YASODHARA 791 YATHABHUTANANADASSANA. round him and, saluting him at his feet, begged his pardon forall her offences and he, King Kusa, quite willingly pardoned her with all his heart. Having listened to all what the Bhikkhuni Yasodhara has o say, the Buddha states that there is ro need of a pardoning between two persons who hhave realized the four Noble Truths and Nibbana. But indeference toa mundane custome said, repeating it thrice, that he would pardon her. Then the Ther took her final leave ofthe Buddha by walking thrice round him and walked out ofthe place without turning her ‘back to im ill she went out of his gaze. Knowing the wishes of the Buddha the monks present followed her up to the edge of the monastic premises. Theri ‘Yatodhara walked back to the nunnery followed by bor one thousand nuns. Back in her nunnery she sat in meditation all through the night and, entering jhiinas in succession she finally passed away into complete Nibbana. The Pajaval7 woes on to say that after her passing away people from all aver Jambudipa assembled there and with the attendance of the host of disciples and gods and men led by the Buddha the cremation of her body was conducted with great hhonour. After the cremation a stpa named the Great Yaiodhard Stopa enshrining the relics was built at Rajagaha on the instructions of the Buddha where daily offerings, as also instructed by him, were ‘instituted bringing much merit tothe people. co wachehi References 1, Buddha Jayanti ed 322 p.158 7 2 ed Suraweera, AV. and others, Sri Lanka Jka Pustakilay Sévi Mandala, 1998,p431 (7 3. Oldenberg, Hermann, Buddha, His Life, His Doctrine, His Order, te William Hoey, Aravali Book International, New Delhi, 1997, p 101n 4 ibid S. Eliot, Charles, Hindulsm and Buddhism, Sti Satguru Publications, Delhi, India, 1988, vol 1p.301 6. Tr. Emmerick, RE, The Sdtra of Golden Light, Luzac and Company Ltd. London, 1970, p 84 Tr-Johnston, E-H., The Buddhacarita, Calouta, Buddhist Mission Press, 1936, Il. 26-27 ibid vi31 9. A History of Pali Luerature, Kegan Paul, Trench ‘Trubner and Co.Ltd, London, London, 1933, 11 a7 YATHABHOTARANADASSANA stands for "knowledge" and vision” that is “in accordance with reality". To explore the import of this expression, the pre-sent article will begin by examining yadhahita ‘and dnadassana individually, followed by surveying. passages from the Pali canon that ae of relevance to vathabhdta-tiipa-dassana as part of the Buddha's awakening, to the develop-ment of yathi-bhato-k Jinordassana in general, and to its scope, Yath abh ta The qualification pathibhika consists of yatha "as", *tike", o according to"; and ba, which as apa participle of bhavatstands for what “ive” o “real” and also for what has "become" of “come to be” ‘According to Kalupachana, the use of the past participle bhita expresses a non-csseatialst ‘on-ception of trth in early Buddhism, inthe sense that what is "tue” is what *has come to be”. He expuinsthat he qualification yah dea dpadascna thus stands for knowledge and vision of things “as they have became, an expression that atthe same time also stresses the empirical nature of such know -edge and vision. Ac-cord-ing 0 Jayaillke, yathabhitaddnadassona also points to 4 correspondence theory of tu in early Buddhism? where the truth or al-siy of astatemest depends on ‘whether it accurately deseribes the world, whether it “comesponds to facts ‘An example where yathdbhita conveys the sense of “as it has come to be" can be found in the Bhayabherava Sutta, This discourse describes how the Buddha, when living in solitary forests during the time before his awakening, would confront and ‘overcome fear just there and then, in whatever way it ‘may have manifested, yoth’:Ph tam yauhdbh ssa me 1am bhayabheravam igac-chati, tatkabhitam ‘aihabhto va tam bhayabheravam pasivineyyam (M. 1,21). Thats, without changing his posture, he would confront the issue right away, just "as it had come to Si similar sense of yrhahatarecursina description ofthe eight worldly conditions (gin and los, fame and obscurity, blame and praise, hap-piness and sulleing). To encounter these eight worldly conditions is simply par of living inthe world "sithaseome 9 bet, tthabhito aya lokasan-nivio .. yathabhite mnivése -attha Tokadhamma lokam mn, loko ¢ attha lokadhanmeYATHABHUTANANADASSANA 