|
The Path to NibbànaGamini Priyantha At
the very bottom of this Chart is marked `Soil.'
This denotes the Foundation for this whole exercise.
Before we begin the construction of a building, there are certain
elementary steps to be taken. First of all the allotment of land has to be
identified, it has to be surveyed and demarcated. Then the soil has to be prepared suitably.
Thereafter the Plan has to be drawn and necessary building
materials purchased. Of
course, there are buildings constructed without
any of these plans. The moment we get some bricks and cement, we
can commence the construction process. However at the end of the exercise,
we find that the building does not suit our purpose.
If it has not achieved our
objective, it becomes a worthless exercise. Likewise
when most of us start to
learn Buddhism or settle down
to meditation, we haven't a clue about
this Path. We
often pick up a few hints about Buddhism
from wherever possible and
try to settle down to serious
meditation. However, we need
to know our Path, our goal,
what exactly is meant by attaining Sovan Phala (Stream entry)
and many other fundamental issues.
All these issues come under the category of `Soil.'
`Soil' is the foundation on which understanding (pa¤¤à) grows.
Five aggregates of clinging,
six sense bases, four primary elements, five spiritual faculties,
Four Noble Truths, Dependent Origination etc. form the `Soil.'
There is a method in which this `Soil' has to be mastered.
That is by learning and questioning.
This is what is called ßFull understanding as knowledgeû
(¤àtha pari¤¤à). Knowledge about these aspects has to
be developed by reading
and questioning. This is also called
Sothavadane Pa¤¤à or
Sutamaya Pa¤¤à meaning knowledge based on learning as against understanding
through your own experience. Now
we can judge for ourselves as
to where each of us are in
this Chart. Some of us may not have even reached the `Soil.'
Even amongst those who have begun
to question, their concerns are mainly with issues
such as `Are there
Gods?' `Is there a state such as `antharbhava' (interim plane of
existence) or their
field of study is Jàtaka stories, historical events etc.
or their main concern is rituals
such as Buddha poojas, chanting. Although
in a broad sense all these
are considered within the sphere of
Buddhism, these do not form the Path, the direct Path to
Nibbàna, the Path to Sovan Phala.
Therefore it is important to clearly understand what exactly `Soil'
is. Further it is also
important to understand the exact extent to which we should investigate
the factors belonging to the sphere of soil
at this stage of the Path.
For example when we are examining the Soil for the purpose of
constructing a foundation, it
does not serve our purpose writing
a Thesis on the Soil or obtaining a Degree in Soil Erosion
or Architecture. Similarly
we find that people whilst
attempting to understand the
Soil factors end up
investigating the entire `Tripitaka.'
There can be craving arising from
within the Path. The
craving for knowledge, craving for investigation.
This is called `Paryeshana
Thrushna.' One has to watch
out for these subtle defilements. Thereafter
such a person may detour from meditation and indulge in an intellectual
exercise. Some at this
stage might even begin to
teach the Dhamma. Having read
all the books he may come to think that
he has full understanding.
All these are defilements. Therefore it is vital to be able to
gauge the required degree of knowledge at this
stage and go thus far and no further. Of
course it is wisdom that helps to determine
the required degree of knowledge. On
the other hand when you begin to tread
this Path, automatically you begin to cover all the necessary
aspects of the Dhamma. Therefore while you commence this process with a
reasonable understanding, you can undertake a deeper investigation
along the way depending on your circumstances and requirements. Now
we are ready with a fair knowledge of the Soil.
Yet we have not commenced walking
the Path. The Path commences
from `Purification of View.' We
start with Sãla (virtue). In
a sense all of us have undertaken
a certain degree of Sãla,
we all have undertaken to live by certain precepts.
However that is not sufficient for this purpose. The Sãla has to
be undertaken as a vehicle to
Nibbàna, nothing but for Nibbàna. Usually
when we clear up our garden, we cut grass, grow flowers etc.
However when we clean up our garden to construct a house
we do not bother with flowers, grass etc.
We cut right across the ground in order to lay the foundation.
Similarly when we undertake the precepts nothing but for the
purpose of Nibbàna, Sãla occupies a very special place
in our journey and you begin to develop understanding as to how to protect one's virtue. This is a special
knowledge and is referred to
as `Sutvàna Sa§vare
Pa¤¤à' or `Sãlamaya ¥àõa.' Sãla
is essential for concentration (samàdhi). If you can adhere to a very
strict, high degree of Sãla without much problem by all means go ahead. However once the Buddha advised the monks that
if they cannot adhere to Upasampadà Sãla,
they should come down to Sàmanera Sãla.
If even that is difficult, they
may come down to Pancha Sãla (five precepts), which is the bare minimum
(requirement) for Virtue. This
is because the Buddha understood the true nature of the mind.
The nature of our mind changes from place to place, from period to
period, depending on conditions. Therefore
for those of us living amidst this
society, adhering to Sãla very strictly
may be difficult unlike for monks
for whom conditions are much more conducive.
Therefore the more practical thing to do is to attempt to develop
concentration (samàdhi)
and attempt to adhere to accepted levels of Sãla. If there is any
precept the breaking of which
is a hindrance to your gaining concentration you should address such
precept seriously. This way
your Sãla is developed directly focused on our goal and not by the way.
