Chapter II: A Study of the Meditation Techniques as Applied By Mogok Sayadaw.
The Buddhist teaching of impermanence (anicca) is demonstrably obvious. In human experience, nothing is permanent. Everything is always in a state of change. Human beings are changing creatures living in a changing world. They are influenced by such changes as long as they live. Human beings strive to find a way to have more and more happiness. Technologies are developed. New knowledge and innovations give rise to ever more commodities. These also make life easier. It seems that the goal of human beings is to compete with others for commodities in order to have a happy life. Wrongly, people tend to measure happiness in terms of material things. Society considers ownership of material goods, being rich, as successful. However economic and social problems grow hand in hand with new developments. Happiness brought about by new innovations is invariably accompanied by suffering of body, or mind, or both.
Thus the more the world changes the more the human suffering. Yet such changes have an impact just as much on the winners as they do on the losers. Social problems and illness result in a failure of human beings to live happily. Human beings are fraught with problems. Illness rises and mental health declines. Human beings suffer as results of both internal and external factors, which cause stress, tension, anxiety, that are all beyond our control. Many seek to escape such problems by resorting to suicide.
How can one live happily, and reach the social goal, without suffering or, at least, how can one best arrange one’s life properly? The Buddha’s teachings on meditation (bhāvanā) provide an answer that helps solve these problems.Bhāvanā, or meditation, is practice aimed at reaching the end of suffering. The Pali Canon (Tipitaka) describes two kinds of meditation: calm meditation (samathabhāvanā) and insight meditation (vipassanābhāvanā). Meditation cultivates deep states of concentration (samādhi) and wisdom (paññā).[1]
Even a lot of Highly educated people admit that they can understand well about Buddha’s taught and vipassana when the time after read Mogok Sayadawgyi Dhamma’s books and they greatly appreciatively for the Saydawgyi and they congratulated that very clearly and very well explained that good to remove the doubts and non-understanding.
Mogok Sayadaw continued Ledi Sayadaw Abidama Dhamma mission and become infamous in whole country rapidly. There were more and more Dhamma listeners people days after days and even included practicing Vipassana at the center as different races of Indian Panchapi and Gujarati.
Arguments as to what the real method is, and whether the method really leads to the end of suffering, have been extensively discussed. For this reason, the fame surrounding the Most Venerable U Vimal’s life and his method of practice form an interesting study. Moreover, the answers to these questions should contribute to solving some of the present social problems, both for the individual and for society.
2.1.1 Instruction from the Meditation Teacher
The meditation teacher who is an instructor for mediators during the retreat to develop Vipassanā Ňāṅa as taught by the most Venerable U Vimala. Firstly, the mediators must remember that one needs to rely on oneself; and that practice is not for livelihood, but to release from the suffering of old age, disease, death, misfortunes and inconveniences. This is the Attadipadhi (self-reliance principle).
Secondly, life must be regarded as the next principle (Lokadipadhi). You must not pretend to meditate and think of all your life affairs. Don’t be lazy, apathetic, and asleep and don’t let your mind roam. Don’t do anything that is not right. The good Devas and those who have Abhinna (super natural powers) will know all your wrong doings. So it is shameful if not leading a good life.
The mediators must regard Dhamma as the third principle (Dhammadipadhi). You must pay respect to the Dhamma and try to experience insight wisdom (Vipassana nana) directly. The mediators must know that if you were not enlightened it was not that there was no Dhamma, but it was your fault that you did not pay due respect to the Dhamma principle. You must decide to have faith in this principle and strive with all your might.
The mediators must work hard with faith, mindfulness, concentration, energy, and wisdom (Saddha, Sati, Samadhi, Viriya and Panna). Now you need to do the five rituals (Pubbakissa) during meditation.[2]
1. Devote yourself to the Buddha both, physically as well as mentally.
2. Ask for pardon if you have done any wrong to parents and holy people physically, verbally or mentally.
3. Propagate loving kindness (metta) towards all sentient beings including your guardian angel and those who watch over your property, your city and the Sarsana.
4. Make a wish (Adithanna) for all the merits that have been accumulated during this life and in previous lives to result in enlightenment.
5. Try to realize the nature of dying (Marananussati) by thinking that you have died in your uncountable past existences and that you will have to die some day. Try to realize and persuade yourself that you must work hard before death arrives and thereby develop the effort and energy to meditate.[3]
2.1.2 Ten days Retreat Meditation Course and Some Preparatory Stages in Meditation
Vipassana is usually taught through 10-day residential courses under the guidance of a well-qualified teacher. The courses are conducted at Vipassana centers and other places also. The mediators have to remain within the site throughout. They should have no contact with outside world. They have to follow a daily schedule that includes about ten hours of meditation. They should also observe silence. They should not communicate with fellow yogis. However, they can freely discuss any meditation questions with their teacher and any problems within the course site with the management.
There will be three steps in the training. First, the yogi has to practice abstinence from things that cause harm. They have to undertake nine moral precepts. Observing these precepts helps your mind to calm down to proceed properly with the task at hand. Second, for first five days, the mediators have to learn paṭṭccasumuppāda and practice Ānāpāna meditation in evening, which means focusing attention on breath. It helps to get control over the unruly mind and concentration or samādi.
These first two steps are necessary and beneficial. But they will be incomplete if you don’t follow the third step – purifying your mind of underlying negativities. The third step undertaken in the last five days is the real practice of Vipassana that gives the complete clarity of insight.
The meditation teacher will give systematic meditation instructions for several times in a day. Complete the basic practice to get concentration during the first five days. After the five days, yogi continues to practice insight meditation until the end of the meditation course. This course closes with practice of mettā-bhavana, a meditation technique in which the yogi shares the purity developed during the course with all beings.
2.1.3The First Stage: practicing abstinence from evil actions
The way to be free of suffering, the Sayadaw instruction is to develop ourselves in three areas: morality, concentration, and wisdom. The last two aspects are addressed by meditation practice. But these in turn rest on a foundation of morality. Without some degree of restraint in our behavior, the mind will be too troubled to concentrate and meditate effectively. By adhering to a code of wholesome behavior, however, meditation practice will advance smoothly. Therefore, the meditator should be observe that “The Nine Precepts” during the retreat meditation.[4]
The mediator who has taken up the practice begins by establishing himself in a fitting moral code. If he is a layman, he first establishes himself in the eight precepts or the nine precepts. If he is a bhikkhu, he begins his meditation while scrupulously maintaining the moral code prescribed for him. The unbroken observance of his respective moral code constitutes purification of morality (sila-visuddhi).
2.1.4 The Second Stage: Learning paticcasamuppâda and practicing Ānāpānasati
The most venerable Sayadaw U Vimala , he instructed during the retreat meditation of the second stage that he teach Paticcasamuppāda dhamma and to get concentration or samādi by practice ānāpāna satti meditation.
First, before practicing Vipassana meditation by knowledge so that essential thing must listen well-taught several Sayadaw’s Dhamma and then after wipe Dehti temporary by knowledge mind and then can get rip off permanently forever by Vipassana way and enlightenment wisdom, so that bad Dehti of wrong opinions will never come back.
So important that if without wiping out Dehti from the mind with temporary wisdom knowledge firstly and going to do Vipassana meditate then you cannot be a Sotapanna or Ariya and will take too long time delay to become Sotapanna. Note that all Sotapannas had been experience the Nirvana of enlightenment. That’s automatic things that attaining of enlightenment will be auto wipe out of bad minds ( Dehtis) and Visikitcha ( Doubtful mind of life suffering existence) forever from internal mind stage. After understanding of Dhamma he guides to get right concentration according to Mahasatipathāna sutta.