792 anupearivarat (411,188), Hence itis mean-ingless 10 ‘con-tend with these conditions, which are but natural aspects of iv-ing inthe world "as it has come to be" lsewhere inthe discourses, yarhabhuta can qualify hhow a monastic dis-ciple discloses himself 10 his {ellows disciples and teacher, yathabidtam att-nam Jvikated (D_ Ml, 237). This passage occurs within description of a disciple who is not fraudulent or Seceitful, axasho amajavi, hence here yathi:bhita would have the sense of being “according to reality” or "truthfully". Another oc-currence of similar implications ean be found in the context of a simile, which deseribes a pair of messengers approaching the ruler ofa town vin panicular route in order to deliver ayathabdia message (S.1V, 194). In thi rmessen-gers rep-resent tranquillity an route they take is the noble eightfold path, and the ruler ofthe town corresponds to conscfous-ness. The yathabta mes-sage that tranquility and insight deliver to con-scious-ness is Nib-bana. Since elsewhere [Nibbana is qualified as "true, in con-trasto what is decep-tive, tam saccam, yam amosadhanmam iba 111,245), inthe con-text ofthe simile of the pair of messengers yashabliita would convey a nuance of "ue", in the sense of being aeconding 10 reality” ‘Yet another nuance appears to underlie some passages that speak of de-veloping the awakening factors in away that is pavhdbhita (D. I, $3; D. 1, 1013S. V, 161, A. V, 199). These occutrenees are part of statements on what all Buddhas, or even all beings, have to undertake in order to each awakening. Thus the sense that underlies yauhabhata here appears to be thatthe awakening factors have to be developed to {heir fullest potential, "as they really are" so to speak, inorder to enable the atsinment of full liberation.* ‘a The expression “knowledge and vision” features ina range of contexts in the discourses, covering, for ‘example, direct apperception of what happens in the mind of others (D. 1,216); meditative vision of tight and forms (4. 1V, 302); knowledge of past and future (D.IM, 134), various supernormal powers (D. 1.76): and omniscience (eg. M. I, 92). In such contexts, ddas-sana stands for a mental seeing ofthat which is known, in fact, most of these in-stances involve supemnormal types of "knowledge" and "vision". YATHABHUTANANADASSANA The eoncurrence of the two terms "knowledge" ‘and “vision inthe ex-pression iipadassama seems to reflect two closely related nuances ofthe sae mental apprehension, Tha i, the combination ofthese two apperceptive ae-tivicies conveys the sense that experiential ‘Seeing’ and cognitive knowing’ coalesce in Ainadassana. Hence Adnadassanastands fora type of insightful un-derstanding wherein knowledge is vision and viesion is knowledge, yom siéoam tam ddassanam, yam dassanam tam fipam (Vin UI, 91). Another aspect ofthe same expression appears to be the experiential and comprehensive nature of such ‘ainadassana: This becomes cvident when con-sdering the Buddha's endowment with Aigadassana, which was such that he truly knew what he claimed to know nd truly saw what he claimed to see, having realized it through direct knowledge, abhiaaa (M. Ul, 9). Knowing he knew and seeing he saw, whereby he had "be-come' vision (literally "the eye") and knowledge, asitwere, jam jéndt passam passat cabtiubhato 4ina-bhito (M. 1, 111). That is, one who claims 10 “kasow and see’ thereby claims to have direct and full experience ofthe matter at hand. Yath bh atatipadassana and the Buddha's awakening A rather axiomatic exposition of yashabhataat Jpadassana can be found inthe Dhammacakkapavatiana Sut, which describes the type of knowledge and vision according to reality that Jed to the Buddha's awakening. According to this discourse, the Buddha only claimed to have reached tunsurpassable awakening when his yathabhatad Jpadassona in regard to the four noble truths had ‘been completely purified in altogether twelve modes, vidas karam yo-thi-bhitam Ainadas-sanam swisuddham ahi (S.V, 423). These twelve modes result from devel-oping each noble trth in thtce suecessive steps, c-parivada, These three steps require knowledge and vision of the respective noble truth, knowledge and vision of what needs to be done in regard to this truth, and the retrospective knowledge and vision that what needed to be