Complying with the undertaken level of Virtue
is the first stage of Purification on this Path. This is called Purification
of Virtue (Sãlavisuddhi)
With the perfection of Sãla, the Meditator develops restraint of his senses. He is not subject to restlessness, fear, guilt and worry which would arise as a result of breaking a precept. The control of his thought, word and deed to a reasonable degree gives rise to a sense of purity in him. Reflecting on the effort exercised by him to adhere to or maintain the Sãla he has undertaken, gives rise to joy and happiness in him. This can be considered Purification by Virtue. The Meditator realizes that the adherence to morality is only a suppression of defilements. He realizes that it is not sufficient to escape the Sa§sàric suffering. He begins to see a Path beyond this. The Meditator realizes the need for Samàdhi. He firmly resolves to develop Samàdhi. This firm resolution for Samàdhi comes when the Mind is awakened by four factors. The meditator realizes the significance of the arising of a Buddha. He begins to appreciate the effort exercised by a Buddha and all Arahants towards the destruction of cankers and the boundless compassion of a Buddha. He sees a clear Path ahead of him and he feels confident that this Path as laid down by the Buddha will lead him towards peace and happiness. He feels as though he is climbing a hill and feels assured that this uphill climb will lead him to the Buddha who is at the Summit. Thus his mind is awakened by Faith (Saddha) in the qualities and the virtues of the Buddha. When he looks around and realizes the pain and suffering, the conflicts and the resultant insecurity around, he realizes that all living beings are subject to the same suffering as he is experiencing. He realizes how helpless beings are in this Sa§sàric journey. He realizes the true nature of this world to be Suffering. He develops loving kindness (Metta) and compassion towards all living beings. He becomes more sensitive towards the suffering of others. He develops a more forgiving nature. He refrains from passing judgment on others. He begins to see all beings relative to his predicament in life. He realizes that this journey to Nibbàna has to be undertaken having kindness and compassion as a companion and that he cannot progress with conflict and aggression. He lives with the thought ßMay all beings be well and happy, be free of suffering.û Thus his mind is awakened by a feeling of Metta. The meditator looks for the cause of the conflicts and suffering around. He sees love, sensual desires, lust and other attachments as the cause for the conflicts around. He realizes that this suffering is mainly because beings have given an undue value to their body, that they have taken this body as a pleasant and a pleasurable object. He begins to see the true nature of this body to be repulsive. Considering the components of this body, he realizes that this body is even filthier than the trees and the plants around him. He realizes that this body of his is nothing but a lump of flesh and blood, he reflects how the food intake ends up in urine and excreta and reflects on the constant secretion of waste matter such as spittle, snot, pus, sweat etc. Thus the Meditator's mind is awakened by repulsiveness of the body. He further realizes that the attachments and conflicts are due to beings overlooking the fact that this journey of ours from the womb is nowhere but to the tomb. He sees not being mindful of death as a reason for the conflicts around us. He begins to contemplate on death frequently. ßI am of the nature to die, I am not beyond deathû. Thus his mind is awakened to the reality of death. When the mind of the Meditator is awakened by these four factors, faith, metta, repulsiveness of the body and by the reality of death, his mind gets more refined, calm and collected. His mind yearns for more refined, more wholesome states of mind than what was experienced by him with Dàna and Sãla, which are more basic wholesome States of Mind. Hence he directs his mind towards Samàdhi (serenity). With this awakened mind he directs his attention to his Meditation object, i.e. in breath and out breath. He notes the breath as long breaths, short breaths, gross breaths, subtle breaths etc. He fixes his mind on these sensations with effort and for long hours. As the mind gets more and more refined, it gets lighter and brighter. Mental images such as illuminations, light perceptions, clear screens etc arise in the mind. These are called ßuggaha nimittaû a stage which indicates the development of basic levels of concentration. The meditator should ignore these mental images and continue to note his breath, being the meditation object. As the concentration levels grow, the mind suppresses the five factors which obstruct the arising of Samadhi which are called the `Five Hindrances' (Pancha Nãvarana). The Five Hindrances are: (a) Sensual Desire (kàmachanda) - desire for the five strands of sense pleasures i.e. desire for visual objects, sounds, smells, tastes and tangibles (b) Ill-will (vyàpàda) includes hatred, anger, ill will, fear, jealousy, irritation, annoyance etc. (c) Sloth (thãna) and torpor (middha) - dullness, inertia (mental) and drowsiness (indolence) (d) Restlessness (uddacca) and Worry (kukkucca) is restlessness or agitation and worry or guilt from moral transgression respectively. (e) Doubt (vicikicchà) is doubt with regard to the Buddha, Dhamma and Sangha With the suppression of the Five Hindrances the mind experiences Access Concentration (upacàra samàdhi). At this stage, the mind gets powerfully unified with the object of meditation. The original meditation object is still very prominent. This is called Access Concentration as it is sufficient foundation to commence Insight (Vipassana) Meditation. However, in Theravada tradition what is appreciated and encouraged is to proceed to higher levels of concentration before you undertake the investigation in to mind and matter. Hence the meditator is encouraged to continue to note the meditation object more intensely. At this stage, the subtle mental image that has formed by now such as the light perceptions gets brighter and brighter and at a point it stabilizes bright and prominent, creating a powerful impact on the mind. When it is sufficiently stabilized the meditator's mind gets unified with the newly developed prominent mental image letting go the original meditation object (i.e. the breath) as though the mind sinks into the said image. This signifies the arising of the First Jhana (Absorption Concentration). The first stage of Absorption Concentration (appanà Samadhi) comprises Five Jhana factors. This is a significant milestone in the meditator's Path. During the time the meditator is absorbed in a Jhàna (sunk into the Counterpart Sign) he does not know where he is, what his Meditation Posture is. He loses awareness of his surroundings. He is totally unified with the Counterpart Sign. His mind becomes one and the same as the Counterpart Sign. His mind does not perceive anything other than the Counterpart Sign. When he steps down from a Jhàna, he reviews the constituent qualities of such mental state and identifies the Jhàna factors. The First Jhàna has 5 Jhàna factors namely (a) Applied Thought (vitakka) (b) Sustained Thought (vicàra) (c) Rapture (piti) (d) Happiness (sukkha) and (e) One Pointedness (ekaggata). At
this stage, the meditator applies his mind over and over again to the
Counterpart Sign. It is like
the mind reaching upto and rubbing against the Counterpart Sign
over and over again. This is Applied Thought (vitakka). Sustained
Thought (vicara) denotes a more developed stage of concentration. Having
reached upto and rubbed the Counterpart Sign over and over again the mind
acquires the power of being anchored on the Counterpart Sign.
