1.9 Difference between Samattha and Vipassana Bhavana 1.11 Conditions that obscure the three characteristics 1.11.1 Dukkha in practice must be realized four ways:
1.9 Difference between Samattha and Vipassana Bhavana top
Samattha-Bhavana is kusala and it¡¦s in Vatta-Dukkha (Samsara). It existed before the Lord Buddha. Vipassana-bhavana is kusala but it is out of Samsara, and was discovered by the Lord Buddha. The feeling when Jhana is reached is one of being happy permanent, and with self, atta (moha still exists). The feeling when vipassana yana is realized is that of impermanence, suffering and no-self (anatta).
Everything in the universe is rupa or nama, or the 5 Aggregates (5 Khandas). Rupa and nama are ultimate reality. Rupa is generally defined asmaterial or form, while nama is defined as mind (citta) and mental constitu-ents (cetasikas), and nibbana. Rupa can also be defined as anything other than nama which changes due to cold or heat. Rupa is that which is known and nama that which knows (although nama can also know nama ¡V i.e. nama can be an object, or be known, such as ¡§nama seeing¡¨, ¡§nama hearing¡¨). In practice, rupa can be seen as the actor, nama as the observer. In modern terms, rupa is like the mechanical part of a robot and nama the computer: nama orders or tells rupa what to do. Nama and rupa are the objects of Vipassana practice. There are many rupa and nama, but the yogi uses only those that are objects of Vipassana in the present moment. The three types of nama that can be used as meditation objects are vedana, citta, and dhamma. Examples of vedana are pleasant or unpleasant feelings; of citta: citta with lobha, citta with dohsa, citta with moha etc.; of dhamma: nama hearing, nama seeing, wandering mind (foong), etc.
Types of rupa for meditation at this center are: major body postures (standing, walking, sitting, lying down) and interim postures. Interim pos-tures are the minor postures that help maintain the major postures, such as stepping back, eating, drinking, etc. (See last page of Interviews, Appendix A, for complete interim postures.) What is the cause of rupa and nama? The cause of rupa and nama is kilesa ¡V specifically, ignorance (avijja) and craving (tanha), which are the root causes of all suffering. Avijja exists because we don¡¦t realize the Five Khandas are dukkha; we think they are sukha. This is vipallasa, or perversity of perception.
The Three Characteristics refer to impermanence, suffering and not-self in rupa and nama at all times. But we cannot easily see the Three Characteristics in our own body and mind. Why? Because they are obscurred by certain conditions. 1) Impermanence.The condition that hides the truth of impermanence (anicca) in the body/mind is santati, or continuity. The rapid sequence of the arising and falling away of rupa and nama give the appearance of a continuous matter, which is in truth, forming and reforming every moment. 2) Suffering. What hides the truth of suffering (dukkha) in the body is being unaware of what posture the body is in. 3) Not-Self. What hides the truth of not-self (anatta) in the body/ mind is ghanasanna or perception of compactness. How can we ¡§see through¡¨ these three conditions in practice? 1) Continuity (santati). The arising and falling away of rupa and nama is so rapid, it is difficult to see, and so it creates the effect of one continuous body/mind. It is like a movie on a screen which appears to be continuous, but is actually made up of many separate still-pictures. Thus, rupa and nama appear to be substantial and permanent because we can¡¦t see the truth of arising and falling away. We can¡¦t eliminate this rapid deccay (it is the truth), but the yogi must practice with earnestness and awareness untill Vipassana wisdom occurs, which will show the separation between the moment of rising and falling. This wisdom will eliminate the continuity (santati) that hides the impermanence of name and rupa. Of course, the birth and decay of matter and mental states (nama-rupa) is much faster than the frame in a motion picture ¡V in the magnitude of thousands
Impermanence can be seen in rupa by cinta wisdom, whereas nama is more subtle, and is difficult to see. When changing, for example, from sitting rupa to standing rupa we can see that sitting rupa is impermanent. That is why the yogi with weak wisdom should practice with kayanupassana satipatthana (body mindfulness). 2) Unawareness of Posture. Being unaware of the body posture, we are hence unaware that it is suffering (dukkha). Dukkha means inability to maintain the same condition. (This is sabhava: the true state of the nature. It cannot be changed). When a a position is changed there is dukkha vedana in the old position but lack of ¡§yoniso¡¨ in the old position prevents yogavacara from working and seeing the dukkha vedana. the new position won¡¦t be able to hide the truth of suffering anymore. For example: In sitting rupa, when pain occurs, if there is no ¡§yoniso,¡¨ we will think ¡¥we¡¦ suffer and dislike will occur , and then yogavacara can¡¦t work , and this creates domanassa : the old position is disliked. The yogi stands up because he wants to stand , and abhijjha (liking) occurs for the new position. Now, dukkha vedana can¡¦t be realized in the old position, because the new position hides the dukkha in the old. (This is a good example of how unawareness of posture hides suffering).
