Investigating the perceptual situation, 25.11.24
Talk by Prakasha, notes taken by Suvannavira
On the basis of first two talks
integration, horizontal and vertical
descent and accent
concerned with shamata, absorption and integration
shamata is the basis for vipashana
vipashana means insight and clear seeing ie today’s subject
approach – investigating perceptual situation
other methods like six element practice, contemplating six elements
this method is different because not based on series of reflections
no reflections in fact, fundamental difference
not using rational mind
trying to drop concepts, conceptuality, compulsion
enter directly into experience of six senses
paying attention to the content of the six senses
simple and direct
look at this naturally when looking at a flower
we pay attention; look, see and notice
It’s as simple as that
Brief outline here of this approach
Application of the principle of the middle way
Discovered the tri visuddha mandala
Mandala (threefold) of perfect purity
We need basis of shamata, basis of absorption and concentration
so we proceed on a integrated basis
1/ contemplation of the three lakshanas
marks of existence; impermanence, unsatisfactoriness, selflessness / insubstantiality
approach; bring awareness and attention to the content of our experience
- Bodily sensations, sensing into how our bodily sense experience
- Sensing into to our feelings, pleasant or unpleasant
- Sensing into our emotional field, which ones are present and available
- Object of six senses, what we see, hear, smell, taste …
Paying attention to what we experience in this basic and fundamental way
Four contents of awareness, taught in Satipatthana sutta
What the Buddha taught,
entering into those explorations and investigations
This is basis for achieving shamata or tranquility, paying attention
On this basis we can develop Vipashyana, insight, clear seeing
On that basis we look and see
We listen and hear
That is the quality of Vipashayana
So we need to distinguish the object from our concepts around it
Direct experience and how we conceptualise that experience
they are different
We can be aware of any conceptualisation that takes place
But we are trying to drop that conceptualisation
Trying to resolve the compulsions that drive it
So we can be present with our direct experience
Dropping of conceptualisation is needed for Insight to arise
Drop the veils that are there
Conceptualisation veils what is direct and immediate
We are paying attention to our sense object and dropping our assumptions
Call it a chair or table
Have names and labels
What actually are they?
Notice their shape or form
So we enter into the direct sensory content
Start to notice things as if for the first time
Seeing clearly
Like becoming a child again, I never saw that before
Look as if we have never seen it before, innocence
We are not reflecting on the three lakshanas
Not reflecting on impermanence, not entering into the idea of transitoriness
We try to notice change
The change in our experience
The flow of sensations, of feelings and emotions
Not conceptualising the change, we’re noticing the change
We are being with the change, we ourselves are the change.
Noticing the hedonic tone of how it feels
How does our experience feel, is it pleasant, unpleasant or neutral
Every feeling wants to be felt, known, let our feelings tell us
It would like to tell you so listen
All the time we are selfing, conceptualising, interpreting our experience
we can’t just stop that
More aware of how we interpret our experience, of the selfing taking place
We evaluate our experience, I had a good meditation
How is it when we pay direct attention to what is happening
So notice how we construct and interpret our self view
A habitual ongoing story
This is me, my experience, who I am, tired stories sometimes
Maintains our identity, let’s loosen it up
Contemplation is paying attention to how things directly are
Attempting to drop concepts and emotional attachments
IE Jneya and klesha varana
Jneya is bias, concept, klesha is the compulsion, selfing,
At least recognise they are there, the extent the inform our experience
When the veils part, we can enter more fully directly, intimately into our direct experience
So the sense content reveals its true nature
We can see how it is without our conceptual overlay
We can recognise the inherent transitoriness of our experience
We are change, Change is there all the time
We can recognise the feeling content, feeling is there all the time
Content of our experience is insubstantial, it is fleeting, we can’t hold onto it
So that is the insubstantiality
Without the veils, everything reveals itself just as it is
It always has been just as it is
Everything is just as it is all the time, nothing new needs to happen
We are constantly overlaying that, which needs to drop away
This approach introduces us to three gateways of liberation, Vimoksha mukkhas
Vimokkha is liberation, mukkha is an entrance / doorway
Contemplate impermanence and insight arises > signless samadhi
