Vipassana Kammatthana.pdf
Vipassana Kammatthana.pdf
Vipassana Kammatthana.pdf
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3. rËpa and nåma paired together, from pa isandhi till cuti.<br />
Meditate as whole accordingly as they had arose, are arising and will arise. Then further m<br />
editate vipassanå by the five khandha method similarly from pa isandhi till cuti.<br />
PAST-PRESENT-FUTURE<br />
After having meditated vipassanå on nåma-rËpa from pa isandhi<br />
till cuti called addhåpaccuppanna by means of both nåm- rËpa methods and five khandha<br />
method again and again thoroughly, and if quite satisfied with it then the meditator can furthe<br />
r progress to meditate vipassanå past, present, future nåma-rËpa.<br />
Aniccådivasena vividhehi åkårehi dhamme passat¥ti vipassanå. (Abhi-a hakathå, I. 175)<br />
As it is the meditation on sa∫khåradhamma by means of various states such as anicca<br />
, dukkha, anatta, so it is called vipassanå.<br />
As mentioned like that in the commentary, only when at the stage of meditating on paramm<br />
attha sa∫khåra on their three characteristic it is called vipassanå. Take note that the meditation<br />
of the meditator who has not yet attained ultimate reality insight (paramatthañåˆa) of nåma-r<br />
Ëpa and who meditates on what is arising without separating and differentiating between paññ<br />
atti (concept) and paramattha (ultimate reality) cannot yet be called vipassanå.<br />
Meditate vipassanå repeatedly again and again on<br />
1. the three characteristics alternately of rËpa only<br />
2. the three characteristics alternately of nåma only<br />
3. the three characteristics alternately of nåma-rËpa paired together<br />
in one past life as far as the meditator can discern from pa isandhi<br />
till cuti; then in another (nearer) past life from pa isandhi till cuti; then in the immediat<br />
e past life from pa isandhi till cuti; then in the present life from pa isandhi till cuti; then in the<br />
first future life from pa isandhi till cuti; then if there is still future life, in the second future lif<br />
e from pa isandhi till cuti; then in the future lives as much as can discern. For those who does<br />
not understand clearly yet, the meditation method will be shown further as follows.<br />
(For example) if the meditator is the one who can discern the nåma-rËpa, causes and effects<br />
sa∫khåradhamma until the 5th past life, he should meditate vipassanå on the three characteris<br />
tics alternately again and again of --<br />
1. just rËpa only<br />
2. just nåma only<br />
3.<br />
rËpa and nåma paired together, from past lives till present life, from present life till fut<br />
ure life(s), such as ---<br />
1. from pa isandhi till cuti in 5th past life, then<br />
2. from pa isandhi till cuti in 4th past life, then<br />
3. from pa isandhi till cuti in 3rd past life, then<br />
4. from pa isandhi till cuti in 2nd past life, then<br />
5. from pa isandhi till cuti in 1st past life, then<br />
6. from pa isandhi till cuti in present life, then (if there is future life)<br />
7. from pa isandhi till cuti in 1st future life, then (if there is still future life)<br />
8. from pa isandhi till cuti in 2nd future life, etc.<br />
Meditate sometimes on internal, sometimes on external, sometimes on internal and external<br />
alternately.<br />
Similarly meditate by means of the five khandha method on:<br />
1. just rËpa only<br />
2. just vedanå only<br />
3. just saññå only<br />
4. just cetasika sa∫khåra only<br />
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