Dukkha vedana in the old position is usually very easy to see when yogavacara is working; but sankhara dukkha (pain carried into the new position) is very difficult to see ¡V because the new position usually appears to be a happy one. If the yogi is to realize dukkha in the new position, he must have ¡§yoniso¡¨, because tanha or abhijjha (liking) usually occur in the new position ¡V and domanassa (dislike) occurs in the old position. Tanha likes sukha (pleasure) and doesn¡¦t like dukkha; so to eliminate tanha there is only one way: the Vipassana wisdom that realizes dukkha. Therefore, the Lord Buddha described wisdom stages that will eliminate tanha, by realizing dukkha 1) See dukkha vedana in the old position; 2) See sankhara dukkha when changing to the new position; 3) See dukkha lakkhana (that rupa and nama are anicca, dukkha, and anatta) until separation of santati (continuity) is realized in the 4th yana ¡V Udayabbuyanana. Then, 4) realize dukkha-sacca in the 11th yana ¡V Sank-harupekkhanana. This latter is very strong wisdom, and leads to the 12th yana ¡V Anulomanana (realizing the Four Noble Truths). If the practice doesn¡¦t realize dukkha with wisdom (insight), it is not the right practice, not the Middle Way (i.e., Eight-Fold Path). only realizing dukkha can lead you out of samsara-vata (wheel of rebirth) ¡V because realiz- ing dukkha leads to disgust (nibbida) in the Five Khandas and leads to the end of suffering. If the nibbida-yana (8th yana) is not realized, viraga (detachment: ab-sence of lust, absence of desire) will not be realized, and suffering can¡¦t be ended. When it is realized by wisdom that rupa and nama are impermanent, suffering, and without self, disgust will be felt with the suffering of rupa and nama. That is the path of purity.
Therefore, the practitioner has to have the right ¡§yoniso¡¨ in order to realize dukkha in the new position. He must also know the reason for change every time the posture is changed, what benefit there is from correct change with yoniso (so vipassana wisdom can arise), and what penalty if change is not made (defilement will enter). Usually, the new practitioner doesn¡¦t understand the reason for changing the position. He thinks that he wants to change, when in fact dukkha forces the change. When the correct reason is understood and this is repeated over and over, he will see dukkha and realize that the new position is no better than the old. So liking (abhijjha) will not occur with the new position and dislike (domanassa) will not occur with the old. And this will lead to the wisdom that all rupa and nama are out of control, not self, not man, not woman ¡V and this is sabhava: the true state of the nature. When sabhava is realized, a sense of urgency (samvega) will occur, and kilesa will be weakened. There will be more perseverance. Then, Sati-patthana wisdom will be reached and will destroy abhijjha and domanassa in the Five Khandas.
3) Perception of Compactness (Ghanasanna) So the practitioner must have good ¡§yoniso¡¨, in order to separate rupa and nama, so they don¡¦t appear to be functioning as a single unit. Without ¡§yoniso we won¡¦t know which is rupa and which is nama. Also, that the various rupas are different: sitting rupa is different from standing rupa, stand-ing is different from walking rupa, etc. Six Vipassana bhumi (foundation, groundwork) are useful for seeing separation of rupa and nama. These are:
1) Five Khandas
1-11-1 Dukkha in practice must be realized four ways: For example, under the Five Khandas, we can see that rupakhanda is sitting, but it is vinnanakhanda that knows (with three cetasikas ¡V vedana, sanna, sankhara) that rupakhanda is sitting. Thus, we can see clearly the separation of rupa and nama (vinnana). The practice to see through ghanasanna is the same as that for observ-ing rupa and nama, (no special attempt is made to separate the two). The pracitioner, however should know that the nama that knows sitting rupa and nama that knows standing rupa is not the same nama. And even the rupa that sits is not the same as the rupa that stands. So the practice is done in the nothing more than observing rupa and nama and knowing which is which. Elimination of the false view that ghanasanna creates will lead to the 1st yana, nama-rupa-parichedanana, or mind-matter determination (which is ditthivisuddhi ¡V purity of understanding and insight). If the 1st yana is not reached, then progress to subsequent yanas can¡¦t be made. Here, vedana, sanna, or sankhara (usually, khandas) are functioning as cetasikas, or mental properties, which go into making up the vinnanakhanda. The practice to see through the conditions that hide the Three Charac-teristics, does not have to succeed with all three. It is only necessary to realize one characteristic. If you see through what hides anicca, for example, you will realize dukkha and anatta.
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