Chapter: III
The Tipitaka Meditation Methods and His Methods Examined
Without mental control, work of tranquility and insight cannot be undertaken. Meditation on mindfulness of the body is the effort to gain control of the mind. “Those who have missed mindfulness of the body have missed nibbāna. Those who have not missed mindfulness of the body, and have not missed nibbāna. Those who have not made use of mindfulness of the body have not made use of Nibbāna. Those who have made use of mindfulness of the body, have made use of nibbāna.” (AN: I, 46) This means that if one is fully established in mindfulness of the body, one can successfully do the work of tranquility and insight meditation as one has strong control over one’s mind.
The Most Ven, Mogok Sayādaw was regarded as the father of the Meditation Techniques by almost all Buddhists in Myanmar.
As already mentioned that, he had teach and techniques of Theravada Buddhist Meditation both about Samadhi (tranquil) meditation insight meditation and his great teaching of the Paṭccasumuppāda dhamma talk book, which is still in Myanmar Version are very benefit in Myanmar nowadays.
His method of approach is a bit different from the way mentioned in the Ānāpānasati Sutta and its commentary. So the researchers tried to make further research by reading books on Theravada Buddhism about the techniques of carrying out the Vipassanā Meditation to find out whether the Sayādaw is making his own new techniques or whether they are the Buddha’s way but in a different approach. From reading the Mahāsatipaṭṭhāna Sutta of Dīgha Nikāya, Potthapada Sutta. And as already explained in Chapter II, the relevant facts written in Anguttara Nikāya, Chapter II, verse 44, Dīgha Nikāya, Chapter III, verse 222 and so on, concentration itself is built on moral conduct (Sila) and concentration (Samadhi) is again regarded as the basis for insight (Vipassanā).
Therefore moral conduct, concentration, and insight are interdependent on each other for the attainment of final emancipation. The researcher had also discussed in the previous chapter and also Abhiddhammā shown by the Venerable Mogok Sayādaw’s model of (Vipassanā) insight meditation that some form of Dhamma is necessary.
Therefore the techniques of (Vipassanā) insight meditation by the Venerable Ledī Sayādaw may be evaluated as being following the ways and methods laid down by the Buddha and not being made by himself, as his own method. Only the approach is different but it leads to the same goal, which is the attainment of Nibbāna
3.1 Examination of the Vipassanā Meditation Procedure in Tipitaka
In this technological age, many people are interested in Vipassanā Meditation Practice for their peace of mind. Thus it is important to find out the basic ideas and concept in the Lord Buddha’s teachings related to Vipassanā Meditation.
There are ample of guidelines, reminders, and discourses as suttas in the process of Vipassanā Meditation. These are thirty-seven states: the four foundations of mindfulness (Satipaṭṭhāna), the four right endeavors (Sammappadhāna), the four roads to power (Iddhipāda), the five faculties(Indriya), the five powers (Bala), the seven enlightenment factors (Bojjhaṅga), and the Noble Eightfold Path.
The above ideas can be integrated positioned and structured for an effective vipassanā meditation procedure in some Sutta in Tipitaka
3.1.1 Examination of Vipassanā Instruction in Tipitaka
Nowadays many individuals are attempting to practice vipassanā meditation, and it is vital to know and understand the practical and active instructions or guidelines or reminders of the Lord Buddha.
The first important point that all human beings have is that they are in this noble life and having difficult conditions. These facts are mentioned in “the manifesting” (Pātubhāva Sutta) . In this sutta, it is lucky that the Tathāgata is fully enlightened in this world, the Tathāgata preaches Dhamma, reborn in the Ariya area, and the individual is fully equipped as human being and has knowledge of complete sense and idea to contribute in noble activities. This sutta expresses that everyone should take care that one is having very good opportunity to achieve good deeds, noble Dhamma and finally one should not waste this noble life by participating in evil actions.
Moreover, in Surety (Pāṭibhoga Sutta) . This sutta makes everyone to realize that people of high class, or low class, young or old, Deva or Māra are not certain that whether they will diminish or not, will die or not, will become unhealthy or not, and will be suffered by bad luck or not, in the near future. As the application of this sutta one should be interested in contribution of good deeds, large or small amount, as much as possible, without hesitation.
The objective of Vipassanā Meditation Practice is to beat grief and sadness, to vanish grief and sadness, acquire the right path, and achieve Nibbāna. According to Mahāsatipaṭṭhāna Sutta; The Greater Discourse on the Foundations of Mindfulness, (DN22) . There are four foundations of mindfulness, body as body, feelings as feelings, and mind as mind, mind-objects as mind-objects, which are to consider or ponder carefully and clearly. To contemplate body as body, one has to sit down in cross legged in a place and keeps the body upright, breaking in and out, awarding a long breath or a short breath throughout breathing process and keep the mind and body calm.
This should be done the same for feeling, mind and mind-objects. When contemplating one should accept independent not attached to anything, knowing body, feeling, mind and mind-object, internally, externally, and both internally and externally.
The awareness should be practiced, when walking, standing, sitting and lying down in four postures (position). One should aware going forward or backward, bending, stretching, moving the body, lying down to sleep, getting up after awake. During eating contemplating of seeing food, eating, chewing, swallowing, biting, and even for the unpleasant activities like releasing urine, or stool, one should be aware and contemplates carefully, steady to achieve mindfulness.
The Indriyabhāvanā Sutta (The Development of the Faculties), MN152 , is the most effective instruction of the Lord Buddha in the practice of Vipassanā Meditation. The Blessed One guides the Noble One’s Discipline for the supreme development of the faculties due to the instruction of the Brahmin Pārāsariya who teaches his disciples as for “one does not see forms with the eye”, “one does not hear sounds with the ear”, for other faculties also. Then the Blessed One explains that “a blind man does not see forms with the eye, and a deaf man does not hear sounds with the ear”, thus the pupil of Pārāsariya sits still with dull and gloomy mind without reaction. After that the Blessed One advises that when a man with a perfect eye-sight sees a form identifies the form completely, or can identify the form partly or unconcerned of the form, stop as quickly as possible and set up equanimity (upekkha- sambojjhaṅga) mindfulness and fully aware. Like this should be done for hearing a sound, smells an odour, tastes a flavour, touches a tangible, and recognizes a mind-object with the mind. In this way one can meditate on six senses.
Moreover in Kilesasamyutta (Connected Discourses on Defilements) , the Lord Buddha clarifies how to realize direct knowledge (abhiññā sacchikaraṇiyesu dhammesu). According to the teaching, one should give up strong desire for six cases (the eye, the ear, the nose, the tongue, the body and the mind), which lead to evil deeds, and gives up these evil deeds and proceed to protect the mind by renunciation and the mind realizes direct knowledge. This process goes on for forms, consciousness, contact, feelings, perception, volition (exercise of will), craving, four elements and five aggregates. This sutta expresses the procedure to purify one’s mind.
The above teachings of the Lord Buddha are the general instructions regarding vipassanā meditation and more detailed instructions and guideline will be presented in the coming sections.
3.1.2 Examination of Practical Process of Meditation System
The Vipassanā Meditation Practice is a long ongoing process and it needs to adjust between the nature of mind, body, environment, meditation master, discipline, and discourses of the meditation master.
In Anupada Sutta: One by One As They Occurred, MN111 . The Lord Buddha defined the development of wisdom stage by stage attained by Ven. Sāriputta. This sutta was preached by the Lord Buddha at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
It was explained that, in the first jhāna, Venerable Sāriputta, devoted to the thought and maintained thought, absorption, pleasure, and kept single mind and observed as these appeared and disappeared.
In the second jhāna, Venerable Sāriputta got individual (personal) confidence, of thought, pleasure, energy, and calmness.
