Khinam puranam, navam natthi sambhavam.
The past has been destroyed, there is no new becoming.
How does Vipassana help us to stop tying new knots and to open up the old ones, eradicating all the accumulations of the past?
The Teaching says that first, a meditator should sit correctly nisinno hoti pallankam abhujitva ujum kayam panidhaya cross-legged and erect.
Then he sits with adhitthana (very strong determination), no movement of the body of any kind.
Now at the grossest physical level, all the bodily and vocal actions are suspended so there can be no new physical kamma (kayika-kamma) or vocal kamma (vacika-kamma).
Now one is in a position to try to stop mental kamma formations (mano-kamma). For this, one has to become very alert, very attentive, fully awake and aware, all the time maintaining true understanding, true wisdom. Aware of what? Anicca vata sankhara, uppadavaya-dhammino-the truth of impermanence; the arising and passing of every compounded phenomenon7 within the framework of one's physical structure.
A Vipassana meditator soon realizes the difference between apparent and actual truth. By simply observing objectively and equanimously feeling the sensations in one's own body in a proper way, one can easily reach a stage where even the most solid parts of the body are experienced as they really are-nothing but oscillations and vibrations of subatomic particles (kalapa). What appears solid, hard and impenetrable at the gross level is actually nothing but wavelets at the subtlest, ultimate level.
With this awareness, one can observe and realize that the entire pancakkhandha, the five aggregates, are nothing but vibrations, arising and passing away. The entire phenomenon of mind and matter has this continuously ephemeral nature.
for full article: Significance of the Pali Term Dhuna in the Practice of Vipassana Meditation
* Vipassana meditation courses worldwide, course venues, online application for Vipassana courses
The past has been destroyed, there is no new becoming.
How does Vipassana help us to stop tying new knots and to open up the old ones, eradicating all the accumulations of the past?
The Teaching says that first, a meditator should sit correctly nisinno hoti pallankam abhujitva ujum kayam panidhaya cross-legged and erect.
Then he sits with adhitthana (very strong determination), no movement of the body of any kind.
Now at the grossest physical level, all the bodily and vocal actions are suspended so there can be no new physical kamma (kayika-kamma) or vocal kamma (vacika-kamma).
Now one is in a position to try to stop mental kamma formations (mano-kamma). For this, one has to become very alert, very attentive, fully awake and aware, all the time maintaining true understanding, true wisdom. Aware of what? Anicca vata sankhara, uppadavaya-dhammino-the truth of impermanence; the arising and passing of every compounded phenomenon7 within the framework of one's physical structure.
A Vipassana meditator soon realizes the difference between apparent and actual truth. By simply observing objectively and equanimously feeling the sensations in one's own body in a proper way, one can easily reach a stage where even the most solid parts of the body are experienced as they really are-nothing but oscillations and vibrations of subatomic particles (kalapa). What appears solid, hard and impenetrable at the gross level is actually nothing but wavelets at the subtlest, ultimate level.
With this awareness, one can observe and realize that the entire pancakkhandha, the five aggregates, are nothing but vibrations, arising and passing away. The entire phenomenon of mind and matter has this continuously ephemeral nature.
for full article: Significance of the Pali Term Dhuna in the Practice of Vipassana Meditation
* Vipassana meditation courses worldwide, course venues, online application for Vipassana courses
