Everything in this physical world is breaking and dissolving. Some sooner, others later, but surely our aggregates can't last for aeons and aeons, for they too fall under the same law and limit. So let's investigate to see our aggregates according to truth, before they break up. This is encompassing, all-around wisdom, ready clearly to see painful feeling coming on the scene.
All right then. Today we climb into the (boxing) ring. That's it. Today, we are going into the ring to see the realize the truth in accordance with Dhamma. We're certainly not going in there to fall down or collapse. When painful-feeling arises, that's pain's business, but the investigation of it belongs to mindfulness and wisdom. We are searching for the truth so how can we be knocked down. We don't do it for our downfall, but for victory and for penetrative insight. For the all-embracing realization of truth - of every aspect of truth within our heart. Victory will bring us freedom, and it's this that is 'the highest blessing'.
THE LORD SAID THAT:
"Nibbãnasacchikiriyã ca etam mangalamuttamam."
>>>> The realization of Nibbãna is the highest blessing.
So you can see that this is the way to go. Nibbãna is concealed because the heart is covered and obscured by defilements, craving and ignorance. This has to be cleared and put right by investigation and analysis to gain insight into the truth. It is the way to uncover and reveal all the things that have been hiden. It's called the way of realizing Nibbãna and seeing it clearly within the heart - here is the highest blessing. What can be any higher than this?
FROM HERE ON IT IS:
"Phutthassa lokadhammehi cittam yassa na kampati,
Asokam virajam khemam etam mangalamuttamam"
>>>> Whatever comes into contact, this heart is no longer shaken or upset.
Nothing can reach it or affect it.
This is the secure and blissfull heart - "khemam" - and it is the highest blessing. These two blessings that I've mentioned are found in the heart, and nowhere else. It is the heart that is the blessing, yet it can also become a bane.
Right at this moment, we are turning the malediction that has infiltrated our hearts into the benediction nibbãna sacchikiriyã. So then, let's open and clear all of this:
"tapo ca brahmacariyañca ariya saccã na dassanam"
here, tapo means the burning up of defilements. They sear the heart with their own heart so we must turn on them the dhamma-torch, which is mindfulness and wisdom. It's putting the heat on the defilements and burning them out.
Ariya saccã and dassanam are the realization of the Four Noble Truths: suffering is now fully understood by the heart; its cause is completely relinquished; the path is fully developed to its ultimate level of greater-mindfulness and wisdom. All that's left to say is, the cessation of suffering is now fully manifest.
This is what is meant by seeing the Truth of Dhamma, and the one who truly knows this is the one who reveals Nibbãna. This one is the heart that is no longer shaken and upset by all the worldly dhammas.
So then, shouldn't we try to reach the essential, the heart of the matter? As far as the aggregates and body go, well, we already have gone into that. It's the heart that really counts.
If anything should break up and come apart, well let it. That's the way the world goes along and it's been like that form time immemorial. We have followed that way for so long, dying and being born again and again... Continuing along the old high way.
This so-called 'highway' is really the common course of things, the way the world gets along. No one can block this path and all must follow it. Yet surely by now you are starting to have an inkling of the truth. What else can I say... I can't present anything more. Please take this up and examine it with care. Don't be careless and complacent.
Endeavouring for the realization of Nibbãna is the highest blessing
and one day it must definitely belong to the followers of the Lord Buddha, to those who determinedly strive on.
"MAY ALL BEINGS BE WELL AND HAPPY"
Sadhu..! Sadhu..! Sadhu..!
~BUDDHA'S REAL TEACHINGS
http://www.buddhasrealteachings.blogspot.com, but surely our aggregates can't last for aeons and aeons, for they too fall under the same law and limit. So let's investigate to see our aggregates according to truth, before they break up. This is encompassing, all-around wisdom, ready clearly to see painful feeling coming on the scene.
All right then. Today we climb into the (boxing) ring. That's it. Today, we are going into the ring to see the realize the truth in accordance with Dhamma. We're certainly not going in there to fall down or collapse. When painful-feeling arises, that's pain's business, but the investigation of it belongs to mindfulness and wisdom. We are searching for the truth so how can we be knocked down. We don't do it for our downfall, but for victory and for penetrative insight. For the all-embracing realization of truth - of every aspect of truth within our heart. Victory will bring us freedom, and it's this that is 'the highest blessing'.
THE LORD SAID THAT:
"Nibbãnasacchikiriyã ca etam mangalamuttamam."
>>>> The realization of Nibbãna is the highest blessing.
So you can see that this is the way to go. Nibbãna is concealed because the heart is covered and obscured by defilements, craving and ignorance. This has to be cleared and put right by investigation and analysis to gain insight into the truth. It is the way to uncover and reveal all the things that have been hiden. It's called the way of realizing Nibbãna and seeing it clearly within the heart - here is the highest blessing. What can be any higher than this?
FROM HERE ON IT IS:
"Phutthassa lokadhammehi cittam yassa na kampati,
Asokam virajam khemam etam mangalamuttamam"
>>>> Whatever comes into contact, this heart is no longer shaken or upset.
Nothing can reach it or affect it.
This is the secure and blissfull heart - "khemam" - and it is the highest blessing. These two blessings that I've mentioned are found in the heart, and nowhere else. It is the heart that is the blessing, yet it can also become a bane.
Right at this moment, we are turning the malediction that has infiltrated our hearts into the benediction nibbãna sacchikiriyã. So then, let's open and clear all of this:
"tapo ca brahmacariyañca ariya saccã na dassanam"
here, tapo means the burning up of defilements. They sear the heart with their own heart so we must turn on them the dhamma-torch, which is mindfulness and wisdom. It's putting the heat on the defilements and burning them out.
Ariya saccã and dassanam are the realization of the Four Noble Truths: suffering is now fully understood by the heart; its cause is completely relinquished; the path is fully developed to its ultimate level of greater-mindfulness and wisdom. All that's left to say is, the cessation of suffering is now fully manifest.
This is what is meant by seeing the Truth of Dhamma, and the one who truly knows this is the one who reveals Nibbãna. This one is the heart that is no longer shaken and upset by all the worldly dhammas.
So then, shouldn't we try to reach the essential, the heart of the matter? As far as the aggregates and body go, well, we already have gone into that. It's the heart that really counts.
If anything should break up and come apart, well let it. That's the way the world goes along and it's been like that form time immemorial. We have followed that way for so long, dying and being born again and again... Continuing along the old high way.
This so-called 'highway' is really the common course of things, the way the world gets along. No one can block this path and all must follow it. Yet surely by now you are starting to have an inkling of the truth. What else can I say... I can't present anything more. Please take this up and examine it with care. Don't be careless and complacent.
Endeavouring for the realization of Nibbãna is the highest blessing
and one day it must definitely belong to the followers of the Lord Buddha, to those who determinedly strive on.
"MAY ALL BEINGS BE WELL AND HAPPY"
Sadhu..! Sadhu..! Sadhu..!
~BUDDHA'S REAL TEACHINGS
http://www.buddhasrealteachings.blogspot.com
Friday, September 30, 2011
Thursday, September 29, 2011
MEANINGS OF MANO, VIÑÑÃNA, AND CITTA
When the Citta is deep in concentration so that it reaches the state of one-pointedness (Appanã) and the passive state of Bhavanga-carana, you may have mental images and perceptions. The Citta might get carried away by them. Sometimes, it might be satisfied with a concentration in calm and happiness. This is truly the condition of jhanã. However, if we turn to consider suffering, or the arisings and fallings of ourselves or objects outside ourselves until we gain insight into the three common characteristics (tilakkhana-ñaña), so that we become bored and grave, which leads to abandonment of attachments, this is to say jhanã has given way to wisdom: there has arisen samãdhi along the Path of Righteousness (magga). When the practice of Righteousness is firm and is supported by and insight into the three common characteristics (tilakkhana-ñaña= impermanence, suffering, not-self), the various folds of the Path will be in balance (Magga-samangi). That is to say, the Moral Discipline, Concentration, and Wisdom become one in the course of practice. There arises a distinct and clear-cut understanding, no more doubt and uncertainty in the citta. After that the citta will become bright and illuminated. Whatever we contemplate, whether it be dhamma or a worldly object, there will be clarity and uninhibition. Everything becomes Dhamma.
As for Appanã-Samãdhi, when the Citta is fully concentrated to the point of Appanã-Samãdhi, it will have a consciousness and a knowledge apart by itself, but that knowledge cannot possibly be of any use, except for strengthening the mental power that may be used in the practice of Righteousness. That's all. So you should know that whenever a balance among the folds of the Path arises, it does not arise during the Appanã or one-pointed state. On the other hand, it arises when the citta is dwelling in the upacãra state. Now, when the citta has withdrawn from the Appanã to the Upacãra state, and mindfulness and concentration are still firm, insight into the three common characteristics (tilakkhana-ñaña), or any other dhamma principle will be quite distinct and clear. However, if mindfulness and concentration are weak, there is bound to arise sloth and torpor. There will be a fondness for calm and happiness. Even if one wishes to contemplate the three common characteristics (tilakkhana) or whatever, it won't be clear. Then the citta will eventually turn into Appanã-Jhanã once more. This is to say that samãdhi has turned to Jhanã.
MANO, VIÑÑÃNA, CITTA
Mano is the one that inclines, but not to the point of forming or taking hold of this and that for attachment. Mano is the heart that is still neutral, but with a slight inclination toward thinking, forming, and taking hold of a sense-object. It is the heart that is about to move from its place of origin.
Viññãna consists of two types. One functions at the time one is still alive. And the other is that which leads one to birth at its first moment. The latter is called patisondhi-viññãna. The first is the consciousness that arises through the sense-bases, mainly eye, ear, nose, tongue, touch, and heart. It is just a consciousness. Viññãna in the five aggregates is in this category.
