vipassana note
TRANSCRIPT
Namo Tassa Bhagavato Arahato Samma Sambuddhasa Homage to the Blessed One, the Fully
Enlightened One, the Right SelfAwakened one
Bhavatu Sabba Mangalam May All Beings Be Happy and Well
Teaching of Enlightened Ones
1. Abstain from all sinful, unwholesome actions
2. Perform only pious wholesome ones
3. Purify the minds
Ariya Sacca Four Noble Truths
1. The truth of suffering (DukkhaSacca)
2. The truth of original cause of suffering (SamudayaSacca)
3. The truth of cessation of suffering (NirodhaSacca)
4. The truth of the path leading to the cessation of suffering (MaggaSacca)
MaggaSacca Noble Eightfold Path Maggin Three stages or trainings
A. Sila (Morality Abstaining from unwholesome deeds of body and speech, purity of vocal and physical action)
1. Samma Vaca (Right speech, purity of vocal action)
i. Avoid falsehood and speaks truth
ii. Avoid slander and speaks to reconciliation
iii. Avoid harsh words and speaks to benefits
iv. Avoid idle gossip and speaks at the right time, in accordance with the facts to the point and purpose
2. Samma Kammanta (Right action, purity of physical action)
3. Samma Ajiva (Right livelihood)
i. Abandons the way of living which brings harm and suffering to others
ii. Abandons sale of arms, lethal weapons, animals for slaughter, human beings, alcohols and poisons
B. Samadhi (Concentration Remain focusing a real object of the present moment, control of one’s own mind)
4. Samma Vayama (Right effort, right exercise)
i. Keep the unwholesome thought from arising
ii. Set aside the arisen unwholesome thought
iii.Create and nurture the wholesome thought
iv.Promote and maintain the wholesome thought
5. Samma Sati (Right awareness, right mindfulness of the reality of the present moment)
i. Kayanupassana (Activities of the body)
ii. Vedananupassana (Feeling or Sensations)
iii. Cittanupaassana (Activities of the mind)
iv. Dhammanupassana (Objects of Thought)
6. Samma Samadhi (Right concentration)
i. Detachment from the senses
ii. Detachment from thought conception and discursive thinking
iii.Dwelling beyond pleasure and pain in rapture and joy
iv.Dwelling beyond rapture and joy in equanimity
C. Panna (Wisdom Received wisdom, intellectual wisdom, experiential wisdom insight which totally purifies the mind)
7. Samma Sankappa (Right thought, Aim or Resolve focuses on endeavors which cure suffering, such as)
a. Nekkhamma (Renunciation of want)
b. Abyapada (Goodwill or loving kindness)
c. Avihimsa (Harmlessness towards sentient beings
8. Samma Ditthi (Right Understanding, View attempt to keep the frame of reference in mind)
a. Four Noble Truths
b. Unsatisfactory and illusory nature of self (Anicca, Dukkha, Anatta)
Samatha Vipassana
Sila Morality Practiced in daily life by following the five precepts
The Five Precepts Panca Sila I undertake the rule of training to:
1. To abstain from killing any being, living creatures Panatipata Veramani Sikkhapadam Samadiyami 2. To abstain from stealing, taking what is not given Adinnadana Veramani Sikkhapadam Samadiyami 3. To abstain from all sexual activity, sexual misconduct Kamesu Micchcara Veramani
Sikkhapadam Samadiyami 4. To abstain from telling lies, wrong speech Musa Vada Veramani Sikkhapadam Samadiyami 5. To abstain from all intoxicants which are causes of intemperate behavior Sura Meraya Majja Pamadatthana Veramani Sikkhapadam Samadiyami
There are three additional precepts Atthanga Sila
6. To abstain from eating after midday, at wrong time Vikala Bhojana Veramani Sikkhapadam Samadiyami 7. To abstain from sensual entertainment, music and bodily decoration, perfumes, jewels, dancing, singing Nacca Gita Vadita Visuka Dassana Mala Gandha Vilepana Dharana Mandana Vibhusanatthana Veramani Sikkhapadam Samadiyami 8. To abstain from using high or luxurious beds Ucca Sayana Maha Sayana Veramani Sikkhapadam Samadiyami
Samadhi – Concentration
1. Khanika Samadhi (Momentary concentration, concentration sustained from moment to moment) Sufficient preparation in order to able to begin the practice of Vipassana
2. Upacara Samadhi (Neighborhood concentration of a level approaching a state of adsorption)
3. Appana Samadhi (Attainment concentration, a state of mental adsorption)
Panna Wisdom
1. Received Wisdom (Sutamayapanna)
2. Intellectual Wisdom (Cintamayapanna)
3. Experiential Wisdom (Bhavanamayapanna) Only can totally purifies the mind
Anapana – Respiration, awareness of respiration (AnapanaSati)
1. Breath (entering/leaving the nostrils), thoughtmind filled with impurities (defilements) like
1. MohaDelusions, brings
2. Yaga – Craving, brings
3. Dosa Hatred
Samatha Vipassana is to cultivate concentration. As one progresses through various levels of concentration, different stages of joy and calmness will arise. And this will temporarily eradicate the three cankers of mind, i.e. greed, hatred and delusion.
