Post # 76 – Developing World Transcending Wisdom in the Path to Nibbana- A guided meditation Practice - Part 3

This is a continuation of the Step by Step meditation practice described in Post # 74 and Post # 75

Step 8

We then contemplate on what the Dhamma teaches about right mindfulness’ (samma sathi). We recollect that right mindfulness’ is developed by resorting to the Bhawana (meditation) practice of Satara Sattipattana - the four foundations of mindfulness. We also review that right mindfulness helps to develop insight knowledge by understanding the nature of experience as it unfolds from moment to moment in the present and that the experience in the present moment is a compounded form of the present moment experience of the body and mind. As described in the Dhamma, we then separate body and mind as the first level of disaggregation (vippassana) to contemplate on, for a true understanding of this living being. 

We thereby see that by having mindfulness of body, feelings, states of mind and dhammas (mind objects/phenomena) we develop the skills required to be aware, be mindful and have clear comprehension (sihiya, sathiya, and sathi sammpa-janya) of the present moment life experiences. 

Reviewing what Dhamma says that emotions and experiences of the present moment, prompts us to react in the way we are accustomed to, we see that our past life experiences/mental formations (sankara) determine the nature of our reaction. We then review that these sankaras have their own conditioning root causes. When the root causes are flavored by unwholesome traits (desire, aversion and delusion) the sankaras are unwholesome in quality and vice versa. We also note that these sankaras condition our bhava that gives rise to re-becoming, and determines our rebirth in Samsara.

Step 9

We also note that the skill and practice we acquire by this means helps us to be more successful in worldly/daily life, by getting about our chores efficiently and mindfully. On the spiritual side these endeavours will help us to progress in reaching world transcending states (marga pala).

We then reflect on how the skills developed of being aware, being mindful and being of clear comprehension through our meditation, help us to see the present moment living experience arising from what we see, what we hear and what we feel etc. in their true perspective. We then contemplate on how we give vent to them by actions through word, deed and thought and how they lead to creating future bhawa forming sankaras.

We will then use the skills developed to be aware, be mindful and have clear comprehension  to exercise Yoniso Manasikara (acting mindfully and wisely according to Dhamma) about these feelings, emotions and perceptions, and to intervene as necessary in the present moment to act with restraint to avoid and control the bhawa forming sankaras thus limiting the future samsaric journey. Thus we see us practicing Samma Sathi. 

We also realize that creating these future bhawa forming sankaras are due to our inherent traits and tendencies brought over from the past including the previous births. We also contemplate on the knowledge that if we were to engage in a regular practice to develop this Path, and the other virtues of punnya kamma and kusala kamma, we would have the confidence that we are spending quality time in a steady dhamma practice. Therefore we could spend our days in the comfort zone that, in terms of the popular teaching- dhammo have' rakkathi dhamma chari – “the one who is in the right dhamma practice gets protection from the dhamma”. This is particularly so with regard to the protection we get, from not being born in an unhappy realm at the next birth.

Step 10

We then contemplate on the fact that, while formation of new sankaras are thus limited, there still exist and comes to bear upon our present moment experiences, the influences of the previous life experiences (sankaras) that have been accumulated from the past including the previous lives. These are held and kept potent in our minds, due to our desire and attachment to them. Because of our lack of understanding or ignorance, we cultivate some traits due to thanna (desire), that they are mine, they are  my experiences, my skills, my abilities etc, and mana (self esteem), that they are me, I exist with them, they are  my personality etc. and ditti (view of a self), that I will act according to them. These traits cultivated due to ignorance are carried over from the past.

We then contemplate on how to free ourselves from their influence. Seeing their true nature of impermanence, unsatisfactory nature and nature of not-self as taught in the Dhamma makes us understand that continuing to have desire and attachment to phenomena with such nature makes no sense, it is unproductive and unwise. Thus desire and attachment to them gradually wane freeing us from their influence. 

Step 11

In order to experience this we contemplate on the knowledge we have gained on how these sankaras have arisen and how they have come to nest in our minds. We thus contemplate on the fact that these sankaras arise when this living ‘being’ (self), interacts with phenomena outside. In order to see the true nature of these sankaras, we therefore have to see the true nature of this ‘self’ and those of the phenomena outside. Thus by understanding the true nature of this ‘self’ and the external phenomena we are able to understand the true nature of the sankaras that are in accumulation in our mind.

Step 12

Therefore the focus firstly will be on phenomena experienced in the outside world. We then contemplate and mentally experience their nature by reflecting on what Buddha discovered and experienced, segregating them into finite and infinite phenomena. This is known from suthamaya panna.

