Johann:
Purpose of Practising
Kammatthāna Meditation
by
Ven.Mahāsi Sayadaw
inklusive deutscher Übersetzung
Der Zweck der Übung
von
Kammatthāna Meditation
_/\_ _/\_ _/\_
Karuna entschuldigt sich schon vorab für die lange Wartezeit. Mit großer Freude und Erleichterung darf karuna die abgetippte Version des Kammathana in Deutsch teilen. Es sind sicherlich noch einige Fehler enthalten, da der Text anhand von Bildern abgetippt wurde, diese stellenweise unscharf waren, und erst mit Durchsicht des Originals, der handschriftlichen Abschrift Bhante Johanns, nochmals bzw. mehrmals korrekturgelesen werden müssen. Bitte um Nachsicht.
Großen Dank, kusala und "meakpoll" (maggaphala) an Upasika Roth, die zuerst mit karuna das Abtippen übernommen hatte und dann den Großteil allein weiter gemacht hatte, und so viel Zeit und Konzentration auf dieses Dana verwendet hatte. *sgift*
Karuna bittet und freut sich um jede Korrektur und Hinweisen. _/\_
Möge dieser wertvolle Text vielen eine Oase der Innenschau sein. _/\_
Unsagbaren Dank an Bhante Johann, der mit solchen Aufgaben stets die Möglichkeit gibt, Gutes zu tun. _/\_
Sadhu und Anumodana.
_/\_ _/\_ _/\_
English original
Purpose of Practising
Kammatthāna Meditation
by
Ven.Mahāsi Sayadaw
inklusive deutscher Übersetzung
Der Zweck der Übung
von
Kammatthāna Meditation
Purpose of Practising
Kammatthāna Meditation
by
The Ven.Mahāsi Sayadaw
of Myanmar
BUDDHA SASANA NUGGAHA ORGANISATION
MAHASI SASANA YEIKTHA RANGOON
An English Rendering by U Min Swe (Min Kyaw Thu)
For the BSNO Nov. 1980
Question : Why should kammathāna meditation be practised ?
Answer : Kammatthāna meditation should be practised so as to reach Nibbāna, thereby escaping from all kinds of misery, such as old age, death, etc.
To amplify this statement, it maybe explain that undoubtedly all beings wish to live always in happiness without getting old and sick and suffering death, and also without suffering from other kinds of dukkha (such as pain, grief and misery). Nevertheless, it does not happen that way, much as we may wish to be so. In any life existence old age is inevitable. Sickness is unavoidable. And because of all sorts [end of page 1]
[beginning of page 1a]
of dangers and tribulations which one is bound to come across in life-time, anxiety, sorrow and lamentation would take place. And weep we must. So also, physical sufferings and discomforts, mental pains and sufferings are sure to be met with often. Finally, one of the worst sufferings that can cause death takes place and after becoming unbearable, death will follow. Death is, however, not an end. Persons who are not yet free from craving for live existence will again be reborn in the next existence. Then, the new existence will similarly bring about old age, disease and death. In this way, all beings will invariably meet with some undesirable fate, misery and sufferings in one life existence after another.
Such being the case, if the root of this state of affairs is analysed, it is because of the continuum of life existences, sufferings such as old age and death do take place. Otherwise, these kinds of misery and sufferings will not surely be confronted with. Therefore, if old age death and other sufferings are to be completely avoided or overcome, practical meditation exercise must [ep1a]
[bp2]
be done. This will prevent the new existence from coming into being.
The new existing is the result of tanhā or cravings for existence. The particular mood or bent of mind manifests and clings on in one’s last conscious moment before death in his precious life existence, brings forth new mind consciousness (vinnāna) thereby conditioning a fresh one in another birth. If it does not so happen, there will be no rebirth. Hence, if new existence is undesirable, one should practise meditation diligently with a view to extinguishing bhava tanhā, attachment to life existence.
This bhava tanhā is merely caused by ignorance or lack of apprehension of the faults or imperfections of rupa and nāma concerning life existence and also of the fact that Nibbāna far surpasses this very life existence composed of matter and mind. If Nibbāna is really appreciated through perception of the fault of rupa and nāma, the bhava tanhā cannot possibly arise. For example: it is like a poor man who is blindly attached to his original native place which he holds in high estimation being ignorant of the hazardous and poverty stricken condition of his original [ep2]
[bp2a]
Place and the fact that if he shifts to a prosperous and danger-free place he would be well-off and happy. It should, therefore, be borne in mind that he would otherwise have shifted his residence to another place where prosperity reigns without any attachment to his original place. As such, if complete emancipation from tanhā which clings to bhava is desirable, it is essential to presently achieve Nibbāna after realizing the faults rupa-nāma concerning existence. Such realization can be fully accomplished only by practising kammatthāna meditation.
Hence, if it is desired to get rid of the miseries of old age sickness and death through Nibbāana, kammathāna meditation should be practised for the attainment of Nibbāna.
Various Kinds of Kammatthāna
Kammatthāna is consisted of two divisions, namely:
Samatha Kammattāna
Vipassanā Kammatthāna
1. Of these two, by practising Samatha, four stages of Rupa-Jhānas and Arupa-Jhānas can be [ep2a]
[bp3]
[bp8] object of “ Uggaha-nimitta” letting it of well constantly on it, noting mentally as ‘pathavi, pathavi’. If the Kasina object of “ Uggaha-nimitta” disappears from the mind, one should go back to the place where the earth-device is kept and contemplate again:
‘pathavi, pathavi‘ by fixing the eyes on the device till “Uggaha-nimitta” is formed again in the minol’s eye. Thereafter, one should return to the desired place and proceed with the contemplation as before in any posture of sitting, standing, lying, and walking.