Vipassana Bhavana Systematic development of insight through the meditation technique of observing the reality of oneself by observing sensation within the body, practitioners focus their minds on everchanging objects of reality. Their minds investigate the natural phenomena of the mind and body processes in every present moment
Samatha Vipassana
2. To purify the mind – to free from misery by gradually eradicating negativities within –
▪ By simply observe respiration (Concentrate breathing in/out and observe, hence the mind is free from defilements and purified in the conscious level)
▪ Impurities hidden in the subconscious rise to the conscious level causes various mental or physical discomforts or agitation (Continue working diminishes difficulties gradually in subconscious minds and difficulties passes away eventually)
▪ Remain (Samma Sati) awareness Four aggregates of the mind
1. Consciousness
2. Perception
3. Sensation (pain, discomfort, agitation)
4. Reaction
▪ Remain (Upekha) equanimous toward sensation (equanimity doesn’t react, observe, understand, state of mind free from craving, aversion, ignorance) is the way to emerge from suffering or eradicate Sankhara (stop generating new ones).
Notes:
TiRatana Sarana Refuge in the Triple Gem
· Buddham Saranam Gacchami Take Refuge in the Buddha
· Dhammam Saranam Gacchami Take Refuge in the Dhamma
· Sangham Saranam Gacchami – Take Refuge in the Sangha
BrahmaVihara Divine state of minds in which four pure qualities are present cultivation through meditation practice
1. Selfless love (Metta)
2. Compassion (Karuna)
3. Joy at the good fortune of others (Mudita)
4. Equanimity towards all that one encounters (Upekkha)
Ti Lakkhana Sign, distinguishing mark, characteristics
1. Anicca Impermanent, changing, ephemeral
2. Dukkha Suffering
3. Anatta – nonself, egoless, without essence/substance
Parami Perfection, virtue, wholesome mental quality that helps to dissolve egoism and thus leads one to liberation
1. Dana (Charity)
2. Sila (Morality)
3. Nekkhamma (Renunciation)
4. Panna (Wisdom)
5. Viriya (Effort)
6. Khanti (Tolerance)
7. Sacca (Truthfulness)
8. Adhitthana (Strong Determination)
9. Metta (Selfless love)
10. Upekkha (Equanimity)
Paticca Samuppada Anuloma
The Chain of Conditioned Arising, Causal Genesis, process beginning in ignorance by which one keeps making life after life of suffering for oneself
1. With the base of ignorance/illusion (Avijja), mental reaction (Sankhara)arises Avijja Paccaya Sankhara
2. With the base of mental reaction, consciousness arises Sankhara Paccaya Vinnanam
3. With the base of consciousness, mind and body arises Vinnanam Paccaya Nama Rupam
4. With the base of mind and body, the six senses arises Nama Rupa Paccaya Salayatanam
5. With the base of six senses, contact arises Salayatanam Paccaya Phassa
6. With the base of contact, sensation arises Phassa Paccaya Vedana
7. With the base of sensation, craving and aversion arises Vedana Paccaya Tanha
8. With the base of craving and aversion, attachment arises Tanha Paccaya Upadanam
9. With the base of attachment, the process of becoming (Pregnancy) arises Upadanam Paccaya Bhava
