The aim of the Path of Buddhism in cultivating awareness is to attain the state of Koet-Dap (arising-extinction) that is the final goal of the practise. It is the end of suffering because the internal sense-fields and the external sense-fields contact each other without mental-formation or attachment. The mind does not attach to the contact between the internal sense-fields and the object.While the practitioners are aware of the movement of the body, there are three component factors happening: perception of the movement of the body (vedana), awareness of that feeling (Luang Pho called it ňāna, meaning going to know), and wisdom (paňňā, knowing the perceptions as they truly are). These three components are called vipassana ňana (knowledge of insight). The path to enlightenment in the practice of dynamic meditation can be summarized as follows:
Stage 1 Suppositional Object
Rupa – Nama (body-mind)
The first stage that practitioners will attain when they practise dynamic meditation is to know rūpa -nāma. Rupa and nama is known when the body (rupa) and awareness of the body (nāma) harmonize with each other. They will realise that movement is the movement of Rūpa and nama.
Knowing the diseased body and diseased mind
A body with disease is sick with a physical illness. One needs medical care from a doctor or in a hospital. The symptoms of a diseased mind are distress, frustration, anger, greed, delusion, etc. One needs awareness and a method to stimulate and develop awareness.
Understanding dukkham; aniccamํ, anatta
Afterwards, the mind comes to know the rupa-nama as the characteristics of suffering, impermanence and non-self.
Supposition and ActualityAt this point in the practice, one knows what is supposition (samati) and the actuality of compounded things.
Sasana (religion), Buddhasasana (Buddhism)
The actual meaning of sasana is that every one of us has a body and consciousness without exception. Buddhasasana (Buddhism) is awareness leading to insightful wisdom and the cessation of psychological suffering.
Papa (sin) and Puñña (virtue)
Papa is the state of lacking awareness, hence it is full suffering. Virtue is the opposite and brings happiness.
Stage 2 Touchable Object
In this stage, practitioners are taught to be attentive, to see thought. In seeing thought, they are supposed to see:
Vatthu, Paramattha, Akara
Vatthu means anything that exists inside or outside the mind. Paramattha means the touching of things with the mind. An ākāra means the flux within the mind. Then, in continuing the practice of dynamic meditation, the mind progresses and can see anger-delusion-greed, and vedana (feeling), sañña (perception), samkhara (constructing), and viññana (consciousness)
Kilesa, Tanฺha, Upadana, Kamma
In continuous practice, one is supposed to see kilesa (defilement), tanฺha (sensual desire), and upadana (attachment). At this stage, defilement reduces by at least 60%.
Silakhanda, Samadhikhanda, Paññakhanda
Practitioners first see silakhanda (container of normality), samadhikhanda (aet up the mind), and paññakhanda (knowing).
Samatha and Vipassana
At this point, samatha and vipassana types of calmness are realised. The first one suppresses thought, is temporary and unnatural. It is a deluded calmness that is not truly calm. On the other hand, the latter one is calmness beyond thought and exists all the time. It is a calmness that is full of awareness and insight.
Kamasava, Bhavasava, Avijjasava
Next, practitioners realise kamasava (the taint of sense-desire), bhavasava (the taint of becoming), and avijjasava (the taint of ignorance). . Then the mind progresses, practitioners can see the result of negative bodily, verbal, and mental actions, and their combination.
The state of Koet-dap
At this point, practitioners see the state of koet-dap (rising and falling) when the internal sense-fields detach from external sense-fields. It is the end of suffering and the final goal of the practice. Practitioners are able to see the source of thoughts that are defilements and stop going there because of their defilements. They attain the state of enlightenment or nibbana.
Internal sense-fields
- Eyes
- Ears
- Nose
- Tongue
- Body
- Mind
In between: Contact
External sense-Fields
- Object
- Sound
- Odor nonattachment,
- Taste non mental-formation,
- Tangible
- Mind-object
Related documents in the series:
Objective Path to Buddhist Enlightenment - Luang Por Teean Jittasubho