Carrying on thus the contemplation of the object of “Uggaha-nimitta” repeatedly for a long time, the object assumes a very brilliant and crystalline, appearance quite unlike that of the original. This is called “Patibhāga-niitta” (counterpart-image). At that time the mind is free from all ‘Nivaranas’. If of wells fixedly on the “patibhāga-nimitta’. This state of mind is known as ‘Upācāna-Somādhi” (proximate concentration). Now, by continually fixing the mind with this “ Upācāna-Somādhi “ on the “Patibhāga-niitta”, the mind
[bp9] reaches a state as if it were alive and sinks consciously into the object and remains fixed in it. This state of fixedness and stability of mind is known as “Appanā-samādhi” (ecstatic concentration).
The Appanā-samādhi is of four kinds, viz:
a the first jhāna,
B, “ second “
C, “ third “
D, “ fourth “
A, In the first Jhāna five distinct constituent are present.
They are : 1, Vitakka ( initial reflection )
2, Vicāra ( sustained investigation )
3, Piti ( rapture or ecstasy )
4, Sukha ( happiness or delight )
5, Ekaggatā ( Tranquility of mind on one object with one pointedness )
B, One who has already attained the stage of first Jhāna, seeing unsatisfactoriness in the two constituents of ‘ Vitakka ‘ and ‘ Vicāra ‘ again proceeds with the contemplation to overcome them and succeeds in attaining the stage of second Jhāna where the three distinct constituents of ‘Piti‘ ‘Sukha’ and ‘Ekahhatā’ are obivious.
C, Again seeing unsatisfactoriness ‘in Piti’, if he proceeds with the contemplation to overcome it and divests himself of ecstasy, he will attain the third Jhāna which is a state of tranquil serenity and where the two distinct constituents of ‘Sukha’ and ‘Ekaggatā’ remain obivious.
D, Again seeing unsatisfactoriness in ‘Sukha’ he proceeds with the contemplation to overcome it. By doing so, he attains the stage of fourth Jhāna in which the mind exalted and purified is indifferent to all emotions alike of pleasure and of pain. At this stage the two constituents of ‘Upekkhā’- ( equanimity ) and ‘Ekaggatā’ become manifested.
This is in brief the description of the manner of contemplation of the ‘Pathavi-kasina” and the development of the stages of four Jhānas. The same applies to the remaining kasinas.
Asubha-Kammatthāna
In the case of a person who wishes to practise ‘Asubha’ Kammathāna, he should fix his eyes on a bloated corpse, or a livid corpse, etc.and contemplate by saying mentally ‘bloated corpse, bloated corpse’,[ep9a]
[bp10]
‘Livid corpse, Livid corpse’, etc. This contemplation is similar to that of ‘Pathavi-kasina’, the fundamental difference being that the contemplation of these ‘Asubha’ subjects will lead to the stage of first jhāna .
Anussati-kammathāna
Amongst the ten Anussatis, the contemplation of the impure 32 parts of the body (kāyagatāsati-kammatthāna) will also lead to the stage of First jhāna. The eight recollections (Anussati) consisting of the subjects from ‘Buddhānussati’ to ‘Maranānussati’, reflection on the loathsomeness of food ( āhāre patikulasannā) and analysis of the four elements (Catu-dhātu vavatthāna) will lead only to the achievement of ‘Upacāra-samādhi’ (proximate concentration).
Brahma-Vihara
Tree Brahma-Vihāras of ‘Mettā, Karunā and Muditā may carry one to the attainment of the three stages of lower jhānas and a person who has attained the third jhāna, may if he strives for the contemplation of “Upekkhā’, the [ep10]
[bp10a]
fourth of the Brahma Vihāra, can achieve the stage of fourth jhāna.
Aruppa-Kammatthāna
A person who, by contemplation of kasīna subjects, has attained all four jhānas, can achieve four Aruppa-jhānas by carrying out four Aruppa-Kammathānas in serial order one after another.
The Concise Method of Anāpāna Meditation. One who wishes to meditate ‘Anāpāna sati’ kammathāna, should retire to a quite place and seat himself cross-legged or any convenient manner so as to enable him to sit for a long time , with his body erect, and then first keep his mind fixed on the tip of the nostrils. He will then come to know distinctly the feeling of touch at the tip of the nostrils or the edge of the upper lip, caused by the constant flow of the respiration. This flow should be watched at the point of its contact and contemplated by noting ‘coming, going,[ep10a]
[bp11]
coming, going, on every act of inhaling and exhaling respectively. The mind should not be allowed to follow after the flow of the breath either on its inward or outward journey but should be kept at the point of touch constantly watching.
While contemplating thus, there will be many hindrances ‘nivarana’ which the mind wanders. Such hindrances should should be dispelled bringing the mind back to the point of contact where in-breathing and out-breathing pass through, and then continue with the contemplation as coming, going, coming, going’ as before. By this means of continually watching the point of contact of the incoming and outgoing breath with attentive contemplation:
The long in-breathing and out breathing are clearly noticed when they are long;
The short in-breathing and out breathing are clearly noticed when are short;
Each course of gentle and delicate in-breathing and out-breathing with its beginning, middle and end is clearly noticed from the time if touches the tip of nose [ep11]
[bp11a]
To the time when it leaves the nose i and
4, the gradual change from the harsh to the gentler form of in-breathing and out-breathing is also clearly noticed. As the respiration become more and more gentle, it would appear as if they have vanished altogether.
When it so happens, one may be searching for the incoming breathing and outgoing breath, and may wonder what has happened. He may then remain at rest without carrying on the contemplation. However, it should not be done that way, and the mind should be fixed on the tip of the nose and the edge of the upper lip continuously nothing as before. If the mind is so fixed attentively, the gentle form of flow of the in and out breathing will appear again and will be perceptible distinctly.
By this proceeding with constant contemplation of in and out breathing, the incoming and outgoing breath will appear unusual and peculiar. The following are the peculiarities mentioned in the Visuddhi magga.
