakable release. I am freed from birth and
becoming.
d) The aspects of gratification and danger are explained from the point of
view of thorough scrutiny i.e. anupassan. Without knowing and seeing
as they really are the eye, the form, the eye consciousness, the eye contact
and consequentially arisen feeling as pleasant or painful or neutral; one
attaches to all these. To the attached one, connected one, infatuated one
while dwelling, observing the gratification, the grasping of five-aggregate
comes to accumulation and growth. Craving increases in him, bodily and
mental sorrow increases in him as well. He experiences the suffering of
body and mind. Similar is the case with the remaining five sense fields
(Mahsayatanikasutta of M: modified translation referred to Horner
2004: III. 336-338).7
Whereas by knowing and seeing as they really are the eye, the form and
so on; one does not attach to all these. To the one, who is detached,
unconnected, not-infatuated, while dwelling, observing the danger the
accumulation of, grasping of five-aggregate stops and their falling off
starts. Craving is abandoned in him along with the sorrow of body and
mind. He experiences happiness of the body and mind.
Thus to him, view becomes right-view, his thought becomes right-thought,
and similarly the right-effort, right-awareness, and right-concentration and
so on. And beforehand, his acts of body, speech, and livelihood have been
purified. Thus he develops and fulfils the noble eightfold path. To him in
this way, the thirty-seven states belonging to enlightenment go on
developing and fulfilling.
In him the states of the serenity and insight are congruent.
He understands well the states which are to be realised well. So he
understands well the suffering in grasping of five aggregates (as the first

The comm. Say that, observing the danger can lead to the strong insight
balavavipassan, which is the condition for the path magga (Papacasudani III:
260).
7

noble truth)8. He properly abandons the ignorance and craving for

becoming (as the second noble truth). He develops well the serenity and
insight (as the fourth noble truth). He properly realises the knowledge and
release- vijj-vimutti (this is the third noble truth). This way he realise
the four noble truths.9
2.2) Variousother discourses also deal with the views, five-faculties, four
elements, four noble truths and so on with the help of these method of fivefold investigation. Let us see few of them.
a) Any recluse or brahmin who understands the arising, passing away ,
gratification, danger and escape with respect to the two views of
annihilation and eternality, as they really are, he being without greed,
hatred, and ignorance and being free from craving, becomes free from all
suffering.10
b) The noble disciple when sees as it really is, the arising, passing away,
gratification, danger, and escape of five faculties of faith, energy,
awareness, concentration, and wisdom; monks, that noble disciple is said
to be a stream-enterer, arahant and so on.11
c) When a monk, sees as it really is the arising, and passing away of six
fields
of
contact
(cha
phassyatana),
five
aggregates
(pacaupdnakkhanda), and the four great elements (catumahbhta),
the sight (dassana) of that monk is very well purified. When a monk, sees
8

The verbs used here are similar to the description of the four Noble Truths in the
Dhammacakkapavattana-sutta.
9
The Dutiyasuttantaniddeso of the Saccakath of the Paisambhidmagga (288),
explains that the penetration by abandoning gratification in the material-form, as
happiness and joy arisen because of the material-form, is the truth of arising. The
penetration by exact knowledge of the danger in the material-form, as the impermanent,
un-satisfactoriness, and changeable nature of the material-form, is the truth of suffering.
The penetration by realization of the escape of the material-form, as the removal and
abandoning the exciting desire in the material-form is the truth of cessation. The
penetration by development of the view, thought, speech, action, livelihood, effort,
mindfulness and concentration, in these three places (with regard to penetration in arising,
suffering, and cessation) is the truth of the path. The same is applicable for the remaining
four aggregates of the feeling, perception, conditioned formation, and consciousness.
The Chachakka-sutta (M.III:344) explains the relation of gratification, danger and escape
of the feeling to be understood as it really is with respect to the neither painful nor
pleasurable feeling, and this uproots the ignorance.
10
The Culasihanda-sutta (M.I:95) It shows that one can practice vipassan on concept
and not necessarily only on real object.
11
Many discourses of the Suddhikavaggo of Indriyasamyutta (S.III-ii:269) and
Indriyakath of the Paisamhidmagga (191).