Samādhi means concentration and concentration forms the basis for wisdom. Both absorptions (jhānas) and concentration (samādhi) are very important factors in paving the way for insight (vipassanā).[5]
So he guide to develop samādhi on the basis of ānāpāna sati, the mediators first considers that this process of in-and-out breathing is only form, a series of bodily events -- not a self or ego. The mental factors that contemplate the breathing are in turn only mind, a series of mental events -- not a self or ego. This discrimination of mind and matter (nama-rupa) is called purification of view (ditthi-visuddhi) .[6]
After having, understood the causal relations of mind and matter, the meditator proceeds further with insight meditation and in time there arises the wisdom.
2.1.5 The Third Stage: practicing Vipassanà meditation
From the beginning and throughout the retreat, the strategies and fundamentals of Vipassana meditation will be given so that you become well established in the essentials of the techniques involved. Then it is important that the mediator understands the practice in its context. So a frame of reference is necessary, in the form of a framework to the practice as given by the Buddha in his teaching in the Mahāsatipatthāna Sutta or the discourse on The Four Establishments of Mindfulness.[7]
2.2 Instructions of Meditation Techniques by Mogok Sayadaw U Vimala
There are various methods of Vipassana meditation but they are all based on the same principles of observing mental and physical processes that occur in the mind and body, and at the six-sense doors, i.e. seeing, hearing, smelling, tasting, touching and thinking. In Myanmar, for example, there are various popular methods taught by renowned teachers such as Mahasi Sayadaw, Mogok Sayadaw, Sunlun Sayadaw, U Ba Khin and others.
The basic meditation technique is the Mahā Stipatthāna and performing daily activities. At that centre the Venerable has organized the vipassanā meditation technique as integration of the discourses of the Lord Buddha, Jataka stories, explanations, and mottos to motivate, overcome difficulties, achieve the higher Dhamma level (Pañña) through vipassanā meditation practicing process.
2.2.1 Vipassanā Meditation Instructions
In brief, meditation instructions may be given on as follow of practicing:
(a) the detachment of Ditthi should precede the practice
on concentration (satipatthāna
(b)Technique of contemplation
(c)The nothing mind and the noted object
(d) Sitting Posture Practicing and process of Vipassan Nāna
(e) Walking Posture Practicing
(f) Noting General Detailed Activities
(a) the detachment of Ditthi should precede the practice
Sayadaw teaching ways: So that repeatedly taught Paticcasamupāda the wheel cycle of life and Parichasamopa (cause and reason) until clearly understand so that can be able to remove Dehti temporary is acknowledging got from Dhamma lectures.
To gain Megga or enlightenment if there still presenting of Dehti opinions in your mind it called weak Vipassana and but only Strong Vipassana can achieve enlightenment, so you need to Boost up the Vipassana power by ripping of Dehtis.
Ditthi, we call here, is I full sense Micchā datthi, literally micchā mean wrong and ditthi mean view. Therefore, micchi ditthi means the wrong view or misunderstanding or misconception. Buddhism acknowledges three major ditthi, namely,
(a) Sakkāya ditthi = misconception on the notion of the self or Ego as substance or an entity.
If we put together the two Pali words, we have sakkāya which means real existence of things; ditthi is the wrong view, as we have known before.
(b) Sassata ditthi = is an entrnity belief, it believes in the eternal existence of soul or self as an independent agent of five groups of existence, and this soul is continuing even after death, transmigrating from one life to another. The Buddha envisaged this view as an entirely wrong one.
(c) Uccheda ditthi = this is a nihilatation belief. It should that a personality falling prey to absolute annihilation at death.
Therefore, Ven. Mogok Sayadaw persistently took advantage of advising his disciples as:
- Do alms giving (danā) if you want to, but later.
- Do moral conduct (sila) if you want to, but later.
- Do concentration (samatha) if you want to, but later.
- Do also vipassana if you want to, but later .However, what you must do fist foremost is to eradicate your wrong view (ditthi) upon your own existence.
This teaching is entirely unique itself and is really profound. There is no one who can come up with an argument against him because he had very strong authority to say it without vacillating. It becomes his formula for he proclaimed it emphatically and very frequently when he was alive.
(b) on concentration (satipatthāna)
Mogok sayadaw divide concentration or satiphāna into three categories when he taught this object, to wit:
1. Mindfulness –sattiphāna
2. Contemplation on becoming – satipatthāna bhavanā
3. The path leading to the cessation of becoming or existence – satipatthāms bhavanāgāmini patipatā.
To elucidate these three stages he taught as follows:
1. Fixing the mind on any given object, as in the case of breathing exercise, in front of the noting or on the to0p of upper lip and nothing the movements of body and mind. This is called mindfulness or satipatthāna .
2. Contemplation on the form, contemplation on sensation or feeling, contemplation on consciousness or mind and contemplation on the dhamma or phenomena. in their arising and fullness or satipathāna bāvanā. In pāli: ‘samudaya vaya dhammānupsssiva’.
3. The knowledge on conditioned phenomena, as observing the real nature of being in arising and passing away, will lead a yogi to the path of cessation of existence for he has utter abhorrence on the nature of his own existence. This is called satipatthāna bhāvanā gāmini pattipata in pāli.[8]
One point should be note in here; the act of remembrance is only the act of concentration, only the mindfulness or samtha. It contemplation to be vipassanā or insight knowledge. Only contemplation on five groups is considered to be insight knowledge or vipassanā.
Therefore, an intending yogi is suggested not to follow a very ling tedious way, but he should take a shortcut by pursuing practice in insight meditation, as it has been instructed by the Buddha.
(c) Technique of contemplation
What we presented in previous are all about prerequisites for any intending yogi to take care of and to have himself prepared before he go into actual practice in vipassanā meditation. Therefore Mogok Sayadaw put them under the heading of “autological knowledge” or full understanding as the know ǹāta pariǹǹā.
After accomplishing himself with the autological knowledge yogi is well aware of what he should have know, how he has to detach the heresy if the assertion of an Ego or self with the help of understanding of the doctrine of the wheel of life: now he has also know the importance of the requirement to choose a proper technique if contemplation which is suitable for his propensity and intellect.
Now according to Ven. Mogok Sayadaw, the intending yogi is ready and well-prepared for practice in Vipassanā meditation.
(d) The nothing mind and the noted object
Mogok Sayadaw expounded his technique closely following in the footsteps of his predecessor, Ledi Sayadaw, and finding evidence in teaching of the Buddha and taught it very systematically with academic skill.
Most of beginner in vipassanā practice is usually getting troubles in their attempt to have practice in vipassanā. What are they object that they are supposed to contemplate on? They have no knowledge of it. That is one problem, and how the difficulties of the yogi does in view, Mogok Sayadaw tried to set up a system for the benefit of the beginner to get free from confusion, to prevent in them from making a mistake, and to make them known definitely what they should do.
Ven. Sayadaw first differentiated between observed object and observing or nothing mind. That is to say, Sayadaw clarified his technique by differentiating between the object of contemplation and the contemplating mind.
Sayadaw had down a clear line of demarcation between what is to be contemplated on and how to contemplate, so as to make sure for a yogi to know what to do he should do it.
He said that there are five group of existence which come under the heading the observed objects or the object on which yogi must place his practice. They are:
1. The group or from or corporality
2. The group of sensation or feeling
3. The group of perception
4. The group of mental formation or volition
5. The group of mind or consciousness.
Though we have show the five group or Khandhas as objects of contemplation here, it does not necessarily mean they are to be observed collectively or altogether at the same time.
In this actual practice, the yogi should make a decision to choose one if the five groups which he thanks can correspond to his propensity and intellect.
