Practising insight on your own
by Acharn Thawee Baladhammo
Foreword
Nowadays the condition of
Thai society has changed very much and for many reasons. One of the results is
that people part from the homes of their parents to settle down on their own.
The economic situation in the new households is not well-balanced. They spend
more than they earn, so they must try to increase their income. From the past
of an agricultural society we have come to an industrial society with all its
competition and the hasty hurry of going to school and attending to the duties
of building up a business. The present society is materialistic. The need for
material things is increasing; there is never the word 'enough'. Powerful
desires force people to work relentlessly for the sake of satisfying all their
needs. This is the state of affairs of society and everybody in the present
time. This development keeps people away from the Wat, which is the public
center for the cultivation of dana, sila,
bhavana (giving, virtue, meditation) that can lead everybody into good and
virtuous ways.
People today are just like
birds. Early in the morning they fly out of the nest to find food in order to
fill the hungry mouths and empty stomachs left at home. In the evening they
return tired and exhausted to the nest. Out in the morning, back at night, this
is the duty in daily life. Especially for the people who live in flats and
many-storeyd buildings having rooms like bird's nests. Then this is even more
obvious.
For this reason, the minds
of the people become rigid and tense and the people become selfish, lacking
reason in whatever they do. They follow their whims and fancies, lacking sati
to keep them from creating situations which would otherwise be impossible.
Although our country embraces the Buddhist religion, such things can happen and
it is likely to grow even worse, because the society is turned upside down.
Even the five precepts are losing influence and will soon be forgotten.
At present the people
suffer from mental derangement and neuroses. No matter whether they are highly educated
having a university degree, or industrialists, bankers, businessmen,
politicians, or practicing any other profession, they are all more or less
neurotic. We may not be neurological specialists, but if we consider the
reasons in the present, that will be enough to know
why more and more people become neurotic. Especially for people in the big
cities it is very obvious. They no sooner wake up in the morning than the mind
is already tense and rigid. Children as well as grown-up people, they all must
hurry up to catch a bus and get on in pursuing education, business, duties or
buying breakfast. When they get stress, they are not open-minded and lose their
temper easily. When they arrive at the office, they encounter problems with
unsatisfactory colleagues or the work itself. This makes the mind even more tense. When they return home, they face the household-
and family problems again, and the neurotic strain still increases. When they
lie down to sleep, again they think about problems, think about the occupation,
about money and the many other things of tomorrow. The mind, the nerves and the
brain, which want to relax naturally by sleeping, have to go on working. These
are precisely the problems of the sort that make us more neurotic day in, day
out. Therefore:
A handbook for practicing
VIPASSANAKAMMATTHANA ON YOUR OWN would be useful for those people who have no
opportunity to go to a Wat or meditation center where they could practice with
a teacher. And also for those who have too many duties at home, whose daily
life is restricted to the house, or for sick and old people who are still
attached to their children and grand-children or take care of the house. They
can use this book as a handbook in the practice, beginning with 10 minutes, 20
or 30 minutes, alternating sitting and walking as long as they feel able. They
should not compel themselves too much. Do it with faith, with a joyful mind;
and relax, so that the tense and rigid mind will be abated and relieved, and
the mind becomes calm and content. Then happiness will arise out of that peace
and you will understand how to put aside the many problems of life. You will
become happy in body and mind and gain the strength to fight the problems of
life effectively, business affairs as well as the confused, troublesome circumstances,
the poisonous pollution’s of the environment. Progress in life will be the
result, and this will be the strength of the nation in the future.
Phra
Acharn Thawee Baladhammo
TO
THE WESTERN READERS
The situation described in
the foreword is very well known in the West, whereas in
The Lord Buddha used to
warn people not to believe what he said without making sure whether it was true
or not. He was not eager to persuade people to change their confession and
accept his religion; but he was anxious for people to comprehend his pointing
to a reality that cannot be found in books or sermons, because it is already
there before a word is spoken. It can only be known by personal realization.
You should not look at
this book as another Buddhist reader. If you come across things or statements
that you don't understand, it shows that you must practice. When you follow the
instructions contained herein, you will develop natural wisdom, and you will
understand without having need of more books. If you practice honestly, you
will understand by yourself, understand in a way that makes you free. This was
the purpose of writing it.
I would like to
acknowledge the people who have brought this piece of Dhamma within reach of
English-speaking readers. The translators, a Thai monk and a German monk, have
co-operated well and produced a satisfactory result according to my purpose.
Nai Thanong, a disciple of long standing, gave a helping hand where it was
needed. Phra George of Wat Mahadhat,
Phra
Acharn Thawee
August 1984
INTRODUCTION
Q: What is the meaning of
the word kammatthana?
A: The word kamma
literally means action or practice, and the word
Q: What is the meaning of vipassanakammatthana?
A: The word vi-
means superb, clear, divers; passana means seeing, direct perception and
right view of reality. Vipassanakammatthana is the practice of the
correct view of reality or mental development for clear knowledge to see the
truth of all realities.
Q: Why are
there only two duties in Buddhism, the duty of study (ganthadhura) and
the duty of practising insight (vipassanadhura), but the practice
of samatha is not mentioned?
A: The Lord Buddha tried
with utmost patience, perseverance and effort to discover that highest Dhamma
which leads out of the suffering of the rounds of rebirth, samsaravatta,
the process of birth, old age, sickness and death; the Dhamma which has the
function to completely eradicate the asavakilesa (worldly bias and
defilement’s) which are the cause of attachment to remain in the samsaravatta.
At first, the Lord studied
with two renowned teachers, one of them named Alara Kalama who taught samathakammatthana
to reach the highest rupa-jhana (absorption of the fine-material
sphere). The second one, Uddaka Ramaputta, taught samatha kammatthana to
reach the highest arupa-jhana (absorption of the immaterial sphere). The
Lord Buddha experimented with this meditation in every way realizing that this
is not the way to sammasambodhinana, the Full Enlightenment of a Buddha.
Therefore he departed and searched for himself until he became enlightened to
the four Noble Truths which can destroy the asavakilesa completely. Thus
he became the supreme arahat Sammasambuddha.
Then the Lord declared
that he was the One rightfully enlightened by himself.
In the preaching of the Dhammacakkappavattanasutta, the first sermon,
delivered to the group of five ascetics at Isipatana deer-park near
As for ganthadhura
(duty of study), it amounts to studying the guidelines of vipassanakammatthana
in order to understand the way of practice. The Supreme Teacher for most of his
life preached that rupanama (body and mind) are
impermanent, suffering, and not self. This is an example of what he taught his
disciples who did not yet understand the method of practice until they could
understand it by themselves. Then those disciples paid homage to the Supreme
Teacher, went to the forest separately, and practiced the Dhamma putting forth
energy until they attained to the highest qualities of the Dhamma becoming
Noble Ones (ariyapuggala) in the time of the Buddha.
But samathakammatthana
existed before the appearance of the Lord Buddha in this world. Every religion
had kinds of this meditation, for example there were sages, ascetics, hermits,
or monks of other religions. When the Lord had studied thoroughly he realized
that this was not the way to eradicate asavakilesa.
Vipassanakammatthana
however is what the Lord researched and practiced by himself; it exists
exclusively in the Dispensation of the Buddha. Thus there are only two kinds of
dhura (duty) in the field of Buddhism, that is ganthadhura
and vipassanadhura.
Q: What is the difference
between samathakammatthana and vipassanakammatthana?
A: They differ in the
sense-objects and have different goals and means. To explain the difference: samathakammatthana
is based on conceptualized objects, or objects which are created, such as kasina.
The practice of samathakammatthana is the means to pacify the mind, and
the method depends essentially on the nimitta, (sign) so as to intensify
concentration beginning from parikamma nimitta (preparatory sign) to uggaha
nimitta (acquired sign) and the patibhaga nimitta (conceptualized
sign). When the jhana-factors vitakka, vicara, pitit, sukha, ekaggata
(examining, adjusting, zest, bliss, and one-pointed-ness) arise and are fully
developed, then the first absorption is attained (pathumajjhana).
The objects of vipassanakammatthana,
on the other hand, are the five groups of rupanama (body and mind). The
result of vipassana practice is to attain to the highest quality of
Dhamma and to the four Noble Persons, viz. Stream-entrees, Once-returnee,
Never-returnee and the Fully Enlightened One, thus destroying asavakilesa
according to the respective level until it is completed, destroying the need to
come back and repeat death and birth again and again. But the guidelines for
the practice will be explained later.
Q: Do we have to know the
principles of insight meditation before taking up the practice?
A: We should know the
essentials or the heart of the practice first, such as the four Noble Truths,
or the two ways of truth, the way of suffering and the way to the end of
suffering.
The way to suffering is tanha,
craving for objects of the world such as sight, sound smell, taste, touch, or
subtle body and mind, giving rise to clinging attachment (upadana) to
the objects of the world which involve birth, old age, sickness and death,
whirling round in a cycle (vatta) of uninterrupted succession without
ever breaking the chain.
The way of the cessation
of suffering is the Eight-fold Path, the
Q: Is there any danger to
the meditator who practices this Dhamma?
A: The practice can be
dangerous because the meditators do not yet understand the guidelines of the
practice correctly. Or, they practice after book-study and then make up their
own understanding of it. Or, in a case where they practice without a meditation
teacher guiding and pointing the correct way, when in the course of practicing,
phenomena (sabhavadhamma) happen to arise, they may hold them to be true
and real and believe that they have already reached the final Dhamma. Some
meditators become attached to various nimitta, for instance light,
images or pictures; some may even become insane. This is more likely to happen
in samathakammatthana, because one dwells on conceptualized objects,
pictures, or kasina nimitta, with delusion. If the image or the kasina
changes suddenly, or a terrible image appears instead, one may lose awareness
and become obsessed.
But the practice of vipassanakammatthana
consists of developing mindfulness at every moment of breathing in and out.
There are wisdom or clear comprehension (panna, sampajanna) and exertion
working together to note the present object at every moment. Whenever an object
arises just be aware of that object as it really is; then release that object
at every moment, because the arisen object is bound to fall away naturally.
Whatever special characteristics that object may have, it arises and then falls
away; it is Dukkha Ariyasacca (Noble Truth of Suffering) arising and
falling away. These phenomenon being Dukkha it is hard to bear. If the
meditators can only understand this matter, then the practice of vipassanakammatthana
is not likely to be dangerous at all. On the contrary, it will turn us into
people possessing increased lucidity of satipanna (awareness and
wisdom).
Q: Some people say that
those who practice meditation will become backward people, not progressing in
the way of the world; they are stubborn and old-fashioned, not up-to-date. What
is your opinion concerning this....?
A: Everybody who is born
into this world has got to have an aim in life or he should know what life is
all about. In order to develop one's life, to be a man of highest virtue, what
does one have to do? A man is good or bad depending on his own mind. We can
prove this by ourselves. This is something which is always up-to-date.
Today is the time of
science. We use technology, computers and nuclear power for proving, testing
and for material purposes. In fact we use our mind to search for knowledge,
competing in the construction of material things. Simply speaking, we are being
materialists. This is what we call progressive; but it is only worldly knowledge.
If we use it correctly, use it in a peaceful way, it will benefit all human
beings. But if we use it with lobha, dosa, moha (greed, hatred,
delusion) the result in form of the destruction of mankind is sure to follow in
the future, undoubtedly. It will destroy everything in this world. There is no
exception and no excuse for anybody who claims: 'I am a pioneer, I am a
scientist' or ' I am an up-to-date-person'. Now, is this cleverness or is this
foolishness, there, in the heart of him who is misled by materialism until he
forgets the truth that the most important thing is Dhamma! Dhamma is the Nature
which is always up-to-date.
Whoever studies and practices
Dhamma, proves Dhamma and realizes the truth of it, analyses Dhamma and makes
use of it in daily life, such a one uses it to control desire and extravagance,
anger, envy, and delusion which delude him into taking poisonous stuff like
alcohol, intoxicants, and drugs of all kinds. When our mind has no pollution’s
to defile the heart then this mind is pure and calm and knows the reality of
Nature as it really is. His life will be full of true happiness. He will know
the principles of worldly affairs and the principles of Dhamma correctly and he
can put them into practice in studying and in the conduct of his business for
progress and prosperity in the future better than anyone who is not interested
in the Dhamma and in the ways of his own mind, knowing nothing about kilesa,
kamma, vipaka (defilement, action and result), not understanding that the
four Noble Truths, the Eight-fold Path, the four Foundations of Mindfulness are
the Dhamma for solving problems, the Dhamma for the extinction of mental
suffering, the Dhamma for the development of the mind to change from the low
state of worldliness (puthujjana) to the lofty mind of a Noble One (ariyapuggala).
Even in this present life
it is a challenge for everyone to come to know and see without the limitations
of endless time, and one who proves through practice will know by himself. Such a one is better than the person who doesn't
know Dhamma and doesn't practice Dhamma, who actually deserves to be called
fossilized and retrogressive, a million-year-old tortoise.
Q: What is the meaning of
the four sappaya (favorable conditions) for meditator’s?
A: At the time of the
Buddha the meditator’s should have the four sappaya,
that is
1. Suitable dwelling
conducive to calmness, undisturbed by noise, such as a forest, the foot of a
tree, an empty house.
2. Healthy food, easily
obtained. For Bhikkhus it means going for alms-round in villages not far away
and to get sufficient food.
3. A good person, a
spiritual friend, a meditation teacher who instructs the meditator always
according to the
4. Comfortable dhamma, that is a meditation exercise (kammatthana)
suitable for the disposition of the practitioner, tending neither to develop
tenseness nor laxity too much. It is the dhamma that, when practiced,
can give quick results for the meditator, as it should.
At this present time, we
should look for a temple or a center where vipassana is taught and the
four sappaya, as stated above, are provided, that means comfortable
dwelling, food is not difficult to obtain and appropriate for the meditator,
there is a vipassana teacher who is experienced in this field, and there is kammatthana
suitable for the meditator. At present, the most important point is only the
meditation teacher. He should analyze and instruct carefully because it is
difficult for us to find such good teachings as in the Buddha's time.
Q: What is the procedure
for someone who has never before practiced meditation?
A: The first step is that
one should study the subject of vipassanakammatthana to have right
understanding before beginning the Practice. But if one has no ability to do so
or he has already studied but doesn't understand properly, he should go to
learn from a vipassana teacher in a temple or meditation center and ask
to stay there for the purpose of practicing. Even if someone has already
studied pariyatti (the scriptures) well it is still necessary to have a
meditation teacher who gives instructions and points out the correct practice,
because from studying the scriptures (pariayatti) we only know the
written words, whereas the practice means to get acquainted with natural
phenomena (sabhavadhamma) as they really are; and there are differences
in the sabhava (realities) between people, for instance mind, emotions,
moods, and the accumulations of kamma they have are not the same. Then there
are phenomena arising from Dhamma, through practice of insight, such as samadhi,
piti, passaddhi, upekkha etc. (concentration, rapture, tranquility,
equanimity). Some phenomena are not mentioned in the scriptures; therefore it
is most important to have a meditation teacher with experience in both pariyatti
and patipatti (scriptural knowledge and practice).