as it really is the nature of whatsoever arising, all that is of the nature of

cessation, the sight of that monk is very well purified.12
d) If there would not have been the gratification, danger, and escape in
the world, then beings would not have been attached to, be disgusted with,
and escaped from the world respectively. Since gratification, danger, and
escape exist in the world, respectively they attach to, be disgusted with,
and escape from the world. It explains the importance of seeing as it
really is the gratification as gratification, danger as danger, and escape as
escape in the world in order to free oneself from the suffering world.13
e) The pattern of four noble truths and the three aspects of gratification,
danger, and escape, which are apparently different, are treated as equal.14
This is the feeling, this is the arising of feeling, this is the path leading to
the arising of feeling, and this is the cessation of feeling. This is the
gratification of the feeling, this is the danger in feeling, this is the escape
from feeling in states not heard before there arose in me vision, wisdom
arose, insight arose, higher knowledge arose, light arose.
3) Indirect references from the discourses apart from the above
mentioned direct references to this method one can find indirect mentions
of some of the aspects of this method in certain discourse for instances
Mahhatthipadopama-sutta(M.I:245) and so on.
The impulse, desire, appeasing and attachment in the grasping of five
aggregates is the arising of suffering. The abandoning and removal of
exciting desire in the grasping of five aggregates is the cessation of
suffering. It implies that the escape is related with the third noble truth of
cessation; and the gratification is related with the second noble truth of the
arising of suffering.
The grasping of five-aggregates is arisen because of the law of causation.
Who sees the dependent origination, he sees the dhamma. Who sees the
dhamma, he sees the dependent origination.15

Kinsukopama-sutta (S.II-ii:191-2). It indicates the relation of arising and passing away

with the abandonment of wrong view, resulting in to the path and fruition of the stream
entry. This is supported by the commentary also.
13
Dutiya-assda-sutta of the Sambodhavaggo of Tikaniptapi. (A.I-i:293)
14
The asutta of Ahasatapariyyavaggo of the Vedansamyutta of Sayatanavagga
pli. (S.II-ii:228).
15
The Mahhatthipadopama-sutta. (M.I:251). The description in the Dasabala-sutta,
(S.I-ii:26), Upanisa-sutta, (S.I-ii:28-9) and so on explain the relation of the law of
dependent origination and the arising, passing away of the five aggregates.
12

3.1) The Mahmlunkya-sutta (M.II:106) explains the escape of five

fetters belonging to the lower plane. It also mentions that the path, the
mode of progress- paipad is to abandon the five fetters belonging to
the lower plane. The monk, by remaining away from attachment, by
abandoning de-meritorious states, and by tranquilizing the bodily
disturbances, attains the first absorption. (This is the implied aspect of the
gratification of the feeling). He sees these states related with the material
form, feeling, perception, conditioned formation, and consciousness as
impermanent, suffering, disease, swelling, spike, grief, affliction,
changing, empty, and not-self. (This is the implied aspect of the danger.).
He turns away his mind from these states. By turning away his mind from
these states, he collects/concentrates his mind on the element of ambrosiathe nibbna which is calm, excellent, calming-down of all conditioned
formations, the giving up of all attachments, the destruction of desire,
dispassion, cessation. (This is the implied aspect of the escape.). He stands
firmly there and attains the destruction of intoxicants of the mind
(translation is modified but referred from Horner 2004: II.102-106).16
4)

Observations and Conclusions

(A) i) The Buddha teaches step by step to the monks how to see things
as they really are with the help of five-fold method of investigation
namely arising, passing away, gratification, danger, and escape. We find
this very pragmatic, rational, clear, and scientific approach throughout the
discourse of the All-embracing Net of views and other discourses as well.
Many discourses explain the need of the one-pointed, balanced mind in
order to understand or judge things properly. It is mentioned as
samhitobhikkhave, bhikkhuyathbhutampajnti17, Monks, the monk
with concentrated mind understands/sees as it really is. Concentrated mind
is the precondition of it, which is supported by the commentary also. The
need of the balanced, equanimous mind without any preconceived blind
reaction is the basic requirement in order to see the things as they really
are. So it can be inferred that the equanimous, balanced state of mind
without any preconception is one of the important aspects of the
samdhi/samhitamcittam along with concentration.
ii) Anyone who has this net, of five-fold method of investigation becomes
16

The similar explanation is there up to the seventh immaterial attainment in sequence.

The Samdhi-sutta (S.II-i:13) - Monks, develop concentration; the monk with
concentrated mind understands as it really is. He understands as it really is the arising and
passing away of the five aggregates as form, feeling, perception, and so on.
17