If he find the corporeality is suitable for him he can contemplate on the corporeality. If he likes feeling, he can exercise his contemplation on feeling. If he thank perception is preferable, he can choose perception to be contemplated. The mental formation or volition, if he decided, is batter for him, he can also choose at his own free will the consciousness as his object of contemplation, if he wants to do so. To choose one of the five groups as his object of contemplation is crucial for an intending yogi. That, he said, should be remembered or kept in mind.[9]
Now, let us to the aspect of observing mind which is employed in nothing the arising and vanishing phenomena of the groups of existence. Mogok Sayadaw has clearly shown that the nothing mind must also be accomplished with five properties. What are they?
They are:
1. Right understanding -( Sammā ditthi)
2. Right thought -( Sammā sanjappa)
3. Right effort -( Sammā vāyama)
4. Right attentiveness - ( sammā sati)
5. Right concentration - ( Sammā samādhi)
These five qualities always accompany the observing or nothing mind whenever a yogi make and effort in contemplation. They are called five mundane paths; and as they are employed in vissaanā meditation, they are also called five vissanā ǹāna.
In actual practice you choose one of the five groups, say for instance, from or corporeality, whereas in nothing mind you must employ all five properties. The same is true, in the case of contemplation on feeling where the object of contemplation forms a single object, but in the nothing mind, there are always five properties, so to say.
The term contemplation, meditation nothing and observing are of the same connotation. In contemplating the yogi must not employ his ordinary eyes, but he must employ his insight or Ǹāna, ie, comprehension or wisdom.[10]
(g) Practicing Setting Posture and process of Vipassan Nāna
Next the mediators should be practiced calm meditation just to get concentration of mind. The Yogi should sit cross – legged to meditate .Don’t bend your waist forward, backward and sideward; sit up straight. Don’t let your body feel stiff; sit in relaxed position. Don’t press the leg over another; take the position in which you can sit longer. You can use any posture (lying, sitting, standing, or walking) you prefer. But the sitting posture can produce concentration easily. Then breathe in out regularly, if you do violently and quickly, you will be tortured at the same time. Therefore you should breathe in regularly and sufficiently.
Concentrate at a place you prefer (1) at the tip of the nose, (2) upper lip, (3) chest. Know the touching of in-breath and the out breath without missing anything. Don’t let your mind go to any object. When breathing out use your nose. When breathing, you need not differentiate left or right nostril. It is essential only to grain concentration of mind. When you breathe in you should know that the air goes first to the navel, middle of the chest and ends t the tip of the nose.
By knowing in this way you will get concentration of mind. Samādhi concentration can be established within 15 minutes. In process, breathing is matter, knowing is mind; such differentiating is called nāma-rūpa praccheda ñāṇa. In terms of purification, it is called diṭṭhi visuddhi, the purification of view. You should contemplate directly on the object and mind; don’t think of anything, don’t let other objects come in and control your mind.
When the concentration of mind is strong enough you should change to vipassanā insight. Vipassanā insight means contemplating the nature of mind and matter. This body (group of existence) appears and vanishes since rebirth till death. After contemplating longer in a sitting posture, the matter will change and uncomfortable feeling may occur. When stiff you should know that they appear and vanish. If you bend, stretch, change position, contemplates their absence after the activity. If you hear a sound, note the hearing. If anything appears note the appearing and vanishing.
You will understand the appearing and vanishing. If you concentrate with one-pontedness of your mind you will realize of the sense of suffering and the sense of not self more and more. By contemplating again and again, you will feel aversion and dislike for your body: desire for deliverance, fear to come across suffering in old age, sickness, and death. Moreover, greed, hatred and delusion will become less gradually. You should practice till the end of appearing and vanishing becomes extinct. This is an alternative view that does not focus on rupa and Nama; it ignores appearance and disappearance of namarupa. By contemplating the appearing and vanishing, matter and mind will be discerned; the cause of matter and mind will be discerned too, the cause and effect of matter and mind will discerned. This is Paccayapariggaha ñāṇa.[11]
The contemplating of the impermanence, suffering and not self is Sammāsana ñāṇa. The appearing and vanishing of matter and mind is Udayabaya ñāṇa. Realization of only the disappearing is Baṅgañāña. Whatever the yogi notes, it just perishes. The yogi feels afraid of his Khandha. This ñāna is explained as knowledge of the presence of fear of composite things that Realization of the danger of Bayañāṇa. Realization of the defects is Ādinavañāṇa. Realization of the tiredness is Nibbidāñāṇa.Realization of impermanence, suffering and not self distinctly is Patisaṅkāñaṇa. Realization of the indifference is San-khārupekhāñāṇa. Realization of suitability of former and later ñāṇa knowledge is
Anulomañāṇa. Thus Ňāṇa knowledge will cometo be. Thus the stage of Ňāṇa knowledge will come to be the path. Fruition and Nibbāna be attained.[12]
(D)Figure 2.2.1 Sitting Posture Practicing and process of Vipassan Nāna
Vipassanā Meditation Technique Taught of Ven. Mogok Sayadaw U Vimala
1. Sitting Posture
* Approach a quiet place
* Sit cross-legged or bent knees
* Keep the back and the head straight and erect
* With closed eyes
* The mind focused on the abdomen
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For Beginners the mind wanders note “wandering” or “thinking” or “planning”
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On Inhaling (Breath-in)
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On Exhaling (Breath-out)
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Focus the mind attentively and observe the beginning to end of
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Focus the mind attentively and observe the beginning to end of
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Abdomen arises or expands in stages
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Reality (Paramattha) attempt to realize the nature of increasing of stiffness in stages (Paramattha) by noting “breathing”, but not the material “abdomen” (Paññatti)
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Without letting the mind wander
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Reality (Paramattha) contemplate to understand the nature of decreasing of stiffness in stages (Paramattha) by noting “breathing out”, but not the material “abdomen” (Paññatti)
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Abdomen falls or contracts in stages
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Develop Samādhi
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The process of Vipassanā Nāna
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(d) Practicing Walking Posture
The venerable gives guidance to the meditators for practicing walking posture in four ways.
The first one is one note in each pace mentally includes “Right Foot Forward” or “Left Foot Forward”. While moving the venerable suggests to focus attentively on movement of the foot step by step forward in sequence naturally, but to ignore the material form of foot as much as possible.
The second way is two notes in each pace of walking consist of noting mentally “lifting” and “dropping”. The venerable reminds that when “lifting”, emphasizes carefully on the moving upward of the foot stage by stage, and when “dropping” is noted, pay attention on the downward movement of the foot step by step. The meditators will feel lightness when lifting and heaviness when dropping the foot. In this stage, the venerable confirms that vipassanā meditation is to concentrate on reality (Paramatha) which is vāyo paramattha (element of motion), but not Paññatti (designation).[13]
As the venerable mentioned, the third way to practice walking meditation is three notes in each pace which are “lifting”, “pushing forward”, “dropping”. The venerable explains as before “lifting” of foot will realize lightness is the nature of tezovāyo dropping of foot will become aware of heaviness pathavī is the nature, and “push foreward” of foot will comprehend movement of the foot, all appear in stage by stage and the venerable expresses that thesis the beginning of encounter of Dhamma suggests that the meditator should note on moving continuity (Santati) as much as possible.
The fourth way to meditate on walking is to note six times for one pace of walking. The venerable expresses three types, in this way of walking practice. In the first type the venerable adds up “beginning” and “ending” in “lifting”, “pushing forward”, and “dropping”. Such as “beginning of lifting”, “end of lifting”, “beginning of pushing forward”, “end of pushing forward”.
The second type walking practice is to note, “intending to lift”, “lifting”, “intending to push forward”, “push forward, intending to drop”, and “dropping”. In this type the venerable concerns mind and matter (Nāma and rūpa).