In some cases the in-breathing and out-breathing appear like a shining brilliant star or a bead of red (raby) [ep11a]
[bp12]
Precious stones or a thread of pearls; To some, it appears with a rough touch like that of a stalk of cotton plant or a peg (bolt) made of inner substance of hardwood; To other like a long braided chain (necklace); or a wreath of flowers, or a tip of a column of smoke; to others like a broad net-work of cobweb or a film of cloud or a wheel of a chariot or around disc of moon or sun. If is stated in Visuddha Magga that the variety of forms and objects visualised is due to differences in ‘sanna’, perception of the individuals concerned. These peculiar visionary objects are known as ‘patibhāga-nimitta’. Commencing from the time of this nimitta, the samādhi which is then developed is called ‘Upacāra-samadhi’. On continuing the contemplation with the aid of ‘Upacāra-samadhi’, the stage of ‘Appanā-samādhi’ of four Rupa-jhānas can be reached.
This is the brief description of the preliminary practice for ‘Samatha’ by a person wishing to meditate by way of way of Samatha yānika as a basis for the realization of Nibbāna.
Vipassanā Practice in Brief
Those who desire to practice Vipassanā should first of all be well equipped with a knowledge, either in brief or in extenso, of [ep12]
[bp12a]
The fact that living beings are made up of only two constituents of body (rupa) and mind (nāma), that the body and mind are formed because of relative cause and effect and that as they are understanding perpetual change, they are impermanent subject to suffering and devoid of any permanent ego substance i.e. ‘atta’
A person who is thus fully equipped with knowledge as mentioned above should, first and foremost, induce the jhānic state he has already attained and concentrate on it. He should then proceed by contemplating continuously the sensations, such as ‘seeing, hearing, touching, knowing ( mind consciousness), etc.’ occurring at the six sense-doors. If tiredness or exhaustion is felt by continuous effort in the contemplation of these varied objects, the jhāna to which he has become an adept may again be induced by making affirm resolve to remain in that jbānic state, he should begin with the contemplation of that jhāna and proceed by contemplating continuously on the phenomena that occur at the six sense-doors, as before. This procedure of alternately inducing jhanic state and proceeding with the contemplation [ep12a]
[bp13]
Of sensations at the six sense-doors should be carried out repeatedly. When vipassanā samādhi is sufficiently strong he will be able to carry on the contemplation continuously day and night without any physical or mental strain.
At this stage, it will be distinctly perceived, as a matter of course, that at every moment of contemplation body and (rupa and nāma) are blended together and arising in pairs. It will be also clearly perceived that this is but a progress of cause and effect. At every moment of contemplation as both the object of sensation and mind-consciousness vanish, it will also be appreciated that all are impermanent, and that they are ills without any pleasantness and dependability; and also that they are merely a natural process of arising and passing away of things which do not consist of ‘atta’, enduring entity or soul.
When the full knowledge of this phenomenal existence ‘anicca, dukkha and anatta’ is accomplished, there will arise the insight-knowledge of ‘magga and phala’ which will carry him to the actual realization of Nibbana. This is, in short, the practice by way of ‘samatha-yanika’ for the purpose of realizing Nibbana. [ep13]
[bp13a]
Practice by way of “Suddha-Vipassana-Yanika”
If a person who has acquired the knowledge, of the phenomenal nature of rupa-nama, anicca, dukkha and anatha as stated in the foregoing, desires to practice ‘vipassana’, pure and simple, he should retire to a quite place and seat himself cross-legged or in any convenient manner so as to sit for a long time, with body erect, and then contemplate by fixing his attention on the physical and mental phenomena, i.e. ‘upadanakkhandha’, or the five aggregates. These phenomena should be continuously contemplated and noted on every occasion of their arising in the body.
‘Upadanakkhandhas’ or the five aggregates means the phenomena of existence which are clearly perceived at every moment of seeing, hearing, smelling, tasting, touching and arising of mind-consciousness.
At the moment of seeing both the visual object and the eye where seeing takes place, are perceived.These two things are of the material group. They are neither pleasurable nor ‘atta’, the living soul, nor ‘self’.
However, those who fail to contemplate the phenomena [ep13a]
[bp14]
on every occasion of their occurrence, do not realize that “they pass away immediately and are not permanent.” Nor they realize that these incessantly arise and disappear and are therefore mere sufferings; nor do they understand that “they are neither atta nor living entity, and are anatta in the sense that they are subject to the law of course and effect and are arising and passing away of their own accord. For this lack of knowledge the object which is seen and the eye, which sees are considered as things pleasurable, and hence, attachment follows. Blinded by illusion, they become attached to life existence as ‘living substance’ or ‘atta’, ‘living soul’, and ‘self’. Because of this wrong mental attitude and attachment, the known visual object and the eye are called ‘Rupakkhandha’.
Furthermore, eye-consciousness (cakku-vinnana), feeling (vedana), perception (sanna) of visual object, and exertion to the the visual object, mental volitional energy (sankhara) are also clearly perceived at the moment of seeing. They are merely of the mental group. They are neither pleasant nor ‘atta’, ‘living entity’, not ‘self’, i.e. existence as an individual personality. Yet, those who do not notice each and [ep14]
[bp14a]
Every arising or occurrence of these phenomena, do not understand that they are impermanent, sufferings and ‘not-self’(anatta). They, therefore, consider these mental and physical phenomena and accordingly attached to them. They also cling to them with ego and with erroneous view that “It is I who sees, it is I who feels, it is I who perceives, it is I who is looking fixedly.” It is because of such pleasurable attachment arising out of false views that these mental groups are called “Vinnana-upaddanakkhandha”, “Vedana-upaddanakkhandha”, “Sanna-upaddanakkhandha”, “Sankara-upaddanakkhandha”. This is how the five Upadanakkhandas and the physical and mental phenomena become obvious at the very moment of seeing the visual object through the eye.
Similarly, the five “upadanakkhandas” are perceived distinctly at the very moment of hearing sound through the ear, smelling the odour through the nose, knowing the taste through the tongue, feeling the sense of touch (tactile) trough the body and knowing the mental objects (consciousness) through the mind-base. In particular, the tendencies, mental and physical, the elements in consciousness are concerned with both mind [ep14a]
[bp15]
And matter (nama and rupa).