10. With the base of the process of becoming (Pregnancy), birth arises Bhava Paccaya Jati
11. With the base of birth, ageing and death arises together with sorrow, lamentation, physical and mental sufferings and tribulations Jati Paccaya Jara Maranam Soka Parideva Dukkha Domanas Supayasa Sambhavanti
12. Thus arises the entire mass of suffering
Paticca Samuppada – Patiloma
1. With the complete eradication and cessation of ignorance, reaction ceases Avijjaya Tveva Asesa Viraga Nirodha Sankhara Nirodho
2. With the cessation of reaction, consciousness ceases Sankhara Nirodha Vinnana Nirodho
3. With the cessation of consciousness, mind and body cease Vinnana Nirodha Nama Rupa Nirodho
4. With cessation of mind and body, the six senses cease Nama Rupa Nirodha Salayatana Nirodho
5. With the cessation of the six senses, contact ceases Salayatana Nirodha Phassa Nirodho
6. With the cessation of contact, sensation ceases Phassa Nirodha Vedana Nirodho
7. With the cessation of sensation, craving and aversion cease Vedana Nirodha Tanha Nirodho
8. With the cessation of craving and aversion, attachment ceases Tanha Nirodha Upadana Nirodho
9. With the cessation of attachment, the process of becoming ceases Upadana Nirodha Bhava Nirodho
10. With the cessation of the process of becoming, birth ceases – Bhava Nirodha Jati Nirodho
11. With the cessation of birth, ageing and death cease together with sorrow, lamentation, physical and mental
sufferings and tribulations – Jati Nirodha Jara Maranam Soka Parideva Dukkha Domanassupayasa Nirujjhanti Evame Tassa Kevalassa Dukkhakkhandassa Nirodho Hoti
12. Thus this entire mass of suffering ceases
Suffering Dukkha – Attachment to the five aggregates is suffering
1. Birth is suffering and ageing is suffering (Jatipi Dukkha, Jarapi Dukkha)
2. Sickness is suffering and death is suffering (Vyadhipi Dukkha, Maranampi Dukkham)
3. Association with the unpleasant is suffering (Appiyehi Sampayogo Dukkho)
4. Dissociation with the pleasant is suffering (Piyehi Vippayogo Dukkho)
5. Not to get what one wants is suffering (Yampiccham Na Labhati Tampi Dukkham)
Attachment to the five aggregates is suffering (Sankhittena Pancupadanakkhanda Dukkha)
Satipathana The Establishing of Awareness, there are four interconnected aspects of Satipathana
1. Observation of body (Kayanupassana)
2. Observation of sensations arising within body (Vedananupassana)
3. Observation of mind (Cittanupaassana)
4. Observation of the contents of the mind (Dhammanupaassana)
Maha Bhutani The Four Elements of which matter is composed
1. Pathavi Dhatu (Earth element Weight)
2. Tejo Dhatu (Fire element Temperature)
3. Apo Dhatu (Water element Cohesion)
4. Vayo Dhatu (Air element Motion)
Khandha Mass, group, aggregates, human being is composed of five aggregates
1. Rupa (Matter)
2. Vinnana (Consciousness)
3. Sanna (Perception)
4. Vedana (Feeling/Sensation)
5. Sankhara (Reaction)
Four Noble Truths
1) Dukkha Sacca (The truth of suffering. The five Khandas, or Rupa and Nama, are suffering.)
2) Samudaya Sacca (The cause of the arising of Dukkha = Tanha or craving.)
