The Practice Which leads to Nibbana - A Buddhist Library

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