Through the material and mental phenomena are obviously taking place at every moment of seeing, hearing, etc. in the six spheres of sense, it is not possible for a beginner who is meditating, to contemplate or become mindful of all the occurrences in sequence as they arise. In Vipassanā, it is essential that the most out-standing manifestation of the phenomenon in the body shall be contemplated first. It is just like in school, where easy lesson to learn is taught at the beginning of the studies.
Summary of suddha-Vipassanā
Therefore, of the two constituents of matter (body) and mind, the more outstanding material phenomena, should first be contemplated. Among the physical or material phenomena, the tactile bhuta-rupa which is more manifest than the objects of sense-doors (upādāna-rupas) should be chosen as the preliminary and prime object of contemplation at the beginning if the practice.
Hence, with a view to noting the particularly outstanding bodily-contact, concentration should be made on the sitting posture of the entire body and contemplate continuously by [ep15]
[bp15a]
Making a mental note as ‘sitting, sitting’. While thus contemplating, the distinct feeling of bodily contact of the haunch or leg or any part of the body will be noticed. This feeling of bodily contact should be jointly contemplated along with ‘sitting’, continuously noting as ‘contacting’, ‘sitting’, ‘contacting’, turn by turn fixing attention on the body that is sitting and on the point of bodily contact.
If this manner of contemplation as ‘sitting’ ‘contacting’ is, however found to be difficult at the start, then contemplation can be done by fixing attention on the point of contact of the in-breathing and out-breathing, and by noting as ‘contacting, contacting’, or, else, contemplation can be falling of the abdomen, which is motivated by respiration.
To illustrate the manner of contemplation firstly, the mind should be attentively riveted on the abdomen. It will then be noticed that the abdomen is rising and falling and that these movements take place in continual succession. Of, at the beginning of practice, the movement is not clearly felt by fixing attention [ep15a]
[bp16]
On the abdomen, one or both hands be placed on it. Suspension of breath, and quick or deep breathing should not be done. The natural course of normal breathing should be maintained. As and when abdomen is rising, contemplate noting as ‘rising’, the gradual rising of the abdomen from start to finish should be continuously noted without a lapse or without a break in the process of noting. The gradual ‘falling’ of the abdomen must also be contemplated in the same manner.
Every act of ‘rising’ and ‘falling’ should be noted continuously and contemplated as ‘rising’, ‘falling’.
For particular attention, it may be mentioned that the words ‘rising’ and ‘falling’ should not be uttered by mouth, but repeated by saying mentally. In fact, words are not of real significance. To know the actual movements of the abdomen and the feeling of sensations that arise in the body, is of fundamental importance. If the contemplation is carried on by the simple act of mental observation without the act of mentally repeating the words, the contemplation will be casual and ineffective with many drawbacks such as, falling attention to reach closely enough to the object to which it is directed. [ep16]
[bp16a]
Failing to clearly distinguish and perceive the phenomena pant by part respectively, and the deterioration of the necessary force of energy to contemplate. Therefore, it is directed to contemplate by repeating the words mentally as stated earlier.
While contemplation is going on noting mentally as ‘rising’, ‘falling’, the mind may be found wandering to other sense-objects. These wandering mental states should be contemplated and noted as and when they arise.
To cite an example: It is found that the mind wanders to the objects other than those it is directed, it should be contemplated as ‘wandering’, if the mind intends to do something it should be contemplated as ‘intending’, if it is ‘reflecting’, it should be contemplated as ‘reflecting’, in the case of wanting something, it should be contemplated as ‘wanting’, in the case of being please or angry or disappointed, it should be contemplated as ‘please’, ‘angry’, ‘disappointed’, respectively, and in the case of feeling lazy or happy, it should be contemplated as ‘lazy’ or ‘happy’, as the case maybe. The contemplation should be carried out repeatedly until the wavering mind [ep16a]
[bp17]
Ceases operate. Then, the contemplation should be reverted to the rising and falling movement of the abdomen as before and carried on with the process of noting continually as ‘rising’, ‘falling’, ‘rising’, ‘falling’.
If any disagreeable sensations (dukkha-vedanā) such as tiredness in Lims or feeling of hotness or pain etc, arises in the body, attention should be fixed on the spot where sensation arises and contemplation carried on as ‘tired, tired’, ‘hot,hot’, or ‘painful, painful’, as the case may be. When the disagreeable sensation ceases, ‘rising’ and ‘falling’ of the abdomen must again be contemplated continuously.
Only when the painful sensations are so acute that they become unbearable, then the posture of the body, and the position of hands and legs have to be changed to get relief. When the act if changing is to be resorted to, attention should be fixed on the behavior of the bodily movements and contemplation carried on as ‘bending’, ‘stretching’, ‘swaying’, ‘moving’, ‘rising’, ‘dropping down’, etc. in the successive order of the changing process. When the change is completed, then the contemplation on [ep17]
[bp17a]
The ‘rising’ and falling’ of the abdomen should be reverted to.
When sometimes anything is being looked at, it should be contemplated as ‘looking’, ‘seeing’. If anything is seen unintentionally without being looked at, it should be contemplated as ‘seeing, seeing’. If it happens to be listening to something, it should be contemplated as ‘listening, ‘hearing’. If anything is heard without making any effort to hear, it should be contemplated as ‘hearing, hearing’.If a reflecting, reflecting. Then again, contemplation should be reverted to the ‘rising and falling’ of the abdomen.
In the case of changing from sitting posture to that of standing or the lying posture, contemplation should be made minutely on all bodily behaviours that occur every time the change takes place. When walking, every movement involved in the progress of taking steps should be carefully noted from start to finish and contemplated as ‘walking, walking’ or taking step, taking step’ or ‘lifting’, ‘stepping’ and [ep17a]
[bp18]
‘Dropping down’ (putting down).
