Vipassana Meditation : Lectures On Insight Meditation by Venerable

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8. Uddhacca kukkucca9. Ahirika10. AnottappaLobha means not only greed but also desire, lust, craving, attachment andlove. When one of these mental states arises in us, our mind gets defiled. Sothese are known as defilements.· Dosa is hatred, anger, ill-will or aversion.· Moha is delusion or ignorance.· Ditthi is wrong view or false view.· Mana is conceit.· Vicikiccha is skeptical doubt.· Thina-middha is sloth and torpor. Sleepiness also comes under sloth andtorpor. Sloth and torpor are 'old friends' of meditators and also those wholisten to the Dhamma.Today, during interview, all the meditators reported the experience: 'I amtired, 1 feel sleepy'. At the beginning of the practice, we have to strugglebecause we have not yet become accustomed to the task of mindfulnessmeditation. This is a critical stage of meditation, but it will not last long. Itmay last for two or three days. After three days, all meditators will be all right.They will not find it too difficult to overcome these 'old friends’, which areobstructing their progress in concentration as well as insight.Uddhaaca kukkucca means restlessness and remorse.Ahirika means moral shamelessness. One who is not ashamed of evil deedsin speech, thought and action.Anottappa means moral fearlessness - that is one is not afraid of evil deedsin speech, thought and action. This moral fearlessness is one of thedefilements.These are the ten kinds of defilements, which must be abandoned orremoved from our minds by means of Vipassana meditation. The Buddha says:If one practices mindfulness meditation, one can be purified from alldefilements.21
That means, he can attain Arahantship when he is completely purifiedfrom all kinds of defilements. This is the first benefit.The Second Benefit of mindfulness is the overcoming of sorrow and worry.You will not be worried about failure, or be sorry about the death of yourrelatives, or about the loss of your work. You will not be sorry about anythingif you practice this mindfulness meditation. Although you have not attainedany Path and Fruition (Magga and phala), you can overcome sorrow andworry to some extent, because when sorrow or worry arises, you will bemindful of it as it is. When mindfulness becomes powerful, that worry orsorrow will stop and disappear. When you have completely developedmindfulness meditation, you are sure to attain Arahantship, and hence be freefrom worry and sorrow permanently. In this way, worry and sorrow can beovercome by mindfulness meditation.The Third Benefit is that of overcoming lamentation. Although yourparents, children or relatives die, you will not have any lamentation for thembecause you have fully realized that mental and physical processes constitutethe so-called 'child' or the so-called 'parents'. In this way, lamentation can beovercome by mindfulness meditation. Regarding the third benefit, thecommentary on the Maha Satipatthána Sutta mentions a story: A woman,named Patacara, whose husband, two sons, parents and brothers had diedwithin a day or two, went mad due to sorrow, worry and lamentation. She wasoverwhelmed by sorrow over the death of the people she loved.The commentary mentions this story as proof that one can overcomesorrow, worry and lamentation by means of mindfulness meditation.One day, the Buddha was giving a discourse to an audience at Jetavanamonastery near Savatthi. Then this mad woman, who was going for a stroll,went into the monastery and saw the audience listening to the discourse. Sheapproached the audience. An old man, who was very kind to the poor, took offhis upper robe threw it to the woman and said to her. "Dear daughter, pleaseuse my robe to cover your body." At the same time the Buddha said to her,"Dear sister, be mindful." Because of the soothing voice of the Buddha, the madwoman came to her senses. She then sat at the edge of the audience andlistened to the discourse. The Buddha, knowing that she had come to hersenses, aimed his discourse at her. Listening to the discourse given by theBuddha, the woman's mind gradually absorbed the essence of the doctrine.When her mind was well prepared to realize the Dhamma, the Buddhaexpounded the Four Noble Truths:-1. Dukkha-sacca (The Truth of Suffering)2. Samudaya-sacca (The Truth of the Cause of Suffering)3. Nirodha-sacca (The Truth of the Cessation of Suffering)22
Page 1 and 2: Vipassana MeditationLectures On Ins
Page 3 and 4: PrefaceSudassam vajjamannesamAttano
Page 5 and 6: will not arise any suffering. Then
Page 7 and 8: 2. Mindfulness of feeling or sensat
Page 9 and 10: A Samatha meditator has to make som
Page 11 and 12: it is concentrated on it for a mome
Page 13 and 14: meditative practice. When moral con
Page 15 and 16: thinks about your work, your family
Page 17 and 18: nothing else to do except to be min
Page 19 and 20: parittas as taught by the Buddha, w
Page 21: can observe the five precepts perfe
Page 25 and 26: When the root of all kinds of defil
Page 27 and 28: Chapter FourThe Four Foundations Of
Page 29 and 30: Chain of Cause and EffectWhen attac
Page 32 and 33: contemplation of mind objects, i.e.
Page 34 and 35: the Law of Cause and Effect (action
Page 36 and 37: ealize how intention is related to
Page 38 and 39: Purification of Knowledge and Visio
Page 40 and 41: confidence in the Buddha, Dhamma an
Page 42 and 43: According to the Visuddhimagga, the
Page 44 and 45: To summarize, these are the nine wa
Page 46 and 47: passing away. but he must strive wi
Page 48 and 49: impermanent nature. Only if you hav
Page 50 and 51: Note mindfullyNote attentively and
Page 52 and 53: Walking MeditationTake the walking
Page 54 and 55: Pain is observed not to make it go
Page 56 and 57: 4. Samadhindriya: deep concentratio

Vipassana Meditation : Lectures On Insight Meditation by Venerable

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