Patisondhi-Viññãna is that which carrier with it volitional activities and defilements (kãmmã and kilesa) to birth at its first moment without the person being aware of it. It's the kãmmã that makes up the patisondhi-viññãna and leads one to birth.
Citta is the one that thinks and ponders. It forms and cooks up this and that. In other words, it may be called the behaviours of the heart. All of the behaviours of the heart, whether they be on the good side or the bad side, are called Citta.
For this matter, if one practises meditation until the citta becomes one-pointed, that is, the citta is there without any behaviour, then will one be able to distinguish the genuine heart from the behaviour of the heart without a need to ask for someone to explain them at all.s (Appanã) and the passive state of Bhavanga-carana, you may have mental images and perceptions. The Citta might get carried away by them. Sometimes, it might be satisfied with a concentration in calm and happiness. This is truly the condition of jhanã. However, if we turn to consider suffering, or the arisings and fallings of ourselves or objects outside ourselves until we gain insight into the three common characteristics (tilakkhana-ñaña), so that we become bored and grave, which leads to abandonment of attachments, this is to say jhanã has given way to wisdom: there has arisen samãdhi along the Path of Righteousness (magga). When the practice of Righteousness is firm and is supported by and insight into the three common characteristics (tilakkhana-ñaña= impermanence, suffering, not-self), the various folds of the Path will be in balance (Magga-samangi). That is to say, the Moral Discipline, Concentration, and Wisdom become one in the course of practice. There arises a distinct and clear-cut understanding, no more doubt and uncertainty in the citta. After that the citta will become bright and illuminated. Whatever we contemplate, whether it be dhamma or a worldly object, there will be clarity and uninhibition. Everything becomes Dhamma.
As for Appanã-Samãdhi, when the Citta is fully concentrated to the point of Appanã-Samãdhi, it will have a consciousness and a knowledge apart by itself, but that knowledge cannot possibly be of any use, except for strengthening the mental power that may be used in the practice of Righteousness. That's all. So you should know that whenever a balance among the folds of the Path arises, it does not arise during the Appanã or one-pointed state. On the other hand, it arises when the citta is dwelling in the upacãra state. Now, when the citta has withdrawn from the Appanã to the Upacãra state, and mindfulness and concentration are still firm, insight into the three common characteristics (tilakkhana-ñaña), or any other dhamma principle will be quite distinct and clear. However, if mindfulness and concentration are weak, there is bound to arise sloth and torpor. There will be a fondness for calm and happiness. Even if one wishes to contemplate the three common characteristics (tilakkhana) or whatever, it won't be clear. Then the citta will eventually turn into Appanã-Jhanã once more. This is to say that samãdhi has turned to Jhanã.
MANO, VIÑÑÃNA, CITTA
Mano is the one that inclines, but not to the point of forming or taking hold of this and that for attachment. Mano is the heart that is still neutral, but with a slight inclination toward thinking, forming, and taking hold of a sense-object. It is the heart that is about to move from its place of origin.
Viññãna consists of two types. One functions at the time one is still alive. And the other is that which leads one to birth at its first moment. The latter is called patisondhi-viññãna. The first is the consciousness that arises through the sense-bases, mainly eye, ear, nose, tongue, touch, and heart. It is just a consciousness. Viññãna in the five aggregates is in this category.
Patisondhi-Viññãna is that which carrier with it volitional activities and defilements (kãmmã and kilesa) to birth at its first moment without the person being aware of it. It's the kãmmã that makes up the patisondhi-viññãna and leads one to birth.
Citta is the one that thinks and ponders. It forms and cooks up this and that. In other words, it may be called the behaviours of the heart. All of the behaviours of the heart, whether they be on the good side or the bad side, are called Citta.
For this matter, if one practises meditation until the citta becomes one-pointed, that is, the citta is there without any behaviour, then will one be able to distinguish the genuine heart from the behaviour of the heart without a need to ask for someone to explain them at all.
As for Appanã-Samãdhi, when the Citta is fully concentrated to the point of Appanã-Samãdhi, it will have a consciousness and a knowledge apart by itself, but that knowledge cannot possibly be of any use, except for strengthening the mental power that may be used in the practice of Righteousness. That's all. So you should know that whenever a balance among the folds of the Path arises, it does not arise during the Appanã or one-pointed state. On the other hand, it arises when the citta is dwelling in the upacãra state. Now, when the citta has withdrawn from the Appanã to the Upacãra state, and mindfulness and concentration are still firm, insight into the three common characteristics (tilakkhana-ñaña), or any other dhamma principle will be quite distinct and clear. However, if mindfulness and concentration are weak, there is bound to arise sloth and torpor. There will be a fondness for calm and happiness. Even if one wishes to contemplate the three common characteristics (tilakkhana) or whatever, it won't be clear. Then the citta will eventually turn into Appanã-Jhanã once more. This is to say that samãdhi has turned to Jhanã.
MANO, VIÑÑÃNA, CITTA
Mano is the one that inclines, but not to the point of forming or taking hold of this and that for attachment. Mano is the heart that is still neutral, but with a slight inclination toward thinking, forming, and taking hold of a sense-object. It is the heart that is about to move from its place of origin.
Viññãna consists of two types. One functions at the time one is still alive. And the other is that which leads one to birth at its first moment. The latter is called patisondhi-viññãna. The first is the consciousness that arises through the sense-bases, mainly eye, ear, nose, tongue, touch, and heart. It is just a consciousness. Viññãna in the five aggregates is in this category.
Patisondhi-Viññãna is that which carrier with it volitional activities and defilements (kãmmã and kilesa) to birth at its first moment without the person being aware of it. It's the kãmmã that makes up the patisondhi-viññãna and leads one to birth.
Citta is the one that thinks and ponders. It forms and cooks up this and that. In other words, it may be called the behaviours of the heart. All of the behaviours of the heart, whether they be on the good side or the bad side, are called Citta.
For this matter, if one practises meditation until the citta becomes one-pointed, that is, the citta is there without any behaviour, then will one be able to distinguish the genuine heart from the behaviour of the heart without a need to ask for someone to explain them at all.s (Appanã) and the passive state of Bhavanga-carana, you may have mental images and perceptions. The Citta might get carried away by them. Sometimes, it might be satisfied with a concentration in calm and happiness. This is truly the condition of jhanã. However, if we turn to consider suffering, or the arisings and fallings of ourselves or objects outside ourselves until we gain insight into the three common characteristics (tilakkhana-ñaña), so that we become bored and grave, which leads to abandonment of attachments, this is to say jhanã has given way to wisdom: there has arisen samãdhi along the Path of Righteousness (magga). When the practice of Righteousness is firm and is supported by and insight into the three common characteristics (tilakkhana-ñaña= impermanence, suffering, not-self), the various folds of the Path will be in balance (Magga-samangi). That is to say, the Moral Discipline, Concentration, and Wisdom become one in the course of practice. There arises a distinct and clear-cut understanding, no more doubt and uncertainty in the citta. After that the citta will become bright and illuminated. Whatever we contemplate, whether it be dhamma or a worldly object, there will be clarity and uninhibition. Everything becomes Dhamma.
As for Appanã-Samãdhi, when the Citta is fully concentrated to the point of Appanã-Samãdhi, it will have a consciousness and a knowledge apart by itself, but that knowledge cannot possibly be of any use, except for strengthening the mental power that may be used in the practice of Righteousness. That's all. So you should know that whenever a balance among the folds of the Path arises, it does not arise during the Appanã or one-pointed state. On the other hand, it arises when the citta is dwelling in the upacãra state. Now, when the citta has withdrawn from the Appanã to the Upacãra state, and mindfulness and concentration are still firm, insight into the three common characteristics (tilakkhana-ñaña), or any other dhamma principle will be quite distinct and clear. However, if mindfulness and concentration are weak, there is bound to arise sloth and torpor. There will be a fondness for calm and happiness. Even if one wishes to contemplate the three common characteristics (tilakkhana) or whatever, it won't be clear. Then the citta will eventually turn into Appanã-Jhanã once more. This is to say that samãdhi has turned to Jhanã.
MANO, VIÑÑÃNA, CITTA
Mano is the one that inclines, but not to the point of forming or taking hold of this and that for attachment. Mano is the heart that is still neutral, but with a slight inclination toward thinking, forming, and taking hold of a sense-object. It is the heart that is about to move from its place of origin.
Viññãna consists of two types. One functions at the time one is still alive. And the other is that which leads one to birth at its first moment. The latter is called patisondhi-viññãna. The first is the consciousness that arises through the sense-bases, mainly eye, ear, nose, tongue, touch, and heart. It is just a consciousness. Viññãna in the five aggregates is in this category.
Patisondhi-Viññãna is that which carrier with it volitional activities and defilements (kãmmã and kilesa) to birth at its first moment without the person being aware of it. It's the kãmmã that makes up the patisondhi-viññãna and leads one to birth.
Citta is the one that thinks and ponders. It forms and cooks up this and that. In other words, it may be called the behaviours of the heart. All of the behaviours of the heart, whether they be on the good side or the bad side, are called Citta.
For this matter, if one practises meditation until the citta becomes one-pointed, that is, the citta is there without any behaviour, then will one be able to distinguish the genuine heart from the behaviour of the heart without a need to ask for someone to explain them at all.
Tuesday, September 20, 2011
VIPASSANÃ MEDITATION (2)
If he does not observe these experiences mindfully, he will like them and may desire more of them. He may become very satisfied with his practice and he may think this is Nibbãna (the cessation of all kinds of suffering) because this is the best experience he has ever had.