The third type of walking practice for six notes is to note “lifting”, “raising”, “pushing forward”, “dropping”, “touching” and “pressing” of the foot.
These are points the venerable instructed for walking practice.
Figure 2.2.1. (a) Guide line of Practice in Walking Posture
(1) Taking Six Notes in Each Step
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(2) Taking Six Notes in Each Step
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(3) Taking Six Notes in Each Step
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Note: “Beginning of lifting”, “End of lifting” “Beginning of Pushing Forward”, “End of Pushing Forward”. “Beginning of Dropping”, “End of Dropping”
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Note: “Intending to lift”, “lifting”, “intending to push forward”, “pushing forward”, “intending to drop”, “dropping forward” (mind [nāma], body [rūpa]
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Note: “lifting”, “raising”, “pushing forward”, “dropping”, “touching”, “pressing”
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(e) Detailed of noting other Activities
The venerable Sayadaw also advises to meditate on detailed activities such as opening the door, closing the door, changing clothes, washing cloths and eating meal. The venerable explained in detailed the noting steps in eating one loaf of meal as “seeing the meal”, “reaching”, “touching”, “preparing to eat”, “taking”, “bending”, “opening”, of mouth, “putting”, “stretching” or “lifting up head”, “chewing”, “knowing taste”, “swallowing”. These steps are identified by Mahāsī
Sayādaw.
The venerable recommends to be awarded when standing up stage by stage and sitting down stage by stage.
seeing: see the food,
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reaching: while reaching it,
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touching: touching it with hand
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preparing: preparing the food to eat
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b) Noting in sitting down
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c) Noting in standing up after sitting
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d) Noting the Action of Bending and stretching
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2.2.2 Principles and Method of Interview
Every mediators at this meditation centre, has to explain his/her experiences throughout the meditation process of sitting, walking and doing activity, individually to the meditation master usually every day. When one mediator comes for the interview the venerable notes the name, age and date. When the mediators reveals his/her feelings and happenings while practicing, the venerable records them and evaluates and gives guideline such as how to practice, what to take care, and explains the reasons of feelings. As it is the follow-up process, the next day when the same mediators comes for the discussion, the venerable updates and provides further guidance and encouragement to the mediators. This is the one-going process for the mediators and meditation master throughout the duration of the retreat as the founder of the Noble Dhamma, and transmits blessings to the mediators. Based on the experiences of the explanation of the personal experiences of the mediators the venerable plans the discourses concerns with the encouragement and improvement of the vipassanā knowledge. For these purposes the discourses are composed of Suttas, Janaka stories as examples, and mottos for the progressive welfare in the meditation process of the meditator. Moreover, a few reminders on the danger of Saṁsāra and benefits of the vipassanā meditation for the motivation to participate in meditation practice regularly as a hobby. Under the circumstances, the venerable describes the characteristics of Vipassanā Ñāṇa one or two stages at a time, so that the meditators can roughly evaluate their experiences and understand the situation. [14]
2.2.3 Benefits of Vipassanā Meditation Practice
Human beings have six sense bases of which five receive information from the outside world. (Hearing, smell, sight, taste and touch). The sixth one is the mind door (the mental world).
In everyday life we are exposed to various stimuli all the time. Whenever the sense bases come into contact with a sense object, the particular sense or consciousness arises. We feel it, analyze and react to all objects that come into contact with the six sense doors. Feelings can be positive, negative or neutral. Anger, hatred, ill-will, delusion and jealousy are the examples of some negative feelings. Through the mind door negative feelings can be provoked to any lay person because these defilements stay as a latent phase in the mind. If at all possible we should react to surroundings, circumstances and events of daily life reasonably and not instinctively or emotionally. This can only be achieved by mindfulness, (awareness about state of the mind). It is important to be aware when self destructive dark emotions arise as actions are born from thought. Untrained mind in a state of primitive awareness will react with instinct or emotionally. With trained mind (mindfulness) one can attain a higher awareness and react appropriately and correctly which can then prevent self-imposed suffering.
Benefits of Vipassanā Meditation in accordance with the four foundations of mindfulness meditation
1. Physical and mental health is improved;
2. A blissful mind is gained;
3. Anxiety and stress become significantly eliminated;
4. Full awareness and fewer mistakes;
5. Work performance is improved;
6. No fear as a result of mindfulness and full comprehension;
7. Doing good without despair and boredom;
8. Attachment becomes lightened as a result of having knowledge of noble truth of life (khandha 5);
9. Avarice or covetousness (Abhijjha) and hatred (Domanassa) are alleviated or eliminated;
10. It is said that the practice enables the mediators to gain insight the four noble truths and achieve the noble path, fruition, and Nibbana in which the liberation from all defilements and sufferings can be reached in this life span. Alternatively, a reach of the noble path or fruition will be possible in 7 years for those who keep doing the meditation.[15]
Furthermore, the mediators should find the proper place or training center (tranquil, comfortable to transport, with sufficient food and appropriate accommodation). Although such favorable things are found, to practice with the greatest effort is still needed, as it is worthless to practice without commitment or to temporarily be away from the suffering. As a result of enthusiastic practice, the mediators will find testimonies as what the noble truth of the world and life are, whether the path, fruition, and Nibbāna exist or not, how the extinction of the defilement and suffering is. Waste no time to ask for the answers as they are only found by doing the meditation.[16]
2.2.4 Method of Leaving the Meditation Practice
When the course of practice is completed, before leaving for home or one’s residence, the mediators should perform the asking leave ceremony by paying respect to his/her master. It is an opportunity for asking forgiveness from each other for what they have done unintentionally during the course of practice, which probably influences the next practice.
1. prepare a pack of joss sticks, candle, and flower for asking forgiveness (if not available, one may proceed by informing the master in sitting posture together with joined hands up);
2. Pay respect by bowing to the ground three times, then raise a pack of joss sticks, candle, and flower at chest and recite the following verse:
“Acariyepamadena, devarattayena katam, sabbam aparadham, khamatame bhante” (on behalf of many people, change “khamatame bhante” to “khamatuno bhante”)
(Venerable Sir, may you forgive me for any wrong I have done in thought, word or deed, intentionally or unintentionally to your face or behind your back.)
Then the master recites “Aham khamami, tayapi me khamitappam” (on behalf of many people, change “khamitappam” to “tumhehipi”) Afterward, the mediators recites “khamami bhante” (on behalf of many people, change “mi” to “ma”)
Then make a request for the five Precepts by reciting from meditation teacher
2.2.5 Verse of Merit Sharing
Idhaṁ me puññabhāgaṁ sabba sattānaṁ demi.
“May this merit accrued be shared among my parents, teachers and preceptors, those who I am obliged or indebted to, enemies, ghosts, heavenly beings. For receiving this merit, may suffering of all beings come to an end and happiness enhance progressively.”
The ceremony will be ended by the mater blessing.
Finally, the mediators pays homage to the Buddha image three times and does the same to the master, then moves out.
2.2.6 Situation of Environmental Setting
Find a place where you can sit comfortably, without interruptions, for at least ten minutes. Although complete silence isn't necessary or even desirable for insight meditation, the room should be free of obtrusive noises such as music, television, ringing phones, and nearby conversations. Even quiet talk can distract you because the mind will try to understand the words.
On the other hand, background noises like the sound of traffic, or a ticking clock should not be considered hindrances, and in fact can be legitimate objects of mindfulness. Don't wear earplugs in an attempt to "soundproof" your practice.
If you meditate in the bedroom it's better to sit on the floor instead of the bed, which may cause sleepiness. (If you are ill or disabled, however, it is fine to practice in bed). Your sitting meditation space doesn't have to be large. Even a walk-in closet will do.
