Vipassana Kammatthana.pdf

cess of one self as discerned in the pa iccasamuppåda first method. Avijjå is generally the lob
hadi hi group manodvårikajavana v¥thi mind process. Sa∫khåra can be kusala or akusala sa∫k
håra accordingly, it is manodvarikajavana v¥thi mind process. As an example, for the meditati
on's present life specifically, that sa∫khåra accumulated in the past was only kusala sa∫khåra.
Meditate (on anicca of avijjå sa∫khåra) in lives which had occurred, is occurring and will occ
ur .Meditate in the same way on dukkha and anatta characteristics.
2. Because of the arising of sa∫khåra, Pa isandhiviññåˆa arises.
Sa∫khåra (arising and perishing) anicca;
Pa isandhiviññåˆa (arising and perishing) anicca;
Meditate (on anicca) as well on all the other vipåkaviññåˆa in the 6 sense door (dvåra) = all
v¥thi such as cakkhudvåra v¥thi, bhava∫ga viññåˆa; also cutiviññåˆa .
Meditate (vipassanå) on the remaining pa iccasamuppåda factors until jåti, jarå, maraˆa acc
ording to that which are already discerned in the linking of causes-effects by pa iccasamuppå
da first method. Meditate vipassanå on the three characteristics alternately of both cause and e
ffect. It is true that according to the sutta method it is necessary to discern only the vipåkava
a states in viññåˆa-nåmarËpa-sa¬åyatana-phassa-vedanå (mahåt¥. 2, 323) in the discernment of
linking causes and effects, causal relationships. However in vipassanå, as they are being inse
parable avinåbhåva, it is not wrong to meditate mixed together with pañcadvåråvajjana-vo ha
bbana-javana-manodvåråvajjana-javana
with the purpose that no paramattha (ultimate reality) dhåtu are left out. As mu
ch as one can discern, meditate from the successive pasts until the last future. Meditate on int
ernal and external alternately. Meditate as a whole on external; do not distinguish the person,
beings.
40 'TO' = 40 WAYS OF DISCERNING
In this Lakkhaˆa Sammasana Stage, 40 ways of discerning called 40 'TO' are mentioned in
Visuddhimagga (Vism xx, §697) with reference to Pa isambhidåmagga. With the intention to
be able to remember it easily, the Venerable abbot of Mahå Visuddhåråma mentioned it throu
gh verses enumerating Anicca into 10, Dukkha into 25 and Anatta into 5 in his book Paramatt
hasarËpabhedan¥. Dividing the three characteristic into three groups according to those verses
will be shown.
10 ENUMERATION OF ANICCA LAKKHAÔÓ
Rupa◊ anicca◊ paloka◊, cala◊ pabha∫gu addhuva◊:
vipariˆåmåsåraka◊, vibhava◊ maccu sa∫khata◊.
1. ANICCATO
Anaccantikatåya, ådiantavantatåya aniccato. (Vism xx, §698)
Anaccantikatåyåti accantikatåbhåvato, asassatatåyåti attho. sassatañhi accantika◊ paråya ko i
yå abhåvato. (Mahå ¥kå)
[There are two extremities in NåmarËpa which are the front extremity, being "arising" and the
rear extremity, being the "perishing away".They are called the Upåda extremity and Bha∫ga
extremity. NåmarËpa are not Sassata eternal which can go beyond the rear extremity Bha∫ga.
They cannot go beyond the rear extremity Bha∫ga and they have a begining which is the Upå
da extremity and an end which is Bha∫ga extremity. Therefore they are Anicca Dhamma.
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