Translated into English by Sayadaw U Nyana, Patamagyaw of Masoeyein Monastery
Edited by The English Editorial Board
Note to the electronic version:
This electronic version is reproduced directly from the printed version
The text is an English translation from the original Burmese. No attempt has
been made to to change any of the English phraseology. The reason for putting
this book into electronic media is that the book is out of print and the text
has been found very a valuable source of inspiration to those practising Vipassana
meditation, despite using English language which is somewhat archaic.
This electronic version is reproduced directly from the printed version The text is an English translation from the original Burmese. No attempt has been made to to change any of the English phraseology. The reason for putting this book into electronic media is that the book is out of print and the text has been found very a valuable source of inspiration to those practising Vipassana meditation, despite using English language which is somewhat archaic.
Beings who encounter a Buddha Sasana have to set up sila-visuddhi first and practise the bodhipakkhiya dhamma in order to attain the status of ariya-sota. I shall now give a brief description of how the practice may be undertaken.
The practice of the seven-visuddhi amounts to practising the bodhi- pakkhiya-dhamma. In particular, citta-visuddi concerns only persons who follow the way of the samatha-yanika. Maggamagga-nanadassana- visuddhi concerns only those adhimanika persons who think that they have attained the holy Paths and the Fruits although they have achieved no such attainment. Sila-visuddhi, kankhavitarana-visuddhi, patipada-nanadassana-visuddhi, and lokuttara-nanadassana-visuddhi, relate to many kinds of persons.
Of these five visuddhi, sila-visuddhi has been dealt with under silakkhandha-magganga. It consists of keeping the ajivatthamaka-sila
Citta-visuddhi, in general, consists of setting up kayagata-sati. Some persons set up kayagata-sati through out-breath and in-breath. It may be said generally that if one's attention resides on out- breath and in-breath, whenever one wills it, no matter what the posture of the body may be, kayagata-sati has been set up. Some persons set up kayagata-sati through the four body postures in accordance with the statement in the text: 'gaccanto gacchamiti pajanati', while others set it up through sati-sampajanna (clearness of consciousness) on bodily movements. Yet others set up kayagata-sati through attention on the thirty-two parts of the body. Here, hairs of the head, hairs of the body, nails, teeth, and skin, are called tacapancaka If attention on these parts can be firmly and steadily placed at will, whatever may be the postures of the body, kayagata-sati is set up. Attention can also be directed to the bones of the body. Kayagata-sati is set up if attention can be steadily and firmly placed on the bones of the head. If, from the beginning, the rupa and nama groups of the body can be analytically differentiated, and if attention on such work is steady and firm, the work of kayagata-sati is accomplished. This gives concisely the method of kayagata-sati.
In the work of ditthi-visuddhi, if the six elements (dhatu) of pathavi, apo, tejo, vayo, akasa, and vinnana, can be analytically perceived, it is accomplished.
In the work of khankkha-vitarana visuddhi, if the causes for the appearance of the dhatu mentioned above can be clearly perceived, it is accomplished. It must be clearly perceived that the causes for the appearance of pathavi, apo, tejo, vayo and akasa are kammna, citta, uttu, and ahara, and that the causes for the appearance of the six vinnana are the six objects of perception.
By patipada-nanadassana-visuddhi is meant the three characteristics of anicca, dukkha, and anatta. If these three characteristics can be clearly perceived in the six dhatu mentioned above, patipada-nanadassana visuddhi is attained.
Lokuttara-nanadassana-visuddhi means the four magga-nana.
This shows concisely the visuddhi. For a more detailed account see my Lakkhana Dipani, Vijjamagga Dipani, and Ahara Dipani.
These thirty-seven bodhipakkhiya-dhamma are the heritages of the Buddha. They are the heritages of the Sasana. They constitute gems of the Sasana that are priceless and invaluable.
146. Highly conceited persons
147. Digha Nikaya, Maha-vagga, Mahasatipatthana Sutta, p. 231, 6th Syn
148. Anguttara Nikaya, Duka-nipata, 9. Upannata Sutta, p. 53, 6th
Preface and Introduction
I, The Bodhipakkhiya Dhamma and II, The Four Satipatthana
III, The Four Sammappadhana
IV, The Four Iddhipadda
V, The Five Indriya
VI, The Five Bala (or Balani)
VII, The Seven Sambojjhanga
VIII, The Eight Magganga
X, Heritage of the Sasana
Index - The Bodhipakkhiya-Dipani
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