Samatha and Vipassana Meditation PDF
Samatha and Vipassana Meditation PDF
Samatha and Vipassana Meditation PDF
Breakthrough in
SAMATHA MEDITATION
and
VIPASSAN MEDITATION
Pa-Auk Tawya Sayadaw
and
Breakthrough in
SAMATHA MEDITATION
and
VIPASSAN MEDITATION
Pa-Auk Tawya Sayadaw
and
Preface
Two papers entitled Breakthrough in Tranquillity
Meditation (Samatha Bhvan) and Breakthrough in Insight
Meditation (Vipassan), which were read and discussed with
great interest in the World Buddhist Summit held in Yangon,
Myanmar, on December 9 to 11, 2004, are printed and
published in the form of the present book for the benefit of the
public who like to know a brief and concise account of the
practical aspects of Buddhism called Samatha-Vipassan.
The papers actually represent the essential summary of
Tranquillity Meditation and Insight Meditation which are being
conducted in minute detail strictly in accordance with the
teachings of the Buddha in the International Pa-auk Forest
Buddha Ssana Centres throughout Myanmar.
This book will introduce the readers to the proper way of
undertaking Samatha-Vipassan as taught by the Buddha,
developing the right concentration and penetrating into the
ultimate realities called "Paramatthas" defining each ultimate
reality precisely by its characteristic, function, manifestation
and nearest cause, investigating the causal relations of
Dependent Arising (Paiccasamuppda) that beautifully
describes the round of rebirth, and contemplating all mentality
and materiality (nma-rpa), causes and effects, internal and
external, pertaining to the past, the present and the future, as
impermanent (anicca), painful (dukkha) and not-self (anatta) in
various ways.
The contents and the scope of the two papers will
demonstrate clearly that the Samatha-Vipassan meditation is
Breakthrough in
TRANQUILLITY MEDITATION
(Samatha Bhvan)
Bhaddanta cia, Dhammcariya,
Aggamahkammahncariya
Chief Meditation Teacher and Adviser,
International Pa-Auk Forest Buddha Ssan Meditation
Centres, Myanmar
Dr. Mehm Tin Mon,
Mah Saddhamma Jotikadhaja
Professor, International Theravda Buddist Missionary
University
President, International Pa-Auk Forest Buddha
Ssannuggaha Federation
"SYNOPSIS"
The objective of the Training of Concentration (Samdhisikkh) is to purify the mind from hindrances (nvaranas) and
other defilements (kiless) to attain the purity of the mind
(cittavisuddhi) and to make the mind very powerful to
undertake vipassana effectively.
According to Aloka Sutta1 and Pacalyamna Sutta2 the
wisdom associated with even preparatory concentration
(parikamma-samdhi) starts radiating light. We found that the
light becomes brighter as the concentration rises and at the
level of access concentration (upacra samdhi) it becomes so
bright and penetrative that it can penetrate into internal ongans
and then to ultimate realities (paramatthas). Without the right
concentration (sammsamdhi) the ultimate realities cannot be
observed by direct knowledge and consequently vipassan
cannot be properly performed. Especially the fourth rpvacara
jhna is found to be the best weapon to undertake vipassan
effectively
All the forty samatha meditation subjects prescribed by the
Buddha are found to give rise to the right concentration as
described in Pali texts. Mindfulness of Breathing3
(npnassati) is observed to suit many meditators to develop
concentration to the fourth jhana level. Unlike other meditation
subjects npnassati becomes subtler at each higher stage until
it is no longer distinct. So strong mindfulness and keen wisdom
1
2
3
A. 1. 456
A. 2. 463
Vs. 1. 263
4
5
6
7
8
9
"MAIN PAPER"
Introduction
We are glad to announce the good news that many
meditators, who have meditated and who are meditating in our
International Pa-auk Forest Buddha Ssana Meditation Centres,
could develop the right concentration (Samm-samdhi) by
undertaking mindfulness of breathing (npnassati) or by
defining the four elements (Catudhtuvavatthna). They could
then proceed successfully to undertake all the four Guardian
Meditations and all the ten Kasia Meditations.
