Buddha nirvana


Buddha on Mind (citta) and Matter (rupa)

Posted in Buddha Nirvana by buddhanirvana on August 24, 2009

Sabbo pajjalito loko, sabbo loko pakampito. The entire universe is nothing but combustion and vibration. (Buddha)

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. This is the ultimate truth (paramattha saccaparamattha sacca) of mind and matter -permanently impermanent; nothing but a mass of tiny bubbles or ripples, disintegrating as soon as they arise (sabbo loko pakampitosabbo loko pakampito).

This realisation of the basic characteristic of all phenomena as anicca (impermanent) leads one to the realisation of the characteristic of anatta (not ‘I’, not ‘me’, not ‘mine’, not ‘my soul’). The various sensations keep arising in the body whether one likes it or not. There is no control over them, no possession of them. They do not obey our wishes. This in turn makes one realize the nature of dukkha (suffering). Through experience, one understands that identifying oneself with these changing impersonal phenomena is nothing but suffering.

Sourced from ‘Significance of the Pali Term Dhuna in the Practice of Vipassana Meditation’, Vipassana Research Institute
http://www.vri.dhamma.org/research/90sem/dhuna1.html


As you experience the reality of matter to be vibration, you also start experiencing the reality of the mind: vinnana (consciousness), sanna (perception), vedana (sensation) and sankhara (reaction). If you experience them properly with Vipassana, it will become clear how they work.

Buddha discovered the way: whenever you experience any sensation, due to any reason, you simply observe it. Every sensation arises and passes away. Nothing is eternal. When you practice Vipassana you start experiencing this. However unpleasant a sensation may be – look, it arises only to pass away. However pleasant a sensation may be, it is just a vibration-arising and passing. Pleasant, unpleasant or neutral, the characteristic of impermanence remains the same. You are now experiencing the reality of anicca. You are not believing it because Buddha said so, or some scripture or tradition says so, or even because your intellect says so. You accept the truth of anicca because you directly experience it. This is how your received wisdom and intellectual understanding turn into personally experienced wisdom.

Only this experience of anicca will change the habit pattern of the mind. Feeling sensation in the body and understanding that everything is impermanent, you don’t react with craving or aversion; you are equanimous. Practicing this continually changes the habit of reacting at the deepest level. By observing reality as it is, you become free from all your conditioning of craving and aversion.

http://www.buddhanet.net/bvk_study/bvk21d.htm
(Sourced from ”Buddha’s path is to experience reality” by S N Goenka OCT 95 Vipassana english news letter, ”Samma Samadhi” April 95 hindi Vipassana patrika, discourses of Sayagyi U Ba Khin-Sayagyi U Ba Khin Journal-VRI Igatpuri)


The Buddha Nirvana described everything as made from mind and matter. He described the parts of the mind and the qualities of matter. These are called "elements" which is confusing today when we use the same word for chemical elements and I prefer the translation to be "properties". The 4 properties he described were likened to earth, air, fire and water (the Greeks must have got this from him as he sent arahants to all the known lands) but are to be understood as the qualities of hardness, cohesion, vibration and expansiveness. These are a correct description for a tensile aether, just like Maxwell arrived at later and which I was also convinced lay behind the structure of cycles and of the wave nature of matter. (Ray Tomes)

The Abhidhamma Pitaka investigates and analyses Mind (citta) and Matter (Rupa), the two composite factors of the so-called a being.(Pali term ‘Abhidhamma’ is composed of two words ‘Abhi’ and ‘Dhamma’. Abhi means subtle, higher, ultimate, profound, sublime and transcendental, and Dhamma means Truth Reality or Doctrine)

PRIMARY ELEMENTS / PROPERTIES

According to the Buddhist conception, all inanimate objects are aggregates of the following five inherent elements, namely:

(1) The Element of Solidity (Pathavi),
(2) The Element of Fluidity (Apo),
(3) The Element of Heat (Tejo),
(4) The Element of Vibration (Vaya)
(5) The Element of Space (Akasa) .

In the case of animate objects, all living beings are also aggregates of six inherent elements, i. e. , the above five with addition of mind.