In the third jhāna, Venerable Sāriputta endured equanimity (calmness). In the fourth jhāna, the venerable had neither-pain-nor-pleasure and purity of mindfulness. Later the venerable observed “space is infinite”, then aware “consciousness is infinite”, furthermore, the venerable observed “there is nothing”, and moreover, the venerable received the base of neither-perception-nor-non-perception. At last Venerable Sāriputta achieved fully completed the base of neither-perception-nor-perception and got to cessation of perception and feeling.
In Vicchinnaṅga Sutta (The Limbs) the Lord Buddha preaches facts for physical efforts. The first is one should believe in the Dhamma of the Lord Buddha, which can lead to enlightenment that can help to avoid all the sufferings. The second is that one should be healthy enough, and can stand for hot or cold; the third fact is the one can work hard for the achievement of magga, the fourth is the one who has the mind to do right activities, and the fifth is to work hard to realize the rising and the passing away of things. This sutta is very important for the meditator who needs to have faith in the Dhamma of the Tathāgata, and healthy enough to dedicate to the practice of the vipassanā meditation, with the genuine idea to struggle for the observation of the natural truth; paramattha. This means that if a person is very old and weak, it is not likely to achieve the Dhamma up to the high level. It is suitable for a person who is at the medium age and with good health and right mind should try hard to attain magga.
Furthermore, the Lord Buddha identified four qualities for an individual to get closed to Nibbāna. This is Aparihāni Sutta (Incapable of falling away).
One should be excellent in virtue by following right training of the Blessed one, regularly. One should take care to control the entrances of sense faculties (eye, ear, nose, tongue, body and mind) not to be disturbed by evil deeds and evil feelings. One should have moderate in eating. One should determine that eating of food is not for personal pleasure, but to balance the four elements of the body and to be with Dhamma for a longer time as much as possible. The last fact is to be alert while sleeping. Then the Blessed one confirms that this is the person who can fulfill these above requirements can get closed to the enlightenment state, without failure.
In Vipassanā Meditation process, the essential for the process is to support each other in the effective ways and means. This is mentioned in the discourse of the Lord Buddha namely Anuggahita Sutta (Helped On).
Thus, for the freedom of mind, and the improvement (freedom) of insight, one should be supported by Sīla, knowledge, Dhamma discussion, tranquility (Samatha), and insight meditation. This process will assist for the development and fruition of vipassanā knowledge will progress faster.
2.1.3 Examination To Higher Dhamma Level of Encouragement for Improvement in Pāli Scriptures
When one practices meditation, the individual is excited due to having a chance to practice meditation and eagerness to achieve high level of Dhamma easily and quickly. Thus the meditator should realize a few points that he or she has to take care according to the discourses of the Lord Buddha.
Further more there is one important sutta which the meditators have to realize whether their wisdom is in progress or in fixed stage. Uddesa-vibhanga Sutta: The Exposition of a Summary (MN138) explains that one's consciousness neither externally scattered & diffused, nor internally positioned, he would from lack of clinging/sustenance be unagitated. When — his consciousness neither externally scattered & diffused, nor internally positioned — from lack of clinging/sustenance he would be unagitated, there is no seed for the conditions of future birth, aging, death, or stress. This sutta means that while meditating if one's mind is attracted by environment, or cannot observe three characteristics, or attached to one's self, this person cannot attain magga.
In the sutta, siti (The cooled) , the Lord Buddha expresses the way how one can reach to the calm and cool state of mind, (ů Nibbāna) while practicing Vipassanā Meditation. The first is one has to examine one’s mind when it needs to be checked. The second is to make use of the mind when it is needed. The third is to make the mind pleased when it is needed. The fourth is to take notice of the mind when it is needed. The fifth and the sixth are to bow on the Dhamma of Nibbāna and have the delighted mind in Nibbāna. This sutta suggests that one should comprehend the status of one’s mind, such as whether to cheer, control, make a pleasure, and to ignore. But the most important point is to keep your mind incline to noble Dhamma and desire to enjoy in bliss of Nibbāna.
There is a sutta which reminds what the meditators has to achieve as higher knowledge. These are mentioned in Abhiññā Sutta (Higher Knowledge).
The first point is one need to understand fives aggregates of Khandā, and then give up a vijjā (Ignorance) and moha (craving), then accumulate calm (passaddhi) and insight (vipassanā) and then realize knowledge (paññā ñāṇa) and release (Nibbāna mutti). This is the brief encouragement of the Lord Buddha for the rapid progress of the higher Dhamma.
The Exalted One preaches the concise essence on the strength of five states of affairs. First in the four factors of a stream winner (faith in the Buddha, Dhamma, Saṅgha, and keeping the Five Precepts) SN55.1 , the strength is Saddhā (faith). Second in the four right efforts (to struggle the evil deeds, that not have done are not to practice the evil deeds that have done are not to continue the good deeds that not yet done are tried to increase the good deeds that have done are maintained to continue) SN49.1 , the power is the energy (viriya). The third, in the four foundations of mindfulness, (body, mind, feeling, mind-object) the strength is sati. The fourth is in four jhāna, samādhi is in power. The last one is in the Four Noble Truths; Wisdom (insight) is the most powerful one. These facts are all preached by the Lord Buddha in the Sutta Datthabba Sutta (Where to seen) AN5.15.
Again in Uparisā Sutta (Proximate Cause) SN12.23 the Lord Buddha expresses the nearness causes from ignorance to the destruction of the taints (stain). These causes occur like the rain drops fall into the valley of the mountain to the stream, river and to the ocean in force through the path. These are in sequence, ignorance, volitional formation (exercise of will of form), consciousness (sense of right or wrong), name-and-form, the six sense bases, contact, feeling, craving (strong desire), clinging (be firmly attached), existence (be present), birth, suffering, faith, gladness, rapture (a feeling of extreme pleasure), tranquility (calm, quiet, serene), happiness, concentration, the knowledge and vision of things as they really are revulsion (extremely unpleasant), dispassion (not strong sexual feeling), liberation (set free), the knowledge of destruction (ruin), and the destruction of the taints. This process is how one receives attachment and gets to free from suffering.
Moreover, the Exalted One mentions the type or nature of the person who can attain the Dhamma, in Anuruddha Sutta.
In this sutta, a person who is contented, less requirements, is not enjoying in among people but has desire to be alone, has the habit of regular contemplation, good concentration, wise, be accurate and a stable mind is sure to demolish the Birth, and attain the Dhamma.
These are a few suttas that the researcher has found out for the encouragement of the meditators regarding their faster, easier and convenient progress in their achievement of the higher Dhamma level.
3.1.4 Dhamma Level Achievement of Factors Affecting
There are many factors that will support the achievement of Dhamma rapidly and easily. These points should be pondered by the meditators and make attempt to fulfill them if there are weakness during their practical.
The Bodhipakkhiya Dhamma (Supreme knowledge belonging to Enlightenment) of the fulfillment thirty seven states; is as follow,
1. The Four Foundations of Mindfulness (Satipaṭṭhāna)
2. The Four Right Attempts (Sammappadhāna)
3. The Four Ways to Power (Iddhipāda)
4. The Five Faculties (Indriya)
5. The Five Powers (Bala)
6. The Seven Enlightenment Factors (Bojjhaṅga)
7. The Noble Eightfold Path
The above thirty seven states are the crucial factors that the meditator has to practice on it in everyday life.
3.1.5 Vipassanā Ñāṇa (The Knowledge of Insight)
Vipassanā Ñāṇa (The Knowledge of Insight) is one of the factors that an individual meditator has to encounter and has experience to one’s mind, body and status of mind, throughout one’s ongoing process in the meditation practice. There are sixteen stages of Insight in details.