10
"The mind is very subtle and delicate and very hard to see. It
moves lightly and swiftly from one sense object to another and
lands wherever it pleases. It is difficult to control the mind but
the wise should control and tame it. A well tamed mind brings
happiness."10
In Samadhi Sutta,11 the Buddha exhorted bhikkhus to
develop concentration to be able to see things as they really
are.
"Samdhi bhikkhave bhvetha
samhito bhikkhave bhikkhu
yathbhta pajnti."
"Oh bhikkhus, try to develop mental concentration. The
bhikkhu who has developed concentration will be able to see
things (the four Noble Truths) clearly and correctly as they
really are."
According to our experience, even if a meditator can focus
his mind on a meditation subject continuously for one hour or
more, he cannot penetrate into his body to see even his internal
body parts, let alone the ultimate realities (paramatthas), unless
he attains at least the neighbourhood or acess concentration
(upacra samdhi).
When a meditator truly attains access concentration or
higher concentration (jhna), he can penetrate into his body to
see his internal organs such as flesh, sinews, bones, liver, heart,
etc., and then penetrate further to see the ultimate realities. So
he can undertake insight meditation (vipassan) properly.
Thus in order to accomplish the training of concentration, to
10
11
Dh. 35,36
S. 2.12; S. 3.363
11
12
13
M. 1.89
Vs. 2.222
12
14
15
16
13
17
accomplished in him.
He should focus his mind at one point (touching point) on
the breath to develop ekaggat (one-pointedness of the mind),
a mental factor which represents concentration (samdhi). He
should not let his mind wander away to other sense objects or
to any bodily sensation which is not the subject of
npnassati.
The Counting Method
In counting the breath, he should breathe in, breathe out and
count one; breathe in, breathe out and count two, and so on up
to eight in reverence of the Eightfold Noble Path. When the
mind remains calmly fixed on the breath for about one hour at
every sitting, he can stop counting and coutinue to. be aware of
the breath calmly. When he can focus on the breath for one
hour or more at every sitting, he should proceed to the next
step.
Awareness of the Length of Breath as well as the whole
Breath
The length of the breath should be determined by the
duration taken by the breath. If it takes a long time to breathe in
or out, the breath is taken to be long. If it takes a short time to
breathe in or out, the breath is taken to be short.
The breath may be long or short for some time or for the
whole sitting. Whatever it is, after the yogi is aware of the
length of the breath, he should also be aware of the whole
breath body from the beginning to the end by its touch at the
tip of the nose or at the nostrils or at the upper lip. He should
not follow the breath either inwards or outwards. He should act
17
Vs. 1.278 ff
14
like a gate-keeper.
A gate-keeper does not examine people either inside or
outside the town for they are not his concern. But he does
examine each person as the person arrives at the gate. Similarly
the meditator pays no attention to the breath that has gone
inside or outside the nose, because it is not his concern. But it
is his concern each time the in-breath or the out-breath arrives
at the nostril-gate.
He should also act like a sawyer. The sawyer focuses his
attention on the saw's teeth at the point of contact with the log
without giving attention to the saw's teeth that are approaching
or receding, though they are not unknown to him as they do so.
In the same way the meditator establishes mindfulness on
the breath at the point of contact with the nostrils or with the
upper lip, without giving attention to the in-breath and the outbreath as they approach or recede, though they are not
unknown to him as they do so.
When he can calmly and mindfully focus his mind on the
beginning, the middle and the end of the in-breath and the outbreath for one hour or more at every sitting, he should proceed
to the fourth step.
Tranquillizing the Breaths
As he mindfully watches the in-breath and the out-breath to
be aware of the whole breath, his breathing becomes more and
more gentle and subtle. For while other meditation subjects
become clearer at each higher stage, anapanassati does not. In
fact, as he goes on developing it, it becomes subtler for him at
each higher stage, and it even comes to the point at which it is
no longer manifest or distinct.