PRACTISING INSIGHT
ON YOUR OWN
by Acharn Thawee Baladhammo
THE PRACTICE
The practice of vipassanakammathana
(Insight-meditation) is the development of the four satipatthana
(foundations of mindfulness).
1. Kayanupassana:
mindfulness contemplates the body in the body as it really is.
2. Vedanupassana:
mindfulness contemplates feeling in feeling as it really is.
3. Cittanupassana:
mindfulness contemplates the mind in the mind as it really is.
4. Dhammanupassana:
mindfulness contemplates mental phenomena in dhamma as they really are.
The four foundations of
mindfulness are right here in ourselves. I would like
you to comprehend the field of the objects or foundations of mindfulness, so as
to make it easy to practice them. Concerning human beings and sentient beings
in general the Supreme Teacher preached that the true state of existence of all
beings is the five groups (khandha). That means, we have five separate aspects
of nature combining and merging into conglomerate shapes and appearances for
which we provide names and say: It is a human being, it is an animal, a woman,
a man ...
Here are the five groups in detail
1. Rupakkhandha
comprises the four elements, viz. element of extension or earth, element of
cohesion or water, element of temperature or fire, element of motion or air and
also derived matter (material phenomena other than the four great elements).
2. Vedanakkhandha
has the function to experience objects as pleasant, painful and
neither-pleasant-nor-painful.
3. Sannakkhandha
(perception) has the function to remember the objects; to remember sight,
sound, smell, taste, touch and the mental objects.
4. Sankharakkhandha
are the mental factors or qualities arising together
with mind. The wholesome group makes the mind meritorious, good; the
unwholesome group makes the mind de-meritorious, bad; the exalted group makes
the mind firm and unattached. These three groups of mental qualities are mental
action. If they are strong they can produce bodily acts or speech.
5. Vinnanakkhandha
consciousness has the function to receive and be aware of the objects of the
eye, ear, nose, tongue, body and mind, and it also operates as re-linking
consciousness in the process of rebirth (patisandhi).
In practice the five khandha
are summarized to only two categories, body (rupa) and mind (nama).
Concisely speaking, all
natural phenomena come to one place which is sati; that means to apply
mindfulness for the purpose of knowing the present moment or noting the present
object. Sati has been compared with the footprint of an elephant. The footprint of small animals are bound to be covered by the
elephant's footprint. If mindfulness does not arise in the present, wholesome
forces will not occur. When mindfulness arises it implies that only wholesome
forces will arise together with it. Therefore, the Supreme Teacher urged the
development of the four foundations of mindfulness.
When the meditator
understands what the objects are and who is the one that knows the objects,
then he can begin the practice by fixing mindfulness on the four bodily
postures of walking, standing, sitting and reclining.
The Sitting Posture
The sitting postures while
meditating is sitting cross-legged with upright body, the right leg above the
left and the right hand on top of the left. Establish mindfulness to note the
object to be contemplated. Then contemplate body in the body. The main object
to be noted is the Rising and Falling of the abdomen. When the abdomen rises note 'Rising', when the abdomen falls note 'Falling'.
Then keep following continuously: 'Rising' - 'Falling' - 'Rising' -
'Falling'....
Q
: How should one establish mindfulness correctly?
A
: The meditator should make his mind comfortable, free from
worries, not too serious or too eager. For the arising phenomena are sure to
fall away again. It is the characteristic of nature that everything that arises
naturally is bound to fall away naturally.
The meditator
should only fix mindfulness on the object just in front of him and see
it as it really is, arising and falling away. One should not cling to any
object whatsoever but keep the mind central or still. This is called the
practice of the
Q
: How much time should we devote to the establishment of
mindfulness in practice?
A
: This depends on the ability of the person. If it is a child at
the age of 7 to 10 years, it should practice only for 10 minutes; from 10 to 15
years of age 20 minutes; beginners from 15 years onwards, or healthy grown ups,
should practice 30 minutes.
When the practitioner has
developed effort, mindfulness, and concentration (viriya, sati, samadhi), the time should be increased little by little.
It should not be increased too quickly. From 30 one should increase to 40, from
40 to 50, and then to 60 minutes. New meditators should not sit more than one
hour. They should have understanding in the matter of balancing the mental
faculties before sitting longer than one hour.
Q
: Sometimes the mind is not calm, there is thinking and pondering
fancifully so that one gets annoyed. What should one do in this case?
A
: When thinking, just note mindfully: 'thinking, thinking'. When
reflecting, make a note as 'reflecting, reflecting'; when the mind is
wandering, note it: 'wandering, wandering'; when the mind is annoyed note
'annoyed, annoyed'...
When thinking, reflecting,
wandering about or annoyance arises, one must note it immediately, and if
mindfulness is strong then after noting only once those objects will disappear.
If mindfulness is feeble, one should note two or three times or note until
those objects disappear. Then bring mindfulness back to note the 'Rising' and
'Falling' again.
Q
: Sometimes the mind is irritated, worried, discouraged, bored,
lazy, drowsy. How should one handle or contemplate this?
A
: Make a note of the mental object which appears in the mind:
'irritated, irritated'..., 'worried, worried'.., 'discouraged..', 'bored..',
'lazy..', 'drowsy..', 'dozing..'. When those objects disappear bring
mindfulness back to note the 'Rising' and 'Falling' again.
Q
: How should one make a note of external objects when they arise?
A
: If the object arises through the eye, make a mental note:
'seeing, seeing'; if sound occurs note 'hearing, hearing'; if smell arises note
'smelling, smelling'; if taste arises note 'tasting..'. When the touch of
coolness, heat, softness, hardness occurs by way of the body, make a mental
note 'cool, cool', 'hot, hot', 'soft', 'hard..'. When an object appears in the
mind, make a note "seeing, seeing' or 'knowing..',
'thinking..', etc. as the case may be.
Q
: When sitting for a long time, feelings of pain and aches in the
knees, in the legs, and in the back may appear. How is one to make a note of
this?
A
: Be mindful of the feeling of aching right there and note it:
'aching, aching..'. If you feel pain make a mental note 'painful, painful'. If
there is numbness, note 'numb, numb'. When that feeling disappears go back and continue to note the 'Rising' and 'Falling' of
the abdomen.
Q
: If the feeling, after noting it, does not disappear, what should
one do then?
A : In contemplating
bodily painful feeling such as aches, pain, weariness, numbness, when
concentration is good, you will be able to acknowledge well and easily that
there is a feeling of aching, pain, weariness or numbness, and you can see the
arising and vanishing of feelings distinctly or, when you keep noting it
continuously, it may disappear by itself. But if one notes for some time and
the feeling does not disappear, this is because the painful feeling is very
powerful. Or sometimes the body and mind demonstrate the mark of suffering so
that wisdom can realize the three characteristics impermanence (anicca),
suffering (dukkha ), non Self (anatta).
In such case the feeling of pain is stronger than usual. If one cannot bear it,
then one should move the body or change position in order to relieve the pain.
But don't forget to note mindfully the desire to change as 'desire to change..'. When moving the legs note 'moving, moving', when
lifting the legs note 'lifting, lifting', when putting down the leg 'putting,
putting'.
When the painful feelings
have vanished, go back to the usual 'Rising - Falling' of the abdomen.
Q
: In noting painful feeling does one have to note until that
feeling disappears, or can one note different objects instead?
A
: There are two kinds of bodily painful feeling. One type is
forceful, compelling pain. This must be rectified. Then there is bodily pain
that is not compelling. We should be aware of the compelling suffering, for
instance to empty the bowels or to pass urine. This is suffering that cannot be
suppressed. It is impossible to make it disappear by noting. Sometimes violent
pain arises in the body; the meditator simply makes a mental note of it, but
that pain increases more and more. If the meditator is already experienced in
looking at painful feelings, then he can bear it. But in the case of new
meditators, they cannot bear it. A sense of weariness will arise. They should
note the changing of posture and all bodily movements with mindfulness at every
moment.
Dukkhavedana
(painful feeling) that is not compelling is only minor suffering, arising and
vanishing. If it is not violent, it is unnecessary to change. Just apply
mindfulness and note what is really there: Dukkhavedana having the
nature of arising and vanishing; even the phenomenon of pain is not permanent,
it does not last, it is impermanent, oppressive, insubstantial (anicca,
dukkha, anatta) just as material phenomena. It is the same with other
phenomena (nama).
Q
: Does dukkhavedana still appear even if one has meditated
for a long time?
A
: This depends on the practice. If the meditator can note the
object continuously for a long time, samadhi (concentration) will be
developed to a great extent; then piti (rapture) and sukha
(happiness, bliss) will arise in the mind. He will feel happy and satisfied.
This is sukhavedana (feeling of strong happiness). If under such
circumstances dukkhavedana in the body arises, it will not be recognized
as pain or ache, because the mental sukhavedana preponderates. He will
be able to continue contemplation until the time fixed for sitting is over.
Only when noticing is abandoned will he realize that there is pain and ache in
the body. With some meditators bodily pain may occur violently, such as pain in
the back or another part of the body. This could very well be dukkhavedana
originating from kamma, since the meditator explains that in the past he
used to hit snakes on the back, or beat dogs and cats or creeping animals. So
it is a fruit of kamma, and we should endure the ripening of that kamma.
Standing
- Walking Meditation
Q
: How should one walk for walking meditation?
A
: In Mahasatipatthanasutta (the Sutta explaining the
four foundations of mindfulness) it is stated that when walking one should
know; that is walking. When standing one should know; that is standing. It is
not stated how many parts a step has. But the commentator divided the steps in
walking meditation into six parts:
1. Right step - left step.
2. Lifting the foot -
placing the foot.
3. Lifting the foot -
moving forward - placing the foot.
4. Lifting the heel -
raising the foot - moving forward - placing the foot.
5. Lifting the heel -
raising the foot - moving forward - lowering the foot - placing the
foot.
6. Lifting the heel -
raising the foot - moving forward - lowering the foot - touching the
floor -
placing the foot.
For standing meditation
one should stand upright. Hold the left hand with the right either behind or in
front of the body, whichever is more convenient. Make a mental note of the
standing body: 'standing, standing...' about three times. Then start walking
with the initial step no. 1 and note 'right step, left step, right step, left
step..'. Keep your eyes looking straight in front of
you at a distance of about 5 - 6 meters. Establish
mindfulness to be aware of the movement of the foot. The word 'right' means, the right foot moves forward; that is the motion of
the foot whilst moving, while it is brought to the front. When walking
meditation is done slowly one should make a mental note as 'right goes thus,
left goes thus..'. The word 'thus' should coincide
with the moment the sole of the foot touches the ground. When walking rather
quick, it should be noted as 'right step, left step..'.
Walking quickly is acknowledged as 'right, left, right, left'.
When you reach the end of
the walking path you will have to turn around. Note this as 'turning, turning'
while the body turns either to the right or to the left. The right heel will
move degree by degree; this should be noted: 'turning, turning'. When you are
facing the path again, make a note of the standing posture: 'standing,
standing'. When you start walking make mental notes, 'right goes thus, left
goes thus..'.
Q
: How long should the walking meditation be practiced? How many
minutes each time?
A
: A new meditator should walk and sit for equal times in any
period. This means; when he sits for 30 minutes he should walk for 30 minutes....In
general, the longer period of time you can walk the better. It increases energy
(viriya). The meditators who have a wandering, discursive mind should
practice walking equal in time to sitting or a little bit less in order to
increase samadhi so that the mind becomes more calm.
Q
: What is the method for the further stages of the practice?
A
: According to the procedure of practice it is necessary to have a
meditation teacher to give advice on the correct way of practice. He must know
about the phenomena that the meditator experiences, by making daily inquiries,
and help to solve any problems. He should guide the practitioner to right
understanding so that the practice progresses and obstacles can be overcome.
The meditation teacher should raise the standard of the practice by changing
the steps of the walking meditation successively.
The
Second Step
In the sitting posture, if
the 'Rising - Falling' is slow, one should make mental notes of the sitting
posture in addition: 'Rising - Falling - sitting...'etc.
Q
: How does one contemplate the sitting posture?
A
: When sitting one should be aware that one is sitting. That
means, at the moment of sitting there is the shape of the sitting posture. Note
this sitting form: 'sitting, sitting'.
Q
: How is one to note walking meditation according to the second
step?
A
: Walking with the second step is noted as 'lifting the foot -
placing the foot...' or 'lifting, placing, lifting , placing..'. The lifting in
this place means to raise the foot about 15 cm from the ground, whereas
'placing the foot' is when the sole of the foot touches the ground. The foot
must be put down close to the toes of the other one. For example: Lift the
right foot first; when the sole is put down, the heel of the right foot will be
a little distance ahead of the toes of the left foot which still remains flat
on the ground. When the left foot is moved together with the mental note
'lifting, placing', then the heel of the left foot will be placed just past the
toes of the right foot.
Q
: When noting the sitting and the walking of the second step with
ease, what should be noted next?
A
: Go on to the third step. For the sitting the next step is noting
the body-touch. If noting 'touching', one should note the spot where the right
side of the buttocks touches the ground. The spot to be noted is a circle the
size of a small coin. Note 'Rising - Falling - sitting - touching..'. If 'Rising - Falling becomes quick so that you cannot
note four steps, leave out the 'touching', just note 'Rising, Falling,
sitting'. If Rising - Falling is so quick that sitting cannot be noted, leave
out the 'sitting', only note 'Rising, Falling'. Rising - Falling is the main
object, which must be noted continuously. In case that the Rising - Falling is
too subtle, unclear, or too quick, then note as 'knowing, knowing' until the
'Rising - Falling becomes clear again. Then continue to note 'Rising -
Falling'.
The addition for walking
in the third step is 'lifting the foot - moving forward - placing the foot'.
When walking, lift the foot about 15 cm above the ground. 'Moving forward'
means the foot moves forward about 20 cm. When 'placing the foot' the entire
sole of the foot should be on the floor.
Q
: Please explain the 4th, 5th, and 6th steps so that I know how to
practise them.
A
: The fourth step is noted as 'lifting the heel - raising the foot
- moving forward - placing the foot'. The word 'lifting' means that only the
heel is lifted, while the ball of the foot still remains on the ground.
The fifth step is noted as
'lifting the heel - raising the foot - moving forward - lowering the foot -
placing the foot'. The noting of lifting, raising, moving are
like those of the fourth step. As for 'lowering' one should note while
the foot is being lowered until it reaches a distance of about 5 cm from the
ground. After that make a mental note when touching the floor as 'placing..'.
The sixth step: 'lifting
the heel - raising the foot - moving forward - lowering the foot - touching the
floor - placing the foot'. While walking with this step the noting of lifting,
raising, moving, lowering is the same as with the fifth step. The mental note
'touching' means that the toes and the ball of the foot touch the ground, but
the heel is still up. 'Placing' means pressing the heel down
to the floor.
Q
: Is the contemplation of the sitting, standing, and walking
posture always done as already explained or is there any more difference?
A
: There is only one stage in standing meditation, noted as
'standing, standing..'. But one may also note standing for a long time. Walking
meditation has 6 stages as stated above.
Concerning the sitting
posture there are more additional touching-spots. They should be used when the
mind is indolent and drowsy. When noting the touching, refer to the left side
of the buttocks also and note both sides, first the right, then the left:
'Rising - Falling - sitting - touching - touching'. When drowsiness and
inactivity of the mind still remain, the noting should include the ankles. Add
the right one first and, if that is not enough, note the left one also.