done has been ac-complished. The Dham-macadkapavasana Sutta describes the knowledge and vision requied in each of these eases with a whole string of terms, speaking of the “arising of vision, knowledge, wisdom, higher Kknowl-edge and clarity", cak--Hiume udp ade diam adap padi udap i viii up-dep dt dloko weapYATHABHUTANANADASSANA 793 YATHABHUTANANADASSANA In regard to the first noble truth, the three successive steps are to know and see what is dukkia, to know and see that dukiha has to be fully under-stood, pariaiteyyarm, and to know and see that dukkirahas been fully under-stood, pariddam. Thus the first step is insight into the truth as such, the sec-ond step requires awareness that something needs to be done about it, and the third step represents the retrospective knowledge that this has been ac-com-plished. For yathabhitafiipadassana to be complete in regard to the sec-ond noble truth, insight into the arising of dukkha needs to lead to awareness that this arising of dukkha has to be abandoned, pahtabbam, and needs to culmi-nate in the knowledge that this arising of dukkha has been abandoned, pahinam. Similarly, knowledge and vision of the cessation of dukkha should lead to knowing and seeing that the cessation of dukkha needs to be realized, sac-ehi-kétabba, and that is has been realized, sacchikatam justas knowledge and vision of the path leading to the cessation of dukkha should lead to know-ing and seeing that this path needs to be developed, bhdvetabbam, and that it has been developed, Shdvitam. This presentation shows the compass of yatha-bhitainadassana, which progresses froma decisive initial insight via a proc-ess of development to full realization, This presentation clearly shows that yathabh dat Jnadassana is not mere-ly an intellectual appreciation of the true nature of reality. Such an intel-lectual appreciation certainly has its place within the scope of develop-ment of yathabh ta danadassana, forming the basis for the first step to be taken in re-gard to each of the four noble truths, Yet, the full development of patha-bhéta-fianadas-sana extends far beyond that. The potential of cach noble truth is only fully appreciated when it becomes clear that something needs to be done about it. Here yathabhiiad 4nadassana covers the whole range of practices that are part of the path to liberation from dukkha Yathabh dtandpadassanais of rele-vance even beyond the culmination of the path, as the presentation in the Dham--macakkapavattana Suita shows, since the same term also covers retro-spec-tive knowledge of having reached the goal. Thus the treatment of yatha-bhita-adnadassana in the Dham-macakkapavattana Suftahighlights the de-gree to which knowledge and vision need to be acted on, need to be put into prac-tice in order to be fully actualised, The Dhammacakkapavattana Sutta is notthe only discourse that de-scribes the yaiheabh taiianadassana that led to the Buddha's awakening. Ac-cording to the Mahasaccake Sutta, on the night of his awakening the Buddha also directly knew according to reality, yathabh ita abhastiasim, the influxes (asava), thei arising, their cessation, and the path leading to their cessation (M. I, 249). The Brahmajala Sutta records that the Buddha reached final liberation through having seen according to reality, yathabhitam vidievi the arising and passing away of feelings, their advantage, their disadvantage, and the release from them (D. 1, 17), Other discourses indicate that the Buddha claimed to have reached full awakening only when he directly knewaccording to reality, yarhabh diag abha miasian, a range of different insights. These cover direct knowledge according to reality of: - theadvantage, disadvantage, and release in regard to the four elements (S. I, 170 and S. U1, 172); ~the advantage, disadvantage, and release in regard tothe five agere-gates of clinging (S. IT, 28 and S11, 29); the nature, the arising, the cessation, and the path leading to the cessa-tion of the five aggregates of clinging (S. 1,59): the advantage, disadvantage, and release in regard to the six senses and their objects (5. LV, 7 and ‘SIV, 8; ofS. 1V, 9 and 5. LV, 10; cf. also 5. V, 206); -the advantage, disadvantage, and release in regard to the five faculties (S. V, 204); and the advantage, disadvantage, and release in ‘regard to the