praiseworthy. In this net all the views are caught. The various titles
suggested at the end of the discourse of the All-embracing net of views
are appropriate for this net of five-fold method of investigation. With the
application of this universal, scientific methodology, one can judge, or
assess anyone or any situation properly. These five angles of investigation
can lead any one beyond the sphere of contact and feeling to realise the
ultimate realities of the mind and matter.
These states themselves, mastery over these angles itself, amounts enable
to knowing as they really are the feelings or material forms, or sensual
field or any sankhata- formed thing in the world. Thus, in a way these
means themselves are end. (Sdhana and sdhya are one).
iii)Most of the views except a few like Amarvikkhepavda and so on are
directly related with or the outcome of the practice of jhna- absorptions,
Samadhi and so on. Hence to explain how and why the Buddha knew these
views the aspect of arising, passing away, gratification, danger, and
escape with respect to feelings is mentioned here. The gratification of
feeling is nothing but the happiness, mental joy of the attainment of the
four fine material absorptions and so on.
Attainment of four fine material absorptions or gratification, danger, and
escape with respect to feelings are crucial in the practice of the teachings
of the Buddha. Only gratification of the feelings can lead to the wrong
views as explained in the discourse with regard to the
Dihadhammanibbnavda that, the view of some recluse and
brahmaas as the attainment of the four fine material absorptions only, is
the realisation of supreme nibbna by oneself in this very life, is not
correct.
The mention of the term sati-sampajaa in the description of third
absorption while explaining the view of Dihadhammanibbnavda
indicates that the sati-sampajaa is a pre-Buddhist term.
It appears that the other recluses and brahmaas were aware of the practice
of the four fine material absorptions, same as the Buddha. They might be
aware only of the gratification aspect of these absorptions but not that of
danger and escape. Translation of the Bramhajl-sutta (RHYS DAVIDS
2007: 51) mentions in the foot note that, the text shows that the four
jhnas were regarded by the early Buddhist as older than Buddhism.
iv) If one knows well the arising and passing away of the things, his view
can be proper or right. The repeated observation of arising and passing
away of the things can correct the view of a practitioner. This is congruent

with the noble eight fold path which is preceded by the right view. The
right view is the fore runner of the noble eight fold path and the penetration
by the five-fold investigation is the path in itself.
The gratification of the feelings is necessary to understand the plane of fine
material and immaterial. It appears to be the highest peak of the field of
gratification. The gratification of the sense pleasure and material form is
related with the sensual plane only. So with the experience of the
gratification of feelings the entire field of thirty-one planes can be fully
understood. With the danger-angle of feelings one can understand well the
impermanent, unsatisfactory, and changeable nature of feelings, which in
turn can lead to the escape-angle of it.
The importance of feeling in the practice of meditation is emphasized here.
It is also evident that, the improper or inadequate understanding of feeling
leads to the wrong view. (Same applies to the improper understanding of
the other four aggregates also).
v)Bhikkhu Bodhi raised doubt about the commentarial explanation of the
plural term ime dhamm used in the text. This doubt can be satisfied if
we interpret the plural forms ime dhamm as signifying arising, passing
away, gratification, danger, and escape.
(B) The title of the discourse The Mahdukkhakhanda-sutta (M.) itself
suggests that how one sees as it really is the truth of suffering, the first
noble truth, in the sense-pleasure, material form and feeling, with the help
of these five angles and how one can come out of it. It appears that the
limitation of gratification, due to the danger in it, is mentioned as the body
of the great suffering.
This teaching of five-fold investigation as arising, passing away,
gratification, danger, and escape of the sense pleasure, material form, and
feeling is the unique contribution of the Buddha to the suffering world.
This is applicable to any formed state, which is to be seen as it really is;
in order to attain unformed state. This is the eye, the vision, the knowledge,
the wisdom, the higher knowledge, the light, of the Buddha.
The importance of practice or walking on the path is emphasized here.
(C)It appears from the explanation of the Chachakka-sutta that, the
ignorance is the main link or starting point in the law of dependent
origination. And the uprooting of ignorance is directly related with neutral
feeling, which is the outcome of the fourth fine material absorption.

The arising, passing away aspect is very crucial in order to weaken the
roots of the defilements.
(D) According to the Culadukkhakhanda-sutta and Devadaha-sutta of M
and Nigaha-sutta of A it appears that, the conditioned relationship of
feeling and suffering was known, up to some extent, to the Nigahas and
other traditions as well.
(E)From the point of view of interrelatedness apparently we can say that,
the arising and passing away aspects can go along with the purification of
the Sla. The gratification of feeling goes along with the practice of
samdhi/samatha .The danger and escape aspects go along with the
practice of insight.
(F) The danger-aspect can be related to the first noble truth of suffering.
The gratification can be related to the second noble truth of arising of
suffering. The escape can be related to the third noble truth of the cessation
of suffering. The aspects of arising and passing away, can be related with
the fourth noble truth of the path leading to the cessation of suffering, since
they are related with the right view.
(G) The arising and passing away prominently represent the characteristic
of impermanence and not-self. The gratification and danger prominently
represent the characteristic of suffering and impermanence. The escape
prominently represents the characteristic of the not-self. This way these
five angles correspond to the yonisomanasikra-proper consideration.
(H) The meaning of nissarana can be going out of the field of ignorance
or departure from wrong-view to right-view or being freed from the
attachment, from clinging of the sense of self, I, to realize the essenceless-ness, substance-less-ness, of the existence or Aanatt or Suat.
With the help of five-fold method of investigation only, the vision changes;
the apparent and ultimate reality may remain as it is in their respective
positions. The nissaran is the entire journey from self to non-self, death
to deathless, or escape from, giving up of self.
Due to ignoring the five-fold method of investigation, the difference of
opinion arose in due course of time among the different schools of
Buddhism. The impermanence, suffering, and non-self are the part and
parcel of five-fold mode of viewing the universe.
(I) If we analyze various discourses concerning these five aspects together
or three or two or one aspect separately they show how each of them are
important and interrelated with each other. Their functioning is very much

