Explanation of the Sixth Stage Part 3
http://www.faithinreligion.net/articles/4071/1/Explanation-of-the-Sixth-Stage-Part-3/Page1.html
Arjanyai
Create your own By Arjanyai
Published on 11/1/2009
The Characteristic-of-Impermanence then becomes apparent In other words, when the Citta has become steady or fixed, it will see the Citta which is unsteady (or impermanent)
The Characteristic-of-Impermanence then becomes apparent. In other words, when the Citta has become steady or fixed, it will see the Citta which is unsteady (or impermanent).
If. one can stop thoughts, one will see that all evil comes from thoughts. This is like a man who has given up taking drugs or drink. He can then see the evil of drugs or drink. The evil of thoughts takes place within the three realms-ofmind. Thoughts are the cause of the arising of knowledge, and knowledge is the cause of the Re-Birth-Linking-Consciousness (Patฺisandhi-Vinnana).
What conceals Suffering (Dukkha) ? The different postures conceal suffering. We do not realise it because we are continually changing our position. In other words, we stand, walk, sit and lie down, in order to allay suffering whenever it arises. We do not look at it and so we do not see it. If we look at suffering if we remain in one posture for any length of time, it becomes apparent. Furthermore, we seize hold of that which is impermanent, therefore our bodies are a basis for suffering. But we do not look at it and so we do not see it. If we look for suffering when we are about to change our posture, then we are sure to see it.
What conceals the Mark-of-Non-Self (Anatta-Lakkhana) ? The group of things we call the body conceals the Mark-of-Non-Self. In other words, if we look at ourselves superficially, without wisdom, we see the body as one mass or lump; whereas, actually we are only looking at the surface of the body, the skin, which is one small part of it.
If we open up the body, we lose the idea of a body; in other words, we see it as a collection of parts. That is, we see it as dispersed into the thirty-two parts;1 then we may ask, where in this body is one’s-self? Is one’s-self in hair of the head, or hair of the body, or nails, or teeth, or in liver, kidneys, intestines, stomach, fresh food, food partly digested, blood, pus, and so on?
One should examine these thirty-two parts and question, what is one’s-self? If one agrees that hair of the head, hair of the body, etc. are one’s-pelf, then one should question again. If these parts are one’s-self, then when one has stopped breathing. why should they become rotten and decomposed? In the end, one may go through all the thirty-two part, but one will have to concede that they are not one’s self.
When one sees that this body consists of nothing but parts which are bard or dense, these being the earth element ; parts which are liquid, these being the water element ; parts which are warm, these being the fire element; and parts which consist of air in the body, these being the air element ; then one sees that this body is merely composed of elements (Dhatu) which are not permanent.
When one has seen that the Aggregate-of-Form is without substance, then one must examine the Aggregate-of-Mind.
When the aggregate-of-mind arises. what are the conditions for it to come into being? It depends upon the aggregate-of-form, because this carries the sense-doors, such as the eye or ear. When external Forms contact the eye, internal Forms arise, and due to this, consciousness arises. Thus the eye with forms. is the formaggregate (Rupa), and the consciousness which arises form them is the mindaggregate (Nama).
If. one can stop thoughts, one will see that all evil comes from thoughts. This is like a man who has given up taking drugs or drink. He can then see the evil of drugs or drink. The evil of thoughts takes place within the three realms-ofmind. Thoughts are the cause of the arising of knowledge, and knowledge is the cause of the Re-Birth-Linking-Consciousness (Patฺisandhi-Vinnana).
What conceals Suffering (Dukkha) ? The different postures conceal suffering. We do not realise it because we are continually changing our position. In other words, we stand, walk, sit and lie down, in order to allay suffering whenever it arises. We do not look at it and so we do not see it. If we look at suffering if we remain in one posture for any length of time, it becomes apparent. Furthermore, we seize hold of that which is impermanent, therefore our bodies are a basis for suffering. But we do not look at it and so we do not see it. If we look for suffering when we are about to change our posture, then we are sure to see it.
What conceals the Mark-of-Non-Self (Anatta-Lakkhana) ? The group of things we call the body conceals the Mark-of-Non-Self. In other words, if we look at ourselves superficially, without wisdom, we see the body as one mass or lump; whereas, actually we are only looking at the surface of the body, the skin, which is one small part of it.
If we open up the body, we lose the idea of a body; in other words, we see it as a collection of parts. That is, we see it as dispersed into the thirty-two parts;1 then we may ask, where in this body is one’s-self? Is one’s-self in hair of the head, or hair of the body, or nails, or teeth, or in liver, kidneys, intestines, stomach, fresh food, food partly digested, blood, pus, and so on?
One should examine these thirty-two parts and question, what is one’s-self? If one agrees that hair of the head, hair of the body, etc. are one’s-pelf, then one should question again. If these parts are one’s-self, then when one has stopped breathing. why should they become rotten and decomposed? In the end, one may go through all the thirty-two part, but one will have to concede that they are not one’s self.
When one sees that this body consists of nothing but parts which are bard or dense, these being the earth element ; parts which are liquid, these being the water element ; parts which are warm, these being the fire element; and parts which consist of air in the body, these being the air element ; then one sees that this body is merely composed of elements (Dhatu) which are not permanent.
When one has seen that the Aggregate-of-Form is without substance, then one must examine the Aggregate-of-Mind.
When the aggregate-of-mind arises. what are the conditions for it to come into being? It depends upon the aggregate-of-form, because this carries the sense-doors, such as the eye or ear. When external Forms contact the eye, internal Forms arise, and due to this, consciousness arises. Thus the eye with forms. is the formaggregate (Rupa), and the consciousness which arises form them is the mindaggregate (Nama).