world, Joka (4. I, 259). In this way, these discourses work out in detail various aspects of the comprehensive direct knowledge in accordance with reality that the Buddha attained on the night of his awakening. Had this knowledge and vision been only an intellectual appreciation, one might wonder how a single insight could cover such a range of different topics. As the treatment in the Dham-ma-cakka-oavatiana Sutta shows, however, this was not the case, since the yathd-bhita-A dna-dassana attained by the Buddha involved a progression from initial in-sight, via a process of development, to retrospective knowledge of having reached full realization. Such full realiza-tion, then, can be described from a va-riety of angles, be these theYATHABHUTANANADASSANA 794 YATHABHUTANANADASSANA. noble truths, the elements the aggre-pates, the senses, the faculties, or the world. All these would be but facets ofthe Bud-dha's compre-hen-sive yarhbh tai ‘laadassana perfected onthe night of his awakening. Another aspect of the same perfection ofknowiedge fon the night of his awakening are the Buddha's endowment with the ten powers ofa Tathigata (ef in ‘more detail TATHAGATA), which also involve forms ‘of knowledge that are in accordance with reality. According to the Mahttuandda Suta, the Buddha knows according wo reality, vata pa nat, what ispossible and what is impossible; amma and its results the way to any [rebirth] destina-tion; the various elements that make up the world: the different inclinations of beings; the faculties of beings; and various aspects related to the attainment of concentration and real-zation (1,69). The remaining three knowledges out of the entire set offen powers are elsewhere also qualified as forms of yathabbh dia doa (A. Ml, 420), so that the entire set of the ten powers of a Tarhgata can be seen as yet an-other pointer to the profundity of the yarhibhatad Jna-das-sana that resulted from the Buddha's The indication given. inthe Dhammacakkapavatiana Suita that there are different levels of yashabhdtadtipadascana is echoed in other discourses, which similarly indicate that there a Sages of growth in regard to knowledge that isin accordance with reality. Thus a discourse in the Sammutta Niky dis-tin-guishes between becoming ‘one who has "mastered knowledge", vedagd and one ‘who has attained "total vietory”, sabbay/(S. 1V, 83) Here "mastery of knowledge” comes through knowing sceording to reality the arising and pass-ing away, as wellasthe advantage, disadvantage nnd release in regard Lothe six spheres of contact. Bu only one who through such knowledge has be-come liberated can be reckoned sone who has attained "total victory” Similarly, by knowing according to reality, vathiohdtam pa andthe arising und passing away, as well as the advantage, disadvantage and re-lease in regard tthe five faculties, one can hecome a strean- enterer. When the same type of knowing develops Further until it has become a complete and full experience according to reality yathit hd-am vie, total liberation will be at-tained (S. V, 194). That is, ‘while the scope of insight and its truthfulness to re-ality remain the same, the deep-ening of such know l-edge through continuous practice will ead from lower to higher stages of liberation In point of fact, even one who has clearly seen with right wisdom and according to reality thatthe cessation of becoming is Nibbina need not be an ‘raha, but could have ‘only reached a lower level of awakening. He or she would then be in a situation similar to a thirsty man who sees water dovn be-low ‘na well but has neither rope nor bucket enabling him orher to reach the water and drink it (S11, 118). This woes to show that yethdbhda-Apa-das-sa-na can stand foe various levels of knowledge and vision. Even inthe case of the Budd, stages in the development of his yathabhatapadassana can be discerned. According to the autobiographie re-port about the ‘ime of his own struggle for awakening, although he had clearly sen with right wisdom and aevording to reality that sensual objects provide litle satisfaction, hhe had not yet gone be-yond their attraction (MI, 92). This only happened when his insight into the lack of satisfaction of sen-sual objects was ‘complemented by ex-periencing form of happiness {hati beyond the senses, such as an be gained