Monday, May 10, 2021

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Post # 79- Developing World Transcending Wisdom in the Path to Nibbana - A guided meditation practice - Part 6

This is a continuation of the Step by Step meditation practice described in Posts #s 74 to 78

Step 26

Here we review what Dhamma describes as to how consciousness manifests in different forms to fulfill other functions in this life. These functions are engaging in traits and tendencies that have been inherited from past lives as kammic legacies to be enacted in this new life as well.

Contemplating therefore on what we know from Suthamaya Panna about other forms and functions of consciousness, we see that when an external stimulus such as a form (colour), a sound, smell, taste, or a tactile sensation reaches the living being (a name-form aggregation), the relevant faculty of the form aggregate - that has ‘come to be’ for that function due to past kamma, experiences the particular stimulus as an impact or a bodily contact (pattiga sampassa; rupa-rupa contact). The name aggregate then responds by arising from the temporary dormant state it was in (bawanga), and turns towards the particular sense door (pancha duwara wajjana)  that experienced the impact. The name aggregate thus experiences this contact through the respective sense consciousness (vinnana) arising in the sense doors. This experience when felt in the mind (name aggregate) as a mind contact it is referred to as Adhi Vachana Sampassaya (name –name contact).  This contact triggers a series of mind experiences (chittas) as a mind process (chitta veethi). This happens entirely automatically as a vipaka (effect) based on past kamma (habits), without the will or action by the living ‘being’, therefore without the arising of fabrications (new kamma) initially. As a result of the mind contact, there arises simultaneously in the name aggregate, feelings (vedana), perceptions (sanna), and thoughts/volitions (sankaras) related to the initial external stimulus. This also happens entirely automatically as a vipaka (effect) based on past kamma (habits), without the will or action by the living ‘being’. These manifest as sub aggregates of the name aggregate. 

Thoughts that arise along with the feelings and perceptions conditioned by past experiences, give rise to new life experiences (sankaras). This mind process again is entirely automatic (vipaka) based on past traits and tendencies (past kamma) and happens without the will of the living being, therefore without being a cause for the arising of new kamma.

This new life experience culminates in the creation in the mind, of objects and/or beings, as recognized from past experiences. This manifests as an experience of the name aggregate, culminating in the creation of a mind-consciousness, called mano vinnanaya, also a sub aggregate of the name aggregate. These new life experiences are recognized as known beings (living persons, animal etc.) or as known objects (trees, landscapes or non-living object etc.). These mind creations (mano vinnanaya) manifest as a present moment living world, consisting of such forms, feelings, perceptions, volitions and consciousness- a five aggregate world-  as experienced by the living being.

Step 27

Contemplating similarly on what we know from Suthamaya Panna about the true nature of mano vinnanna ( a phenomenon that manifests as a feature of mind) we see that vinnanna can best be understood again as an action which is not perceptible to our sense organs, and existing in a very rapid sequence of arise stay and cease. This Vinnanna upon completely ceasing at the end of one life transcends to the next life as a new Vinnanna. This process goes on and on, from life to life. It also significantly inherits all the traits, tendencies and habits from the ceased Vinnanna of the previous life. We then contemplate on what Dhamma teaches and come to understand the true nature of  re-linking consciousness  (pattisandi vinnana) and about its  form  and function in this name aggregate.

Step 28

In addition we review what Dhamma describes as to how the mind also functions as a faculty supporting the arising and maintaining of these mind based sub aggregates(skandas), thus manifesting as the mano ayathana (mind faculty).  This mano ayathana along with the other five faculties of the body, form the six faculties that we know as the Sala-ya-thana.

These four mind based skandas along with rupa-skanda , form the five aggregates known in Dhamma as the panchas skanda.  Thus we see that this living being is a composite of five groups of factors or aggregates. We also review what Dhamma says that the present moment life experiences of the living being arises only in these five aggregates.