1. Nāma Rūpa Pariccheda Ñāṇa
2. Paccaya Pariggaha Ñāṇa
3. Sammasana Ñāṇa
4. Udayabbaya Ñāṇa
5. Bhaṅga Ñāṇa
6. Bhaya Ñāṇa
7. Ādinava Ñāṇa
8. Nibbidā Ñāṇa
9. Muñccitukamyatā Ñāṇa
10. Paṭsankhā Ñāṇa
11. Saṅkhārupekkhā Ñāṇa
12. Anuloma Ñāṇa
13. Gotrabhū Ñāṇa
14. Magga Ñāṇa
15. Phala Ñāṇa
16. Paccavekkhaṇa Ñāṇa
These are the sixteen stages of knowledge that the meditator has to realize. But these stages should not be studied by the meditator before entering the meditation practice.
3.1The Figure Is Belong To Vipassanā Meditation Procedure in Tipitaka
3.2 The Analyzing of Paticcasamuppâda Teaching by Mogok sayadaw
Mogok Sayadaw follows in the footsteps of Ledi Sayadaw, a prolific and widely respected Dhamma master who taught in Burma (Myanmar) at the turn of the century. Ledi Sayadaw had increased understanding of the Law of Dependent Origination among Burmese Buddhists and Mogok Sayadaw revived and emphasized its importance in his teaching. After the Ledi Sayadaw, it was the Mogok Sayadaw who tried to revive not only Paticcasamuppada, but also emphasized the essentiality and significance of the Doctrine which is fundamental in the elimination of Ditthis. It was he who showed with a more comprehensible and convenient style how this Paticcasamuppada made its revolution and how its links can be broken by the help of a diagram which as devised and introduced by him.
This Doctrine of Paticcasamuppada, Causal Genesis or Cycle of Rebirth, Principle as it is known in English language, was expounded by the Buddha to free the ordinary world ling from the shackles of wrong views and attain its eventual freedom from falling into Apayagati (woeful abode). It is the Doctrine which minutely shows to wit: when this exists that comes to be, with the arising of this, that arises, when this does not exist, that does not come to be. This statement can be shown in modern form:
A exist: B comes to be
A arising: B arises
A ceasing: B does not come to be
It shows the endless occurrence of related events according to the Law of Dependent Origination. The Doctrine itself is composite watertight and is above all other controversies, criticisms and disputes.
According to mahānidāna sutta mention that Paṭṭccasamuppāda is Pali language, a combination of three words, i.e.,
Paticca means "because of" and "dependent upon". Sam means well, Uppada means arising of effect through cause, so de pendent on cause there arises effect, hence it is known in English as Law of Dependent Origination or Cycle of Rebirth. In the Law of Dependent Origination there are twelve links which show the process of arising of a sentient being from one phenomenon to another in an endless chain of Saṁsāra.
The twelve links are as follows:
1. Dependent on Avijja (ignorance) there arises Sankhara (volitional activities)
2. Dependent on Sankhara there arises Vinnana (consciousness).
3. Dependent on Vinnana there arises Nama-rupa (mind and matter).
4. Dependent on Nama-rupa there arises Salayatana (sixfold senses bases).
5. Dependent on Salayatana there arises Phassa (contact).
6. Dependent on Phassa there arises Vedana (feeling).
7. Dependent on Vedana there arises Tanha (craving).
8. Dependent on Tanha there arises Upadana (grasping, clinging or attachment).
9. Dependent on Upadana there arises Bhava (becoming).
10. Dependent on Bhava there arises Jati (birth).
11. Dependent on Jati there arises 12. Jara-Marana,- Marana, Soka, Parideva,
Dukkha, Somanassa, Upayasa (old age, death, sorrow, lamentation, pain, grief and despair).
The Buddha taught Paticcasamuppada in accordance with Khandhas after observing the vanishing or disappearing of the same giving rise to another or in other words to the Law of causal Continuum with subsequent passing away or dissolution .
A. Right in the middle are Avijja and Tanha which are called the roots.
B. There are twofold Saccās - Samudaya and Dukkha. As this is the Vatta Desana the other two Saccās i.e., Magga and Niradha are shrouded in Ignorance (Avijja).
C. There are four sections –
(i) Past Causal continuum,
(ii) Present Causal Resultant,
(iii) Present Causal Continuum,
(iv) Future Causal Resultant.
D. There are twenty factors:
(i) Past causal Factors i.e., Avijja, Sankhara, Tanha, Upadana and Bhava.
(ii) Present Resultant Factors, i.e., Vinnana, Nama-rupa, Salayatana, Phassa and Vedana.
(iii) Present Causal Factors, i.e., Tanha, Upadana, Phava, Avijja and Sankhara.
(iv) Future Causal Resultant, i.e., Vinnanam, Nama-rupa, Salayatana, Phassa and Vedana.
E. There are twelve links i.e., Avijja, Sankhara, Vinnana, Nama -rupa, Salayatana,
Phassa, Vedana, Tanha, Upadana, Bhava, Jati and Jara, Marana.
F. Three periods - Past, Present, future.
G. Three Vattas - Kelisa Vatta, Kamma Vatta, Vipa Vatta.
H. There are three connections: -
(i) Past Cause and present Resultant,
(ii) Present Cause and Future Resultant and
(iii) Present Cause and Future Resultant.
The following diagram shows the relationship of dependence between three successive live
PAST • 1 Ignorance (avijjā)
• 2 Karma-formations (sankhārā) Karma-Process (kammabhava)
5 causes: 1,2,8,9,10
PRESENT • 3 Consciousness (viññāna)
• 4 Mind & Matter (nāma-rūpa)
• 5 Six Bases (āyatana)
• 6 Impression (phassa)
• 7 Feeling (vedanā) Rebirth-Process (upapattibhava)
5 results: 3-7
• 8 Craving (tanhā)
• 10 Process of Becoming (bhava) Karma-Process (kammabhava)
5 causes: 1,2,8,9,10
FUTURE • 11 Rebirth (jāti)
• 12 Old Age and Death (jarā-marana) Rebirth-Process (upapattibhava)
5 results: 3-7
The diagram may be referred to in going through this chapter.
Before taking up the study of the following exposition, it is suggested that the reader first goes thoroughly through the article on the 24 conditions (s. paccaya). For a thorough understanding of the paticcasamuppāda he should know the main modes of conditioning, as decisive support, co-nascence, pre-nascence, etc.
(A) It is important for the Yogi to know for certain that the real culprits who cause and generate the revolution of the endless process of recurring death of sentient being existence after existence all along the Samsara are none other than Avijja; and Tanha.
With reference to the Diagram, the reader will find right in the middle Avijja and Tanha Avijja, Ignorance, is nescience as to the four Noble Truths. Tanha is craving for anything pleasant that it comes across, hence it behoves the reader or Yogi to bear in mind that the beginning of paticcasamuppada is Avijja and Tanha.
Whenever Khandha comes into being it is followed by old age and death. The culprit who responsible for the building of Khandha must be found out. Now it will be obvious to the Yogi that the real culprits who build Khandhas are Avijja and Tanha. Therefore the root cause must be eradicated in order that no effect will arise.
It is also necessary to find out what the doings of Avijja and Tanhā are. As has already been mentioned, Avijja is the nescience of the Four Noble Truths. Tanhā is craving for anything pleasant that it comes across. Nay, Avijja; does more than that, for it causes and conditions Sankhara to arise and Tanha. Causes and conditions Upadana to arise. Again Sankhara causes and conditions the Present Resultant Continuum, i.e., Vinnana, Namarupa, Salayatana, Phassa and Vedana, or in other words Pancakkhandha (five aggregates or components).
(B) Past Causes (Atãta Hetu): avijjā, saņkhāra, taņhā, upādāna, kamma-bhava.