This is Applied Thought (vicàra). The applied thought
denotes continued pressure on the Counterpart Sign. The
difference between applied thought and sustained thought is like
a man attempting to fly a kite by pulling the string of the kite
over and over again as against taking it to a place where there is a
breeze and aligning it with the breeze where the kite would take off
effortlessly and smoothly. Sustained thought denotes a more advanced level
of concentration than applied thought.
Without having to reach the counterpart sign over and over again,
straight away the mind is anchored on the Counterpart Sign. Rapture (piti) is joy or gladness which arises in the
mind, which in turn leads to happiness
(sukha). Happiness is a pleasant feeling.
Although these two
factors seem similar they are not the same.
Rapture is delight (or
ecstasy) experienced in reaching upto the Counterpart Sign and happiness
is enjoying being with it. Happiness
is essentially a feeling and rapture is a mental formation. One
pointedness (ekkagata) is
concentration on the object in general
without distraction. When
the mind gets absorbed in the Counterpart Sign, having stepped down from
absorption the meditator should be able to recognize each of these Jhàna
factors. When
the meditator experiences Jhànas, he gets the desire to associate such
mental states over and over again. His
mind and body become lighter, he tends to direct his mind inwards at every
given opportunity. Time does not become a burden to him. He can be
absorbed in these pleasant experiences for long hours, for days. He
feels awakened. When he is
associating these states of mind, he
feels as though his mind has left the gross physical world around him and
reached the more refined D¹va
and Brahma worlds. His material needs become minimal. He tends to withdraw
from unwanted social involvements. He
lives more on happiness and joy rather
than gross food.
His movements become swifter.
His lifestyle becomes simpler. He pays attention to cleanliness.
His dress becomes neat and simple. He keeps his environment neat
and tidy. He speaks less and
what he speaks is meaningful. He develops skill in avoiding
situations which are detrimental to his newly acquired serenity.
With effort, he develops restraint of his senses. He feels free
from mental stress and does not feel stagnated. He is inclined to sit in
meditation over and over again for long hours
and to get absorbed in to the Jhànas at any given opportunity.
With time, he develops the ability to enter into Jhànas by mere resolve.
With
time, his mind yearns for higher levels of serenity, higher Jhànas. To
proceed to a higher plane from where you are,
you first need to let go of the current plane.
As a rocket ascending higher and higher into space letting go of
its parts one by one, he needs to abandon
the more gross
qualities in the mind in order to ascend
to higher and more refined Jhanic states. The meditator begins to
feel the limitations of the
First Jhàna. He becomes
aware of the grossness of the First Jhàna and resolves for a more refined
state. He is absorbed in to
the Second Jhàna, letting go of applied thought and sustained
thought, which are the most gross amongst Jhànic factors.
He lets go of the factor of applying his mind with effort over and
over again to the Counterpart Sign and being anchored on the Counterpart
Sign. He gets absorbed into rapture and happiness straight away. This is
the Second Jhàna. After some time the meditator realizes the grossness of
the Second Jhàna and yearns for more refined states of mind. He enters
the Third Jhàna by letting go of rapture
and gets absorbed in to the Counterpart Sign, having only happiness
(a pleasant feeling) and one pointedness as Jhàna factors and finally he lets go of happiness too and unifies with the
Counterpart Sign with one-
pointedness as the only Jhàna factor. This
is the Fourth Jhàna. His mind is now in perfect equanimity. All
these states of mind have
subtle material form as
their meditation object i.e. the luminous Counterpart Sign.
Hence these states of mind
(First, Second, Third
and Fourth Jhanas) are called Fine Material Jhànas. There
are more refined states of concentration than these, such as the Formless
or Immaterial Jhanas. They are called Formless (aråpa)
Jhàna because
they do not even have fine material form such as light perception as the
object of meditation. At this stage,
the mind has transcended even the Material Planes of Existence
and reached Immaterial or Formless spheres.