All this happens because he does not observe his pleasant experiences, and so is attached to them. This attachment arises depending on the pleasant feeling or sensation about good experience.
If a meditator enjoys this pleasant feeling about his good experience without being mindful of it, he is sure to become attached to it. So, he should observe and be aware and mindful of whatever experience he has encountered at this stage. He must not analyse it or think about it, but must be aware of the experience as it really occurre. He must do do so in order to realise that this experience of the mental process or mental state is subject to impermanence. Whenever he notes, he finds that the experience is not everlasting.
When the 'nothing mind' becomes constant, sustained and powerful, it penetrates into the nature of his experience, i.e. the mental state. The mind begins to realise that the experience has disappeared. Whenever it arises, the mind notes it, and again it disappears. He then concludes that this pleasant feeling together with his experience is impermanent (anicca), because he has comprehended the nature of impermanence through his personal experience of the Dhamma.
Here, Dhamma means mental as well as physical processes. Because he has realised that the pleasant sensation together with the good experience is impermanent, he will not to be attached to it. Attachment will not arise when the meditator rightly understands the true nature of good mental states or a good experience.
CHAIN OF CAUSE AND EFFECT
When attachment does not arise, grasping or upãdãna will not arise. When grasping does not arise, there will not be any wholesome or unwholesome actions, verbal, physical or mental. The action that is caused by grasping is known as kãmmã-bhãva. This may be wholesome or unwholesome. Wholesome bodily action is kusala kãyã-kãmmã. Unwholesome bodily action is akusala kãyã-kãmmã. Wholesome verbal action is kusala vaci-kãmmã. UnWholesome verbal action is akusala vaci-kãmmã. Wholesome mental action is kusala mano-kãmmã. Unwholesome mental action is akusala mano-kãmmã. These actions or kãmmã arise through the grasping which is the result of attachment to any pleasant or unpleasant feeling or sensation (vedanã paccaya tanhã).
When any bodily, verbal or mental action is carried out, it becomes a cause. This cause has its result which may occur in this life, or future lives. So in this way, a being is reborn again as a result of his wholesome or unwholesome actions. There actions are caused by the grasping which has attachment as its root. Attachment, in turn, is conditioned through feeling or sensation, vedanã. In this way, a being will be reborn in the next existence to experience a variety of suffering because he does not observe his pleasant feelings as past of his experience.
Therefore, if a meditator thinks that feelings should not be observed, he will be carried away along the Chain of Dependent Origination (paticcasamuppada). He will be reborn in the next existence and suffer from a variety of dukkha. That is why the Buddha teaches us to be mindful of any kind of feeling or sensation whether pleasant, unpleasant or neutral.
MINDFULNESS OF FEELING
Mindfulness of sensation or contemplation of sensation is known as Vedanãnupassana Satipatthana. Usually at the beginning of the practice, the meditator feels the unpleasant physical sensations as well as mental sensations. Here we need to explain again the two kinds of sensation:
i. Kãyikã vedanã - physical sensation
ii. Cetasikã vedanã - mental sensation
If the feeling or sensation arises depending on physical processes, it is known as kãyikã vedanã. We may translate it as physical feeling or sensation, or bodily feeling on mental processes, it is called cetasikã vedanã. We may render it as mental feeling or mental sensation. Actually, every feeling, every sensation is a mental process, not a physical process. However, sometimes feeling or sensation arises depending on the physical process of discomfort. When a meditator feels discomfort in his body, then unpleasant sensation arises. That unpleasant sensation is called kãyikã vedanã; because it arises depending on physical processes.
In the beginning me the practice, a meditator generally experiences mostly unpleasant mental and physical sensations. But whatever sensation he may experience, he must observe it very attentively, energetically and precisely so that he can realise the true nature of that feeling or sensation. The specific and the general characteristics of the feeling must be thoroughly realised so that he will not be attached to it or repulsed by it. This is Vedanãnupassana Satipatthana mindfulness of feelings....
All this happens because he does not observe his pleasant experiences, and so is attached to them. This attachment arises depending on the pleasant feeling or sensation about good experience.
If a meditator enjoys this pleasant feeling about his good experience without being mindful of it, he is sure to become attached to it. So, he should observe and be aware and mindful of whatever experience he has encountered at this stage. He must not analyse it or think about it, but must be aware of the experience as it really occurre. He must do do so in order to realise that this experience of the mental process or mental state is subject to impermanence. Whenever he notes, he finds that the experience is not everlasting.
When the 'nothing mind' becomes constant, sustained and powerful, it penetrates into the nature of his experience, i.e. the mental state. The mind begins to realise that the experience has disappeared. Whenever it arises, the mind notes it, and again it disappears. He then concludes that this pleasant feeling together with his experience is impermanent (anicca), because he has comprehended the nature of impermanence through his personal experience of the Dhamma.
Here, Dhamma means mental as well as physical processes. Because he has realised that the pleasant sensation together with the good experience is impermanent, he will not to be attached to it. Attachment will not arise when the meditator rightly understands the true nature of good mental states or a good experience.
CHAIN OF CAUSE AND EFFECT
When attachment does not arise, grasping or upãdãna will not arise. When grasping does not arise, there will not be any wholesome or unwholesome actions, verbal, physical or mental. The action that is caused by grasping is known as kãmmã-bhãva. This may be wholesome or unwholesome. Wholesome bodily action is kusala kãyã-kãmmã. Unwholesome bodily action is akusala kãyã-kãmmã. Wholesome verbal action is kusala vaci-kãmmã. UnWholesome verbal action is akusala vaci-kãmmã. Wholesome mental action is kusala mano-kãmmã. Unwholesome mental action is akusala mano-kãmmã. These actions or kãmmã arise through the grasping which is the result of attachment to any pleasant or unpleasant feeling or sensation (vedanã paccaya tanhã).
When any bodily, verbal or mental action is carried out, it becomes a cause. This cause has its result which may occur in this life, or future lives. So in this way, a being is reborn again as a result of his wholesome or unwholesome actions. There actions are caused by the grasping which has attachment as its root. Attachment, in turn, is conditioned through feeling or sensation, vedanã. In this way, a being will be reborn in the next existence to experience a variety of suffering because he does not observe his pleasant feelings as past of his experience.
Therefore, if a meditator thinks that feelings should not be observed, he will be carried away along the Chain of Dependent Origination (paticcasamuppada). He will be reborn in the next existence and suffer from a variety of dukkha. That is why the Buddha teaches us to be mindful of any kind of feeling or sensation whether pleasant, unpleasant or neutral.
MINDFULNESS OF FEELING
Mindfulness of sensation or contemplation of sensation is known as Vedanãnupassana Satipatthana. Usually at the beginning of the practice, the meditator feels the unpleasant physical sensations as well as mental sensations. Here we need to explain again the two kinds of sensation:
i. Kãyikã vedanã - physical sensation
ii. Cetasikã vedanã - mental sensation
If the feeling or sensation arises depending on physical processes, it is known as kãyikã vedanã. We may translate it as physical feeling or sensation, or bodily feeling on mental processes, it is called cetasikã vedanã. We may render it as mental feeling or mental sensation. Actually, every feeling, every sensation is a mental process, not a physical process. However, sometimes feeling or sensation arises depending on the physical process of discomfort. When a meditator feels discomfort in his body, then unpleasant sensation arises. That unpleasant sensation is called kãyikã vedanã; because it arises depending on physical processes.
In the beginning me the practice, a meditator generally experiences mostly unpleasant mental and physical sensations. But whatever sensation he may experience, he must observe it very attentively, energetically and precisely so that he can realise the true nature of that feeling or sensation. The specific and the general characteristics of the feeling must be thoroughly realised so that he will not be attached to it or repulsed by it. This is Vedanãnupassana Satipatthana mindfulness of feelings....
Monday, September 19, 2011
VIPASSANÃ MEDITATION (1)
Buddha's real teaching is, the teaching of the path to get release from all kind of suffering,
If anyone want to attain nibbãna they must have to practice Vipassana, Vipassana is a Dhamma term which is a combination of two word. 'Vi' is one word, 'passana' is the other. Here, 'vi' refers to the three characteristics of mentality and physicality, i.e. impermanence (anicca), unsatisfactoriness or suffering (dukkha) and no-soul, no-self or non-ego (anattã). 'Passana' means realisation through deep concentration, or right understanding of the three characteristics of mentality (nãma) and physicality (rupa). When we practise Vipassanã Meditation or Mindfulness Meditation, the purpose is to realise, anicca, dukkha and anattã - the three characteristics of all phenomena.
By realising these three characteristics of mentality and physicality, we can exterminate all defilement (kilesas) such as lust, greed, desire, craving, hatred, ill-will, jealousy, conceit, sloth and torpor, sorrow, and worry, restlessness and remorse. Having destroyed all there defilements, we then attain deliverance or the cessation of suffering. As long as we have any these kilesas, we are sure to experience many kinds of dukkha (suffering). Defilements are the cause of suffering; when they have been destroyed, all kinds of suffering cease to exist.
THE FOUR FOUNDATIONS OF MINDFULNESS
When the Buddha had explained the seventh benefits of mindfulness, he continued to explain the Four Foundations of Mindfulness.
1. Kãyãnupassanã Satipatthana
2. Vedanãnupassana Satipatthana
3. Cittãnupassanã Satipatthana
4. Dhammãnupassanã Satipatthana
1. KÃYÃNUPASSANÃ SATIPATTHANA
Kãyãnupassanã Satipatthana means contemplation of the body or mindfulness of any bodily process as it occurs.