We contemplate on what Dhamma says that finite phenomena have come to be, due to causes and conditions, and they change with them and cease when they cease, and therefore are not permanent. We see that all formations in the physical world are finite phenomena and are discernible to our sense organs and perceptible to our mundane mind. We see that they can be segregated into animate (formations which include a mind) and inanimate (formations without a mind) groups for our analysis and contemplation.

Contemplating on infinite phenomena on the other hand, we see that they have not come to be due to causes and conditions and therefore are more permanent in nature, subtle, not discernible to our sense organs and difficult to perceive by our mundane minds. Then we review what Dhamma says that the infinite phenomena operates in a domain outside the physical world (lokotura) and are not tangible entities.They are merely actions ( energies) displaying a nature of arise, stay and cease in a very rapid sequence (udaya vaya). Significantly although they operate in a lokuthara domain, due to causes and conditions operating in the finite world they are made to combine and give rise to the finite phenomena in the tangible world. These finite phenomena inherit the nature of the actions that are the nature of the infinite phenomena. Aside from all others in infinite phenomena, we need to focus on, contemplate and consolidate the understanding gained from suthamaya panna about Nibbana, the most prominent of all in infinite phenomena. As this phenomenon is not discernible to our sense organs and difficult to perceive from our mundane minds, we reflect on what Buddha discovered and experienced. We then note what Dhamma says about Nibbana being a permanent state of peace and happiness, devoid of all suffering and recurring births. We also note that Nibbana explained more in terms as an existing reality, makes attaining Nibbana by following the Path described by the Buddha, as our only way for reaching salvation. We then contemplate on the Dhamma practice relating to the Path described by the Buddha for attaining Nibbana and mentally consolidate the four path wisdoms and their fruitions.

Step 13

We then reflect on what Dhamma says that, hindrances and obstacles for following the above Path are due to the influences from the finite phenomena we reflected on earlier. We therefore contemplate on understanding the true nature of finite phenomena and free ourselves from their influences. 

We therefore contemplate on the teaching that these influences are due to two reasons. First one relates to the influences arising from actions of five fundamental laws governing the finite phenomena or the physical world. The other is related to our reaction to the changes happening in these conditioned phenomena in the physical world. This is due to the desire, craving and attachment that we have developed for these conditioned phenomena.  This is as a result of our not knowing or ignorance of the true nature of these conditioned phenomena.  

We then review what we know from suthamaya panna that the actions of five fundamental laws governing the physical world are described as Dhamma Niyama (laws of nature), Etthu Niyama (laws of the seasons), Beeja Niyama (laws of genetics), Kamma Niyama (law of cause and effect) and Chittha Niyama (caused by a mind at work). We then contemplate on our understanding that these influences are so familiar to us and we have seen them in action for so long and therefore come to accept them as regular happenings and not within our control and free ourselves from any stresses and discontent etc. arising due to their influences.

Step 14

We then contemplate on desire, craving and attachment that we have developed due to ignorance for the phenomena in the physical world.

Realising that to free ourselves from their influences we review what Dhamma describes as their true nature - viz impermanence, non-self and unsatisfactory nature, and that we have to contemplate on this until we gain the realisation that continuing to have desire and attachment to such phenomena is unwise, unproductive and does not make sense and that we must free ourselves from their influence.

We then contemplate on the understanding that the conditioned world is made up of animate and inanimate phenomena. That the animate world consists of all living beings which includes me (the self).  Thus by contemplating on what Dhamma explains about a ‘self’ and testing them through what we feel and experience, the inferential understanding about a ‘self’ is consolidated. We then extrapolate this knowledge to cover the other animate formations. With a similar analysis we review the true nature of inanimate formations in the outside conditioned world and thereby consolidate our knowledge about the true nature of conditioned world.

As I have to limit the contents of each Post to facilitate easy reading, I will stop the descriptions here. We will see the continuation in Post # 77

 

 

 

 

Post # 75 – Developing World Transcending Wisdom in the Path to Nibbana- A guided meditation Practice - Part 2

This is a continuation of the Step by Step meditation practice described in Post # 74

Step 6

In order to develop the world transcending Right View of the Path, we need to review right view under six aspects directed at Nibbana as taught in the Dhamma.  We therefore continue this review as follows.

In respect of the first of the six aspects - Kammassakata Sammaditthi (way of seeing Kamma and their retribution in relation to Nibbana)-  we review what is taught in the Dhamma that “All acts committed by us with will (volition), understanding and mindfulness are accumulated as Kamma. This accumulation is done by thought, word and deed. The ethical quality of the volition, segregates them as wholesome or unwholesome, thus shaping our re-becoming. This re-becoming determines our samsaric (cycle of re-birth) process.  By right understanding and engaging in the relevant Dhamma practice to develop the four steps in the path and their fruition to enlightenment/Nibbana (marga pala),- that is engaging in the right kamma - the effects of the accumulated kamma can be mitigated thus shortening the samsaric process”- thus the right understanding of Kamma with Nibbana as the focus is developed by us.

