Brahmavihāra Dhamma

Manner of contemplating consciousness at the moment of seeing

A Yogi who is continuously meditating, i.e» contemplating and noting at every time he sees or hears, will, when his samddhi (concentration) becomes strong, notice distinguishingly that the eye-ripa and the material visual object are quite different from his perception and the consciousness of the mind that contemplates. Then, the eye, eye-consciousness, the visual object and the awareness which have occurred are all vanishing instantaneously after seeing has taken place. It wil] therefore he realized as being ‘impermanent’. For not being permanent, these are known as “misery” which cannot be relied upon and which shall be considered as ‘‘unpleasurable’’, It is also realized as merely a phenomenon which is not an ‘atta’ or a “living entity’. Those who are accomplished with keen intellect will, in the same manner, know that what ie seen and what is considered to be a bad or a pleasurable sight, are simply ‘impermanent’, suffering and Non-Self.

This knowledge is the real Vipassana insight knowledge which realizes and sees the truth through the characteristics of anicca, etc,, on and after contemplating and noting at every moment of seeing. Hence, the expression’““VIPASSANA’”’has been expounded in the Commentaries as ‘‘aniccddivasena’’ according to the intention conveyed by the usage of the words— ‘tanicca, etc.’’, vividhena akdrena—and according to variovs forms or characteristics, passatiti-for being able to contemplate and realize things, Vipassana-it is known as “Vipassana”. The manner of such a realization in brief is expressed in the following words. Please follow the recitation.

“At the moment of seeing, the cye and the

visible object is ripa(matter) which does not

know, or rather, which has no feeling of the

sensation. Seeing and knowing are nama(mind).

Brahmavihara Dhamma

Consciousness or awareness through contempla-

tion is also nama, For having vanished and ceased

altogether immediatcly after secing and knowing

and becoming conscious through contemplation

of what is happening, it is evident that these

are the nature of ‘impermanence’, ‘suffering’

and ‘Non-Self’ (anatta).’’

Manner of contemplating and noting and of how consciousness arises at the moment of hearing

In the case of ordinary worldlings,at every moment of hearing, all what is heard, the ear-ripa, the organ which hears, and the audible sound are thought of as being permanent, pleasurable and good, and as an ‘atta’ being. This is avijja—ignorance, which does not know the truth or what is right- Based fundamentally on this ignorance (avijja), miseries and suffering, such as, sankhara-vififidna, etc., have occurred.

A Yogi who, while contemplating and noting as ‘thearing’’, ‘“‘hearing’’ every time he hears, will, when his power of concentration(samddhi) becomes etrengthened, knows distinguishingly that the ear organ and the sound are répa(matter) and that they are different from consciousness of the souad and the knowing mind which occurs through contemplation and that these are ndma. The ear, the audible sound, consciousness of hearing, and the knowing mind have vanished and then ceased immediately after becoming aware of all what have taken place. He then knows that all are impermanent, suffering and Non-Self by nature. This is the genuine Vipassana insight knowledge which has unfolded and realized the truth by the characteristics of anicca, etc, Recitation may now be made as follow:-

‘At the moment of hearing, the ear and the

sound which do not know the sensation are

Manner of contemplating and noting at the momtent of smelling

répa(matter). What is heard and realized is

nima, Consciousness which arises through con-

templation is also mama. For having vanished

and ceased all at once after awareness of the

sound that is heard and after the arising of

consciousness through contemplation,it becomes

quite evident that these are merely the nature

of “impermanence”, ‘‘suffering’, and ‘‘Non-

Self’’ (anatta)*”’

Manner of contemplating and noting and of how consciousness arises at the moment of smelling

In the case of ordinary worldlings, at every time the odour in smelt, the sense of smelling, the nose organ(ripa) and the odour are wrongly thought of as permanent, pleasurable and good and an ‘atia’ being. This is ignorance(avijja) not knowing what they truly are. Based upon this ignorance, miseries and-sufferings such as, saikhdra-vififidna, etc.. are occurring.

