Vipassana Bhumi 6 - Introduction
I would like to give Dharma talk in relation to the Meditation of the Six States of Consciousness ( Bhumi 6 ) according to the Teachings of Lord Buddha. The Meditation of the Six States of Consciousness may be briefly explained as :-
Arrom ( sense-objects)
Five Khandha (Pancakhandha i.e aggregate corporeality, feeling, perception, mental formations and consciousness)
Ayatana (12) ‘ internal and external senses avenues’
Dhatu (12 ) ‘ 12 natural conditions’. Indriya (22) ‘ 22 sense-faculties’
Ariyasacca (4) ‘ The Four Noble Truths’
Paticcasamuppada (12) ‘ Conditional Arising and Cessation of all Phenomena’
The word ‘Arrom’ means anything that affects all the six Dvara (sense-avenues). For example, your eyes, when they see something, it is known as ‘Rupa Arrom’(eye-consciousness); your ears, when they hear something, it is known as ‘ Sota Arrom’ ( ear-consciousness) ; your nose, when it smells something it is known as ‘Ghana Arrom’ (nose consciousness) ; your tongue, when it tastes something, it is known as ‘ Jivha Arrom’ (tongue-consciousness); your body when it is affected by something, it is know as ‘Kaya Arrom’ (body-consciousness) and finally your mind, when it thinks of something, it is known as ‘Mano Arrom’ (mind-consciousness). In conclusion, our body has six elements of consciousness, which are:-
Eyes (Cakkhu)
Ears (Sota)
Nose (Ghana)
Tongue (Jivha)
Body (Kaya)
Mind (Mano)
For those who wish to practise Vipassana, first of all they must clearly understand the material qualities of these sense-avenues which are affected by six elements of the sixth Bhumi including Rupa (form), Rasa (taste), Ghana, (smell) Sadda (sound), Phothabba (tangible objects). This is only because it would be easy to determine the Arrom in meditation. It is impractical to elaborate in full as this may take time, and plus the fact that it may cause confusion for some Dharma Practitioners. Therefore, at this stage, I would like to briefly explain only about the Five Khandha ( Pancakhandha ) and the 12th Ayatana (internal and external sense avenues).
What I have written in the book is a result of my personal experience in Dharma study and practice so that it may benefit those who wish to practise Dharma in accordance with the Teachings of Lord Buddha. Although Dharma practice may not entirely eliminate all of your problems and sufferings as Dhukkha including to be born, to get old, to get sick and to pass away are within each and everyone of us, certainly Dharma practice would reduce your sufferings to a large degree. Human beings, once they are born, they cannot escape from getting old. Once they grow up, they cannot escape from being sick. Once they are sick, they cannot escape from passing away. This is natural. Once we start Dharma practice, we will understand the source of real sufferings, and at the same time we will understand the final cessation of these sufferings. The feeling of being sad, depressed, worried, uncertain is within our mind because we are afraid of being hurt, of getting sick, of getting old, of being poor and of passing away. But for those who truly understand the conditions of our Sankhara (body) , as a result of their Dharma practice, these are ‘Anicca’ (impermanent). Our life, once we pass away, everything is empty. When we are still alive, our body still exists. But once we pass away, there is no longer a body. The body cannot be found. The only thing remains is the good deed that we have done when we were alive. This is why I have written a book ‘Meditation - The Middle Way’ and I hope that, at least, my writing may benefit some Dharma practitioners and general readers.
Before concluding my introduction, I would like to briefly explain one of the most important Dharma Pali sayings ` Vipassana Kammathana Smadhititi - as I have found that many of you are still confuse about the words Vipassana Kammathana, for example, which one is the first word and which one is the second word. The truth is that we should place the word Vipassana kammathana first in order to make the sentence complete and to better understand the word itself. Here there are two sentences:-
Vipassana Kammathana Samadhi or Kammathanavipassana Samadhi
Sila Samadhi Vipassana Kammathana
(1) Vipassana.
This is a vigorous practice to clean the Citta from all the Kilesa. Kilesa is bad karma which have developed and accumulated in the Citta for such a very long period of time. It is the bad practices which we have been doing as our habits. It is Akusola karma (unwholesome actions). The Citta is sinful. We know that some of the things we have done were wrong and we are afraid of being sinful. Once we realise this fact, we want to train our Citta to clean our Citta from all wrong doings. This is a very difficult task. This is to train our Citta to give up certain habits and at the same to plant good karma in the Citta. On many occasions, some of you are suffering as a result of certain actions, and would like to find a way to escape from these sufferings, and that is why you are turning to Kammathana Vipassana in order to escape from these sufferings.
To do good karma is very difficult. All of us have to keep trying repeatedly. On the other, to do bad karma is extremely easy. By the same token, to completely give up bad karma is even harder. Therefore, we have to take Vipassana as a base so that we can learn how to give up bad karma and at the same time to learn how to continuously do good karma so that our sufferings will be reduced.
(2) Kammathana
This refers to someone who is looking for a way out from sadness which is the main cause of sufferings. Sadness is the source of destruction and decay. This is the original meaning of the word Kammathana. When we combine this word with the other two words, it becomes Vipassana Kammathana Samadhi.
