Vipassana Kammatthana.pdf

to see the fault of the body of oneself and others) as it is the method of meditation to see the f
ault of internal and external alternately, the meditator can meditate, taking as object any corps
e that is easily to be discerned, without choosing the gender. It is mentioned in the text in vija
ya sutta (suttanipåta), that the four assemblies of monks, nuns, laymen, laywomen were instru
cted to meditate asubhabhåvanå on the corpse of sir¥må as subject. In samatha stage, the medi
tator meditates only on external corpse, especially on a single corpse only attentively to attain
jhåna. However in vipassanå stage, the meditator meditates on internal and external alternatel
y to see the fault, åd¥nava.
THE METHOD OF MEDITTAION
When the meditator can meditate vipassanå on the three characteristics of alternately of nåma
-rËpa = five khandhå in the past future present, internally and externally thoroughly then at th
at time due to the vipassanå insight of the meditator bright brilliant light will be arising; or els
e when the meditator sits for meditation if he again establishes the 4th jhåna concentration wh
ich he has attained then due to the insight accompanied with that 4th jhåna concentration, brig
ht brilliant light will be arising. After establishing the concentration step by step gradually; or
after practising vipassanå meditation stage by stage progressively
it becomes appropriate to meditation aviññåˆaka asubha = asubha meditation on the dea
d. However if that light of insight is dim, being not powerful then establish the concentration
gradually again. When the light becomes brilliantly bright due to the insight with that concent
ration the meditator can practise on aviññåˆaka asubha meditation.
When the light becomes brilliantly bright due to either samatha meditation insight or vipass
anå meditation insight then the meditator takes as object a corpse which he has remembered a
nd has seen it, by that light of insight. Discern shining by that light of insight just like shining
by a torch light. Its repulsiveness, asubha must be clear to the insight. It is better if the corpse
is decomposed, trickling with foul pus. Meditate on the corpse as "asubha, asubha...", paying
attention on its repulsiveness. As the repulsiveness appears to the insight, when the meditatin
g mind is stable on that asubha object the meditator tries to discern his own body by insight.
The meditator discerns to see the repulsiveness of his own body as if like that external decom
posed corpse. When the meditator sees the repulsiveness of his own body being decomposed,
he meditate as 'asubha, asubha'.
If the meditator is not able to discern the repulsiveness of himself by insight then he medita
tes on the external asubha again. After that he meditates on internal again. If he practises like
that for many times then he will be able to discern the internal repulsiveness. However if he is
still not yet able to discern it then if he discerns by insight towards the future of himself begi
nning from the present moment then he will easily find the dead asubha of himself. This disce
rnment will be easy for those meditators who have already discerned or are able to discern the
causal relationships, pa iccasamuppåda between present causes and future effects.
If the meditator can discern the repulsiveness of himself by insight = by the light of insight
then he meditates on internal and external alternately as 'asubha, asubha ...'. In meditating like
that, he meditates also on those persons whom he has råga (lust), extending gradually, as 'asu
bha, asubha' on internal and external alternately.
If he meditates like that as 'asubha, asubha' on internal and external for many times then du
e to the power of the earlier vipassanå meditation as well as being much pastured (ie. much pr
actised) in the ultimate reality paramatthasacca realm, the meditator can see the small particle
s rËpakalåpa of internal and external corpses; or else the corpse may appear to the insight of
meditator as changing gradually to heap of bones and then dust of bones. If the meditator disc
erns the future of the corpse by insight gradually then the insight can discern it until it becom
es a heap of bones and then dust of bones. Meditate as 'asubha, asubha' in every stage (If the c
orpse's decomposition). If one can find the small particles rËpa kalåpa easily then after having
discerned the ultimate reality rËpa existing in these rËpakalåpa, especially utuja rËpa, meditat
24