Coming again to Cittanupassana, in the Sacittapariyaya Sutta, Maha .. be said that either Kayanupassana or Vedananupassana is excluded. Vedananupassana(awareness of feelings): bodily and mental Cittanupassana( awareness of the mind): thoughts that arise in the mind – of. download. com. http:// ://
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This is what we may call the arising of the eye consciousness and it is for the Yogi to comprehend and to be cognisant of this arising. This was done in order to dispel Ditthi by Nata Parinna.
Hence the process of Paticcasamuppada is cut asunder in the middle or in other words Lobha Citta is killed. Where there is a Khandha there is bound to be arising and perishing and where there is arising and perishing there is bound to be Dukkha. What is essential at this stage is to comprehend only the arising and perishing of the khandha.
After some practice it will occur to the Yogi that there is nothing but consciousness. Having no nose-rope, the steer will either try to run off the road, or break loose by breaking the yoke. During the practising period the Yogi will come across all sorts of Cittas which are relevant or irrelevant, desirable or undesirable. It may be considered by some that this statement is exceptional and annd but it is quite true that the Paramattha Buddha attained the Supreme Enlightenment on the Elevated Golden Pallanka throne vedwnanupassana the Bodhi Tree.
When he hears a sound the ear consciousness arises and this arising must be cognised and comprehended. Vayadhamma nupassiva Vedanasu viharati. Satipatthana is often translated ‘four placements of mindfulness’. Under the delusion Vedana is believed to be a durable continuous and incessant pain. The second man answered that the butea tree was like a chop of meat because he had only seen it when the tree was in bloom.
Then the Buddha said, ‘Monk, there was a man who had never seen in his life a butea tree.
It is not to be forgotten that when a Yogi is to contemplate on Vedana the Paticcasamuppada should never be lost sight of; otherwise the Yogi will never arrive at the truth. The bodhipakkhiya dhamma consist of seven kinds: If he understands that, he should just observe the experience he has attained at this stage.
Again it may be asked, ‘When and where does Vedana arise? It is natural that there will arise Lobha, Dosa and Moha and all kinds of consciousness, and when they arise the Yogi must perceive and recognize them as mere consciousness and nothing else. In other words, the consciousness or Cittas perished and disappeared are not to be missed but they must be promptly noted and observed and understood that the preceding citta is Anicca because it has perished and the next immediately following Citta or consciousness is called Magga because it perceives that the preceding Citta has already perished and disappeared.
This stage if far better and higher than the position of the monarch of the Universe, or the Cakka Raja of Devaloka, because according to the saying of the Buddha, ‘ Ctuha Piyehica Vippamutto ‘, Sotapanna is free from danger of falling into the four stages of Apaya miserable existence and again in the same sutta, it is said, ‘ Caccibi thanini Ababba Katum.
Wherever and whenever sensory organ comes into contact with an object there arises Cakkhusamphassaja Vedana feeling caused by the eye consciousness ; Whenever ear comes into contact with a sound there arises sotasamphassaja vedana feeling caused by the ear consciousness ; in like manner whenever nose, tongue, body or mind reflects there arises the respective Vedanas ‘ Ghanasamphssajavedana, Jiva samphassaja vedana, Kaya samphassaja vedana, Manosamphassaja vedana and so on’ Occasionally there arise Sukha Vedana, Dukkha Vedana and Upekkha vedana indifference according to desirable, undesirable and neutral objects.
Here Yonisomanasikara right attitude means right attitude to wards the right knowledge that Rupa is Rupa corporeality and not ‘I’ or ‘me’, Vedana is Vedana cittanupassaana and not ‘I’ or ‘me’; Sanna Sankhara are Sanna and Sankhara and not ‘I’or ‘me’; in other words Cittanupqssana means seeing things as they really are by way of Paramattha Dhamma ultimate reality.
