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.This is because of the preceding concentration.He is able toconcentrate deeply on that smiling face.He is able to attain upto the third metta jhana within one sitting.If he practises sys-tematically up to the breaking down of boundaries between dif-ferent types of people, he can practise the five hundred andtwenty-eight pervasions of lovingkindness mentioned in the Pa-tisambhidamagga Pali Text, and eleven ways mentioned in theMetta Sutta.For this reason, we usually teach the white-kasinameditation before lovingkindness-meditation.Furthermore, you might have practised recollection-of-the-Buddha (Buddhanussati).Did you succeed up to access con-centration? When those who have succeeded in metta jhanapractise recollection-of-the-Buddha, they are able to reach accessconcentration within one sitting, because the preceding concen-tration supports the succeeding concentration.Also repulsive-ness-meditation (asubha) is easy for those who have succeeded52 Questions and Answers (2)in lovingkindness-meditation, mindfulness-of-breathing or white-kasina meditation.If a meditator practises repulsiveness-meditation up to the first jhana, and then practises recollection-of-death (marananussati), he is able to succeed within one sit-ting.That is why we teach the white-kasina meditation beforethe four protective-meditations.If, however, a meditator wantsto go straight to Vipassana, without practising the four protec-tive-meditations, he can do so.There is no problem.Question 2.3: Why after having discerned materiality and men-tality must one practise the fifth and first methods of dependent-origination (paticcasamuppada)? What are the first and fifthmethods?Answer 2.3: According to the Theravada tradition there areseven stages of purification (visuddhi).Here I shall explain thefirst five.They are:1.The Purification of Virtue (sila-visuddhi).2.The Purification of Mind (citta-visuddhi).This is theeight attainments (samapatti) and access concentration.3.The Purification of View (ditthi-visuddhi).This is theKnowledge of Analysing Mentality-and-Materiality(namarupa-pariccheda-bana).4.The Purification by Overcoming doubt (kavkhavita-rana-visuddhi).This is the Knowledge of DiscerningCause and Condition (paccaya-pariggaha-bana).Inother words, at this stage we must try to see dependent-origination (paticcasamuppada).5.The Purification by Knowledge and Vision of What isand What is Not Path (maggamaggabanadassana-visuddhi).This is the Knowledge of Comprehension(sammasana-bana) and Knowledge of Arising andPassing-away (udayabbaya-bana).This is the begin-ning of Vipassana.53 Knowing and SeeingSo before Vipassana there are four purifications.Why? Vi-passana is the comprehension of the impermanent, suffering, andnon-self nature of mentality-and-materiality and their causes.Without knowing mentality-and-materiality and their causes,how can we comprehend that they are impermanent, suffering,and non-self? How can we practise Vipassana? It is only afterwe have thoroughly discerned mentality-and-materiality andtheir causes, that we can practise Vipassana meditation.Mentality-and-materiality and their causes are called forma-tions or conditioned things (savkhara).1.They pass away as soon as they arise, so they are im-permanent;2.They are subject to constant arising and passing-away,so they are suffering;3.They have no self (atta), have no stable and indistruc-tible essense, so they are non-self.Comprehending impermanence, suffering, and non-self in thisway is real Vipassana.So before Vipassana, we teach medita-tors to discern mentality, materiality and dependent-origination.The commentary explains it as, aniccanti pabcakkhandha.That means impermanence is the five aggregates.The five ag-gregates, in other words, are mentality-and-materiality and theircauses.So real Vipassana depends on knowing the five aggre-gates, causes and effects.The Buddha taught four methods of discerning dependent-origination, according to the character of his listeners.In thePatisambhidamagga, there is yet another method.Altogetherthere are five methods.The first method is to discern dependent-origination in forward order: avijjapaccaya savkhara, savk-harapaccaya vibbanam, vibbanapaccaya namarupam& etc.Thefirst method is popular in Theravada Buddhism.It may be verydifficult for those who have no Abhidhamma knowledge, topractise the first method.However, those meditators who have54 Questions and Answers (2)studied Abhidhamma thoroughly, are able to practise the firstmethod.But when they practise there may still be many diffi-culties.The fifth method taught by the Venerable Sariputta, and re-corded in the Patisambhidamagga Pali Text, is easy to practisefor beginners.The fifth method