The next aspect for review is - Diyana Samma Ditthi (way of developing a concentrated mind for realizing Nibbana)- We review what is taught in the Dhamma that-  “Advancing in serenity meditation to achieve higher levels of one-pointed and absorbed mind is the basis for developing a mind capable of realizing Nibbana. That is to reach mind states of high concentration and absorption in an object of attention. This state is called a jahana (Diyana)  in the Pali language. These initial jahanas are four in number. They are associated with corresponding jahana factors. The jahana factors, five in number act in a way to suppress the five hindrances (pancha neewarana) that inhibit our realization of enlightenment. This absorbed and concentrated mind thus developed, is referred to as the initial stage of right concentration in the Noble Eight-fold Path.  Such a developed mind is capable of achieving wisdom. Then by coming out of these jahanas with the concentrated mind thus gained, we engage in insight meditation, first to develop the wisdom, lakkana upanijahana, to experience the universal truths of impermanence, non-self and unsatisfactory-ness of all aggregates and faculties thus abandoning any attachment or craving for them and then the four path knowledges and fruition knowledges, lokothara uppanijjhana,  thus destroying the ten  fetters or bonds that tie us down to the samsaric cycle thereby leading to the state of Nibbana”. This is the right understanding of a concentrated mind (diyana samma ditthi) with Nibbana as the focus.

In the third aspect for review -Vidarshana Samma Ditthi (seeing Nibbana through insight knowledge) - we engage in insight meditation to develop wisdom- yatha bhutha nanna; along with discrimination between name and form- nama rupa parichaja nanna; discrimination of formative elements -datu manasikara nanna; realizing the nature of arise and cease of formations - udaya vaya nanna, to see the true nature of all phenomena. That is their impermanence, un-satisfactory nature and nature of non-self - the universal truths. With this wisdom, the attachments to worldly phenomena and views hitherto held of a self, speculative doubt about the noble triple gem, and engaging in mythical rites and rituals (sakkaya ditthi, vicchikichcha, and seelabbatha paramasa) fade away. We thus experience the initial condition for developing the world transcending wisdom  for realizing Nibbana.

Under the fourth aspect for review - Chatu Sathya Samma Ditthi (deeper understanding about the four noble truths with Nibbana as the focus) – we contemplate on the four Noble Truths which are- the truth of suffering (unsatisfactory nature of existence elaborated under the 3 sub themes of -it is indeed the truth and reality -sathya nanna : therefore has to be understood  in detail and how it's to be done - kruthya nanana - that understanding has been achieved-kruthak nanna); the truth of the cause of suffering (it's the desire and craving for an existence as the truth - sathya nanna, and therefore has to be eliminated and how to get about it kruthya nanna - that desire and craving has been eliminated -kruthak nanna ) ; the truth of the end of suffering -the realization of Nibbana - (This is the reality and truth -sathya nanna; Nibbana has to be attained and realized  and how it is to be done as-kruthya nanna; realization of Nibbana has been achieved -kruthak nanna ) ;  and the truth about the path leading to the end of suffering is the Noble Eightfold Path  - (it is indeed the truth and reality -sathya nanna -; this path has to be followed and experienced and how it is to be done - kruthya nanna -; following this path and it's qualitative aspects have been experienced- kruthak nanna ). Thereby the four noble truths have been experienced under the three sub themes and twelve ways directed towards Nibbana.    . Each one signifies the understanding of the truth about life, the reasons behind those truths, the possibility of change and the way of life that can lead to freedom from suffering, ie. Nibbana.

In the next aspect for review -Marga Samma Ditthi (deeper understanding about the steps in the path to enlightenment/Nibbana), we review what is taught in the Dhamma about the Path Knowledge (Magga-Nana) of the Stream Entry Path. This we realize is the first supra mundane vippassana knowledge which takes Nibbana as the object. We also realize that while mundane vippassana knowledge only suppresses the defilements, Path Knowledge destroys the defilements stage by stage. We see then that the Stream Entry path knowledge destroys three defilements, the Once Returner path knowledge weakens two defilements, the Non Returner path knowledge destroys these two defilements and Arahant path knowledge destroys all remaining defilements to realize Nibbana. We then realize that the path knowledge of right view has been fulfilled with spiritual attainments.

