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Explanation of the Third Stage
- By Arjanyai
- Published 10/30/2009
- Going Within
- Unrated
Arjanyai
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The third stage is concerned with Insight (Vipassana), which leads one to, become free from the present conditions. It is called the Transcendental-State (Lokuttara-Bhumi) and is like the soldier, mentioned in Chapter Six, who now has to face the enemy in the final battle.
In stage 2, when one stopped thoughts in the three times, one still retained knowledge. In other words, although one does not think of something, one still has knowledge of it. The knowledge which we have in the present, helps us to attain the sensual, form and formless realms of mind.
When we live in accordance with our natural state, the Citta which we have is of the type called Resultant-(Vipaka) Citta.1 This is so, whether we do or do. not watch the heat-base, for it is the result of previous actions.
We do not deliberately recall this knowledge, for it arises of itself. This is the Resultant Citta-in-the-Sensual-Realm (Kamavacara-Vipada); it is the basis of suffering (Dukkha-Sacca), and we cannot get rid of it.
If we watch the heart-base, we will come to know the nature of the aggregates. At that moment understanding (Vijja) will have arisen. If mindfulness slips, we then do not watch the heart-base, and this is Ignorance (Avijja). Even when we watch the heart-base, if we do not understand the nature of the aggregates, we still alter them2 and fall into a state of ignorance.
Altering the aggregates, means that we find satisfaction in those things which please us, and we desire to retain them. This is Craving for Sensation (Kama-Tanฺha), and Craving for Becoming (Bhava-Tanฺha). If, however, there is something
which is unpleasant, then we dislike it and want to destroy it, which is. the Craving for Non-Becoming (Ceasing) (Vibhava-Tanฺha). All this is the cause or origin of suffering (Dukkha-Samudaya), and is something which we should get free from.
If we can become free from the origin-of-suffering, then we come to the Extinction-of-Suffering (Dukkha-Nirodha). What we do in order to overcome suffering is called the Path (Magga).
Things which we like such as 1) Gain,2) Fame,3) Praise, and 4) Happiness, bring us satisfaction. Whereas,5) Loss,6) Dishonour, 7) Blame, and 8) Suffering, are the things which we dislike. Likes and dislikes arise because of these eight Worldly-Conditions (Lokadhamma)3 which overshadow beings. It makes no difference whether they are Ordinary-People (Puthujjana) or Noble-Ones (Ariya), they are still under the sway of these eight worldly-conditions until they are able to become free from the knowledge which arises from them. One who can do this becomes free from the worldly-conditions, otherwise there is no freedom from them.
To overcome the worldly-conditions, one needs to practise Samadhi, to develop forbearance under adversity, and to stop all faults, for which one must have wisdom and knowledge under all circumstances.
In this Sensual-Realui, these worldly-conditions are constantly present. If we are satisfied and remain attached to them, it is the equivalent of being satisfied and attached to suffering. These worldly-conditions are always present in this world; it was so before we were born, it is so now, and it will be so after we are gone. Our lives are short; we come into this world and strive for these worldly-conditions. This is mere vanity and we
should discard them as useless things.
In stage 2, when one stopped thoughts in the three times, one still retained knowledge. In other words, although one does not think of something, one still has knowledge of it. The knowledge which we have in the present, helps us to attain the sensual, form and formless realms of mind.
When we live in accordance with our natural state, the Citta which we have is of the type called Resultant-(Vipaka) Citta.1 This is so, whether we do or do. not watch the heat-base, for it is the result of previous actions.
We do not deliberately recall this knowledge, for it arises of itself. This is the Resultant Citta-in-the-Sensual-Realm (Kamavacara-Vipada); it is the basis of suffering (Dukkha-Sacca), and we cannot get rid of it.
If we watch the heart-base, we will come to know the nature of the aggregates. At that moment understanding (Vijja) will have arisen. If mindfulness slips, we then do not watch the heart-base, and this is Ignorance (Avijja). Even when we watch the heart-base, if we do not understand the nature of the aggregates, we still alter them2 and fall into a state of ignorance.
Altering the aggregates, means that we find satisfaction in those things which please us, and we desire to retain them. This is Craving for Sensation (Kama-Tanฺha), and Craving for Becoming (Bhava-Tanฺha). If, however, there is something
If we can become free from the origin-of-suffering, then we come to the Extinction-of-Suffering (Dukkha-Nirodha). What we do in order to overcome suffering is called the Path (Magga).
Things which we like such as 1) Gain,2) Fame,3) Praise, and 4) Happiness, bring us satisfaction. Whereas,5) Loss,6) Dishonour, 7) Blame, and 8) Suffering, are the things which we dislike. Likes and dislikes arise because of these eight Worldly-Conditions (Lokadhamma)3 which overshadow beings. It makes no difference whether they are Ordinary-People (Puthujjana) or Noble-Ones (Ariya), they are still under the sway of these eight worldly-conditions until they are able to become free from the knowledge which arises from them. One who can do this becomes free from the worldly-conditions, otherwise there is no freedom from them.
To overcome the worldly-conditions, one needs to practise Samadhi, to develop forbearance under adversity, and to stop all faults, for which one must have wisdom and knowledge under all circumstances.
In this Sensual-Realui, these worldly-conditions are constantly present. If we are satisfied and remain attached to them, it is the equivalent of being satisfied and attached to suffering. These worldly-conditions are always present in this world; it was so before we were born, it is so now, and it will be so after we are gone. Our lives are short; we come into this world and strive for these worldly-conditions. This is mere vanity and we
should discard them as useless things.