(3) Samadhi
This is a method to maintain the Citta in order to stabilise it so that the Citta will not be swinging around with Arrom (feeling). When the Citta is stable wisdom will develop. When wisdom develops, we will be able to see things very clearly. We will be able to differentiate between good and bad, right and wrong. All things rise from Arrom (feeling) is Kilesa. Good and Bad is caused by Arrom (feeling) which in turn causes the Citta to be sad or happy. When the Citta has been trained properly, and becomes clear, the Citta suddenly realises the way out from being sad or distressed. In this situation, the Citta is stable, the Citta is in Samadhi where wisdom will rise. This is why I have combined the three words together in my introductory remarks where I obtained the phrase ` Vipassana The Middle Way - Vipassana Kammathana Samadhi’.
Sila Samadhi Vipassana Kammathana
This is a complete word or phrase. The main reason for saying this is that `Sila’ means wholesomeness, goodness, merits, good deed, good karma. Without Sila we will not be able to undertake vigorous Citta training as the base for any Citta training is righteousness and wholesomeness. To obtain this, we have to start our Citta training so that we can control it from going the wrong way. It is the Arrom (feeling) that causes the Citta to drift. Once we are able to catch up with the Arrom the Citta will be in the `Satisumpanya - stable’ condition and will be able to investigate what is right and what is wrong. Then wisdom will rise. In this situation, we will know what we should or should not do. The Arrom (feeling) will not be able to convince the Citta to drift to any wrong way or even to think about doing any wrong doing. The Citta is very stable. This is Sila which rise at that moment. It only rises when the Citta is pure and stable as Sila is the base for any Citta training in order to give up bad habits and obtain wholesomeness, righteousness and goodness. Vipassana is the cleansing of your Kilesa. Kilesa is unrighteousness, unwholesomeness, sadness, sufferings, false belief which are all leading to destruction and decay.
Samadhi is when the Citta is pure, stable. The Citta has no greed or hatred. The Citta is not being selfish or sad. When the Citta knows these aspects of Arrom, Kammathana will rise to make us realise that we are sufferings or we have Dukkha. What is Dukkha or Suffering? Natural Sufferings, that is, to be born, to get sick, to get old and to pass away. In addition, there is another kind of suffering which has been caused by our Arrom (feeling) . Therefore, it is necessary for us to train our Citta in order to be able to escape from these existing sufferings or Dukkha. Although we might not be able to eliminate all of them, it will certain help to reduce these sufferings. What I have said here is in accordance with the Teachings of Lord Buddha who obtained these from his own practice. Lord Buddha has left his Teachings for all of us to follow and to seek righteousness.
Sila - Sila is similar to a kind of a good food in the world for all beings of the world. Without food, they will not survive regardless of whether they may be animals or human beings. They cannot live without food. Our food is consisted of so many different elements, for example, water can be considered as food. Water is used in the preparation of food. This is why I said that Sila is necessary for the Citta training. Similarly, food is necessary for all beings to continue to live and to do good karma and to have happy life, at the same time to make others happy as well. This is why I have selected a simple phrase to remind ourselves ` If you don’t eat you die. If you have no life you cannot live’. Therefore, Sila is the base to do good karma. In this life, after you have been born, if you do not do good karma, it is not different from someone who is already dead.
Human beings including animals, once they have been born, all of them need food and they must find a way to seek food for their living. This is the original principles of Visudhimugga . Mugga and Phala is obtained from a Citta training which is similar to find the time to go and look for food for consumption. This may be difficult or easy. Sometimes people risk their life in looking for food. Once obtaining the food for their living, this is what we called Phala from eating food. This is why we obtain the words Mugga Phala . Another example for Phala is that when we plant a fruit tree, it takes time for us to continuously looking after the tree. We keep waiting until we see some fruits grow. The fruits which we pick is the real Phala . Mugga came first and then it is followed by Phala. This is how we obtained the word Vipassana Kammathana Samadhi - The Middle Way.
Our Lord Buddha, before his Enlightenment, he risked his life in practising Kammathana in order to find a way to cease all sufferings. His determination, his endurance finally paid off and he successfully achieved Vipassana. In Buddhism, the principles of Visudhimugga Vipassana The Middle Way according to the Six States of Consciousness is inherited from Lord Buddha.
Our Lord Buddha when he liberated himself and attained Enlightenment his Citta was in Samadhi. His Citta was empty from all Kilesa. His Citta had neither good or bad Arrom. His Citta was full of Metta (compassion) and Upekkha (equanimity). His Citta was Empty. His Citta had no Raga (lust, passion, greed, excitement). His Citta had no feeling of harassment. His Citta had no Dosa (hatred, anger). His Citta had only Metta to all beings of the worlds. After Lord Buddha attained his Enlighten ment, he first gave sermons and blessed the Five Puncavaggi (Disciples) who said that their Citta had been liberated. This is why we obtained the word `Buddho’.
Buddho is Kammathana. Buddho is Vipassana. Buddho is Samadhi. Buddho is Mugga Nibbhana. Buddho is someone whose Citta is liberated. Buddho is Mugga Phala of Vipassana. Buddho is someone who had already escaped from all Dukkha. Buddho is some who had already found a way of escaping from all sufferings. Buddho is some one who is always awakened. Buddho is someone who is always happy. Buddho is someone who knows all things clearly without any doubts. This is why I am using Buddho as the principles in practising Vipassana Kammathana of the Six States of Consciousness.
Finally, I would like to dedicate all the merits and all the good deed that I have done in this life including the writing this book for the continuous flourishing of Buddhism in this world. Sadhu. Anumodhami
LuongTa Chanhphy Panyano Manivong
21 March 1997 - Australia