When we look at the past period, we see only avijjā and saņkhāra to be taken as the past causes. But avijjā; is kilesa-vaţţa dhamma; so also are taņhā and upādāna. Since these vaţţa-dhammas occur together in the same citta, taņhā and upādāna must also be included in the past causes.
Again saņkhāra is a kamma-vaţţa-dhamma, and so also is kammabhava. Thus when saņkhāra is taken into account, kamma-bhava is also implicitly accounted for. So we have five dhammas viz., avijjā, saņkhāra, taņhā, upādāna and kamma-bhava – as the past causes.
(C) Present Effects (Vaţţamana Phala): viññāņa, nāma-rūpa, salāyatana, phassa, vedanā.
Viññāņa, nāma-rūpa, salāyatana, phassa and vedanā in the present period are the present effects of the past causes. Again in the present period, taņhā, upādāna and kamma-bhava can act as the present causes for future rebirth. As reasoned above, when taņhā and upādāna are taken into account, avijjā is also implicitly accounted for. Furthermore, saņkhāra must also be grouped together with kamma-bhava. So we get taņhā, upādāna; kamma-bhava, avijjā and saņkhāra as the present causes which will condition the rebirth-process in the subsequent life.
When further scrutinized it will be seen that from Section II or the Present Resultant Continuum there arises the Present Causal Continuum which may be termed as SectionIII. This Section consists of Tanha., Upadana, Bhava, Avijja and Sankhara. When these are classified by Sacca, they fall into Samudaya Sacca.
(D) Present Causes (Vaţţamana Hetu): taņhā, upādāna, kamma-bhava, avijjā, saņkhāra
Again from Section III there emanates the Future Resultant Continuum consisting of Vinnana, Namarupa, Salayatana, Phassa and Vedana, which when classified fall into Dukkha Sacca.
(E) Future Effects (Anāgata Phala): viññāņa, nāma-rūpa, salāyatana, phassa, vedanā.
In the future period, only jāti and jarā-maraņa are present. They represent becoming, decay and death, respectively. The question arises here as to which entities come into being, decay and die. The answer is: ‘Viññāņa, nāma-rūpa, salāyatana, phassa and vedanā come into being, decay and die’. The arising, the existing and the dissolving phenomena of these entities are taken as jāti, jarā and maraņa, respectively. So we get viññāņa, nāmarūpa, salāyatana, phassa and vedanā as the future effects. Thus it is stated in Visuddhi Magga (Path of Purification) that: “Five causes were there in the past; Five fruits we find in present life; Five causes do we now produce; Five fruits we reap in future life.” We should note that, although Paţiccasamuppāda states one cause for one effect and the effect becomes the cause to give rise to another effect, actually many causes take part at the same time to give rise to many effects in real life. The twenty modes discussed above may be illustrated to show the relationship of dependence between three successive lives.
It is obvious now that from the Past Causal Continuum there arises Present Resultant Continuum and from the Present Resultant Continuum again emanates the Future Causal Continuum and from the Future Causal Continuum emanates Future Resultant Continuum, and the Future Resultant again becomes the Past Causal Continuum which gives rise to the Present, the Present to the Future and Future to the Past and so on. Thus the chain of Paticcasamuppada or the Samsara or the process of arising and passing away of phenomena from moment to moment is making its usual cyclic revolution ad infinitum.
By way of Sacca, there arises the recurring process of Samudaya which gives rise to Dukkha, and Dukkha on the other hand, gives rise to Samudaya and so on. In the same way the Past becomes the Present, the Present becomes the Future, the Future becomes the Past and the Past becomes the Present and sort on in endless cyclic order.
Because of Ignorance one does all sorts of wholesome or unwholesome deeds for which he gains nothing but Pancakkhandha (five aggregates or components) which is Dukkha Sacca pure and simple. Again led by Avijja and goaded by Tanha the ordinary wordling commits all sorts of acts for his own material gains or for the benefit of his family which will undoubtedly lead him to Apaya Bhumi. Nay, he also does meritorious acts which may lead him to a higher plane of existence.
To illustrate the daily life. "A" sees; he feels desirous; he is overwhelmed with the desire to own; and eventually he tries to obtain. No doubt he obtains and what he obtains is Jati (according to Paticcasamuppada). When Jati is obtained, it is again dominated and influenced by Avijja; and Tanha. Thus Section I connects Section II which connects Section III. From Section III there again arises Section IV. In this way, the cyclic order of Paticcasamuppada goes on endlessly forever. It revolves one full fresh circle after the old one and so on the endless process goes on ad infinitum. All of us had been within this causal nexus without ever having the slightest chance of seeing the way out. Had we done this we would not have been as we are now.
Reference to the Diagram is invited. Readers are asked to see for themselves in what Section they are at the present. The answer invariably will be that they are in the Section II where Vinnana, Namarupa, Salayatana, Phassa, Vedana can be seen, which, when classified, fall into Five Aggregates (Pancakkhandha), and again into Dukkha Sacca.
Dependent on the Past Causal Continuum, i.e. Avijja, Sankhara, Tanha., Upadana and Bhava, there arises Pancakkhandha (Present Resultant Continuum). Therefore Section I II is Samudaya Sacca; while Section II is Dukkha Sacca, and as such there is only the process of Samudaya and Dukkha while Magga and Nirodha Saccas are hidden from the view and these two Lokuttara Saccas are non prevalent and absent from us as we do not try or care to approach any reliable teachers who can lead us to the right path (Ariya Sacca).
Now it is urged to the readers that the decision should be made to attain the two Lokkutara Saccas and embrace the same in our bosom at a time when Sacca sermons were expounded by the late Mogok Sayadaw. It is also behooved that Magga and Nirodha Saccas should be apprehended by the practice of magga Brahma Cariya, practice of Vipassana Meditation so that the spokes, Wheel Rod, Rim, Axis and Hub of Paticcasamuppada can be broken.
The late Thera Mogok Sayadaw after careful observation of Khandhas drew this diagram as per attached. As such, the Yogi will be able to comprehend the Paticcasamuppada is nothing, but his own Khandhas and the Khnadhas are nothing, but the process of arising and passing away: and the process of arising and passing away is nothing but Dukkha Sacca. This is what khandhas intrinsically are, and which must be comprehended and cognized by insight knowledge. Only by comprehension and cognition of it, will the Sassata, Uccheda and Sakkaya Ditthi be eliminated. Therefore the Yogis are urged to try and comprehend what the Khandhas show, reveal, signify and indicate.
Below is the English rendering of Mogok Sayadawa's own verse:
Pivoted on Avijja and Tanha there arise nama-rupa, because of Upadana and Bhava, just like the seed from the tree and the tree from the seed, the same causal continuum goes on ad infinitum. Because of nama-rupa there arises Kamma, the true fact of this Causal Continuum may be understood and appreciated with wisdom that is not the work of the Creator-God or Great Brahma.
Another short verse:
Two in the Root, two in the sacca;
Four are the group; Links numbering twelve well.
Threefold round and same in number connections three periods, consisting twelve factors.
3.2.1 Paṭccasamuppàda as the Means to the Practice of Meditation Method by Mahānidāna sutta.
Mahànidàna Sutta, the Great Discourse on Causation, is found in the Dãgha Nikàya, the Collection of Long Discourses. The entire sutta is dedicated to an explanation and analysis of dependent arising (pañiccasamuppàda). There are many different versions of dependent arising found in the suttas, so it is useful to ask ourselves what this one in particular is concerned with; what aspect of dependent arising is being presented here? This sutta is concerned primarily with the relationship between consciousness and (nàma-rupa), and this relationship may be regarded as the heart of dependent arising.
