2-3 Practice Discussion 2-3-1 Relating the Practice to Ariya Sacca 2-3-2 Types of Suffering Vipassana Practice 2-3-3 Questions 2-3-3-1 Questions the Yogi Can ask Himself 2-3-4 Examining Rupa and Nama 2-3-5 Samadhi 2-3-6 Foong 2-3-7 Miscellaneous 2-3 Practice Discussion ¦^¤W 2-3-1 Relating the Practice to Ariya Sacca 1) Dukkha-Sacca: In each position we see suffering. This is dukkha vedana and sankhara dukkha, which leads to dukkha sacca (rupa and nama are suffering). 2) Samudaya-Sacca: Tanha is the cause of suffering. While being aware of sitting rupa, etc. (in the present moment), Vipassana wisdom occurs, and one is able to eliminate the wrong view that it is ¡§you¡¨ sitting i.e., sakkha-dithi (in vibhavatanha). 3) Nirodha-Sacca: The more defilements are reduced, the more we reach cessation of suffering (Nirodha). This can be momentary, (tadangan-irodha) as in present moment, or permanent, as in full enlightenment (sa-muched nirodha). If tanha is extinguished, suffering is extinguished, because tanha is the cause of suffering. When the cause is extinguished the result (suffering) is extinguished. So we realize the Four Noble Truths. This depends o-n the power of Maggacitta (path consciousness). Maggacitta is what kills kilesa. (See 1.6.1, ¡§Sabhava¡¨; 3.1,14th yana).
4) Magga-Sacca: While being mindful of the position as rupa, in the present moment, we are cultivating sila,
samadhi, and panna, which is the Eight-Fold Path, or Magga Sacca. The more we realize suffering by wisdom,
the more we cultivate the Eight-Fold Path.
Dukkha Vedana (bodily pain, discomfort) Rupa Sankhara Dukkha (pain that is being changed or cured. This is harder to see than dukkha vedana).
Dukkha Lakkhana (characteristics) Nama and Rupa Dukkha Sacca (inherent suffering) Tadanganirodha begins with nama-rupa-paricchedanana, where it gets rid of the wrong view of ¡¥I¡¦ and continues to anulomanana, where cessation then becomes permanent (see 3.1, ¡§Sixteen Yanas¡¨). Dukkha Vedana is ordinary suffering, as felt in the postions. The practitioner should observe dukkha-vedana first, because it is easier to see that suffering in the 4 positions exists all the time. When the practitioner realizes dukkha vedana he will realize nama and rupa are forced by dukkha vedana to change positions all day long. Sankhara Dukkha is suffering carried into the new position, when must be changed from the old position. It is also all action to maintain the body that must be done all day long, such as blowing the nose, curing hunger, breathing in and out, etc. Dukkha Lakkhana is the characteristics of rupa and nama. They have the same characteristics as all existence: anicca, dukkha, anatta. This can be realized only through vipassana wisdom. These 3 Characteristics are realized in the 4th yana ¡V Knowledge of Arising and Falling Away. Dukkha-Sacca is the First of the Noble Truths ¡V the truth of suffering. Dukkha-Sacca is rupa and nama. When dukkha-sacca is realized, the various functions of the 4 Noble Truths are realized.
1) Where does the defilement of ¡§self¡¨ enter? It enters through nama (feeling) . Nama feels , for example , that it is ¡§me¡¨ sitting, the self sitting. The practice is to realize the truth that it is rupa sitting. It takes earnestness and sati-sampajanna to see that rupa is sitting. 2) What knows it is sitting rupa? The three nama (atapi-sati-sampajanna) know it is sitting rupa. 3) What is the purpose of being aware of the four positions? a) Being aware of the position, and being aware it is sitting rupa, can destroy the wrong view that ¡§you¡¨ are standing, sitting, etc. ¡V and this demonstrates anatta. b) When sitting rupa has pain , we can see dukkha. When dukkha makes it necessary to change, this is anicca. Anicca means we cannot stay in the same position too long. Also when we know sitting rupa (anatta), we automatically realize the other two characteristics, dukkha and anicca (by cinta panna) 4) Why do we follow the pain from the old position into the new position ? (For example, from sitting rupa to standing rupa). When sitting rupa has pain, the yogi must notice that sitting rupa suf-fers. When a change is made to standing rupa, pain must be followed to notice that sitting rupa still suffers. When the pain is cured, the yogi can see that the new position is to cure suffering, and this will prevent kilesa: dislike for the old position or liking for the new. Kilesa is prevented because we know there is no ¡§we¡¨ in the old position or the new. only sitting and standing rupa. When the meditator has right yoniso like this, it will be realized that not even o-ne rupa (standing, walking, etc.) is happy. Because changing from the new to the old, over and over, with yoniso, the truth will be realized: that the 4 positions have been hiding the truth of suffering. 5) Why do we say ¡§sitting rupa,¡¨ ¡§standing rupa,¡¨ etc?