1. What is the Element of Solidity?

Whatever in one’s own body there exists of hardness or softness, such as the hairs, nails, teeth, skin, flesh, etc, is called one’s own solid element.
By realizing the true nature of the solid element, there cannot be found one’s own I’ness or personality or ego (Atta), but only the element of solidity which is ever arising and passing away from growth to decay, from decay to death. In reality, this is not mine; this am I not ; this is not my ego, but only the atom of physical phenomena.

2. What is the Element of Fluidity?

Whatever in one’s own body there exists of Liquidity or fluidity, such as blood, sweat, fat, tears etc, is called one’s own fluid element.
By realizing the true nature of the fluid element, there cannot be found one’s I’ness or personality or ego (Atta), but only the element of fluidity which is ever changing from one form to another. In reality, this is not mine; this am I not; this is not my ego, but this is only the atoms of fluid phenomena.

3. What is the Element of Heat?

Whatever in one’s own body there exists of hotness, such as that whereby one is heated, consumed, scorched, perishable, whereby that which has been eaten, drunk, is fully digested or wasted and so on, is called one’s own
heating element.
By realizing the true nature of the he heating element, there cannot be found one’s own I’ness or personality or ego (Atta), but only the element of that which is ever warming (usama), digesting (pacaka), decaying (jirana), going up and down of temperature (santappana) and burning (daha) . In reality, this is not mine; this am I not; is not my Ego, but this is only the atoms of firing phenomena.

4. What is the element of Vibration?

Whatever in one’s own body there exists of wind or vibration, such as the upward-going and downward-going winds, the winds of stomach and intestines, in-breathing and out-breathing and so on, is called one’s own Vibrating elements.
By realizing the true nature of the vibrating element, there cannot be found one’s own I’ness or personality or ego (Atta), but only the element of vibration which is ever moving, supporting and permeating from place to place. In reality, this is not mine; this am I not, this is not my Ego, but this is only the atoms of vibrating phenomena.

In the case of the Element of Space, there is, of course, the space between any two phenomena or elements, such as bone and flesh, or skin and flesh and so on.
Here we realise that Ancient Indian Philosophy did not understand the true connection between the One Thing, Space and the many things, matter. They believed Space / Akasa is what exists between matter, rather than matter existing as a spherical standing wave in space.

By taking the whole view of the physical phenomena to one-pointedness, one should understand, discern and realize that the body composed of hairs,bones, teeth, blood, sweat, wind etc, is nothing, but the particles or atoms of these four primary phenomenal element which are for ever and ever arising and passing away without any stop even a very short moment.

Being so, the so-called body named such and such with a conventional term is, in the sense of ultimate reality merely proton, neutron and electron of physical phenomena, but not infinite soul; nor mine; nor am I, nor my personality nor ego or self.

Regarding the mind, there is no place where mind can be located. Evidently mind is not static thing, but a moving phenomenon. It is therefore, in reality, the process of consciousness arisen between sense organs and objects. When mind comes in contact with an object through any one of six sense-doors, a new mental phenomenon or consciousness arises and immediately it passes away. Even during such a very short moment of consciousness, the mental process has happened many times very swiftly.

So the comprehensive discernment of physical and mental phenomena in its real nature is called (Vipassana Ñ ana) Insight knowledge.

By realizing the true nature of the ultimate reality, one in able to be contented; contentment leads to lesser and lesser desire for sensual pleasure, from lesser desire to delight, then to rapture, absolute purity, happiness, one-pointedness of the mind, discernment in insight as it really is, banefulness in craving, will for emancipation from craving,realization of insight in absolute emancipation and then finally leads to the attainment of Ultimate Peaceful Happiness of Nibbana.

Therefore, a Buddhist must not only view these two conceptions correctly, i.e.
(1) (Kammassakata Nana) Insight knowledge in the nature of action and its results
(2) (Vipassana Nana) Insightful knowledge into the true nature of physical and mental phenomena i. e. , the three characteristics of impermanence, etc, but also he devotes himself to the actual practice of the Teaching in order to attain the Ultimate Happiness of Nibbana.

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