The Practice Which leads to Nibbana - A Buddhist Library

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the present will produce which nŒmas rèpas in the future. So thatwithout knowing the nŒmas and rèpas of the past and future andtheir causes a meditator cannot be said to have achieved the knowledgethat discerns the causes of mind and matter (paccaya pariggaha–Œöa).And so if a meditator has not yet really achieved these threeknowledges he is as far away as the sky is from the ground fromattaining real vipassanŒ insight knowledge and also in turn from therealisation of the Noble Path, Noble Fruition and NibbŒna.So that if a meditator is that far away from attaining NibbŒna,because he has not developed true insight, he should really takeheed of the statement in the Visuddhimagga that a person who developsany particular meditation object and attains upacŒra concentrationor something equivalent to upacŒra concentration can fallinto bhavaºga.This is because there are some meditators who fall into bhavaºgaand say ÒI knew nothingÓ or Ò Both the objects and the mind notingthem ceased,Ó and they believe wrongly that they have realisedNibbŒna, but actually all they have done is to fall into bhavaºga.Because they do not have the ability to discern the bhavaºgamind and its object they say that ÒI knew nothingÓ or Ò Both theobjects and the mind noting them ceased.ÓBut if they go on to really develop paccaya pariggaha –Œöa theywill find that at that time there was still bhavaºga cittas present whichhave as their objects the object of the consciousness close to death inthe previous life. It is simply because of the subtlety of that consciousnessand their lack of true knowledge of mind, matter andcauses that the meditators are not able to perceive it.It must be also pointed out that there is no cessation of consciousnesswhen one realises the unconditioned state of NibbŒna. Thew 169
w 170Path consciousness and Fruition consciousness both have as theirobject the unconditioned state, which is NibbŒna.The only time that consciousness can be suspended is during theattainment of Nirodha SamŒpatti which is only attainable byArahantas and AnŒgŒmis who also have attained the eight attainmentsconsisting of the four rèpa jhŒnas and the four Œrupa jhŒnas.So that to say that ÒConsciousness ceasedÓ or the Òmind ceasedÓ assome meditators report is not possible or in accordance with the realattainment of nibbŒna.
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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
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w 92of lovingkindness. Also in each
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w 94quarter. Thus he lives having p
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w 96Without taking up wrong views,
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w 98Then after that you should deve
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w 100Recollection Of The Qualities
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w 102that you have remembered is th
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w 1043. My life will end in death (
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w 106it again and again as earth el
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w 108be taken not to deliberately t
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w 110through the sense of touch, bu
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w 112In order to keep the mind calm
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w 114concentration you will begin t
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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 and 146: SEVEN PURIFICATIONS7 VISUDDHIS 16
Page 147 and 148: w 144Which means that the five aggr
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: w 168(vsm. IV, 33)Something To Be C
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