Because rupa is not the same in each position or even within each position. Sitting rupa is one rupa, standing rupa is another rupa, etc. Even the nama that knows sitting rupa is different from the nama that knows standing rupa. This is because rupa and nama arise and fall away every split second, and are never the same. This knowledge will help the meditator to see through the compactness (ghanasanna) of rupa and nama that leads to the wrong view that rupa and name are ¡§we¡¨, are self. (See 1.11, ¡§Ghana-sanna.¡¨)
Sitting rupa, is it permanent or impermanent? How do we know?
What is it that we have that causes suffering? Nama ¡V is it permanent or impermanent? How do we know?
Nama suffers or not?
How is suffering in nama demonstrated?
Rupa and nama is always impermanent and suffering. Therefore it is without self; therefore it cannot be controlled; therefore it is not ¡§we¡¨. When you realize this, you see dhamma: that dhamma that you see, is dukkha. That leads to dukkha-sacca. Dukkha-sacca is the Noble Truth that you can¡¦t remedy suffering in rupa and nama except temporarily. Both nama and rupa are rapidly rising and falling away, and we can¡¦t alter that. What is it that is sitting rupa? The complete position, or the way we sit, is sitting rupa. What observes the sitting position? ¡§You¡¨ do not observe the sitting position. The 3 Nama do.
It is important that the yogi understand that rupa or nama must always be the object of the practice. Even with strong earnestness (atapi), the yogi cannot succed without having rupa or nama always in his awareness. The practice, however, should not be too difficult, if the yogi really understands the practice. Rupa and nama should be examined completely before practice. So the yogi will easily recognize which is which. It is like learning to read: the student must know the alphabet before he can read. Similarly, the yogi must know rupa and nama so he can practice with result. If we don¡¦t have rupa and nama as an object continuously in practice, we will practice with the idea that ¡§I suffer¡¨, for example, and we won't be able to get rid of the conceit of the conceit of self. In order to know whether to use rupa and nama as objects in the 6 Sense Spheres, see Fig. 2-1, ¡§Summary of Ayatana¡¨, at the end of the Practice Section.
It is not a good idea in this practice to have too much samadhi. Some times with the sitting position, the yogi will only know sitting posture, but not sitting rupa, or in extreme cases the yogi will not even be aware of the posture. This is caused by excess samadhi. To recuce this samadhi, some type of vigorous exercise is helpful: doing tasks, walking fast, or even running. In any case, if there is too much samadhi in any position, the position should be changed. On the subject of samadhi, Aachan Naeb said: ¡¥Samadhi that has Sati-patthana as the object will not result in abhijjha, because it leads to wisdom ¡V wisdom that realizes suffering. (This is one way to know if o-ne¡¦s practice is correct). ¡§Samadhi that makes o-ne happy is not satipatthana, because that sa-madhi is not purity. That samadhi has kilesa. Though it creates happiness, it cannot destroy vipallasa (perversity of perception). That kind of samadhi is sankhara khandha (mental formations, volitional activities) and thus part of the Five Khandhas (rupa and nama) and can¡¦t extinguish suffering ¡V i.e., reach nibbana. (Nibbana is also nama, but it is nicca, and sukha because it is not o-ne of the Five Khandas).¡¨ The brief though-moment that is nibbana, thus has no feeling. Sometimes the yogi will have so much samadhi that he will lose the feeling that is sitting rupa. But he will still think he feels sitting rupa, be-cause he lacks sikkhati to tell him that sitting rupa is no longer being felt. Also, if sikkhati is lost, the yogi might feel dukkha but not realize it is sitting rupa that has dukkha. He will think it is ¡§he¡¨ that feels dukkha, so he will be practicing with idea that ¡§he¡¨ sits, suffers, etc., and won¡¦t be able to get rid of the wrong view of self. When Udayi asked Sariputta how nibbana could be happy, since there is no feeling, the General under Dhamma replied: ¡§It is precisely that there is no feeling that is happiness.¡¨ (Anguttara-Nikaya, Nibbana-Sutta)
The yogi must remember that the position is not just ¡§rupa¡¨, but sitting rupa , standing rupa , etc. Otherwise he will think that the same rupa stands, sits, etc. If he thinks this, he will not be able to destroy the idea of ¡§compactness¡¨ , and he will think that the body is himself. First the yogi knows sitting rupa with yoniso; he then observes sitting rupa with yogavacara. When pain occurs, yogavacara knows it is sitting rupa that suffers. When change of position is made, yoniso knows the change is to cure suffering, and this yoniso prevents abhijjha and domanassa from entering during the position change.
