Truth Realization

[Tep Sastri]

Hello!

A brief statement concerning noble truth realization may be  given as follows:

 

"Fruition(phala) attainment is the result of vipassana preceded by samatha with Nibbāna as object of concentration". 

The realization of the Truth with the body (nāma-kāya, mental body) is nibbāna here & now at a path moment. With Nibbāna as object of serenity concentration(samatha) vipassana produces discernment that penetrates the Truth at the fruition moment. 

References:

"When he exerts himself he comes to realize with the body the ultimate truth, and he sees it by the penetrating of it with understanding. That is how there is discovery of truth. But there is as yet no final arrival at truth. 

"How is truth finally arrived at? Final arrival at truth is the repetition, the keeping in being, the development, of those same ideas. That is how there is final arrival at truth." [Translated from the Pali by ~Nanamoli Thera]

http://www.accesstoinsight.org/tipitaka/mn/mn.095x.nymo.html

[SN 47.37, Chanda Sutta:]  "He remains focused on mental qualities in & of themselves--ardent, alert, & mindful-- subduing greed & distress with reference to the world. For him, remaining focused on mental qualities in & of themselves, any desire for mental qualities is abandoned. From the abandoning of desire, the deathless is realized." [chandassa pahānā amata.m sacchikata.m hoti]

[Mahasi Sayadaw:]  "When the yogi by noting `seeing' at the moment of sight becomes convinced of the true nature of impermanence, suffering and anatta, he will not be blinded by the delusion of permanence, happiness and self in the sense doors and sense objects such as eye, visual object, eye-consciousness etc. He is momentarily free from avijja, ignorance or delusion. Having seen reality as it is and being free from delusion, no pleasurable feeling arises towards these objects. This is then the temporary cessation or fading away of craving. Through the fading away of craving, upādāna, clinging, kamma and sankhāra which come trailing after it cannot arise. Consequently viññāna, nāma-ruupa, salāyatana, phassa and vedanā, the unwholesome resultants of kamma and sankhāra, cannot appear. This is how craving together with suffering are momentary extinguished; that is called momentary cessation or momentarily Nibbāna.

  "In a similar manner, the yogi, by noting `hearing', `smelling' `ear-consciousness', `nose-consciousness' etc, at the moment of hearing, smelling etc, becomes convinced of the true nature of impermanence, suffering and non-self with respect to ear, sound, nose, taste etc. He will be free from delusion of permanence, happiness or self in connection with these objects. Thus there will be momentary cessation of craving, and suffering otherwise called momentary Nibbaana. 

 "Through vipassanā which promotes temporary cessation as higher knowledge is developed, Nibbāna is realized by means of sotaapanna~nāna. Sotāpanna~nāna extinguishes kāma tanhā which can give rise to rebirth in the states of woe." 

http://www.mahasi.org.mm/discourse/E27/E27ch06.htm

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Best wishes.

[Tep Sastri]

Hello Everyone!

The following remark by the greatest-teacher, the Gotama Buddha, has a profound meaning that is worth our appropriate attention and exploration :

"Exerting himself, he both realizes the ultimate meaning of the truth with his body and sees by penetrating it with discernment." [Pahitatto samaano kaayena ceva paramasacca.m sacchikaroti. Paññaaya ca na.m ativijjha passati. ]  http://www.accesstoinsight.org/tipitaka/mn/mn.095x.than.html -- Canki Sutta.

What does "realizing the truth with the body" mean?   The Thai commentary says that it means the realization of Nibbaana through 'naama-kaaya', i.e., the mental body.

Ptsm. III, 240-242:

240. 'Body' : there are two bodies: the mental body and the material body. Feeling, perception, volition, contact, attention, and mentality are the mental body, and also what are called cognizance formations(citta sankhaara); these are the mental body.

What is the material body? The four great entities(mahaabhuuta) and the materiality(ruupa) derived by clinging from the four great entities, in-breath and out-breath and the sign for anchoring mindfulness. and also what are called body formations(kaaya-sankhaara): this is the material body.

241. How is he acquainted with these bodies? When he understands unification of cognizance(citta) and non-distraction through long in-breaths, his mindfulness is established(founded). By means of that mindfulness and that knowledge(~naa.na) he is acquainted with those bodies. When he understands unification of cognizance and non-distraction through long out-breaths, ... through short in-breathss, ... through short out-breaths, his mindfulness is established(founded). By means of that mindfulness and that knowledge he is acquainted with those bodies.

242. When he adverts, he is acquainted with those bodies(aavajjato te kaayaa patividitaa honti). When he knows, he is acquainted with those bodies. When he sees, ... reviews, ... establishes mindfulness, ... concentrates cognizance, ... When he understands with understanding, ... When he directly knows what is to be directly known, ... When he understands what is to be understood, ... When he abandons what is to be abandoned, ... When he develops what is to be developed, ... When he realizes what is to be realized, he is acquainted with those bodies(sacchikaatabbam sacchikaroto te kaayaa patividitaa honti). That is how those bodies are experienced.

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Be happy.