CITTANUPASSANA AND VEDANANUPASSANA PDF

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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The next line also means that according to the norm it is only the arising and perishing; the third line connotes that after arising, it perishes; the cessation or annihilation, of arising and perishing, i. The Buddha said to the Nakulapita that any one in possession of Khandhas claims that he is free from Vedana for a single moment cittanupadsana nothing but stupidity.

Some meditators think that unpleasant feeling should not be observed because it is unpleasant. It is prevalent all the time. Whereas if there is no contemplation on Lobha Citta, it will inevitably be followed by Upadana which in turn will be followed by Kammabhava.

The late Maha Thera Mogok Sayadaw formulated a very simple and unelaborate method of contemplation on Cittanupassana which is easily applicable and suitable for the people of present day who are inclined to have more practical application. When the Yogi gains the knowledge that ‘seeing’ ‘hearing’ ‘smelling’, etc. The practice of Vipassana is the only way which can forestall any latent danger of falling into Apayabhumi woeful existence in the next rebirth.

At the Vipassana centres or monasteries? Sotapatti, Sakadagami, Anagami and Arahatta Magga are attained at this point, i. This feeling or sensation is of three types:.

When Jati is obtained it amounts to obtaining Dukkha and eventually Paticcasamuppada is circumscribed. It should be borne in mind that the practice of contemplation on arising and perishing, i.

Vayadhamma nupassiva Vedanasu viharati. Whatever consciousness arises he has to concentrate on it and must be cognizant of each consciousness on its arising and note that this is mere mental phenomenon, in which there is nothing to be personified as ‘I’ or ‘Ego’ ‘me’ or ‘mine’.

It is an undeniable fact that the Vipassana meditation must start from Udaya and Vaya arising and Perishing. The monk was not at all satisfied with this last Arahat’s answer because he thought that he had yet to comprehend the two dhammas.

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Cittanupassana And Vedananupassana

He she comes to the understanding that what is normally thought of as “self” is a collection of constantly changing physical and mental components [of clinging] [upadana-]skandhas.

Therefore it must be emphatically mentioned here for the benefit of those intending Yogis that it is absolutely impossible in Vipassana to experience such undesirable incidents. The Buddha said that when Sukha Vedana is followed by Tanha, the realisation of Nibbana can never be attained; similarly, when Dukkha Vedana is followed by Dosa vedananupaswana Domanasa, the realisation of Nibbana can never be attained. Part 3 – Mindfulness Of Consciousness.

He is therefore urged to dissociate with the undesirable Dhamma but vedananupassanw only with the desirable Vedananhpassana, i. With this answer he was not satified yet because he thought that it was still too many for him. They must also be contemplated upon as objects of meditation.

Cittanupassana and Vedananupassana – Mogok Sayadaw’s way

When the cause is killed the effect cannot take place so when Vedana is meditated upon as Anicca there will not arise Tanha desire, lust or craving. Whereas in the Satipatthana Sutta it will be seen that in all the four Anupassanas ane is the most important norm, i. It may be due to lack of the right practice that one does not gain the penetrative insight of Vedana. To this Maha Sariputta replied that vedananupwssana Sotapanna with right attitude must contemplate on the nature of arising and perishing.

The enquiring monk being a Puthujjana ordinary worldling was not satisfied with the answer because he thought the number of things which he had to comprehend was considerably too many.

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. While meditating the Yogi is bound to get Dukkha Vedana By analogy it may be compared to the thrust of a spear.

Again Upadana vanishes leaving ‘paccaya’ cause for Kammabhava to arise. Generally at this point, the Yogi clearly sees with insight that whatever consciousness cittanupasssana be it Lobha, Dosa, Moha or Adosa or Alobha, it terminates itself in vanishing or passing away. While the Buddha was residing at the Jetavana monastery, a certain monk being anxious to know how one can realize and attain Nibbana cittanupasssana an Arahat and asked, Kitta vatanukho Avuso Yathabhutam Nanadassanam Suvisuddham ahosi.

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Again when the tongue consciousness, arises this arising must be cognised and comprehended. It is said, ‘ Vedana paccaya Tanha ‘. This is Aniccanupassana which will be dealt with in the following chapters.

He said that in attaining the first stage of Sotapanna, the elimination of Ditthi is absolutely necessary. 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.

Some people say that they have been seeking the Dhamma Cittanupasasna for three or four years but they could not have come across the right criterion It may be so because dittanupassana do not know that the Dhamma is calling them to come and see.

To practise is not so easy as to read about it in these pages. Section I Section II. When consciousness or thought of in breathing arises, it must be mentally noted as such, and when the consciousness 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.

When this penetrative insight is gained Vedajanupassana appears and Avijja disappears. In the same way Kotthika Thera again asked Maha Sariputta as to how and what Sakadagami and Anagami must do in order to attain the next higher stage. This is possible only if intensive practice is exercised with the Right View Samma Ditthi as the predominant factor.

Why Ditthi is the root cause may be explained as follows. Vedananupadsana being one of the five aggregates or composites pancakkhandha is called Vedanakkhandha, hence the right answer will be that Vedanakkhandha is reading. Whenever he notes, he finds evdananupassana the experience is not everlasting.