is to discern that the five pastcauses produced the five present effects; and that the five presentcauses will produce the five future effects.This is the mainpoint in the fifth method.If you want to know it with direct ex-perience, you should practise up to this stage.After practising the fifth method systematically, you will nothave much difficulty in practising the first method.For this rea-son we teach the dependent-origination fifth method first, andonly then the first method.We teach all the methods to thosewho have enough time, and who want to practise further.Al-though the Buddha taught dependent-origination in differentways, according to the character of his listeners, one method isenough to attain Nibbana.Of the five methods, the first methodis popular in Theravada Buddhism.It is necessary to practisethe first method.Therefore we teach both the fifth and firstmethods.One day, the Venerable Ananda practised dependent-origination in all four ways.In the evening, he went to the Bud-dha and said, Bhante, although dependent-origination is deep, itis easy to me Then the Buddha replied: Etassa cananda,dhammassa ananubodha, appativedha evamayam paja tantaku-lakajata, kulaganthikajata, mubjapabbajabhuta apayam dug-gatim vinipatam samsaram nativattati. It means that withoutknowing dependent-origination, through the anubodha-bana andthe pativedha-bana, one cannot escape from the round of re-births (samsara), and the four woeful planes (apaya).Theanubodha-bana means the Knowledge of Analysing Mentality-and-Materiality (namarupa-pariccheda-bana), and Knowledgeof Discerning Cause and Condition (paccaya-pariggaha-bana).The pativedha-bana means all the insight-knowledges55 Knowing and Seeing(vipassana-bana).So without knowing dependent-origination bythe anubodha-bana and pativedha-bana, one cannot attain Nib-bana.Quoting this, the commentary says that without knowingdependent-origination, no one can escape from the round of re-births, even in a dream.56 Talk 3How to Developthe Sublime Abidingsand Protective-MeditationsIntroductionToday I would like to explain how to develop the four sublimeabidings (brahmavihara), and the four protective-meditations(caturarakkha-bhavana).The four meditation subjects consist-ing of lovingkindness, compassion, appreciative-joy, and equa-nimity are called the four sublime abidings [ Pobierz całość w formacie PDF ]
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.This is because of the preceding concentration.He is able toconcentrate deeply on that smiling face.He is able to attain upto the third metta jhana within one sitting.If he practises sys-tematically up to the breaking down of boundaries between dif-ferent types of people, he can practise the five hundred andtwenty-eight pervasions of lovingkindness mentioned in the Pa-tisambhidamagga Pali Text, and eleven ways mentioned in theMetta Sutta.For this reason, we usually teach the white-kasinameditation before lovingkindness-meditation.Furthermore, you might have practised recollection-of-the-Buddha (Buddhanussati).Did you succeed up to access con-centration? When those who have succeeded in metta jhanapractise recollection-of-the-Buddha, they are able to reach accessconcentration within one sitting, because the preceding concen-tration supports the succeeding concentration.Also repulsive-ness-meditation (asubha) is easy for those who have succeeded52 Questions and Answers (2)in lovingkindness-meditation, mindfulness-of-breathing or white-kasina meditation.If a meditator practises repulsiveness-meditation up to the first jhana, and then practises recollection-of-death (marananussati), he is able to succeed within one sit-ting.That is why we teach the white-kasina meditation beforethe four protective-meditations.If, however, a meditator wantsto go straight to Vipassana, without practising the four protec-tive-meditations, he can do so.There is no problem.Question 2.3: Why after having discerned materiality and men-tality must one practise the fifth and first methods of dependent-origination (paticcasamuppada)? What are the first and fifthmethods?Answer 2.3: According to the Theravada tradition there areseven stages of purification (visuddhi).Here I shall explain thefirst five.They are:1.The Purification of Virtue (sila-visuddhi).2.The Purification of Mind (citta-visuddhi).This is theeight attainments (samapatti) and access concentration.3.The Purification of View (ditthi-visuddhi).This is theKnowledge of Analysing Mentality-and-Materiality(namarupa-pariccheda-bana).4.The Purification by Overcoming doubt (kavkhavita-rana-visuddhi).This is the Knowledge of DiscerningCause and Condition (paccaya-pariggaha-bana).Inother words, at this stage we must try to see dependent-origination (paticcasamuppada).5.The