The last aspect for review is - Pala Samma Ditthi (deeper understanding about the fruition in the path to enlightenment/ Nibbana) – Under this part we contemplate on the Dhamma teaching that Fruition Knowledge (Pala Nana) is the result of the path knowledge, and follows in the next mind moment. It is also supra mundane with Nibbana as object. We realize that in the process of attaining fruition knowledge, the first stage is either the Sadda-nu-sari (one driven by the trust in the Noble Triple Gem) or Dhamma-nu-sari (one driven by the inspiration of understanding the true Dhamma). We then see the four spiritual stages developing. Also the ten fetters that tie us to the samsaric existence are gradually eradicated. We then consolidate in our minds that a person in the first stage is a stream-winner or sotapanna, who has eradicated the fetters, personality view, sceptical doubt and attachment to mere rites and rituals, and that  a person in the second stage is a sakadagami or once-returner, who has weakened the fetters sensual desire and ill will, and those in the third stage are anagamis, or non-returners,  who have completely eradicated sensual desire and ill will, and those in the fourth stage are Arahants or Enlightened Ones, who have eradicated craving for fine material existence, craving for immaterial existence, conceit, restlessness of mind and eradicating last of all, ignorance, because all these fetters are rooted in ignorance. We then know that in a final stage, ignorance can be overcome by realizing the Four Noble Truths through right view. 

As said before we then reflect on the fact that this is an initial foundation for the development of these factors. We realize that we have to attempt to build on this platform, and achieve higher levels of skill related to them, by learning more about them from listening to Dhamma etc.

Step 7

We then realize that by engaging in this practice for developing the factors of the Noble Eightfold Path, with the factors of the Seela part developing along with Samma Wayama and Samma Sankappa and that part of Right View, we have properly conditioned our minds to engage in serenity meditation for attaining Samma Samadhi (right concentration). We then review what Dhamma says about the concentration that develops through samatha bahawana, to reach a state referred to as Upachara Samadhi (access concentration). Moving ahead in this meditation we attain and experience the next higher level - the first material jhana or a high state of concentrated and absorbed mind. We then contemplate on what Dhamma teaches regarding this first material jhana. We begin to see that this concentrated and absorbed mind is characterized by five jhana factors or factors of absorption.  We experience them as, initial application- Vittakka (applying the factors of the mind again and again to the subject), sustained application- Vichara (keeping the mind anchored on the subject or keep the mind examining the subject), happiness (Peethi), rapture (Sukha), and collected and one pointed mind (Ekkaggatha).

We then contemplate on what Dhamma teaches that a practitioner achieving access concentration or any other level of higher jhana, and first establishing the five jhana factors of  Vittakka, Vichara, Peethi, Sukha, and Ekkaggatha,  will have the five hindrances that inhibit our realisation of nibbana, suppressed in the mind. We also see that such a mind is suitably collected and concentrated, to proceed to insight meditation for achieving Yatha Bhutha Nanaya, the wisdom of seeing the true nature of things. We then realise that, this is achieving the Samma Samadhi or right concentration. We also review that the Buddha attained this state in the first watch of the night in his quest for enlightenment. 

As I have to limit the contents of each Post to facilitate easy reading, I will stop the descriptions here. We will see the continuation in Post # 76

Post # 74 – Developing World Transcending Wisdom in the Path to Nibbana-

A guided meditation Practice – Part 1

Let’s now discuss how a simple guided insight meditation practice that can translate this Suthamaya Panna (intellectual understanding) established in the Post #s 69 to 73, can lead to consolidating them as an inferential knowledge (Chinthamaya Panna). 

I will list below for this purpose, some simple and self-contained steps (42 in number), as a guided meditation exercise which can be practiced. Details provided in each step have been limited due to the need for brevity and have been provded only for the purpose of illustrating the process and serves only as a demonstration. Visitors to this Post are nevertheless advised to expand the content appropriately from your own intellectual knowledge when you try out each step to reap the best benefit from this exercise.  These have been separated into 7 parts for ease of following. This guided meditation is based on an insight meditation practice. We focus and apply a penetrative and concentrated mind, to dissect and see the constituent components of phenomena, to understand their true nature as described in the Dhamma. The practice can also be attempted few steps at a time depending on the availability of time.

Step 1

First we take a recommended meditation posture. Thereafter we take the following step by step approach to gain the fruits of the practice.

The initial observance given below however is optional and may be attempted only by those who are so motivated. You begin by the traditional method of paying tribute to the virtues of Buddha, Dhamma (the teaching) and the Sanga (the monastic community) to establish a spiritual foundation to start this practice. Others may begin the practice directly as follows

First we review and mentally experience what is taught in the Dhamma. This is by reviewing and mentally experiencing what has been accumulated by us as Suthamya Panna.

