Vipassana Kammatthana.pdf

pubbenivåsa - Buddha taught using the word 'pubbenivåsa' recollecting the past khandha pr
ocess. It was not meant the discernment of past khandha process by pubbenivåsånussati
abhi-ññå power. Actually he meant to teach that the samaˆabråhmaˆa
recollect the past khandha process by vipassanå insight power. Therefore the Budd
ha himself taught that "they can recollect the five upådånakkhandhå or one of the five upådån
akkhandhå
by insight". The difference is that if the past khandha process is recollected by abhi
ññå then that pubbenivåsånussati abhiññå can know:
1.
the five khandha where lokuttarå states are included (that means it can know the five k
handha where lokuttara states had arisen in ariya persons such as previous Buddha)
2. the recollection of five upådånakkhandhå (that means lokuttara states are not included)
3.
the recollection of clan, beauty, nutriment, happiness, sufferings etc. connected with t
he khandha.
4. the recollection of various concepts such as name concept.
However vipassanå insight cannot know the above 1, 3 and 4; it can only know number 2,
which is five khandha, the object of vipassanå insight.
"rËpa◊yeva anussarati = can recollect only rËpa by insight" means that recollecting the pas
t khandha process by vipassanå like that, is not recollecting any person, beings, puggala (= att
a) but only ultimate reality. It recollects by insight the rËpa khandha which had ceased in the
past. Take note that it is similar for vedanå etc. (khandhavagga a hakathå. §79)
Therefore note that the meditator can discern and see the past five upådånakkhandha by vip
assanå insight. Here, note that nåmarËpaparicchedañåˆa and paccayapariggahañåˆa are includ
ed as vipassanå.
AN IMPORTANT KEY FACTOR
Being able to recollect the five khandha by insight is essential for discerning past causes. If o
ne has not yet been able to discern the 5 past khandha then he can never discern past cause w
hich are part of past five khandha, similarly 'the arising of a past effect because of a respectiv
e further past causes' and 'the arising present effect because of the relevant past cause' can nev
er be discerned. Similarly if one is not able to discern future 5 khandha then 'the arising of fut
ure effect because of present cause (or relevant past cause)' and 'the arising of a further future
effect because of relevant future cause' can never be discerned. This is because future effect a
nd future cause are part of future 5 khandha.
An important key factor in searching for past cause and effect, and future cause and effect is
being able to discern the nimitta that appear at the time of verge of death (maraˆåsanna), whi
ch could be either kamma or kammanimitta or gatinimitta. As that nimitta appears due to the f
orce of kamma which is going to produce the effect, it is the important central key factor in se
arching for the kamma which will produce effect or the kamma which had produced effect or
the kamma which is producing effect. It is the nimitta that arise in the appropriate 6 dvåra (se
nse doors) at the time of maraˆåsanna; it is especially the nimitta which appear in bhava∫ga
mind clear element (manodvåra) at the time of being on the verge of death. Only when able to
discern these 6 dvåra, especially manodvåra, then can one further discern the object nimitta
which arise in the appropriate dvåra. Only if able to discern that nimitta then can one be able t
o discern the kamma which produce the effect, and the avijjå, taˆhå, upådåna surrounding tha
t kamma.
Only if able to discern especially bhava∫ga mind clear element (manodvåra) then can one b
e able to discern v¥thi mind processes which arise in between bhava∫ga mind clear element (
manodvåra). The causes (avijjå, taˆhå, upådåna, sa∫khåra, kamma) are the states that are incl
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