The Practice Which leads to Nibbana - A Buddhist Library

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w 20mind door processes that are external, but if he does not haveexperience of jhŒna he will not be able to do this.In this way the meditator discerns matter internally andexternally until he can see the matter in the limitless universe. Thenhe discerns mentality internally and externally until he can seementality in the limitless universe. Then he discerns both mentalityand matter as far as the extent of the universe.Then after that the meditator defines mentality and matter withwisdom and sees no beings, men, or women, but only mentalityand matter as far as the extent of the entire universe.Discerning Dependent OriginationAfter the meditator is able to discern mentality and matter in theway described above then after that he will be able to discern thecauses of mentality and matter. This means discerning DependentOrigination which describes the way in which causes and effectsoperate over the three times of the past, present, and future.There are several ways in which a meditator can develop theability to discern Dependent Origination. The method most oftenused to teach meditators how to discern Dependent Originationinvolves firstly discerning the five aggregates in the present, thenin the past, and then in the future. Then after the meditator is ableto discern the five aggregates in the present, past, and future hediscerns the cause and effect relationships that are present overthese three periods of time. Once he is able to discern the fiveaggregates in the present, past, and future and see which of theaggregates is a cause and which is an effect then he can learn todiscern Dependent Origination in the various ways that are taughtin the suttas and commentaries.
Discerning The PastTo discern the past the meditator begins by making an offeringof either candles, flowers, or incense at a pagoda or in front of aBuddha image and making a wish to be reborn as a monk, nun,man, woman, deva or whatever he would like to become.Then he goes and sit in meditation and develops concentrationand then discerns in turn mentality and matter that is internal andexternal. This is important for if the meditator cannot discernexternal mentality and matter he will have great difficulty discerningmentality and matter in the past. This is because of the similarityof external mentality and matter and past mentality and matter.Then the meditator tries to discern the mentality and matter thatoccurred at the time of making the offering at the pagoda or buddhaimage as if they were an external object. He should find that whiledoing this an image of himself at that time of offering appears.Then he discerns the four elements in that image.When the image becomes particles he discerns all the matter ofthe 6 doors, especially the 54 rèpas of the heart basis. Then hediscerns the bhavaºga consciousness and then the mind door processthat occur in the gaps between the bhavaºga consciousnesses. Thenhe discerns forwards and backwards amongst those mind doorprocesses and finds the defilement round (kilesa vatta), and kammaround (kammavatta) mind door processes. The kamma round minddoor process has 34 kinds of mentality while the defilement roundonly has 20 kinds of mentality. Then having discerned the mentalityof the defilement round and the kamma round the meditator thendiscerns the matter that they depend on.There are three rounds or vatta found in the process ofDependent Origination. They are the round of kamma(kammavatta), the round of defilements (kilesavatta), and the roundof results (vipŒkavatta). Of the twelve links of Dependentw 21
Page 1 and 2: The PracticeWhich Leads ToNibbŒna(
Page 3 and 4: © U Dhamminda 1998This book belong
Page 5 and 6: w 1Namo tassa bhagavato arahato sam
Page 7 and 8: w 3For example it can be compared t
Page 9 and 10: w 5The meditator at Pa Auk Tawya is
Page 11 and 12: w 7Then when he is able to discern
Page 13 and 14: w 9He will notice that the particle
Page 15 and 16: 2. Discernment of all of the indivi
Page 17 and 18: Then after that there occurs one ac
Page 19 and 20: sciousness and continuing in this w
Page 21 and 22: w 17Then several moments of bhavaº
Page 23: with consciousness. That is the mat
Page 27 and 28: and matter at that time he continue
Page 29 and 30: involving meditation, and finally o
Page 31 and 32: of how to discern Dependent Origina
Page 33 and 34: that with wisdom as not-self (anatt
Page 35 and 36: 7. A plague 8. A disaster9. A terro
Page 37 and 38: 4. The fourth way for matter is by
Page 39 and 40: method except that the meditator co
Page 41 and 42: 3. The arising of clinging causes t
Page 43 and 44: To see the causal cessation in this
Page 45 and 46: originated by nutriment.Nutriment i
Page 47 and 48: 1. Ignorance causes kamma formation
Page 49 and 50: insight knowledge as impermanent an
Page 51 and 52: w 48you will not be able to perfect
Page 53 and 54: w 50your mind to be thus continuous
Page 55 and 56: w 5212. A stretched out spiders web
Page 57 and 58: w 54bhavaºga mind states present d
Page 59 and 60: w 56In the same way it should be un
Page 61 and 62: w 58tects the mind and keeps the ob
Page 63 and 64: w 60ing on the heart basis matter a
Page 65 and 66: w 62jhŒna you should develop a des
Page 67 and 68: w 64discerning the parts of the bod
Page 69 and 70: w 66skeleton has become clear to yo
Page 71 and 72: w 68Internally And ExternallyThe Ab
Page 73 and 74: 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
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w 118you to learn more easily how t
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w 120interspersed like rice flour a
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w 122on the hadayavatthu rèpa in t
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w 124may produce in this way ten to
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w 126When a mind is a samatha, vipa
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THE 54 RòPAS OF THE EAR DOOR (SOTA
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THE 54 RòPAS OF THE TONGUE DOOR (
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THE 54 RòPAS OF THE MIND DOOR (MAN
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w 134urine have eight rèpas, being
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w 136bhavaºga mind transparent ele
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w 138part in producing sound. Also
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w 140Of these the first and second
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SEVEN PURIFICATIONS7 VISUDDHIS 16
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w 144Which means that the five aggr
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w 146by developing these three pari
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w 148Oja rèpa is present in all ka
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w 150Vac´ vi--atti is the communic
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w 152Furthermore the four elements
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w 154kalŒpas one will not be able
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w 1562. samèha ghana = compactness
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w 158Purification of mind is the ei
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w 160can proceed to do vipassanŒ p
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w 162to the Teaching of the Buddha
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w 164pana samŒdhissa samŒna lakkh
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w 166Please note that if the medita
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w 168(vsm. IV, 33)Something To Be C
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w 170Path consciousness and Fruitio
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The Practice Which leads to Nibbana - A Buddhist Library

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