Post # 80 – Developing World Transcending Wisdom in the Path to Nibbana-

A guided meditation Practice - Part 7

 This is a continuation of the Step by Step meditation practice as described in Posts #s 74

to 79

Step 32

We then contemplate on what we saw earlier that the solid, liquid, and gaseous and heat parts of the body are formed by the basic units of matter called Rupa Kalapas. They are so formed to fulfill their respective traits and functions inherited from the past lives, in this life as well. This happens through the re-linking consciousness that passes from the last life to this life as a kammic phenomenon. As we saw before they are in turn made from the fundamental elements of nature referred to as Patavi, Arpo, Thejo and Vayo.  

We then contemplate on the understanding gained from Suthamaya Panna that these body parts are constantly subject to influences of projective elements (gochara rupa or uthpada rupa)  as colour, shapes, sounds, smells etc., coming into being due to the aggregation of the fundamental  elements of matter patavi, arpo, thejo vayo in the formation of tangible bodies). These projective elements are present in own body parts as well as those from the external environment. By gaining momentary concentration on these body parts and using vidarshana to see their real nature, we see 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. They also undergo the same universal traits of arising, staying and ceasing inherited from their constituent four basic elements.

This consolidates our understanding of their nature of viparinama or annitha (impermanence). At this level of contemplation we also see 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. We also note 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.

Step 33

Here we contemplate on what the Dhamma teaches about the nature of the sense elements (pasada dathu- chakku dathu- sotha, ghana etc.) manifesting as reflective elements ( a reflective polish) of the aggregated patavi, arpo etc. when contact happens between sense elements and projective elements of  sense objects. This contact causes the coming into being of sense faculties such as eye, ear, nose etc., that arises as vidathu-pakas or kamma vipaka from past lives formed to fulfill their respective traits and functions inherited from the past lives, in this life as well. These sense elements and sense faculties  are  the other factors of the ‘Form’ Aggregate. We see that they also arise due to external aramuna (sense stimuli), stays with them and ceases when the aramuna changes. This shows their 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 we see no participation of I or Me (an owner) when these sense elements and faculties with their nature of annitha and annatha, arise, stay or cease. Therefore we now realize what we already know from Suthamaya Nanna that the entire form aggregate consisting of (as discussed before), skanda, dathu and ayathana, has a nature of annitha and annatha, and arises, stays or ceases without the participation of I or Me (an owner).

Step 34

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, we realize that these perceptions of the mind arise, stay and cease with the corresponding states of arising staying and ceasing of the sense faculties. Thus we see the annitha nature of the sanna skanda. Also see that 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, we see no participation of I or Me (an owner).

We then contemplate on 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’ as described in Dhamma. By a similar analysis we could realize their inherent nature of annitha and annatha, and that they arise, stay and cease without the participation of ‘I’ or ‘Me’. Thus we begin to realize that ‘living’ as we experience in the present moment by mind and body, takes place only in the five aggregates, without the participation of I or me.

Step 35

We then contemplate on what Dhamma teaches about the unsatisfactory nature of this living process. Because this ‘living’ in the present moment takes place only in the five aggregates, 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. This state of Dukka is compounded by the inevitable occurrence of suffering resulting from old age, sickness, and death and the consequential rebirth laden with such sorrow due to any remaining residual craving for an existence.  In addition we also contemplate on the regular experiences of suffering  of pain and distress in body and mind referred to in Dhamma as the Dukka Dukathwaya,  the nature of impermanence in the five aggregates referred to in Dhamma as the Viparinama Dukathwaya, and their nature of being subject to changes with changes of conditions referred to in Dhamma as Sankara Dukathway, as  other aspects of their unsatisfactory nature or Dukka.

Thus we recognize what 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 their true nature.

We also extrapolate this understanding and mental experience in respect of the animate and inanimate formations of the conditioned world outside, to recognize the nature of thrilakshana in them as well, as their true nature

Step 36

We then reflect on what has been described in the Dhamma as the ‘five-aggregate world’ which manifests in the mind of each individual and separate from the outside physical world and specific to each individual. We saw that living is experienced in this five-aggregate world which arises with each external stimulus, stays and ceases with the changing of the external stimulus, signifying the impermanent nature of that living world. We also reflect on what the Dhamma says that, beings experiencing living in this ‘five aggregate world’, cultivate desire and craving for this world due to their past traits and tendencies and is described as a kammic outcome. This desire and craving creates the Bhawa- the re-becoming condition- for the arising of another new living world.  This we see as the re-becoming process that the living being experiences in this life itself. Therefore we realise that the challenge before us is to engage in right mindful actions, to contain the Bhawa forming craving, to end the samsaric process.

Step 37

We then contemplate on the fact that 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 this ignorance or not knowing, begins to appear to be meaningless or makes no sense and are unwise. Therefore we begin to see that continuing to maintain desire, attachment and clinging, to these aggregates with such nature, due to Sakkaya Ditti , makes no  sense, unwise and meaningless. We observe then that with this realization they begin to gradually fade and die.

 Step 38

We then reflect on what has been described in the Dhamma that with the ceasing of Sakkaya Ditti (the notion of I, me, mine) and the resulting clinging to the five aggregates,  what is left in the ‘living being’  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. We then see what Dhamma describes as the life experiences of Buddhas, Paccheka Buddhas and Arahants.

We then contemplate on the teaching that when an Arahant experiences seeing, hearing etc. through only the five aggregates, devoid of clinging and Sakkaya Ditti, they do not generate emotions such as craving or aversion for such stimuli. Therefore there will be no actions by an Arahant, to give vent to those emotions and feelings and thereby no accumulation of new life experiences (sankaras) takes place. With no sankara accumulating, the Bhawa formation does not take place.  With no Bhawa formation the Samraric process will also not form any more.

Therefore we see that an Arahant by developing this wisdom based on reality (yatha butha nanna darshana) ends his /hers samsaric journey in this life itself.

As I have to limit the contents of each Post to facilitate easy reading, I will stop the descriptions here.

Please await the next Post # 81 for a continuation of the descriptions.