These are called Formless or Fine Material Jhànas
and they have been named after the object of meditation. In ascending
order the four Formless
Jhanas are a) Base
of Boundless Space b) Base of Boundless Consciousness c) Base
of Nothingness and d) Base of
Neither Perception nor Non-Perception. Whatever
the state of concentration the Meditator may experience, he realizes
the limitations of all these states. He realizes
that although there is happiness and joy, these states only
suppress the defilements in the mind, however there is no complete release
from dukkha. It is just that desire for sensual pleasures (kàma raga) has
now turned towards a more subtle desire, a desire for
Material Form (råpa raga) and
desire for Formless
States (aråpa raga). He realizes that there is craving
in these States too. Then he begins to contemplate on the
impermanence of these states
of concentration i.e. the happiness and joy cannot be sustained, it varies
dependant on conditions, dependant on
your situation. He experiences each one of these Jhànas and having stepped down from each of these, he contemplates
on the unsatisfactoriness (dukkha) in each of these states, the inability
to maintain these states of mind or dukkha associated with craving for
these states. He realizes
that it is the mind that reaches these
states and not the soul. He realizes the anatta (not self) nature
of these states. Thus he reflects on the true nature of all these spheres
of existence. Realizing the
limitations of all these
states of Samàdhi, he
gradually steps down, step by step, from
all these higher Formless States and settles down at the Fourth Jhàna,
which is the ideal state of concentration as advised by the Buddha
to engage in Insight (vipassana) Meditation,
the Path that all Buddhas, Pacceka Buddhas and Arahants tread in
search of a way out of Suffering. Purifying the mind through concentration
(serenity) as stated above is Purification of Mind (Cittavisuddhi). Having
developed Sãla and Samàdhi, the meditator now proceeds to develop Pa¤¤a
(wisdom), that is to
understand the true nature of the world.
This is the commencement of Insight Meditation, Vipassana.
This is also the third stage of purification, Purification
of View and the first Purification in the sphere of
Vipassana. The
first two Insight Knowledges that arise on this Path
i.e. `Knowledge of De-limitation of Matter' (Råpa-pariggaha¤àõa)
and `Knowledge of De-limitation of Mind (Aråpapariggaha¤àõa).
These two together are called Knowledge of De-limitation of Mind and Matter (Nàma Råpa Parichchedaa¤àõa).
This life of ours can be divided into two aspects,
namely mind and matter. The
meditator having Sãla and Samàdhi as
his foundation now proceeds to examine
and investigate his body by
dividing it into these two categories Ý mind and matter or nàma, råpa
or råpa, aråpa. First we
examine the more prominent of the two, namely råpa
(matter/materiality). We
begin to divide and analyse the
body and everything around us in terms of mind and matter. To
begin this process, you first
direct the calm and collected mind towards
your body. Focus your mind on your body and scan your body from top to
bottom. Then you can feel the places where the body touches the
ground or the seat, your buttocks, hands, feet, thighs etc. Now direct your attention to these points of contact
with the ground and be aware
of the fact that it is touching. You
contemplate as `touching, touching.'
While your attention is fixed on these points of contact, you will
feel the hardness or
temperature (heat/cold) around
these places. While your attention is fixed to such hardness or the
temperature you contemplate
as `hard, hard' or `heat, heat' or
`cold, cold' etc. Yet you
continue to observe. While you continue to do this mental exercise, the
hardness or the heat, gets more prominent. After some time, you might feel
some pain in the body, then you contemplate as `pain, pain.' While you
continue to contemplate in this manner, you begin to realize that
there are two major aspects within
the sphere of experience namely the material objects (matter/råpa) such
as the body, furniture,
floor, your meditation cushion (materiality)
etc. and the immaterial factor such as the feelings (mind/aråpa/nàma).
You further realize that in
between these two, there is a `third
force' observing and
analyzing these as mind and matter.
This third force is the `consciousness.'
Under
normal conditions when one
observes this body one feels `I'
am observing `my body', not a third force.
There is always an `I' associated
with it. There is `I'
living within this body. We feel that this material form is a
being, is a person or that there
is someone in this body. But in Vipassana Meditation
a clear demarcation appears between the body being observed and the force that is observing.
The body being observed is the material
process (form) and the `Third Force' that is observing is a mental
process (mind) which is different and
distinct from the
physical process. Now
the Meditator begins to divide or
analyse everything coming
within the sphere of his
experience into these two
categories. This is called ßvibhajjitwaû
dividing. If this
analytical process is to take place, `Wise Attention'
(Yºniso Manisikàra)
is essential. That is
ßråpaû (matter) should be contemplated
as nothing but ßråpaû
and ßaråpaû strictly as ßaråpa.û
While he continues to meditate on this body,
he realizes that the consciousness
(mind) or awareness
arises relative to this body having this body as an object or with the help
of råpa
(matter) and vice versa. For
example what you feel or observe in
this body is actually
movement of muscles or flesh, the blood flow, movement of limbs,
flesh pressing against the ground
etc. Hence the
meditator no more feels
`his body' but `flesh, blood, bones' etc.
His focus turns from
observing a ßbeingû to observing ßphenomena.û When he continues to
observe in this manner he
realizes that there is only a
flow of mind and matter (nàma råpa) and that there is no `being' or no
permanent single entity called
`soul.' At
this stage, in whatever he does the
meditator sees life as a continuous flow of mental and physical phenomena. Let us take the
phenomena associated with drinking a glass of water.
He takes the glass of water to his hand
and feels the glass at the points of contact. He contemplates ßtouching, touching.û He feels
the hardness and contemplates ßhardness, hardnessû
He then drinks it and contemplates
ßdrinking, drinking.û He
feels the water as cold or hot.
If it is cold he contemplates ßcold, cold.û Then he swallows the
water. While swallowing he
observes ßswallowing, swallowing.û
He feels the water moving down his gullet, he observes
ßmoving, moving.û Then he feels the water gradually flowing down.