Briefly put, contemplation should be made on all actions of the body and limbs, such as bending, stretching, raising, moving, etc, so as to perceive them in their true perspective as they occur. Physical sensations and mental feelings (vedocnā) should also be contemplated to know their true nature as they arise. Every mental activity such as thoughts, ideas, reflections, etc, should be contemplated to realize their true nature as they occur. In absence of any special phenomenon while remaining calmly in sitting or lying posture, contemplation should be carried out by fixing the attention on any of the bodily contacts. Instructions are, therefore, given here to dwell your mind upon the rising and falling movements of the abdomen, which are easy to explain and contemplate as primary or main objects in contemplation. But, if desirable, either the contemplation of the sitting posture of the body and of bodily contact on the contemplation of the feelings of contact in the flow of respiration (inward and outward breathing) can be carried out as fundamentals in meditation.
When contemplative attention can be easily fixed on any phenomenon as it arise, there is no need to contemplate on the aforesaid fundamentals. In that case, [ep18]
[bp18a]
Contemplation should be made noting every phenomenon of seeing, hearing, smelling, tasting, feeling of bodily contact, consciousness of thoughts and reflections as and when they arise.
(If) the yogi (disciple), who is carrying out continuous contemplation in the aforesaid manner and who has thereby developed samādhināna, he will personally perceive the arising and dissolution or passing away of the mind for several times within a second. But a yogi who is a beginner in the practice of contemplation cannot possibly perceive the extreme fast phenomena that are taking place.It may be comparable to the case of a person who is a novice in learnig how to read and to taht of a person who is well-advanced in studies, one of whom can read much faster than the other who is slow.
Nevertheless, a person who has just begun the practice of meditation should endeavour to practice contemplation so that he can make note of the arsing phenomenon with awareness not less than once in every second. (here ends the Vipassanā practice in brief). [ep18a]
[bp19]
Development of Vipassanā-Samādhi-nāna
&
MAGGA-PHALANANA
In spite of his endeavour to contemplate without a break to be able to note the phenomena not less than once in every second, a novice in the practice of meditation is apt to forget to observe quite a number of bodily behaviours and mental activities. As pointed out in the section on “Samatha Kammathā na”, there will be many ‘nivaranas’ which cause the mind to wander to other objects.
What is important that in practicing ‘samatha kammathāna’ there is no need to contemplate on the mind that forgets to observe, and the wandering mind, and that it is only necessary to recapitulate the original ‘samatha’ contemplation.
However, in the case of “Vipassanā-kammathāna” the mind that forgets to observe and the mind that wanders should be contemplated. Only after such contemplation of the rising and falling of the abdomen and the arising of other phenomena.
(*with awareness, it should be reverted to the contemplation) This is one of the points which essentially differs in dispelling nivaranas between the practice of samatha-bhāvanā and that of vipassanā. [ep19]
[bp19a]
In the case of samatha-bhāvanā, one has to contemplate continuously on the object of ‘samatha’ so that mind is fixed on one single object only. It is not necessary to observe any other physical or mental phenomenon. Therefore, there is no need to contemplate on hindrances such as thoughts and imagination which arise occasionally.
It is only necessary to dispel them as and when they occur.
In Vipasanā-bhāvanā, however, as the contemplation is to be made on all physical and mental phenomena arising at the six sense-doors, the popping up of nivaranas such as desires, greed, pleasurable feelings and wandering thoughts which sometimes escape the meditator's notice, must be observed and contemplated. If not so contemplated, the mind will have its attachment to these nivaranas with a wrong view that they are permanent, pleasurable and ‘ata’ (self). So, when such mental formations arise, it is not just enough to merely disregard them as in the case of samatha. More convincingly, it may be stated that the task of vipassana practice will be accomplished only if contemplation is also made on them so as to know correctly the real nature with their natural and usual [ep19a]
[bp20]
Characteristics and to get detached from them.
When repeated contemplation is made many times in a manner described above, the wandering mind will almost entirely disappear and with its disappearance, the mind will be free from hindrances. If the mind flits away from the object of contemplation, it can at once be noticed and contemplated, and by doing so the mind will immediately cease to wander. Even at times when the mind tends to leave its cont. Object, it can immediately be observed and contemplated. The mind will then cease to wander making it possible to proceed with the usual cont. Without interruption.
At this level of the contemplation, the contemplating mind always closely fits in fixedly with its object of cont. This fixedness of mind (samādhi) is Vipassanā-khanikasamādhi (momentary concentration of insight). The mind now being free from nivaranas such as ‘kāmma-cchandā’ (sensucous Lust), is therefore on equal footing with “upacāra-samādhi” (proximate concentration) in the path of “Samatha-kammathāna”. As the mind is no longer mixed up with any hindrances that cause the mind to wander, and being purified a continuous chain of identical [ep20]
[bp20a]
Thoughts deep in one-pointedness of the mind in the act of cont, it is called “Citta-Visuddhi” (Purity of mind).
Then the material or physical phenomena such as rising and falling (of the abdomen) etc, which are being observed and noted, are perceived at every moment of cont. Distinctively without mixing up with the knowing mind (nāma) and other material objects (rupa). Also, the mental phenomena such as the act of contemplating, consciousness of thoughts, act of seeing, etc are also perceived at every moment of contempl. As distinguished from material phenomena and other mental phenomena. Even at every moment of breathing, the body that is known and the knowing mind are observed and noted with clear distinction. This knowledge of discernment distinguishing between mind and matter is known as “nāmarupa-pariccheda nāna”.
When this insight-knowledge has been developed many a time, the known material object such as the phenomena of ‘rising and falling’ and the knowing mind which realizes the act of seeing, knowing etc, are clearly understood as being only ‘rupa’ (matter that is [ep20a]
[bp21]
No sensitivity of knowing things) and ‘nāma’ (mind which has the power or sense of knowing, seeing or feeling the moral objects and mental activities) which in fact constitute the two main factors of this bodily existence. Apart from these constituents of life existence, there is no ‘atta’, or Selfish and knowing this well one becomes elated. This realization of knowledge in the course of cont. is called “Ditthi-Visuddhi” (Purity of View).
On proceeding further with the contemplation, it will be appreciated for having perceived that the material and mental phenomena that are arising in the body are the result of cause and effect.