We then advance this investigation, by focusing our mind on what is taught in the Dhamma about the  ‘being’ manifesting as a ‘self’ representing the ‘name and form’ aggregation (nama-rupa). This is for developing the appropriate inferential knowledge.  This deductive or inferential knowledge gained by this process is the opening to Vippassana Panna or insight wisdom.

We also saw before that due to avidyaya (not knowing) we tend to develop some wrong views about these five aggregates, such as – these aggregates are mine; they are me or I exist in them etc., arising from the unwholesome roots  Thanna (craving), Manna (ego), Ditti (wrong view), resulting in a ‘Sakkaya Ditti’, a concept of I/Me/Mine - the 'being- the arthma'. This Sakkaya Ditti gives rise to desire, attachment and clinging, to these aggregates based on the previous samsaric habits. Then we see that the living being manifests as the five aggregates of clinging (Pancha Upadana Skanda) as referred to in Dhamma

Step 29

When we contemplate on how the mind experiences these diverse feelings, perceptions and volitions with mind consciousness and how the mind relates them to past life experiences which come alive when these arise, we see how the mind creates a present moment living world of names and forms.  We then reflect on the teaching that this mind created world is the world of five aggregates (panchskandda  loka). We then review that this mind created world is different from the physical world that is around us, although the initial stimuli that gave rise to this mind created world came from this physical world.  It was created by the mind of the living being from his/her present moment experiences. This creation was due to past kamma giving effect. The physical world is normally common to all beings, but the ‘five-aggregate world’ is specific to each person and he/she lives and experiences life in that world.

We then review and understand what the Dhamma teaches that the consequence of this mind process is that the mind tends to flavor the mind created ‘five-aggregate world’ in a manner that is akin to it from past experiences and tends to experience it either  as pleasant, unpleasant or neutral. The mind then reacts in the present accordingly by word, deed and thought generating new kammas (prapanchchas) having the future  potentiality  to create further re- becoming in samsara.

 

Step 30

With this background established we continue this guided insight meditation practice by contemplating on what is known in suthamaya panna as what the body experiences. This is the form aggregate, in the ‘name-form’ aggregation as taught in the Dhamma. We then become aware of its present posture, and then try to become aware of feelings or sensations of the body while being in this posture as they arise.

We then fix our attention on breathing as this is a clear bodily sensation being experienced in the present moment (anna panna pabbaya) and holding attention on the breath with a concentrated mind. We review that  our attention will now be focused on the breath as it is first felt entering at the tip of the nose (or upper lip), then note how inflow continues and then ceases and how outflow starts, stays and ceases. This cyclical process of each breath is seen to exist by repetition. We also note that breathing is also experienced as a regular activity happening without interruption and therefore seen as an essential life giving (living) process.

Step 31

With deeper contemplation using vidarshana- insight- through a penetrative vision to see the present moment experiences as objects of attention and dissecting them into parts, we attempt to see their real nature. Accordingly when we treat breathing as an aramuna (object of attention), we realize that breathing (whether in or out) creates sensations of cooling or warming  at the points of contact and these sensations are in a state of constant change. That is a breath arises, stays and ceases, followed by a new breath undergoing the same process. We note that this nature is known in the Dhamma as viparinama or impermanence.  Thus we experience what has been taught in Dhamma as the state of impermanence (annitha) of the feelings and sensations arising from the  breath experienced in the form aggregate.

We also see that these sensations or feelings arising from breathing, with its nature of impermanence (annitha), is not created by any owner who has them in his/her command and control. Also feelings arising from breathing does not happen due the will or determination of this owner, but happens due to other causes and conditions. We note that this is described in Dhamma as the non-self (annatha) nature.  The 'Being' experiencing them has no active part in the process. We also note that these feelings arising from breathing with a nature of annitha and annatha arises, stays and ceases without the participation of ‘a’ I or Me (an owner).

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 # 80 for a continuation of the descriptions

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