Regardless of which position you choose, don't let your back slump too much. On the other hand, you shouldn't sit so straight that you tense the body. Mind and body should feel relaxed, yet alert. Striking the right balance between the two extremes will take some experimenting. Think of tuning a violin string: it should be just right— neither too tight nor too loose.
As instruction of the most venerable sayadaw that the following postures are suitable for sitting meditation: Legs bent with one leg in front. Kneeling on a meditation bench and Sitting in a chair.
Easiest of all the floor positions is the legs are bent but not crossed. One leg lies in front of or "outside" the other. Both legs rest on the floor but don't touch each other. If these postures are too difficult you can sit on a chair or a meditation bench.[17]
When using a chair, keep your feet flat on the ground and try not to let your back touch the chair. If you need to change posture because of discomfort, do so slowly and mindfully, observing the intention to move before you shift the body. Whatever pose you choose should be comfortable enough that you can maintain it without moving for at least twenty minutes.
When sitting on the floor it will help to use a cushion. The cushion should be firm enough that it won't be compressed flat when sat on. The ideal thickness is somewhere between two and six inches. You'll want to experiment and find out what works best for you. Place the cushion under your buttocks with your legs touching the ground. The legs should not rest on the cushion. Elevating the hips takes stress off the neck and back vertebrae and aligns the spine, which allows you to sit comfortably for longer periods.[18]
2.2.7 Desirable Characteristics of Meditation centers
1. Not far from or close to a village or a community;
2. Transport easily accesible;
3. Be a quiet place;
4. Not much noise or smell;
5. Not a busy place with people coming and going;
6. Not a recreation or attractive place causing the mind to be unsettled or easily disturbed;
7. Be full of shade of trees but sunlit, air easily ventilated, not too dry or humid;
8. Less bothered by reptiles and pests;
9. In the case of monks, no problem of alms gathering;
10. Accommodation, facilities and things for living enough available such as meal, medicines and so on;
11. There is a meditation master with good moral conduct who has sufficient knowledge of the Buddhist scriptures and experience of Vipassana Meditation, and is sophisticated and able to advise the right methods of the meditation and to balance the faculties of the mediators.
2.2.8 Rules and Regulations of Meditation centers
Not being of unsound mind. Having ability to control oneself and to strictly observe all the rules and regulations of the meditation center; register at the administration;
• Read and make one understands the rules and regulations in order to observe them properly;
• prepare one for making meditation request as informed by the staff;
• All monks have to observe before the retreat; the layman takes the Eight Precepts before taking the retreat;
• listen attentively to the meditation master and do precisely what the master advises;
• use only the meditation methods guided by the master of Mogok Vipassana Center. Do not use other methods not taught by the master of this center;
• refrain one’s eyes, ears, nose, tongue, body and mind during staying at this center;
• no reading, writing, talking, listening to the radio/ music/cassette tape player, or watching television, except when allowed;
• Not bringing any valuable personal belongings, the responsibility of any loss and damage is one’s own;
• No gambling, lottery and fortune telling, or performing black magic;
• No consuming any kinds of illegal addictive substances;
• having interview only with the master, no consulting with any fellow mediators;
• No leaving the compound of the Meditation Center during the retreat; if needed, one should ask the permission from the master and inform the administration;
• Please keep room or residence and place for practice clean and tidy;
• those who want to stay longer than 15 days have to make a special request to the master, for those who are granted the permission, they have to inform the administration every 120 days;
• At the end of the retreat, please return room keys to the administration and inform about leaving the center.[19]
2.2.9 Communication among Working Staff and Mediators
Both local and foreign yogis come to the meditation center to practice intensive Vipassana (Satipatthana) meditation. The staffs of meditation centers are there tto facilitate meditation practice.
Generally, food, accommodations, and basic needs are met through the generous donations of well-wishers. The teachers and staff work to maintain conditions supportive of meditation. All these efforts are made with the intention that the yogis be free to practice and gain the benefits. For the yogis, there is but one responsibility, that is, to maintain continuity of mindfulness throughout the waking hours. The centre will provide mediators with food and lodging including a mosquito net, sheet, pillow and pillow case, blanket and a thermos bottle (flask).
Most yogis manage to remain in good health during their stay. For minor ailments such as upset stomachs, colds, coughs, etc., a trained and experienced nurse is normally in residence at the center, and a doctor is in attendance for two hours every day at the centre’s clinic. It is extremely rare that more severe illnesses occur. If necessary, there are a number of clinics not far from the main Centre where specialist diagnosis and treatment are available at reasonable rates.
2.3. Mogok Syadaw Interpretation And Application Of The Buddha’s Teaching
The most venerable Mogk Sayadaw teaches meditation directly from the Suttas using the original pāli language inTipitaka. Generally, Venerable places first emphasis on the texts and references the commentarial works only where they agree with the texts. He teaches by directly reading from the Mahāsatipthāna Suttas and expounding what they mean as he goes along. He follows the definitions and drills for meditations that were given by the Buddha to the original group of monks. Therefore, the meditation is taught with Samatha and Vipassana yoked together as advised by the Buddha in the texts. The meditation is taught in very simple and practical terms and is to be used all the time in daily life as well as doing the in-depth work at retreats.
The most outstanding point in Mogok Sayadaw's teaching is the use of the Law of Dependent Origination from the Abbhidhamma pitika. He explains how this causal chain works and then directs us to experience this process in our own bodies and minds. The insight that develops leads to the freedom beyond this process, the truth of the Buddha. He must know the difference between ultimate Dhamma is fourfold: consciousness, mental factors, matter and nibbāna, vipassanā meditation is based on contemplation of the ultimate Dhamma, that which underlies the world of concepts.
In the discourses, many suttas that are related and supported to vipassanā meditation, such as Pātubhāva Sutta, Uddesa-Vibhanga Sutta, … as mentioned in Chapter II. It is mainly focused on the five indriyas (Saddhindriya, Viriyindriya, Satindriya, Samādhindriya, Paññindriya). These indriyas are making stronger by rising variety of suttas, facts and ideas from the suttas. Moreover, Jataka stories are combined to support the meditators for the better understanding and interested in the vipassanā meditation Bodhipakkhiya (37 components (states) of Enlightenment) are fully considering in preaching discourse.
Furthermore personal discussion with the meditation master is carried out for the individual base as stated in Anugahita Sutta. Individual reporting of the experiences of the meditators are strongly encouraged and the meditators are highly appreciated as their problems will be solved and faster to proceed on to the higher dhamma level.
Finally, the Vipassanā Ñāṇa is mentioned at the practicing process according to the characteristics and it is informed to the mediators, where they are and why these experiences occur and how to overcome.
The venerable Mogok Sayādaw has preaches 70 discourses in CD and which cover suttas preached by the Lord Buddha as the meditation system.