We are aware that this samsaric journey is very unsatisfactory and indeed associated with some danger. The Buddha through his ariya pariashana  (a personal experimentation of present moment experiences and associated phenomena - a noble search) discovered that to get release from this dangerous samsaric journey you need to follow a practice associated with seela, samadhi and panna (moral restraint, concentrated one-pointed mind and wisdom) to advance in this practice. He thus articulated a middle path he described as the Noble Eightfold Path. Accordingly, to begin with we reflect on the way we develop the factors of the Noble Eightfold Path. That is by a practice of observance of the Ajeeva Astamake Seela (the eight precepts or ethical virtues) and associating each precept with the corresponding factors of the Noble Eightfold Path.

We accordingly reflect on the first precept - “I shall refrain from harming or causing pain to living 'beings' and refrain from taking the life or killing of other living 'beings'”.  By dwelling thus on the refrain aspect of the precept, we try to eradicate the unwholesome traits of cruelty, hatred and ill will etc. that would be existing in our minds towards all 'beings'. This way our minds can gradually subdue such unwholesome traits that have been brought over from the past and cleanse the mind from such unwholesome traits and tendencies eliminating the chances of attaining births in hell realms. 

Contemplating on the corresponding charithra (righteous action) aspects - “I shall care for all living      ' beings, be helpful in relieving them from suffering and danger, and where possible engage in acts to free 'beings' due for slaughter” we try to reflect on and cultivate the noble traits of compassion, kindness, goodwill etc. towards all 'beings'. Thus Aviyapada Sankalpana (compassionate thoughts) and Avihinsawada Sankalpana, (merciful thoughts), two of the constituents of the factor samma sankappa (right intentions) of the Noble Eightfold Path starts to develop. We will accordingly develop compassion, kindness and sympathy for all living 'beings'. These righteous intentions will be translated into thoughts, words and deeds in the way that is practicable and thus we practice the virtue samma kammantha (right action).

Simultaneously by reflecting on the effort employed to refrain from such unethical practices that may already be in our daily routine or those that can arise in the future and the effort employed to continue the ethical practices in this respect already in our lifestyle and to cultivate effort to engage in such practices hitherto that were not in our agenda, we will be engaging in the four virtuous efforts relating to dealing with unwholesome traits and wholesome traits (sathara samya padana), and thereby we will be developing samma wayama (the right effort).                                                                                                          

Thus, by observing the 1^st precept both in the warithra and charithra aspects as above, we realize that we are developing the three factors - samma sankappa , samma kammantha and samma wayama of the Noble Eightfold Path. By differentiating the charithra aspect and warithra aspect of this precept separately, that is the ethical wholesome aspects and unethical unwholesome aspects separately and what we should do accordingly, we also develop loukika samma ditthi (a mundane right view).   

Step 2

We then review the next precept – “I shall refrain from stealing etc.” We thus contemplate on the need to eliminate the craving for the possessions of others and refrain from stealing and not taking what is not given. Then reflecting on the charitra side, we reflect on sharing part of what we possess with those in need and engaging in giving to righteous persons. Thus, we eliminate what may be existing in our minds or likely to arise in the future, such as greed for own possessions. Simultaneously we cultivate benevolence by giving to charity etc. By this observance we develop Nekkamma Sankalpana (intent to ‘let go’ of attachments, or renunciation). Thus, the factor samma sankappa -right intentions, begins to develop. In addition, we develop the corresponding right actions (samma kammantha) and right effort (samma wayama) and that part of right view of the Noble Eightfold Path as before when we reviewed the first precept.  

Step 3

Reviewing the third precept – “I shall refrain from sexual misconduct and other desire driven acts”, we contemplate on pattikkula manisakaraya – the undesirable/unattractive nature of body-, the nature of impermanence of all assets and formations, and contemplating on the four universal truths  chathu-ariya-sattha.  That is, we review the unsatisfactory nature of all phenomena, the cause for their formation, their cessation and the path to their cessation. Then we review Pattica Samupada -the teaching on cause and effect, to practice letting go or renunciation. Then we reflect on the factor karma thanha (clinging to sensual pleasure) consisting of the two sub factors of Vasthu Kama (desire for material things) and Kilesa Kama (desire arising from unwholesome traits of excessive indulgence in sensual pleasures) and strive to let go of them. We then cultivate nekkamma sankalpana or renunciation. That is, we let-go karma thanha (clinging to sensual pleasure); bhawa thanna (desire for re-becoming in material realms and including desire for certain happenings). We then reflect on a view of self (sakkaya ditthi) and realize that this life is subject to suffering, and therefore not have a wish for this 'self' to be born again to undergo suffering. Thus, we develop vibawa thanna  (desire for non-becoming in material realms including desire for certain non-happenings).  Then we see that the factors samma sankappa along with samma kammantha and samma wayama of the Path and that part of right view of the Noble Eightfold Path developing.