3) Nirodha Sacca (Cessation of defilements = Nibbana)
4) Magga Sacca (EightFold Path)
Characteristics of the Four Noble Truths
1) DukkhaSacca: Characterized by restlessness, inability to stay the same. Both body and mind are restless. Body is restless from DukkhaVedana, and mind ever seeks to find a new object of pleasure to be happy,
when they are in fact just curing suffering. The one who ends suffering doesn’t seek constantly and compulsively for different objects of pleasure but has peace and contentment.
2) SamudayaSacca: The cause of this restlessness and pleasureseeking is Samudaya (the three Tanha). Rupa and Mama never stop working; seeing, hearing, touching, smelling, investigating, determining, etc.
3) NirodhaSacca: Characterized by freedom from restlessness, because it is free of Tanha; has the peacefulness of Nibbana.
4) MaggaSacca: Characterized by having the proper qualities necessary to realize the Four Noble Truths and reach Nibbana.
How to Apply the Noble Truths
1) Realizing suffering (suffering is the Five Khandas: Rupa and Nama). This is not ordinary suffering (aches and pains) but inherent suffering (DukkhaSacca).
2) Samudaya is the cause of suffering.
3) Nirodha (suffering is extinguished: cessation)
4) Following the EightFold Path leads to realizing the Four Noble Truths.
How this Practice Fits the Four Noble Truths
1) It shows the truth of suffering: And so we practice to realize suffering. Suffering is Rupa and Nama.
2) It shows defilements lead to suffering: So we practice to eradicate Tanha. The more we realize suffering the more craving (Tanha) is eradicated – because Tanha has the wrong view that Rupa and Nama are “we”, and that “we” suffer.
3) Reducing defilement leads toward cessation (Nirodha) because the more craving is eradicated, the closer you get to Nirodha, or Nibbana.
4) The more we reach cessation, the more the 8Fold Path is developed.
If Panna realizes Dukkha Sacca, then all Four Noble Truths are realized, and the practice is perfect.
A follower of the Buddha, with concentration, awareness and constant thorough understanding of impermanence, knows with wisdom the sensations, their arising, their cessation and the path leading to their end. A meditator who has reached the end of sensations is freed from craving, fully liberated.
The Buddha further says very emphatically that the Ariyo Atthangiko Maggo (the Noble Eightfold Path) has the purpose of understanding Vedana and reaching the state of VedanaNirodha (Cessation of Sensations)
There are these three types of bodily sensations. What are the three?
There are pleasant sensation, unpleasant sensation and sensation which is neutral. The Noble Eightfold Path should be practiced for the complete knowledge, the full realization, the gradual eradication and the abandonment of these three bodily sensations.
Sensations (Vedana) are the tools by which we can practice the Four Noble Truths and the Noble Eightfold Path; and by realizing the characteristic of Anicca (impermanence) we free ourselves from the bonds of Avijja and Tanha and penetrate to the ultimate truth: Nibbana, freedom from suffering, a state which is beyond the field of vedana beyond the field of NamaRupa (MindMatter)
1. DukkhaSacca The first Noble Truth of suffering involves clearly seeing and thereby discerning that because all conditioned phenomena are impermanent, they are unsatisfactory. Therefore it's the ending of clinging to any and all conditioned phenomena that the Buddha calls the deathless (Amata) liberation of mind (Cittassa Vimokkha)
i. Physical Pain (Hunger, Itches, Ache)
ii. Mental Pain (Irritation, Stress, Frustration, Loss of Loved One)
2. SamudayaSacca The second Noble Truth is the truth of the cause of suffering (Samudaya) – which is craving or Tanha. There are three kinds of Tanha:
1) Kamatanha (sensual craving) of the five senses (form, sound, odor, taste, touch) for Kammacunda (sensual pleasure or sensual objects). If there is no pleasure in sensual objects, there is no Kamatanha. For example, if you have Indriyasamvarasila (sense restraint) with all five senses, you will have no Kamatanha at that time. Kamatanha is completely erased at the Anagami Path (OnceReturner)
2) Bhavatanha (craving for existence). “Bhava” means literally “becoming,” which refers to repeated and successive existence from rebirth. There are thirtyone Bhava, or states of becoming, ranging from birth in the states of unhappiness and going up to the highest heavenly state. Bhavatanha causes people who are even mortally ill or seriously injured or handicapped to cling to life and fear death. Bhavatanha is erased at the Arahatta Path.
