Coming again to Cittanupassana, in the Sacittapariyaya Sutta, Maha .. be said that either Kayanupassana or Vedananupassana is excluded. Vedananupassana(awareness of feelings): bodily and mental Cittanupassana( awareness of the mind): thoughts that arise in the mind – of. download. com. http:// ://

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Supposing there occurs in your mind Lobha Citta, you can easily know that Lobha citta is occurring in your mind. It arises whenever and wherever there is Phassa contact.

The wrong view of one of the five aggregates as ‘I’ ‘Ego’ or personality is Ditthi.

All sentient beings are circling round and in the whirlpool of the ceaseless continuum of Tanha, Upadana and Kammabhava. If the question arises why does Upadana arise? Those who meditate on Vedana feeling will be called by Vedana to come and see that it is perishing; similarly Cittanupassxna is also calling the Yogi to come and see that it is perishing. The Buddha said, ‘I know not any other single Dhamma so beneficial as the mind which has already cittanupqssana cultivated and developed.

When the Yogi attains the knowledge of arising and perishing of the Khandhas, it is ans Yathabhuta Nana; when the Yogi is disgusted with the nature of the ceaselessly arising and perishing of the Khandhas his knowledge is called Nibbida Nana.

Cittanupassana and Vedananupassana – Mogok Sayadaw’s way

Should this Wrong View stand in the way he could never attain Sotapatti Magga. Neutral feeling or neutral sensation is called upekkha vedana upekkha means neutral – neither pleasant nor unpleasant. The monk was not at all satisfied with this last Arahat’s answer because he thought that he had yet to comprehend the two dhammas. In the same way a pain, ache or illness appears with great intensity at first and is followed by gradually decreasing intensity.

Cittanupassana And Vedananupassana

Pali text says, ‘Pabhassaramidam Bikkhave Cittam Agantukehi. Sometimes he may experience Upekkha Vedana when he resigns himself to his own Kamma whatever may come.

When the Yogi reaches this stage, Sakkaya Ditthi is said to be eliminated temporarily. If there be no ‘paccaya’ or cause, there is no effect, hence cittaunpassana can be no Tanha or Upadana. The late Maha Thera Mogok Sayadaw being well versed in the Pitakas, cittanupaesana checked it all according to the Pali Canons and gedananupassana that it was in conformity with Pitakas and Commentaries, formulated the very simple and unelaborate method of Cittanupassana; which is considered to be most suitable for the present-day Yogis.


When eye consciousness arises, it is not ‘I’ who see because there is no seer, when the ear consciousness arises, it is not ‘I’ who hear, there is no hearer, it is only the hearing in which there is nothing to be personified as ‘I’ ‘Ego’ ‘me’ or ‘mine’.

Title- Cittanupassana And Vedananupassana Mogok Sayadaw’s Way By U Than Daing E-book

When Jati is obtained it amounts to obtaining Dukkha and eventually Paticcasamuppada is circumscribed. For instance, if there arises Sukha Vedana Pleasurable feeling and if the Yogi fails to observe and contemplate on the arising and perishing Anicca of it there will inevitably follow Tanha craving for it and when Tanha arises there will again follow Upadana which again will cause Kammabhava to arise and as the result, Jati, Jara Marana and etc.

No, it is not. Element of hardness and softness 2. What will be the answer?

When Dukkha is cognised Anatta can be cognised. It is what is meant by ‘ Ehi passiko ‘ and Sanditthiko”come and see. In the man on seeing the dining table on which is prepared some delicious food, there arises Tanha craving to eat, then again arises the overwhelming desire for it followed by Kammabhava physical action.

This feeling or sensation is of three types:.

The fleeting cittanupasssana of arising and dissolution is so rapid that it is indescribable and beyond comprehension. It is said that a person who practice samatha and vipassana calm and insight without first coming to kayagata-satipatthana mindfulness as regards cittanupassanaa bodyresembles the owner who yokes the still untamed bullock a young male cow to the cart or plough without the nose-rope.

So the chain of Paticcasamuppada will be cut asunder in the middle of it.

It is important for the Yogis to remember that Vedana is not to be sought after purposely. What he realises at that moment is just feeling that arises and passes away. Placement of mindfulness on the body, feelings, minds, dharmas.

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For example, when the eye consciousness arises and if it is taken that is ‘I’ who see that is called Sakkaya Ditthi, similarly when ear consciousness arises and if is taken that it is ‘I’ who hear, it is called Sakkaya Ditthi; when nose consciousness arises and if it is taken that it is ‘I’ who smell, it is Sakkaya Ditthi and so on.

Wherever and whenever sensory organ comes into contact with an object there arises Cakkhusamphassaja Vedana feeling caused by the eye consciousness ; Whenever ear comes into contact with a sound there arises sotasamphassaja vedana cittanupasana caused by the ear consciousness ; in like manner whenever nose, tongue, body or mind reflects there arises the respective Vedanas ‘ Ghanasamphssajavedana, Jiva samphassaja vedana, Kaya samphassaja vedana, Manosamphassaja vedana and so on’ Occasionally there arise Sukha Vedana, Dukkha Vedana and Upekkha vedana indifference according to desirable, undesirable and neutral objects.

He must not analyse it or think about it, but must be aware of the experience as cittanupaasana really occurs, in order to realise that this experience of the mental process or mental state is subject to impermanence.

It can be implied and understood that the results of the uncultivated and undeveloped mind are on the reverse. The preceding phenomenon opens the way for the arising of Upadana and in this case, it is Tanha which vedanaunpassana the way for the arising of Upadana ciittanupassana so Upadana arises because of ‘paccaya ‘ Tanha. Therefore when Cittinupassana meditation is practised Kayanupassana is included because inbreathing consciousness and out-breathing consciousness are incorporated here as ‘host’ consciousness in this Cittanupassana as such it could not be said that either Kayanupassana or Vedananupassana is excluded.

These cittas arise singly, one at a time, as has previously been mentioned. Tirana Parinna comes after Nata Parinna. While the Buddha was residing at the Jetavana monastery, a certain monk being anxious to know how one can realize and attain Nibbana approached an Arahat and asked, Kitta vatanukho Avuso Yathabhutam Nanadassanam Suvisuddham ahosi.