Talk by Prakasha, notes taken by Suvannavira
On the basis of first two talks
integration, horizontal and vertical
descent and accent
concerned with shamata, absorption and integration
shamata is the basis for vipashana
vipashana means insight and clear seeing ie today’s subject
approach – investigating perceptual situation
other methods like six element practice, contemplating six elements
this method is different because not based on series of reflections
no reflections in fact, fundamental difference
not using rational mind
trying to drop concepts, conceptuality, compulsion
enter directly into experience of six senses
paying attention to the content of the six senses
simple and direct
look at this naturally when looking at a flower
we pay attention; look, see and notice
It’s as simple as that
Brief outline here of this approach
Application of the principle of the middle way
Discovered the tri visuddha mandala
Mandala (threefold) of perfect purity
We need basis of shamata, basis of absorption and concentration
so we proceed on a integrated basis
1/ contemplation of the three lakshanas
marks of existence; impermanence, unsatisfactoriness, selflessness / insubstantiality
approach; bring awareness and attention to the content of our experience
- Bodily sensations, sensing into how our bodily sense experience
- Sensing into to our feelings, pleasant or unpleasant
- Sensing into our emotional field, which ones are present and available
- Object of six senses, what we see, hear, smell, taste …
Paying attention to what we experience in this basic and fundamental way
Four contents of awareness, taught in Satipatthana sutta
What the Buddha taught,
entering into those explorations and investigations
This is basis for achieving shamata or tranquility, paying attention
On this basis we can develop Vipashyana, insight, clear seeing
On that basis we look and see
We listen and hear
That is the quality of Vipashayana
So we need to distinguish the object from our concepts around it
Direct experience and how we conceptualise that experience
they are different
We can be aware of any conceptualisation that takes place
But we are trying to drop that conceptualisation
Trying to resolve the compulsions that drive it
So we can be present with our direct experience
Dropping of conceptualisation is needed for Insight to arise
Drop the veils that are there
Conceptualisation veils what is direct and immediate
We are paying attention to our sense object and dropping our assumptions
Call it a chair or table
Have names and labels
What actually are they?
Notice their shape or form
So we enter into the direct sensory content
Start to notice things as if for the first time
Seeing clearly
Like becoming a child again, I never saw that before
Look as if we have never seen it before, innocence
We are not reflecting on the three lakshanas
Not reflecting on impermanence, not entering into the idea of transitoriness
We try to notice change
The change in our experience
The flow of sensations, of feelings and emotions
Not conceptualising the change, we’re noticing the change
We are being with the change, we ourselves are the change.
Noticing the hedonic tone of how it feels
How does our experience feel, is it pleasant, unpleasant or neutral
Every feeling wants to be felt, known, let our feelings tell us
It would like to tell you so listen
All the time we are selfing, conceptualising, interpreting our experience
we can’t just stop that
More aware of how we interpret our experience, of the selfing taking place
We evaluate our experience, I had a good meditation
How is it when we pay direct attention to what is happening
So notice how we construct and interpret our self view
A habitual ongoing story
This is me, my experience, who I am, tired stories sometimes
Maintains our identity, let’s loosen it up
Contemplation is paying attention to how things directly are
Attempting to drop concepts and emotional attachments
IE Jneya and klesha varana
Jneya is bias, concept, klesha is the compulsion, selfing,
At least recognise they are there, the extent the inform our experience
When the veils part, we can enter more fully directly, intimately into our direct experience
So the sense content reveals its true nature
We can see how it is without our conceptual overlay
We can recognise the inherent transitoriness of our experience
We are change, Change is there all the time
We can recognise the feeling content, feeling is there all the time
Content of our experience is insubstantial, it is fleeting, we can’t hold onto it
So that is the insubstantiality
Without the veils, everything reveals itself just as it is
It always has been just as it is
Everything is just as it is all the time, nothing new needs to happen
We are constantly overlaying that, which needs to drop away
This approach introduces us to three gateways of liberation, Vimoksha mukkhas
Vimokkha is liberation, mukkha is an entrance / doorway
Contemplate impermanence and insight arises > signless samadhi
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