Vipassana Kammatthana.pdf

saya-paccaya-satti can end taˆhå; therefore taˆhå does not arises.]
CAUTION:
Meditating on just anatta only of sa∫khåra dhamma then anattånupassa
nåñåˆa cannot remove di hi; meditating on just dukkha only then dukkhånupa
ssanåñåˆa cannot end taˆhå; meditating on just anicca only then aniccånupassa
nååˆa cannot remove måna. Only if one anupassanåñåˆa is supported by remai
ning 2 anupassanåñåˆa then that anupassanåñåˆa can remove the relevant defil
ements kilesa. (Look in Vism.xx.§721 and Mahå ¥kå.II. 415-416)
In accordance with the above instruction after having meditated vipassanå thorough on the
three characteristics alternately of sa∫kkhå dhamma existing in the 3 periods, internally and e
xternally by means of rËpa nåma method, 5 khandha method, pa iccasamupåda method then
meditate;
1. on mainly anicca only
2. on mainly dukkha only
3. on mainly anatta only,
of these sa∫khåra dhamma for at least one sitting (meditation) on each. How could the perc
eption of soul/atta in sa∫khåradhamma occur in the insight of the meditator whose insight of a
nattånupassanå
on sa∫khåradhamma existing in the 3 periods past-fucture-present internally and e
xternally
is matured? Similarly, how could the perception of permanency (nicca) in sa∫khåradha
mma occur in the insight of the meditator whose insight of aniccånupassanå on sa∫khåradham
ma is matured? Similarly, how could the conceited måna view as 'I, I' occur. Måna views aris
e only in those who have the perception of permanency. Similarly, how could the perception
of happiness (suka) in sa∫khåradhamma occur in the insight of the meditator
whose insight of dukkhånupassanå on sa∫khåradhamma is matured? Attachment, taˆhån
ikanti can occur in the mental process of those who have the perception of happiness, sukha i
n sa∫khåradhamma. Therefore taˆhånikanti, attachment cannot occur in the meditator whose i
nsight of dukkhånupassanå is matured.
BECAME PROFICIENT
Ettåvatå panassa rËpakamma hånampi arËpakamma hånampi paguˆa◊ hoti. (Vis
m.xx.§721)
If able to meditate skilfully by means of both rËpasattaka and arËpasattaka methods interna
lly and externally then the meditator becomes proficient in rËpa kamma håna and nåma kam
ma håna.
It is much better if able to meditate on past-future-present internally and externally.
SAMMASANAÑÓÔA STAGE IS FINISHED
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