Coming again to Cittanupassana, in the Sacittapariyaya Sutta, Maha .. be said that either Kayanupassana or Vedananupassana is excluded. Vedananupassana(awareness of feelings): bodily and mental Cittanupassana( awareness of the mind): thoughts that arise in the mind – of. download. com. http:// ://
|Published (Last):||6 May 2010|
|PDF File Size:||20.27 Mb|
|ePub File Size:||9.61 Mb|
|Price:||Free* [*Free Regsitration Required]|
Chapter 4 – The Four Foundations Of Mindfulness
Thus it is clear that paccaya is the Causal Continuum. Post as a guest Name. According to Mahayana, any analytical meditation belongs to the class of vipassana. No action is possible without first thinking about it; thought occurs only in the mind.
It is the mind in which the wrong view of Egoism or I-ness or personality element dwells most, and it is the breeding place of Sakkaya Ditthi.
Thus the Paticcasamuppada is cut ansunder in the middle.
Unpleasant sensation or unpleasant feeling is called dukkha vedana in Pali dukkha here means unpleasant. The Yogi is reminded that consciousness occurs or arises only one at a time.
There may be many occasions which escape the Yogi’s mental nothing even under intensive contemplation. He ought to know much more than that. He then concludes that this pleasant feeling together with his experience is impermanent aniccabecause he has comprehended the nature of impermanence through his personal experience of the Dhamma.
Again there arises the desire or craving Tanha to eat which is followed by the overwhelming desire or clinging to eating which clinging is again followed by Kaya Kamma, deeds and Vacci Kamma, words, i.
There arises thought for eating, thought for sleeping, thought for speaking and all sorts of thoughts will arise which are mistaken for personality such as, I want to eat, I want to cittanuoassana, I want to speak and so on.
Sotapatti, Sakadagami, Anagami and Arahatta Magga are attained at this point, i.
Cittanupassana And Vedananupassana
The unlinking vedanahupassana nothing but meditating on Vedana as arising and perishing Anicca so that Tanha may not arise. Again, there will arise jealousy or thought for almsgiving; whatever thought or consciousness may arise it is to be understood and noted that they are only mental states.
In the case of pure Vipassana, it must be definitely mentioned that such unpleasant events will never occur as it is impossible for a Vipassana Yogi because the practice itself is Maha Kusala Nana Sampayutta Citta under aand guidance of Samma Ditthi and Samma-Sankappa. Vedananupassanq Dorje 4, 1 5 It arises and vanishes immediately Therefore it is for the Yogi to cognise with insight Aniccathe perishing of Vedana. The persevering meditator has attained vedananypassana very good stage of insight because cithanupassana mind is now calm, tranquil and serene.
The ordinary worldling is always apt to cittannupassana Sakkaya and Ditthi. All this happens because he does not observe his pleasant experiences, and so is attached to them. In this case, the pleasant feeling is the cause and attachment is the effect. Again it may be asked, ‘When and where does Vedana arise? Then the Buddha said, ‘Monk, there was a man who had never seen in his life a butea tree. When he meditates on Vedana and if he still finds Vedana, it cannot be said that is right on the point because if he still finds Vedana existing he is said to find Vedana Nicca, i.
They are Sampayutta Dhamma, they co-exist, are concurrent and synchronise in their arising and vanishing. The proximate cause is Phassa contact. Vedana arises whenever there is the impact of the three phenomena, i. The preceding phenomenon opens the way for the arising of Upadana and in this case, it is Tanha which gives the way for the arising of Upadana and so Upadana arises because of ‘paccaya ‘ Tanha.
The Four Foundations Of Mindfulness [Chapter 4]
It is to be noted that it is neither the six Ayatanasnor pancakkhandhas nor Four Mahabhutas elements nor any norm, but it is’ Samudayanca or Atthangamanca arising and perishing which is the CRITERION because in our being, there is nothing but the arising and perishing. We should check what is happening actually in ourselves to see if it accords with what is said in the Paticcasamuppada. This stage is called Namapariccheda Nana and when this is fully understood there is another and yet higher stage for the Yogi to take up.
When Dukkha is seen and realised by Vipassana insight, Anatta will be seen and realised too. Reference to the list of 13 kinds of Citta is invited. The Buddha said, ‘I know not any other single Dhamma so easily adaptable as the mind which has already been cultivated and developed.
If lobha citta arises he can tell you exactly that lobha citta arises and so on. Saptha Visuddhi 8, 1 5