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Tanh (craving) exerts pressure upon us to find all sense-
objects pleasant, and hence desirable. Because of this craving,
updna (attachment), bhva (becoming) etc. arise in
sequence and cause the Cycle of Paticcasamuppda.
How to cut the Wheel of Life caused by tanh
By practising Vipassan Meditation, when the yogi reaches the
Bhanga ñna, upon every event of hearing, seeing, smelling,
eating, touching, reflecting, the watching consciousness
promptly notes every psycho-physical phenomenon. The yogi
finds the instantaneous passing-away of both the sense-object
and the consciousness, upon noting. He finds all phenomena
as dukkha since they are afflicting him constantly with their
repeated cessation. Because he no longer finds it pleasurable,
the craving tanh is extinguished. Hence, updna etc. are no
more. Vipassan Meditation has destroyed the root cause
tanh, and hence cut the Wheel of Paticcasamuppda.
Cutting the Wheel of Life by noting the vedan
When summing up the formula of the Dependent Origination;
vedan (feeling) causes tanh (craving) to arise. Tanh causes
updna (attachment). Updna causes bhava (becoming) to
happen, and so on.
Because of the vedan, the very foundation of the Wheel of
Life, namely tanh, arises. Tanh will go on feeding the Wheel
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of Paticcasamuppda. The yogi must be able to watch the
vedan to such a degree of concentration that the cessation of
Tanh will happen. Then the Wheel of Paticcasamuppda will
be broken.
Three factors which enable the Wheel of Paticcasamuppda to
function, originate from vedan incessantly. They are:
1. Rga-nusaya lobha tanh which dwells in the sukkha
vedan,
2. Patigha-nusaya dosa which dwells in the dukkha
vedan
3. Avijja-nusaya Moha which dwells in the upekkha
vedan.
How the raga-nusaya lobha tanh dwells in the
sukkha vedan
By practising the Vipassan Meditation, when the yogi reaches
Udayabbaya ñna, he has the pliancy of mind and body as well
as the proficiency of mind and body. It seems to the yogi that
the sense-object and the noting consciousness are happening
by themselves. It is as if the yogi sat there watching the
spontaneous occurrences. Vipassan p%2Å‚ti arises in the mind of
the yogi. A bodily state of well-being and a delightful state of
mind arise. Hence, the attachment towards the sukkha vedan
arises in the yogi again and again. That is how rga-nusaya
lobha tanh dwells in the meditating yogi.
How the yogi can get rid of the rga-nusaya lobha tanh
As soon as the yogi realises the occurrence of the raga-nusaya
lobha tanh in his Vipassan Meditation, he should note his
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state of mind as peaceful , peaceful , delightful ,
delightful , attentively. The yogi with the Udayabbaya ñna
when he notes peaceful , peaceful ; will find the arising of
the sukkha vedan and then the quick disappearance of the
sukkha vedan. Upon finding it thus, he summarises that the
rapid arising is followed by the rapid disappearance (passing-
away) of the sukkha vedan. Sukkha vedan cannot be
enjoyed. He even finds it as suffering (dukkha). He cuts off the
lobha-tanh in the sukkha vedan. Because tanh has been
extinguished, updna, bhava are also extinguished. Hence, the
Wheel of Paticcasamuppda cannot carry on.
How patigha-nusaya dosa dwells in dukkha vedan
When the yogi reaches Sammsana ñna in his practice of
Vipassan Meditation, bodily aches and pains, all the dukkha
vedan re-appear. The yogi feels upset about the appearance
and the domanassa-dosa appear repeatedly in his mind. That
is how the patigha-nusaya dosa dwells in the dukkha vedan.
The yogi wishes to escape from the dukkha vedan, and longs
for sukkha. The longing (craving) is the tanh which helps the
Cycle of Paticcasamuppda.
How the yogi can get rid of the patigha-nusaya dosa
As soon as the Vipassan yogi realises that he has the patigha-
nusaya dosa in his dukkha vedan, he should carefully, with
deep attention, watch the dukkha vedan. When the yogi
reaches Udayabbaya ñna and notes painful, painful , he will
find that the painful dukkha vedan appears and then quickly
disappears. The yogi tries to note all the rapid appearances and
then the rapid disappearances of the pain. His mind is focused
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on the consecutive appearings and disappearings so intensely
that the pain becomes insignificant to him. The arising and
then the perishing of the dukkha vedan are distinct. It seems
to have left out the dukkha vedan itself. Hence, the patigha-
nusaya dosa in the dukkha vedan is extinguished.
The yogi who is facing dukkha vedan longs to escape from
the dukkha vedan and longs for sukkha (i.e. lobha tanh). But
when he manages to override the dukkha vedan at
Udayabbaya Ñna, it can be said that the lobha-tanh is
extinguished. Because tanh has been extinguished, the Wheel
of Paticcasamuppda is cut too.
How avijja-nusaya moha dwells in the upekkha vedan
When the yogi who practises Vipassan Meditation reaches
Sankhrupekkha Ñna, he can watch sukkha and dukkha
equally. He is able to note without much effort, so much so
that he cannot detect the perishing part of the phenomenon. It
is a very delicate form of delusion (avijja). Avijja-nusaya
moha dwells in the mind of the meditating yogi.
How the yogi can extinguish the avijja-nusaya moha.
To extinguish the avijja-nusaya moha in the upekkha vedan,
the yogi must strive to be able to find the upekkha vedan as
anicca (impermanance). However, upekkha vedan is so subtle
that that the yogi normally cannot manage well. It is advisable
for him to watch the original rising and falling of the abdomen
faithfully.
When he notes deeply the rising, the falling, the sitting, the
touching, all the phenomenon of rising, falling, sitting,
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touching, perish at all notings, and at a very fast speed. He will
find that his noting consciousness also perishes.
As the yogi finds that all sense-objects (namely rising, falling,
sitting, touching) and the conscious mind perish at all
notings, he realises that nothing is permanent (anicca). he
begins to acquire the anicca-ñna, and the avijja-nusaya moha
in his upekkha vedan is extinguished. Because the root cause
has been cut off, the Wheel of Paticcasamuppda cannot
go on.
Therefore, the raga-nusaya lobha tanh in the sukkha vedan,
the patigha-nusaya dosa in the dukkha vedan, and the avijja-
nusaya moha in the upekkha vedan can all be extinguished by
Vipassan Meditation. And hence the Wheel of Life
(Paticcasamuppda) can be cut for good.
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Instruction on Meditation for the Yogis
(translated by Daw Hnin Yi, Mawlamyaing, Myanmar)
Individuals who have come to meditate would like to know
what Vipassan Meditation is.
This is the first lecture on the Basic Exercises or Basic
Principles of Mindfulness Meditation by the most Reverend
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