A Yogi who is contemplating and noting 4s: ‘smelling’, ‘smelling’ every time an odour ié smelt, when the power of his concentration beeemes highly developed, will come to know distinguishingly that the nose and the odour(ripas) are different from the ‘smell’, and that the consciousness of smelling is also another. ‘They are known as being different from one another. The nose,smelling, the cdour, and awareness through contemplation, are found to have vanished and ceased altogether after becoming aware of what have taken place. Hence, realization comes that these are by nature ‘impermanent’, ‘suffering’ and ‘Non-Self’ (anitta). This is the gonuine Vipassana insight knowledge that penetratingly knows the truth by the characteristics of anicca, etc, How such awareness takes place may be recited as follows:-

Brabmavihére Dharma

“At the moment of smelling, the nese

and the odour are rapa(matter) which are not

capable of knowing the sensation. Conscious-

ness which knows the smell is ndma. Awate-

ness that takes place through contemplation is

also nama. Since all have ceased to exist all of a

sudden after knowing the smell, and after

becoming aware of it through contemplation,

it becomes evident that they are merely the

nature of ‘impermanence’, ‘suffering’ and ‘Non-

Self? (anatta). Manner of contemplating and noting, and of how consciousness arises at the moment of eating

What is meant by the expression—‘‘At the moment of eating” is ‘‘While knowing the taste”. Looking at and seeing the food are relevant td the expression ‘“‘moment of seeing’’, or rather, while it is being seen. Handling or holding the food, putting the food into the mouth and chewing the food are only concerned with “contact” or ‘‘touch’’, which is taking place. While chewing and eating, the tongue that knows the flavour or feels the taste is ‘awareness’ of eating the food. At every time of knowing the taste while eating, ordinary worldlings are under the wrong impression that awareness of the taste, the tongue-répa and the taste itself are by nature permanent, pleasurable, good and an atta-being- This is ignorance (avijj@). Basically depending upon this ignorance, sarkhdravififidna, ete., such as, miseries, are occurring:

A Yogi while contemplating and noting the taste as “knowing’’, every time he feels or knows the taste, will, when his power of concentration becomes strong, distinguishingly knows that the tongue and the taste (rapa) are quite different from his consciousness of the taste, and his awareness that occurs through contemplation. The tongue, consciousness of the taste,

Manner of contemplating and noting, at the moment of contact

the taste itself and awarenese that occurs have all vanished and ceased to exist immediately after becomingsaware of them. Hence, realization comes to him that these are by their innate nature — impermanent, suffering and Non-Self(anatia. This realization is evidently the genuine spiritual insight knowledge (vipassand-fidna) which knows the truth by the characteristics of anicca, etc

“At the moment of eating and knewing,

the tongue and the taste are riipa which are

incapable of knowing the eensation. ‘‘Eating

and knowing’? are nama. Consciousness OF

awareness through contemplation is aleo néma.

After becoming conscious of eating and becom-

ing aware of what are taking place through

contemplation, all im mediately vanish and cease

to exist. For these reasons, they are, in fact, AS

by their own nature impermanent, suffering and /

Non-Self (anatta).”” Manner of contemplating and noting, and of how consciousness arises at the moment of contact

The expression: “At the moment of con (tactile) covers a very wide scope. What is seen can be prevented from being seen by closing the eyes. As regards ‘‘hearing’’, hearing can be prevented by going toa place from where the sound cannot be heard. Consciousness that arises in smelling and eating may, of course, occur only at times. However, in regard to ‘‘contact’’ and the sense of touch(tectile), by bringing one’s mind into the whole physical hody, it becomes obvious when contact is made with any part of the body, or in other words, when the sensation of contact pervades the entire body inany space whatsoever Without bringing the mind into the heart, cr yether, without being conscious, there are things which become jutomatically obvious of contact or touch. White

Samat ag Brahmaythira Dhamma

Sitting, the feeling of touch in the lower portion of the ee - body is conspicuous. The contact of the body or any bee Part thereof with clothes, is also clearly perceived by the senses, One feels and knows clearly the contact that is taking place between the teeth and the tongue in the mouth. Flesh and blocd, etc., are also found to be always in touch with each other. When walking or changing the posture, sense of touch in the bodily limbs involved in manoeuvring, is obviou). Every time breathing is done, the movement of the air element, the propelling force of the movements and touch are obvious in the nose and in the belly or abdomen. Also obvious are the contacts which are caused by the conditions of heat and cold. In connection with all such contacts and touch, ordinary worldlings think of themselves as their own “Self’’. They wrongly cosceive that consciousness of contacts has been taking place always. When good and nice contacts or touch are felt, they think of these as being delectable and good. These are the erroneous concepts viewing anicca, dukkha and anatta as being nicca, sukha and atta. As such, these indicate ‘ignorance’ of the truth. Based upon this avijja—ignorance, miserable conditions of sankhdra-vififidna, etc., afe occurring.