2.3.1 Explanation on Insight Momentary Concentration (Vipassanākhanika Samādhi)
This concentration, when it occurs from moment to moment without a break, becomes so powerful that it can overcome the five hindrances, thus bringing about purification of mind (citta visuddhi) which can enable a mediator to attain all the insight knowledge up to the level of Arahat. Pure Vipassana yogis can appreciate and understand the power of Khanika concentration. For when their noting gains momentum, they can see for themselves how the noting goes on by itself uninterruptedly without a break. The noting seems to run on its own steam without any need for the yogi to make any concerted or deliberate effort. Thus, it is not unusual for a yogi to be able to sit for an hour, and even several hours, absorbed in noting. During good noting, especially at the insight knowledge of equanimity (sankhara-upekkhañana), the mind just stays put on its objects and refuses to wander. Even if one wants to send the mind out, it refuses to go and it recoils back to whatever Vipassana object it is noting. There have been cases of yogis being able to sit for six or seven hours in a stretch, or even longer. From this, one can deduce that there must be strength in Khanika concentration; otherwise how would yogis be able to sit in rapt concentration for such lengths of time.[20]
Thus, yogis and would-be-yogis should not mistake Khanika concentration as being weak and ineffective. True, it may be weak when it is undeveloped, but once momentum picks up it becomes so strong as to be able to overcome the hindrances. In fact, in emphasizing the potential strength of Khanika concentration, the Paramatthamanjusa, Commentary to the Visuddhi Magga, stated that momentary concentration when it occurs uninterruptedly on it object, `fixes the mind immovably as if in absorption.'2 Overcoming the five hindrances is all that is necessary for the cultivation of Vipassana Meditation.[21]
When the Five Hindrances are overcome, purification of mind (citta-visuddhi) takes place. With this purification of mind, one can practice and gain all the insight knowledge up to Arahatship as had been shown in Rathavinita Sutta of the Majjhima Nikaya. As a matter of choice, one can do Vipassana through three kinds of concentration:
1. Khanika (momentary),
2.Upacara (access)
3.Appana or Jhana (absorption)
2.Upacara (access)
3.Appana or Jhana (absorption)
The Jhana-attainer uses Jhana by first attaining Jhana and then withdrawing from the Jhana to do Vipassana by contemplating the Jhana mental factors or any other mental states or physical processes that occur in the mind and body.[22]
Upacara concentration is neighborhood or Access Concentration. It is the concentration gained while one is noting a fixed Samatha object to attain Jhana. Thus, it is the concentration that precedes the attainment of Jhana. However, the yogi who uses Access Concentration to do Vipassana, need not wait to attain or develop Jhana. Without reaching Jhana he starts to contemplate on Vipassana objects once he reaches the level of Access Concentration.
The Khanika Samadhi (momentary concentration), used by the pure Vipassana yogi, is when developed, equivalent in strength to Upacara Samadhi (Access Concentration). But it is technically not called proper Access Concentration because access concentration takes a fixed Samatha object which serves as a basis for the attainment of Jhana. On the other hand, the Khanika concentration of the pure Vipassana yogi takes Vipassana objects which do not serve as a basis for Jhana.
This is why there is a difference in terminology. However in the Commentaries, the Khanika concentration of the Vipassana yogi is sometimes also referred to as access concentration. In such cases, it is an "applied" term; i.e., it is nominal Access Concentration and not proper Access Concentration as, technically, Access Concentration takes a fixed samatha object. We have explained the subject of momentary concentration in detail here for the sake of those yogis who may be more scholarly inclined. Generally, most mediators are not concerned with such detailed elaboration.
2.3.2 Vipassanā and the Three Characteristic Marks
Mogok Sayadaw mentions that Vipassana is to keep the mind on the wisdom path and watch and realize the phenomenon of mind and matter as they are. The physical body that we have at present is continuously forming and decaying from cradle to coffin. It must be comprehended that impermanence (Aniccha), suffering (Dukkha) and impersonal characteristics (Anatta) are the only realities that can be found.
Accoding to Mahāsattipathanā sutta that the Buddha say One needs the knowledge of anicca, dukkha, and anattà, that is, the knowledge of impermanence, of suffering, and of the no-soul nature of things. Until one experiences these characteristics in meditation, not just intellectually, but directly, one cannot make progress. Vipassanà (Insight) meditation deals directly with these characteristics. These characteristics run through all stages of Vipassanā.[23]
You will realize that all sensations including pleasant ones, unpleasant ones and neutral ones dissipate and come to an end. When you contemplate on sensations Vedana will appear, but when you watch them with analytical knowledge you will come to know that they are impermanent (Aniccha). If this wisdom is developed it can be regarded as the overcoming of Vedana (sensual perception).
The nature of suffering (dukkha) is concealed by changing into different postures. When we are sitting and feel some pain, we change posture and the pain goes away. Actually, we are changing postures constantly at every moment of our lives, but this is not apparent to us. The moment a tiny unpleasant sensation is felt, we change postures.[24]
When yogis practice, they keep themselves aware of everything. When they see something, there are two things: the mind which sees and the object seen; apart from these, there is nothing. More specifically, seeing is a process which depends on four things: the eye, the visible object, light, and attention to the object. If one of these conditions is lacking, no seeing occurs. If one does not have eyes, no atta can make one see. Only when all conditions are met does seeing consciousness arise. No agent like atta is a part of this.
Likewise, when yogis note themselves thinking during meditation, they note “thinking, thinking, thinking,” and they find only thinking and the mind which notes it – they do not find a self or ego or atta. They do not find that “I am thinking,” unless they add this idea as an afterthought. They really only find that thinking is occurring. In this process, yogis can see the impermanence of mind and thought: one thought comes, and then goes; another thought comes and goes, and this goes on and on. A new thought comes every moment, arising and disappearing.
They directly see the impermanence of thought. They can also notice the impermanence of material things, such as physical pain, by noting the arising and disappearing of the pain in the body. They can see that all things are oppressed by rise and fall, by arising and disappearing. This oppression of phenomena by arising and dis-appearing is the characteristic of dukkha (suffering). [25]
Unwisely, we desire for things to be permanent, yet we realize that we have no power to make impermanent things permanent; we realize that we have no control or authority over things. No inner core, no atta, can be found in any observed phenomena. Yogis can discover this anattà nature of things in Vipassanà meditation, because gradually they bring awareness and concentration to a high degree and then they have penetrative knowledge into the true nature of mind and body.[26]When Rupa and Nama (body and mind) are comprehended as Aniccha, Dukkha and Anatta repeatedly, and the arising and dissolving phenomenon are perceived it is known to have reached the Udayabbaya nana. SN: IV, 293; MN: 1, 62
Figure 2.3.2 Vipasanā and the Three Characteristic Marks
Contemplation on of noting “rising”, “falling”, “sitting”, touching is done on Body achieved Kāyanupassanā
|
On noting “feelings” pains, tingling, dull pain attains Vedanānupassanā
|
On “noting”, “planning”, “thinking”, results Cittānupassanā
|
On noting mind objects “hearing”, “smelling” gains Dhammanupassanā
|
One sitting meditation completes four foundations of mindfulness
|
Develops Concentration
(Samādhi)
|
The Three Characteristics
(Anicca,Dukkha,Anatta)
|
NO.4 Udayabbayanāna(Knowledge Of Breath In ,Out
|
NO.5Baṅgañāña (Knowledge Of Dissolution)
|
3.3.3The Seven Stages of Purity on Mediators
It is mentioned in Rathavinīta Sutta (The Relay Chariots)[27] MN24, that was preached by the Blessed One at Rājagaha in the Bamboo Grove, the Squirrels, Sanctuary, and the direct path to Nibhāna. These are identified as “The Path of Purification (Visuddhimagga)[28]”. These are:
1. Purification of Virtue (morality) (Sīla-visuddhi)
2. Purification of Mind (Citta-visuddhi)
3. Purification of Views (Diṭṭhi-visuddhi)
4. Purification of Overcoming Doubt (Kaṇkhā vitaraṇa-visuddhi)
5. Purification of Knowledge and insight into the right and wrong paths (Maggāmagga-ñāṇadassana-visuddhi)
6. Purification of Knowledge and insight into progress (Paṭipadā- ñāṇadassana-visuddhi)
7. Purification of Knowledge and insight (into the Noble Path) (Ñāṇadassana-visuddhi)
A meditator could practise on this purification in serial from number one to number seven as the previous will support to the next one, and it is the direct way to Nibbāna.