similar to the threefold explanation of the path as morality, concentration

and wisdom; when one is mentioned other is implied or interrelated with
it as if the three legs of tripod.
It appears that, (i) with respect to the M and D five and three aspects occur
with the discourses expounded mainly to the group of monks, and the
pattern of exposition of two and one aspects occur about fifty percent with
the group of monks and fifty percent with the individuals. (ii) The pattern
of five and three aspects is mostly related with the Tathgata, Arahanta,
all pervasive aspect of Samaa-Brhamaa, and after these expositions
group of monks attained Release without attachment. (iii) The pattern of
two aspects of danger and escape occur mainly with monk/monks using
alms food, four requisites or any sense object. It occur at times also as the
anupassan-thorough scrutiny of things. (iv) two aspects of arising and
passing away are mentioned mainly to show the consistent proper practice
of it inculcate the conditioned relation of the states and proper
consideration, right view in the noble disciple as the forerunner of the
noble eightfold path. That is to help attain wisdom, and also to develop,
fulfil it. These two aspects purify well the sight-dassanasuvisuddhi.
v)dinava alone is mentioned many times in order to develop right
thought- of renunciation, non-cruelty, and non-hatred.
vi)Aspects of Gratification, danger, and escape are mentioned to show
progress of the noble disciple on the path with respect to the right effort,
right awareness, and right concentration. It is also mentioned to explain
the search of the Bodhisatta in order to attain Perfect Enlightenment. It
appears that, these three angles are equivalent in essence with the phrase
found in other tradition as, tenatyaktenabhujith18. According to the text
these three aspects are the unique contribution of the Buddha, then the
concept of which tradition precedes is the matter of further research from
various angles. The gratification as gratification, danger as danger, and
escape as escape, aspects of sense pleasure, material form, feeling along
with all five aggregates, and loka-world/plane are to be seen as it really
is.
vii) All five aspects are mentioned to explain the way by which the Buddha
attained the release without attachment. He expounded these states,
opaniat, verse 1Om shavsyamidan sarvam yatkica jagatyn jagata; tena tyaktena bhujith mgrud
kasyasviddhanam. Published by Ramkrishna Mission Ashram T-Nagar, Chennai
600017, India
18

knowledge-vijj to the noble disciples in order to attain the four paths

and fruition sates. Any formed thing is to be seen as it really is from these
five angles. In other words to see as it really is yathbhtadassana
means to see with these five angles. Then and then only it is called
samm- right or proper.
The proclamation of these five aspects indicates that the teachings of the
Buddha are realistic, which is more than optimistic, and not least
pessimistic.
Observing arising and passing away is the vision of the Buddha to
accomplish the mission of escape with the help of gratification and
danger.
(J)The following chart summarizes the interrelation and overlapping
nature of the various important terms.
i) Samudaya, Atthangama= Anupubba-kiriy= Tadanga-pahna = Silavisuddhi = Tarunavipassan = ta-pari = Salakkhana/sabhva own
characteristic = Sammdihi.
ii) Assda, dinava= Aupubba-patipad= Vikkhambana-pahna=
Paipatti= Samdhi, Pa= Samatha, Vipassan= Adhicitta = Cittavisuddhi=
Balavavipassan=
tiraa-pari=
Smaalakkhana/universal characteristic = Sammsankappo, vc,
kammanto,jivo, and samm sati.
iii) Nissarana= Samuccheda, Paipassaddhi, and Nissaranapahna=
Paivedhana= Magga-Phala= Adhipa= Dihi-visuddhi, ...., adassana-visuddhi= Tevijja= pahna-pari= Smaalakkhana=
Sammsamdhi.
The fivefold investigation is the Noble Eightfold Path.
(K) This study is restricted mainly to the major part of the Sutta-pitaka, so
other two Piaks of the Pli canon are to be studied. The Chinese gams
and texts of various other traditions are also to be studied with respect to
these five aspects.
Abbreviations
(All primary sources are from the Dhammagiri-Pli-Ganthamala V.R.I.
Igataputi, 1998.)
D

Dgha-nikya.

Majjhima-nikya.

Samyutta-nikya.

Aguttara-nikya.

Khuddaka-nikya.

Ten Sutta

Ten Suttas from DghaNikya, Long Discourses of the

Buddha. 2003. Myanmar Piaka Association, Yangon,
Myanmar.

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