One cause of foong is too much atapi (earnestness). This causes the yogi to push against foong and make it worse. Foong is nama; foong is Sabhava and also in the Dhamma Foundation of Satipatthana, because it is anicca, dukkha, and anatta. Foong teaches nama is out of control (anatta). The aim of the practice is to destroy abhijjha and domanassa with atapi-sati-sampajanna. If the yogi likes concentration, that is abhijjha, but when the yogi dislikes foong when it arises because it is not concentration, that creates domanassa, Either way, he can¡¦t destroy abhijjha and doma-nassa. So foong should neither be liked nor disliked. The yogi comes to practice to develop kusala. Instead, he gets akusala; he has aversion to foong. This aversion is due to lack of wisdom, specifically yoniso. Yoniso knows foong is nama, foong is sabhava because it is impermanent, suffering., and not self. Foong occurs because the 3 nama are out of the present moment. When it is realized that foong is nama (mental state), it will disappear and nama (¡§yoki¡¨) will come back to the present moment. Don¡¦t follow the ¡§story¡¨ (train of thoughts) of foong, or this will take you further away from the present moment. If you know the ¡§story¡¨ you don¡¦t have awareness. If you have awareness you won¡¦t know the story. Simply realize it is foong and the mind will return to the present moment. When the yogi returns to the present moment, he will see sitting rupa very clearly. This is because he is not trying to see sitting rupa (has no kilesa). This is the mind that has sati-sampajanna and should be maintained, but it should not be forced. The practice is to observe rupa and nama like a spectator; not to try to change or control them. After there is more practice experience, wandering mind (the ¡§monkey¡¨ mind) becomes tamer ¡V and the yogi will be in the present moment more and more often. It will then be easier to catch the present moment. Being sick should not be a hindrance to practice. But the yogi most likely will not be able to feel sitting rupa, because the sickness will be too strong. He should just observe the sickness, ignore the position, and realize that rupa-kaya is suffering, which is dukkha sacca. Also he can see that rupa is anatta; it can¡¦t be controlled. How does the yogi know when the mind that has sati-sampajanna arises (present moment)? When the mind that has sati-samaajanna arises, it knows the posture (this is sati), and the mind knows that the posture is sitting rupa, etc. (this is sampajanna). When sati-sampajanna arises, the feeling will be o-ne of no distraction or worry, no restlessness, and no boredom with the practice. If the yogi has too little earnestness, the result will be laziness or inat-tention to practice. Too little earnestness results from lacck of understanding of the practice; inability to see suffering and the need to be rid of kilesa; and inability to see that we can die at any time and must make the most of whatever time we have. Also, the yogi should remember that the Lord Buddha left the legacy of dhamma for us, that is Satipatthana; therefore we should make the most of it in this life. The beginner should remember that this practice is a very high kusala (the elimination of kilesa), and it may take time. This is because this kusula (skillfulness) is going to bring you free of suffering ¡V and that¡¦s not easy. He should not be in a hurry to achieve results. Also, most practitioners have done incorrect practice before and it will take time to develop practice that follows good dhamma. The Lord Buddha said to the layman, Nakun, when sickness occurs in normal worldlings, the body is restless and the mind is restless, but for the one who eliminates sakkaya-ditthi (self illusion ¡V the 20 types of) the body is restless but the mind is not. Rupa, observed as sickness, is no longer sitting rupa, etc., but becomes. rupa-kaya (rupa as body
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