Noting the touching-spots
should only be done when there is a space between the Falling and the next
Rising. When the Rising occurs, it must be noted as 'Rising - Falling -
sitting...'. If, however, Rising - Falling cannot be
noted at all because it is unclear, one may note 'sitting, touching, sitting,
touching...', etc., employing those touching spots in turn until the Rising -
Falling becomes evident again.
Sometimes. if mindfulness is keen, it may have the power to clear away
drowsiness and inactivity and make the mind more energetic.
Q
: When it is time to sleep, how is one to contemplate the lying
body?
A
: Before lying down one should first note other postures such as
'standing, standing'. Note the moment of lowering the body also: 'lowering,
lowering'. When the buttocks touch the bed or floor: 'touching, touching'; when
sitting note 'sitting, sitting'; bending the body so that it leans over to lie
down note 'leaning, leaning'; when the back touches the ground note 'touching,
touching'; when stretching the legs 'stretching, stretching'; when bending the
knees 'bending, bending'; when moving the body 'moving, moving'; when arranging
the posture 'arranging, arranging'; when supporting the body by pressing with
the hand or arm on the floor 'pressing, pressing'. When you are in the lying
position note 'lying, lying' until you fall asleep or, if the Rising - Falling
of the abdomen is clear, make a note of it mindfully. In this posture you must
contemplate in a relaxed way; don't note to
strenuously; because then it is difficult to fall asleep.
In the opening phases of
the meditation one must assiduously exercise the contemplation of the sitting,
standing, walking, and reclining postures, noting continuously with mindfulness
at every moment. In order to develop skillfulness one should never be
absent-minded and have clear awareness of the presently existing rupanama
(body and mind) at each and every moment.
This is the practice of
insight meditation in the first phase, which has so far been explained in
detail so that the characteristics may be known.
IDENTIFYING SABHAVA
(SPECIFIC PHENOMENA)
And the Method for Dealing with them
Q
: Later, when practicing meditation, there is sometimes a
sensation of itching to be felt in the body, for instance in the face or at the
back or it arises in any other part of the body. Sometimes there is a feeling
as if ants or mosquitos were biting or insects were climbing on the body, or as
if needles were piercing, giving a sharp pain. Sometimes the hairs on the body
stand on end, there is a thrill at the back or on the shoulders arising for a
moment and then vanishing again. Sometimes tears fall or one perspires; heat is
circulating in the body or coolness may spread over the skin.
What are these phenomena?
Where do they come from? How does one contemplate them? Are they dangerous for
the meditator or not?
A
: All these phenomena arising when contemplation is carried on are
called sabhava. These sabhava arise when the mind is calm, which
is samadhi (concentration). One has piti (rapture) which belongs
to the same group as samadhi. They arise together, thus causing a lot of
different sabhava to occur.
When they arise one must
note them with mindfulness. For example: When experiencing itching note
'itching, itching'; feeling as if ants are biting note 'biting, biting'; when
feeling a sting note 'stinging, stinging'; feeling as if insects were crawling
over the body or in the face note 'crawling, crawling'. When sensing that tears
or sweat is flowing note 'flowing, flowing'; when feeling that the hairs on the
body stand on end note 'bristling, bristling'. When feeling cool note 'cool, cool'. Make a mental note according to the phenomena
that arise. If you cannot note them properly, then note 'knowing, knowing'.
Most of these phenomena
are manifestations of piti. When they arise one should note them every time.
If noting is omitted, this is moha (delusion) lying in the object. If
these phenomena keep arising often, it is called 'clinging to phenomena'. This
must be checked by developing viriya (energy) and sati
(mindfulness) making them stronger. Note the phenomena with a view to relinquishing
them; don't cling to any object whatsoever.
Q
: Sometimes, when sitting, it feels as if the hands were bigger or
the feet, the belly, or the body were bigger. At times the body feels light and
floating above the ground. Sometimes the hands, the feet, the body disappear
altogether. How should one contemplate this?
A
: Be mindful and make a note as follows. When the hands, the feet,
or the body are bigger note 'big, big'; the body feels light note 'light,
light'; the body feels floating note 'floating, floating'; the hands and feet
disappear, the body vanishes, note 'vanished, vanished'.
Q
: Sometimes during sitting, perception of white light appears,
sometimes one sees green and yellow color, one sees many pictures, buildings,
people, religious objects or monks. At times one sees skeletons, ugly and
horrifying pictures. How shall one note these?
A
: These objects arising in the mind are produced by concentration.
They arise at a time when the mind is very tranquil. They are mind-created
visions, imaginations. Sometimes these objects are very clear, sometimes they
are dim; it depends on samadhi. If samadhi is very powerful one
will see them very distinctly. When a picture or nimitta appears, note
'seeing, seeing' until that light or color or image vanishes. Then go back
again to note the Rising - Falling of the abdomen. If one notes them but they
do not vanish, this is because of upadana (attachment) which develops a
liking for these things. Then the nimitta, colors, light or various
pictures appear again and again. One must increase sati in noting and
letting go. If they don't vanish, pay no attention and go back to the Rising -
Falling or note other objects; those pictures will disappear by themselves.
Q
: Sometimes the body sways or it feels as if turning round, the
body shakes, trembles, or glides, or jerks. Sometimes there is a sudden push.
What is that? How should one contemplate it?
A
: The objects, sabhava and experiences can sometimes arise
violently. This depends on the individual, because people are not all the same.
Some people have slight experiences; other people have quite overwhelming
experiences, because when piti arises together with samadhi they
have very powerful sabhava (phenomena) that cannot be controlled by the
mind. So these phenomena come out by way of the body and the body starts
swaying, shaking, trembling. When it shakes note
'shaking, shaking'; when the body spins note 'spinning, spinning'; when it
glides note 'gliding, gliding'; when trembling note 'trembling, trembling',
when jerking note 'jerking, jerking'. When feeling as if
being pushed note 'pushing, pushing'.
Some people experience
this to a great extent; for them the whole house seems to spin; they have the
impression that the house sways, the house trembles, the house shakes. In some
cases there are people who even vomit.
When such things happen
one should not be worried or be afraid. Be always mindful of the objects you
experience and make a note many times. When mindfulness increases to a high
level they will disappear by themselves.
Some people have such
phenomena so much that they do not disappear in spite of noting them. They will
have to live with a vipassanacharn (Vipassana-teacher) who has
much experience in dealing with these sabhava and helps the meditator to
check them by giving instructions on how to note correctly. Those sabhava
will little by little disappear of their own accord.
OBSTACLES TO THE
MEDITATION PRACTICE
Q
: What are the main obstacles for the practice of insight
meditation?
A
: The obstacles in the practice of vipassanakammatthana
(Insight Meditation) have three levels:
1) The obstacles of the
inexperienced meditator.
Ordinarily, our mind is
always inclined to be associated with worldly objects, such as sight, sound,
smell, taste, touch, and mind objects, through the eyes, the ears, the nose,
the tongue, the body and the mind. These senses operate all the time and are
the cause for the arising of pleasantness, unpleasantness, liking and
disliking, gladness and sorrow, happiness and unhappiness, thus giving birth to
desire, anger, and delusion. This is what we experience in our daily life all
the time. Then upadana (attachment) clings to material things which have
the nature of changing. This is maya, illusion, enticing and fooling us,
it is deceptive and illusionary, causing us to be attached so that we can't see
the reality of our own states of mind.
When we enter into the
practice of the Dhamma and develop the four foundations of mindfulness (satipatthana),
we begin to see the 5 rupanamakkhandha which are really our body and
mind. When we control the mind and apply it to the present object, which is
always only one object at a time, the meditator's mind will struggle and
fidget. As long as there is no mindfulness, thinking and wandering of the mind
arise; it clings to objects of the past or the future continuously. When the
mind wanders, annoyance follows, which is the cause of discouragement and
drowsiness and many thought. Some people even think they don't have enough parami
(accumulation of good deeds) to be able to practice. Some people put the blame
on kamma; other people blame the teacher for not teaching well; or they
say that practicing insight meditation is of no use.
As a matter of fact the
meditator's mind is disturbed too much by kilesanivarana, the obstacles
or defilement’s.
When
mindfulness is developed only a little the mind will not yet be calm because samadhi
is lacking. One has no confidence in oneself. Various
doubts arise. This is the reason why the practice does not progress as it
should. Some people may give up meditation and return home. They advance the
reason that they have work to do in their house or that they must look after
their children or grandchildren; or they say that they have no parami at
all. Some people admit that they cannot fight their kilesa and they will
come back to try again later.
The main obstacles for the
meditator in the initial phase are simply the five mental hindrances (nivarana).
Q
: What are the five nivarana and where do they come from?
A : 1. Kamacchanda
means delighting in and being fond of pleasant objects, such as beautiful sights,
melodious sounds, fragrant smells, delicious tastes, gentle touch-contacts, and
mind-objects which are pleasing and satisfying.
2. Byapada is ill-will
and malevolence towards others.
3. Thina-middha is
sloth and torpor or drowsiness.
4. Uddhacca-kukkucca
means restless thinking, agitation and worry.
5. Vicikiccha is
doubt, uncertainty, indecision.
The new meditator will
find the five hindrances disturbing the mind persistently. People who have no
confidence in themselves will not have the capacity to practice further and
usually they will have to give up the practice.
But those practitioners
who have firmness of purpose and faith in the wisdom of the Buddha will
establish mindfulness to note the object that is arising at present. In other
words, they will keep noting the Rising-Falling of the abdomen continuously
throughout. When the hindrances appear in the mind they will make a note of
those objects. For instance:
Desire arises, note
'desire, desire'; when anger arises note 'anger, anger'; when sleepiness arises
note 'sleepy, sleepy'; when a wandering mind appears note 'wandering,
wandering'; thinking arises, note 'thinking, thinking'; worry arises, note
'worrying, worrying'; doubt arises, note 'doubt, doubt'; uncertainty arises,
note 'uncertain, uncertain'.
If the meditator always
keeps noting the mental hindrances whenever they arise, he will have good
results from the practice; that is to say, mindfulness will become more
powerful. One will know more quickly the thoughts that have arisen. Then thoughts
gradually subside. But before that, the meditators have a gloomy mood and they
tend to have anger often. This anger will gradually exhaust itself until the
practitioner may well be astonished at himself. Earlier there are thoughts of
wanting this and that; these objects are not stable, do not remain as they are
and change all the time, noting with mindfulness becomes more continuous,
delusion will gradually wane.
2. The second stage of
obstacles arises when the practitioner has developed the kammatthana
with diligence. Good samadhi has been built up by and by. This causes
manifestations of samadhi; various sabhava (natural phenomena) of
piti - passadhi (rapture and tranquility) also arise more frequently.
Some meditators may become attached to such phenomena out of misunderstanding;
some even believe that they have already achieved a high level of Dhamma. Some
people start clinging to nimitta, pictures, color or light, holding them
to be serious things; this may eventually make the mind insane.
If the meditator is glad
and satisfied with these objects when he has reached this point, it will give
rise to upadana (clinging) and he will keep watching for what else is
going to happen. This is called 'clinging to phenomena', which is vipassanupakilesa
(corruption of insight); it means, these experiences become the kilesa
of insight and prevent the practice from progressing. This is called 'going the
wrong way', it is not the practice on the lines of the Middle Way which is the
one and only way, the way of non-attachment to the groups of rupanama
(body and mind), the way of purity, free of asavakilesa (bias and
defilement) the machinery of sorrow: the path that leads to the cessation of
all Dukkha (suffering) without remainder!
Every meditator will have
to encounter the obstacles of this second stage more or less. The meditator
must depend on a vipassanacharn who is ready to help him and make him
understand that this phenomena arising are the manifestations of rupanama
they are nothing special. The target of practicing vipassanakammatthana
is to set one's mind on an object which is higher than rupanama, that is
to say Nibbana. If we get to cling and think of only the rupanama-objects
we shall reach Nibbana not. So the objects which are rupanama
must all be relinquished. As long as one still feels glad and satisfied because
of rupanama-objects one will not be able to surmount these obstacles.
The meditator who has right understanding should acknowledge the objects that
arise and let go of them.
3) Obstacles of the third
stage.
When the meditator has
gradually established mindfulness in noting rupanama, the 5 indriya
will gain power by and by. These are:
1. Saddha:
Confidence in the wisdom of the Buddha and confidence in oneself.
2. Viriya:
Diligence and exertion in preventing kilesanivarana (hindrances) from
arising; to abandon kilesanivarana that have arisen; to develop
mindfulness which contemplates the present object effortlessly; to maintain sati,
samadhi, panna and make them stronger.
3. Sati: To be aware
of the objects of body, feeling, mind and dhamma in the present,
continuously and constantly.
4. Samadhi: To fix
the mind on the object which is in front (confronting), encouraging sati
and spurring the development of panna (wisdom).
5. Panna: Thorough
knowledge, understanding in relation to sankhara (mind and body),
knowledge of the four Saccadhamma (truthful facts) as they really are.
In order to know whether
these five dhamma have become indriya or not, one must find out
whether the obstacles of the second stage have been overcome. If they are still
sticking to the meditator, then he has not yet overcome the obstacles of the
second stage. This is not yet indriya (controlling power). If the second
stage is overcome, it means that these five dhamma have reached the
strength of indriya; in other words, they are present in a large scale
in their respective qualities. For example: At first sati cannot note
the present. But later it becomes faster until it can see the arising and
vanishing of rupanama in the present and thus catch
up with reality. Nana and panna are elevated stage by stage until
they approach the utmost heights of nana (knowledge).
Going through the real
stages of Maggaphala (realization) is not such an easy thing as some
people think, those who would believe that they have
already reached there. Mostly it is false nana; and it is a matter of
boasting too much, because nowadays is the time of neyyapuggala kind of
people, that means they must study, train and practice much more, even if in this
present existence they might not attain to the qualities of the ultimate
Dhamma, it is a support and parami for the existences to come. So, when
they reach a high level, the essential obstacle is that the practice will go up
and down repeatedly. They will anticipate or desire to attain. Then samadhi
will not have the power to overcome the obstacles of this third stage.
THE
METHOD OF ADJUSTING THE 5 INDRIYA EVENLY
Q
: Some people say that, if the 5 indriya (mental faculties)
are not equal, the practice will not progress. Why is that so?
A
: While the four satipatthana are being developed, the five
categories of dhamma which are indriya, such as saddha,
viriya, sati, samadhi, panna, (faith, energy, mindfulness, concentration,
wisdom), always arise together in the mind because they are species of dhamma
belonging to the Eightfold Path. But in some moments they do not arise
simultaneously. These five indriya can be separated into two essential
pairs: saddha and panna form one pair, viriya and samadhi
make up the second pair. As regards sati, it has the function to
co-ordinate the indriya in these two pairs.
This can be compared with
a chariot having four horses yoked together and a coachman who has the function
to supervise all four horses so that they run evenly. If any horse goes ahead
or runs too fast, he must pull the reins to co-ordinate it with the other three
horses. If any horse runs slower, the reins will slacken. The coachman will
then use the whip to make it run equal with the others. The coachman must work
very hard and he must be careful all the time to keep the four horses running
evenly all the time. When all four horses run equally the chariot will run
straight and speed up the whole team. If the control is not good, it will make
the horses as well as the chariot shake or swing to and fro. They will not run
the straight way; the chariot will slow down and control is difficult. This
waste of energy will make the chariot reach the destination very slowly.