For illustration : The disciple is pleased for having perceived the fact that because of the mind intending to bend or stretch or move or change the posture, there arise the action of bending, stretching, moving or changing, because of the fluctuations of temperature condition in the physical body changes either by being hot or cold; and because of the partaking of food there arises formation of the physical energy. Again he perceive with satisfaction that because of the presence of the eye [ep21]
[bp21a]
And visual object, ear and sound, etc. the act of seeing, hearing, etc has occurred and because of volitional attentiveness the mind reaches its sense-object. Again, he perceives with entire satisfaction that because of ‘Auijjā’ (ignorance or delusion) things appear as being fine and pleasurable, because of ‘tahā’ (craving) all kinds of deeds are performed after pre-meditation, being willing to get better-off and delighted or obtain satisfaction, and because of attachment to such actions, thoughts, and performances, there arises or fresh ‘vinnāna’ (consciousness) and that the phenomenon of death is nothing but the eventual passing away or disappearance of such consciousness, and that the new life existence (another birth) is the resurgence of such mental consciousness together with the new corporeal body to be depend upon and so forth. This distinguishing knowledge of Dependent Origination of cause and effect is known as “pāccaya-parigghahāna” (the knowledge that distinguishes between cause and effect).
When it is realized that this process of Dependent Origination [ep21a]
[bp22]
Is the result of the relativity of cause and effect, he becomes aware of the fact that matter and mind (rupa and nāma) had also arisen in the past and that in future also similar occurrences of matter and mind will again take place. Such realization of knowledge with inner satisfaction is called kankhā-Vitarana-Visuddhi (purity arising from having overcome doubts).
Before the realization of the night knowledge of rupol and nāma as being taking place within the law of cause and effect many sceptical doubts could have arisen as to whether there was such a thing as “I” or atta or “self” in the past falsely viewing rupa and nāma as ‘atta’ and a living entity! And that doubts may arise whether “I” come into existence only now and whether “I” in the sense of “Self” will exists her after, after death? Now that these sceptical doubts cannot possibly arise it means that such doubts have been overcome.
On proceeding further with the cont, it will be observed that all rupa and arise and pass away at every moment of cont. For this reason the phenomenal nature of their impermanence will be known and appreciated. [ep22]
[bp22a]
This is “Anicca-sammāsana-nāna” (Insight into the impermanent nature of phenomena).
It will also be observed and perceived that the natural phenomena of rupa and nāna are constantly taking place and that this arising and passing away of matter, and mind have incessantly caused sufferings and therefore, they are neither pleasant nor reliable, and are terribly miserable and distressing. This is “Dukkha-sammāsana-nāna” (Insight into ill-condition) realizing the fact that these conditioned things are happening on their own volition and that their phenomenal occurrences do not follow the dictates of one’s own will, they are observed and perceived as neither “atta” nor “Self” but merely “anatta” (Not-self). This is “Anatta-sammāsana” (Insight into non-atta or non-self)
After having made on analytical observation and reflection on these facts with entire satisfaction, the disciple proceed with his contemplation as usual without further reflection. At this stage, he will clearly perceive the beginning of the arising of [ep22a]
[bp23]
Sensation forwards the sense-object at every moment of his cont. He will also perceive the coming to an end of this sensation which is completely served. At this juncture there may arise many other strange happenings such as:
1, mental visions of brilliant or bright light
2, arising of rapturous feelings
3, arising of feelings of calmness
4, strong devotional feelings relating to Buddha and Dhamma
5, great enthusiasm to carry out the practice of meditation
6, joyful feelings
7, extremely rapid, clear and purified perception of sense-objects
8, the capability of practicing mindfulness without missing to note any sensation that needs be contemplated.
9, the capability to contemplate automatically without making particular effort
10, feelings of subtle pleasure in the contemplation [ep23]
[bp23a]
The yogi (disciple) is so much encouraged and elated that he cannot remain mute and cannot help recounting his experiences. This is just an initial or immature stage of “Udayabbhava-nāna“ and a misconception of “magganāna”.
In fact, it is only through the knowledgeable experience of the scriptural texts on the instructions of the meditation teacher that decision should be arrived at with faith whether such vision of brilliant, etc., are not the true Enlightenment and that spiritual enlightenment can be achieved only by contemplating continuously on all material mental phenomena that arise through the practice of Vipassanā. The making of such a decision is known as Maggāmagga-nāna-visuddhi” (Purity of insight into right and wrong paths).
After having come to this decision if the contemplation is carried on in continuity, those feelings of contentment and satisfaction and mental visions of light will gradually decrease, and the perception of the objects will become clearer and clearer with awareness. The gradual, arising and dissolution of numerous phenomena with all their movements taking place at a snail pace, will be [ep23a]
[bp24]
Clearly perceived fragment by fragment in the course of a single act of bending or stretching the arm or leg or of taking a step, before it even reaches from one stage of a series of movement to another, that is, without reaching the end of a chain in the consecutive movement of the limb from one position to another. This knowledge is the mature form of “Udayabbhaya-nāna”, flawlessly free from ‘Upakkilesa’ (impurities).
When this ‘nāna’ has gained more strength, the perception of the phenomenal sense-objects becomes accelerated. Therefore, the end-vanishing of the sense-feelings is more clearly manifested and becomes more noticeable than the beginning of their arising. Then, all sense-objects would appear as if they have already vanished forms and shapes of hand, leg, head, body, etc. are no longer perceived and found to be fading away followed by dissolution everytime contemplation is made. It is also perceived with awareness that even the contemplating mind along with its objects of cont.
Vanishes one after the other immediately in succession. This knowledge and awareness of the progress of vanishing [ep24]
[bp24a]
In pairs of the sense-object and the knowing mind at every moment of cont is called “Bhanga-nāna” (Insight into the dissolution of things). \
Having perceived that both the knowing mind and the phenomenal sense-objects are constantly passing away, there arises the knowledge that they are really frightful. This knowledge is, however, viewed with pleasure. This is “Baya-nāna” (Awareness of frightful condition).
Then there arises the realization of the fact that these psycho-physical phenomena so rapidly dissolving are undesirable being faculty and defective in nature.