Purification by Knowledge and Vision of What isand What is Not Path (maggamaggabanadassana-visuddhi).This is the Knowledge of Comprehension(sammasana-bana) and Knowledge of Arising andPassing-away (udayabbaya-bana).This is the begin-ning of Vipassana.53 Knowing and SeeingSo before Vipassana there are four purifications.Why? Vi-passana is the comprehension of the impermanent, suffering, andnon-self nature of mentality-and-materiality and their causes.Without knowing mentality-and-materiality and their causes,how can we comprehend that they are impermanent, suffering,and non-self? How can we practise Vipassana? It is only afterwe have thoroughly discerned mentality-and-materiality andtheir causes, that we can practise Vipassana meditation.Mentality-and-materiality and their causes are called forma-tions or conditioned things (savkhara).1.They pass away as soon as they arise, so they are im-permanent;2.They are subject to constant arising and passing-away,so they are suffering;3.They have no self (atta), have no stable and indistruc-tible essense, so they are non-self.Comprehending impermanence, suffering, and non-self in thisway is real Vipassana.So before Vipassana, we teach medita-tors to discern mentality, materiality and dependent-origination.The commentary explains it as, aniccanti pabcakkhandha.That means impermanence is the five aggregates.The five ag-gregates, in other words, are mentality-and-materiality and theircauses.So real Vipassana depends on knowing the five aggre-gates, causes and effects.The Buddha taught four methods of discerning dependent-origination, according to the character of his listeners.In thePatisambhidamagga, there is yet another method.Altogetherthere are five methods.The first method is to discern dependent-origination in forward order: avijjapaccaya savkhara, savk-harapaccaya vibbanam, vibbanapaccaya namarupam& etc.Thefirst method is popular in Theravada Buddhism.It may be verydifficult for those who have no Abhidhamma knowledge, topractise the first method.However, those meditators who have54 Questions and Answers (2)studied Abhidhamma thoroughly, are able to practise the firstmethod.But when they practise there may still be many diffi-culties.The fifth method taught by the Venerable Sariputta, and re-corded in the Patisambhidamagga Pali Text, is easy to practisefor beginners.The fifth method is to discern that the five pastcauses produced the five present effects; and that the five presentcauses will produce the five future effects.This is the mainpoint in the fifth method.If you want to know it with direct ex-perience, you should practise up to this stage.After practising the fifth method systematically, you will nothave much difficulty in practising the first method.For this rea-son we teach the dependent-origination fifth method first, andonly then the first method.We teach all the methods to thosewho have enough time, and who want to practise further.Al-though the Buddha taught dependent-origination in differentways, according to the character of his listeners, one method isenough to attain Nibbana.Of the five methods, the first methodis popular in Theravada Buddhism.It is necessary to practisethe first method.Therefore we teach both the fifth and firstmethods.One day, the Venerable Ananda practised dependent-origination in all four ways.In the evening, he went to the Bud-dha and said, Bhante, although dependent-origination is deep, itis easy to me Then the Buddha replied: Etassa cananda,dhammassa ananubodha, appativedha evamayam paja tantaku-lakajata, kulaganthikajata, mubjapabbajabhuta apayam dug-gatim vinipatam samsaram nativattati. It means that withoutknowing dependent-origination, through the anubodha-bana andthe pativedha-bana, one cannot escape from the round of re-births (samsara), and the four woeful planes (apaya).Theanubodha-bana means the Knowledge of Analysing Mentality-and-Materiality (namarupa-pariccheda-bana), and Knowledgeof Discerning Cause and Condition (paccaya-pariggaha-bana).The pativedha-bana means all the insight-knowledges55 Knowing and Seeing(vipassana-bana).So without knowing dependent-origination bythe anubodha-bana and pativedha-bana, one cannot attain Nib-bana.Quoting this, the commentary says that without knowingdependent-origination, no one can escape from the round of re-births, even in a dream.56 Talk 3How to Developthe Sublime Abidingsand Protective-MeditationsIntroductionToday I would like to explain how to develop the four sublimeabidings (brahmavihara), and the four protective-meditations(caturarakkha-bhavana).The four meditation subjects consist-ing of lovingkindness, compassion, appreciative-joy, and equa-nimity are called the four sublime abidings [ Pobierz całość w formacie PDF ]