3) Vibhavatanha (craving for nonexistence). This is the “Annihilationist” view that there is only one life and it ends at death. Thus, because there is only one life, the annihilationist wants to have as much pleasure as possible, while still alive. The StreamWinner path moment eradicates Vibhavatanha.
Everyone has Kamatanha, but with Kamatanha they either have BhavaTanha or Vibhavatanha that is, they crave existence or nonexistence. All of the 3 types of Tanha above result in rebirth in a new existence. (“Bhumi”).
And so the craving and aversion arising from ignorantly identifying with conditioned phenomena, and the inevitable suffering that results from such identification and craving, constitutes the truth of the origin of suffering.
3. NirodhaSacca The third Noble Truth Nirodha is the cessation or extinction of suffering. Nirodha and Nibbana are the same. Nibbana is the Dhamma that extinguishes Kilesa, and so Dukkha.
This is done by extinguishing the cause of Dukkha Samudaya or the three Tanha (Craving, Hunger, and Longing):
1. Craving for "sensuality" or "sensual pleasures" (KamaTanha) 2. Craving for "becoming" or "existence" (BhavaTanha) 3. Craving for "no becoming" or "nonexistence" or "extermination" (VibhavaTanha)
In Nibbana momentarily there is no Dukkha, because the five Khandas are extinguished. This occurs briefly in the thought moment called MaggaSacca. When the practitioner realizes Dukkha by wisdom then one knows that Tanha is the cause and so one knows that one must get rid of Tanha. When the cause is extinguished, the result is extinguished.
If Tanha is completely eradicated, then final Nibbana is reached, and Arahantship. If the practitioner doesn’t realize tanha is harmful, he can’t reach Nibbana – and thus extinguish Dukkha. Nibbana is:
The extinction of the fires of greed, of hatred, and of ignorance; the unconditioned; the supreme goal of Buddhism; the Summum Bonum of Buddhism; the final emancipation; the extinction of all defilements and suffering.
The characteristic of Nirodha (Nibbana) is peacefulness, quietude and freedom from Kilesa. The one who realizes Nibbana is good and desirable is also the one who will realize suffering in the world (the Five Khandas). If one thinks the world is happy, Nibbana has no meaning for him.
There is no rebirth in Nibbana and no death. There is no Rupa and Nama anymore, or Five Khandas; Rupa and Nama are no longer the object of meditation. Nibbana is not a place, but it still exists. It is like the wind; you only know it by its effect.
Nibbana is an object of an excellent or special Sacca, which is MaggaSacca. The ordinary person is saturated in Kilesa and MaggaSacca cannot arise in him – unless he takes up the practice of Vipassana. So when he practices Vipassana the Sacca of the one who practices becomes purified, and that is called MaggaSacca, which has Nibbana as an object. Nibbana is not Sacca; Nibbana is the object of Sacca, which is MaggaSacca.
The one who reaches Nibbana knows by oneself – one does not need a teacher to tell him. Nobody can reach Nibbana until one practices Vipassana and Vipassana Panna becomes MaggaSacca.
Nibbana is the end of Dukkha, but you can’t reach Nibbana unless you follow the EightFold Path. There are two kinds of Nibbana:
1) Saupadisesanibbana (Nibbana realized with the body remaining). This is with kilesa extinguished but Five Khandas remaining.
2) Anupadisesanibbana (Nibbana realized with both Kilesa and Five Khandas extinguished.) This is the death of body and mind of one without defilement, and is called Parinibbana.
4. MaggaSacca The fourth Noble Truth MaggaSacca which is the EightFold Path leading to the way out of suffering.
‘Magga’ means path, and that path leads to Nibbana, which is the Dhamma that extinguishes suffering. There is only one way to follow the EightFold Path and that is by practicing Satipathana, which is the first path of Bodhipakkhiyadhamma, and leads to purification, or the elimination of Kilesa. The EightFold Path is composed of Sila, Samadhi, and Panna and is the only way to end suffering.