When it becomes unmanifest, the meditator should not get
up from his seat and go away. He should go on sitting as he
15
16
17
18
18
19
20
21
22
Vs. 1.289
Vs.Ti. 1.364
23
Vs. 1.289-300
24
24
25
Ps. 314
Vs. 1.191ff
25
Vs. 1.173-190
26
Vs. 1.178ff
Vs. 1.183-184; Vs.Ti. 1.210
Vs. 1.222-223
27
28
Vs. 1.115ff
Vs. 2.222
29
Conclusion
It is possible to develop the meditation subjects which the
Buddha prescribed for tranquillity meditation (samatha
bhvan) to get the full results mentioned in the Buddhist
Canons by following the instructions of the Buddha precisely
32
33
Vs. 1.320-334
Vs. 2.2-4
30
and strenuously.
npnassati is found to be a good meditation subject to
develop concentration effectively to the fourth rpvacara
jhna level in a relatively short period. After attaining the right
concentration through a meditation subject, one can easily
proceed to develop other meditation subjects provided one does
not deviate from the Buddha's instructions.
We have also found that "catudhtu-vavatthna" is the most
effective meditation subject for developing the neighbourhood
concentration in the shortest period. When one truly attains the
neighbourhood concentration, one attains the purity of mind
(cittavisuddhi). According to loka Sutta and Pacalyamna
Sutta, the mind associated with upacra samdhi radiates very
bright and penetrative light. With the help of this light one can
observe all the 32 body parts (kohsa) in oneself as well as in
others. So one can easily undertake kyagatsati to develop the
first rpvacara jhna. Then by focusing one's mind at the
white colour of the skull of a meditator sitting in front of
oneself, one can undertake the odta (white) kasina meditation
to develop the fourfold rpvacara jhnas.
The white kasia fourth jhna is found to be accompanied by
brighter meditation light than the npnassati fourth jhna. So
it serves as a unique foundation for undertaking insight
meditation (vipassan).
References
All references refer to the Sixth Buddhist Council Myanmar
Edition.
A. Aguttara Nikya (Tng Chi B Kinh)
Abh.A Ch gii Abhidhamm (Vi Diu Php)
31
Breakthrough in
INSIGHT MEDITATION
(Vipassan Bhvan)
Bhaddanta cia, Dhammcariya,
Aggamahkammahncariya
Chief Meditation Teacher and Adviser,
International Pa-Auk Forest Buddha Ssan Meditation
Centres, Myanmar
Dr. Mehm Tin Mon,
Mah Saddhamma Jotikadhaja
Professor, International Theravda Buddist Missionary
University
President, International Pa-Auk Forest Buddha
Ssannuggaha Federation
"SYNOPSIS"
As vipassana deals with ultimate realities (paramatthas),
mind and matter, both internal and external, are analyzed with
wisdom associated with the right concentration into their
ultimate components - cittas, cetasikas and rpas - and each of
these ultimate realities is defined by its characteristic, function,
manifestation and approximate cause to develop the
'Knowledge
of
defining
mentality-materiality'
(Nmarpaparicchedaa) and the 'Purity of View'
(Dihivisuddhi)34 correctly. The compactness of mental groups
(minds) and material groups (rpakalpas) must be broken
(ghana-vinibbhoga) to penetrate into the ultimate realities and
the characteristic of not-self (anatta)35,36.
Next the four causes - kamma, citta (consciousness), utu
(heat), hra (nutriment) - that give rise to materiality, and the
causes that give rise to the cognitive series of consciousness in
the six sense doors are discerned by direct knowledge. Also the
causes
and
the
effects
of
Dependent
Arising
(Paiccasamuppda) are discerned and verified to clarify all
doubts37 pertaining to the past, to the present, and to the future,
and to develop the 'Knowledge of discerning the causes of
mentality-materiality' (Paccayapariggaha a) and the
'Purification by overcoming Doubt' (Kakh-vitaraa34
35
36
37
Vs. 2.222
Vs. 2.276
Abh.A. 2.47
Vs. 2.233
34
38
39
40
41
42
43
Vs. 2.221
Abh.A 2.189
Ps. 51-52
S. 2.258
Vs. 2.242-243, 265-267
Ps. 55ff
-34-
"MAIN PAPER"
Introduction
We are glad to announce the good news that many
meditators from Myanmar and abroad have been undertaking
vipassan successfully in minute detail as described in the
Buddhist Canons and Visuddhi Magga in our International Paauk Forest Buddha Ssana Meditation centres.