In the same way, if the
five indriya are not balanced, sati must work very hard by noting
in order to arrange the five indriya equally.
The inequality of saddha
and panna may be known in the following way. When the mind is calm, the
manifestations of samadhi, such as light, color or nimitta-images
may arise in the mind. But the meditator who doesn't note with mindfulness will
turn back to look at them all the same, but he doesn't note them in order to
let them go. The more he notes, the clearer become the images; on noting they
do not disappear. If this is the case, then saddha is in excess of panna.
Clinging to any object or believing that things are real which in fact are not
real, this is called SADDHA EXCEEDS PANNA.
When the meditator
receives advice from the vipassanacharn that any object which comes up
in the mind must be noted immediately, that he should not stick to these
objects and the meditator has understanding, he will simply apply mindfulness
and note the nimitta, light, color, various pictures as 'seeing, seeing'
until these objects disappear; or if they arise again, he will be able to see
the arising and vanishing of these objects. This is the balancing of indriya
to make SADDHA EQUAL TO PANNA.
Some meditators have panna
in excess of saddha, from studying and learning the Pali Abhidhamma.
They have listened to learned persons or studied by themselves. When they take
up meditation practice, sometimes one or the other objects or sabhava
arise. They are given to thinking and reflecting that, 'this is a sabhavadhamma
of such and such a name'.
When they go on thinking
or reflecting, the mind will become even more restless. There are also people
who think so much that they cannot sleep anymore. This makes the nerves
overtaxed and the body exhausted. Such intense thinking about Dhamma is cintamayapanna
which means panna arising from thinking. Some people have learned a lot,
therefore they think even more extensively. Some people have mana
(conceit); they think they are better, then they
become such people who do not believe anybody, not even their own teacher, this
is the cause of EXCESS OF PANNA OVER SADDHA.
The method of treatment
for such practitioners is that they must note the thinking as 'thinking,
thinking'. If they have the impression to think correctly they should note
'thinking right, thinking right' until the restless, agitated thinking
gradually wears away. In this stage the vipassanacharn must admonish and
comfort the practitioner, explaining that these sabhava or experiences
which arise are only manifestations of rupanama and they are still
phenomena merely of the basic stage.
One
should not cling at all.
The teacher should give
examples like this:
A man is searching for a
diamond of unique water. He knows that the diamond is on the top of a mountain.
When he reaches the foot of the mountain he sees stones of various shades of
color and light. He mistakes them for real diamonds; dazzled and allured he
collects the colorful stones at the foot of the mountain. He will not get the
real Diamond because of his own misunderstanding.
In the same way the
meditator sets his mind on the object of Nibbana but he meets the rupanama-objects.
Wrong understanding arises and he clings to his own thinking. When the
meditator receives advice that this rupanama is impermanent, oppressive,
and not self, that not even his thinking is permanent, then he must establish
mindfulness to note only this present object. Practicing by thinking is
'THINKING MEDITATION'; but practicing with mindfulness noting the present
object is called VIPASSANA. When the meditator establishes mindfulness
to note the thinking as 'thinking, thinking' until that thinking disappears,
then PANNA WILL BE EQUAL WITH SADDHA.
The pair of viriya
and samadhi are indriya that are most
vital in the course of practice. For if these two indriya
are not equal they will cause the practice to stagnate. If viriya
(energy) outweighs samadhi the mind of the meditator will vacillate,
thinking about past and future events or restlessly thinking nonsense and
unsubstantial trivial things. Or he has desire to reap the results of practicing
the Dhamma; he wishes for something to happen and is desirous to see this and
that. The mind having these sabhava is not a tranquil mind, samadhi
is lacking. This is called VIRIYA EXCEEDS SAMADHI.
The method for balancing
these indriya is that one should make samadhi increase. The
method for uplifting samadhi must be practiced correctly, intensifying samadhi
in the walking posture by walking very slowly. Out of the 6 stages in the
walking meditation the 4th, 5th and 6th steps are applied in order to increase samadhi.
Walk very slowly and let sati follow up carefully each and every phase
of the steps, from 'lifting the heel' to 'placing the foot'. Momentary
concentration which arises at every moment will gain continuous and increasing
power. It will make the mind tranquil and remain firmly fixed to that object.
Although walking ordinarily is the posture to increase viriya, still one
can so walk as to make samadhi arise.
The intensification of samadhi
in the sitting posture:
Samadhi
being absent in the sitting posture may have a number of specific causes, for
instance: The meditator tends to think and reflect restlessly; the meditator
cannot note the present object which is not distinct enough to be identified;
there is dukkhavedana, such as pain in the knees, the legs, the waist,
the shoulders, or the back; he feels tens which makes the mind vacillate. Kilesa-nivarana
disturb him a lot. To intensify samadhi one
should first of all fix the mind resolutely on the main object (Rising -
Falling) so that it is noted well. During 30 minutes one should fix mindfulness
on noting continuously with attentiveness. Be at ease and don't force yourself
too much. When thinking arises it must be noted right away, regarding it as an
obstacle for samadhi that keeps the mind from getting calm. When the
mind gets calm the objects will be distinct which makes noting easy. The
contemplation will then be in the present. When the mind gets calm and steady
in the practice, the pain in the body will also be reduced. When samadhi
grows stronger the mind is tranquil and SAMADHI IS EVEN WITH VIRIYA.
When samadhi is
stronger than viriya, it will make this calm mind change. The mind can
easily drop into the bhavanga state; the mind will become inert and
floating. When sati loses power the mind becomes forgetful and will not
be able to note the present. Sometimes when the mind is inactive it cannot
receive the objects; the mind will little by little change from indolence to be
drowsy and dazed and can then easily drop into bhavanga (fully asleep).
Sometimes the mind will be half asleep even at the time of walking. When practicing
one may sometimes stagger, or stumble, or topple over backwards, etc. Such
things are called SAMADHI EXCEEDS VIRIYA.
In order to balance the indriya
one must increase viriya by doing more walking than sitting. For
instance when usually sitting 30 minutes and walking 30 minutes one should now
extend walking to 40 or 50 minutes. Some people may walk one hour and sit 30
minutes. For the walking one should use the earlier steps, such as the 1st,
2nd, 3rd steps; the walking should be done a bit faster than usual. To activate
the body so that the mind is more alert, some meditators who walk the 4th, 5th,
6th steps should come back to walk earlier steps first. The more they walk the
first step the better.
In regard to the sitting
practice they must apply the method as required. For example: The mind is
inactive and drifting, then note 'Rising - Falling - sitting - touching' ...or
add more touching-spots, from the right buttock go to the left, or add the
right ankle and note three spots; and then include the left ankle too; it will
depend on the speed of Rising - Falling. You should be noting continuously
these objects in turn. This kind of noting will make the mind alert and agile. Viriya
in the sitting posture will increase until VIRIYA IS EQUAL TO SAMADHI.
Drowsiness and sloth will gradually be relieved and finally disappear.
As regards SATI:
The more there is the better! For sati is a quality
that brings along the group of kusaladhamma (wholesome mental forces).
It is the quality of control which equalizes the indriya in both pairs
by noting rupanama right in the present. If sati is developed
until it arises together with the mind at each and every moment without fail
then the quality of sati will be indriya which possesses this
characteristic on a large scale. It will realize the arising and vanishing of
any object clearly.
When saddha for
instance exceeds panna and the mind starts to grasp at nimitta
and various pictures, sati will make a note of these objects at the very
first instance as 'seeing, seeing' and the objects arising from samadhi,
such as nimitta or images will immediately vanish; they appear again,
are noted and vanish again. This is how saddha and panna are made
even.
Or, when there is
reflecting about the Dhamma, considering and evaluating when sabhava or
strange phenomena have arisen, then the mind gets involved and clings to such
thinking which in turn causes undue agitation about Dhamma; this is called panna
exceeds saddha. Sati must work hard until SATI ARISES AS
FAST AS THE THINKING. Then thinking will cease; panna and saddha
are equal, relying on sati as the one who supervises ever so closely.
It is the same thing with viriya
and samadhi. When viriya outweights samadhi and reflecting
or being agitated gets too much, sati will have to note to make that
thinking disappear. It will slow down viriya to balance with samadhi.
Or, samadhi is too
much, drowsiness and dejection arise; sati must work hard at noting to
catch the very moment drowsiness arises, then
drowsiness will fall away. This will bring samadhi in proportion to viriya
and in return promote further progress of the practice.
In balancing the 5 indriya
the meditator must apply the ingenious method and keep observing the result of
the practice and check whether the redressed outcome is correct or compatible
with oneself or not. Since the minds of people are not the same the individual
dispositions are accordingly different. The accumulations of goodness and
badness are also not the same. Therefore, one should live up to the motto:
ONESELF
IS ONE'S OWN REFUGE!
However, everybody must
develop sati to make it gradually more powerful. ANY INCREASE WILL BE
THAT MUCH MORE PROFIT FOR SUCH A PERSON. When saddha,
viriya, samadhi, panna work impeding each other or they have too little or
too much power, then inequality arises. The application of sati
which is already well-developed has the ability to control the balance of the indriya
in both pairs. Those indriya that used to hamper one another will unite;
those being disproportionate will come back to a balance until the 5 indriya
combine into one. This will make for expert contemplation of the present; and
that is the cause of arising for panna to realize the five rupanamakhandha
according to reality as impermanent, oppressive, and not self (anicca,
dukkha, anatta).
Rupa
and nama arise and vanish naturally. The rupanama-objects
display the truth all the time. There is nothing at all that one ought to grasp
and cling to. One gains determination to practice without discouragement, bound
for the Dhamma which ends Dukkha; this means: Nibbana.
THE MODE OF ACTION TO STAND ABOVE KILESA AND KAMMA
Q: How many kinds of kilesa (defilement’s)
are there?
The kilesa that arise in the mind, how can they come about?
A: Kilesa are
divided into three kinds, namely:
1) Course kilesa;
they manifest by way of body and speech, for example: to cut off the life of
living beings; to seize things that belong to other people by robbing,
stealing, pilfering, or snatching; sexual misconduct; lying, slandering,
insulting, and tittle-tattling; to take intoxicants and drugs which are the
origin of carelessness. (Abstention from these acts is sila and a basic
requirement for the successful practice of meditation.)
2) Medium kilesa;
that is to say the nivarana, kilesa that appear in the mind. They season
the mind so that it gives rise to desire, dissatisfaction, anger, dejection,
drowsiness, agitation, worry, annoyance, indecision, doubt, and delusion. The
medium kilesa have authority when they have arisen, they make the mind
hot, stuffy, clumsy, troubled, worried, annoyed apprehensive, uncertain and
sceptical more and more.
3) Subtle kilesa;
they are called anusayakilesa. They are the nature that lies dormant in
the 5 rupanamakkhandha. When there is a sufficient cause they are bound
to arise. Usually these anusayakilesa remain quiet, they are not at all
evident and do not issue forth in any way. But when there are any objects,
whether good or bad, that come into contact with the eyes, the ears, the nose,
the tongue, the body, and the mind then their state changes to the medium and
coarse kilesa, and they break forth through body and speech later.
As an analogy, to
distinguish between these three kinds of coarse, medium, and subtle kilesa,
one may compare them with a match. The subtle kilesa resemble the fire
that is hidden in the head of a match. The medium kilesa are like taking
the match and striking the side of the matchbox. The fire then becomes evident.
The coarse kilesa compare to using the fire that has sprung up and
setting it to some material. The fire will then burn that object and can spread
into a big blaze later.
Q
: What is the relationship between kilesavatta, kammavatta,
and vipakavatta (the rounds of defilement, action, and result of
action)?
A
: We people who are born have life existences different from each
other. We are good people, bad people, foolish or wise people, we are unhappy,
happy, rich or poor, beautiful and ugly. This is the result of kamma and
is called VIPAKAVATTA. It arises from having done Good or Bad in the
past and in this present life. Action coming out by way of the body is called kayakamma;
action by way of speech is called vacikamma.
KAYAKAMMA
and VACIKAMMA are the activity of the coarse defilement’s (vitikamakilesa).
Killing, stealing, sexual misconduct, telling lies, and taking liquor and
intoxicants are examples of this. Kayakamma and vacikamma
originate from MANOKAMMA (mental action).
MANOKAMMA
is the activity of the medium kilesa (pariyutthanakilesa). If we cannot
control the manokamma, which is kilesa arising in the mind, then
it will burst out by way of body and speech, which is kayakamma and vacikamma
again. As regards manokamma, it originates from anussayakilesa,
that is from the subtle defilements which lie dormant in the stream of
consciousness belonging to each one of us.
Kilesa
are the cause for the arising of kamma; kamma is the cause for the
arising of vipaka. This means:
The activity of KAMMA-VIPAKA
is nothing but the 5 RUPANAMAKKHANDHA or ourselves, we are the people or
rather the minds of people which are the resting-places of kilesa.
Kilesa
is the cause of kamma; kamma builds up people again. They keep whirling
round like this having no destination.
Q
: What will be the way of action for practicing to surmount the
three vatta?
A
: The Fully Enlightened Buddha had the vision to see that, birth,
old age, sickness and death are Dukkha (suffering). He searched for and
investigated the cause of it; and he discovered that, birth, old age, sickness
and death of us people or the world of living beings everywhere originates from
kamma. When he had investigated the cause of kamma he discovered:
This kamma originates
from kilesatanha alone (defiled craving). Thus all kinds of Dukkha
which arise originate from kilesatanha! The Lord Buddha pointed out the
4 Ariyasacca ( Noble Truth), the law of truth
that Samudaya (tanha) craving is the cause for the arising of Dukkha.
All Dukkha arises owing to a root. To extinguish all
this Dukkha one must extinguish the root!
Simply speaking: We people
have happened because of tanha (craving) we are born from tanha.
If we wish to extinguish birth, we must extinguish that very tanha. What
shall we use to arrive at the extinction of tanha?
The Supreme Teacher
preached that: "The action of extinguishing craving (tanha) is
to follow the Eightfold Path or majjhima patipada", the
Q
: How should one refine one's efforts in order to square the
Eightfold Path with the four satipatthana?
A
: Practically the Eightfold Path works as follows:
1. Sammaditthi:
Right view; that means, the vision of the arising and
vanishing of the 5 rupanamakkhandha, or the realization of the four
Noble Truths. This is a part of panna (wisdom).
2. Sammasankappa:
Right thinking; that means, the application or the lifting up of the mind to
know the present object or the five groups of existence (khandha). This
is a part of panna.
3. Sammavaca: Right
speech; that means, the mind that correctly identifies the concepts connected
with the presently existing phenomena which is real.
This is a part of sila (morality).
4. Sammakammanta:
Right action; that means, the mental activity that is
perfectly right: that is to say, watching the sankharadhamma
(conditioned events) arise in present time (vipassanadhura). This is a
part of sila.