The Buddha opens by rejecting Ānanda’s optimistic claim of having understood the profundity of dependent arising and says: “This dependent arising is profound, and it appears profound, and it’s because they do not understand or penetrate this dhamma that this generation is tangled up like a ball of twine, afflicted as with an inflammation and matted like reeds and grasses, unable to go beyond saṁsāra with its misery, unhappy destinies, and states of woe.” So the sutta is concerned in particular with the depth and profundity of dependent arising and its relationship to our entanglement within saṁsāra.
Because of ignorance (avijja) of the Four Noble Truths, volitional actions (sahkhāra) good or bad, indeed, word and thought, were done by beings in the past existences. Because of these actions, they become in the present existence human beings, Devas and Brahmas (with Consciousness, vinnana, mind and Body, namarupa, six sense-bases, salayatana, contact of sense-organs with sense-objects, phassa, sensation or feeling, vedana). And there, beings take pleasure in, long for, crave for things or for existence itself (tanha); they cling to them (upadana). Because of this craving and clinging, they perform good or bad volitional actions again in their present existence (kamma bhava). Because of these actions they again will be reborn in the next existence (jati), will undergo old age and death (jara-marana), thus suffering the whole gamut of dukkha. In this sequence, past present and future existences are linked together by this doctrine, showing how the round of existences goes on and how through severing the cyclic chain; the round of existences can be escaped from.
It can be seen that the above sequence is different from the sequence given in this Mahanidana Sutta of Digha Nikaya. The sequence here starts with the question what the cause of ageing (i.e., old age) and death is, (since it is a fact that there is in the world ageing and death). And so it goes on as given in the Sutta, up to the mutual cause and effect, mutual conditioning of namarupa and vinnana, with phassa arising because of namarupa. It can be seen that the two sequences are different. The first sequence is the better known form of the Doctrine of Dependent Origination.
Vipassana bhāvana is the contemplation, the meditation to gain insight into the true nature of mental and physical phenomena (nāma and rupa). The fist difficulty a practitioner (a yogi) of vipassanā meets with is the inability to gain this insight into mental and physical phenomena. This inability is due to the abiding belief in individual entity, belief that there in reality is "a human being", "a man" or "a woman", belief that this individual entity goes on after death to the next existence. It is hard to discard this kind of ingrained belief.
To discard this kind of belief, one has to arrive at the conviction that what is called "a human being" is just a complex of mental and physical phenomena, Nāmarupa, and that these phenomena arise only because of certain causes. Without these causes, these phenomena will not arise, will not occur. This insight as to the true causes of mental and physical phenomena can be gained through the Doctrine of Dependent Origination. To speak in terms of stages of insight in Insight Meditation, the insight into the separate natures of mental phenomena (nama and of physical phenomena (rupa), called Namarupa Pariccheda Nana, and the insight into the causes of the arising, the appearance of mental and physical phenomena, called Paccayapariggaha are the two most important insights in the Doctrine of Dependent Origination. Of course these two insights only do not constitute the whole of the Doctrine of Dependent Origination. All the stages of insight in vipassanā bhavana, right up to Magga Insight and Phala Insight, are implied in and are part of the Doctrine of Dependent Origination.
That is why it is said in the Maha Hatthipadopama Sutta of Mula Pannasa, Majjhima Nikaya that "Insight into the principles of Paticcasamuppāda means Insight into Nibbāna, and Insight into Nibbāna implies Insight into the principles of Paticcasamuppada."
3.2.2 Ignorance of the Origin of Suffering
People do not know that craving is the origin (samudaya) of suffering. On the contrary they believe that it is attachment that makes them happy, that without attachment life would be dreary. So they ceaselessly seek pleasant sense-objects, food, clothing, companion and so forth. In the absence of these objects of attachment they usually feel ill at ease and find life monotonous.
For common people life without attachment would be indeed wholly devoid of pleasure. It is tanha that hides the unpleasantness of life and makes it pleasant. But for the Arahat who has done away with tanha, it is impossible to enjoy life. He is always bent on Nibbanā, the cessation of conditioned suffering.
Tanhā cannot exert much pressure even on the yogis (mediators) when they become absorbed in the practice of vipassana . So some yogis do not enjoy life as much as they did before. On their return from meditation retreat they get bored at home and feel ill at ease in the company of their families. To other people the yogi may appear to be conceited but in fact his behavior is a sign of loss of interest in the workaday world. But if he cannot as yet overcome the sensual desire, his boredom is temporary and he usually gets readjusted to his home life in due course. His family need not worry over his mood or behavior for it is not easy for a man to become thoroughly sick of his home life. So the yogi should examine himself and see how much he is really disenchanted with life. If his desire for pleasure lingers, he must consider himself still in the grip of tanha.
Without tanha we would feel discomfited. In conjunction with avijja ,tanha makes us blind to dukkha and creates the illusion of sukha. So we frantically seek sources of pleasure. Consider, for example, men's fondness for movies and dramatic performances. These entertainments cost money, time and money but tanha makes them irresistible although to the person who has no craving for them they are sources of suffering.
Like the smoker and the betel-chewer people seek to gratify their craving and this tanha. inspired effort is the mainspring of rebirth that leads to old age, sickness and death.
Suffering and desire as its cause are evident in everyday life but it is hard to see these truths. For they are profound and one can realize them not through reflection but only through the practice of vipassana.
3.2.3 Life –Cycle and Three Time Dimensions
The doctrine of Paticcasamuppada describes twelve causes and effects viz., (1) ignorance (2) kamma formations, (3) consciousness, (4) mind and body, (6) six senses, (6) sense-contact, (7) feeling, (8) craving, (9) clinging, (10) becoming (bhava), (11) birth (Jati), (12) old age and death.
According to the doctrine, ignorance and craving are the two main sources of suffering. There are two life-cycles, the anterior life-cycle and the posterior life cycle. The anterior life-cycle begins with ignorance as its main source and ends with feeling, while the posterior life cycle begins with craving and ends with death. In the former life cycle ignorance (avijja) and kamma formations (sankhara) in the past life leads to rebirth while in the latter life cycle craving (tanha) and clinging (upadana) cause rebirth in future. The two life-cycles show how a man's lifetimes are linked with one another through cause and effect.
Again if the doctrine of dependent origination is to be described on time-scale, avijja and sankhara are two links in the past life, the links from vinnana to kammabhava concern the present life while birth, old age and death are the links that future has in store for us. Thus the doctrine refers to three time dimensions.
3.3.4 Five Causes in The Past
The doctrine describes the past cause only in terms of avijja and sankhara but in point of fact avijja is invariably followed by tanha and upadana and sankhara too always lead to kammabhava. So Patisambhidamagga comments on the doctrine as follows."Avijja is ignorance that dominates us while doing a kammic deed. Sankhara means collection and exertion of effort. Tanha is the craving for the results of an action in the present life and hereafter. Upadana is obsession with action and its result. Kammabhava is volition. These five factors in the past constitute the cause of present rebirth." (SN:IV, 293; MN:1, 62).
Thus, the reseacher review that we have to consider all these five links viz., avijja, tanha, upadanu, sankhara and kamma bhava if we are to describe the past cause fully. Of these avijja, tanha and upadana are labelled kilesavatta (cycle or round of defilements). Sankhara and kammabhava are called kammavatta (cycle of actions). The commentary makes a distinction between sankhara and kammabhava, describing the prior effort, planning, etc., preparatory to an act as sankhara and the volition at the moment of doing the act as kammabhava. Thus seeking money, buying things, etc., prior to an act of dana comprise sankhara while the state of consciousness at the time of offering is kammabhava. Preliminary activities leading to an act of murder are sankhara while cetana or volition at the time of killing is kammabhava.
3.3.5 Present Cause Due To Past Causes
Thus owing to the rounds of defilements and kamma comprising the five causes in the past, there arises rebirth consciousness together with mind-body, six bases impressions and feeling. These five effects are collectively called vipaka vatta (round of effects). Because of their ignorance, common people have the illusion of pleasantness about every sense-object and mind-object. They develop craving, thereby starting again the vicious cycle of causes and effects that represent their rounds of suffering.
