Eighteen Days in Solitude
Day 12: 28th October, 2002; By Venerable U Ñāṇaransi ; The translator: Ven. Uttamo
We’re arriving at the 2/3 of the practice. Have to climb up the difficult part. According to Sayadawgyi we had already seen impermanence. After seeing impermanence and arrive to weariness. Yesterday some yogis experienced the corruptions of insight. Developing from the immature stage to the mature stage. If you’re arriving at nibbida nyan and it’s the stage of the purification of the way (patipada nanadassanavisudhi). After that is the Path Knowledge – purification by knowledge and vision (nanadassanavissudhi). This is the time of near to the top of the mountain. At this time must have stable mindfulness. Sati is not only doing the practice of anapana. You must have sati in everywhere. You’ll encounter with problem and destruction. Loosing of sati and instantly unseen beings (paraloka) will come in and disturb you. (i.e., not for every yogi). After you’re on the path many kinds of counterfeit things can come in. Yesterday I went out for awhile, and after come back a female yogi inform me. She said that during her meditation and heard someone came and told her. She had attained the Dhamma and would propagate the teaching. I told her that it wasn’t. Someone from outside came and possessed her. We have to be careful for these kinds of things. We had these experiences before that and reminding you. The spirits are worrying of the yogis attaining the Dhamma. They think that if this person is liberated and will not come to their spirit world. Therefore they come and disturb the yogis. All these experiences happened before at our centre. In Sayadawgyi’s (i.e., Mogok Sayadaw) talk mentioned the 3 governing principles. First on oneself, and then the surrounding worlds. Shouldn’t think other beings don’t know what we’re doing. Sayadwagyi said if you know yourself, and from your deity onwards and other beings also could know it. So stay with sati and stick with it. (Here the words – your deity means not our own deities. These are the spirit world living near or around us – unseen beings.)
Another point to remind you is practicing so good that mind-body become peaceful. Any mental object appears have to be contemplated. If you taking pleasure in it is lobha (greed). You have to abandon all of them. Have to be mindful, if not it comes in and disturbs you. Another point is can be fallen into bhavanga citta (life continuum mind). Become unconscious is called fall into bhavanga. Something like fallen into sleep. If you become unconscious and difficult to attain the Dhamma. And also not let kelisa comes in between the contemplation. Have to be in the process of anicca and magga continuously (i.e., every time dhamma shows impermanence and knowing with the path factors). And must know them as dukkha. Will encounter things arise in the khandha you never experience before. The changing of the physical elements and unbearable things will arise. If they arise, it’s impermanent dukkha sacca. Whatever seeing in the eyes also have to contemplate. Some spirits will come and want to share our merits. If you see them have to contemplate. Whatever you see is impermanent dukkha sacca. All these are concepts and not the refined impermanent of mind and form. Seeing, hearing, smelling, etc. are impermanent dukkha. sacca. If someone out of sati and yawning, the spirit done it. He wants me to know it. So he reminds me about the loosing sati of my yogis. (This was a tree spirit – and became the protector of the Ven during his practice in a forest.)
Now it’s arising and now knowing it. It’s in the present moment. In Sayadawgyi’s talk anicca, dukkha and anatta are the impermanent khandhas. Not the anicca of the head, body, hands and feet. Because of impermanent that it’s dukkha. it’s unstable that human beings are suffered. It seems, anicca dukkha and anatta are 3 different dhammas but in reality it’s only one dhamma. One dhamma with 3 natures. After arising and vanishing, no solid object is leaving behind. Until now what you tell me are with concepts. (i.e., during the interview with the yogis.) For example, my back is aching, the whole head seems bigger, etc. These are concepts and solidity. During the contemplation don’t include these things. Contemplate to see their intrinsic nature, such as hot, cold, hardness, stiffness, etc. To catch on the beginning of the arising phenomenon. Every impermanence has the beginning. From non-existing to existing is impermanent. Also from existing to non-existing is impermanent. From non-existing to existing, and then moving here to there. From the place of the beginning , arising and moving to another place. Does it still at the first place. Moving is changing. For example, I had been mentioned about a lay man yogi’s experience before (see day 11: talk). A cold bar of energy appeared from his back ankle and starting to move upwardly to the head. The changing of the mind and matter at the first place not following to the second place, etc. It has disappeared at the first place. It’s the same as the impermanent mind and matter of the first foot step not arriving to the second foot step. So you can’t find back this impermanent mind and form again. In every foot step of mind and matter are dying. Therefore in Sayadawgyi’s talk, if you discern impermanence and see anicca, dukkha and asubha and dukkha sacca. You see these 5 points at the same time.
