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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 objects 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 or insight.

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 of 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. We then note that due to breathing as a cause, an effect, cooling or warming, arises and is experienced by the 'being'. Thus, we experience in real life the teaching in the Pattika Smmuppada, of cause and effect discoursed by the Buddha. This realization can be extrapolated to all other real-life experiences as the living process giving rise to sensations and feelings etc. without an owner's will or doing. 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. 

Post # 77– Developing World Transcending Wisdom in the Path to Nibbana- A guided meditation Practice - Part 4

This is a continuation of the Step by Step meditation practice described in Post # 74 to Post # 76

Step 15

We then advance this investigation, by focusing our mind on what is taught in the Dhamma about a self, as being a conflux of mind and matter (nāma-rūpa-santati). To understand this further we contemplate on how this mind matter conflux has arisen. 

Although the following guided meditation practice is based on some abstract analysis that is taught in the dhamma, and is being accepted more on the trust in it than through any real present moment experiences, this contemplation and mind experience nevertheless validates what is taught in the Dhamma as the nature of this mind-matter conflux. Buddha has said that this dhamma can be experienced to accept its validity as the reality. With a dedicated and ardent effort this experience can be realized. Until then this trust in the Buddha's teaching is the driver to maintain this effort.

In this context it is noteworthy to reflect on an earlier experience gained in this meditation practice which can be described as follows. While developing right concentration through serenity meditation, under the Noble Eightfold Path, we experienced chitta–kaya passadiya , a state where the  present moment living experiences were only felt as some subdued sensations of the body and  as an active  mind functions of vittaka, vichara,  piti,  suka,  ekkagatha. This experience thus establishes the existence of an independently functioning mind with the matter part (form aggregate) somewhat subdued at that time.

 Step 16

After consolidating this knowledge about an independently functioning mind-the Name aggregate - we then look at what the Dhamma explains about the form aggregate of this name-form aggregation. In this regard we contemplate on what Dhamma says, that when a mother is in season, due to laws of nature (dhamma niyama) there arises in her womb a succession of kalala or seeds (embryo) that arises, stays and ceases. This happens while she is in season and ceases upon the ending of the season. During this time due to mother-father association one such seed gets fertilized from a male sperm from the father.  This fertilized seed acquires from the father and mother the respective genetic inheritances as per the laws of beeja niyama. This fertilized seed thus turns into a live seed capable of supporting a life and  manifests as the initial state of the Form Aggregate.

 Step 17

We then contemplate on what is known in suthamaya panna as the name aggregate. Dhamma says that under the law of Kamma Niyama, a re-linking consciousness that has ceased at the end of that life, charged with its accumulations of all traits and tendencies, likes and dislikes etc. ( kamma) transmits them to a new relinking consciousness to nest in an appropriate host (form aggregate)  and to begin a new life. As we saw before the form aggregate endowed with the right genetic inheritances from the father and mother that are appropriate to accommodate  the accumulations of traits and tendencies (kamma) in the new  re-linking consciousness becomes the appropriate host to accommodate the inherited traits and tendencies (kamma). This re-linking consciousness manifests as the initial state of the name aggregate of the new ‘being’ that thus came into existence.

We thus consolidate our initial understanding from suthamaya panna, of the conflux of mind and matter (nāma-rūpa-santati) as an inferential knowledge.

 Step 18

The new 'being' that thus came into existence gets prompted due to Kamma Niyama, to re-enact or engage in the habits, traits and tendencies that were brought over from the previous lives, in this new life as well. As a consequence there comes into being, as a kamma vipaka, the respective components of the mind and matter conflux, with their respective nature and function to fulfill such traits and tendencies. These components thus manifest as solid, liquid, gaseous and heat parts and the sense faculties in the form aggregate. Further we see the manifestation of the sub aggregates - feelings, perceptions, volitions and consciousness - in the name aggregate.   These sub aggregates of the name and form aggregates are so formed to engage in or fulfill their respective traits and functions that were inherited from the past lives. The re-linking consciousness  from the last life transmitted  to its counterpart in this life the habits, traits and tendencies, likes and dislikes etc. over as a kammic inheritance.

Thus there comes to be the five aggregates of form, feelings, perceptions, volitions and consciousness manifesting as the new 'being'. We review then that they are the only components of the ‘being’ that is undergoing the present moment living experiences.

Step 19

We will then direct and fix our attention on what the body (form aggregate) feels and knows and experiences through this insight meditation practice. Accordingly we contemplate on the sensations and feelings experienced by the body parts. This contemplation may include such body parts as head hair, body hair, skin, muscles, bones, other discernible internal solid body parts while in the sitting posture. By treating these sensations as objects of attention one gains a concentrated mind on these objects. 