This is “Adinava-nāna” (Insight into unsatisfactory condition). On proceeding with the cont., awareness of the unattractive and boring nature of things takes place. This is “Nibbidā-nāna” (Insight into wearisome condition).
then , knowledge or awareness also occurs looking forward to escape from the misery and sufferings brought about by those phenomena of arising and [ep24a]
[bp25]
Passing away of rupas and nāmas, and thinking at the same time that it would be better if these physical and mental phenomena cease to exist altogether. This knowledge is “Muccitu-kamyata-nāna (knowledge or insight arising from desire to escape).
At this stage as cont. is carried on with most anxiousness for an escape (deliverance) a clear perception of ‘anicca’ and ‘anatta’ would arise. In particular, the nature of dukkha, sufferings, may be perceived very convincingly. This is “Patisankha-nāna” (Insight arising out of further contemplation).
When this ‘Patisankha-nāna’ is fully strengthened, contemplation and awareness become automatic and proceed on its own like the machine of a clock. It proceeds contemplating on objects with equanimity, i.e. superficially taking notice of them, and avoiding to pursue the arising or bad sensations. It is so very delicate and gentle. Such cont. may go on automatically with awareness as it gains momentum for one hour, two hours, or three hours. Even though it may last so long there will be no tiredness or exhaustion. The realization [ep25]
[bp25a]
Of the true nature of the objects of cont. without exertion and without pursuing good or bad sensations in the course of the contemplation which lasts for long time is “Sankhā-upekkhā-nāna (knowledge or insight arising from viewing things with equanimity).
While such realization is going on automatically, extremely fast and active knowledge reappears and this knowledge which advances with a big rush forwards a noble path known as “Vutthāna-magga” is called “Vutthāna-gamini vipassanā-nāna” (Insight leading to elevation).
That special knowledge appears with the realization that physical and mental phenomena which occur at the sir sense-doors momentarily are impermanent, sufferings and ‘not-self’ (anatta). The knowledge that arises at the last moment is “Anuloma-nāna” (knowledge of adaptation) which consists of three ‘javanas,”impulse moments, called ‘Parikamma’ (preparation). ‘Upacara’ (approach) and ‘Anuloma’ (adaptation). This is the “Nāna” that is gained in consonance or in harmony with the preceding eight “Vipassanā-nāna” and [ep25a]
[bp26]
Subsequent “Maggo-nāna” (Knowledge of the Path).
Insights from the mature “Udayabbaya-nāna” to the “Anuloma-nāna” totalling nine in number are collectively known as “Patipadā-nāna-dassana-visuddhi (Purity of knowledge and insight arising from having followed the course of practice).
After Anuloma-nāna’, there arises “Gotrabha-nāna” (knowledge overmastering kinship) which grasps the sensation on toward Nibbāna where the miseries and sufferings connected rupa and nāna entirely cease. This is the knowledge which serves the lineage of ‘puthujjanas’ (worldings) and enter the lineage of the ‘Ariyās’ (Noble Ones).
then , there arise “sotāpatti Magga and Phala Nāna” (Insight wisdom arising from the Noble Path of Stream-winning and its Fruition) which realises Nibbāna. The ‘Magganāna’ is called “Nāna-dassana-visaddhi” (Purity of insight).
The moment of arising of the ‘magga and Phala Nāna’ does not last even for a second. Then retrospective reflection of the peculiar experiences of the “Magga. Phala and Nibbāna” takes place. This is “Paccavakkhanā-nāna (Insight of retrospection).
One who has acquired knowledge up to the stage of [ep26]
[bp26a]
‘Paccavakkhanā-nāna’ seriatim to the procedure outlined above, is a “Sotāpannā” (Stream-Winner).
A Sotāpannā is free from the following three ‘Samyojanas’ (fetters):
1, Sakkāya-dittha- Erroneous view of matter and mind (rupa and nāma) as a living substance, ego or ‘self’, i.c. Personality Belief.
2, Vicikicchā-Doubt or uncertainty of the belief about the Buddha, Dhamma, Sangha and discipline, and about the practice of moralities.
3, Silabbata-parāmāsa-Belief in ritualism; wrong belief that methods other than that of cultivating the equalities of the (Eightfold) Ariya-magga (Noble Path) and developing vipassanā insight will lead to Nibbāna, Eternal Peace; Indulgence in wrongful rites and ceremonies.
Furthermore, in the case of a Sotāpanna, his observance of the five precepts; morality, remains pure and unpolluted as a matter of course. For these reasons, a Sotapannā is liberated from the four Nether Worlds and after being reborn in the world of human beings and devas for seven existences at the most, be will attain Arahatship in his last [ep26a]
[bp27]
Seventh existence and pass into Nibbanā.
If a Sotāpanna practices vipassanā meditation with a view to getting to the state of phala, which he has once acquired, he will reach ‘phala-sammāpatti’ and remain in that state for a duration of five or ten minutes or half an hour or one hour as he may predetermine. If he is an adept in his practice of ‘phala-sammāpatti’, he can easily get himself absorbed in that state for a whole night or longer.
If he carries out the contemplation of “Upādānakkhandhās” in the same manner aiming to realise the higher states of magga-phala to which he has not yet reached, vipassanā-nānas will be developed from the stage of Udayabbaya-nāna in serial order as before, and on full maturity, he will realize Nibbāna with the insight-knowledge of “Sakadāgāmi-magga-phala” (Path and fruition leading to the state of the Once-Returner), and become a Sakadāgāmi. (Once-Returner).
A Sakadāgami is free from course sensuous cravings (kāmaraga) and coarse ‘byāpāda’ (ill-will). therefore a Sakadāgami will attain arahatship and enter Nibbāna only after two existence at most, in the world of human beings and devās.
When a Sakadāgami carry out the practice of ‘Vipassanā’ [ep27]
[bp27a]
With intention to reach the state of ‘magga and phala’ which he has once accomplished, he will achieve that state and if the practice of vipassanā meditation is proceeded with in the same manner so as to realize the higher state of magga-phala, he will attain Nibbāna with the insight of “Anāgami-magga-phala” (Path and fruition Leading to the state of ‘Never Returner’) and become an “Anāgami”. An Anāgami is absolutely free from ‘hāmaraga’ and ‘byāpāda’ and will never be reborn in the world of human beings or of devas, but only in Brahma World of Form and Formless Sphere from which he will attain Nibbāna after becoming an Arahat.