Step 4

We then review the fourth precept - “I shall refrain from false speech, slanderous speech, harsh speech and gossip”. We reflect on how they are harmful and create sorrow, distress and unhappiness etc. in the minds of the recipient of such words and willfully contemplate on abstaining from such speech. Then we see that the unwholesome traits of anger, hatefulness, cruelty, harm, jealousy, fraud, self-esteem and ego etc. existing in our minds diminishing.  We then contemplate on the use of virtuous, truthful, and helpful words and words that are comforting and making others happy, which results in compassion, kindness and the wish for the well-being of others developing in our minds or manifesting in us. We then see a shift in our attitudes and personality.  Also, this results in cultivating the Samma Vacha (right speech) factor of the Path. We then realize that we are cultivating Aviyapada Sankalpana (intent to develop compassion) and Avihinsawada Sankalpana (intent to develop kindness) and thus developing the factor samma sankappa of the Path.   The effort employed to refrain from wrong speech and cultivating right speech, enables the development of the factor Samma Vayama and in addition the development of that part of right view.  

We then review the last precept- “I shall refrain from unethical livelihood practices and refrain from taking intoxicants”. We then reflect on how these practices are harmful and hinder our practicing systematic reflection (yoniso manasikāra). Then by giving them up we cultivate the virtue Nekkamma Sankalpana (intent to ‘let go’ of attachments or renunciation). Then by engaging in relevant charithra part we engage in ethical lifestyles and cultivating right livelihoods, to develop samma ajeewa of the Path. Also, as before developing samma wayama of the Path and that part of right view of the Noble Eightfold Path.

Step 5

We saw that by observing these precepts both in the warithra and charithra aspects we realize that the factors - ‘right speech’ (samma vacha); ‘right action’ (samma kammantha); ‘right livelihood’ (samma ajeewa), and the virtue (seela) part of the Noble Eightfold Path developing. Also ‘right effort’ (samma wayamma) from the concentrated mind part; and ‘right intention’ (samma sankappa) from the wisdom part of the Noble Eightfold Path also developing simultaneously. By differentiating the charithra aspect and warithra aspect of these precepts we also develop loukika samma ditthi (mundane right view). 

As said before we then reflect on, that this is an initial foundation for the development of these factors of the Path, and make an attempt to build on this platform, higher levels of skill related to them by learning more about them from listening to Dhamma etc.

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 # 75 for a continuation of this Step-by-Step practice.

 

Post # 73 – Developing World Transcending Wisdom in the Path to Nibbana- Part 5

You need to read Post # 69 ,Post # 70, Post # 71, and Post # 72 before reading this.

This is the fifth installment of the collection for building up a supporting backdrop to engage in this meditation practice.

By examining what we feel, see, hear and experience, we subject them to an examination (experimentation) to verify what is taught about them in the Dhamma and consolidate them as an  inferential understanding and as an experiential knowledge. 

In this meditation, on being mindful of the body as a body, one's awareness is fixed on what the body, feels, knows, and experiences etc. in the present moment. With this awareness deepening and treating each experience analytically and dissecting into its constituent factors, the understanding we have of a body is really seen to be a composite of many components.  In Pali it is referred to as Rupa-skanda (heap of body composites) acting together. In a similar way contemplating on the present moment experiences of the mind as applicable to perceptions (Sanna), feelings (Vedana), volitional formations (Sankara) and consciousness (Vinnana), they also manifest as heaps of respective composites referred to in Pali as Sanna Skanda, Vedana Skanda, Sankara Skanda, Vinnana Skanda. Thus the body and mind experiences are based on these five aggregates. Further this present moment experiences do not render any other factor, establishing that there is only the five aggregates and nothing else that is undergoing such experiences.

 Further due to avidyaya (not knowing) we tend to develop some wrong views about these aggregates, such as –these aggregates are mine; they are me or I exist in them etc.  Dhamma describes these views as arising from the unwholesome roots of Thanna (craving), Manna (ego), Ditti (wrong view),  resulting in a Sakkaya Ditti, a concept of I/Me/Mine. This Sakkaya Ditti gives rise to desire, attachment and clinging, to these aggregates. The 'Being' thus manifests as five aggregates of clinging (Pancha Upadana Skanda).  

 In this process one also develops  other important virtues- nama-rupa parichage nana (knowledge of the name-form discrimination), dathu manisikara nana (knowledge of the discrimination of the composite elements of form aggregate) and the udaya-vaya nana (knowledge of arising and passing away)  

Thus one sees that the present moment living experiences (as explained in Dhamma), are arising in an aggregation of form (rupa), an aggregation of feelings (vedana), aggregation of perception (sanna), an aggregation of thoughts/mental formations (sankara) and an aggregation of consciousness (vinnana). These aggregations we saw are the bases for the arising of a 'being'. Thus the 'Being' is seen as a composite of five groups of factors or aggregates. This process of contemplation and the resulting realization is known to be the initial Vippassana  Bhavana ( insight meditation )  practice.

