The Practice Which leads to Nibbana - A Buddhist Library
The Practice Which leads to Nibbana - A Buddhist Library
The Practice Which leads to Nibbana - A Buddhist Library
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w 168(vsm. IV, 33)Something To Be Careful OfA medita<strong>to</strong>r who develops either upŒcara or appanŒ concentrationas a basis for the development of insight will, when a sufficientdegree of concentration has been developed, begin <strong>to</strong> see particlesof matter called rèpa kalŒpas when he is discerning the four elements.<strong>The</strong>n he must continue further <strong>to</strong> analyse those rèpa kalŒpasand discern in each particle the four primary elements, and also thederived types of matter present according <strong>to</strong> their individual characteristics,function, manifestation, and proximate cause. When he isable <strong>to</strong> discern these things this is called knowledge that discernsmateriality (rèpapariccheda –Œöa). At that time he will have realisedand penetrated for himself, by Right View, the Ultimate Realityof materiality.Further <strong>to</strong> that he must continue <strong>to</strong> discern each and every individualmental fac<strong>to</strong>r (cetasika) that occur <strong>to</strong>gether in every momen<strong>to</strong>f consciousness that arises. <strong>The</strong>se groups of mental fac<strong>to</strong>rs tha<strong>to</strong>ccur <strong>to</strong>gether with consciousness we call nŒma kalŒpas or mentalgroups. When he can discern each individual mental fac<strong>to</strong>r presentin each mental group (nŒma kalŒpa) according <strong>to</strong> characteristic, function,manifestation, and proximate cause then this is knowledge thatdiscerns mentality (nŒma pariccheda –Œöa). At that time he willhave realised and penetrated for himself, by Right View, the UltimateReality of mentality.So if a medita<strong>to</strong>r is not able <strong>to</strong> discern materiality and mentalityin this way then he has not yet achieved the knowledge that discernsmind and matter (nŒma rèpa pariccheda –Œöa).And furthermore if a medita<strong>to</strong>r has not also discerned by directknowledge the nŒmas and rèpas in the past and future then there isno way he can know or see, by direct knowledge, which causes inthe past produced the present nŒmas and rèpas, or which causes in