The Practice Which leads to Nibbana - A Buddhist Library

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Theoretical Explanations For Rèpa KammaÊÊhŒna:The Dhammas That Must Be Contemplated By OneDoing VipassanŒ MeditationBhikkhus, without fully knowing, without comprehending,without detaching from, without abandoning the All one is unableto end suffering ....Bhikkhus, by fully knowing, by comprehending, by detachingfrom, by abandoning the All one is able to end suffering.Sabba× bhikkhave anabhijŒna× aparijŒna× avirŒjaya×apajaha× abhabbo dukkhakkhaya.....Sabba× ca kho bhikkhaveabhijŒna× parijŒna× virŒjaya× pajaha× bhabbo dukkhakkhŒya.(SŒlayataöa sa×yutta, sabbavagga, pathama aparijŒnanasutta)The commentary to this sutta explains further that it is spokenwith reference to the three pari––Œs (full understandings). It says:Iti imasmi× sutte tissapi pari––Œ kathita honti. AbhijŒna'nti hivacanena –Œtapari––Œ kathita, parijŒna'nti vacena tiraöapari––Œ,virŒjaya× pajaha'nti dvihi pahŒnapari––Œti.This means that fully knowing refers to –Œta pari––Œ, comprehendingrefers to tiraöa pari––Œ, and the last two, detaching fromand abandoning, refer to pahŒna pari––Œ (full understanding as theknown, as investigating, and as abandoning).Therefore only by fully understanding with these three pari––-Œsall the rèpas and nŒmas of the five aggregates of clinging will one becapable of removing desire and craving for the rèpas and nŒmas andbe able to make an end to suffering. Furthermore the sub-commentaryto visuddhimagga commentary says: Taºhi anavasesato pari––eyya×, eka×sato virŒjjitabba×. (vsm.sub-com.2.p.358)w 143
w 144Which means that the five aggregates of clinging which are theobjects of vipassanŒ understanding must first be completely discernedwithout exception or remainder. Then, in order to removedesire and craving for those rèpas and nŒmas, the sub-commentaryinstructs to apply the three characteristics to all of those rèpas andnŒmas which are the objects of vipassanŒ contemplation.According to these texts a meditator must firstly be able to discernall the rèpas and nŒmas which make up the five aggregates ofclinging individually. In doing so:The knowledge that discerns all the rèpas individually is calledrèpa pariccheda –Œöa. The knowledge that discerns all the nŒmasindividually is called nŒma pariccheda –Œöa. The knowledge thatdiscerns the rèpas and nŒmas as two separate groups is called nŒmarèpa pariccheda –Œöa.These three –Œöas are also known by a separate set of names asrèpa pariggaha –Œöa, arèpa pariggaha –Œöa, and nŒma rèpapariggaha –Œöa. Furthermore, at this stage the knowledge that understandsÒThere is no person, being, or soul, but only rèpas andnŒmas existÓ is called nŒma rèpa vavaÊÊhana –Œöa.A person who is endeavouring to discern all of the rèpas andnŒmas may leave out those connected with jhŒna if he has not attainedjhŒna, but if he is able to attain jhŒna he should discern andcontemplate with vipassanŒ knowledge the rèpas and nŒmas associatedwith whichever of the jhŒnas he has attained.Secondly, the causes of those rèpas and nŒmas must be knowncorrectly as they really are. This knowledge is paccaya pariggaha –Œöa.Because these two knowledges, nŒma rèpa pariccheda –Œöa andpaccaya pariggaha –Œöa, know clearly, distinctly, and properly the
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The PracticeWhich Leads ToNibbŒna(
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© U Dhamminda 1998This book belong
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w 1Namo tassa bhagavato arahato sam
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w 3For example it can be compared t
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w 5The meditator at Pa Auk Tawya is
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w 7Then when he is able to discern
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w 9He will notice that the particle
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2. Discernment of all of the indivi
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Then after that there occurs one ac
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sciousness and continuing in this w
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w 17Then several moments of bhavaº
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with consciousness. That is the mat
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Discerning The PastTo discern the p
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and matter at that time he continue
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involving meditation, and finally o
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of how to discern Dependent Origina
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that with wisdom as not-self (anatt