With the help of the bright, penetrative light radiated from
the mind associated with the right concentration
(sammsamdhi), meditators penetrate into the ultimate
realities (paramatthas) that make up mind and body, define
each consciousness (citta), each mental factor (cetasika), and
each kind of ultimate materiality (rpa) by means of their
respective characteristics (lakkhaa), functions (kicca),
manifestations (paccupahna) and approximate causes
(padahna), and then discern the causes that give rise to these
mentality-materiality including the cause-effect relations of
Dependent Arising (Paiccasamuppda). Then they reflect on
the three characteristics of formations in many special ways as
described in Visuddhi Magga to develop insight knowledge
(Vipassana) one by one correctly so that the ultimate goal
of vipassan - the realization of Nibbna - can be attained.
M. 1.199-205
Vs. 2.73, 2.222-(315)
36
37
M. 1.281-286
38
clear mass, the mass breaks into very tiny particles of material
groups (rpa-kalpas) which arise and dissolve very rapidly.
He continues to discern the four elements in the tiny particles
with his wisdom as he has discerned them in his body. After
that he should discern the derived materiality in the particles.
He should analyze the particles in accordance with the five
sense-doors (paca-dvras).
He can define in the same way 54 rpas each in the ear-door,
in the nose-door and in the tongue-door, replacing eyesensitivity with ear-sensitivity, nose-sensitivity and tonguesensitivity, respectively. In the body-door there are only 44
rpas as only 5 kinds of rpa-kalpas, namely, body-decad,
sex-decad and 3 kinds of octads, are present. The particles
containing sensitive matter (pasda-rpa) are clear whereas the
others are not clear.
1. pathav
1. pathav
2. po
2. po
3. tejo
3. tejo
4. vyo
4. vyo
5. vaa
5. vaa
6. gandha
6. gandha
7. rasa
7. rasa
8. oj
8. oj
9. jvita rpa
9. jvita rpa
10. kya-pasda 10. bhva-rpa
Produced by
kamma,
transparent
1. pathav
2. po
3. tejo
4. vyo
5. vaa
6. gandha
7. rasa
8. oj
9. jvita rpa
10. cakkhupasda
Produced by
kamma,
transparent
Produced by
kamma,
transparent
2. Body-decad 3. Sex-decad
1. Eye-decad
Produced by
citta, opaque
1. pathav
2. po
3. tejo
4. vyo
5. vaa
6. gandha
7. rasa
8. oj
Produced by
utu (tejo),
opaque
1. pathav
2. po
3. tejo
4. vyo
5. vaa
6. gandha
7. rasa
8. oj
Produced by
hra (oj),
opaque
1. pathav
2. po
3. tejo
4. vyo
5. vaa
6. gandha
7. rasa
8. oj
40
Defining Mentality
(Nma-kammahna or Nma-pariggaha)
Mentality (nma) means consciousness (citta) and mental
factors (cetasikas) that make up the mind. According to the
Abhidhamma Commentary47, billions of minds arise one after
another per second, and cittas and cetasikas have no form and
shape. So it may be asked: "How can one observe mentality?"
Abhidhammattha Sagaha describes that life-continuum
(bhavaga cittas) serve as the mind-door, and the mind-door
cognitive process can take past sense objects including cittas,
cetasikas and rpas which also have no form and shape. So
mentality and materiality can be observed by the cittas that
arise at the mind-door (manodvrika cittas) when they are
associated with the right concentration.
In order to discern mentality, a meditator must first observe
(1) the physical base (vatthu) on which the mentality
depends, and
(2) the sense-object taken by the cittas and cetasikas48.
For clarity the mentality should be discerned according to
the six sense-doors in terms of cognitive series of
consciousness49.