Consciousness, the six sense-bases, etc., arise as the kammic result of past kammas It is a matter of cause.And effect relationship just like all other phenomena. This leaves no room for ego, God or Prime Mover. The only difference is the moral law governing this relationship the nature of feeling, whether pleasant or unpleasant, being dependent on the good or bad sankhara in the past. In reality there is neither person who has pleasant or unpleasant feeling nor any being who causes him to have such an experience. Life is only the continuum of consciousness, impression, etc., as conditioned by five factors, viz., ignorance, craving, etc.
3.3.6 Removing the Present Causes
As I understand that every good or evil act means the complete conjunction of these five present causes and occasions for such a conjunction in a single life time may number by thousands. Under certain circumstances these causes may lead to rebirth after death or two or three rebirths successively. Every existence is bound up with old age, grief, death, etc. and if we wish to avoid these sufferings, we will have to remove the present causes.
To this end we should note all physical phenomena, "seeing", "hearing" etc., at the moment of their arising. With the development of concentration, we note their instant passing away and become aware of their impermanence, unsatisfactoriness and unreliability. This awareness helps us to overcome ignorance and illusion that fuel craving, attachment and kammic effort: We thus keep the five present causes inoperative and inactive, thereby forestalling rebirth and consequence suffering.
This method of removing the causes is labeled tadangapahana - overcoming some defilement through contemplation. By this method the Yogi attains tadanganibbuti Partial extinction of defilements through contemplation. Later on their arises the insight on the Ariyan path which means the extinction of all sankhara and the realization of Nibbana (samucchedapahana) .
The defilements and kammas are then done away with once and forever. The yogis who attain Sotapatti stage overcome the defilements and kammas that lead to the lower worlds, and those that may cause good rebirth for more than seven life times, the yogis at sakadagami stage overcome those that may cause more than two rebirths while yogis at the anagami stage remove those that lead to rebirth in sensual worlds. Finally the yogi who attains arahatta stage eradicates the remaining defilements and kamma.
3.3 An Examination of His Theory with the Tipitaka
The method employed and taught by the Sayadaw is compatible with the Satipatthana in the strict sense and various Suttas, Samyutta and Anguttara Nikayas and Ariya Sacca. Did he not only teach but also explicate, modify, correct and reform the deep rooted wrong concepts and ideas since the forebears.
For instance, in Satipatthana Sutta in spite of the fact in almost all the chapters including Sacca Pabba there is the central core of Vipassana; i.e., "Samudaya Dhamma Nupassiva Viharati, Vaya Dhamma Nupassiva Viharati, Samudaya Vayadhamma Nupassiva Viharti," which means the Yogi must dwell upon meditating on the arising and passing away of the phenomenon. This is the Vipassana itself without it simply cannot by Vipassana, and is the most important and essential part and essence of Vipassana. It may be said that this part of Satipatthana is almost overlooked and deplorably neglected in almost all the centers.
Anāpāna is quite popular and best-known method as even a child knows it and next follows the second method, i.e., Iriyapatha. There are yet many Buddhists who cannot differentiate Samatha from Vipassana.
When awareness, mindfulness or nothing is employed in either Anapana or Iriyapatha it is still Samatha and not Vipassana until and unless contemplation (Samudaya Vaya Dhammanupassiva) on arising and passing away is employed or in other words the Yogi is said to be observing and contemplating Anupassana. It is only when he tries to see with wisdom the nature of arising and passing away of Khandhas every second and every minute that he is really practicing Vipassanā meditation.
3.3.1 Description of Concentration –Taking In Meditation Subject with Ānāpānassati Sutta
There are two kinds of meditation: Samantha and Vipassanā. Samatha is the development of concentration, and Vipassanā is the development of wisdom. Samatha is a very important foundation for Vipassanā. In the Khandha Saṃyutta and Sacca Saṃyutta, the Buddha says:
Samādhiṃ, bhikkhave, bhāvetha,Samāhito, bhikkhave, bhikkhu yatābhutaṃ pajānāti Bhikkhus, cultivate concentration. With concentration, bhikkhus, a bhikkhu understands things as they really are.
This is why beginners are greatly encouraged to practice first Samatha, so as to develop deep and powerful concentration. Then can they practice Vipassanā, to see the true nature of things. There is forty Samatha meditation subjects, but we usually teach beginner ānāpānassati (mindfulness-of-breathing), because most yogis succeed with that method. In the Saṃyutta Nikāya the Buddha praises ānāpānassati:
Bhikkhu, this concentration through mindfulness of breathing, when developed and practiced much, is both peaceful and sublime. It is an unadulterated blissful abiding, and it banishes and stills evil and unwholesome thoughts as soon as they arise.
The Visuddhimagga says also:
Mindfulness-of-breathing as a meditation subject is foremost among the various meditation subjects of all Buddhas, [some] Pacceka Buddhas, and [some] Buddhas' disciples as a basis for attaining distinction and abiding in bliss here and now.
So you should have strong faith in this mediation subject, and practice it with great respect. Now we should like to give you some basic steps on how to practice ānāpānassati.
If you really want to succeed in ānāpānassati, you have to put aside all other objects. Some yogis want to develop concentration, yet cannot give up their attachment for many worldly things. As a result, their mind becomes restless, always wandering between the breath and worldly objects. Even though they try hard to calm mind, they fail: only because they are unable to give up their attachment for other objects. Such attachment is a great obstacle to one's progress in meditation. So it is very important that you make a strong resolution to stop all other thoughts while you are meditating.
One important thing is that you be aware of only the breath at the touching point you have chosen, that you do not follow the breath into or out of your body. If you follow the breath in and out, you will not be able to perfect your concentration.
Sometimes a yogi may find it difficult to perceive the breath. This is not because he is no longer breathing: it is because the breath is subtle, and he is not yet familiar with it. Hence, he should just keep his mind on the touching point with a cool and alert mind. When it becomes difficult for him to perceive his breath, he needs do mo more than know that he is still breathing. Then, with patience and mindfulness, he will gradually be able to know the subtle breath. If he tries again and again, he will get used to concentrating on it. That will be very helpful for him to develop deep concentration.
While trying to become familiar with the breath, you should follow the middle way: you should put forth just the right amount of effort. Do not put forth too much effort, because you may then have trouble such as tension, headache and strain of the eyes. Then again, do not put forth too little effort either, because you may then get lost in daydreams or fall asleep. So it is good to make sure that your effort is just sufficient for you always to know the breath.
When you can concentrate continuously on the breath for more than 30 minutes, your concentration may be said to be quite good. Now you should try to concentrate on the whole breathe from beginning to end. At one point, you concentrate on the in-breath from its very beginning to its very end. Then, from the same one point, you concentrate on the out-breath, from its very beginning to its very end. This way, there is no gap, the mind cannot escape and go wandering, and your concentration will become deeper and deeper. You will find that your breath is sometimes long and sometimes short. Long and short here means the duration, not the distance. When your breathing is slow, your breath is long; when your breath is quick, your breath is short. You should let it be as it is: you should not make it long or short on purpose. You should just know the whole breath, regardless of whether it is long or short.
If you persevere in practicing this way, your concentration will gradually become stable. When you can concentrate on the breath continuously for more than one hour in every sitting, for more than three days in a row, you may find that your breath soon becomes a nimitta, a sign of concentration.
3.3.2 Meditation on the Four Station of Mindfulness with Mahāsatipaṭṭhāna sutta
The practice of the four-fold satipaṭṭhāna, the establishing of awareness, was highly praised by the Buddha in the suttas. Mentioning its importance in the Mahāsatipaṭṭhāna Sutta, the Buddha called it ekāyano maggo - the only way for the purification of beings, for overcoming sorrow, for extinguishing suffering, for walking on the path of truth and for realising nibbāna (liberation).