2. VEDANÃNUPASSANA SATIPATTHANA
Vedanãnupassana Satipatthana means contemplation feeling or sensation. This feeling or sensation is of three types:
i. Pleasant feeling or sensation,
ii. Unpleasant feeling or sensation,
iii. Neutral feeling or sensation.
Pleasant feeling or pleasant sensatio is called sukha-vedanã (sukha means pleasant, vedanã is feeling or sensation). Unpleasant sensation or unpleasant feeling is called dukkha-vedanã in Pali (dukkha here means unpleasant). Neutral feeling or neutral sensation is called upekkhã-vedanã (upekkhã means neutral - neither pleasant nor unpleasant). When pleasant, unpleasant or neutral feelings arise, a meditator must be mindful of it as it is. Some meditators think that unpleasant feeling should not be observed because it is unpleasant. Actually, all kinds of feeling must be noted very attentively as they really occur. If we do not observe or note the pleasant or unpleasant feeling or sensation, we are sure to become attached to or repulsed by it. When we like a particular feeling or sensation, we become attached to it. That attachment or tanhã arises depending on the feeling or sensation. In this case, the pleasant feeling is the cause and attachment is the effect.
If a meditator practises strenuously and with perseverance, his concentration will become deep and strong. When the meditator's concentration becomes deep and strong, he feels happy and experiences rapture because his mind is, at that moment, quite free all defilements such as greed, hatred, delusion, conceit and so on. The steadfast meditator has attained a very good stage of insight because his mind is now calm, tranquil and serene. If the meditator enjoys it and is satisfied with what he is experiencing, he has become attached to it, and thus cannot progress to the higher stage of insight. Such and experience can be attained in the first past of the fourth stage of insight. At this point, he should just observe the experience he has attained at this stage. Whatever he is experiencing at this stage, will not cause attachment he observer his experience very attentively and energetically. When the meditator notes it attentively and persistently, that happiness, tranquility or serenity will not be manifested in his mind very distinctly. What he realises at that moment is just feeling arising and passing away. Then another feeling arises and passes away. He does not differentiat between pleasant and unpleasant feelings, thereby, he becomes detached from his experience. Only then can he go beyond this stage of insight to higher stages.
If a meditator walks very mindfully, nothing the six parts of the step:
...lifting of the foot,
...raising of the toes,
...pushing the foot forward,
...dropping it down,
...touching, and
...pressing,
and as a result, his concentration is good, deep and strong, he will not be aware of the form of the foot. Nor is he aware of the body or bodily form. What he knows is just movement of the foot. The movement may also feel light; he may feel as he is walking in the air. He may feel as if he is lifted in the sky. At this stage, he is experiencing excellent meditational experiences.
Continue.............
If anyone want to attain nibbãna they must have to practice Vipassana, Vipassana is a Dhamma term which is a combination of two word. 'Vi' is one word, 'passana' is the other. Here, 'vi' refers to the three characteristics of mentality and physicality, i.e. impermanence (anicca), unsatisfactoriness or suffering (dukkha) and no-soul, no-self or non-ego (anattã). 'Passana' means realisation through deep concentration, or right understanding of the three characteristics of mentality (nãma) and physicality (rupa). When we practise Vipassanã Meditation or Mindfulness Meditation, the purpose is to realise, anicca, dukkha and anattã - the three characteristics of all phenomena.
By realising these three characteristics of mentality and physicality, we can exterminate all defilement (kilesas) such as lust, greed, desire, craving, hatred, ill-will, jealousy, conceit, sloth and torpor, sorrow, and worry, restlessness and remorse. Having destroyed all there defilements, we then attain deliverance or the cessation of suffering. As long as we have any these kilesas, we are sure to experience many kinds of dukkha (suffering). Defilements are the cause of suffering; when they have been destroyed, all kinds of suffering cease to exist.
THE FOUR FOUNDATIONS OF MINDFULNESS
When the Buddha had explained the seventh benefits of mindfulness, he continued to explain the Four Foundations of Mindfulness.
1. Kãyãnupassanã Satipatthana
2. Vedanãnupassana Satipatthana
3. Cittãnupassanã Satipatthana
4. Dhammãnupassanã Satipatthana
1. KÃYÃNUPASSANÃ SATIPATTHANA
Kãyãnupassanã Satipatthana means contemplation of the body or mindfulness of any bodily process as it occurs.
2. VEDANÃNUPASSANA SATIPATTHANA
Vedanãnupassana Satipatthana means contemplation feeling or sensation. This feeling or sensation is of three types:
i. Pleasant feeling or sensation,
ii. Unpleasant feeling or sensation,
iii. Neutral feeling or sensation.
Pleasant feeling or pleasant sensatio is called sukha-vedanã (sukha means pleasant, vedanã is feeling or sensation). Unpleasant sensation or unpleasant feeling is called dukkha-vedanã in Pali (dukkha here means unpleasant). Neutral feeling or neutral sensation is called upekkhã-vedanã (upekkhã means neutral - neither pleasant nor unpleasant). When pleasant, unpleasant or neutral feelings arise, a meditator must be mindful of it as it is. Some meditators think that unpleasant feeling should not be observed because it is unpleasant. Actually, all kinds of feeling must be noted very attentively as they really occur. If we do not observe or note the pleasant or unpleasant feeling or sensation, we are sure to become attached to or repulsed by it. When we like a particular feeling or sensation, we become attached to it. That attachment or tanhã arises depending on the feeling or sensation. In this case, the pleasant feeling is the cause and attachment is the effect.
If a meditator practises strenuously and with perseverance, his concentration will become deep and strong. When the meditator's concentration becomes deep and strong, he feels happy and experiences rapture because his mind is, at that moment, quite free all defilements such as greed, hatred, delusion, conceit and so on. The steadfast meditator has attained a very good stage of insight because his mind is now calm, tranquil and serene. If the meditator enjoys it and is satisfied with what he is experiencing, he has become attached to it, and thus cannot progress to the higher stage of insight. Such and experience can be attained in the first past of the fourth stage of insight. At this point, he should just observe the experience he has attained at this stage. Whatever he is experiencing at this stage, will not cause attachment he observer his experience very attentively and energetically. When the meditator notes it attentively and persistently, that happiness, tranquility or serenity will not be manifested in his mind very distinctly. What he realises at that moment is just feeling arising and passing away. Then another feeling arises and passes away. He does not differentiat between pleasant and unpleasant feelings, thereby, he becomes detached from his experience. Only then can he go beyond this stage of insight to higher stages.
If a meditator walks very mindfully, nothing the six parts of the step:
...lifting of the foot,
...raising of the toes,
...pushing the foot forward,
...dropping it down,
...touching, and
...pressing,
and as a result, his concentration is good, deep and strong, he will not be aware of the form of the foot. Nor is he aware of the body or bodily form. What he knows is just movement of the foot. The movement may also feel light; he may feel as he is walking in the air. He may feel as if he is lifted in the sky. At this stage, he is experiencing excellent meditational experiences.
Continue.............
Thursday, September 15, 2011
NINE WAYS TO SHARPEN THE MENTAL FACULTIES (2)
According to the VISUDDHI MAGGA, there are nine ways to sharpen these five faculties which a meditator must follow.
1. The first way is that the meditator must keep in mind that he will realise the dissolution of mental and physical processes or compounded things when he observer them as they really are. This should be the attitude of a meditator. Sometimes he does not believe that every mental and physical process is impermanent, subject to arising and passing away (anicca). Because of this preconception he may not be able to realise the true nature of the mind-body processes. Though he may gain deep concentration, it would only enable him to attain peace and happiness to a limited extent. The commentary says:
A meditator must keep in mind that he see
only the destruction of arisen formations.
2. The second way is, he must practise mindfulness meditation seriously. If he lacks respect for the technique or the result of meditation, then he will not put enough effort into his practice. Consequently, he cannot concentrate his mind well on the object of meditation. He will not be able to realise the true nature of nama and rupa.
3. The third way is that his mindfulness of mental and physical processes must be uninterrupted, continuous, constant and sustained. Only then can he attain the deep concentration upon which he can build insight knowledge which penetrates into the true nature of mental and physical processes. This is a very important point which every meditator must follow. While you are awake, you must constantly and continuously be aware of whatever arises in your mind and body as it really is. Be mindful for the whole day without a break.
4. The fourth way is the seven kinds of suitability which a meditator should depend upon: a suitable abode or meditation hall, resort for alms, speech, co-meditator, food, climate and posture. Whether or not the conditions are suitable, you should make enough effort in your practice.
5. The fifth way is that a meditator must remember the way by which he attained deep concentration. By practising itrepeatedly he thereby acquires the skill to enable him to attain deep concentration.
6. The sixth way is that a meditator must develop the Seven Factors of Enlightenment (bojjhanga). He must develop them as and when they are needed; they are: mindfulness, investigation of dhamma, energy, rapture, tranquility, concentration and equanimity.
When the mind is sluggish he should develop the enlightenment-factors of mindfulness, investigation of dhamma, energy and rapture. While the mind is too active he must develop the factors of tranquility, concentration and equanimity.
7. The seventh way is he must not worry about his body or even his life. Sometimes a meditator who strives very hard in his meditative practice from four o' clock in the morning to ten at night without rest, may worry that his body is weak. He may not put forth enough effort in his practice and his mindfulness will not be constant, continuous and sustained. When mindfulness is weak, it cannot bring about deep concentration. When concentration is weak, insight knowledge of the true nature of bodily and mental processes will not unfold. That is why the VISUDDHI MAGGA says that to sharpen these five mental faculties the meditator must not be concerned about his body and health. He must strive to the utmost, practising strenuously for the whole day without taking rest or a break and without concern for the body.