It does not drop from the gullet
downwards at once. It flows along the gullet gradually. He then observes ßflowing, flowing.û This way he feels the four primary elements
of matter namely
hardness (or softness) [Earth
Element], temperature
(heat or cold) [Heat Element], movement
[Wind Element] and moisture or flowing nature
[Water Element]. Finally he
realizes that all råpa
though different in shape, colour or size consist of
only these 4 Primary Elements (Cattàro Mahàbhåtà) whether
internal or external. Only
the combination of the elements varies from one to another.
He further realizes the Pasada Råpa (sensitive corporeality),
the way each physical organ responds
to its corresponding sense stimuli. For
example how the ear is ready to accept
sound, how the eye is sensitive to the
visual object, how the tongue responds to taste,
the nose to smells, the body to touch.
He further realizes that all these råpa
recognized by him is kept alive with a force namely Vitality (Jãvithindriya).
He further realizes that the hardness in our body
(i.e. of bones, flesh) is
the same as the hardness found
in a chair table or ground. Similarly the heat element
of this body is the same as the heat of a fire outside
and the watery nature of our blood
is the same as the watery element
of a flowing river. Movement
of our limbs is the same as the
movement of the trees for the wind. Further
at first the breath or any object he takes appears to the meditator as one
single unit. However later it
begins to appear to him like
a mass or a heap of smaller units. Understanding
råpa as elements and
as a heap is called Knowledge of De-limitation of Matter. The
meditator when observing the nàma begins to recognize the four divisions
of the nàma. V¹danà (feelings or sensations),
sa¤¤à (perceptions), saïkhàra (mental formations) and vi¤¤àna
(consciousness). V¹danà is
the sensation which arises due
to contact, which is mainly threefold. Pleasant feeling,
unpleasant feeling and
neutral feeling. These arise
at the six sense bases i.e. due to the contact between
eye, the visual object and the eye consciousness. The visual
impression that arise gives rise to a sensation or feeling. Similarly the
hearing, smelling, tasting,
touching and mental impressions give rise to feelings, making up
18 types of feelings. The meditator begins to recognize each of
these feelings as pleasant, unpleasant or neutral
or feelings which arise due to eye contact or ear contact etc. He
realizes that life is a continuous flow of 18 types of feelings that
is an endless flood of feelings. The
Meditator moves on to
identify Sa¤¤a. Sa¤¤à is the function of recognizing. Recognizing an
object that enters through a sense base i.e.
recognizing as råpa sa¤¤à, gandha sa¤¤à,
rasa sa¤¤à, phottabba sa¤¤à and dhamma sa¤¤à. The meditator begins to understand how a previous
experience (recognition) or a
sa¤¤à plays a role in recognizing a latter experience. Saïkhàras
are mental formations. There are 52 mental formations. The two main saïkhàra
are Feeling and Perception. Apart
from these, there are 50. The meditator is not expected to recognize each and every one of these. He should try to recognize the
more important saïkhàras such as contact, contemplation, intention
(volition), effort, joy, desire, faith etc. Vi¤¤àna
is consciousness which
is inseparably linked with v¹dana sa¤¤à
and saïkhàra. Function of vi¤¤àna
is knowing, knowing the object. Vi¤¤àna arises dependent on
conditions. Dependent
on the six sense bases,
six types of consciousness
arise i.e. eye consciousness,
ear consciousness etc. Apart from these six,
there is no other consciousness. Basically if an object or a
nimitta has arisen, the nature of knowing that such an object has arisen
is consciousness. The
meditator further recognizes the
nàma to be a mass or a heap of thought moments.
Recognizing the above divisions, each of their characteristics and
all of them as a heap of mental factors is referred to as Knowledge
of De-Limitation of Mind. His
ability to understand råpa as
råpa and his ability to understand
nàma as nàma and to
differentiate between these two is
called Knowledge of De-limitation of Matter (råpa pariggaha¤àõa)
and Knowledge of De-limitation of Mind (aråpa
pariggaha¤àõa) and Knowledge of De-limitation of Mind and Matter
(nàmaråpapariccheda¤àõa) respectively. With the arising of the Knowledge of De-limitation of Mind and
Matter, the meditator momentarily gets released from the ignorance he
harboured throughout Sa§sàra that there is a being within this
fathom long body and develops Right View (Sammà
Diññhi) that there is only mind and matter, only elements
and that there is no being. This
is called Purification of View (Diññhivisuddhi).
All
religions in the world have evolved due to not understanding this vital
fact. Religions, due to not properly understanding this fathom long
body attempts to explain it, in terms of a Soul and as the `Creation' of
an Almighty God. This is
indeed a very simple and a straightforward answer which can be understood
by many. However, this is not
the Truth. The truth is there
is no `Soul'. Only mind and matter and whatever that is there
is also not `created' but
has `originated (arisen) dependent on conditions.' This
is a very important milestone for a Vipassana Meditator where he comes to
understand that there is only mind and matter along this fathom long body
and no Soul or Self. In the traditional Theravàda System the meditator
starts investigations with the body and
then moves on to the more subtle mind. However there can be various
systems of Meditation.
For example, the Vipassana Meditation as taught by Mr. Goenka
starts this analysis from the mind, from sensations. There you
analyze the mind first. This
Chart will give you an idea about any meditation system
in practice. Yet one cannot bypass
this vital milestone
on his way towards Insight. You
have to start from understanding mind and matter as stated above.