The seventh purification is the insight that arises out of the perfected path. It is goal, the fruit of vipassanā practice. This insight that arises out of the perfected path is fifth stage and final stage in Vipassanā. In between the state of readiness to perceive the Noble truths and this perfect intuitive insight comes “qualifying” knowledge (Gotrabhū-ñāna), which marks the point of transition from the ordinary defiled individual to the Ariyan.
The first is sila-visuddhi, Purification of Moral Conduct. Mediators have to observe at least five precepts, if not eight, so that they can attain purification of sila. The third of the five precepts is abstention from sexual misconduct, whereas the third of the eight precepts is abstention from all kinds of sexual contact. If a mediator does not abstain from sexual contact, his mind will be defiled by the hindrance of sense desire kamacchanda nivarana). Only when the mind is purified from all hindrances can mediators realize mental and physical processes in their true nature.
When the mind becomes purified, it becomes calm, serene, tranquil and happy and can concentrate on the object of meditation. Then the mediators attain Purification of Mind, i.e. Citta-visuddhi the second stage of purification.[29]
If he cultivates mindfulness, then he can easily concentrate on any object of the mental and physical processes. So purity of moral conduct is a pre-requirement for a mediator to make progress.
The second purification is Purification of Mind (Citta-visuddhi). If we want to attain insight knowledge, the mind must be purified from all kinds of defilements. When the mind is well concentrated on any mental or physical phenomena, it is free from all these hindrances. This is known as purification of mind - Citta-visuddhi. With this purification, the mind can penetrate into the mental and physical processes in their true nature. First of all, he distinguishes between mental process and physical process (nama and rupa) through his own experience. That is known as Namarupapariccheda-nana - knowledge of the difference between mentality and physicality.[30]
The third is Purification of View (Ditthi-Visuddhi). When a meditator penetrates into the true nature of mental and physical processes, he does not take them to be a person or a being, a soul or a self. Then he has purified his view, he has attained Ditthi-visuddhi.
The fourth is Purification by Overcoming Doubt (Kankhavitarana visuddhi). 'Kankha' means doubt; 'visuddhi' means purification by overcoming doubt. When a meditator has attained the second stage of insight knowledge - Knowledge of Cause and Effect (Paccayapariggaha-nana), he no longer has doubts about his past existence. Thus, he overcomes doubt. This is purification by overcoming doubt.
Therefore, 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 Sakkaya-ditthi or Atta-di!tht (wrong view of a doer). If we thoroughly realize the cause and effect relationship, what we realize is just a natural process. Then there is no 'person' that became a president, there is no 'person' that became a king. Then what existed in the past? In the past. There existed only the process of cause and effect. Then we have no doubt about our past existence. In this way, we can overcome doubts about our past existence - so, this is known as purification by overcoming doubt (Kankhavitarana-visuddhi).[31]
The fifth visuddhi (Maggāmaggañānadassana Visuddhi) is Purification of Knowledge and Vision of Path and None. Path visuddhi). In this stage of insight, you get very good experiences; lightness, happiness, tranquility, serenity etc. Sometimes you may feel your body has become light, as if it has been lifted, or as if you were flying in the sky. Your mindfulness is very keen. Your effort is steady; neither slack nor vigorous, nor rigid. Your effort is moderate, steady and firm. Your concentration is deep, so you experience peace, calmness, serenity, tranquility, happiness, rapture and so on. This is a very good stage that mediators must go through.
This is only a very minor and trivial experience and he should not be content with it, but must go ahead with his practice.
The sixth Visuddhi is Patipada-nanadassana-visuddhi. 'Patipada'means the course of practice, 'nana' means knowledge, 'dassana' means vision. 'Nina' and 'dassana' are here referred to in the same sense. In order to lay emphasis on penetration, the text used the two words in the same sense-knowledge and vision. So Patipada-nanadassana-visuddhi means Purification of Knowledge and Vision of the Course of Practice. It means that when we have passed Maggamaggananadassana-visuddhi, we are on the right path which leads to Arahantship or the cessation of suffering.[32]
If we were on the wrong path, we would stop at Maggamagga-nanadassana-visuddhi. Because we are on the right path, we have to go through the nine stages of insight and are approaching the goal, so we can judge that our course of practice is right. Then we do not have any doubt about the course of practice. That doubt has been destroyed by knowledge and vision of the course of practice. Then there is purification of knowledge and vision of the right course of practice - patipada-nanadassana-visuddhi. When you reach that stage, you have attained Anuloma-nana (knowledge of adaptation) because your experience is in conformity with the lower stages of insight knowledge and with the higher stages of insight.[33]
2.3.4 Three Lokuttarā Pariññā
At the end of the Vipassanā ñāna which is the Lokiya Pariññā Paññā, Ariya Magga comes to arise. The Ariya Magga totally eradicates the respective Kilesa accordingly and realizes the Asaṅkhata Dhātu Peaceful Element Nibbāna penetrative. Therefore Pahāna Pariññā is the name for Magga.[34]
The Ariya Magga realizes Asaṅkhata Dhåtu Peaceful Element Nibbāna penetratively by means of Ārammana Paṫvedha. In realizing like that, the Ariya Magga totally removes Moha which conceals the Four Noble Truths and make one not able to realize the Four Noble Truths. As it removes the Moha that conceal Four Noble Truths, the task to realize the Four Noble Truths is completed. Realizing the Noble Truths by means of Kicca Siddhi like that is called Āsammoha Paṫivedha. Among them, the Ariya Magga realizes the Nirodha Sacca by means of Ārammana Paṫivedha. Dukkha Sacca, Samudaya Sacca and Magga Sacca are realized by means of Āsammoha Paṫivedha. Therefore, as the Ariya Magga has completed the task of realizing the Paṫicca Samuppāda factors and their causal relationships called Dukkha Sacca and Samudaya Sacca, it is also called Ñāta Pariññā indirectly.[35]
Furthermore the Ariya Magga also totally removes the Moha that conceals Anicca, Dukkha and Anatta characteristics of Dukkha Sacca and Samudaya Sacca. Therefore the task of investigating, reflecting and deciding on the Anicca, Dukkha and Anatta characteristics of Rupa-Nāma-Causes-Effects =
Saṅkhāra dhamma called Dukkha Sacca and Samudaya Sacca is completed. Thus the Ariya Magga is also called Tirana Pariññā indirectly. These are the three Lokuttarā Pariññā.[36]
2.3.5 Discourses related to the Meditation Process
The seventh visuddhi refers to Sotapatti-nana, the first knowledge of the Path - Nanadassana-visuddhi. 'Nana' is knowledge, 'dassana' is vision, 'visuddhi' is purification.
If we were on the wrong path, we would stop at Maggamagga-nanadassana-visuddhi. Because we are on the right path, we have to go through the nine stages of insight and are approaching the goal, so we can judge that our course of practice is right. Then we do not have any doubt about the course of practice. That doubt has been destroyed by knowledge and vision of the course of practice. Then there is purification of knowledge and vision of the right course of practice - patipada-nanadassana-visuddhi. When you reach that stage, you have attained Anuloma-nana (knowledge of adaptation) because your experience is in conformity with the lower stages of insight knowledge and with the higher stages of insight.