8. The eighth way is that whenever mental or physical pain arises, he should strive to note it by putting more effort into his practice. When pain arises, there is a tendency or desire to change position so that it will disappear, but he must not do so. Instead, he must put more effort in his practice to overcome the pain by being aware of it more energetically, attentively and precisely. The pain will become his 'friend' because it enables him to attain deep concentration and clear insight.
9. The ninth way is that he must not stop half-way to his goal. He must not stop his practice of mindfulness meditation before he attains Arahantship. He must strive his best, putting persistent effort in his practice until he has achieved his goal.
There are the mind ways of sharpening five mental faculties. We can summarize them as follows:
1. Keep in mind the aim to realise the impermanence of the mental-physical processes.
2. Practise the Dhamma seriously and with respect.
3. Maintain constant, uninterrupted and continuous mindfulness by being aware of all daily activities.
4. Seven kinds of suitability must be followed
5. Remember how to achieve the concentration that was attained previously
6. Develop the seven Factors of Enlightenment
7. Do not worry about your bodily health and life during meditation
8. Overcome physical pain through strenuous effort in your practice
9. Do not stop half-way to your goal. You must always be striving so long as you have not yet attained Arahantship.
Sadhu......3
1. The first way is that the meditator must keep in mind that he will realise the dissolution of mental and physical processes or compounded things when he observer them as they really are. This should be the attitude of a meditator. Sometimes he does not believe that every mental and physical process is impermanent, subject to arising and passing away (anicca). Because of this preconception he may not be able to realise the true nature of the mind-body processes. Though he may gain deep concentration, it would only enable him to attain peace and happiness to a limited extent. The commentary says:
A meditator must keep in mind that he see
only the destruction of arisen formations.
2. The second way is, he must practise mindfulness meditation seriously. If he lacks respect for the technique or the result of meditation, then he will not put enough effort into his practice. Consequently, he cannot concentrate his mind well on the object of meditation. He will not be able to realise the true nature of nama and rupa.
3. The third way is that his mindfulness of mental and physical processes must be uninterrupted, continuous, constant and sustained. Only then can he attain the deep concentration upon which he can build insight knowledge which penetrates into the true nature of mental and physical processes. This is a very important point which every meditator must follow. While you are awake, you must constantly and continuously be aware of whatever arises in your mind and body as it really is. Be mindful for the whole day without a break.
4. The fourth way is the seven kinds of suitability which a meditator should depend upon: a suitable abode or meditation hall, resort for alms, speech, co-meditator, food, climate and posture. Whether or not the conditions are suitable, you should make enough effort in your practice.
5. The fifth way is that a meditator must remember the way by which he attained deep concentration. By practising itrepeatedly he thereby acquires the skill to enable him to attain deep concentration.
6. The sixth way is that a meditator must develop the Seven Factors of Enlightenment (bojjhanga). He must develop them as and when they are needed; they are: mindfulness, investigation of dhamma, energy, rapture, tranquility, concentration and equanimity.
When the mind is sluggish he should develop the enlightenment-factors of mindfulness, investigation of dhamma, energy and rapture. While the mind is too active he must develop the factors of tranquility, concentration and equanimity.
7. The seventh way is he must not worry about his body or even his life. Sometimes a meditator who strives very hard in his meditative practice from four o' clock in the morning to ten at night without rest, may worry that his body is weak. He may not put forth enough effort in his practice and his mindfulness will not be constant, continuous and sustained. When mindfulness is weak, it cannot bring about deep concentration. When concentration is weak, insight knowledge of the true nature of bodily and mental processes will not unfold. That is why the VISUDDHI MAGGA says that to sharpen these five mental faculties the meditator must not be concerned about his body and health. He must strive to the utmost, practising strenuously for the whole day without taking rest or a break and without concern for the body.
8. The eighth way is that whenever mental or physical pain arises, he should strive to note it by putting more effort into his practice. When pain arises, there is a tendency or desire to change position so that it will disappear, but he must not do so. Instead, he must put more effort in his practice to overcome the pain by being aware of it more energetically, attentively and precisely. The pain will become his 'friend' because it enables him to attain deep concentration and clear insight.
9. The ninth way is that he must not stop half-way to his goal. He must not stop his practice of mindfulness meditation before he attains Arahantship. He must strive his best, putting persistent effort in his practice until he has achieved his goal.
There are the mind ways of sharpening five mental faculties. We can summarize them as follows:
1. Keep in mind the aim to realise the impermanence of the mental-physical processes.
2. Practise the Dhamma seriously and with respect.
3. Maintain constant, uninterrupted and continuous mindfulness by being aware of all daily activities.
4. Seven kinds of suitability must be followed
5. Remember how to achieve the concentration that was attained previously
6. Develop the seven Factors of Enlightenment
7. Do not worry about your bodily health and life during meditation
8. Overcome physical pain through strenuous effort in your practice
9. Do not stop half-way to your goal. You must always be striving so long as you have not yet attained Arahantship.
Sadhu......3
NINE WAYS TO SHARPEN THE MENTAL FACULTIES (1)
The Five Mental faculties of a meditator are saddhã, vîriya, sati, samãdhi, and paññã. These five are known as Pañcindriyã ('panca' means five, 'indriya' means faculties) as well as Pañcabala (Five Mental Powers).
1. Saddhã means faith through right understanding of Dhamma.
2. Vîriya means strenuous effort or energy.
3. Sati means continuous, constant and sustained mindfulness.
4. Samãdhi means deep concentration.
5. Paññã means wisdom, insight and enlightenment.
For a meditator, these five mental faculties must be strong, powerful and balanced as stated in the VISUDDHI MAGGA. Saddhã must be firm and unwavering vîriya must be powerful and strong, sati must be sharp and paññã must be penetrating.
BALANCING THE MENTAL FACULTIES
To make these five faculties strong, powerful and balanced, there are nine guidelines which a meditator must follow. If these faculties are strong but they are not in balance, a meditator cannot attain insight, enlightenment and the cessation of suffering. Saddhã (faith) must be in balance with paññã (wisdom), and samãdhi (concentration) must be in balance with vîriya (effort or energy). The main mental faculty, Sati (mindfulness), need not be in balance with any faculties; it must be uninterrupted, constant and sustained.
If saddhã is weak and paññã is stronger, a meditator may analyse his experience in the course of meditation. While experiencing a mental or physical process, he may analyse it, especially if he has a wide knowledge of Dhamma. When he does so, this analytical knowledge impedes his concentration, causing it be broken or weakened.
In Vipassana meditation, there is no room for reflection, analysing, logical reasoning or philosophical thinking which are not in accordance with the right understanding of the natural process of mental and physical phenomena. When a dhamma is not rightly penetrated, comprehende or realised, a meditator's faith may be lessened or disbelief develop in the doctrine as a result of his analytical knowledge of the Dhamma or experience. Only after he has completed the practice of meditation and experienced enlightenment, should he analyse it in any way. He will then have unwavering confidence in the Buddha, Dhamma and Sanghã because of his experiential knowledge.
If a meditator believes in the Buddha and his doctrine then his wisdom or insight knowledge is in balance with firm faith (saddhã). He can then proceed with his practice without the disturbance of analytical knowledge or reasoning, or philosophical thinking. Some meditators want to display their knowledge of Buddhism or Dhamma. They, therefore, sometimes analyse what they experience in their meditation and talk about something which is contrary to dhamma. According to the Visuddhi magga, saddhã (faith) must be in balance with paññã (wisdom, insight knowledge) and vice versa.
However, the contemplation of the abdominal movement is very straightforward to those who have learnt the meditation technique from the Buddhist scriptures. I accepted the technique as true and correct because I knew that the abdominal movement is air element (vãyo-dhãtu), and the other three elements: fire element (tejo-dhãtu), water element (apo-dhãtu) and earth element (pathavi-dhãtu) are also included in the abdominal movement. As we can contemplate the four elements, this technique must be correct because it is in conformity with the chapter, DHÃTUMANASIKÃRA (contemplation of elements) in the discourse of MAHA SATIPATTHANA SUTTÃ.
If paññã (wisdom) is weak and saddhã (faith) is strong, then a meditator may be credulous or gullible. If he is either as he will tend to easily believe in any theory or doctrine. He may fall into a doctrine or theory which leads him down the wrong path. Therefore, saddhã must be in balance with paññã, knowledge or wisdom. And in this way, the faculty of faith (saddhindriya) and wisdom (paññindriya) must be in balance.
Then again, samãdhi (concentration) and vîriya (energy) must also be in balance. If vîriya is more powerful and stronger than samãdhi, you cannot concentrate well on the object of meditation. The commentary says:
If vîriya is stronger than samãdhi, a meditator's mind will become distracted and restless (uddhacca).
In the beginning of the practice his concentration is usually weak and the mind often wanders. So, he should follow the mind and watch it as it is. If a meditator is enthusiastic for the achievement of insight, he may put too must effort in his practice, thereby causing the mind to become distracted and restless. Effort must be kept in balance with concentration.
If concentration is too strong and effort is too weak, then the concentration changes into sloth and torpor or sleepiness (thina-middha).
So concentration must be kept in balance with effort (vîriya). When concentration is deep, insight will unfold naturally and you will be able to clearly realise the true nature of mind-body processes (nama and rupa).
Continue.....
1. Saddhã means faith through right understanding of Dhamma.
2. Vîriya means strenuous effort or energy.
3. Sati means continuous, constant and sustained mindfulness.
4. Samãdhi means deep concentration.
5. Paññã means wisdom, insight and enlightenment.
For a meditator, these five mental faculties must be strong, powerful and balanced as stated in the VISUDDHI MAGGA. Saddhã must be firm and unwavering vîriya must be powerful and strong, sati must be sharp and paññã must be penetrating.
