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Aug 18, 2011

Penetrating Wisdom of Vipassana

The entire mind should be filled with only one volition: the liberation of all beings.
-- Sayagyi U Goenka

An excerpt from Dhamma Discourse, Day One, Satipatthana Sutta Vipassana course:

"Atapi means 'ardently.' However sati is perfect only with wisdom, sampajano, with the understanding of the nature of reality at the experiential level—that is, its basic characteristic of anicca, arising and passing of bodily sensations. Because its nature is to be impermanent, the characteristic of dukkha, misery or suffering, is also inherent.

"Practicing with panna, you will understand dukkha with your own experience. Every pleasant experience, every pleasant situation is anicca.

"Everything within the framework of the body changes into something unpleasant, so it is nothing but dukkha. The law of nature is such.

"Yet the tendency of the mind is to get attached and cling to a pleasant experience, and when it is gone you feel so miserable.

"This is not a philosophy, but a truth to be experienced by pativedhana: dividing, dissecting, disintegrating, dissolving you reach the stage of bhanga, total dissolution. You witness the solidified, material structure, the body, as actually nothing but subatomic particles, kalapas, arising and passing. Similarly the mind and mental contents manifest as very solidified, intensified emotions—anger, fear, or passion—which overpower you.

"Vipassana, pativedhana, helps you.

Global Vipassana Pagoda, Mumbai, India. A light house of Dhamma
(Photo by N. Terse, July 2011.)

"With pativedhana - the piercing, penetrating panna - you divide, dissect, disintegrate to the stage where this intense emotion is nothing but wavelets. The whole material and mental structures and the mental contents are nothing but wavelets, wavelets, anicca, anicca.

"Then the reality about this "I" or "mine" or "myself" becomes clear. They are just conventional words. There is no "I" to possess this mind-matter structure, these material and mental phenomena. Mere mind and matter constantly interact, constantly influence each other, and become a cause for the arising of each other, resulting in currents, cross-currents, and under-currents going on in what you call "I.

Anatta ( no 'I') becomes clear at the experiential level."

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