If an Anāgāmi wishes to get to the state of phala-sammāpatti and carries out the practice of vipassanā, he will reach his objective if he continues vipassanā, he will reach his objective. If he continues vipassanā meditation with a view to attaining higher states of magga-phala, the ‘Vipassanā-nāna’ will become developed stage by stage to the extent of achieving the realization of Nibbanā and he will attain Arahatship.
An Arahat is absolutely free from the remaining five ‘Samyojanas’ namely:
1, Rupa-rāga (craving for material existence)
2, Arupa-rāga ( “ immaterial” ) [ep27a]
[bp28]
3, Māna (conceit)
4, Uddhacca (restlessness), and
5, Avijjā (ignorance or delusion together with all ‘kilesās’ defilements).
Therefore, anarahat will never be reborn in a new existence. At the end of the life-span in this existence he will enter into “parinibbāna.
As there is no more rebirth for him after the parinibbāna, he will escape from all miseries and sufferings of old age, sickness, death etc. it is with his objective to get the benefit of being liberated from these miseries and sufferings, that the following question has been raised and answer given to it at the very outset of this treatise.
Q: why should Kammatthāna meditation be practiced?
A: kammattāna meditation should be practised so as to reach Nibbāna, thereby escaping from all kinds of misery, such as old age, death, etc.
May all those who earnestly wish to get liberated from old age, death and other kinds of misery through realisation of Nibbāna, be able to practise meditation as duly instructed here in and speedily attain the Eternal Peace of Nibbā.
GLOSSARY
The purpose of this glossary is to explain in words used in this treatise [ep28]
[bp28a]
For which no explanation has been tendered and also those terms in Sanskrit and commonly Pāli that may be unfamiliar to western readers:
Abinnā: The five supernormal powers
Anāpānā: A method in meditation practice by in and out breathing exercise; inhaled and
exhaled breath; respiration.
Anatta “No soul” (doctrine) of Buddhism; Non-self, not a self; without individuality;
unsubstantiality,
Anussati Recollection; attentiveness by fixing by fixing the mind
Arahati One who has completed the discipline according to the Buddhas teachings
required to attain final liberation; one who has reached the final (highest) stage
of insight wisdom and the attainment of Nibbona
Ahāra: Food, nourishment, nutriment.
Ariyā: A Noble; the noble ones who have reached a stage in the practice of
vipassanā meditation which will lead to the cessation of all suffering.
Arupa: Absence of form; incorporeal; belonging to Formless Brahma World.
Asubha: Disagreeable; disgusting; impurity. Hence [ep28a]
[bp29]
Asubhabhāvana means contemplation of the impurity of the body.
Bhava: Existence; being
Brahmā: A celestial being of the abode of Brahma World; a noble being.
Brahmavihāra: Perfect good will towards all beings ; general benevolence; Sublime State of consciousness .
Buddha: The Enlightened one; he Illuminated One; The Omniscient
Citta: Memory recognition
Deva (Skt.) : A celestial being; Heavenly being.
Dhamma: Rule of doctrine and discipline taught by Buddha teachings of the Buddha; the Truth.
Dukkha: Suffering, pain, misery, sorrow, unhappiness, unsatisfactoriness.
Jhāna: Attainment of a mystic state by perfect contemplation (with supernatural ecstasy, serenity and/or power); obstruction of the mind; plunged in profound trance.
Kammatthāna: The term is applied to religious exercise or meditation by means of which samādhi, jhāna and the four paths one attained; one of the modes of Buddhist meditation; analytical meditation. [ep29]
[bp29a]
The name for one of the divisions of the kammathāna and is a progress by means of which meditation may be induced by means of which mystic meditation may be induced. The word ‘kasina’ is the Sanskrit and probably named thus because in practicing the mind is wholly absorbed or engrossed in one predominant object on which it is intently fixed
Magga : The Right Path; path; track
Mettā (Skt) : Loving-kindness, good will, the first of the four Brahma-vihāras
Nānā : Knowledge of the true Path; wisdom or insight gained through vipassanā meditation in accordance with the Noble Eightfold path.
Nāmā-rupa: Mind and body; name and form; the term designates the individual living being viewed as an aggregate of mental and physical elements; the five Kandhās, the two main constituents of the corporeal body.
Nibbāna (P) : Nirvana (Skt.) final goal of Buddhism reached through arahatship; the term conveys in a vigorous metaphor the fullest idea of the cessation of existence; a state of bliss; eternal peace; extinction of all kinds of cravings.
Nimitta: The first sign or image of mental illumination produced by the successful exercise of Kammatthāna. [ep29a]
[bp30]
Nivarana: Obstacle; hindrance; obstacles to a religious life or in the exercise of religious meditation. There are five nivaranas which cause hindrance to the realization of the truth.
Phala: Fruition attained through attainment of magga-nāna.
Rupa (Skt.) : Body, form; the material matter.
Sāmādhi: Complete concentration, tranquility, calm, tranquil state of mind acquired through absorbed contemplation or mindfulness.
Samatha: Self-control through meditation to gain tranquility of the mind.
Samathayānika: One who makes quietude his vehicle of samathayānika
Tanhā: Lust, desired or human passion. It is a technical term of Buddhist philosophy and denotes all kinds of attachment or craving.
Upādāna : Desire or craving to existence for the root or actual producing cause of renewed existence.
Vipassanā : Insight meditation; spiritual insight; hence vipassanā an attribute of arahatship produced by the successful exercise of ecstatic meditation.
Visuddhi : Purity; holiness. [ep30]
[bp30a]
In Rememberance of Grandma then Chua Hiang Hoon (Passed away on 31st January, 1995)
Donated by : Tan Yih Wey & Familie (Singapore)