This way we learn to look at present moment experience with focused attention on the experience itself, using the skills we developed during the practice of serenity meditation and dissecting these experiences into constituent parts to understand their true nature, or to see them as they really are and not the way they appear to be. This is developing Yatha Bhutha Nanaya, the wisdom of seeing the true nature of things.

One realizes that the present moment experience as described in Dhamma are constantly subject to change (viparinama). This is seen as impermanence (annitta).  Because this state of change happens due to causes and conditions and not due to a wish or will of a owner who has them in his/her control, it is seen as non-self (annatta). As this present moment experiences or living, occurs only in the five aggregates of clinging which are impermanent (annitta) and non-self (annata) and without the will or wish and without the participation  of a I or Me, it is seen to be  unsatisfactory, unreliable and un-dependable or dukka. This state of dukka also includes the felt experiences of aging, illness, bodily pain and suffering and mentally experienced distress sorrow etc. referred to in the dhamma as the dukka-dukkathwaya. Further this state of unsatisfactory-ness is compounded by its inherent state of constant change -viparinama-dukkathwaya, and the changes resulting from changes in causes and conditions without the involvement of an owner- sankatha - dukkathwaya.  Therefore you develop uppekka (a neutral view) by exercising mental equipoise. Then desire, attachment and clinging to them whose true nature is impermanence, no-self and unsatisfactory-ness appears to be meaningless makes no sense and unwise. Therefore they gradually fade away.    

When one begins to realize that the five aggregates, the Rupa Skanda, Sanna Skanda, Vedana Skanda, Sankara Skanda, and Vinnana Skanda are always in a state of flux or change (annitta), a state that is non self (annata) and a state that is unsatisfactory or Dukka, which the Dhamma describes as thrilakshana or the three ‘signetars’ – the universal characteristics-  one sees their true nature. This is the most fundamental of Buddha’s teaching and has to be fully understood and realized.

 Ven .Piyadassi thero says that -"He that cultivates this investigative nature, focuses his mind on the five aggregates of clinging (Pancha Upadana Skanda),  and endeavors to realize the arising and passing away (udaya-vaya) of this  conflux of mind and matter (nāma-rūpa-santati); –“, he that cultivates this investigative nature sees that - what is impermanent and not lasting as sorrow-fraught. What is sorrow-fraught, he understands as void of a permanent and everlasting soul, self, or ego entity. It is this realization of the three characteristics or laws—transiency (anicca), sorrow (dukkha), and no-self or soullessness (anattā)—which is known to Buddhists as vipassanā-ñāṇa or penetrative insight, that entirely eradicates all the latent tendencies (anusaya)”.

You will now understand that my intention with these Postings was to place before you a ready checklist, consisting of those relevant aspects of this deep Dhamma.  This should for the moment serve as the relevant and applicable Suthamaya Panna, out of the vast range of Dhamma teachings by Buddha, for our purpose of developing world transcending wisdom.

I will in the next Posts attempt to describe a simple guided insight meditation practice to translate this Suthamaya Panna (intellectual understanding) to an inferential knowledge. This by no means is the only method you may try for this purpose. Learned monks have described many methods to gain this knowledge. The option you have is to look at as many of them as available and choose what best suits you. 

 Post # 72 – Developing World Transcending Wisdom in the Path to Nibbana- Part 4

You need to read Post # 69, Post # 70 and Post # 71 before reading this.

This is the fourth installment of the collection for building up a supporting backdrop to engage in this meditation practice

Going by what is stated in Dhamma, the accumulation of sankaras takes place when the living 'being' interacts with the phenomena around him. So in order to see the true nature of the accumulated sankaras one has to understand the true nature of the self or living 'being' and the phenomena of the outside world that gave rise to the accumulated sankaras . Such an investigation can be so widespread in scope and content in a green-field situation, where one does not know where to start first and where to go from there. Therefore we can by trusting the Buddha and his Dhamma, limit our investigation, and verify and test out only what is explained in Buddha-Dhamma.

Dhamma says that the Buddha with his enlightened mind saw that this cosmos consists of both infinite phenomena and finite phenomena.

Finite phenomena are conditioned formations (sankatha vasthu). Under given conditions they arise and when conditions change they change, and when the conditions cease they cease.  The physical world we live in is finite phenomena and thus a conditioned formation having a beginning, subject to change and an end. It is comprehensible to the sense faculties and the mundane human mind. The finite phenomena are the conditioned formations manifesting from infinite phenomena by causes and conditions. What is relevant in this description of the physical world for our purpose is that as a conditioned formation, it is subject to change as conditions change.

