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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It should also be noted that Citta and Vedana are Sahajata dhammas coexisting phenomena ; moreover Vedana and Sanna are classified as cittasankhara.

Sign up or log in Sign up vedananupassanz Google. He ought to know much more than that.

Cittanupassana And Vedananupassana by U Than Daing | LibraryThing

They must also be contemplated upon as objects of meditation. Then another feeling arises and passes away. According to the Paticcasamuppada in the Yogi knowing only the arising and perishing of the Khandhas, vedananupassaana the arising and perishing is Dukkha and the knowledge there of is Magga which is Vijja Magga, the Paticcasamuppada is broken in the beginning, and as a result, Tanha, Mana, Ditthi are also eliminated, therefore the Vedananupzssana is broken asunder in the middle.

Therefore when meditation on arising and perishing is done promptly, Domanassa cannot arise and consequently Soka, Vedananupaxsana and Upayasa cannot arise. Difference between satipatthana and vipassana Ask Question. Therefore the Yogi vedananupaassana urged to observe and contemplate on the arising and perishing.

Therefore, we must be careful not to misconceive vedananupaesana as I see, and hearing as I hear. It may be ciittanupassana that in Myanmar many Burmese Buddhists are under the wrong impression with a perverted view that Vinnana transmigrates or reincarnates from one existence to another. As the khandhas are co-arising, coexisting and co-vanishing phenomena Sampayutta dhamma it can be said that the contemplation of one khandha covers all the remaining khandhas, but here as citta is the most predominant and pronounced phenomenon, it is taken and named Cittanupassana.

The Vedana which arises in the mind is either Somanassa or Domanassa. An ordinary Puthujjana worldling who is not well informed on Ariyadhamma stumbles over a stump and sprains his foot. At this stage, more emphasis should be given that the arising of the mental states is mere phenomenal and that there is nothing but consciousness as such there is not or Ego or ‘me’ or ‘mine!.

By way of example, it is just like the sensation of itching At first it is unbearable but gradually the intensity of it diminishes and eventually the sensation of itching totally disappears. What he realises at that moment is just vedananupassnaa that arises and passes away. It is obvious that Upadana arises because of ‘paccaya’ Tanha which vanishes leaving paccaya, cause for the arising of Upadana, hence ‘ Tanha paccaya Upadana’.


In the Anguttra Nikaya it is elaborated and minutely shown that:. When Dukkha is seen and realised by Vipassana insight, Anatta will be seen and realised too. It is generally considered to be too many cittas for one to meditate upon and too difficult to comprehend and cognise. To this Maha Sariputta replied that a Sotapanna with right attitude must contemplate vedananupaseana the nature of arising and perishing.

When Dosa citta hatred ; or Lobha citta craving arises they are to vittanupassana understood, observed and cognized as Dosa Citta, Lobha Citta and so on.

If the annd enjoys it and is satisfied with what he is experiencing, it means he is attached to it, and thus he cannot progress to the higher stages of insight. Only one citta at a time is to be contemplated or observed as and when it arises. No action is possible without first thinking about it; thought occurs only in the mind.

Chapter 4 – The Four Foundations Of Mindfulness

This paragraph is reiterated again and again with the purpose of acquainting and familiarising the Yogi with cittabupassana Law of Dependent Origination and enabling him to dispel the idea or notion that the world phenomenon arises in its own, fortuitously or by mere chance. Home Questions Tags Users Unanswered.

It may be considered by some that this statement is exceptional and uncommon but it is quite true that the Paramattha Buddha attained the Supreme Enlightenment on the Elevated Golden Pallanka throne under the Bodhi Tree. Thus, there is the chain in the Law of Dependent Origination. The link in the chain of Samsara or Paticcasamuppada is broken; or Paticcasamuppada is broken asunder in the middle. If the observation and contemplation is done promptly and properly the links in the chain of Paticcasamuppada will be broken asunder in the beginning, in the middle and in the end.

The answer is, for example, on the arising of Lobha consciousness, if Vipassana is contemplated Yogi comprehends the Lobha conscious ness is nowhere to be found but instead there is only the arising and perishing of it which means there is no more Lobha Citta.

Hence emphasis on Cittanupassana. 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. Whatever he is experiencing at this stage, he will not become attached to it if he observes his experience very attentively and energetically.


The following thirteen kinds of Citta, Vinnana or consciousness are to be contemplated upon.

It is generally believed that when one gets pains, ache, or illness, it is called Vedana but Vedana is more than that. The preceding phenomenon opens the way for the arising of Upadana and in this case, it is Tanha which gives the way for the arising of Upadana and so Upadana arises because of ‘paccaya ‘ Tanha.

It is important for the Yogis to remember that Vedana is not to be sought after purposely. It is not necessary for the Yogi to know exactly how rapid it is or according to Vithi. Sakkaya means five aggregates or components.

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These cittas arise singly, one at a time, as has previously been mentioned. Vedana appears all the time and at every moment cittanupasaana the whole body with the exception of hair, finger-nails, toe-nails and dry skin.

Then the Vedananupaswana said, ‘Monk, there was a man who had never seen in his life a butea tree. When our mind is controlled our body remains controlled.

What the Yogi should do is to try to mix Sakkaya and Samma Ditthi. The fourth one answered, ‘ Yam Kinci Samudhaya dhammam Sabbantam nirodhadhammanti.

Difference between satipatthana and vipassana – Buddhism Stack Exchange

When the Yogi perceives and is cognizant of what he sees, it is merely eye consciousness, Vinnanakkhandha by which he perceives, and in doing so there is only Sakkaya and no Vedananuapssana.

Therefore it can be definitely mentioned here that in Vipassana meditation there simply cannot be any swaying of either body or mind because it embraces the right attitude and the right knowledge Yonisomanasikara and Maha Kusala Nanasampayutta Citta.

However in that continuum there is the phenomenon of arising and vanishing. Hence all sorts of wrong doings and misdeeds are the outcome of Miccha Ditthi.

Reference to the list of 13 kinds of Citta is invited. Vedana feeling and Citta consciousness are Sahajata dhamma co-arising, co-existing and co-dissolution and they arise and perish together.