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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In the Anguttra Nikaya it is elaborated and minutely shown that:.
The Buddha said, ‘I know not any other Dhamma so pliable and supple as the mind which has already been cultivated and developed. The Buddha said, ‘I know not any other single Dhamma so easily adaptable as the mind which has already been cultivated and developed.
The Buddha said, ‘ I know not any other single Dhamma so conducive to great profit and benefit as the mind, which has already been cultivated and developed. The Buddha said, ‘I know not any other single Dhamma so beneficial as the mind which has already been cultivated and developed. The Buddha said, ‘I know not any other single Dhamma which gives such happiness and enjoyment as the mind which has already been cultivated and developed.
It can be implied and understood that the results of the uncultivated and undeveloped mind are on the reverse. The Buddha said in Dhammapada. It means that the mind is the forerunner of all our actions and precedes all phenomena.
Nothing could be done whether physical or mental without the co-operation or co-ordination of the mind. In doing either good or evil deeds, the mind plays the prominent part. No action is possible without first thinking about it; thought occurs only in the mind. When our mind is controlled our body remains controlled.
When, the mind is free and uncontrolled the physical action has no restraint, giving free expression to our thoughts and emotions. The mind, thus, is the central factor which controls all our actions.
It is the mind in which the wrong view of Egoism or I-ness or personality element dwells most, and it is the breeding place of Sakkaya Ditthi. The delusion of I or Egoism is the driving force behind the mind, hence whatever physical, verbal or mental actions occur, they are the direct results of the mind.
It is important to note that it is the element of personality or Egoism or Sakkaya Ditthi which clouds the mind. Moreover from the point of view of Anupassana, in the Commentary of Sammohavinodani, it is said, ‘Ditthi caritassapi mandassa natipabhedagatam cittanupassana satipatthanam visuddhi maggo.
The late Maha Thera Mogok Sayadaw being well versed in the Pitakas, having checked it all according to the Pali Canons and found that it was in conformity with Pitakas and Commentaries, formulated the very simple and unelaborate method of Cittanupassana; which is considered to be most suitable for the present-day Yogis. Although Cittanupassana is given prominence it cannot be said that the remaining three Anupassanas are being ignored.
No, nothing of the sort, because it is just like syrup in which fresh juice of lime, sugar, salt and water are all contained as ingredients and in the same manner when one Anupassana is practised the remaining three are also included though not so predominant and pronounced as the first one.
They are Sampayutta Dhamma, they co-exist, are concurrent and synchronise in their arising and wnd. Coming again to Cittanupassana, in the Sacittapariyaya Sutta, Maha Sariputta said that it was not easy to read another’s mind because it may be right or wrong, but is reading one’s own mind it would never be wrong because it was quite easy to know what was occurring in one’s own mind.
What is important for the Yogi here to understand is that it is quite easy ctitanupassana observe one’s own mind. Supposing there occurs in your mind Lobha Citta, you can easily know that Lobha citta is occurring in your mind. If Dosa citttanupassana, Moha citta or Issamicchariya occurs in your mind you can at cittanupaseana know that it is occurring and if it disappears, you also know that it disappears.
Cittanupassana and Vedananupassana – Mogok Sayadaw’s way
It may be said that in Myanmar many Burmese Buddhists are under the vedansnupassana impression with a perverted view that Vinnana transmigrates or reincarnates from one existence to another.
It can also be said that many of the population wrongly believe in the existence of the soul. Some go further to znd that it is the soul which departs the body on the death of a being.
Some even believe that the soul does not depart the body as long as there is no vacancy to dwell in just cjttanupassana the larva of a mosquito which still hangs on to the vedananpassana or cover. This kind of wrong view is deeply rooted and handed down from forebears. Such beliefs as transmigration of the soul of reincarnation from one existence to another is Ditthi and nothing else.
Vedananupassanna has been mentioned above, such wrong views are being harboured and maintained because of the belief that Vinnana is enduring and permanent and only the body perishes. They do not yet possess the appropriate knowledge of Paticcasamuppada which enables them to understand that Vinnana is Anicca and is always subject to endless process of arising and perishing.
It arises at the same space or time and cannot move a single inch from where it arises and cannot remain for two successive moments the same.
The Maha Thera’s main object in emphasising the importance of Cittanupassana; is to eliminate the prevalence of long and deep rooted wrong view as regards Vinnana in the mind of the Buddhist population.
The late Maha Thera Mogok Sayadaw was so compassionate to the masses, and with a view to redeeming them from the Vinipata Bhaya danger of falling into the lower plane of misery and suffering laid so much stress on the importance and necessity of eliminating Ditthi. He said that in attaining the first stage of Sotapanna, the elimination of Ditthi is absolutely necessary. It is Citta or mind where Ditthi mostly dwells and clings to. Hence emphasis on Cittanupassana. The Buddha said that the root cause of falling into Apayagati woeful and miserable plane of existence must be exterminated and uprooted.
The root cause is the manifestation of Miccha Ditthi. Those who have Miccha Ditthi inherent in them have no compunction to take the life of a being, to steal, to commit sexual misconduct, to commit matricide and to even commit the greatest crime of shedding the blood of the Buddha. Hence all sorts of wrong doings and misdeeds are the outcome of Miccha Ditthi. Therefore the Buddha said the root cause of falling into Apayagati must be exterminated and uprooted.
The majority of the people consider that it is the Akusala Kamma which is responsible vedananupaassana the Apayagati woeful and miserable plane of existence but thorough examination reveals that the real culprit is Miccha Ditthi.
There is no doubt that it is the hangman who executes the condemned man but the real power is the magistrate who passes the capital sentence.