5. Samma-ajiva:
Right living or right occupation, having Dhamma, which is absolutely right;
that means, the Eightfold Path the wealth of the Noble Ones, things that are
the support of the mind, to have Dhamma for the nutriment of the mind. This is
part of sila.
6. Sammavayama:
Right effort; that means, effort to guard, effort to abandon, effort to
develop, effort to maintain. This is part of samadhi (concentration).
7. Sammasati: Right
contemplation; that means, to contemplate the dhamma which is the 5 rupanamakkhandha
right in the present; to fulfill the function of the one who is aroused to
know. This is a part of samadhi.
8. Sammasamadhi:
Right concentration; that means, to fulfill the function of making the mind
tranquil, steady, and fixed to a single object. This is a part of samadhi.
Tracing the
Eightfold Path
in the Four Satipatthana
For the invention of
radio, television and the like, it is necessary to have many electrical
circuits and all these systems must be connected to one point, whether it is a
switch or a press-button. If one wants to put them to work, one simply presses
the button, then all systems will work automatically
in an instant. In the same way the Lord Buddha who is the scientist of the
mind, searched for the correct Dhamma with a view to making it work. Wishing to
reduce and make it convenient and easy in the same manner, the Lord Buddha
refined the Eightfold Path to become the Ekayanomaggo,
that means the single magga, or translated THE SINGLE WAY.
This way is the four
FOUNDATIONS OF MINDFULNESS; the four satipatthana are Ekayanomaggo
or Sammasati which is nothing else but one of the factors of the
Eightfold Path.
Q: What is the
significance of sammasati so that it becomes the Ekayanomaggo?
A: The significance and
duty of sammasati remains with the practice. Thus:
I - Sati has the
function to know the present dhamma; that means, when it arises together
with the mind it is obliged to contemplate the presently existing rupanama.
II - Sati is the
cause for the arising of sila, samadhi, panna.
If sati is missing, the correct sila, samadhi, panna cannot
arise.
III - Sati is
active in the abandoning of kilesanivarana, which are the akusala
group of cetasika and always prevent the mind from achieving the Good.
IV - Sati fulfills
the function of unifying the Eigthfold Path into one, called Ekayanomaggo.
If sati does not arise, the other seven magga will arise together
with sati, becoming the
V - Sati acts by
controlling the five indriya so that they are evenly balanced. When sati
has little power, the vipassanakilesa may arise easily.
VI - The development of
the Four Satipatthana is the way leading to absolute purity; it is the
way to the arising of Lokuttarapanna (transcendent discernment); it is
the only way to reach Nibbana.
Practicing for the
Extinction of Kilesatanha
Q: What should one do so
as to eradicate kilesatanha which is the cause of Dukkha.
A: Kilesatanha can
be compared with fire. Fire will flare up when there is a cause; for example,
it springs from a Match, from electricity or a cigarette butt. Fire when it
appears for the first time is a small extent of fire or a tiny little fire. To
stifle it is surely not difficult. You can blow it out with your mouth or stamp
on it with your foot, then it will be extinguished. But if that fire has much fuel and burns in our minds. As a
tiny little fire when it springs up for the first time, if we know it quickly
we can easily stifle it, if we know it slowly it is difficult to extinguish
because the fire burning inside has already spread to the outside.
In order to put out the
fire one must have the right equipment to extinguish or a course that is
correct and suitable for the extinction of fire. Water is something one can use
to put out fire. Water is something one can use to put out fire. The Eightfold
Path or the four satipatthana which are the
So we must examine
ourselves, whether we have water to put out the fire or not. If we don't have
it yet, we must hurry and get it, because the fire of kilesatanha is
burning ourselves; we have to put it out this very day; we cannot wait until
tomorrow!
Develop sati that
has not yet arisen so that it arises!
Try to make more of sati
that has already arisen!
Generally, our mind always
treats tanha as an intimate friend, because tanha is the stock we have accumulate unknowingly, our old habits which
arise automatically and desire beautiful sights, melodious sounds, fragrant
aromas, delicious tastes and gentle touch-contacts all the time. Putting out
the fire at the very first instant is difficult to do, BECAUSE THERE IS ONLY
LITTLE WATER. You must be energetic in developing water, that means sati,
lots of it and Quickly!
As soon as the water has
risen a bit sati will support sila, with the development of indriyasamvarasila
(guarding the senses), so that purity does not deteriorate and remains
unblemished; this means, carefully keeping watch over the eyes, the ears, the
nose, the tongue, the body and the mind by applying mindfulness to the four foundations,
not being pleased or displeased as they come into contact with sights, sounds,
smells, tastes, touch and mental objects. This manner of practicing will at
once calm down the coarse kilesa.
When the development of sati
becomes more efficient, one will be able to realize that when there is no
desire in the mind one knows there is no desire; when there is desire one knows
that there is; when desire stays in the mind one knows it stays there; when the
desire disappears one knows that it has disappeared. When the strength of sati
increases until it is able to contemplate the mind and see that, desire arises,
stays, and vanishes in the mind in this way, then the medium kilesa, the
nivaranakilesa, will become few and far between; they do not season the
mind until they change into the coarse kilesa later on.
The meditator who has
unshakable conviction that he must expel kilesa the machinery of sorrow,
once and for all, must go on developing sati further without giving up. When
Nanapanna of the Path-factors arises, he will as a matter of fact arrive at the
truth that, whatever has the nature of arising naturally, as a matter of fact
ceases naturally. Penetrating the truth of nature, that is the 5 rupanamakhandha,
means knowing this body is not lasting, it arises, stays vanishes. Also the nama element, consisting of citta and cetasika
or sankhara (mind and mental forces), arises, stays, and vanishes in the
same way.
To make it easier to
understand, take a look at people, for example: rich people have to die, poor
people have to die, good people have to die, bad people have to die, powerful
people have to die, powerless people have to die, beautiful people have to die,
ugly people have to die; human beings just the same as animal beings arise,
stay, and die away. All things without exception that have arisen as a matter
of fact vanish naturally.
When we know truth like
this, then the eradication of asavakilesa (worldly bias and defilement)
will be easier with the furthering of the development of sati with patience
or persistence, so that all kusaladhamma (wholesome forces) arise
together with sati increasing their power step by step. The Eightfold
Path which is being developed will then change from LOKIYAMAGGA (vipassana
practice) to LOKUTTARAMAGGA (transcendent discernment) with cause and
result automatically within the essence of Nature itself. For the transcendent
Dhamma is akaliko, outside of time; whenever the cause is complete, then
the result is bound to arise at the same time.
The four ariyapuggala
(Noble Persons) are divided, according to the ability to eradicate defilement’s
by applying the ten samyojana (fetters) as the means for estimating, as
follows:
1) Sotapanna cuts
off sakkayaditthi, the opinion to have a self; viccikicca, doubt;
silabbataparamasa clinging to virtue and rituals, groping for them in
the way of rites.
2) Sakadagami cuts
the samyojana of the preceding stage and has weakened kamaraga
and byapada.
3) Anagami cuts the
five lower samyojana, that is sakkayaditthi,
vicikicca, silabbataparamasa, kamaraga, and byapada (anger)
completely.
4) Arahant cuts off
the whole ten fetters; the five lower samyojana and additionally the
fetters of ruparaga, aruparaga, mana, uddhacca, and avijja
completely.
To make it easy
comprehensible:
According to the law of
cause and effect in the eradication of kilesa, developing sati
until Nanapanna emerges to see the 5 rupanamakhandha arising and
vanishing as they really are one will find that, all kilesatanha resides
merely in the 5 rupanamakhandha! Having developed sati in
successive stages correctly, one will see the truth according to the 4 Ariyasacca,
that when the Path is developed to know Dukkha, it cuts off Samudhaya
and then Nirodha is realized, because the idea wins acceptance that
whatever rupanamakhandha there are, all of them are Dukkhasacca
(the Fact of Suffering). No matter whether these rupanama be kusala
(of the good sort) or akusala (of the bad sort), they arise and cease
all of them. Develop satipanna for the sake of realizing the truth and then
let go! The part of discernment is Magga, the letting go is Nirodha.
When Dukkha and samudhaya (the Cause) are contemplated by Sati,
then Nanapanna discerns clearly that there is nothing else but Dukkha (rupanamakkhandha)
arising and vanishing. Except Dukkha (rupanamakkhandha) you don't
find anything arising and vanishing.
Therefore, developing sati
for the new meditator amounts to getting acquainted gradually with the stages
of the four Mahasatipatthana as follows:
1. Sati
contemplates the body in the body; rupa is matter, easy to know, such as
Rising - Falling of the abdomen; consequently arising and vanishing is easy to
see.
2. Sati
contemplates feeling in feeling; bodily feeling (kayavedana) is the
matter to be known first. For instance: Bodily sickness arises, this is dukkhavedana.
When the meditator keeps following mindfully, he will see the changing in dukkhavedana,
the arising and vanishing of bodily painful feeling. Later, when nanapanna
of the meditator is stronger, mental feeling will also be contemplated.
3. Sati
contemplates the mind in the mind; the meditator as a matter of fact
contemplates at the mind-door, that this mind is not permanent, always
changing, one moment receiving objects by the eye, the next moment by the ear,
the nose, the tongue, or in the body; or it receives mental objects, or there
is reflection, agitation, drowsiness, desire, anger, various doubts.
4. Sati
contemplates dhamma in dhamma; contemplating phenomena right there in
phenomena, with the ability to realize the arising and vanishing of the good
side of nature and the bad side of nature (kilesa). The good side of
nature makes the mind give rise to satisfaction, happiness, contentment,
whereas the bad side or kilesa, when it has arisen, defiles the mind and
makes it hot, worried, annoyed, irritated, offended, uncertain, discouraged,
confused..., not quite natural - mental suffering arises. When
the meditator has gradually developed sati. In contemplating the
present object of rupanama until he is experienced in noting rupa,
vedana,and citta,
then the contemplation of dhamma will be easier.
In the very beginning one
cannot note the arising of thinking. Later one applies energy all the time;
then, little by little, the noting can follow the thinking. But still one cannot
note the first moment of thinking; for instance: thinking has already arisen a
minute before one knows. But later on, little by little, one knows increasingly
quicker, until one is able to know thinking arises and then ceases.
Sometimes one realizes the
mind is about to start thinking; sometimes one knows for instance that a mental
image originating from past memories appears first and then thinking arises in
succession. Being able to contemplate the present like this discloses the
vision of the truth that all kilesa arise together with the mind and
cease together with the mind. As it is stated in the Satipatthanasutta:
When there is no kamaraga (passion) in the mind one knows that there is
not; when kamaraga arises, one knows it arises; when it stays in the
mind, one knows that; one knows that kamaraga disappears; when it
disappears owing to a cause one will know that cause.
When Sati and Nanapanna
have reached this level, one will realize the power of sati, that noting
the arising and vanishing of kilesanivarana is something that can be
done; and this is a clear indication that the extinction of kilesa is an
activity or performance in agreement with the four Ariyasacca (natural
truths); that means; to develop the Path, that is to say sati; to
distinguish Dukkha, that is to say the 5 rupanamakkhandha; to release Samudaya,
that is to say kilesatanha. Nirodha becoming evident means: To see the
cessation of kilesanivarana in actual fact.
That means, the meditator need not do anything at all! Do establish sati
so well that it knows the present dhamma instantaneously and you will
see that all kilesa arise and cease naturally. When you are aware like
this, kilesa will be exhausted and go away of their
own accord. For kilesa that have strong power on and on will have
to arise on and on again for many moments. Just as if we see fire that having
flared up vanishes at the same moment; then the fire will not burn anymore. But
if that fire goes on igniting continuously because it has fuel, then the fire
will build up strong power. It is a hard thing to extinguish that fire.
In conclusion we may sum
up:
The development of VIPASSANAKAMMATHANA
(insight meditation) is a practicable activity in order to extinguish the cause
of suffering (dukkha), that is kilesatanha,
entirely; you must not doubt it! And it aims at putting an end to kilesa
once and for all, without having to consider the subject any further such as
that one must have a particular method, some special knowledge o learning; this
is generating more hesitation and doubt.
At the time of the Buddha,
sixteen young men the disciples of the Brahmin Bavari were asked by their
teacher to put questions to the Buddha. One of the sixteen, Nanda, posed the
question: "They say that there are muni (sages) in this world. How
is this? By muni do they mean persons of learning or persons working for
their existence?"
The Supreme Teacher
answered: "Wise men in this world don't say one is a muni because
of seeing, because of hearing, or because of learning. I say that anyone who
can extricate himself from the heap of kilesa and does not meet kilesa
anymore, who has no worry and no desire, such a person is called a muni."
Nanda continued to ask:
"there are ascetics and Brahmins who speak of purity by seeing, by
hearing, by a prescribed mode of living and ritual, and by many other methods.
Has anyone of those ascetics and Brahmins who follow strictly such methods
which they believe to be the means of purification, ever gone beyond birth and
old age?"
The Supreme Teacher
answered: "Those ascetics and Brahmins, even if they keep strictly to
their observances, I say, cannot go beyond birth and old age."
Nanda asked further:
"Oh, Lord, if you claim that these people cannot cross over and this
should be so, then who in the worlds of devas and men has gone beyond
birth and old age?"
The Supreme Teacher
declared: "I don't say that these ascetics and Brahmins are, all of them,
overwhelmed by birth and old age. But I say that any ascetic or Brahmin in this
world who abandons objects that he has seen, heard, or known and discards all
prescribed modes of living, all rituals and the manifold methods, contemplates tanha
as an offence. He cuts it all off to be a person who does not meet the asava
(pollution’s) anymore. Such an ascetic or Brahmin has gone beyond birth and old
age."
Thus we see, the Supreme
Teacher emphasized the abandonment of asava-kilesa-tanha as a most
urgent matter to be considered first. So you must practice until you attain to
final success.
GAUGING THE RESULTS OF THE PRACTICE
According to the 7 Purities and 16 Nana
This book has been
composed especially for the inexperienced meditator. Some meditators may,
however, practice very well in the course of time; so it is necessary to have
some means for measuring progress according to pariyattidhamma
(scriptural teaching). Therefore we outline the 16 nana and 7 visuddhi
here:
I. SILAVISUDDHI
: In the beginning the meditator is first required to have sila;
that means normal behavior of body and speech. Before that nivarana (hindrances)
still disturb the mind; the mind is not calm because samadhi is lacking.
II. CITTAVISUDDHI
: Momentary concentration of the meditator is more continuos. When the nivarana
calm down, the mind will be pure and steady; this will be the condition for the
arising of nanapanna later.
III. DITTHIVISUDDHI
:
1. Namarupaparicchedanana
- Vision is pure and nanapanna distinguishes nama
and rupa.
IV. KANKHAVITARANAVISUDDHI
:
2. Paccayapariggahanana
- Purity to go beyond doubt derived from nanapanna that knows the causal
relationships of nama and rupa.
V. MAGGAMAGGANANADASSANAVISUDDHI
:
3. Sammasananana -
Purity out of nanapanna that knows from the practice whether it is the
correct
VI. PATIPADANANADASSANAVISUDDHI
:
4. Udayabbayanana -
Purity of knowledge and vision of the correct way with nanapanna
contemplating the arising and vanishing of nama-rupa.
5.Bhanganana -
Nana contemplating the dissolution of nama-rupa.