I will go and buy myself food’. If Dosa citta, Moha citta or Issamicchariya occurs in your mind you can at once know that it cittanupassxna occurring and if it disappears, you also know that it disappears. The unlinking is nothing but meditating on Vedana as arising and perishing Anicca so that Tanha may not arise.
If he does not observe these experiences mindfully, he will like them and may desire more of them. Attainment of the insight of the arising and perishing amounts to the attainment of Udayabbaya or Yathabhutanana by which one sees the khandhas as they really and actually are, i. Element of heat and cold. When a thought for smoking arises, it should be understood and noted that it is a thought or consciousness only and cittanupassana ‘I’, who want to smoke.
By practising Cittanupaszana new sets of functions which tend to produce material for Jati new existence or rebirth will not be forthcoming. What is important for the Yogi here to understand is that it is quite easy to observe one’s own mind.
When there are only a few misses in the Yogi’s observation and watchfulness in his Vipassana practice it can be said that he has developed to ctitanupassana extent thereby following only the process of arising and perishing without allowing any Kilesa defilement to come in between, it can be said that the aspirant, Yogi has reached the stage when he can shatter the fetters of Kilesa the defilement and that the first stage Sotapatti magga cannot be far too distant to achieve.
Some meditators think that unpleasant feeling should not be observed because it is unpleasant. It may be asked, ‘When and where this Cittanupassana must be practised?
Should the arising of Citta thought occur while walking, meditation must be done while walking. It is obvious that Upadana arises because of ‘paccaya’ Tanha which vanishes leaving paccaya, cause for the arising of Upadana, hence ‘ Tanha paccaya Upadana’. When the perishing or passing away of Vedana is noted or comprehended, it is Aniccanupassana, whereas when a Yogi practises just only the noting of the Vedana it is called Namapariccheda-Nana which is not a higher knowledge or higher Nana.
During the life time of the Buddha, one day Kotthika Thera approached the Buddha’s chief disciple Maha Sariputta and asked, Brother Sariputta, how and what a puthujjana an ordinary worldling who has pure morals sila and right attitude Yonisomanasikara should do for the attainment of Sotapatti magga?
This kind of wrong view is deeply rooted and handed down from forebears.
Cittanupassana And Vedananupassana
When the linking does not take place, Sankhara will not build up or produce any result that may bring about a fresh Jati generally Apaya Jati. There may be one or two thousand cittas but they fall into the classification of only thirteen cittas as formulated by the late Maha Thera Sayadaw. In the case of an Arahat when cedananupassana suffers Vedana he only suffers physically and mental suffering does not arise in him because he has already eradicated and uprooted Domanassa by Magga Phala.
In the course of practice the comprehension or insight of the Yogi becomes more pronounced and his mindfulness also be comes centered on the arising and vanishing only. Not only does he suffer the physical pain but also suffer Domanassa Vedana ; again he craves for the healing of the pain so in him there arises Tanha.
Title- Cittanupassana And Vedananupassana Mogok Sayadaw’s Way By U Than Daing E-book
Sila means morals cittanupazsana five or eight Precepts which are pure and approved by the Ariya and conducive to Samadhi. Again if he feels irritation or itch, pleasurable or unpleasurable felling there arises body consciousness. It is only with the Vipassana insight that the Yogi would be able to perceive it. Thus, there is the chain in the Law of Dependent Origination. In ‘Tanha paccaya Upadana’, ‘paccaya’ between Tanha and Upadana is to be noted not as a separate factor but as that which simply shows its function as a Causal continuum.
My dear, in order to have a very clear vision of Nibbana, it is required to know and perceive the arising and perishing of the six sense bases as they really are.
Cittanupassana and Vedananupassana – Mogok Sayadaw’s way
The question may arise – why is this Amoha citta not included in the thirteen cittas? Tenzin Dorje 4, 1 5 Reference to the list of 13 kinds of Citta is invited. Yogis should not in any way be disappointed vedanxnupassana frustrated by these distractions but these are to be regarded as objects of meditation only.