According to Abhidhamma Commentary50 the visible object
appears in the eye-door and the mind-door simultaneously; the
sound appears at the ear-door and the mind-door
simultaneously; and so on. So the meditator first develops the
right concentration until very bright and penetrative light is
radiated. He observes the eye-door (cakkhupasda) and the
47
48
49
50
SA. 2.295
Abh.A 1.114; MA. 3.60
Vs. 2.252-253; MA. 1.266-267
Abh.A. 1.114
41
42
Cakkhuvia
7 cetasikas
1. consciousness
2. phassa
3. vedan
4. sa
5. cetan
6. ekaggat
7. jvitindriya
8. manasikra
Pacadvrvajjana
10 cetasikas
1. consciousness
2. phassa
3. vedan
4. sa
5. cetan
6. ekaggat
7. jvitindriya
8. manasikra
9. vitakka
10. vicra
11. adhimokkha
1. consciousness
2. phassa
3. vedan
4. sa
5. cetan
6. ekaggat
7. jvitindriya
8. manasikra
9. vitakka
10. vicra
11. adhimokkha
10 cetasikas
Sampaicchana
1. consciousness
2. phassa
3. vedan
4. sa
5. cetan
6. ekaggat
7. jvitindriya
8. manasikra
9. vitakka
10. vicra
11. adhimokkha
12. pti*
10 cetasikas
Santraa
1. consciousness
2. phassa
3. vedan
4. sa
5. cetan
6. ekaggat
7. jvitindriya
8. manasikra
9. vitakka
10. vicra
11. adhimokkha
12. vriya
11 cetasikas
Manodvrvajjana
44
51
52
53
54
55
Abh.A. 2.47
Vs. 2.276
Abh.A. 2.46
Abh.A. 2.47
Vs. 2.276
45
When the meditator has defined all the cittas, cetasikas, and
rpas internally in his mind and body, he defines the mentalitymateriality externally in the same way in others to understand
that everyone is made up of five aggregates.
The five Aggregates of Grasping (updnakkhandhas) that
have to be investigated in vipassan are:
1. Rpupdnakkhandha - the materiality aggregate of
grasping consisting of 28 kinds of rpas;
2. Vedanupdnakkhandha - the feeling aggregate of
grasping comprising vedan cetasikas associated with 81
lokiya cittas;
3. Saupdnakkhandha - the perception aggregate of
grasping comprising saa cetasikas associated with 81 lokiya
cittas;
4. Sakhrupdnakkhandha - the aggregate of mental
formations of grasping comprising 50 lokiya cetasikas other
than vedan and saa;
5. Viupdnakkhandha - the conciousness aggregate of
clinging consisting of 81 lokiya cittas.
When the yogi clearly understands that there are only five
aggregates that are arising and dissolving very rapidly and
incessantly and there is no substantive entity that can be called
a 'person', 'self, 'soul' or 'ego', he can dismiss the wrong view of
'personality-belief (sakkya-dihi) and attains the purity of
view (dihi-visuddhi).
Knowledge of Defining Mentality-Materiality
The knowledge of defining each citta, each cetasika and each
kind of rpa by means of their characteristics, functions,
manifestations and approximate causes is known as 'nmarpapariccheda-a' - the knowledge of defining mentality-
46
materiality.
47
S. 1.302-303
M. 1.10
Vs. 2.234
D. 2.47
48
Vs. 2.221
Abh.A. 2.189
Vs. 2.214; Ps. 50
49
samudaya sacca,
(2) the arising of the future dukkha sacca due to the present
samudaya sacca.
To achieve this goal, the meditator, who could discern the
arising and dissolving of mentality-materiality both internally
and externally, develops the right concentration and observes
his mentality-materiality in detail while he is offering food to a
Buddha statue. Then he goes to the meditation hall, observes
the arising and dissolving of mentality-materiality and traces
the mentality-materiality backwards until he can discern the
arising and dissolving of mentality-materiality while he was
offering food to the Buddha. If he can see the mentalitymateriality as he has seen while offering food to the Buddha,
then he can discern the near past mentality-materiality.
After that, he can go on tracing the series of mentalitymateriality backward to observe the arising and dissloving of
mentality-materiality in himself during prominent instances
that took place yesterday, two days ago, --- a week ago, two
weeks ago, --- a month ago, two months ago, --- a year ago,
two years ago, --- until he can discern the mentality-materiality
at the time of conception in his mother's womb.
So now he knows the present five effects pertaining to the
present existence: rebirth consciousness and the associated
mental factors, kammaja rpas and the sense bases, the contact
of the sense base with the sense object and the resultant feeling.
