Post # 30- Practicing Buddhist  Meditation at Home - Insight Meditation (Wisdom – Part 3)

If you are visiting this Blog for the first time, it would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

We saw in Post 28 that the solid, liquid, and gaseous and heat parts of the body are formed by the basic units of Rupa (Form aggregate of Name-Form combination) called Rupa Kalapas. They are so formed to fulfill their respective traits and functions that were inherited from the past lives, in this life as  well. These traits and functions were brought over to this life through the re-linking consciousness that passes from the last life to this life as a kammic phenomenon. The Rupa Kalapas  are in turn made from the fundamental elements of nature called in the  Pali language as  Patavi, Arpo, Thejo and Vayo.  We also know that these body parts are constantly subject to influences from the external environment. By gaining momentary concentration on these body parts and using vidarshana to see their real nature, one sees that due  to the 'living' process these parts are expended and 'used-up'. When these used-up portions of the solid, liquid, gaseous and heat parts are expelled from the body to the outside environment, their constituent Patavi, Arpo, Thejo and Vayo - the four basic elements, also leave with them. When some solid, liquid, gaseous and heat parts from the external environment enter or are fed into the body, the constituent Patavi, Arpo, Thejo and Vayo also enter the body. We therefore see that due to this external and internal migration of the four basic elements, these body parts are regularly subject to change, a superficial and mundane view regarding their impermanence. On a deeper analysis we see that they undergo the same universal traits of arising, staying and ceasing (udaya veya);  the  traits inherited from their constituent Patavi, Arpo, Thejo and Vayo whose nature therefore is seen as viparinama or annitha (impermanence). At this level of contemplation one also sees that these body parts with a nature of annitha,  arises, stays and ceases not due to the will or desire of an owner who has them in his/her control but due to other causes and conditions, signifying their annatha (not self) nature. One also notes that these body parts with a nature of annitha and annatha, arises, stays and ceases without the participation of an owner -ie. a  I or Me. 

Similarly the sense faculties of eye, ear etc., consisting of the other factors of the ‘Form’ Aggregate, also arise due to external aramuna (sense stimuli), stays with them and ceases when the aramuna changes. This shows their changing nature or  annitha nature. Also their arising, staying and ceasing nature is not due to the will or desire of an owner but due to other causes and conditions signifying their annatha nature. Similarly you see no participation of a I or Me (an owner) when these sense faculties with their nature of annitha and annatha, arise, stay or cease. Therefore the meditator now realizes what he/she has already known from Suthamaya Nanna that the entire form aggregate has a nature of annitha and annatha, and arises, stays or ceases without the participation of a I or Me (an owner).

A similar contemplative analysis can be done for the other aggregates of the five aggregates of clinging (Pancha Upadana Skanda). Therefore looking at the next aggregate of clinging, the sanna skanda (bundle of perceptions), arising in the mind as a result of the impact between external signals and sense faculties, the meditator realizes that these perceptions of the mind arise, stay and cease with the corresponding states of arising staying and ceasing of the sense faculties. Thus he/she sees the annitha nature of the sanna skanda. Also their arising, staying and ceasing nature is not due to the will or desire of an owner, but due to other causes and conditions, signifying their annatha nature. Thus when the sanna skanda with its nature of annitha and annatha, arise, stay or cease, you see no participation of a I or Me (an owner).

We also saw in Post # 29 the formation of the vinnana skanda, vedana skanda and sankara skanda, the other aggregates of the name part of ‘Name and Form’ that represent this Being. By a similar analysis one could realize their inherent nature of annitha and annatha, and that they arise, stay and cease without the participation of a I or Me. Thus one begins to realize that ‘living’ as we experience in the present moment by mind and body, takes place only in these five aggregates of clinging, without the participation of a I or me.

Because this ‘living’ in the present moment takes place only in the five aggregates of clinging, which are always in a state of change (annitta) and happens due to causes and conditions and not due to a will of a being (an owner) who has them in his/her control (annatta), and therefore without the participation of a I or me, it is seen as very unsatisfactory and undesirable. This unsatisfactory state is what Dhamma refers to as the state of Dukka. Thus we recognize what Buddha-Dhamma says that the total Pancha Upadana Skanda, the five aggregates of clinging, manifesting as the living Being, is in a state of annitta, dukka and annatta (impermanent, un-satisfactory and non self nature) or in Pali – thrilakshana,  as its true nature. See a comment below based on a subsequent Dhamma Talk

With the realization of the thrilakshana of the five aggregates of clinging, the hitherto held wrong views that these aggregates are mine; they are me or I exist in them etc.- the Sakkaya Ditti - developed because of ignorance or not knowing begins to appear to make no sense, untenable for a person called me and unwise. Therefore the meditator begins to see the resulting desire, attachment and clinging, to these aggregates due to Sakkaya Ditti  also  makes no sense, and therefore they begin to gradually fade and die. With the dying of the clinging and the Sakkaya Ditti, what is left in the five aggregates of clinging are only the five aggregates. When this realization arises, the living experience is seen to happen only in the five aggregates devoid of clinging and Sakkaya Ditti . This is the life experience of Buddhas, Paccheka Buddhas and Arahants as described in the Dhamma.

Thus when an Arahant experiences seeing, hearing etc. through only the five aggregates, devoid of clinging and Sakkaya Ditti, there will be no emotions such as craving or aversion for such stimuli. Therefore there will be no actions to give vent to those feelings and thereby no accumulating new life experiences (sankaras). With no sankara accumulating, the Bhawa formation does not take place.  With no Bhawa formation the Samraric process will also not form. Thus with the ending of this life (skanda pari-nibbana) of an Arahant, the travel in Samsara will cease. This is the ultimate Nibbana.   

What has been consolidated above as inferential knowledge (cintamaya nana) of ending the samsaric journey and attaining Nibbana, should now be put to an insight meditation process (shuska vidarshaka) to experience this knowledge as a meditative (experiential) knowledge. I will not attempt to describe this in any more detail, as I am out of my depths here due to my limited knowledge and meditation experience. The practitioner is advised to seek out an opportunity at a good insight meditation retreat to learn more.

I have thus tried to explain one method to gain an understanding of this deep Dhamma. We have heard in Dhamma sermons, of monks also referring to other methods as well. One may explore these other methods also to choose the one that suit you best.

May you get the necessary inspiration!   Await a discussion on Virtues of Buddha etc. as a sathyakkriya (power of truth) next.