The EightFold Path
Wisdom (Panna):
1) Right Understanding (SammaDitthi) Realizing the Four Noble Truths, which is to realize the SabhavaDhamma of the truths as they are. If it is mundane, RupaNama is the object. If it is supramundane, Nibbana is the object.
2) Right Thought (SammaSankappa)
Nekkhamma: selfdenial; Abyapada: nonhatred; and Ahimsa: nonharming. The function of right thought is very important. It is used to help AtapiAtiSampajanna to work correctly in Satipathana.
Morality (Sila):
3) Right Speech (SammaVaca) No lies, obscenity, idle talk, or talk harmful to others. (The root of these four Akusula actions is Lobha, Dohsa and Moha. It there is right thought they cannot occur).
4) Right Action (SammaKammanta) Precepts – for example, no harming of living things. (Right thought assures right action).
5) Right Livelihood (SammaAjiva)
No harmful occupation, such as selling guns etc. (Even eating to cure suffering is a form of right livelihood).
Concentration (Samadhi):
6) Right Effort (SammaVayama) Four great efforts to get rid of Kilesa. The Four Great Efforts help concentration (Samadhi) and wisdom (Panna) to occur.
7) Right Mindfulness (SammaSati) Refers to mindfulness in Satipathana. Right mindfulness depends on Right Effort in order to develop.
8) Right Concentration (SammaSamadhi) onepointedness, or collectedness, in the present moment, in Satipathana. To be perfect, Right Concentration needs help from Right Effort and Right Mindfulness.
In order for Right Concentration (Samadhi) to be correct, its object must be from the four foundations of Satipathana.
What do we mean by “Path”?
There is only one Path, the way to enlightenment . But the “Path” contains eight elements. Thus, the Eight Fold Path is like a medication that contains eight ingredients, but it is necessary to take only one pill.
The EightFold Path was discovered by the Lord Buddha, and did not exist before his time.
The Eight Fold Path is Majjhimapatipada – the Middle Way. The Middle Way destroys Moha (delusion). When Moha is destroyed completely, the Four Noble Truths are realized.
The EightFold Path is actually eight Cetasikas (mental properties). It has no self or soul, is not man or woman. It is Sabhava. Thus nobody realizes DukkhaSacca, nobody eradicates SamudayaSacca, nobody reaches Nirodha Sacca, and nobody develops MaggaSacca.
Wisdom that Realizes the Four Noble Truths
1) The wisdom that realizes Dukkha also extinguishes Vipallasa (perversity of perception – i.e. “body and mind are permanent”, etc.)
2) The wisdom that realizes Samudaya (cause of suffering) changes the wrong view that we were created by a higher power, instead of being the result of causes.
3) The wisdom that realizes Nirodha corrects the wrong view about false Nibbana, which is created by Samadhi.
4) The wisdom that realizes Magga erases any clinging to wrong practice and shows the true path that ends suffering.
Because Tanha is eradicated (the cause), the “world” of the five Khandas is extinguished, and so Dukkha is extinguished. The wisdom that realizes the Four Noble Truths is found only in Buddhism.
Conclusion
In short,
· DukkhaSacca is like a heavy load. · SamudayaSacca is like carrying the heavy load.
· NirodhaSacca is putting down the load, so we feel better.
· MaggaSacca is the way to put down the heavy load.
Samma Ditthi is The Only Path To Nirvana
1. The truth of Suffering (DukkhaSacca) (Sim Ye Chin) 2. The truth of Original Cause of Suffering (SamudayaSacca) (Law Ba) 3. The truth of Cessation of Suffering (NirodhaSacca) (Nibban) 4. The truth of the Path Leading to the Cessation of Suffering (MaggaSacca) (Tha De)
· Sila Samma Vaca, Samma Kammanta, Samma Ajiva · Samadhi Sama Vayama, Samma Sati, Samma Samadhi
· Panna Samma Sankappa, Samma Ditthi > The Path To Nirvana