BALANCING THE MENTAL FACULTIES
To make these five faculties strong, powerful and balanced, there are nine guidelines which a meditator must follow. If these faculties are strong but they are not in balance, a meditator cannot attain insight, enlightenment and the cessation of suffering. Saddhã (faith) must be in balance with paññã (wisdom), and samãdhi (concentration) must be in balance with vîriya (effort or energy). The main mental faculty, Sati (mindfulness), need not be in balance with any faculties; it must be uninterrupted, constant and sustained.
If saddhã is weak and paññã is stronger, a meditator may analyse his experience in the course of meditation. While experiencing a mental or physical process, he may analyse it, especially if he has a wide knowledge of Dhamma. When he does so, this analytical knowledge impedes his concentration, causing it be broken or weakened.
In Vipassana meditation, there is no room for reflection, analysing, logical reasoning or philosophical thinking which are not in accordance with the right understanding of the natural process of mental and physical phenomena. When a dhamma is not rightly penetrated, comprehende or realised, a meditator's faith may be lessened or disbelief develop in the doctrine as a result of his analytical knowledge of the Dhamma or experience. Only after he has completed the practice of meditation and experienced enlightenment, should he analyse it in any way. He will then have unwavering confidence in the Buddha, Dhamma and Sanghã because of his experiential knowledge.
If a meditator believes in the Buddha and his doctrine then his wisdom or insight knowledge is in balance with firm faith (saddhã). He can then proceed with his practice without the disturbance of analytical knowledge or reasoning, or philosophical thinking. Some meditators want to display their knowledge of Buddhism or Dhamma. They, therefore, sometimes analyse what they experience in their meditation and talk about something which is contrary to dhamma. According to the Visuddhi magga, saddhã (faith) must be in balance with paññã (wisdom, insight knowledge) and vice versa.
However, the contemplation of the abdominal movement is very straightforward to those who have learnt the meditation technique from the Buddhist scriptures. I accepted the technique as true and correct because I knew that the abdominal movement is air element (vãyo-dhãtu), and the other three elements: fire element (tejo-dhãtu), water element (apo-dhãtu) and earth element (pathavi-dhãtu) are also included in the abdominal movement. As we can contemplate the four elements, this technique must be correct because it is in conformity with the chapter, DHÃTUMANASIKÃRA (contemplation of elements) in the discourse of MAHA SATIPATTHANA SUTTÃ.
If paññã (wisdom) is weak and saddhã (faith) is strong, then a meditator may be credulous or gullible. If he is either as he will tend to easily believe in any theory or doctrine. He may fall into a doctrine or theory which leads him down the wrong path. Therefore, saddhã must be in balance with paññã, knowledge or wisdom. And in this way, the faculty of faith (saddhindriya) and wisdom (paññindriya) must be in balance.
Then again, samãdhi (concentration) and vîriya (energy) must also be in balance. If vîriya is more powerful and stronger than samãdhi, you cannot concentrate well on the object of meditation. The commentary says:
If vîriya is stronger than samãdhi, a meditator's mind will become distracted and restless (uddhacca).
In the beginning of the practice his concentration is usually weak and the mind often wanders. So, he should follow the mind and watch it as it is. If a meditator is enthusiastic for the achievement of insight, he may put too must effort in his practice, thereby causing the mind to become distracted and restless. Effort must be kept in balance with concentration.
If concentration is too strong and effort is too weak, then the concentration changes into sloth and torpor or sleepiness (thina-middha).
So concentration must be kept in balance with effort (vîriya). When concentration is deep, insight will unfold naturally and you will be able to clearly realise the true nature of mind-body processes (nama and rupa).
Continue.....
Wednesday, September 7, 2011
THE FIVE FACTORS OF A MEDITATOR
In order that a meditator can make progress in his insight meditation, she must have five factors.
1. The first factor is Faith. A meditator must have a firm and strong faith in the Buddha, Dhamma and Sanghã, especially in the Dhamma which includes the technique of meditation he is practising.
2. The second factor is Health. She must be healthy both mentally and physically. If she suffers from headache, feels dizzy or has stomach trouble, gastric or any other illness, it does not necessarily mean she is not healthy. She is considered to be healthy to the extent that she can observe any mental or physical process. The food she takes must be digestible. If she suffers from indigestion, she will not be able to practise very well.
3. The third factor is Honesty. She must be honest and straightforward. This means she must not tell lies to her teacher or to her fellow meditators. Honesty is the best policy.
4. The fourth is Energy (vîriya): It is just not ordinary energy but unwavering, strong and firm energy (padhãna). A meditator must have this factor for her success in striving for emancipation. She should never let her vîriya or effort decrease, but should be perpetually improving or increasing it. When vîriya or padhãna is increasing, then mindfulness will become continuous, constant and uninterrupted. When this happens, concentration will become deep and strong. Insight will become sharp and penetrative, resulting in the clear comprehension of mental and physical processes in their true nature.
5. The fifth factor is Paññã or Wisdom. Though we use the word paññã, it does not refer to ordinary paññã or theoretical knowledge. It refers to the insight knowledge of the arising and passing away of nama and rupa (udayabbaya-ñaña). This is the fourth stage of insight knowledge.
The first stage is Namarupa-pariccheda-ñaña (knowledge of discerning mentality and physicality). The second stage is Paccaya-pariggaha-ñaña (knowledge of causality or knowledge of the Law of Cause and Effect). The third is knowledge of comprehension - sammasana-ñaña knowledge of comprehension is the knowledge that penetrates and comprehends all the three characteristics of mental and physcial processes, namely, anicca, dukkha and anattã. The fourth stage is Udayabbaya-ñaña, knowledge of arising and passing away of mental and physical phenomena.
So the Buddha said that paññã here refers to the fourth stage of insight knowledge that penetrates into the appearance and disappearance of mentality and physicality. A meditator is expected to possess this factor.
In the beginning of the practice a meditator may not possess this insight knowledge of arising and passing away. If, however, she strive with padhãna (strong and firm effort) to meditate on mental and physical processes she will gradually experience the first, the second and the third stages of insight knowledge one after another and attain the fourth stage of insight knowledge. When she has attained it, she is sure to make progress until she attains at least the lowest Path Knowledge, Sotãpatti-magga-ñaña. This is why the Buddha said a meditator must possess wisdom which realises the appearance and disappearance of mental and physical phenomena.
These are the five factors which a meditator must possess.
When a meditator has attained Sotãpatti-magga-ñaña, the first stage of enlightenment, she has uprooted both the concept of a soul or a self, personality or individuality (sakkãya-ditthi) and sceptical doubt (vicikicchã) about the Triple Gems.
When a meditator has attained Purification of Mind, her mind becomes sharp enough to penetrate into the true nature of mind-body processes. Then she realises the specific characteristics of mental and physical phenomena. This is the first stage of insight. It is at this insight knowledge that the wrong view of a self or soul, a person or being is partially removed. When she has attained the First Path Knowledge (sotãpatti-magga-ñaña) she completely uproots the wrong view of a self or soul, a person or being.
"May All Beings Be Well and Happy"
Sadhu! Sadhu! Sadhu!
1. The first factor is Faith. A meditator must have a firm and strong faith in the Buddha, Dhamma and Sanghã, especially in the Dhamma which includes the technique of meditation he is practising.
2. The second factor is Health. She must be healthy both mentally and physically. If she suffers from headache, feels dizzy or has stomach trouble, gastric or any other illness, it does not necessarily mean she is not healthy. She is considered to be healthy to the extent that she can observe any mental or physical process. The food she takes must be digestible. If she suffers from indigestion, she will not be able to practise very well.
3. The third factor is Honesty. She must be honest and straightforward. This means she must not tell lies to her teacher or to her fellow meditators. Honesty is the best policy.
4. The fourth is Energy (vîriya): It is just not ordinary energy but unwavering, strong and firm energy (padhãna). A meditator must have this factor for her success in striving for emancipation. She should never let her vîriya or effort decrease, but should be perpetually improving or increasing it. When vîriya or padhãna is increasing, then mindfulness will become continuous, constant and uninterrupted. When this happens, concentration will become deep and strong. Insight will become sharp and penetrative, resulting in the clear comprehension of mental and physical processes in their true nature.
5. The fifth factor is Paññã or Wisdom. Though we use the word paññã, it does not refer to ordinary paññã or theoretical knowledge. It refers to the insight knowledge of the arising and passing away of nama and rupa (udayabbaya-ñaña). This is the fourth stage of insight knowledge.
The first stage is Namarupa-pariccheda-ñaña (knowledge of discerning mentality and physicality). The second stage is Paccaya-pariggaha-ñaña (knowledge of causality or knowledge of the Law of Cause and Effect). The third is knowledge of comprehension - sammasana-ñaña knowledge of comprehension is the knowledge that penetrates and comprehends all the three characteristics of mental and physcial processes, namely, anicca, dukkha and anattã. The fourth stage is Udayabbaya-ñaña, knowledge of arising and passing away of mental and physical phenomena.
So the Buddha said that paññã here refers to the fourth stage of insight knowledge that penetrates into the appearance and disappearance of mentality and physicality. A meditator is expected to possess this factor.
In the beginning of the practice a meditator may not possess this insight knowledge of arising and passing away. If, however, she strive with padhãna (strong and firm effort) to meditate on mental and physical processes she will gradually experience the first, the second and the third stages of insight knowledge one after another and attain the fourth stage of insight knowledge. When she has attained it, she is sure to make progress until she attains at least the lowest Path Knowledge, Sotãpatti-magga-ñaña. This is why the Buddha said a meditator must possess wisdom which realises the appearance and disappearance of mental and physical phenomena.
These are the five factors which a meditator must possess.