6. Bhayanana - Nana
contemplating nama-rupa as fearful, terrible things.
7. Adinavanana - Nana
contemplating the oppressive and harmful nature of nama
and rupa.
8. Nibbidanana - Nana
contemplating nama and rupa with
weariness.
9. Muncitukamyatanana
- Nana, knowledge, wishing to go beyond and get rid of nama-rupa.
10. Patisankhanana
- Nana contemplating nama-rupa for the sake of reaching higher nana.
11. Sankharupekkhanana
- Nana contemplating nama-rupa with equanimity.
Vutthanagamini Vipassana –
Nana contemplating one of the three marks Anicca, Dukkha, Anatta.
12. Anulomanana - Nana
contemplating according to the Four Noble Truths.
13. Gotrabhunana -
Knowledge of changing the lineage from lokiyacitta to lokuttaracitta.
VII. NANADASSANAVISUDDHI
:
14. Magganana -
Purity of Knowledge and Vision when the Magganana arises.
15. Phalanana - Nana
of the Fruit-consciousness arises having Nibbana as object.
16. Paccavekkhananana
- Nana that examines, how much kilesa is left.
This nana is lokiyanana, it is not
included in Nanadassanavisuddhi.
There are many dhamma
that may be employed as a means for gauging the results of the Dhamma practice,
such as the 37 Bodhipakkhiyadhamma, 7 Visuddhi, 16 Nana, 4 Ariyasacca;
on the akusala side there are 4 asava, 4 ogha, 4
yoga, 4 gantha, 4 upadana, 5 nivarana, 7 anusaya, and 10 kilesa.
Those who know these dhamma
can apply them all as a gauge for the practice of vipassanakammatthana.
Q: The 7Visuddhi
and the 16 Nana have some differing characteristics; for instance: the 16
Nana don't mention Sila but the 7 Visuddhi do. How is this?
A: The 7 Visuddhi
have characteristics like the Eightfold Path. That means, they speak of Sila,
Samadhi, Panna; this is the practice by way of the three Sikkha (threefold Training). In particular the 7 Visuddhi
are spoken of in terms of successive stages. At first one must establish Silavisuddhi;
this will be the condition to reach Cittavisuddhi. When Cittavisuddhi
has been established, then Pannavisuddhi will arise step by step,
beginning from Ditthivisuddhi up to Nanadassanavisuddhi; so there
are 5 Visuddhi summarized as the gradual development of Pannavisuddhi,
they are all a part of Panna.
However that may be, in
the practice of the
Q: If this book is used as
a handbook for the practice, how will the meditator know whether the first nana
has already appeared?
A: It is difficult to
speak about the subject of nanapanna because it is paccatam,
that means, the meditator actually knows and sees for himself. Those who
have studied much pariyatti (the scriptures) are well-learned. Some of
them may be able to know. Those people who don't know will have to depend on
the kalayanamitta (spiritual friend) or vipassanacharn to give
guidance or inquire frequently about the experiences of the practitioner; that
will suffice to tell whether the meditator has developed nana.
Q: What are the
characteristics of the 1st nana? Please explain sufficiently for
individual comparison.
A: I will answer
adequately in outline. In the beginning of the practice, the mind is not yet
calm because one is disturbed by reflection and agitation. Only when noting the
Rising - Falling of the abdomen becomes more continuous will the Rising rupa
(matter) and the Falling rupa gradually appear more distinct. The mind
noting the Rising and Falling will recognize that it has the function of
knowing the Rising and Falling. Sometimes one will see that even the Rising
matter and the Falling matter are not the same material thing. The Rising rupa
has one characteristic and the Falling rupa has another characteristic.
If the meditator understands and sees this, it is called rupaparicchedanana
(discrimination of matter).
Later, when the samadhi
of the meditator has more power the mind is calm and notes the Rising - Falling
continuously throughout. Then one will understand that the Rising matter and
the one who notes it are different from each other; the Falling matter and the
one who notes it are not identical. The 'Rising' and 'Falling' are RUPA ; the one who notes is nama. When
the meditator understands and sees this as it really is by noting the Rising
and Falling of the abdomen when they are present, then he has reached the 1st nana
or namarupaparicchedanana (knowledge of the discrimination of mind
and matter).
In the interview the
meditator teacher will ask the meditator whether the Rising and the noting of
the Rising are the same thing or different. If the meditator says that they are
identical, it means that he has not yet reached the 1st nana. If the
meditator speaks about his experience of his own accord, or when questioned by
the vipassanacharn he tells just as he understands and sees for himself:
the Rising is rupa and the one who notes is nama, they are
different, and when the Rising arises the noting mind runs towards it; or, when
noting the Rising it is as if they appear together, but when the Falling is
noted, then the Falling rupa is not the same thing as the Rising rupa:
this nana is being aware of rupanama, and it also abandons sakkayaditthi,
the wrong view which holds that there is a self.
Q: What are the
characteristics of the 2nd nana? Please explain this also.
A: This nana is panna
(wisdom) being aware of causes. When we have a result arising, which cause does
it come from? The meditator who has already gone through the 1st nana
will find that, at the moment when he is noting the present object, he sees
that there are only rupa and nama;
nothing else can be found. Sometimes the Rising, which is rupa, appears
first; citta, which is nama, follows to
note it. When sound appears first the noting mind follows as 'hearing,
hearing'. Or when heat contacts the body the mental note follows: 'hot, hot'.
After a long time practicing
like this, the meditator will understand: Rupa arises first, rupa
is the cause. When the noting mind follows, then the mind is the effect.
Sometimes he wishes to
stand up. When the mind has noted this, the standing rupa appears; the
mind desires to walk then the walking rupa, appears; the mind wishes to
sit then the sitting posture appears; the mind desires to lie down the lying
body appears. Or the mind wishes to bend, to stretch, to take, to lift, to
hold, to catch, to touch, and then the bending, stretching, taking, lifting,
holding, catching, touching body appears and one realizes, the nama that
arises first is the cause, rupa arising afterwards is the result.
If the meditator has right
view by reason of contemplating rupanama, it means he has reached the
2nd nana, paccayaparigahanana (knowledge penetrating conditionality).
This nana
understands that there is no creator; the occurrence of this life springs from nama as the cause and rupa as the result, or rupa
is the cause and nama the effect. There is no being, no person, no self,
no WE, or they; there is nothing but rupa and nama
mutually conditioned and related to one another. This nana dispels
doubts such as: What is this life? Where does it come from? Where is it going
to? - When one understands the present then one has the ability to investigate
the past and the future as they really are. This nana is the complete
abandonment of vicikicca (skeptical doubt).
Q: What are the
characteristics of the 3rd nana? Please explain!
A: When sati-samadhi
of the meditator are stronger, the contemplation of Rising - Falling is more
distinct. The principles for examining the contemplation are:
1st nana: The
meditator noting the Rising matter will see the middle portion of the Rising
because it is more apparent than the other portions.
2nd nana: The
meditator noting the Rising matter will note the beginning of the Rising and the
middle portion; that means, sati has become stronger.
3rd nana: The
meditator noting the Rising matter will contemplate the beginning, the middle,
and the end of the Rising, all three portions; this is so because sati
and samadhi are more powerful.
In this nana the
phenomena of piti will arise. For instance: At the moment of
contemplation the hairs of the body will stand on end, giving a tingling
sensation; nimitta and various pictures arise; jerking or dropping
backwards occurs, there is itching, the sensation of ants crawling, and sudden
pain like mosquito or ant bites. One must always note these; in noting these nimitta
and pictures one will find that they momentarily disappear or finally disappear
slowly.
Sometimes when sitting and
noting there will be heavy dukkhavedana, such as pain in the knees, the
legs, the back, the waist, or in any other part of the body. Having strong
violent dukkhavedana like this shows the three characteristics, so that panna
(wisdom) becomes manifest. It demonstrates the truth that this rupanama
is not lasting it is suffering and not self, it is uncontrollable and
unmanageable. Because of impermanence dukkhavedana arises; when it has
arisen it is Dukkha, unbearable, and Anatta: It is impossible to force
it to be anything else. It arises owing to conditions which carry the cause and
effect in themselves. This nana understands the three characteristics.
Sometimes, if the
meditator has much samadhi and piti a lot of objects and
phenomena will occur, or nanapanna arises and stimulates thinking about
Dhamma. There may be light, effulgence, or much happiness. One will
misunderstand this and think that, one has already achieved the higher Maggaphala.
Clinging and sticking to these phenomena is vipassanupakilesa, or it is
called 'going the wrong way' since one still clings to the objects of rupanama.
The right way is the
In the 7 Visuddhi
it is shown that Maggamaggananadassanavisuddhi is the purity that knows
whether it is the Path or not the Path. When receiving the advice of the kalyanamitta
that whatever arises one must note that immediately and not cling to anything
at all, one must not be deluded and still cling when reaching this stage; If the meditator has right understanding the contemplation
will progress further. When the meditator applies energy in noting the mental
objects, the various nimitta, and pictures will gradually disappear. The
meditator has then reached the 3rd nana, sammasananana (knowledge of
comprehension). This nana is knowledge that is aware of the three
characteristics (tilakkhana).
Q: When the practice has
come to this stage, what are the additional kammatthana (main objects)
for the sitting and walking meditation?
A: According to the
principles of general practice it is thus:
1st nana: When
sitting, note 'Rising - Falling'. When walking, note 'Right goes thus, left
goes thus'. Continue for 30 minutes.
2nd nana: When
sitting, note 'Rising - Falling - sitting'. When walking, note 'Lifting the
foot - placing the foot' (2nd step).
3rd nana: When
sitting, note 'Rising - Falling - sitting - touching'. When walking, note
'Lifting the foot - moving forward - placing the foot' (3rd step).
4th nana: When
sitting, the noting is the same as for the 3rd nana; but sometimes one
may note both buttocks, alternating right and left
until the next Rising occurs. When walking, note 4 steps, 'Lifting the heel -
raising the foot - moving forward - placing the foot'.
Q: What is the use of
noting the intention? When shall we apply mindfulness to it?
A: Noting the intending
mind is the practice for vigilance. It implies that when thinking, speaking,
and acting, one must be mindful to supervise or constantly be aware of oneself.
What are you doing at this moment? This practice should be introduced when the
meditator has trained for about seven days; or, when the 2nd nana has
come up then note the intending mind as 'intending, intending' when it arises.
One will know the cause and see the effect and make sure whether it is a fact
that this mind actually commands the body or not.
Q: What are the
characteristics of the 4th nana? And is this nana genuine vipassananana?
A: This nana is
called udayabayanana (knowledge of arising and vanishing). It is divided
into a weak and a strong stage. The weak stage is called taruna
udayabbayanana (tender insight-knowledge); the strong stage is called balava
udayabbayanana. At the time when the meditator has reached the tender
insight-knowledge, the objects of vipassanupakilesa will arise and be
quite powerful. These are:
1. Obhasa, that
means light or effulgence. It is pale white light, or it may be a beam of
streaming light like a flashlight, or a light which fills the whole room.
2. Piti, zest or
rapture; there are 5 kinds of piti:
a) Khuddakapiti
(minor rapture); sometimes one experiences itching or tingling all over the
body like goose-skin.
b) Khanikapiti
(momentary rapture); tingling which moves from the feet on to the chest and the
windpipe and then vanishes. Sometimes one feels warmth or coolness, which for instance
starts at the head.
c) Okkantikapiti
(flooding rapture); it may spread throughout the body.
d) Ubbegapiti
(transporting rapture); sometimes the meditator may say his body becomes light
and floats above the ground 20 or 50 cm; sometimes, at the time of sitting it
feels as if someone came to push him or bend him down; sometimes it is as if
someone were turning his head back and forth or the like.
e) Pharanapiti
(suffusing rapture); perhaps he feels that he doesn't know what his experience
in the body is like; comfortable coolness pervades the whole body in a way that
is inexpressible; sometimes one does not wish to get up again.
3. Passaddhi
(tranquility); some say that they feel comfortably cool and content in the
body; perhaps one feels calm and utterly refreshed in the chest; body and mind
are very happy and satisfied; some people say this body is light and adroit.
4. Sukha
(happiness, bliss); some people say they feel very easy and fresh in the heart,
in the mind; now that they have encountered this, they feel that they have
never before found such happiness anywhere since their birth. Sometimes only
the clear, spotless citta (mind) remains and they note: 'clear,
clear..!'
5. Adhimokkha, that
means saddha or faith; some people get strong confidence; they adore the
teacher very much, wish to see the teacher's face and have high esteem for the
teacher; they must note: 'confident..', 'respecting..'; sometimes they start
thinking about their parents and relatives, they feel like preaching to them and
wish to persuade them to practice meditation; they must note: 'thinking,
thinking..'.
6. Paggaha, this is
viriya (energy, exertion); some say that in the beginning, although the
teacher inspired them to raise energy, it was very difficult for them, they felt
very exhausted; they claim they had the determination to get somewhere and that
they practiced until they nearly died, the teacher had to encourage them
continuously to give it another try. But now, these thoughts have completely
disappeared; they have extraordinary diligence; they are astonished at
themselves, wondering: 'Is it really me or who? Why is there abundant energy?'
They feel they will never tire of practicing.
7. Upatthana, this
is sati, some people say that they can note everything, even the minor
movements, some say that something compels them to note, or they state that
noting is difficult, but they have developed such skillfullness at it that they
are astonished at themselves.
8. Nana
(knowledge); some people say that, in the past, in order to know anything, they
had to concentrate on it many times; but know they feel that they have
extraordinary knowledge; especially the 5 rupanamakkhandha they know
them very accurately and thoroughly.
9. Upekkha
(equanimity); before this, they reflected and pondered over the subject of anicca,
dukkha, anatta but they could not understand them clearly. At this time,
however, they see very clearly that the beginning, the middle, and the end
portions of the occuring phenomena are all of them the three characteristics.
Sometimes they will feel uninterested until they have no more kilesa.
Obhasa, piti, passaddhi,
viriya, sukha, saddha, sati, nana, and upekkha become
vipassanupakilesa because of Nikanti, which is the tenth. It is
satisfaction, being engrossed by the objects, enjoying them with gratification
and being deluded by them, then these phenomena become
obstacles to vipassana.
But when hearing the
instruction of the vipassanacharn that they should not cling and become
attached to these objects, then they must establish mindfulness in the present,
so that they see the arising and vanishing of these objects. At the time when
insight is still the taruna udayabbayanana, the nimitta-pictures
and phenomena will, after noting them, fade away slowly or disappear moment by
moment. But when insight has changed to balava udayabbayanana one notes the phenomena and they disappear immediately. One will
realize the arising and vanishing very perspicuously.
The Supreme Teacher said
of the people who have truly reached this nana, that they have not
wasted their present life, they don't fall into bad
destiny. The meaning is: They don't go down to apaya (miserable
existence) after death. This nana is genuine vipassananana which
will proceed to higher stages afterwards
Q: What are the
characteristics of the 5th nana? Please explain so that one understands.