Then he goes on tracing the series of mentality-materiality
backward in the immediate past existence. He can actually
observe his past existence, the important events and the actions
done in that existence. Then he focuses his mind on the
mentality-materiality that arises at the time of near death when
the maranasanna nimitta was appearing. From this nimitta he
discerns the kamma-formations and the kamma that condition
50
51
52
S. 1.243
53
three periods of time, then all past, future and present states are
understood by him in accordance with death and rebirthlinking. This marks the state of purification by overcoming
doubt (Kakhvitaraa-visuddhi). The 'knowledge of
discerning the causes of mentality-materiality' is known as
'Paccaya-pariggaha-a.'
M. 1.78
DA. 2.53
SA. 2.44-45
54
55
56
68
69
57
70
Vs. 2.246-248
58
Magga.
When he comprehends materiality and mentality through the
medium of the Material Septad and the Immaterial Septad
thoroughly and skilfully, his practice on rpakammahna and
nmakammahna comes to completion.72
When his wisdom to define materiality and mentality as
impermanent, painful and not-self is sharpened in many ways
as described above, the arising and dissolving of these
dhammas appear very rapidly and distinctly in his wisdom. He
has now developed sammasana-a, the knowledge of
defining mentality-materiality as impermanent, painful and
not-self, to the highest level. He has also penetrated a part of
the eighteen Principle Insights (Mahvipassan) and
consequently abandons things opposed to what he has already
penetrated.73
The Development of Udayabbaya-a
Udayabbaya-a is the knowledge that comprehends
distinctly the mentality-materility at the genetic instant as well
as at the dissoloving instant together with the three
characteristic marks of impermanence, pain and not-self.
To develop this knowledge the meditator again defines all
mentality-materiality together with the causes and the effects of
Depending Arising as impermanent, painful and not-self. He
contemplates the three characteristic marks in turn, both
internally and externally, (1) in materiality alone, (2) in
mentality alone, and (3) in mentality-materiality together,
pertaining to the present, to the past, and to the future. He
71
72
73
Vs. 2.253-264
Vs. 2.264
Vs. 2.264
59
M. 1.71ff
Vs. 2.267ff
MA. 281ff
Vs. 2.269-274
60
61
62
63
Vs. 2.277
64
Vs. 2.278
Vs.Ti. 2.441
65
66
Vs. 2.282-284
Vs. 2.284
Vs. 2.287-288
67
from the whole field of formations and escape from it. So the
knowledge of desire for deliverance also arises in him. 84
The Arising of the Knowledge of Exertion for
Deliverance (Paisakha)
The yogi, who desires to be delivered from all formations in
the thirty-one planes pertaining to three periods, again discerns
those same formations, attributing to them the three
characteristics by the knowledge of comtemplation for
completing deliverance. He sees all formations as impermanent
because they (1) cannot go beyond dissolution, (2) exist
temporarily, (3) are limited by arising and dissolution, (4)
disintegrating, (5) fickle, (6) perishable, (7) unenduring, (8)
subject to change, (9) coreless, (10) subject to death.
He sees them as painful because they are (1) torturing
incessantly, (2) hard to bear, (3) the basis of pain, (4) a disease,
(5) a tumour, (6) a dart, (7) a calamity, (8) an affliction, (9) a
plague, (10) a disaster, (11) a terror, (12) no protection, (13) no
shelter, (14) no refuge, (15) a danger, (16) the root of calamity,
(17) murderous, (18) subject to cankers, (19) Mara's bait, (20)
subject to birth, (21) subject to ageing, (22) subject to illness,
(23) subject to sorrow, (24) subject to lamentation, (25) subject
to despair, (26) subject to defilement, and so on.
He sees all formations as not-self because they are (1) alien,
(2) soulless, (3) vain, (4) void, (5) ownerless, (6) not subject to
control, (7) changeable to suit one's desire, and so on.
He sees them as repulsive because they are (1) objectionable,
(2) stinking, (3) disgusting, (4) repulsive, (5) uneffected by
disguise, (6) hideous, (7) loathsome, and so on.
As he strives on in this way, the knowledge of exertion for
84
Vs. 2.288-289
68
Vs. 2.289-291
69
Vs. 2.294
Vs. 2.294-295
70
for some time, (6) materiality for some time, (7) mentality for
some time, (8) causes for some time, (9) effects for some time,
(10) impermanence for some time, (11) pain for some time, and
(12) not self for some time, to make the knowledge mature.