Then by noting with vidarshana the true nature of these experiences, one recognizes the sensations as hardness, tightness, coarseness and heaviness of these solid body parts performing functions such as standing erect, walking, running and other bodily functions. Then we get as a living experience, an understanding of the true nature of the solid parts in the body.

 Similarly we then experience the sensations arising from such body constituents as spit, phlegm, tears, sweat, blood, body oils, urine etc. This is discerned by vidarshana as a sensation of a liquid flowing and dispersing while the constituent parts remain clung together and assisting in the regeneration of perishing parts and dispersing the perished parts of the body. Then we get as a living experience, an understanding of the true nature of the liquid parts in the body.

When the attention is focused on inflow and outflow of breath, we experience the expanding and contracting nature of internal body parts responding to breath, and gain an understanding of the true nature of air as another body part. We will then notice that air that has arisen to fill up the voids among the other body parts has a nature of giving rise to expansion and contraction in body parts enabling movement.

Also focusing attention and concentration on parts of the body in contact with external surfaces or influences such as heat or cold we become aware by insight (vidarshana) of the warm or cold sensations of contact. This is understood as the true nature of heat, which is yet another body part constituting the body that experiences hot or cold as sensations. The other functions of heat explained in Dhamma are burning and disaggregating of food parts enabling consumption.

This contemplation on what is felt and experienced during this guided meditation validates the suthamaya knowledge that the body consists of solid parts whose true nature is hardness etc., liquid parts whose true nature is flowing and dispersing -both categorized into 28 components- and air as a body part having a nature of causing expansion and contraction enabling movement, and heat in the body as a body part which experiences hot or cold sensations and burning and disaggregating food parts enabling consumption.. 

 Step 20

We then contemplate on what we know from Suthamaya Panna (what  the teaching says)  about these body parts and consolidate the knowledge that they are formed by the aggregation of the basic units of the form aggregate called ‘Rupa Kalapa’( possibly  the counterpart to molecules or atoms in modern science?).  These Rupa Kalapas have their own specific form/nature and function. The Rupa Kalapas having a specific form/nature are made to combine together by the mind aggregate prompted by the Kamma brought over from the past, to give rise respectively to either solid parts, or liquid parts or gaseous parts or heat part as the case may be. This is a manifestation due to Kamma Niyama. Thus, we consolidate the understanding of how these diverse body parts are formed.

The next aspect of this meditation is to contemplate on what Dhamma teaches about these rupa kalapa and how they are formed. Reflecting on what we know from Suthamaya Panna we establish the understanding that they are in turn formed by the combination of still more fundamental phenomena of nature called the Sathara Maha Dathu (four elements of action). These elements we recall are termed in the Pali language as Patavi, Arpo, Thejo and Vayo. These are the basic elements/actions conditioning the formation of all matter in the universe. They by themselves are in the infinite group of phenomena. The Sathara Maha Dathu (four elements of action) due to the conditions created by past kamma, are made to aggregate by the mind to form the rupa kalapas which are finite phenomena. This aggregation is facilitated by another fundamental phenomenon of nature called ahas, the sky element, which hosts them and holds them together.

 Step 21

The next quest is the understanding of the nature and function of the Sathara Maha Dathu (four elements of action), and those of the sky element. 

Contemplating on what we know from Suthamaya Panna, the true nature of Patavi, it is seen as a perpetual action having the characteristics of arise, stay and cease. It is an infinite phenomenon not formed by causes and conditions and therefore any penetrative vision as to its formation can go no further. It exists in the conditioned world in combination with the other elements of action facilitated by the sky element. This aggregation is formed due to causes and conditions brought about by past kamma to create the form aggregate in a living 'being'. Patavi’s function when it arises and acts in the conditioned formation (in which it is a part of), is to create the characteristics of hardness/softness, heaviness, grossness, roughness to the required degree in that formation.

By similarly contemplating on what we know from Suthamaya Panna about the true nature of Arpo~ (a fundamental action that manifests as ‘flow or paste’ in formations), Thejo~ (a fundamental action that manifests as ‘heat or cold’ in a formation), and Vayo (a fundamental action that manifests as ‘expand or contract’ in a formation) gives us an insight into part of the form aggregate. 

Then by contemplating on what we know from Suthamaya Panna about the true nature of rupa kalapa with an abundance of Patavi with others in lesser proportions when they aggregate, give rise to the solid body parts displaying hardness etc. Similarly, those rupa kalapa having an abundance of Apo give rise to the liquids, and those with Vayo give rise to air and Thejo gives rise to heat of the body. By contemplating in this manner, we also gain the inferential knowledge that the present moment experience of the body also arises through body parts of solids, liquids, gases and heat formed from the basic elements -Sathara Maha Dathu.

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 # 78

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