through the development of deeper stages of concentration, This in tur, then, formed the bass forthe yathabh ata 4Anadassana perfected on the occasion of his awakening, as described inthe Dhammacakkapavanana Suta The development of concentration is in fact an important requirement for yathbhdiaapadassana to {row to its fll potential, together withthe need t be tndowed with mind-fulness. The need for mindfulness is reflected in a discourse in the Samyutta Nikiyo, which treats Anuruddhts possession of some ofthe powers of a Tathagata. According to this discourse, ‘Anurudda’s abilities in this respect were the outenme of is practice ofthe four sat-par- shina (S.V, 304). Since the ten powers involve forms of yathabhitas “ina-das-sana, this discourse points to a central to01 {or arriving at knowledge and vision that ac-cords with reality, namely the development of mindfulness, ‘The in-structions given in re-ation to contemplation of the four noble truths in the Satpatthana Suta in fact explicitly speak of knowing in accordance with reabity, yah otam pajaai,(M. 1,62). Though in 9 to the remaining con-tem-pla-tions theYATHABHUTANANADASSANA 795 YATHABHUTANAYADASSANA ‘Satipaphana Suna speaks only of "knowing", payin, without ex-plicitly employing the qualification vathabhit, the chief task of de-veloping mindfulness {s indeed to arrive at an awareness of things as they truly are (see in more detail SATI and SATIPATTHANA). Another passage on satt-pat-thina practice explicitly uses the expression yathibhdta for contemplation of the body, kive ‘kivanw-oassino viharatha .. kassa yah sbhivom B “dndva (SV, 144) thereby eon-firming that the aim of satipath ana practice isthe develop-ment of knowledge ‘according to realty. Besides the need for mindfulness, one needs to also dwell secluded, pa/—-sallina, in onder tobe able to know things according to reality (SIL, 15; S-1Y, 80; IV, 145: SV, 414). Seclusion is closely related to the development of mental trangullity, hence it comes as no surprise to find that concentration is bflen reckoned the requirement par excellence for vathabludaflinadassana. This is so simply because ‘one who is concentrated will aturally sce and know according to reality, dhammata es yam samaito vathabh daa jan passati (A. V.3). This isso much the case that concentration can be reckoned the roxi-mate cause for yarhit bhita-pa-dassana(S. 1 3). A concentrated mind is free from the five hindrances, and it isthis ab-sence that i of particular relevance for being able to know and see according 19 reality. A set of similes eloquently expresses this by ‘comparing the effect of the hindrances on the mind to ‘water ina bow! that is in such acon-dition as to make it impossible to see one’s own reflection in the water. the water iscol-onred boiling, overgrown with algae, rippling, or muddy, one would be unable to know and see according to reality, padhdbh tam ma jarneyya na passeyya (S. V. 123). The same isthe ease when a hindrance is present in the mind, where-fore only a concentrated mind can know and see ac-cording to reality The arising of hindrance inthe mind sin turn closely related to one's con-duct and virtue, hence ‘only one endowed with vinous con-duict wil be able tosee and know according to realty carapasampanno yathabh tam ana pas-sati(A. I, 163). The need fora strong base in concentration points toudifference be-1ween yathabhanaddnadassana and the otherwise closely related yoniso marna-sitara, “astention” that is "wise" oF “thorough? (seein more detail YONISO MANASIKARA). Generally speaking, the two qualities of voniso manasikra and vathabh itaipadassana are closely related to each other, and the qualifi-cation yoniso has much in ‘common with the import of yathabla. Thus, for ‘example to direct yoniso manasikdrato the aggregates of clinging or to the senses leads to contemplating their impermanence as it really is, yoniso manasi arotha .. yathabhétam samanypassatha (SII, 52 and SIV, 142). In uch €on-texts, yonieo manasihra can stand for the deployment of attention during deeper stages of meditation. Elsewhere, however, Yoniso manasikira also covers forms of attention that take place ata conceptual or reflective level of the ‘mind, which are thus less in need ofa frm basis of concentration. Infact yorniso manasik ra serves as ‘utriment, in