A Yogi should contemplate and note such cccurreaces a3 ‘“‘touching’’, ‘‘touching’’, or ‘‘contacting’’. In particular, when walking, it must be continually contemplated and noted as: ‘‘walking’’, “walking’’, or “stepping with the right foot’’ or “‘stepping with the left foot’, or “‘lifting’’, or ‘‘stepping forward’’, or ‘‘dropping’’ and so on. This is the manner of contemplating with awareness or mindfulness in accordance with the preachings or guidelines given in Mahasatipatthina Sutta Pali as: ‘‘Gacchanto va-when walking, nay, while walking, gacchdmiti pajdndti-one knows as walking, etc.’’ In this regard, the manner in which

Manner of contemplating and noting,and of at moment of contact

consciousness or awareness arisce by contemplating as “‘knows as walking’’-the three words as stated, needs special attention. It should be known and understood as rapa-matter or form. No instructions have been given to contemplate and become aware of it as “‘vayo-dhatu” conveying the sense of absolute truth or reality (paramattha). Nevertheless, while even contemplating and noting as ‘“‘walking’’, etc., expressed in three words as earlier stated, a Yogi will know and become aware of the pressure of stiffness and the pushing force which signify the nature of movement or of the changing posture. Also when standing and s00n, while contemplating and noting as “standing”, ‘‘sitting’’, “lying down’’, ‘‘bending’’, ‘‘stretching’’, “shaking”, ‘‘changing’”’, etc,, the true mature of vayo-dhatu, the element of motion or air element, will be truly known and realized.

Next, when contemplating and noting as ‘‘rising’’ and “‘falling’’, in line with the three expressive words of instruction, at every moment of the arising and falling movements of the abdomen, the true characteristics of the vdayo-dhdtu that propels and causes stiffness and motivation, will be vividly known. There is One peculiar feature while contemplating the “rising and falling’. This is, at the end of the process of rising movement of the abdomen, ‘‘falling’’ begins to take place. Inthe same manner, when ‘‘falling’’ comes to an end, it begins to rise again, There is no inter. val or break in this process of rising and falling as in the case of “‘sitting’’ or ‘‘contacting’’. Contemplating and noting should be carried on as ‘‘falling”’, the moment ‘‘rising’’ has ended, and vice versa. As continuous contemplating and noting is to be made as such, mindfulness that occurs before and after the continuing process, and concentration (samadhi) which continuing process, and concentration (samadhi) which occurs before and after, being conjoined or closely — occurs before and after, being conjoined or closely

er as samédhi is gained, Vipassand-

knitted, and inasmuch as samédhi is gained, Vipassandfidna-Spiritual Insight Knowledge, will occur. This is the peculiar feature in contemplating the natural Phenomena of “rising’’ and ‘falling’? movements of the abdomen. However, it is not that only “rising and falling’ should be contemplated and noted. While contemplation and noting is being carried on as ‘rising’‘ and ‘‘falling’’, imagination that occurs, should also be noted as “‘imagining’’. ‘‘Stiffness’’, ‘“‘hotness’’.

manifested, should also be contemplated ‘‘pain’’, if manifested, should also be contemplated and noted as and when they occur. Any change in posture, if done, should not escape notice by comtemplation. ‘‘Hearing’’ and ‘‘sesing’’ which occur at the moment, need also be contemplated and noted, Inthe __ absence of anything in particular which is to be coatemplated and noted, it should be reverted to contemplating and noting of ‘‘rising’’ and ‘‘falling’’

The propelling force and stiffness and other. physical movements that take place while contemplating and noting, are the nature of vdyo-dhatu. Consciousness Or awareness of the contact or touch that occurs is kdya-vififidna. Where the sense of contact resides, is kdyapasdda—organs of sense or the internel properties of the body. At every time of contemplating and noting as “‘rising’’ and falling’, stiffness or distention, or contraction, or propelling, or motivation, er sense of touch, or the objects of sense that are inherent in the body, are clearly perceived, When the knowledge of concentration (s:mddhi) becomes strong and stabilised, the form of rising, awareness through contemplation, form of falling, and consciousness that arises, are distinguishingly known, as being different from one another.

Hence, at the moment cf the arising consciousness of contact, it is distinguishingly known that what is aware of contacting with the body, is r#pa,