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7. A plague 8. A disaster9. A terro
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4. The fourth way for matter is by
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method except that the meditator co
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3. The arising of clinging causes t
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To see the causal cessation in this
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originated by nutriment.Nutriment i
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1. Ignorance causes kamma formation
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insight knowledge as impermanent an
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w 48you will not be able to perfect
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w 50your mind to be thus continuous
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w 5212. A stretched out spiders web
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w 54bhavaºga mind states present d
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w 56In the same way it should be un
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w 58tects the mind and keeps the ob
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w 60ing on the heart basis matter a
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w 62jhŒna you should develop a des
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w 64discerning the parts of the bod
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w 66skeleton has become clear to yo
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w 68Internally And ExternallyThe Ab
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w 70Alternately, if your mind is re
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w 72until it extends in all ten dir
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w 74They are also called rèpŒvaca
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w 76The Water Kasiöa MeditationTo
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w 78The Base Consisting Of Boundles
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w 80disadvantages of the base consi
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w 82consisting of nothingness. It i
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w 84possible to develop lovingkindn
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w 86Pervading Lovingkindness To A P
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w 88same sex that you like and resp
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w 90In this way changing the people
Page 95 and 96: w 92of lovingkindness. Also in each
Page 97 and 98: w 94quarter. Thus he lives having p
Page 99 and 100: w 96Without taking up wrong views,
Page 101 and 102: w 98Then after that you should deve
Page 103 and 104: w 100Recollection Of The Qualities
Page 105 and 106: w 102that you have remembered is th
Page 107 and 108: w 1043. My life will end in death (
Page 109 and 110: w 106it again and again as earth el
Page 111 and 112: w 108be taken not to deliberately t
Page 113 and 114: w 110through the sense of touch, bu
Page 115 and 116: w 112In order to keep the mind calm
Page 117 and 118: w 114concentration you will begin t
Page 119 and 120: w 116see the ultimate reality of r
Page 121 and 122: w 118you to learn more easily how t
Page 123 and 124: w 120interspersed like rice flour a
Page 125 and 126: w 122on the hadayavatthu rèpa in t
Page 127 and 128: w 124may produce in this way ten to
Page 129 and 130: w 126When a mind is a samatha, vipa
Page 131 and 132: THE 54 RòPAS OF THE EAR DOOR (SOTA
Page 133 and 134: THE 54 RòPAS OF THE TONGUE DOOR (
Page 135 and 136: THE 54 RòPAS OF THE MIND DOOR (MAN
Page 137 and 138: w 134urine have eight rèpas, being
Page 139 and 140: w 136bhavaºga mind transparent ele
Page 141 and 142: w 138part in producing sound. Also
Page 143 and 144: w 140Of these the first and second
Page 145: SEVEN PURIFICATIONS7 VISUDDHIS 16
Page 149 and 150: w 146by developing these three pari
Page 151 and 152: w 148Oja rèpa is present in all ka
Page 153 and 154: w 150Vac´ vi--atti is the communic
Page 155 and 156: w 152Furthermore the four elements
Page 157 and 158: w 154kalŒpas one will not be able
Page 159 and 160: w 1562. samèha ghana = compactness
Page 161 and 162: w 158Purification of mind is the ei
Page 163 and 164: w 160can proceed to do vipassanŒ p
Page 165 and 166: w 162to the Teaching of the Buddha
Page 167 and 168: w 164pana samŒdhissa samŒna lakkh
Page 169 and 170: w 166Please note that if the medita
Page 171 and 172: w 168(vsm. IV, 33)Something To Be C
Page 173: w 170Path consciousness and Fruitio
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