Therefore, it should be emphasized that
there cannot be Vipassana (Insight) without the practice of
Mindfulness of the Four Foundations.
This is what leads you to the knowledge
of the true nature of
mind and matter. Hence it
should be emphasized that whatever
Meditation system you may follow, the
field of meditation for
beginners is this fathom long body and
the mental factors associated with it.
There is no other entry point to Vipassana. Having commenced with our body,
we have to extend this investigation
to the whole world dividing
all our experiences into mind
and matter and understanding the inter connection between these two.
For example try to smile now.
The facial muscles cannot smile on its own. The jaws cannot smile.
Teeth cannot smile, mouth cannot smile.
You have to have the intention to smile.
Once you intend, all these parts of the body
will move to form the smile. In
other words without the `mind,' (the
mental element) there would
not be a smile. Likewise your
intention to smile
could not have been executed if not for the facial
muscles etc. Hence the
inter-dependence or dependent arising
of mind and matter.
Therefore he rejects the
existence of a soul within and understands that there is no such permanent
entity and there is only a process of mind and matter. Now
the Meditator
begins to question, ßIf there is no being here, no Soul here, what
is it that is here?û How does mind and matter come to be? Is it the creation of an Almighty God? If there is no
soul, who sees? Who is it that hears or feels?
Thus he continues to investigate, continues his practice of the
Four Foundations of
Mindfulness. Then he
understands that mind arises dependent
on matter and matter arises dependent
on mind. One does not
arise independent of the other. The
meditator understands that these two arise due to causes and conditions.
It does not arise out of the blue,
without reasons, without
causes. He realizes that
due to contact through the six sense bases such as eye, ear, nose, body
etc. there arises sensations, feelings. When these mental factors arise, we grab these with
attachment or craving as I, me, mine.
We feel that it is `I' who is hearing or seeing. But
the Vipassana Meditator understands that there is a scientific system
here. When the eye
meets an object, if there is
light it gives rise to eye consciousness and we see it.
Similarly it is the coming together of the
sound, ear and the ear consciousness
that causes hearing. Not
that ßI am hearingû. If the
sound is not there or the ear drum is defective,
there would not be hearing. Therefore
he realizes that these are
only phenomena and that there is no being inside
the ear or eye. This
is what the Buddha referred to as Dependent Origination, or Dependent
Arising. Things continue to
arise and cease dependent on causes
and conditions and there is nothing static here. It is a process. He
realizes that this life, the
current set of nàma, råpa is a kammic fruit (kammavipàka)
of the `past' craving. The
craving to exist which prevailed at
the time of death of our previous existence has given rise to the current
set of eyes, ears, nose etc. It
is that `past craving' that
is now smiling, hearing and feeling.
The contact with the outside world
of the current set of
eyes, ears, nose etc. gives
rise to new experiences and grabbing the new experiences
in ignorance (of the non existence of a self)
gives rise to further kammic results.
Hence the current ignorance and craving form the `causes' for more
future `effects'. Thus
the meditator comes to understand the Theory of Dependent Arising, the
causes and conditions of
existence. This knowledge is called `Knowledge
of Discerning Causes and
Conditions' (paccaya pariggaha¤àõa). He understands that
mind and matter arises due to past craving and ignorance. Then the
Meditator realizes that
this is not the Creation of an Almighty God.
He overcomes all doubts about the causes and conditions of
existence.This stage is called Purification
by Overcoming Doubt (kankhàvitaraõavisuddhi). At this
stage, the meditator lets go of all other religious views.
He does not cling to any religion.
Even Buddhism is not
considered by him as a religion. He sees
things `as-they-are.' The
meditator having seen that all phenomena are a mere process of mind and
matter and that it is dependently arisen,
realizes that unless he surpasses
the phenomena of Dependent Arising, he will continue to be caught
up in the round of Sa§sàric suffering.
He then looks for a way out. He
looks for a Path to ensure release
from this endless process of Dependent Arising.
He realizes that comprehension of the three characteristics of
existence i.e. impermanence, unsatisfactoriness and non-self (tilakkhaõa
sammassana) of all
phenomena is the way out. This
stage of Purification is called Purification
of Knowledge and Vision of What is Path and What is not Path (maggàmagga¤àõadassana
visuddhi). He
observes that all objects that arise
at the sense bases become
impermanent then and there. The
sounds that arise in the ear, the smells that arise in the nose,
keep changing. Then he
observes that what is impermanent is not satisfactory.
As these sense objects are
impermanent and
unsatisfactory, there is no
being or a person in these sense bases,
that the sense bases (eye, nose) are of the nature of
`non-self' (anatta). Everywhere
he looks, he begins to see these three characteristics.
His mind and body becomes alert, he feels an unusual calmness and
with these he begins to experience light perceptions, illuminations
in the mind and absorption
into various colours (kasina), particularly white kasina (obhàsa kasina). Due to
these experiences there
arises happiness and bliss. These
are `upakkilesas', imperfections of
the mind that spring
at this stage of Vipassana. The
meditator realizes that these
lights, calmness, bliss, faith etc. is not the Path and that they are mere
distractions and realizes
that comprehending the three
characteristics of annicca, dukkha and anatta is the only way.
Thus he distinguishes between
`What is Path' and `What is Not Path.'
