- Heaviness – we feel this in our body when food is consumed more. This then affects the chitta which create a pattern of thina and midha
- Lightness – when we eat “moderately”, then the body feels light and this gives a mental feeling of “mudita” and “lahuta”
- Roughness – All rough things like skin with hairs, soles of feet, etc., and this when charged up in mind, gives a “rough” attitude while dealing with an event
- Smoothness – All smooth things like skin without hair, palm etc., and when charged up in mind, gives a “smooth” attitude while dealing with an event
- Hardness – All hard things like bones and teeth. When charged up in the mind, will make one to take a very hard outlook towards an event.
- Softness – Gums, tip of the tongue, flesh etc., when charged up in the mind will make one to have a soft attitude or outlook towards an event
Similarly, apo will have flowing and binding nature, tejo will have heat and cold nature, vayo will have expansion and contraction nature within our body and outside the body which is basically chitta.
Thus, I started deep contemplation of Karaja kaya and found that there would be a profound naana or knowledge which gave me an answer on “what is my type – likes and dislikes”
Chittaja Kaya – Likes and Dislikes experienced through Karaja kaya gives a stream of thoughts which will have the panchakanda (rupa, vedana, sanna, sankhara and vinnana) and there is where in every chitta, “I” exist and “I” keep on doing things which is basically coming form the “gati” or habit pattern I have had in this life or earlier lives.
I shall cover on the panchakkhanda on how it becomes “upadana” in the next section.
Kammaja Kaya – Here is the seed of whatever “abhisankhara” is being done by the being and is the producer which is nothing but manifestation of gati through chitta and karaja. Each action taken with the 6 roots (lobha, dosa, moha, alobha, adosa, amoha) gives it’s own vipaka or fruit of action. Each of these kamma can last for long and generates energy as covered in one of the post in General Section.
What I found out is that by changing the “gati” or habit pattern, one can change the way “chitta flows” and what rupa is being created and what perception is being had, what feeling is being generated and whether an abhisankahara needs to be performed or not for the vinnana which covers everything up.
Basically at the sankhara stage, the chitta gets information from the database or namagotta through combination of vinnana and sanna on what that experience should be and through abhisankhara, we predict the outcome, be it liking or disliking.
So, I started observing the thought pattern and found out the following:
With Rupa coming into contact with 6 senses, this is what happens:
- Sanna becomes the identifier and gives an impression of “I” the perceiver
- Vedana becomes the feeler and gives an impression of “I” the feeler
- Sankhara becomes the performed and gives an impression of “I” the doer
- Vinnana becomes the experiencer and gives an impression of “I” the experiencer
While I started doing that, the chitta became almost still and was able to see how rupa arises inside and how it appears outside based upon one’s liking (tanha) and how one holds it (upadana)
Through this, I could understand and experience ajjhatha and bahida in sati-patthana.
This left a profound experience for me and it made me feel real happiness or cessation of thoughts which did not have any craving, hatred and I was able to penetrate on actual happening which means free from moha.
To see it in operation, started a step by step approach as listed below:
- Comprehending of 4 noble truths – using breathing, body movements, thoughts, events etc., as an object of contemplation.
Arising of breath – what kind of chitta I’m having. Reflecting to Chittanupassana – Raga, Dosa, Moha, Viraga, Adosa and Amoha. This connects directly to Dhamma as it will hae Kamachandha, Vyapada etc.,
Tithi – The breath stays for a little bit of time before it goes out (bhanga). Thus, the pattern can be vividly seen on whether it is hard, smooth, light, heavy etc., of pathavi, apo, tejo, vayo filled with any of the contamitants based upon one’s habit pattern or liking/dislike
Same is the case of body movements, eating, resting, sitting position etc., as we can see in each of these, 4 noble truth of – dukkha, samudaya, nirodha, nirodhagamini and thus seeing in essence “anichcha” – “anaththa” (not as per one’s will and also the being cannot control)
This helped me in seeing uppada (arising), tithi (staying for sometime) and bhanga (dissolution). Also cleared the experience of udaya-vyaya gnana which is covered in one of the post by Lal.
- Straightening of views – Samma Ditti and that has lead me to Samma Vacca, Kammanta and Ajeeva
Reducing of tendency to commit any one of dasa akusala. Whenever, it comes up, able to see why it is coming and after watching it, able to see it collapse
What is the driving force – Gati, Chitta and Kamma. Depending upon what is appearing as Pancha Nivarna (kamachanda, vyapada, thina & midha, uddacca & kukkucha and vicikiccha) what is being driven as thoughts – Raga, Dvesha or Moha. Watching and contemplating able to see how the 5 khandas project it and shows that “I” being suffering or enjoying
Contemplating on 5 Khandas – Watching the Rupas like an image pass-by and how perception leads it, feeling starts and abhisankhara taking action for the enjoyer which is vinnana which is already corrupted due to iccha.
Thus, with this approach, the dasa akusala is not coming as the chitta and cetasika do not hold them any longer and have lost the “self view” and that is what was causing creation of dasa akusala.
I could still go on elaborating, but will wait for comments before adding further more details.