A: When the meditator has
found balance in the 5 indriya(mental powers), sati
will note the present objects more skillfully; it will perceive the arising and
vanishing of rupanama as it really is. What happens next is that the
noting of the objects becomes speeded up. Even the Rising and Falling of the
abdomen arise and vanish quicker. Later one will see only vanishing, vanishing
and the velocity of the objects; sometimes one has to note 'knowing, knowing'
so as not to get stuck. Some people feel that the objects noted are not clear,
or sometimes it is noted and gone; both the object and the one who notes it
disappear. While practicing walking meditation the experience will be like
sudden flashes; that means, it is just noted and already vanished. At times,
when sitting one feels empty in the body; it happens that one does not know
what to note. Sometimes one is discouraged because the objects used to be clear
but now they are not clear anymore; they are barely noted and then vanish. One
feels it is difficult to contemplate the vanishing objects disappearing at
breakneck speed; or one cannot note clearly since what is noted id
disappearing, vanishing. This is called: the meditator has reached bhanganana
(knowledge of dissolution).
Q: What are the
characteristics of the 6th nana?
A: When reaching bhayanana
(knowledge of fear), the objects noted and the noting mind stick together; they
always vanish together, every time the object and the mind disappear until one
feels frightened. This fear is not fear of a ghost, a demon, man or animal, or
some weapon; one is frightened but cannot tell of what. Some people note the
couplet of rupanama always disappearing together, vanishing together;
everytime fear gets stronger. Some people are contemplating and when samadhi
gets strong, the body disappears and they are frightened. The characteristic of
bhayanana stems from the dissolution seen at first in the stage of bhanganana,
which is the condition for bhayanana.
Q: What are the
characteristics of the 7th nana?
A: When this nana
arises, the meditator will feel that whatever he notes is no good altogether;
even the phenomena of Rising and Falling that become apparent are felt to be no
good, they are Dukkha, affliction. One feels it would be better, if
there were nothing to be noted anymore. The six kinds of objects of the senses,
or sankhara, which present themselves are
altogether no good, useless. This is adinavanana (knowledge of misery).
Q: What are the
characteristics of the 8th nana?
A: Some meditators will
say they can note well although they feel desolate and weary, as if lazy, but
they still go on contemplating. Some people can note well but their mind is not
joyful. Some understand that, all phenomena that they see are altogether
disgusting. Some people contemplate and get bored and don't want to speak to
anybody; they only want to stay in their rooms. Some may think about the 31
planes of existence and find that even the worlds of men, devas and Brahma’s
are not satisfying but they all represent boredom. The emergence of boredom
from the contemplation of rupanama develops gradually starting from udayabbayanana
until the 8th nana, nibbidanana, arises; that is knowledge contemplation
rupanama with boredom or disgust.
Q: What are the
characteristics of the 9th nana?
A: When the meditator
carries on the contemplation he will experience sensations of mosquito bites or
ant bites or as if insects were crawling over the body. Some people cannot
remain sitting; they are restless, one moment they wish to sit next moment they
wish to stand up, just as if they were about to go away. Some people think
that, within the 31 planes of existence, nothing good can be seen whatever. The
mind desires to reach cessation, Nibbana; the mind desires to become
calm and still.
Some people feel fed up
with it all, they don't want to note anymore; some even pack their belongings
and wish to run away. The sankhara-objects (conditioned phenomena),
every time they are noted, every time they are not enjoyable, not satisfying.
The meditators wish to get rid of them to escape from sankhara, and they
do not wish to cling to them. Nana that understands and sees like this, is called municitukamyatanana (knowledge of
desire for deliverance).
Q: What are the
characteristics of the 10th nana?
A: Some meditators will
say the objects that are noted can be found but they always disappear, they
vanish so swiftly; one cannot find anything firm enduring or substantial; therefore
one meets only phenomena of the nature of tilakkhana, which become apparent
with ever increasing perspicuity.
When they are
contemplating, some people feel that the hands and feet are heavy and vibrating
at the same time. Some people have a slight itching sensation; later they feel
that the body, the hands and feet are tense and heavy. Some people hear
buzzing, soughing sounds in the ears; when hearing this some feel annoyed; they
wish to escape from that sound. When noting the Rising and Falling, some feel
that both of them arise and vanish moment by moment; maybe they feel oppressed
in the chest. This nana is the start to try and aim at higher nana.
It is the desire for Nibbana, the Dhamma which can extinguish the flames
of Dukkha. The experiences of a meditator mentioned here are the signs
of patisankhanana (knowledge of re-observation).
Q: What are the
characteristics of the 11th nana?
A: The meditator will say
that he cannot tell whether the contemplation is good at all. Contemplating
feels lighter and swifter; sitting and lying one can keep on contemplating with
ease without having to make a great effort at it. It is like a good road and
good car, so that the driver need not be very careful. Some people say they sit
an amazing long time but they don't have any dukkhavedana. Whatever
sitting posture they assume they feel comfortable in it. The noting is also
going well; they don't have to direct the mind but merely establish mindfulness
to be aware and that will take care of it, at this time the mind does not
reflect about anything, sometimes they want to think but the mind does not do
it; it stays only with the Rising-Falling, not going anywhere else. Before that
the mind moved about to note touching sensations here and there; now it doesn't
go anywhere but stays with the Rising-Falling alone, whilst these phenomena
become more subtle and also with other phenomena it is the same thing, they
become increasingly smooth and subtle, no matter how fine they are, still the
mind can always note them.
6 Qualities of
Sankharupekkhanana
1. In regard to any
object, there is no fear, no satisfaction, no
exultation at all.
2. There is no
over-exertion or too much ambition, this is also good.
3. There is no more
trouble or difficulty, such as dukkhavedana.
4. The frequent changes of
posture cease; one can keep to one posture for a long time.
5. The mind does not hurry
to many places it stays with one single object; it does not move over to
different objects but remains calm at the original place.
6. The objects and the
noting mind become increasingly subtle.
If the meditator has
developed these qualities and he has practiced continuously in succession from
the arising of namarupaparicchedanana until he had reached the strong udayabbayanana
through the process that has now entered sankharupekkhanana (knowledge
of equanimity about sankhara, mental and material events).
When sankharupekkhanana
first arises, however, its characteristics are not conspicuous. It must be
developed until upekkha (equanimity) becomes firmly established. For
some meditators this may take time and persistent effort because the strength
of the contemplation varies with different people.
That means: Perception of
the rise and fall has been building up gradually since the time of udayabbayanana.
When the meditator has reached sankharupekkhanana, sati has much power
in contemplating rupanama and perceives the rise and fall all the time
if sankharupekkhanana has much strength and this strength has been
accumulated since the time of udayabbayanana, with less drive. Then the
development of samadhi will be slow and the stages of nana will
not manifest in a clear-cut way. When they reach sankharupekkha they may
loose it again and again, falling back to the 9th or 10th nana several
times. This can be illustrated by the following story:
The
Direction-Seeing Crow
(Disa Kaka)
In former times, when the
captain of a big ship was preparing to sail across the deep ocean he would take
along a crow in a cage on board, in those days, there were no compasses. To fix
the course of a ship one had to use the sun, moon and stars as instruments of
navigation when the ship had sailed far into the high seas and shore was out of
sight. Picture a heavy thunderstorm rumbling in the bowls of the arching sky,
which is covered with clouds and rain, the sea rolling with stirring waves
conjured up by the strong wind. There is then no instrument for finding out the
directions, so the ship will lose course, the crew not knowing where it will go.
When the weather
conditions are like this and the captain wants to determine the direction where
the shore is, he will catch hold of the crow which is locked up in the cage and
let it fly freely. When the crow is free, it will at first fly up and perch on
the end of the mast, the crow's nest, in order to find out where the shore is.
If it cannot make out the shore, it will fly up higher and higher so as to find
the direction. But if it still cannot discover the shore, it will return and
perch on the mast-end again. Later the crow will gather its strength in order
to fly even higher. If it still cannot find the direction, it will return again
and again. But as soon as the crow has discovered the shore, it will
immediately fly towards it.
In the same way, the weak sankharupekkhanana
is like the direction-finding crow. When one has put forth effort in
contemplation until reaching sankharupekkhanana but the strength is weak
and not sufficient for vutthanagamini vipassananana, then the knowledge
will go back and forth repeatedly between muncitukamyata-, patisankha-,
and the weak sankharupekkhanana. The reason is that the strength handed
over from udayabbayanana to sankharupekkhanana is weak; samadhi
will linger on, not being firm. Or, the meditator's rebirth-consciousness may
be dvihetuka; or he may have some kamma that needs to be settled.
The main difficulty at this stage are the thoughts and moods
belonging to the objects of cittanupassana. Unreasonable worries,
agitation and apprehension may cause loss of upekkha. Therefore the
meditators must take special care to note all the arising objects of the
following categories:
1) Dukkhavedana,
bodily pain, if there is any; they will find that even sharp stabbing pain,
which may arise at some moments, vanishes when it is firmly noted.
2) Mental feeling,
such as happiness, causes agitation if it is not contemplated; it must be noted
resolutely to see the true nature of feeling. Sometimes one feels very detached
and then starts worrying; this is because the meditator is not used to seeing
neutral feeling so clearly. Any change in feelings must be immediately
recognized and noted.
3) Thoughts may
arise in the course of contemplation, judging what is going on or drawing
conclusions; these are all mental objects arising and vanishing, they have no
substance and don't help us to see reality. If you don't note them, you will
think: 'It is I who thinks', and then you will get involved in these ideas and
the subsequent moods, thus losing upekkha and samadhi.
But if the meditator
applies mindfulness diligently to all mental objects he will achieve a sound
basis of upekkha and understand that all thoughts arise from conditions
and they are not important and have nothing to do with him. The mind will then
cease to react to various thoughts and remain unaffected, simply contemplating
the rise and fall of whatever occurs. Thus the 6 qualities of sankharupekkhanana
will be manifest.
When sankharupekkhanana
becomes strong, it reaches the summit of vipassananana, called vutthanagamini
vipassana (insight leading to emergence). At that time, one of the three
characteristics of existence becomes the focus of contemplation, is noted
repeatedly, and understood with unprecedented clarity. It means that only now
one really understands how to escape and get rid of sankhara (conditioned
phenomena); one truly comprehends the way preached by the Lord Buddha, and the
mind will go that way instantly without hesitation. This is the definite
condition for the arising of the Path-process, which encompasses the remaining five nana. When the Path-process
follows, it is named after one of the three characteristics, because they serve
as the focus of contemplation; thus:
1. When the mind
contemplates impermanence, ANICCA, it acquires the idea of no - sign and
consequently achieves the Sign-less Liberation (Animitta Vimutti).
2. When the mind
contemplates oppression, DUKKHA, it acquires the idea of no-desire and
consequently and consequently achieves the Wish-less Liberation (Appanihita
Vimutti)
When the mind contemplates
insubstantiality, ANATTA, it acquires the idea of no-self and
consequently achieves the Void Liberation (Sunnata Vimutti).
What are the
characteristics of the 12th nana?
A: Anulomanana
(knowledge of adaptation) is the last act of noticing belonging to vutthanagamini
vipassana and it arises in the Maggajavanacittavithi (mental impulsion’s in the consciousness-process of the Path). It is
the fully developed access-concentration (upacarasamadhi) with the rise
and fall of the 5 rupanamkkhandha as its object.
The function of anuloma
begins to develop when the meditator has reached the 6th purification or the
strong udayabbayanana. That means: The true object of vipassana
is the three characteristics of the rise and fall of rupanama; yet in
the beginning one does not know this object, and there is no other way than the
practicing of vipassana or contemplating the present moment in order to
realize it.
In
the first three nana the meditator
investigates the reality that he experiences in the aspects of arising, change,
and vanishing of the rise and fall. This is the parikamma (preparatory
sign) of vipassana; it cannot be perceived through the five senses but only by
wisdom arising from contemplation of the present moment. To acquire this parikamma,
a good portion of momentary concentration is necessary which is in strength
equivalent to access-concentration in the practice of samathakammathana.
From the 4th nana
onwards one enters the stages of vipassananana and meditates in order to
gain a clear comprehension of the three characteristics anicca, dukkha,
anatta. One cannot go searching for the tilakkhana; but if one notes
the presently existing rupanama perceiving the arising and vanishing, then the tilakkhana, which are the uggahanimitta
(acquired sign) of vipassana, will become more evident. It is the nature
of the 5 rupanamakkhandha.
In every
consciousness-process, that is in every act of noticing, there arises then: parikamma
- upacara - anuloma - patiloma (preparation, access, thrusting forward,
receding again), because the strength of anuloma is not sufficient to
yield or turn into absorption. In the course of the development of patipadananadassana
or vipassananana, understanding and perception of the three
characteristics gain power and thus anuloma becomes stronger. It is said
that, when the meditator has reached sankharupekkhanana, then saddha
(confidence and faith) of the meditator will become intrepid, his energy will
be supported well, sati becomes firmly established, the mind is very
concentrated, and sankharupekkha becomes unshakable. Then sankharupekkhanana
of that meditator will become aware that the Magganana is about to arise
now. Therefore it considers all sankhara as either Anicca or Dukkha
or Anatta.
At that time, anuloma
has gained the power to be the immediate condition for absorption and
consequently it arises at the beginning of the Pathprocess, which then has: parikamma
- upacara - anuloma - gotrabhu, (preparation, access, adaption, maturity).
The first three consciousness-moments in the Path-process are collectively
called Anulomanana.
The process described here
is the development of anuloma in the practice for pannavimutti
(deliverance by wisdom). It is quite a different procedure when practicing for cetovimutti
(deliverance by heart).
If the meditator has previously
developed samathakammathana and attained lokiya-jhana (worldly
absorption), the function of anuloma, that is
to collect and sum up the concentration practiced until its strength is
sufficient to enter absorption, is already well-developed and powerful. Only
that it has been trained in regard to worldly objects. If such practitioners
switch over to vipassana, the development is much more rapid. They
practice on the basis of jhana, enter absorption and on coming out of it
contemplate satipatthana. They have cittavisuddhi from the
outset, the nivarana are well subdued, and they have no problem in
developing the parikamma of vipassana and reach the 4th nana
without being troubled by vipassanupakkilesa because they are acquainted
with different uggahanimitta and don't cling to the wrong objects. They
can control the mind and keep it focussed on the correct sign, the tilakkhana.
Thus, they keep it focussed on the correct sign, the tilakkhana. Thus,
they pass quickly through the vipassananana, and anuloma soon
builds up the required strength in focussing on the four Noble Truths to enter supramundane
absorption.
The Path-process in cetovimutti
begins: upacara - anuloma - gotrabhu, where upacara is a single
thought-moment of switching over to the object of vipassana with the
fully developed force of samadhi. Thus anuloma is very strong and
the meditation leaps into extinction with such power that kilesa cannot
stand it.
At the time of the Lord
Buddha there were many hermits and monks with jhana and psychic powers.
As soon as they heard the method of vipassana and understood as it
properly, they acquired the uggahanimitta and, by the strength of anuloma,
progressed speedily. In the suttas are many accounts of such yogis
who heard the preaching of the Lord Buddha and became Arahats (Holy
Ones) on the spot, fully fledged with supramundane powers. These accounts are true, they are not fairy-tales. But in our days ordinary
people don't have this mental power; so the development takes more time.