Conformity Knowledge (Anuloma-a), Change-ofLineage Knowledge (Gotrabhua), Path Wisdom
(Maggaa), Fruition Wisdom (Phalaa), Reviewing
Wisdom (Paccavekkhaaa)
As he repeats, develops and cultivates that equanimity
towards-formations, his faith becomes more resolute, his
energy better exerted, his mindfulness better established, his
mind better concentrated, while his equanimity about
formations grows more refined. Then when his meditating
wisdom emerges from the dissolution of formations called
'pavatta' and sees the unformed and undissolved nature of
Nibbana called 'apavatta', the following cognitive series of
consciousness arises.
(Mandapa)-"Na-Da-Ma-Pa-U-Nu-Go-Magga-Phala-Phala"Bh(Tikkhapa)-"Na-Da-Ma-U-Nu-Go-Magga-Phala-Phala-Phala-" Bh-
71
72
Vs. 2.315
73
Vs. 2.315-316
74
Conclusion
Vipassana is conducted in utmost detail according to the
instructions of the Buddha described in Tipiaka Canons,
Visuddhi Magga and in other Pi Commentaries and Subcommentaries. Various practical methods for investigating,
discerning and defining mentality-materiality, causes and
effects, internally and externally, pertaining to the past, to the
present and to the future, are employed in order to get the
results described in literature. Many meditators, with the
powerful support of the right concentration, can penetrate into
the ulimate realities and discern them as impermanent, painful
and not-self. Close, proper guidance by the teacher is essential
90
Vs. 2.318
75
References
All references refer to the Sixth Buddhist Council Myanmar
Edition.
A. Aguttara Nikya (Tng Chi B Kinh)
Abh.A Ch gii Abhidhamm (Vi Diu Php)
D. Dgha Nikya (Trng B Kinh)
D.A
Ch gii Dgha Nikya (Trng B Kinh)
M. Majjhima Nikya (Trung B Kinh)
MA.
Ch gii Majjhima Nikya (Trung B Kinh)
S. Sayutta Nikya (Tng ng B Kinh)
SA.
Ch gii Sayutta Nikya (Tng ng B Kinh)
Ps. Paisabhid Magga (Phn Tch o)
76
Vs.
Vs.T
Mc Lc
Breakthrough in TRANQUILLITY MEDITATION (Samatha
Bhvan) ................................................................................. 6
"SYNOPSIS"....................................................................... 7
"MAIN PAPER" .................................................................. 9
Introduction ..................................................................... 9
The Need to develop Mental Concentration (samdhi) .... 9
Undertaking Mindfulness of Breathing (npnassati) . 12
The Counting Method ...................................................... 13
Awareness of the Length of Breath as well as the whole
Breath .............................................................................. 13
Tranquillizing the Breaths ................................................ 14
The Appearence of the Sign of Concentration .................. 15
The Development of Absorption (appan) ........................ 16
Five Jhna Factors ............................................................ 19
Five Ways of Mastery ....................................................... 19
Four
Guardian
Meditations
(Caturrakkhakammahnas) .............................................................. 20
Developing Loving-Kindness (Mett-bhvana) ................ 20
Recollection of the Enlightend One (Buddhnussati) ........ 24
Recollection of Foulness (Asubha Bhvan) .................... 25
Mindfulness of Death (Maranussati) ............................. 26
Bhvan) ............................................................................... 32
"SYNOPSIS"..................................................................... 33
"MAIN PAPER" ................................................................ 35
Introduction ................................................................... 35
Purification of the Mind ................................................. 35
Purification of the Mind from Wrong View ................... 36
Defining Materiality
(Rpa-kammahna or Rpapariggaha) ........................................................................ 37
Defining Mentality
(Nma-kammahna or Nmapariggaha) ........................................................................ 40
The Characteristic of Not-self becomes distinct................ 44
Knowledge of Defining Mentality-Materiality.................. 45
The
Purification
by
Knowledge
and
Vision
(adassana-visuddhi) ................................................ 73
Conclusion..................................................................... 74
References ..................................................................... 75