When a meditator has attained Sotãpatti-magga-ñaña, the first stage of enlightenment, she has uprooted both the concept of a soul or a self, personality or individuality (sakkãya-ditthi) and sceptical doubt (vicikicchã) about the Triple Gems.
When a meditator has attained Purification of Mind, her mind becomes sharp enough to penetrate into the true nature of mind-body processes. Then she realises the specific characteristics of mental and physical phenomena. This is the first stage of insight. It is at this insight knowledge that the wrong view of a self or soul, a person or being is partially removed. When she has attained the First Path Knowledge (sotãpatti-magga-ñaña) she completely uproots the wrong view of a self or soul, a person or being.
"May All Beings Be Well and Happy"
Sadhu! Sadhu! Sadhu!
Thursday, September 1, 2011
THE SEVEN STAGES OF MINDFULNES (4)
7. PURIFICATION BY KNOWLEDGE AND VISION OF THE COURSE OF PRACTICE
The patipada-ñañadassana-visuddhi, patipada means the course of practice, ñaña means knowledge, dassana means vision. Ñaña and dassana are used here in the same sense. In order to lay emphasis on penetration, the text uses the two words in the same sense. So Patipada-ñañadassana-visuddhi means Purification by knowledge and Vision of the Course of practice which extends up to anuloma-ñaña, the Insight Knowledge of Adaptation.
When a meditator has passed maggãmagga-ñañadassana visuddhi, she very clearly perceives the arising and passing away of mental and physical processes the arising and passing away of mental and physical processes as they are observed. With the deeper concentration she realizes very rapid appearance and discrepance of body-mind processes. Later on she perceives the dissolution of formations, but she does not perceive their arising. The final phase of formations is clearly evident to her nothing mind, the initial and middle phases are not manifested. Most of the time she is not conscious of the forms of head, hand, leg and other limbs of the body. She sees constane dissolution of formations that arise at the six sense doors.
When her insight of dissolution becomes keener and clearer, she becomes aware of fearfulness. She feels that all formations are fearful as they are constantly breaking up, vanishing and disappearing.
Then she feels as if she is depressed, miserable, menlacholy and disgusted with the ever vanishing mentality and physicality, So she wishes to forsake all formations and she has a strong desire to get free from them. As a result she unable to stay in one posture for a long time. She often changes from one posture to another. She feels as if she can not find any place to escape from these formations.
She puts forth more effort in her practice to get rid of all formations. The more effort she puts forth, the more penetrating her insight becomes. She more clearly realizes the impermanence, suffering and impersonal nature of body-mind processes.
After some time her mind is more concentrated, more stable and more tranquil; the insight is clearer and more lucid. It easily realizes the arising and passing away of formations. She feels neither happy nor unhappy about formations. Equanimity arises in her mind.
At this stage of meditative experience, no effort is required to realize the arising and passing away of formations. They very swiftly arise and pass away and the insight also very clearly perceives them. This is the Purification by Knowledge and Vision of the Course of Practice, patipada-ñañadassana-visuddhi.
When she continues with her practice, the flow of the processes of mentality and physicality is very rapid as with the insight that clearly realizes them moment to moment. Then she comes to borderline in short time. For a moment of compin she stands on it. The border here is the one between an orde person (puthajjana) and a Noble one (Ariya). When she has passed the border (knowledge of maturity) and experiences the cessation of compounded things, i.e. the cessation of all kinds of conditioned mentality (nama) and physicality (rupa). Then her mind remains in that state of meditation for one thought moment, this is maggañaña, Path Knowledge which thoroughly realizes the the Four Noble Truths:
1. Dukkha-saccã (The Truth of Suffering)
2. Samudaya-saccã (the truth of the cause of suffering
3. Nirodha-saccã (the truth of the cessation of suffering
4. Magga-saccã (The truth of the way leading to the cessation of suffering
This sotãpatti-magga ñaña, the First Path Knowledge which is also the First supra-mundane knowleie. It completely eliminates sakkãya-ditthi, the wrong view of a person, a self and a soul, and visikiccha, the sceptical doubt about the Triple Gems.
The patipada-ñañadassana-visuddhi, patipada means the course of practice, ñaña means knowledge, dassana means vision. Ñaña and dassana are used here in the same sense. In order to lay emphasis on penetration, the text uses the two words in the same sense. So Patipada-ñañadassana-visuddhi means Purification by knowledge and Vision of the Course of practice which extends up to anuloma-ñaña, the Insight Knowledge of Adaptation.
When a meditator has passed maggãmagga-ñañadassana visuddhi, she very clearly perceives the arising and passing away of mental and physical processes the arising and passing away of mental and physical processes as they are observed. With the deeper concentration she realizes very rapid appearance and discrepance of body-mind processes. Later on she perceives the dissolution of formations, but she does not perceive their arising. The final phase of formations is clearly evident to her nothing mind, the initial and middle phases are not manifested. Most of the time she is not conscious of the forms of head, hand, leg and other limbs of the body. She sees constane dissolution of formations that arise at the six sense doors.
When her insight of dissolution becomes keener and clearer, she becomes aware of fearfulness. She feels that all formations are fearful as they are constantly breaking up, vanishing and disappearing.
Then she feels as if she is depressed, miserable, menlacholy and disgusted with the ever vanishing mentality and physicality, So she wishes to forsake all formations and she has a strong desire to get free from them. As a result she unable to stay in one posture for a long time. She often changes from one posture to another. She feels as if she can not find any place to escape from these formations.
She puts forth more effort in her practice to get rid of all formations. The more effort she puts forth, the more penetrating her insight becomes. She more clearly realizes the impermanence, suffering and impersonal nature of body-mind processes.
After some time her mind is more concentrated, more stable and more tranquil; the insight is clearer and more lucid. It easily realizes the arising and passing away of formations. She feels neither happy nor unhappy about formations. Equanimity arises in her mind.
At this stage of meditative experience, no effort is required to realize the arising and passing away of formations. They very swiftly arise and pass away and the insight also very clearly perceives them. This is the Purification by Knowledge and Vision of the Course of Practice, patipada-ñañadassana-visuddhi.
When she continues with her practice, the flow of the processes of mentality and physicality is very rapid as with the insight that clearly realizes them moment to moment. Then she comes to borderline in short time. For a moment of compin she stands on it. The border here is the one between an orde person (puthajjana) and a Noble one (Ariya). When she has passed the border (knowledge of maturity) and experiences the cessation of compounded things, i.e. the cessation of all kinds of conditioned mentality (nama) and physicality (rupa). Then her mind remains in that state of meditation for one thought moment, this is maggañaña, Path Knowledge which thoroughly realizes the the Four Noble Truths:
1. Dukkha-saccã (The Truth of Suffering)
2. Samudaya-saccã (the truth of the cause of suffering
3. Nirodha-saccã (the truth of the cessation of suffering
4. Magga-saccã (The truth of the way leading to the cessation of suffering
This sotãpatti-magga ñaña, the First Path Knowledge which is also the First supra-mundane knowleie. It completely eliminates sakkãya-ditthi, the wrong view of a person, a self and a soul, and visikiccha, the sceptical doubt about the Triple Gems.
THE SEVEN STAGES OF MINDFULNESS (3)
5. PURIFICATION BY KNOWLEDGE AND VISION OF WHAT IS THE PATH AND WHAT IS NOT PATH
In this stage of purification there is no pain any longer. So, meditation is going very well and smooth. The mindfulness is sharp, concentration is deep, effort is neither lay nor tense but it is vigorous, consistent and in balance with concentration. Meditators feel at ease, happy, blissful and peaceful. There arise tranquility and pasture due to insight. The body is light, agile and sometimes lifted up. Meditators see some light pertaining to insight; sometimes they see a light like a lamp, other times a brilliant light and so on. The insight knowledge is keen, sharp and very penetrating; it clearly realizes appearance and disappearance of mental and physical phenomena as they are noticed. There arises strong and firm faith in the Triple Gemes. They have strong desire to urge their friends and relatives to practise this Vipassana meditation.
With these good experiences some meditators may think, "This must be Nibbãna, this is great; I have never experienced this before, now I have attained Nibbãna." They feel delight and are attached to them, So, they do not wish to proceed with their practice; they are content with these good experiences; and actually they experience them half-way to Nibbãna. Therefore, these experience are known as the ten Corruptions of Insight. This stage may be experienced in about four weeks if a meditator practices intensively with strenuous effort.
A meditator, through the instruction by her meditation teacher or someone else, comes to rightly understand that these are corruptions of Insight. When she realizes that delight in them is not the right path and only to notice them is the right path, then can she proceed with her intensive practice. Only then, she overcomes the corruptions and makes progress towards the goal. This is purification by knowledge and vision of what is the path and what is not path (maggãmagga-ñañadassana-visuddhi).
6. PURIFICATION OF KNOWLEDGE AND VISION
When the First Path knowledge (sotãpatti-magga ñaña) realizes these Four Noble Truths, knowledge and vision is purified. So this is know as Ñañadassana-visuddhi, Purification of Knowledge and Vision. Immediately after the first path knowledge there arises the first fruition knowledge (sotãpatti-phala-ñaña) and the arises reviewing knowledge (paccavekkhana ñaña).
Thus she has attained all the seven stages of the purification (satta visuddhi) and become a sotapanna. Sota is stream, apanna is enterer; thus the compound word sotapanna is stream-enterer. When she attains the first path knowledge she enters in to the stream of the noble eight-fold path; so is she called stream-enterer (sotapanna) the first noble person (ariya puggala).