He then steps up the mental noting without being swayed by these. This is Purification of
Knowledge and Vision of What is Path and What is not Path (maggàmagga¤àõadassana
visuddhi). This
mental noting leads to the arising of Nine (09) Insight Knowledges. This is the beginning of
the development of Insight. All
this time the meditator was only developing his mindfulness and developing understanding about the world in general.
He understands that there is no being, only mind and matter, that
these two arise due to conditions, that
these are dependently arisen due
to conditions and that these are impermanent, unsatisfactory and not self.
All these knowledges belong to the mundane sphere.
It is only at this stage he is entering the actual Path.
This stage of arising of the Nine Insight Knowledges is called
Purification by Knowledge
and Vision of the Way (Pañipadà¤àõadassana
visuddhi). The `way'
signifies the process of arriving
at the `goal'. This
is the last stage of mundane purification. Now
the meditator starts to note arising and passing away. He sees the breath
arising and passing away in rapid succession. He sees the sound (ear)
arising and passing away, sight
(eye) arising and passing away in
rapid succession. He sees
that there is no being in the breath, in the ear, in the eye or mind.
Whatever he directs his mind to, it keeps arising and passing away
at high speed. He
realizes that whatever he sees as
one single unit is only a mass of units arising and passing away.
His notion of `compactness' begins
to thin down. This knowledge
of arising and passing away is a significant milestone for a Vipassana
meditator. This is called Knowledge
of Contemplation of Arising and Passing Away (Udayabayànupassanà¤àõa).
While he keeps noting these, the
passing away becomes more prominent and
everywhere he looks he sees
only passing away of formations.
He sees the breath passing away
rapidly, the ear, eye, mind and whatever he directs his mind to is
breaking up endlessly. This is Knowledge of Contemplation of
Dissolution (bhangànupassanà¤àõa) Then
the Meditator realizes that
all that was in the past and
all that is to come in the future are also of the nature to break up. He
realizes that whatever he has
clung to as permanent in the past has been subject to dissolution.
Whatever he is clinging to at present is breaking up rapidly, then
and there and so it will be in the future.
Then he realizes that what he has been clinging to all this time as
`I' `me' and `mine'
is nothing but a process of breaking up, one big mass of
dissolution. He realizes that
what he has clung to so far
is only the impermanent six sense bases.
What runs through these bases
is nothing but ßcravingû or ßtaïhàû
and not a being. He
realizes that there is nothing called ßtime.û
Time is actually relative to this speed of breaking up and that in
real terms there is nothing
called time. Having understood that all
things in the past and in the future
will also be subject to this,
he realizes that there is no escape
from this mass of breaking up,
passing away, there is no place where he can take a `break' from
this mass of breaking up. Consequently, fear arises in him seeing no
refuge any where in this world. This knowledge is called
Knowledge of Contemplation
of Appearance as Terror (bhayatupaññhàna¤àõa). This
knowledge of terror gives rise to
awareness of the dangers of this sa§sàric
existence. He
understands that in real terms there is no time or place to `live'
as `I'. Before you
could think of living as a being or clinging to an object or to a thought
it has passed away. He realizes that
there is not a single
place in Sa§sàra or in any
particular birth (bhava) that this `I' can take comfortable `board and lodging'.
Hence there is not an iota of happiness
in this Sa§sàric existence.
He realizes that Sa§sàra is nothing but
a long and endless journey of
a heap of dukkha moving along
a heap of flesh, blood and bones taking a multitude of forms from time to
time such as cats, dogs,
birds, flies, mosquitoes, human beings, devas and brahmas.
This Knowledge gives rise to the awareness of the dangers of
Formations. He realizes ßhow much suffering have I undergone in the past?
How much more to come?û This
knowledge is called Knowledge of Contemplation of Danger
(àdãnavànupassanà¤àõa).
Having seen the true state of `being' the meditator gets
disgusted, disenchanted
and dissatisfied with this world. He
develops disenchantment towards all formations. This Knowledge is
called Knowledge of
Contemplation of Disenchantment (nibbidànupassanà¤àõa). All
Buddhas, Pacceka Buddhas and Arhants
realize this and look for an escape
from this disenchantment. The
meditator too at this stage looks
for a way out. He realizes
that Nibbàna, the cessation of all conditioned formations,
is the only way out. He firmly
resolves to escape or to get release
or deliverance from all formations, from this entire mass of
suffering. As
an escape route now he turns to reflection on the three characteristics
anicca, dukkha, anatta.
He resolves ßwhatever
that has to be done for deliverance all that I will
do.û He carries on with reflection over and over again.
He realizes that everything he observes is breaking up and sees
that the mind that is observing is also breaking up simultaneously at the
same speed. This knowledge is called Knowledge of Contemplation of
Reflection (pañisankhànupassanà¤àõa).
He continues to contemplate
on the three
fundamental characteristics of the Five Aggregates of clinging, his
object of meditation and also of the mind that arises with it.
When
he continues to reflect this way he begins to see everything as `kiriya' as `processes' rather
than as `things or beings.' He begins to see everything as `dhamma' as
phenomena. His
mind is fixed firmly in the present, from moment to moment.
He sees that whatever that arises ceases then and there.
Here the time factor becomes irrelevant to the
meditator. He does not see any value in the `past' `present' or
`future'. He sees that time is something relative to this breaking up
process. He does not get ruffled by the past or future and he realizes
that `time'
becomes of any value only
if you grab this breaking up process
as `I' `me' or `mine.'
Further
he does not place any value to
sukha or dukkha, to happiness or unhappiness, to terror or delight.