However, pannavimutti or cetovimutti, - when anuloma has
gained the minimal required strength it will become Anulomanana and
initiate the Path-process. The result is identical; it is the complete
relinquishment of fetter, according to its level, thus achieving
incomprehensible relief which can never again be reversed.
Anulomanana
(knowledge of adaptation) Knows according to the four Noble Truths. That
means: It sums up the whole course of vipassana and gathers the
accumulated force of the contemplation done by the previous
eight nana which are otherwise called pubbabhagamagga (precursory
path). The objects of vipassana are the rupanamakkhandha,
which are nothing but Dukkhasacca and Samudayasacca. Since Anulomanana
is the adaption to the previous eight nana it
is the absolutely correct contemplation according to Dukkhasacca and Samudayasacca.
When the pubbabhagamagga
is developed, it means the 37Bodhipakkhiyadhamma (the Requisites of
Enlightenment) are also developed, because they are the means and the
application of the correct method in contemplating rupanama.
When the pubbabhagamagga
is concluded, then the Bodhipakkhiyadhamma, which are nothing but Maggasacca,
come together simultaneously and balanced. When Maggasacca is completed,
Nirodhasacca (Cessation) will be realized; since Anulomanana is
the adaption to the 37 Bodhipakkhiyadhamma it is the absolutely correct
contemplation according to Maggasacca and Nirodhasacca.
If we were to express the
characteristics of Anulomanana in words, it contemplates like this:
1. It perceives the rise
and fall of all dhamma and sees that it is natural for them to be like
this.
2. It perceives that the
cessation of all dhamma is a natural thing.
3. The manifestation of rupanama
is inducing fear, it is horrible!
4. It perceives that rupanama
in themselves are suffering and affliction.
5. It is disenchanted and
weary of sankhara beyond all hope.
6. It is wishing to escape
from the 5 rupanamakkhandha.
7. It retraces the way of
practice once again in order to emerge from the rupanamkkhandha.
8. When being aware of rupanama
as they really are, it lets go and doesn't cling or stick to anything whatever.
Comprising these aspects
of contemplating rupanama, Anulomanana (knowledge of adaptation) is the
final conclusion of vipassana practice and the irrevocable refutation of
all sankhara. This is the condition for the 37 Bodhipakkhiyadhamma
to arise fully developed and unified; the mind is prepared and adjusted to
enter supramundane absorption.
Q: What are the
characteristics of the 13th nana?
A: The 13th nana is
Gotrabhunana (maturity knowledge). It is the knowledge that changes the
lineage; this nana also belongs to the Maggajavanasittavithi and
it arises immediately in succession to Anulomanana.
Anulomanana is
the link between the course of practice followed and refined since
udayabbayanana and the 37 Bodhipakkhiyadhamma which are the final
result of the contemplation. Thus it links this life to the seed of
Enlightenment and then its duty is fulfilled. But Gotrabhu has the
function of bringing this seed to Nibbana which is the utter Cessation
of all sankhara. Thus it links the beginning-less past of samsara to
the stream of cessation which is Nibbana.
Gotrabhunana changes
from lokiyacitta (worldly mind) to Lokuttaracitta (Supramundane
Mind). As regards the individual, it is the change from puthujjana (worldliness)
to ariyapuggala (Noble One). According to the natural principles, samadhi
which in Anulomanana knows that rupanama must come to an end,
yet it does not know what will happen after this end because it has the object
of rupanama. When Gotrabhu arises the object is Nibbana, and
Gotrabhu realizes that, the destruction of rupanama does not
mean annihilation of something existing or a blank nothingness. It realizes
that the characteristic of Nibbana is Peace.
Gotrabhunana can
be compared with moving a foot across the threshold of a door. The other foot
still remains outside the door but one foot is already past it. The Door of Nibbana
is just like that. Outside the Door of Nibbana there are still rupa and
nama as objects; when entering inside Nibbana there
is no rupanama, but deliverance from the 5 rupanamakkhandha. So
the 13th nana, Gotrabhunana, is like the door of Nibbana because
when the Maggavithi (Path-process) has arisen there is nothing in the
way anymore.
Q: What are the
characteristics of the 14th nana?
A: The teaching about Maggajavanavithicitta
(the Mind in the Thought-process of the Path) is pariyatti
(comprehensible teaching); it is not the practice, because the practice is paccatam,
the meditator as a matter of fact understands by himself
and sees for himself. When Gotrabhunana has arisen, the Magganana
will follow in succession without interruption. Samadhi at that stage is
appanasamadhi (fixed concentration); it is appanavithi (mental
process of absorption). The mind is quenched and Nibbana is the object.
The Maggacitta is
the Experience of the immutable, unconditioned reality, which is unborn, it
does not arise and cannot vanish, therefore it is
indestructible (amata). The Magganana cuts off and cools down kilesa,
the machinery of sorrow, which are listed as the 10 samyojana (fetters),
according to the four levels of Magga. This is the moment of
deliverance; it is the identity of cause and effect. The Maggacitta will
not return again.
Q: What are the
characteristics of the 15th nana?
A: The 15th nana is
Palanana (Fruition-knowledge). It arises in consequence of the Maggacitta
without interruption for two or three moments, depending on conditions and the
rebirth-consciousness. Phalacitta (Fruit-consciousness) has Nibbana as
object and it is appanasamadhi.
While Magga is the
highest kamma (action) in that it renders kamma inoperative
according to its level, Phala is the vipaka (result) of that kamma
and is aware of Cessation after the destruction of kilesa; the Phalacitta
may return when the practice is continued. Magga and Phala are
both Lokuttaracitta (supramundane mind).
Q: What are the
characteristics of the 16th nana?
A: The 16th nana is
paccavekkhananana (knowledge of reviewing). This knowledge is lokiyacitta
(worldly mind). It is the nana which considers the Maggaphala
that has just happened, and how much kilesa has been left. This nana
has rupanama as object.
In practice, this process
of the Path does not last as long as the snap of a finger or a flash of
lightening. For the meditator it is a single act of noticing. He will remember
the vutthanagamini vipassana and that afterwards all feelings broke off
for a moment. The destruction of kilesa, however, is permanent and
qualifies for the final Nibbana, if it was the true Cessation in the Magga.
Therefore one should examine carefully, when cessation of some sort has been
experienced.
Because
Forgetting and
Losing Oneself
(Cessation) is of 5 Kinds
1. Forgetting because of thinhamiddha.
2. Forgetting because of piti.
3. Forgetting because of passaddhi.
4. Forgetting because of upekkha.
5. Forgetting due to Maggaphala.
1. Forgetting because of
thinhamiddha: Suppose one notes Rising-Falling for a long
time and then loses track, drooping because viriya and samadhi
are not balanced; viriya is slack and samadhi is excessive to the
point where one loses awareness of oneself. This is the characteristic of thinhamiddha.
2. Forgetting because of
piti: It is bound to happen in the weak udayabbayanana and the
strong sammasananana. For example: One notes
Rising-Falling well and suddenly loses oneself, drooping in a flash. This kind
of oblivion is caused by piti.
3. Forgetting because of
passaddhi: It can be encountered at the stage of weak udayabbayanana.
In the course of contemplation one starts to feel more at ease, very calm, cool
and refreshed, as if sitting on top of an ice-block. This very feeling of
comfortable coolness makes one uninterested until one loses oneself. Then one
returns to take up noting again but drifts away again. This is called:
Forgetting because of passaddhi.
4. Forgetting because of
upekkha: After contemplating on namarupa for some time one becomes
uninterested. One is not really attentive and not really calm but gradually
gets calmed down overmuch, and then drooping sets in. This kind of uninterestedness
and forgetting oneself like this is called forgetting because of upekkha-tatramajjhattata.
These four ways of
forgetting are no good. It is going on a bad way, a dangerous way, because they
are false magga. If a well-learned person has heard that these are good
may be satisfied. In this way he will meet the counterfeit magga, the
artificial magga. When the yogi has encountered this kind of
deluded oblivion and his mood gives rise to satisfaction, then he will stop
there and cannot gain the real Magga and the real Phala. This is
a fault of the teacher who doesn't understand and has no ability to know the
really good qualities.
5. Forgetting due to
Maggaphala: This must be fully prepared by the
qualities of the Path-factors, then it will deserve
the name: Cessation owing to Maggaphala.
The Characteristics
of forgetting
(Cessation) Due to Maggaphala
1) The meditator has
practiced gradually from the 3rd nana up to the 11th nana
according to the stages of nana as mentioned before. The meditator who
practices beginning from udayabbayanana up to sankharupekkhanana
may forget as well. However, we must not decide that Maggaphala has
happened. We should practice further.
2) When the practice has
been done and strange things happen in vutthagamini vipassana, or
whether one has already regained sankharupekkhanana or not but almost
reached it, one may forget likewise. But the meditator must not decide that it
is forgetting because of Maggaphala.
3) There is cessation
repeatedly, reaching cessation calmly again and again, after paccavekkhana
coming back to udaybbayanana, ascending again and ceasing again. This is
entering Phalasamapatti (absorption in Fruit-consciousness).
4) Having practiced one
enters the domain of vutthanagamini with much speed, then sudden
cessation and paccavekkhana happen, after which it starts again from udayabbayanana,
ascending anew and reaching cessation again to enter Phalasamapatti and paccavekkhana
follows. Then we may be sure.
5) When determining for
quick cessation it happens as willed. In this way one can examine the strength
of appanasamadhi so as to enter Phalasamapatti quicker, as
desired, even after only 5 minutes it can arise.
6) One wants to determine
for it to last long, that means: Determine for Phalasamapatti to last 5
minutes, 10 minutes, 30 minutes, 1 hour, 2 -3 -4 - 5 - 6 - 7 - 8 - 9 - 10 - 11
- 12 hours, and it happens as determined.
7) In making up one's mind
as to the characteristics of the cessation in the Magga, the meditator
must not give rise to desire or want to attain quickly, because then it will be
the false magga in most cases. When Cessation has happened, he will
decide for himself that he has attained Maggaphala and that he must not
cling too much. Because that cessation is very delicate.
Some people have very strong samadhi and experience cessation, but it is
not cessation in Magga; mostly it is cessation in samadhi. If we
think it is Magga, this is a wrong conclusion.
8) The meditator must have
no anticipation as to when the Maggaphala will arise. Anticipation is atta
(self-delusion), it is craving; so, if magga arises, it will be false magga.
9) By practicing
successively with diligence throughout, from sammasananana (3rd nana)
according to the stages, the 5 indriya (saddha, viriya, sati,
samadhi, panna) get evenly balanced and gradually increase power until
entering vutthanagamini vipassana and reaching Cessation together with paccavekkhana,
coming back to udayabbayanana, ascending and ceasing again and Phalasamapatti
arises. When determining to reach cessation quickly, it will happen as desired;
or determining that Phalasamapatti may last long and it happens as
determined: In this way the meditator will definitely have certainty and
confidence in himself that Cessation due to Magga already happened.
THE BENEFITS OF
VIPASSANA
Q: What are the benefits
arising out of the practice of insight meditation(vipassanakammatthana)?
A: Practicing insight has
so many benefits that it is impossible to describe them all. I will select and
mention only those that are valuable for you to know.
1) It dispels the doubt:
'What is this life?' Right understanding of life causes us to develop our own
life up to the highest qualities, and it makes our life happy in this world.
2) It enables us to
understand how to control the mind when it goes the wrong way. It gives
knowledge of the right way and the skilful means to make the mind create
calmness. True happiness arises. Then one does not have to look for happiness
by spending money, which is happiness mixed with suffering.
3) We shall be unselfish
people, who do not only look after themselves but also distribute happiness to
others; people full of metta and karuna (goodness and
compassion), viewing all living things without exception as fiends in the
condition of Dukkha, birth, old age, sickness, death.
4) To be people who don't
get drowned, who don't go to the abodes of misery (apaya), because sati-sampajanna
(mindfulness and clear comprehension) will act as a shield.
When we die, we shall die with mindfulness, die with mahakusalacitta
(consciousness leading to good rebirth) and not be people who suffer delusion
before they die. We shall be people who appoint their next birth themselves.
5) Those who study will be
wise people having good memory and concentration in learning. They have
accurate memory when sitting for an examination, and mindfulness will be firm.
At the time of examination panna arises and they will gain satisfactory
results from it.
6) Vipassana improves
mental and physical health. Disease and sickness are reduced, and those arising
from kamma may be relieved or heal by themselves because the meditator's
mind will be excellent and exalted; this is the condition for the body to change
or to overcome the influence of kamma.
7) If the meditator's
disposition and perfections (upanissaya-parami) are not yet mature, he
will deserve to be called one who has the disposition and the supporting
conditions for Maggaphala Nibbana embedded in is life-continuity
(santana) in the next existence.
8) The meditators will
certainly gain the benefit indicated by the Mahasatipatthanasutta
as follows:
"Listen, O Bhikkhus!
Whoever should develop these Four Foundations of Mindfulness for seven years,
such person can expect one out of the two fruits, either the fruit of Arahatship
in this present life or if fetters (upadi-samyojana) are still remaining
he will be Anagami".
"Listen, O Bhikkhus,
forget the seven years! But listen! Whoever develops these Four Foundations of
Mindfulness throughout 6 - 5 - 4 - 3 - 2 - 1 year, for 7 months, 6 - 5 - 4 - 3
- 2 - 1 month, for half a month, throughout seven days, such person can expect
one out of two fruits, either the fruit of Arahatship in this present
life or if fetters are still remaining he will be Anagami."
Listen, O Bhikkhus! There
is this Way which is the Only one for the
extraordinary purification (disclosure) of all living beings, for taking a
giant step beyond sadness and lamentation, for the utter cessation of suffering
and despair, for developing higher knowledge, for the realization of Nibbana.
This Way is the Four Satipatthana!"
(Extraordinary purity is a
mental condition. It implies giving up, losing, and having no more contact with
what we think is ourselves, the being. One who is purified does not come back
to the condition of defilement, for him nothing remains but the clear-cut spotless
DISCLOSURE of the reality of beings, which is the Five Khandha
Purified.)
9) The benefit that should
be mentioned in conclusion is that by practicing the Dhamma one deserves the
name of one who has genuine confidence in the Buddha's Teaching. This is
reverence for the Fully Enlightened Buddha, who should be given the highest
devotion. We can't find anything that is of a higher value in this world or to
compare with him. We invite readers to test this statement by practicing as
outlined in this book! Lord Buddha praised practical worship. He said:
"One who practices
the Dhamma is one who venerates me. Whoever sees the Dhamma, that person sees
me The TATHAGATA" evam
VIPASSANA YOURSELF
Vipassana takes the mind to the bright
to know the margin of life, the Brilliant Mind.
The Path becomes, - know Dukkha, cut the Cause,
this the condition is to realize Nibbana.
Establish Sati, contemplate five groups,
know the body, rupanama, as you can.
Pain and ache, vedana, bring unhappiness;
contemplating rise and fall, suddenly you know.
Know sabhava of all kinds in this body;
seeing nothing is truly real makes for certainty.
Sukha-dukkha springing up, then it falls,
mind and body rise and fall like a Dhamma.
Fix awareness, keep on noting, don't let up;
hope to conquer bad kilesa, make the mind accomplished
in the
meet the Highest Happiness, Amata, Nibbana.
Baladhammo
Bhikkhu