1. Nibbana

“When the eye and the consciousness of physical perception cease, it is called Nibbana.”

“Tassama tiha Bhikkhave te ayatane veditabbe. Yattha cakkhu ca nirujjhati, rupasanna ca nirujjhati, te ayatane veditabbe”. (Pali)

Oh, monks – (Monastic practitioners), it is important to understand that if you are not yet acquainted with Nibbana, you must be vigilant in guarding your mind. However, once you have attained knowledge of Nibbana, there is no longer a need for such vigilance.

This understanding is crucial in attaining the ultimate state of clarity, known as Cakkhu ca Nirujjhatti – the clear-eyed figure cease. ” Rupasanna ca Nirujjhatti ” The culmination of physical perception and the attainment of Nibbana mark the end of this journey. Therefore, it is imperative to strive towards gaining knowledge about Nibbana and its profound connection to our physical and mental states.

This is the method by which one can understand and perceive Nibbana. By closely observing various sensory experiences such as rising, falling, sitting, touching, seeing, and hearing, a yogi gains insight knowledge of Banga Ñnana. When in a state of heightened consciousness, if the yogi contemplates what was observed, they will realize that both the observed object and the act of observation, as well as the knowing mind itself, immediately cease to exist. Therefore, even when looking at the body or perceiving through the eyes, there is no attachment. From the perspective of seeing, there is nothing to cling to as a permanent individual entity.

From the perspective of seeing and understanding of contemplating, there are no attachments or cravings as an individual. When observing in this manner, with a well-developed and perfected insight knowledge of Sankharupekkha Ñāṇa, there is a sense of complete cessation of both physical and mental thoughts. At this stage, it may feel as if the eyes and the entire body have disappeared. These disappearances are called “Cakkhu ca nirujjhatti” the eyes also cease.

Furthermore, during that state, both the sensation of seeing and the awareness of seeing mind and understanding are liberated. This understanding is referred to as “ceassation of physical perception” “rupasanna nirujjhati,” where the physical perception reaches its limited state. It is a word with a head on perception.

That’s why we have to take the cessation of the form. We also have to take a sense of perception. We also have to take the knowledge that we see that form, perception, and consciousness.

The purpose is to understand the ceassation natures of the eye as the sensory domain and the body as the domain of form. In the commentary of the Pancattaya Sutta of Uparipansa Pali, it states, “Ettha- (yatt cakkhu ca nirujjhati, rupsanna ca nirujjhati, te ayatane veditabbe-),” which means that these two domains should be understood. By rejecting attachment to these two domains, it is stated that one attains freedom. This reveals the concept of Nibbana being of liberation.

It is said that it was preached by the Inclination of the individual people in Tika(commentary). It is also called Nibbana that’s caused. Even ordinary ceassation can be considered as a cause. In fact, at the cessation of the time, It’s cleared that all other forms, such as hearing, sound, and hearing consciousness, are cease.

However, since the cessation of seeing and knowing, it is considered that the person who knows how to reach it is only depicting the cessation of eyes and the cessation of physical perception.

Similar principles apply to the ear and perception of the sound ceassation.

Ref: Writings of Ven. Mahasi Sayadaw’s in the section titled “The Law of Nibbana,” specifically on pages 145 to 150. (Myanmar version)

Translated and compiled by Sayadaw Asabhacara

December 6, 2023

2. Citta-nupassana Satipatthana

If your mind wanders, don’t try to suppress it, but instead contemplate your wandering mind.

At the beginning of Vipassana meditation, some yogis, if their mind drifts away, with the intention of calming their mind, once they recognize the drifting mind, they immediately pull it back to their core focus and control it.

It is correct to do this in the effort of Samatha meditation. In Vipassana meditation, you must not do this. The basic nature of Vipassana is not to control the mind. It is a sense of being aware of the nature of the mind and observing it in a reasonable way.

That’s why we don’t pull back the drifting mind to the core focus.

Just as the mind wanders and thinks, it is observed and known that it is “drifting” and “thinking”.

Similarly, when a mental image arises, avoid fixating on it. Instead, repeatedly observe what you see. Once the image fades, the rising and falling should be contemplated.

By The Venerable Chanmyay Sayadaw U Janakābhivaṃsa

Compiled by Sayadaw Asabhacara

December 21, 2023

3. Distinguish between thinking and meditating

When you think, contemplate and investigate the Dhamma. Do not allow thoughts to intrude  while meditating. Similarly, do not attempt to meditate while engaged in thought. Alternate between periods of thinking and meditating. These two practices are distinct for Vipassana meditators. 

Refrain from thinking during meditation. When thoughts arise, they become Cintamaya Ñāṇa (knowledge derived from thinking and reasoning). This is not the same as Bhāvanāmaya Ñāṇa (knowledge derived from meditation), so keep times for thinking and meditation separate. 

Cintamaya pertains to thinking and Bhāvanāmaya to meditating, and these two cannot be mixed. Cintamaya (thinking) can interfere with passion. Bhāvanāmaya (meditation) cannot interfere with passion.

Restlessness of the mind can occur if you think during meditation. Worry may also arise. When these happen, defilements will intrude. Make a firm resolution to see only suffering and truth/reality. It is only when you think deeply that you will desire to end suffering.

Do not be content with merely hearing others say that you will reach Nibbana at the end of your suffering. You must think for yourself and only meditate when you are certain.

When suffering (Dukkha) becomes a reality, the craving (Samudaya) can no longer cling to the community. If craving can’t adhere, then simply meditate. This matter is of great significance.

There are many ecstatic minds focused on the past, preventing the mind from resting between one thought and the next. If this ecstatic focus lessens, it will morph into meditation.

If there are many life-continuums, the wisdom of (Cintamaya) will emerge. If these life-continuums become fewer, meditative wisdom (Bhāvanāmaya Ñāṇa) will arise.

When you think about it, the life-continuum is distinct, it’s significantly different. That’s thinking.

The following pertains to thinking: Cintamaya refers to thinking and reflecting. They are the same. Thinking arises from listening to the Dhamma.

Set aside time for thinking and time for meditating. Think before you sit down to meditate. You need to make a correct decision.

Once a decision is made, if you proceed with meditation, you will be able to realize it as soon as possible. Consider this perspective.

– Mokok Sayadaw

Compiled and Translated by 

Sayadaw Asabhacara