Досточтимый Аматхагавеси обучал развитию мудрости так:
Panna (Insight)
The vipassana method is ‘structured’ for ease of comprehension, rapid development and possibly teaching. It is based on the visuddhi or purifications. The insights build up on each other until it reaches fruition. The method utilises all of the six doors of contact. Each stage of vipassana is practiced on average for a whole day, during retreat. Each may take from 1- 4 weeks practiced while in normal lay life. Even during normal lay life one must try to maintain the 'vipassana atmosphere' and try see everything through the lense of vipassana.
Nama-Rupa
The practitioner focuses on the movement of the mind rushing to each sense base in turn, in between the arising of various sights, sounds etc. ie – a sound is heard, and then the ‘mind’ rushes to that ear and the sound is heard clearer. This is understood as the experience of the rupa components of the sound and the ear coming together and that giving rise to sota vinnana/ear consciousness, which then fuses (the movement of the mind to the ear) with the former two to give rise to a mental component which is Contact/phassa.
If one focuses on the phassa a little longer one can see vedana/pleasantness,unpleasantness and sanna/concept,meaning arising as well subsequently. With this method it was possible to see the 5 aggregates arising and passing away in the present.
Then when the practitioner was able to clearly see that everything was made up of this process and that there was nothing beyond nama-rupa, he was asked to look at the relationship of the dhammas which arise.
Ditti-Visuddhi would be reached at this stage with understanding namarupa pariccheda nana.
Hethu-Phala (cause and effect)
He is asked to focus on the movement of the mind to the sense base (vinnana) and the subsequent arising of the sound (phassa) as these are the easier aspects to detect. He is asked to see the first as cause and the latter as effect, of that cause. He is asked to do this until it is clear that everything arises due to a cause. Each effect then in turn becomes an cause for the next link of the chain. This way it is possible to see the following chain:
Sound+ear (gives rise to) sotavinnana (gives rise to) phassa (gives rise to) vedana,sanna,sankhara (cetana, manasikara)
With further mindfulness it is possible to see pleasantness arising at any sense base, if it were adequately strong, would give rise to craving. This can be experienced. If the craving were adequately strong it would give rise to attachment/upadana. This can be known in retrospect if in turn, attachment/upadana were to give rise to bhava/becoming – this can be experienced as a thought arising seemingly of it’s own accord. Such thoughts would be based on a attachment which was still present in the mind, unknown to us. For example a thought/memory of something that we ate, that we particularly enjoyed would arise suddenly seemingly out of nowhere. Such a thought is a combination of five aggregates, the basic building blocks of a ‘being’. If the body were to perish such a thought due to it’s inherent energy would arise seemingly out of nowhere, elsewhere ie in a foetus.
However it is not required for the yogi to see all these steps for the first stage of Sotapanna. If he can see even one link of the chain of dpendant origination and understand that this law applies to every Dhamma that arises, it is considered adequate. Later evolvement of this method included contemplating that if there were no cause, there would be no effect either. Pacchayapariggaha nana would be completed here.
It is in the this stage that most people see that there is no self and the tilakkana is understood. One sees that the tilakkhana and causality is applicable to everything that arises and passes away. This is the completion of sammasana-ñana.
The stage of Kankhavitarana visuddhi would be completed here.
Anicca
After seeing Nama-Rupa and Hethu-Phala, the practitioner goes on to focus actively on the impermanence of hethu (cause) and impermamance of phala (effect). Some as an additional step go on to look at impermanence of nama and the impermanence of rupa.
This stage is complete when the yogi clearly sees impermanence in everything. Fear, revulsion etc may arise.
This stage completes the early stage of udayavyaya nana, magga-magga nanadassana visuddhi,
Athiweema-Nethiweema (arising-passing away)
Here the yogi is asked to focus on the arising of the in-breath and passing away of the in-breath; arising of the out-breath and passing away of the outbreath, using anapanasathi (mindfulness of breath). This remains a powerful way of focusing and deepening on the insight of anicca.
This completes the mature stage of udayavyaya nana and leads all the way to the magga-citta and phala citta.
Magga-Phala (Path and Fruit)
Reaching of magga and phala citta is experienced as an (upward) movement of the mind far stronger that what is experienced in the movement of the mind into jhana. This movement shoots the mind into a non-experience. Everything ceases for a moment. This is the experiencing of nibbana, for a moment. This is followed by great rapture and bliss never experienced before. It lasts several hours and the practitioner is unable to practice vipassana further in this state. Often he experiences rapture spreading across his chest. He may experience much happiness and an understanding that he has attained something very special. As a way of determining that this is what has actually happened, it is possible to ask the yogi to keep on seeing anicca as before. He will experience this same phenomena again as his faculties (the factors of the noble eightfold path) are in a high state of development. Before the magga and phala citta arises the practitioner may experience subtle bursts of rapture, almost predicting that the moment of attainment is close at hand.
Phalasamawatha (Attainment of Fruition)
Then the yogi is asked to wish for the fruit of his practice upto now –to experience it for a few minutes. His mind should dip into the non-experience of nibbana for a few minutes. This is often accompanied by rapture which is different in character to that of the jhanas. The practitioner feels the need to go into this again and again and to abide in this state longer and longer. However for some, the ability to enter into this stage may take a few days to develop. He may experience this automatically when repeating vipassana in a sankhara upekha stage.
When coming out of phalasamawatha, one is able to experience various sankhara (mental formations) pulling one ‘out’ and giving rise to vinnana (consciousness) again. Alternatively when seeing constantly with insight into anicca one can fall into phala. This shows the reverse first steps of the paticcasamuppada where the fading of avijja leads to the fading of sankhara (mental formations), this in turn leads to the fading of vinana, therefore every subsequent step of the paticcasamuppada. It becomes clear that this is the path to the cessation of suffering.
A yogi may not explicitly be able to state all this unless pointed out to him. However he has seen all this and understanding is inherent. His knowledge is like that of drinking a cup of tea for the first time. He may not be able to say what the tast of sugar is or the taste of tea is, but he has experienced it and knows it almost subconsiously. However when it is pointed out, the separate components become clear. It is a common experience that the suttas become clearer, when the practice has been completed in this manner.
With this knowledge doubt is cleared. This is doubt about the ariya magga as a path to the cessation of suffering. It also eradicated doubt based on views (ie- ideas, standpoints not based on direct experiencing) about existence and non-existence.
One does not seek another teacher to seek cessation of suffering, but has fully developed faith and confidence in the Buddha, Dhamma and sangha in this.
One does not think that observing rites and rituals will give rise to cessation of suffering. Sila arises naturally without being forced. (silabbataparamasa)
One has understood that there is no Self and also the insubstantiality/sunnata of everything (Sakkaya ditti is eradicated).
One has seen the full extent of dukkha, ie how even the five aggregates are suffering. (Dukkha sacca)
One has seen that craving for the five aggregates is counteracted by insight. (Samudaya sacca)
One has experienced the cessation of suffering. (nirodha sacca)
One has seen that the path to the cessation of suffering is the noble eightfold path, which is experienced in the mind. (Magga sacca)
The totality of the experience that the practitioner has had can now be summarised as the four noble truths.
This is the Path leading to the stage of Stream entry or the Sotapanna.
May all being attain nibbana!
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