Vipassana Kammatthana.pdf

The righteous person who aspires for nibbåna which is the fourth paramattha, being the real
nicca, sukha, anatta paramattha must meditate vipassanå on the three characteristics of the fir
st, second and third paramattha which are citta, cetasika and rËpa together with their causes re
peatedly.
In meditating like that:
1.
Having formed the citta and cetasika as one nåma group and forming the rËpadhamma
as another group, the meditator can attain maggaphala nibbåna if he meditates vipassanå
by the nåma-rËpa method, being one group of nåma and one group of rËpa.
2.
One can also attain maggaphala nibbåna if he meditates vipassanå by the 5 khandha m
ethod, having formed the rËpadhamma as one group and nåmadhamma as four groups whic
h are vedanå-saññå-sa∫khåra-viññåˆa.
3.
One can also attain maggaphala nibbåna if he meditates vipassanå by the 12 åyatana
method, having formed the nåma-rËpa into twelve groups.
4.
One can also attain maggaphala nibbåna if he meditates vipassanå by the 18 dhåtu met
hod, having formed the nåma-rËpa into eighteen groups.
5.
One can also attain maggaphala nibbåna if he meditates vipassanå by the indriyadesan
å method, having formed the nåma-rËpa into twenty two groups.
6.
One can also attain maggaphala nibbåna if he meditates vipassanå by the pa iccasamu
ppåda desanå method, having divided the nåma-rËpa into twelve factors.
7.
One can also attain maggaphala nibbåna if he meditates vipassanå, having formed two
groups as dukkhasaccå group and samudayasaccå group in the saccådesanå method.
These nåma-rËpa, 5 khandha, 12 åyatana, 18 dhåtu, 22 indriya, 12 pa iccasamuppåa factors
, dukkhasaccå samudayasaccå, which are meditated upon as object of vipassanå insight, are o
nly the citta+cetasika+rËpa. Although the method of discernment is different, the fundamental
paramattha-dhåtu, ultimate reality which are the object of vipassanåñåˆa are the same.
Therefore the meditator who wants to begin to practise vipassanå meditation must have alre
ady attained the nåmarËpaparicchedañåˆa and paccayapariggahañåˆa which are ---
1. having already discerned rËpa and nåma
2. having already discerned the causes.
One may ask that from which states, among the nåma-rËpa-causes-effects that are already d
iscerned, should one begin with to meditate vipassanå. The answer is as follows.
BEGIN FROM THOSE THAT ARE EASY AND CLEAR
Yepi ca sammasanupagå, tesu ye yassa påka å honti sukhena pariggaha◊ gacch
anti, tesu tena sammasana◊ årabhitabba◊. (Vism.xx §694)
Ye rËpårËpadhammå. yassåti yogino. tesu tena sammasana◊
årabhitabba◊ yathåpåka a◊ vipassanåbhinivesoti katvå.
pacchå pana anupa hahantepi upåyena upa hahåpetvå anavasesatova samm
asitabbå. (Mahå ¥ka. II. 391)
Among the lokiya nåma-rËpa suitable for vipassanå meditation, the meditator should strive
on the sammasana task of meditating vipassanå on the three characteristics of those nåma-rËp
a which are clear to the insight of the meditator and easy to be discerned.
a.
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