He sees no diversity in the world. He sees this world as empty.
He only sees a continuous process of arising and ceasing. Nothing
becomes a problem or an issue to him.
Nothing bothers the `I' `me' or `mine'.
If he fixes his mind on any object, he becomes one and the same
as that object, he unifies with such object, the mind takes the
form of such object. For example, if he fixes his mind on a tree,
he gets absorbed in to the tree
and he feels a ßtreeû himself. He sees everything as void. Hence he
becomes neutral or equanimous
towards all formations. He
does not associate anything with himself. He observes everything
independent of himself. He
feels that the mind is observing everything
from afar. The mind
reaches an unruffled calmness. This
is called the Knowledge
of Equanimity
about Formations (saïkhàrupekkhà¤àõa). The
Meditator continues
to contemplate on the three characteristics of anicca, dukkha,
anatta in equanimity.
He contemplates so intensely it gathers momentum, picks up speed
and forms a force. The force of the contemplation process is so intense
that now the meditation object becomes this force itself. He now
turns to contemplate the three characteristics of this force itself. At
this stage, the mind of the meditator does not build up saïkhàras
consciously. However the saïkhàras keep forming naturally as still the
mind is focused on an object, on a nimitta, a sign i.e. the force of
contemplation, or Nibbàna. However Nibbàna is signless, devoid of signs
or objects. Therefore you cannot proceed further from this stage by merely
resolving for Nibbàna as then such resolution itself forms an object for the mind to hanker on.
Hence the way out is to let go of such desire for Nibbàna itself
and step up the speed of contemplation
and continue to contemplate the three characteristics
more intensely. At
this stage the meditator conforms to
the Insight Knowledges that arose in him so far and stabilizes them by
repeated contemplation. Suddenly
all the Insight Knowledges that
arose so far on the Path commencing from the Knowledge of Arising and
Passing Away arise with intense speed progressively
and breaks through with lightning speed
from the mundane sphere to the supramundane sphere, letting go or
turning away or abandoning the object of Nibbàna
itself or the force of contemplation itself
and experiences the signless, unhankered and the void which is Nibbàna.
This Knowledge which builds up as
a force to break through to the Supramundane sphere is called Knowledge
of Conformity or Adoption Knowledge (Anuloma ¥àõa).
This is the last of nine Insight Knowledges which constitute
the Purification by Knowledge and Vision of the Way. Once
the Knowledge of Conformity arises,
Nibbàna is guaranteed. When the mind reaches this knowledge, it is
irreversible as at the end of the Conformity Knowledge there arises the Change
of Lineage Knowledge or Gºthrabbhu ¥àõa or Gºthrabhu
Citta which is the
full maturity of Insight.
This is the portal of Nibbàna.
This is the stage immediately preceding
the entry into the Supramundane Path.
This is a lightning like transitional stage between the stage of worldlings
and a sºtapanna or between one Magga ¤àõa and another Magga ¤àõa.
Hence if the Conformity Knowledge arises,
Knowledge of the Change
of Lineage and the Path, Knowledge
and Fruition are guaranteed. However
most meditators having come to the verge of Conformity Knowledge, being
unable to proceed to Conformity Knowledge (not having sufficient force to
break through to the Supramundane Path)
come back to the Knowledge of Equanimity towards all formations (Saïkhàra
Upekha ¥àõa). Immediately
after the Knowledge of Change of Lineage, the Supramundane Path
(magga ¤àõa) dawns directly followed by its corresponding
fruition (Phala ¤àõa). Hence
at the Knowledge of Equanimity the meditator's effort is to transcend the Five Aggregates of Clinging
brought about by the kammic force, to transcend mind and matter, to
turn away from all phenomena and experience Cessation (nirºdha),
cessation of all saïkhàra. The way to do this is to
see everything as mere
prcesses, as phenomena. When he continues to contemplate
the anicca dukkha and anatta of
all processes at a point one of these characteristics in the object of meditation becomes more prominent than the
other two (depending on one's past conditions)
and through this characteristic the meditator discerns
Nibbàna as either Signless Deliverence of the Mind (animitta
ceto vimutti) where he turns away
or emerges from the Sign, Desireless Deliverence of the Mind
(appannihita ceto vimutti) letting go of all desires
or Void Deliverence of
the Mind (sunnata ceto vimutti)
seeing all saïkhàras as void. Either way the meditator discerns
Nibbàna. This experience is also called the Unshakeable Deliverance of the Mind (akkuppa ceto vimutti).
With this experience the reality (a signless desireless and void
state) hits him as a shock.
All these years in life and through countless births in Sa§sàra
he has been clinging to a
notion of self in ignorance. He
experiences a kind of blackout. An experience void of a self.
This Knowledge is also called Knowledge and Vision According
to Reality (Yatha Bhuta ¥àõadassana). With
this experience he realizes that all that is of the nature to arise is of
the nature to cease. What arises dependent on conditions cease to be with
the cessation of such conditions. This
is what the Buddha meant in his first discourse Dhammacakka Pavattana
Sutta by
Chakku§ Udapadi - eye arose,
¥àõa§ Udapadi - knowledge arose,
Pa¤¤à Udapadi - wisdom arose, Vijjà Udapadi -
science arose and âloko Udapadi
- light arose. [This
Article has been compiled and
translated for Beyond the Net from a series of lectures delivered by Mr.
Gamini Priyantha]
|
||