 The grouping of infinite phenomena (asankatha vasthu) on the other hand, has not come into being due to causes and conditions and therefore has no beginning, is not subject to change and is everlasting. They are subtle and incomprehensible to the sense faculties and the mundane human mind.

In the conventional domain of experience, aspects such as space, time, light (illumination) are included in the grouping of infinite phenomena. In addition other fundamental units of matter and mind as described in the teachings of the Buddha are also included in the grouping of infinite phenomena. These latter phenomena are referred to in the Pali language as, Patavi ~ (fundamental actions manifesting in characteristics of ‘hardness/softness’ in formations),  Arpo~( fundamental actions that manifest as ‘flow or paste’),  Thejo~ (fundamental actions that manifest as ‘heat or cold’),  Vayo ~(fundamental actions that manifest as ‘expand or contract’) and Vinnanna ~ ( a phenomenon that manifests as a feature of mind).

They are referred to as infinite because such assessments as- the limits of space or beginning of time etc., are infinite in nature and incomprehensible to the human mind. So are all the others. They are grouped as phenomena, as by themselves they are different in nature to each other and as a group is infinite. The term used in Buddha-Dhamma is Achinthana - not within the grasp of human comprehension.

In the grouping of infinite phenomena the most important and relevant phenomenon for our discussion is symbolized primarily by Nibbana (the state of ceasing of the eternal process of re-becoming- see  Post # 63, Post # 64 and Post # 65), which is a supra-mundane realization.

Nibbana is often referred to as a state attained by negation of craving etc. That is by a reference to exclusion, such as explaining darkness as absence of light. Bhikku Bodhi describes Nibbana more in terms as an existing reality than a state realized by a process of exclusion. Quoting the Buddha in several suttas Bhikku Bodhi says Nibanna is uttamam dhamma (a supreme phenomenon), as thadati-thada ayathana (a realm or sphere), as an amatha datu (a deathless element), as an amatha pada (a deathless state) and as an experience of extinguishing forever the fires of greed hatred and delusion, the root causes of all defilements giving rise to distress; a supreme bliss. Nibbana is also described as the ultimate truth. All these references by the Buddha suggest that Nibbana is an existing reality and not a mere destruction of defilements or cessation of suffering.

Bhikku Bodhi quotes the Buddha from Udana Paliya as follows.  “Monks there is a state which is unborn, un-originated, un-created and un-conditioned. If there is no such state, there is no escape from this born, originated, created and conditioned round of birth and death”.

In summary therefore Nibbana is the state of pinnacle of happiness; lasting peace; being undisturbed by the eight worldly winds ( astta loka dhamma ie. gain and loss, fame and dishonor, praise and blame, pleasure and pain); experiencing avedica suka (pleasure without experienceing feelings); absence of  suffering normally experienced by the transient beings; non arising of the five aggregates of clinging - the basis for all suffering; non-arising of new birth bringing about the coming into being the five aggregates of clinging; and the non-arising of craving and desire, the cause for a new birth. 

Thus attaining Nibbana by following the Path described by the Buddha, as explained above, becomes our only option for salvation.

Dhamma also points out the hindrances that obstruct our following the Path described by the Buddha for attaining Nibbana. These hindrances are the influences from the finite phenomena in the conditioned world.  These influences are due to two reasons. First one relates to the actions of five fundamental laws governing the physical world. The other is related to the desire, craving and attachment that we have developed due to ignorance for the conditioned phenomena in the physical world.

The Buddha explained that everything that happens in the physical world is governed by five fundamental laws. They are the Dhamma Niyama (laws of nature), Etthu Niyama (laws of the seasons), Beeja Niyama (laws of genetics), Kamma Niyama (law of cause and effect) and Chittha Niyama (caused by a mind at work). We have seen these in action for so long and their consequences are quite familiar to us. Therefore if we can come to terms with them by developing a better understanding about them, and we can free ourselves from the resulting stresses and discontent etc.

The multitude of aggregations forming the physical world does change according to the abiding laws of nature. This physical world consists of animate and inanimate formations and is subject to change as conditions change. Buddha by a deep examination of these phenomena in the physical world has said that they demonstrate  three fundamental characteristics as annitha (impermanence), annatha (non-self), and the nature of dukka (un-satisfactory). Therefore the desire, craving and attachment we have developed due to ignorance for the conditioned phenomena in the physical world with such characteristics is unwise and makes no sense.

Therefore when we look at the physical world, we have to come to terms with this changing nature and not feel stressed and anxious about these inherent characteristics and not allow them to be hindrances to our practice of the path to Nibbana.

 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 # 73 for a continuation of the descriptions.