In this stage of purification there is no pain any longer. So, meditation is going very well and smooth. The mindfulness is sharp, concentration is deep, effort is neither lay nor tense but it is vigorous, consistent and in balance with concentration. Meditators feel at ease, happy, blissful and peaceful. There arise tranquility and pasture due to insight. The body is light, agile and sometimes lifted up. Meditators see some light pertaining to insight; sometimes they see a light like a lamp, other times a brilliant light and so on. The insight knowledge is keen, sharp and very penetrating; it clearly realizes appearance and disappearance of mental and physical phenomena as they are noticed. There arises strong and firm faith in the Triple Gemes. They have strong desire to urge their friends and relatives to practise this Vipassana meditation.
With these good experiences some meditators may think, "This must be Nibbãna, this is great; I have never experienced this before, now I have attained Nibbãna." They feel delight and are attached to them, So, they do not wish to proceed with their practice; they are content with these good experiences; and actually they experience them half-way to Nibbãna. Therefore, these experience are known as the ten Corruptions of Insight. This stage may be experienced in about four weeks if a meditator practices intensively with strenuous effort.
A meditator, through the instruction by her meditation teacher or someone else, comes to rightly understand that these are corruptions of Insight. When she realizes that delight in them is not the right path and only to notice them is the right path, then can she proceed with her intensive practice. Only then, she overcomes the corruptions and makes progress towards the goal. This is purification by knowledge and vision of what is the path and what is not path (maggãmagga-ñañadassana-visuddhi).
6. PURIFICATION OF KNOWLEDGE AND VISION
When the First Path knowledge (sotãpatti-magga ñaña) realizes these Four Noble Truths, knowledge and vision is purified. So this is know as Ñañadassana-visuddhi, Purification of Knowledge and Vision. Immediately after the first path knowledge there arises the first fruition knowledge (sotãpatti-phala-ñaña) and the arises reviewing knowledge (paccavekkhana ñaña).
Thus she has attained all the seven stages of the purification (satta visuddhi) and become a sotapanna. Sota is stream, apanna is enterer; thus the compound word sotapanna is stream-enterer. When she attains the first path knowledge she enters in to the stream of the noble eight-fold path; so is she called stream-enterer (sotapanna) the first noble person (ariya puggala).
THE SEVEN STAGES OF PURIFICATION (2)
4. PURIFICATION OF OVERCOMING DOUBT
The fourth is Purification by Overcoming Doubt (kankhã-vitarana-visuddhi). 'kankhã' means doubt, 'visuddhi' means purification, vitarana means overcoming; hence purification by overcoming doubt.
When a meditator has attained the second stage of insight knowledge - knowledge of cause and effect (paccaya-pariggaha-ñaña), she no longer doubts the absence of a so-called everlasting soul or self in her past, present and future existences. Through her own personal experiences she comes to discern the conditions of material and mental phenomena. The she judges that there is nothing but the process of mental and physical phenomena dependent on cause and effect in her past, present and future existences. Thus, she overcomes doubt the three periods of time - past, present and future. This is Purification by Overcoming Doubt (kankhã-vitarana-visuddhi).
To attain this knowledge she has to observe every intention, wish or want before every action or movement. All actions are preceded by intentions, wishing or wanting. This is why she has to be mindful of every intention before every action or movement is done. When she has an intention to lift her foot, she has a intention to bend her arm, she should note intendieg, then bending, bending,. While she is eating, she has an intention to open her mouth to fath food, then first of all, she should note 'inventing', then opening, opening'. While opening the mouth; the intention is the cause and the opening of the mouth is the effect.
Without wishing or wanting to come here, could you be here? Then what is the cause and what the effect? The intention is the cause, the act of coming is the effect. Then, why do you sit on the chair? Yes, it is the intention that makes you sit on the chair. Is there any sitter? If you think there is a person who sits on the chair, then we should bring a copse from a mortuary in hospital and make it sit on the chair. It cannot sit because there is no intention. It is only intention, the mind process, that cause an action or movement. Is the sitting posture a man or a woman, a sãmanera? It is none of these. In the sitting posture, there is a physical process supported by the wind-element (vãyo-dhãtu), the internal and external wind element. Sitting is a physical process, neither a man nor a woman.
So, if we want to sit, first of all, we have to note intending then sitting, sitting. All the sitting movements must be nobrested after we have noted intention. When we bend our arm, we must first of all note intention, then the movements of bending. When we stretch out our arm, first of all, we must note intention, then the streching-movements as stretching, stretching. When our concentration is deep enough throug the sharp awareness of the intentions and the actions that follow them, we come to realize that nothing arises without a cause. Everything arises depending on its conditions.
Therefore, a so-called person, a man or a woman is just the process of cause and effect. There is no doer, no one that does anything. If we believe that there is a person who does the sitting, it is called sakkãya-ditthi or atta-ditthi (wrong view of a doer). If we thoroughly realize the relationship of cause and effect, what we realize is just a natural process of castlity. Then there is no person, being, self or soul. Then what did exist in the past? In the past, there existed only the process of cause and effect. Then we have no doubt about our past existence as with our present and future existences too. This is also known as Purification by Overcoming Doubt (kankhã-vitarana-visuddhi).
Some meditators fine it difficult to observe intention before every action and movement because they are not patient enough. They must patiently slow down their actions and movements so that they can observe intentions and movements are fast it is difficult to observe them precisely.
When we observe intention before lifting our foot, we will come to realize how the intention is related to the lifting of the foot. Then again, when we observe intention before the pushing of the foot, we will come to realize how intention is related to the pushing movement of the foot; the same with dropping movement of the foot. In this way we come to realize that it is the intention that causes the movements of the foot to arise. Intention is the cause, movement is the effect. So we realize cause and effect of body-mind processes and judge that there is no everlasting entity such as a self, soul, person, a being.
As we proceed with our intensive practice, gradually we come to comprehend the three characteristics of body-mind processes - impermanence, suffering and not-self. We experience severe painful sensation, but we perceive the initial, middle and final shares of the pain and fine it dissipating very clearly. Thus, we rightly understand both specific and general characteristics of mentality and physicality. We realize the impermanence, suffer and not self.
The fourth is Purification by Overcoming Doubt (kankhã-vitarana-visuddhi). 'kankhã' means doubt, 'visuddhi' means purification, vitarana means overcoming; hence purification by overcoming doubt.
When a meditator has attained the second stage of insight knowledge - knowledge of cause and effect (paccaya-pariggaha-ñaña), she no longer doubts the absence of a so-called everlasting soul or self in her past, present and future existences. Through her own personal experiences she comes to discern the conditions of material and mental phenomena. The she judges that there is nothing but the process of mental and physical phenomena dependent on cause and effect in her past, present and future existences. Thus, she overcomes doubt the three periods of time - past, present and future. This is Purification by Overcoming Doubt (kankhã-vitarana-visuddhi).
To attain this knowledge she has to observe every intention, wish or want before every action or movement. All actions are preceded by intentions, wishing or wanting. This is why she has to be mindful of every intention before every action or movement is done. When she has an intention to lift her foot, she has a intention to bend her arm, she should note intendieg, then bending, bending,. While she is eating, she has an intention to open her mouth to fath food, then first of all, she should note 'inventing', then opening, opening'. While opening the mouth; the intention is the cause and the opening of the mouth is the effect.
Without wishing or wanting to come here, could you be here? Then what is the cause and what the effect? The intention is the cause, the act of coming is the effect. Then, why do you sit on the chair? Yes, it is the intention that makes you sit on the chair. Is there any sitter? If you think there is a person who sits on the chair, then we should bring a copse from a mortuary in hospital and make it sit on the chair. It cannot sit because there is no intention. It is only intention, the mind process, that cause an action or movement. Is the sitting posture a man or a woman, a sãmanera? It is none of these. In the sitting posture, there is a physical process supported by the wind-element (vãyo-dhãtu), the internal and external wind element. Sitting is a physical process, neither a man nor a woman.
So, if we want to sit, first of all, we have to note intending then sitting, sitting. All the sitting movements must be nobrested after we have noted intention. When we bend our arm, we must first of all note intention, then the movements of bending. When we stretch out our arm, first of all, we must note intention, then the streching-movements as stretching, stretching. When our concentration is deep enough throug the sharp awareness of the intentions and the actions that follow them, we come to realize that nothing arises without a cause. Everything arises depending on its conditions.
Therefore, a so-called person, a man or a woman is just the process of cause and effect. There is no doer, no one that does anything. If we believe that there is a person who does the sitting, it is called sakkãya-ditthi or atta-ditthi (wrong view of a doer). If we thoroughly realize the relationship of cause and effect, what we realize is just a natural process of castlity. Then there is no person, being, self or soul. Then what did exist in the past? In the past, there existed only the process of cause and effect. Then we have no doubt about our past existence as with our present and future existences too. This is also known as Purification by Overcoming Doubt (kankhã-vitarana-visuddhi).
Some meditators fine it difficult to observe intention before every action and movement because they are not patient enough. They must patiently slow down their actions and movements so that they can observe intentions and movements are fast it is difficult to observe them precisely.
When we observe intention before lifting our foot, we will come to realize how the intention is related to the lifting of the foot. Then again, when we observe intention before the pushing of the foot, we will come to realize how intention is related to the pushing movement of the foot; the same with dropping movement of the foot. In this way we come to realize that it is the intention that causes the movements of the foot to arise. Intention is the cause, movement is the effect. So we realize cause and effect of body-mind processes and judge that there is no everlasting entity such as a self, soul, person, a being.
As we proceed with our intensive practice, gradually we come to comprehend the three characteristics of body-mind processes - impermanence, suffering and not-self. We experience severe painful sensation, but we perceive the initial, middle and final shares of the pain and fine it dissipating very clearly. Thus, we rightly understand both specific and general characteristics of mentality and physicality. We realize the impermanence, suffer and not self.
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