This sutta was preached by the Lord Buddha at t market town, Kammāsadhamma in Kuru. In this sutta the Lord Buddha directs the ways to overcome sorrow and distress, disappearance of pain and sadness and for gaining of right path to the realization of Nibbāna.
According to this sutta, the basic technique for the meditation is started with the Four Foundation by the mindfulness.
The Four Foundations of Mindfulness includes:
(i) Contemplating body as body
(ii) Contemplating mind as mind
(iii) Contemplating feels as feelings
(iv) Contemplating mind-objects as mind-objects
2.3.1.1 Contemplating of the Body
Contemplation of the body can be emphasized in the following ways.
(i) Mindfulness of Breathing
(ii) The Four Postures
Walking
Sitting
Standing
Lying down
(iii) Clear Awareness
Awareness on going forward, going backward physical movement of the body in action.
(iv) Parts of the Body
Concentration on the thirty one part of the body, such as head-hairs, body-hairs, stomach, liver, heart etc.
(v) The Four Elements
The Earth-element (Pathavi)
The Water-element (Āpo)
The Fire-element (Tejo)
The Air-element (Vāyo)
(vi) The Nine Charnel – Ground
1. A body dead one, two, or three days; swollen, blue and festering, thrown in the charnel ground,
2. Eaten by crows, hawks, vultures, dogs, jackals or by different kinds of worms,
3. Reduced to a skeleton with some flesh and blood attached to it, held together by the tendons....
4. Reduced to a skeleton blood-besmeared and without flesh, held together by the tendons....
5. Reduced to a skeleton without flesh and blood, held together by the tendons....
6. Reduced to disconnected bones, scattered in all directions here a bone of the hand, there a bone of the foot, a shin bone, a thigh bone, the pelvis, spine and skull....
7. Reduced to bleached bones of conch like colour....
8. Reduced to bones, more than a year-old, lying in a heap....
9. Reduced to bones gone rotten and become dust, he then applies this perception
2.3.1.2 Contemplating of Mind
Strong desire for sexual gratification (lustful mind)
Hating mind
Deluded mind (mislead mind)
Contracted mind (smaller mind)
Distracted mind (astray mind)
Developed mind (matured mind)
Surpassed mind (out trip mind)
Concentrated mind (focused mind)
Liberated mind (mind of freedom)
2.3.1.3 Contemplating of feeling
(i) Painful feeling
(ii) Pleasant feeling
(iii) Neither-painful-nor-pleasant feeling
2.3.1.4 Contemplating of mind-objects
(i) The Six Internal and External Sense-Bases
Sight-objects from eye
Sound-objects from ear
Smell-objects from nose
Taste-objects from tongue
Mind-objects from mind
Tangible-objects from body
(ii) The Five Aggregates
Rupakkhandhā = Aggregate of Corporeality
Vedanakkhandhā = Aggregate of Feeling
Saññakkhandhā = Aggregate of Perception
Saṅkhārakkhandhā = Aggregate of Mental Concomitants
Vīññāṇakkhandhā = Aggregate of Consciousness
(iii) The Five Hindrances
Sensual desire
Ill-will
Sloth-and-torpor (lack of emotion)
Worry-and-flurry (anxiety and excitement)
Doubt (suspect)
(iv) The Seven Factors of Enlightenment
Mindfulness (sati-sambojjhaṅga)
Differentiation of states (Dhamma-vicaya-sambojjhaṅga)
Energy (vīriya-sambojjhaṅga)
Rapture (pīti-sambojjhaṅga)
Tranquility (passaddhi-sambojjhaṅga)
Concentration (samādhi)
Equanimity (upekka-sambojjhaṅga).
(v) The Four Noble Truths
The Noble Truth of Suffering (Dukkha Sacca)
The Noble Truth of the Origin of Suffering (Samudaya Sacca)
The Noble Truth of the Cessation of Suffering (Nirodha Sacca)
The Noble Truth of the Way of Practice
Leading to the Cessation of Suffering (Magga Sacca)
The Noble Eightfold Path
1. Right view (sammā-diṭṭhi),
2. Right resolve (sammā-saṅkappa),
3. Right speech (sammā-vācā),
4. Right action (sammā-kammanta),
5. Right livelihood (sammā-ājīva),
6. Right effort (sammā-vāyama),
7. Right mindfulness (sammā-sati), and
8. Right concentration (sammā-samādhi)
These are the techniques that are stated in Mahāsatipaṭṭhāna Sutta. These are shown in Figure 3.3.2
Figure 3.3.2 Meditation on the Four Stations of Mindfulness with Mahāsatipaṭṭhāna sutta
3.3.3 The Improvement Vedanānupassanā (Meditation on Vedanā)
Mahāsattiphattāna mentation that Vedana arises whenever there is the impact of the three phenomena, i.e., sensory organ, object and consciousness. The impact of these three is Phassa. The proximate cause is Phassa (contact). It is said, ' Phassa paccaya Vedana' because of Phassa, there arises Vedana.
Therefore Vedana is not to be purposely searched for. It arises whenever and wherever there is Phassa (contact). Vedana; arising on eye base, ear base, nose base, tongue base is Upekkha.Vedana arising in the body is either Sukha or Dukkha. The Vedana which arises in the mind is either Somanassa or Domanassa.
The late Mogok Sayadaw for the benefit of intending Yogis formulated and laid down an easy method of Vedananupassana meditation as follows: -
It is important for the Yogi to contemplate on Vedana where and when it arises. It has been a general practice to fix it on the chest or on the head but Vedana; appears anywhere in the body at an appropriate time, so it cannot be said that this sort of practice is right. It is like aiming an arrow at a wrong target. It may be said that nobody can make any agreement with Vedana. Nobody can fix Vedana in any particular place. It will arise where there is Phassa preceding. When a Yogi finds and believes that the Vedana he meditates on in one moment is the same one in another moment, it must be said that he has a long way to go. The Buddha said, 'Vedananam Bhikkhave Aniccato Janato passato.' It means, 'Monks, it must be cognized and seen with insight that Vedana is transient, impermanent and never remains the same for two consecutive moments. If the Yogi fails to cognize and perceives with insight wisdom that Vedana is Anicca he is still off the track.
It is to be fully understood that Vedana is revealing all the time that not only does it arise but also perishes. It may be due to lack of the right practice that one does not gain the penetrative insight of Vedana. In the Satipatthana Sutta, it is said, 'Samudaya Dhammaupassiva Vedanasu Viharati. Vayadhamma nupassiva Vedanasu viharati. Samudaya vaya dhamm nupassiva vedanasu viharati.' It means that the Yogi must dwell meditation on the arising of Vedana and perishing of Vedana and both the arising and perishing of Vedana. It is important for the Yogis to remember that Vedana is not to be sought after purposely. It is generally believed that when one gets pains, ache, or illness, it is called Vedana but Vedana is more than that. It is prevalent all the time. One of the six Vedana; is arising either on the eye, ear, nose, tongue, body or mind .
There is not a single moment that is free from vedana, so the Yogi must try to cognize, comprehend the arising and perishing of the Khandhas of which Vedana is one. The arising and perishing is Anicca; the comprehension or insight of it is Magga. Hence it will run thus, Anicca and Magga, Anicca and Magga, and when there is no other intruding Kilesa (defilement or impurity) between Anicca and Magga, Magga Phala (Path and Fruition) can be attained in this very life.
When the perishing or passing away of Vedana is noted or comprehended, it is Aniccanupassana, whereas when a Yogi practices just only the noting of the Vedana it is called Namapariccheda-Nana which is not a higher knowledge or higher Nana.