Difference between satipatthana and vipassana – Buddhism Stack Exchange
In the same way it is the Ditthi which sends the sentient being satta to Apayagati. Kamma which only hurls away is not the real culprit, hence Ditthi is so harmful and deleterious. Why Ditthi is the root cause may be explained as follows. There arises thought for eating, thought for sleeping, thought for speaking and all sorts of thoughts will arise which are mistaken for personality such as, I want to eat, I want to sleep, I want to speak and so on.
Such a mistaken notion develops into personality or Ego as I, I am or Mine, on the arising of each mental phenomenon. A thought or consciousness arises as the result of the impact of Arammana object and Dvara sense door. This is how, and from where the idea of personality, I or Ego or Mine or Me comes in. Therefore, we must be careful not to misconceive seeing as I see, and hearing as I hear. There is no seer, hearer or any doer. This is only the resultant effect of the Causal Law.
When Dosa citta hatred ; or Lobha citta craving arises they are to be understood, observed and cognized as Dosa Citta, Lobha Citta and so on. It must be understood that they arise in accordance with their own function and assignment. After some practice it will occur to the Yogi that there is nothing but consciousness. At this stage, more emphasis should be given that the arising of the mental states is mere phenomenal and that there is nothing but consciousness as such there is not or Ego or ‘me’ or ‘mine!.
Again, there will arise jealousy or thought for almsgiving; whatever thought or consciousness may arise it is to be understood and noted that they are only mental states. When a thought for smoking arises, it should be understood and noted that it is a thought or consciousness only and not ‘I’, who want to smoke.
They arise according to their own function and assignment and nothing else which can be identified as ‘I’ or ‘Ego’.
It must be mentally noted that consciousness arises in series of sequences as the result of two phenomena and must be understood as such. When consciousness or thought of in breathing arises, it must be mentally noted as such, and when the vesananupassana or thought of out breathing arises, this must also be noted as such, and not as ‘I’ or ‘Ego’ who breathes in or breathes out.
This is very important for the Yogis to remember because most of the Yogis indulge themselves in Anapana, with the wrong notion that it is ‘I’ who is breathing in and breathing out. When the vedananupaesana or identity of ‘I’ ‘Egoism’ is eliminated to some extent Cittanupassanq Ditthi is said to be dispelled to some extent.
This is possible only if intensive practice is exercised with the Right View Samma Ditthi as the predominant factor. It must be mentioned here that in the Elimination of Ditthi, the function of Samadhi is to help the leader Samma Ditthi with the setting up of one-pointedness of mind.
Sakkaya Ditthi is prevalent when there is the idea of ‘I’ or ‘Ego’ or ‘me’ or ‘mine’, however whenever consciousness or Vedana or Sankhara arises; one should understand and comprehend that it is consciousness and not vwdananupassana or ‘Ego’.
When the Yogi reaches this stage, Sakkaya Ditthi is said to be eliminated temporarily. To practise is not so easy as to read about it in these pages. There may be many occasions which escape the Yogi’s mental nothing cittanupasswna under intensive contemplation. The more escapes there are from the mental nothing the longer will be the duration to exterminate Ditthi. Should there be more uninterrupted mental nothings, the cognition will be more pronounced and it will take less time to achieve one’s purpose.
The Yogi must develop his penetrative knowledge of his Khandhas by observing that consciousness, Vedana and Sankhara are arising one after another and that they arise as a matter of course or in sequence.
This is called contemplation for eliminating ditthi and not Anupassana yet which contemplates on Anicca, Dukkha and Anatta i.
This stage is called Namapariccheda Nana and when this is fully understood there is another and vedananpassana higher stage for the Yogi to take up. This is Aniccanupassana which will be dealt with in the following chapters. In the man on seeing the dining table on which is prepared some delicious food, there arises Tanha craving to eat, xittanupassana again arises the overwhelming desire for it nad by Kammabhava physical action.
In other words, there takes place Tanha followed up by Upadana and again followed by Kammabhava, this completes the three factors of Tanha, Upadana and Kammabhava.
If there be no ‘paccaya’ or cause, there is no effect, hence there can be no Tanha cittanupasana Upadana. Again the next link is ‘Upadana paccaya Kammabhavo. Upadana not cuttanupassana arises but also vanishes, leaving paccaya for the the arising of the next phenomenon. Thus it is clear that paccaya is the Causal Continuum.
Cittanupassana And Vedananupassana
All sentient beings are circling round and in the whirlpool of the ceaseless continuum of Tanha, Upadana and Kammabhava.
We should check what is happening actually in ourselves to see if it accords with what is said in the Paticcasamuppada. 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.
It is obvious that Upadana arises because of ‘paccaya’ Tanha which vanishes leaving paccaya, cause cittanu;assana the arising of Upadana, hence ‘ Tanha paccaya Upadana’. If the question arises why does Upadana arise? Does it arise on its own or because of Tanha? At this stage, it will be clear to the Yogi that Upadana arises because of Tanha. This paragraph is reiterated again and again with the purpose of acquainting and familiarising the Yogi with the Law of Dependent Origination and enabling him to dispel the idea or notion that the world phenomenon arises in its own, fortuitously or by mere chance.
The preceding phenomenon opens the way for the arising of Upadana and in this case, it is Tanha cittanupazsana gives the way citfanupassana the arising of Upadana and so Cittanpuassana arises because of ‘paccaya ‘ Tanha. At this point Yogis are advised to just think it over. If this chain of linking becomes clear to the Yogi the Law of Dependant Origination can be quite comprehended and moreover that the Present Causal Resultant Continuum is the effect of the preceding Past Causal Continuum and that there is the chain of links between the past and vednanupassana present, and the present and the future.
Anx he persist in his belief that there is no linking between the past and the present he is said to harbour the Annihilationst Wrong View Uccheda Ditthi.