In the beginning of the sitting, nothing arises yet. And then you move your Samadhi to the top of the head and it starts showing the nature. Wherever it shows you and catch on the beginning of the arising dhamma. It means to be mindful. Sayadawgyi said that ehi-passiko – the dhamma calling at you, came and contemplated me. Sanditthiko – you would see it yourself. The chaotic situations are impermanent. Is it stopping or moving? It’s never stopping. From small and it becomes bigger. And from big and it can become smaller. You can see its disintegration, movement and change, etc. All these unstable movements are impermanent. In vipassana contemplation it also needs endurance. These natural phenomena happen by itself that we can’t want them to be liked that. You have to observe and contemplate according to its nature. For example, the yogi is wanting the pain to go away. Then he says,”I can’t bear it and change the posture.” Ditthi is sticking with the yogi. Why? Because unable to contemplate like a stranger. It’s nothing to do with you. You can’t get it what you want to be. It happens by its nature that you have to observe like a stranger nearby. This point is very important. It needs sati, and always sticks with it. Out of sati and ditthi stick with you. You know the arising dhamma and then the mind leaving it and can move to other place. That is the mind moving towards a stronger object. Don’t become uncertainty as which one have to contemplate. You have to contemplate where the mind is. Ehi-passiko – have to contemplate where it’s calling you. Then you know it arising and contemplate its continuous process. Follow it and observe. This is following the impermanent process. You know the arising and then observe; not there anymore. Maybe some dhammas arise in this way. Also other kinds of phenomena can arise. It’ll oppress you. Pilanatho: the khandha will show its dukkha sacca. Three or four elements can oppress you. At that time you don’t need to analyze the elements. You have to observe them how it’s changing and happening. Like a hunter following the foot prints of the prey. It can become slowly bigger and more severe. At that time the yogi can go in and feeling it directly. And then wanting it to be vanished. This is craving-tanha. And it turns forwards clinging and action (upadana and kamma). If lobha arises know instantly and abandon it. Have to contemplate this mental state. Adjusting yourself by not letting kilesas come in and following the process closely. It’ll end at some place. There is nothing not ending. Maybe it takes 4 or 5 minutes or half an hour to end. Even can oppress you for an hour (nothing is sure). From that time onwards no need for time table.
If not ending shouldn’t change it. Or if happen too long and have to stop it. At lunch time can stop it. And at other times can’t change it and follow to the end. It’s like mount climbing. If you arrive to the top and it ends. Stiffness, tenseness, etc, whatever it’s slowly growing, to the most painful, the most itching, etc. The ending means it’s not arising again. You can try it out. Feeling (vedana) increasing or whatever increases, you need courage. You feel like, it comes and oppressing you. At that time should not be annoyed and must be calm. Having the facial expression means, you go in and feel with it. These things are existing not only now but also before. After abandon ignorance (avijja) and knowledge (vijja) arises that knowing directly by oneself. It exists before and oppresses us in our whole life. Because of them we become old. We contemplate it carefully with knowledge. With the contemplation mind also changing. Should not change and follow it with endurance. Reflecting as if we get the khandha must suffer like this again. At the ending of it the whole body is feeling cool and happy. After dukkha and sukha exists. We have to follow it until mind and body become peaceful. The process is slowly disappearing. Again it arises one by one like a chain, and following it to the end. After that it can be arisen another one. After one and half hours, if it arises again will not contemplate it. Shouldn’t follow it for 2 or 3 hours. Increase half an hour for contemplation, if doesn’t end and leaving it there. If not it becomes immune. We follow it in an appropriate way. Next time of follow 2 hours, then 2 hours only. We practice Samadhi with walking meditation. In every step of walking, contemplate to see its impermanence. And you’ll become weary about walking. It’s dukkha. Before even you didn’t know carrying around one’s own burdened khandha. If you getting old will find out that standing, sitting and going, etc, are great dukkha. Dukkhakhenanam – after knowing dukkha, and the other side is dukkhe-nirodhenanam – knowing the cessation of dukkha. You make a decision that it’s really dukkha. Do you want it? You’re wanting it because not know it as dukkha. It’s really dukkha, except dukkha, and nothing exists. If you really see its faults and don’t have desire for the khandhas. At here yogis can have problems. It’s oppressing so much that even don’t want to continue anymore. This can be possible. Become very tired about it. Therefore Mogok Sayadaw had said that if you didn’t want to contemplate still had to stick with it. If you don’t contemplate, and continue to have this khandha. And you can’t free from it. It’s unbearable that you don’t want to contemplate. Ditthi sticks with you again. You only see these things and weary about it and become disenchantment. Like it or not, you have to contemplate. Not wanting to contemplate and you continue your contemplation is non-greed (alobha).
- Content of "Eighteen Days In Solitude"