When you have attained the seventh visuddhi you have become a Sotapanna 'Sota' means stream; 'apanna' means enterer. 'Sotapannameans stream-enterer. When you have attained Sotapatti-nana, you have entered into the current of the Noble Eightfold Path. Only then have you attained Nanadassana-visuddhi - purification of knowledge and vision.[37]
3.3.6 Knowledge of the Noble Path
If we continue with our practice, we will come to the borderline in a short time. In two or three thought moments we have reached the line and stand on it. The border here means the border between an ordinary person (puthujjana) and a Noble One (ariya). When you are on the boundary, do you want to go ahead or go back? If you want to go back, your attentions towards the past, but if you want to go ahead your attention is ahead. Ahead is the cessation of compounded things, i.e. the cessation of all kinds of mentality (nama) and physicality (rupa). If you want to proceed, standing on the boundary or border, you look ahead as well as behind. Then you will know, "If I go ahead, all kinds of suffering will cease to exist. So should I go ahead?" You will think about it. The answer is yes, because you have been suffering for many an eons (kappas). The word 'kappa' means countless numbers of existences. When you are at the boundary, you will reflect on your past experiences, "I have been suffering for countless existences in this cycle of dukkha. I've had enough of this I must put an end to this suffering."
Your attention is then towards the cessation of suffering. That borderline knowledge is known as Gotrabhu-nana. 'Gotra' means Puthujjana or descendants. On this border, descendants of a Puthujjana are cut off totally. Then there is no more Puthujjana. Once you pass that borderline, you become a Noble One (Ariya) because you have cut off the Puthujjana lineage. Venerable Nyanaponika Thera translates it as maturity knowledge or knowledge of maturity because the mediator’s knowledge is mature enough to attain the path. Actually, we can translate it literally as the knowledge which has cut off the Puthujjana lineage.[38] When the Puthujjana lineage has been cut off, the mediators has attained Sotapatti-magga nana - he becomes a Noble One, an Ariya.
[1] Bodhi, Bhikkhu, The Middle Length Discourses of the Buddha, A New Translation of the Majjhima Nikāya (MN), (Wisdom Publication, Boston, 1995), MN111, p.899.
[2] Maurice Walshe, Thus Have I Heard, The Long Discourses of the Buddha, A New Translation of the Dīgha Nikāya (DN22), (Wisdom Publication, Boston, 1987). p.335
[3] Kyaw Thein,U, Mogok Sayadaw’s Way To The Vipassanā Practice, Prablished By Mogok Meditation Center Yangon, 1957,P, 23
[6] U Kin Nyaut The basic way and essence of meditation method of Mogok vipassanâ center in Myanmar by Pr, 1997 (Myanmar vision)
[7] Translated By Suriyo Bhikkhu,The Three Signs:Anicca,Dukkha And Anattā In The Buddha’s Techings, Bangok , Tahiland,, 2007, P. 72
[8] Ashin Adiccaramisi (San lwin),A Manual of insight Knowledge, as taught by Mogok Sayadaw,publisher by Daw moe khaing,Shwe Natha Village, NO. 3 Mingalardon Township,yangon,2009, P.141
[9] Kyaw Thein,U, Mogok Sayadaw’s Way To The Vipassanā Practice, Prablished By Mogok Meditation Center Yangon, 1957,P,
[10] Ashin Adiccaramisi (San lwin),A Manual of insight Knowledge, as taught by Mogok Sayadaw,publisher by Daw moe khaing,Shwe Natha Village, NO. 3 Mingalardon Township,yangon,2009.P.142-143
[11] Kyaw Thein U, Mogok Sayadaw’s Way To The Vipassanā Practice ,Published By Mogok Vipassanā Meditation Center Yangon, 1957, P 23, 24
[12] Translated By U Han Htay And U Chat Tin, How To Live As A Good Buddhist Volume II, Published By U Tun Mya Aung Temporary Road. NO 549, Yangon Myanmar.p,371,372,373
[13] Kyaw Thein,U, Mogok Sayadaw’s Way To The Vipassanā Practice, Prablished By Mogok Meditation Center Yangon, 1957,P,78
[14] Kyaw Thein, U. Biography of the Most Venerable Mogok Sayadaw and His Practicing, published by Mogok Vipassanâ Meditation center Yangon 1994.P,48
[15] Paravahera Vajirañāna Mahāthera Ph.D Cantab, Bhddhist Meditation In Theory And Practice, Published By Buddhist Missionary Society 50470 Kuala Lumpur, Malaysis P,12-103-127
[16] Ehipassiko Sway tin,D.S.C.U,How to die with a smile, Society for propagation of Vipassana,Bahan,Yangon, Myanmar. August,2000.P.23
[17] Paravahera Vajirañāna mahāthera, Buddhist Meditation in Theory and Practice, A General Exposition According to the Pāli Canon of Theravāda School, (Buddhist Missionary Society, Malaysia, 1975) p.133.
[18]U Kin Nyaut The basic way and essence of meditation method of Mogok vipassanâ center in Myanmar by Pr, 1997 (Myanmar vision).
[19] U Kin Nyaut The basic way and essence of meditation method of Mogok vipassanâ center in Myanmar by Pr, 1997 (Myanmar vision).
[22] Ashin Adiccaramisi (San lwin),A Manual of insight Knowledge, as taught by Mogok Sayadaw,publisher by Daw moe khaing,Shwe Natha Village, NO. 3 Mingalardon Township,yangon,2009, P.27
[23] Bodhi, Bhikkhu, The Connected Discourses of the Buddha, A New Transalation of the Saṃyutta Nikāya, (SN), (Wisdom Publication, Boston, USA, 2000), p.621.
[24] Grant A. Olson Tr., Buddadhamma, (Albany: State University of New
York Press, 1995), pp. 62-63.
[25] Trans. By Bhikkhu Nanamoli, Visuddhimagga, (Chap. Xxi: “Description Of Purification By Knowledge And Vision Of The Way”) For A Comprehensive Discussion Of The Above Mentioned Meditational Practices Which Lead To Development Of Understanding.
[26] Sayadaw U Sãlànanda An Introduction to the Doctrine of Anatta,edited by Anthony Billings & Maung Tin-Wa, published by INWARD PATH PUBLISHER Penang , Malaysia 1.6/98, P, 40-41
[27] Bodhi, Bhikkhu, The Middle Length Discourses of the Buddha, A New Translation of the Majjhima Nikāya (MN24), (Wisdom Publication, Boston, 1995). p.240
[28] Paravahera Vajirañāna mahāthera, Buddhist Meditation in Theory and Practice, A General Exposition According to the Pāli Canon of Theravāda School, (Buddhist Missionary Society, Malaysia, 1975) p.68.
New Translation of the Majjima Nik ya, (Kandy: BPS, 1995), p.243.
[31] Ven. Matara Sri Nanarama,The Seven Stages Of Purification And The Insight Knowledges, Buddhist Publication Society P.O.Box.61,54,Sangharaja Mawatha Kandy,Sri Lanka 1993, P,60- 62
[32] Detail of fourfold purification of morality see visuddhimagga: 13-37; Path of purification 16, 46.
[34] Hare, EM., The Book of the Gradual Sayings, (Anguttara-Nikaya) Vol.IV, (The Book of sevens, eights, and nines), A.N.VII.15 p.17 (Pali Text Society, Oxford, 1995).
[35] Bodhi, Bhikkhu, The Middle Length Discourses of the Buddha, A New Translation of the Majjhima Nikāya (MN), (Wisdom Publication, Boston, 1995), p.1074.
[36] Hare, E.M., The Book of the Gradual Sayings (Anguttara_Nikāya) Volume III. (The Books of Fives and Sixes), (The Pali Text Society, Oxford, 1988), AN VI. 85, p.304.
[37]Ledi Sayadaw ,Kammatthan Kayangyee (Manual of Meditation)published by Mikhin ayawaddy, Yangon,1965, P.46-47
[38] Hare, E.M., The Book of the Gradual Sayings, (Anguttara-Nikaya). Vol.IV, The Book of Sevens, eights, and nines), (Pali Text Society, Oxford, 1995), AN.VII.15, p.7.
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