3.3.4 Cittanupassanā (Contemplation on Mind)
In the Anguttra Nikaya it is elaborated and minutely shown that:
1. The Buddha said, 'I know not any other Dhamma so pliable and supple as the mind which has already been cultivated and developed;
2. The Buddha said, 'I know not any other single Dhamma so easily adaptable as the mind which has already been cultivated and developed;
3. The Buddha said, 'I know not any other single Dhamma so conducive to great profit and benefit as the mind, which has already been cultivated and developed;
4. The Buddha said, 'I know not any other single Dhamma so beneficial as the mind which has already been cultivated and developed;
5. The Buddha said, 'I know not any other single Dhamma which gives such happiness and enjoyment as the mind which has already been cultivated and developed.
It can be implied and understood that the results of the uncultivated and undeveloped mind are on the reverse. The Buddha said in Dhammapada;
'Mano pubbamgama dhamma,
Mano Setta Mano Maya,
Manasace Padutthena,
Basativa Karotiva
Tatonam Dukkha Manveti
Cakkamva Vahato padam.
Another verse:
'Cittena niyate Loko,
Cittena parikassati
Cittassa Ekadhammassa
Sabbeva Vasa Manvagu.
It means that the mind is the forerunner of all our actions and precedes all phenomena. Nothing could be done whether physical or mental without the co-operation or co-ordination of the mind. In doing either good or evil deeds, the mind plays the prominent part. No action is possible without first thinking about it; thought occurs only in the mind. When our mind is controlled our body remains controlled. When, the mind is free and uncontrolled the physical action has no restraint, giving free expression to our thoughts and emotions. The mind, thus, is the central factor which controls all our actions.
It is the mind in which the wrong view of Egoism or I-ness or personality element dwells most, and it is the breeding place of Sakkaya Ditthi. The delusion of I or Egoism is the driving force behind the mind, hence whatever physical, verbal or mental actions occur, they are the direct results of the mind. It is important to note that it is the element of personality or Egoism or Sakkaya Ditthi which clouds the mind. Moreover from the point of view of Anupassana, in the Commentary of Sammohavinodani, it is said, 'Ditthi caritassapi mandassa natipabhedagatam cittanupassana satipatthanam visuddhi maggo.' It means that for the Yogi who has the Propensity for Ditthi and who is intellectually dull, a simple and unelaborately formulated Cittanupassana is suitable for the realisation of Magga. The late Maha Thera Mogok Sayadaw being well versed in the Pitakas, having checked it all according to the Pali Canons and found that it was in conformity with Pitakas and Commentaries, formulated the very simple and unelaborate method of Cittanupassana; which is considered to be most suitable for the present-day Yogis. Although Cittanupassana is given prominence it cannot be said that the remaining three Anupassanas are being ignored. No, nothing of the sort, because it is just like syrup in which fresh juice of lime, sugar, salt and water are all contained as ingredients and in the same manner when one Anupassana is practised the remaining three are also included though not so predominant and pronounced as the first one. They are Sampayutta Dhamma, they co-exist, are concurrent and synchronies in their arising and vanishing.
Coming again to Cittanupassana, in the Sacittapariyaya Sutta, Maha Sariputta said that it was not easy to read another's mind because it may be right or wrong, but is reading one's own mind it would never be wrong because it was quite easy to know what was occurring in one's own mind. What is important for the Yogi here to understand is that it is quite easy to observe one's own mind. Supposing there occurs in your mind Lobha Citta, you can easily know that Lobha citta is occurring in your mind. If Dosa citta, Moha citta or Issamicchariya occurs in your mind you can at once know that it is occurring and if it disappears, you also know that it disappears.
The Mogok Sayadaw’s main object in emphasizing the importance of Cittanupassana; is to eliminate the prevalence of long and deep rooted wrong view as regards Vinnana in the mind of the Buddhist population.
The late Mogok Sayadaw formulated a very simple and unelaborate method of contemplation on Cittanupassanā which is easily applicable and suitable for the people of present day who are inclined to have more practical application. The following thirteen kinds of Citta, Vinnana or consciousness are to be contemplated upon. It is to be noted that not all the thirteen kinds of consciousness are to be contemplated at the same time. No, it is not. Only one citta at a time is to be contemplated or observed as and when it arises. It must be remembered that only one consciousness can arise at a time. It is said,' Annam Uppajjati Cittam, Annam Cittam Nirujjati'. One consciousness vanishes and another consciousness arises.
It is generally believed that there are many kinds of Citta (mind) which occurs in our being. There may be one or two thousand cittas but they fall into the classification of only thirteen cittas as formulated by Mogok Sayadaw. They are as follows:
These two are called Host consciousness. The above thirteen kinds of Citta are all embracing and cover all the Cittas which belong to the ordinary wording, and it should be noted that whatever Citta arises it is only because of the impact of Arammana and Dvara (object and sense door) and that only through these six sense doors consciousness can arise; citta will not and can never arise outside the six sense doors.
It should also be noted that Citta and Vedana are Sahajata dhammas (coexisting phenomena); moreover Vedana and Sanna are classified as cittasankhara. It cannot be said that when Namakkhandha is contemplated Rupakkhandha is excluded. As the khandhas are co-arising, coexisting and co-vanishing phenomena (Sampayutta dhamma) it can be said that the contemplation of one khandha covers all the remaining khandhas, but here as citta is the most predominant and pronounced phenomenon, it is taken and named Cittanupassana. As a matter of fact, all the five khandhas in a being are interrelated and so it is just like lime juice syrup in which all the ingredients such as sugar, fruit juice, salt and water are included. Therefore when Cittinupassana meditation is practised Kayanupassana is included because inbreathing consciousness and out-breathing consciousness are incorporated here as 'host' consciousness in this Cittanupassana as such it could not be said that either Kayanupassana or Vedananupassana is excluded. Eventually all the other Anupassanas are confluent and have to terminate in Dhammanupassana where Sacca is the final and deciding factor.
3.3.4 To compare the Ledī Sayādaw’s method with the method of his close disciples.
Though Mogok Sayādaw is already dead now, there must be some sort of a link between him and his close disciples. Mogok Sayādaw U Vimala was an influential Theravada Buddhist monk. Since his youth, he was recognized as being developed in both the theory and practice of Buddhism and so was regarded as being both scholarly and saintly. He teach on Dhamma in Burmese which were accessible even to a lay person; hence he was responsible for Spreading Dhamma to all social strata and reviving the traditional practice of Vipassanā meditation making it available to all levels of the Burmese Society. His leading disciple was a farmer Gaw Thita , and so began a chain of, that continues to the present time, the most prominent being U Zanita and U Dhammathara.
The researcher will take three of them together as a group because for one fact there must be a link between them and the Venerable Mogok Sayādaw and for another, as mentioned previously in the former chapters, the researcher had practically taken courses of meditation for three or four courses each at all these centres allegedly supposed to be centres following the Mogok Sayādaw’s method and found out that they all follow the same method. The fact that all of them were once the close disciples of the venerable Mogok Sayādaw one after another. This means U Gaw Thita was the disciple of Mogok Sayādaw. Sayadaw U Gaw Thita has his influence on Sayadaw U Zanita – who is followed by U Dhammathara – and that they follow the same tradition was also mentioned by Mogok meditation master. The meditators had to do mindfulness of respiration for the first three solid days for the samatha bhavana, mindfully breathing in and breathing out casually taking care not to make it too heavy or vigorous, for this will make them become tired unnecessarily. After three days mindfulness is changed to all kinds of feelings that may arise throughout the body from head to toe, mindfully aware only of their presence, with a feeling of (uppeka). This means with an equal feeling to all and noting that they are not permanent. They will disappear by themselves, in the same way, as they have arisen. That is to be mindfully aware that all things are impermanent. Nothing is constant.
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