the sense of providing a foundation, for ‘mindfulness and clear com-prehension,satsampaja ‘a, and forthe four sati-pamthanas (4. V, 118), which ‘turn are the basis for developing yarhi-bhita-B “Snadassana. Thats, voniso manasikara can provide the foundation for de-veloping the kind of mindful observation tha, i supported by a concentrated mind, willissue in knowledge and vision accord-ng to reality, This o some degree qualitative difference can be seen in apas-sage that describes how some~one comes to hear the teachings, establishes yoniso manasitéra nd there~on engagesin practice according othe teachings ‘This then enables him or her to know aecording to ‘ality what is wholesome and what is unwhole-some, s0 arivadhammasavanam igomma yoniso ‘manasi-kiram dhammnw-dhammapatipatin, iam susalan't yathi-bh tam pajandii(D. M215), ‘Thus yoniso manasikira appears to be somewhat broader in its scope, in that it also covers mental activities taking place at a comparatively less ‘con-cerstrated level of the mind, which would not suffice for the development of yashi-bhitoni Joadassana. In fact, itis based on having devel-oped Yyoniso mana-skiva that concentration arises, and such ‘concentrated mind then knows and sees in accordance with reality, yoniso manastharoto ... samaldhayant ‘samh-te-naeittena yathibhiam jan passat (D. ML, 288). ‘Such knowing and seeing in aocontance with real ‘will in tun result in disen-chant-ment and dispassion, and thereby lead to liberation, yuh bias jana pas-sam nibbindat, nibbindam virajjan, virdg a vimuceatt, With libere-tion a-tained, AipadassanaYATHABHUTANANADASSANA 796 YATHABHUTANANADASSANA. GEE eS SS eee ‘hen tums into "knowledge and vision of lib-eration", vimaiti-diinacdassana (4. V, 311), ‘Besides its potential of leading to liberation, the development of yarhi-bhitasdnadassana also constitutes a source of joy in itself. Thus to see with Fight wisdom and in accordance with reality that sense- ‘objects are imperma-nent and unableto provide lasting satisfaction, yarhabh ita sommap-paiiiva pasato, will cause the joy of renunciation, nedthammasita ‘soma-nassa (M Il, 217), One who sees in accordance: with reality the impermanent and un-satis-factory nature ofthe five aggregates of clinging will experience such happisness that he or she can he reckoned as appeased inthis respect, tadadiganibbuia (S Il, 43). When one knows and sees in accordance with reality, the very fad-ing away of ignorance is a source of happiness and joy, sukham sukhd bhiy-yo so-manassazn (D-II, 218). ‘The scope of puthdbh ataAépadassana ‘The scope of yashibhitaaapadassana covers the ‘tue characteristics of realty and thus often stands for knowing something from the perspective ofits arising, its passing away, ts advantage, its disadvantage and the release from it Insight into impermanence is ‘one of the central aspects in the development of ‘yarhabhdtadanadassana, in fet to have clearly seen according to real-ty and with proper wisdom the changing nature of all conditioned phenomena Aani-cato sabbe saikharyathabhitam sammappaia iva suit hon is one of the powers with which those who have destroyed the influxes are endowed (DI, 283). To purify one's vision through awareness ‘ofimpermanence could take place through knowledge that aocords with reality ofthe arising and pass-ing away ofthe six sense-spheres, of the five aggregates. of clinging, ofthe Four elements, or simply of the fact that whatever arisesis ofa nature to ease (SIV, 192), ‘One who thus knows according to reality the arising and passing away of all hati subject 10 dukkha will «dwell fre from desire and discontent (5: LV, 188). Knowing, according to reality, the impermanent nature othe five aggre-gates of clinging naturally leads o knowing their unsatisfc-tory and selfless nature, their conditioned nature and their nature to pass away (S. IL, 57), One who sees all aggregates accord reality wll transcend future existence (Thag. 87), in act even just seeing the nature of the body according ‘o realty wil already lead beyond all sensual desire (Thig. 90; cf, also Thig, 83). Seeing with proper wisdom and according to reality the selfless nature of the five ag-sre-gates of clinging features prominently in the Anattalakthana Sutta, the oeca-sion when the firs five disciples ofthe Buddha reached full ib-