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Sunlun Chauk Kyaung (Now Known As Sunlun Gu-Kyaung)

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Sunlun Chauk Kyaung (Now Known As Sunlun Gu-Kyaung) Seven Stages of Purity ( Seven Stages of *Visuddhi ) Joke-Pin Sayadaw (renowned for his expert knowledge of Pali Text, the Pitaka) asked U Kawi to discern the Seven Stages of Purity (Visuddhi). U Kawi replied, “I don’t know how to tell the Purity Stages that you know (in the conventional way). If I may, I would like to explain the way I understand it.” “Go ahead, go ahead,” approved Joke-Pin Sayadaw. The following was how U Kawi explained ... “The yogiƒ who meditates, first pays obeisance to the Exalted Buddha, disseminates his loving kindness (Metta‚) and shares his merits to all sentient beings. He then offers himself (body and mind) to the Buddha for the period of meditation. He does not set the time but meditates as long as he can. Closing his eyes, he practices A‚na‚pa‚na-sati, i.e. mindfulness on the touch of out- breath and in-breath air, to develop his concentration (Sama‚dhi) until it reaches a considerable level and by which time bodily sensations like heat, cold, numbness, pain, etc. may have risen. Thereupon, he shifts his concentrated mind to observe these sensations. For the duration of time that he is mindful on whatever sensation that has appeared in his body, his eyes are not looking here and there; he is not talking nor listening, nor eating, nor smelling; his hands and feet are not moving as well; in fact, his whole body is calm and collected. Thus the sense faculties of eyes, ears, nose, tongue, and body are in restraint. All five faculties (five Indriyas) of sense-bases are pure, which means the morality is pure. This is called (1st) Purity of Morality (Siƒla Vissudhi). And because his mind is totally focused and fixed on bodily sensations (the object of meditation) without any thoughts whatsoever, it is pure. The mind is in a state of purity. This is called (2nd) Purity of Mind (Citta Visuddhi). At this point, his morality is pure and his mind is pure. By virtue of the purity and clarity of morality and mind, he is able to see clearly the true nature of phenomena (of life), i.e. of mind (Nama) and matter (Rupa). This is how he sees it ... While observing and being meticulously mindful of the sensations, he finds the elements of body-mind phenomena in continual motion, like fire-sparks emitting from his body pores, like sparks seen when flint is stricken on a flint-stone (a primitive way of making fire), appearing and dissolving with no knowledge or sense of ‘self.’ Upon this Insight, he realizes that in Reality, he has no legs, nor arms nor body, nor head. The sense (perception) of the body (the notion of ‘I,’ ‘self,’ me, mine) is naught; there is only these continual processes of body-mind phenomena. By discarding the wrong concept of * Visuddhi : Purity or purification. 56 the body, the ‘self,’ he obtains the right view and this is called (3rd) Purity of view (Dit™t™i Visuddhi). Because of this Insight, he realizes how true and real the Dhamma is and develops unswerving faith than ever before in Buddha and His Teachings, without any doubts whatsoever. This purity by overcoming sceptical doubts is called (4th) Purity by transcending doubts (Kan–kha‚vitaran™a Visuddhi) [doubts with regard to Impermanence (Anicca), Unpleasantness (Dukkha), Non-self (Anatta), the three characteristics (Ti-lakkhan™a) of body-mind phenomena.] Having found this Insight Knowledge which has led to wholehearted conviction and faith, he feels joyous. This rapture (Piƒti) leads to the appearance of a wondrous illuminating light in his practice. His mind gets attracted to this illumination and so goes to cling to it because the extraordinary experience was so tranquil and peaceful with all the bodily sensations blotted out. This is one of the *ten imperfections/dangers of *Vipassana‚ Upakkilesa and he is immersed in it. After a time, he ponders and realizes that he’s off track (that this unusual experience is not the true attainment of Path but merely a milestone along the way and that he shouldn’t remain attached to it. In fact, the experience of illumination, *Nikanti, is due to Sama‚dhi). So he makes an effort to detach his mind from the tranquil aura of illumination and pulls his attention back on to the bodily sensations again to proceed along the right Path. By taking this right decision, he attains the purity of discriminating between what is the right Path and what is not. This is called (5th) Purity of Knowledge and Insight in discerning what is the right Path and what is not (Magga‚magga-n…a‚n™adassana Visuddhi). Redirecting his attention back to the body, he finds bodily sensations to be much pronounced (perhaps becoming excruciating). At first, he couldn’t get his mind (consciousness) totally fixed on the sensations (the object of meditation) nor could he get his effort (Javana) of concentration tally with the degree of sensation. The mind sometimes overshoots its target and sometimes it falls short of it; it is not in balance yet. * Vipassana‚ Upakkilesa : Dangers/traps/imperfections of Vipassana‚.: These states of mind do not indicate attainment. They are ten in number. They are just mere milestones along the path to Nibba‚na. One may get wrong conclusion that one has attained one of the stages by these encounters. See Glossary for details. * Nikanti : Attachment to unusual events, such as illumination occurring in Vipassana‚ which is accompanied by Piƒti, Passaddhi, Sukha and Obha‚sa. 57 Then, he raises his effort (*Javana) to a considerable level and gradually lowers it, all the while the mind meticulously concentrating, observing and penetrating right through the sensation. At one time, they become equally on par, in perfect balance, in a state of equanimity - the effort of concentration and the degree of sensation. This is called (6th) Purity of Knowledge and Insight of the Path-progress leading to the attainment of Ariya Magga (Pat™ipada-n…a‚n™a-dassana Visuddhi). Soon after reaching the perfect balance, with the arising of Purity of Knowledge and Insight, the sensation abruptly ceases, extinguishes, snaps. It has come to an end as clearly as when you pull the trigger of a loaded gun, the shot is fired off with a bang. This is called (7th) Purity of Knowledge and Insight into the four Ariya Truths, i.e. Magga-nana (N‡a‚n™a-dassana Visuddhi). “U Kawi, your exposition of the Seven Stages of Purity (Seven stages of Visuddhi) is even better (than the traditional ones),” commented Joke-Pin Sayadaw in appreciation. End of exposition of the Seven Stages of Vissudhi _________________________ Questions raised by the Venerable Phet-pin Ein Sayadaw to Sayadaw U Kawi In 1925, on the 20th of August (1287 M.E., on the 3rdwaxing day of Taw tha-lin), the Venerable Phet-pin Ein Sayadaw paid a visit at around 6 p.m (at Mo-daung village). The following is a brief account of questions by the Venerable Phet-pin Ein Sayadaw and answers by Sayadaw U Kawi while Sayadaw U Pun…n…a, U Ja‚gara and some bhikkhus together with lay devotees were attending deferentially to the Venerable Sayadaw. (a) The Venerable Phet-pin Ein Sayadaw started the conversation, “I had come this evening because there was a mention in the invitation letter that U Kawi would be coming. Otherwise, I would have come only the next morning just before lunch time. You know U Kawi, at my age, it is indeed a burden to travel. “Yes of course, Venerable Sir,” replied Sayadaw U Kawi. (b) “Well, U Pun…n…a, U Ja‚gara and the rest, go ahead and talk with U Kawi. I’m quite tired right now,” told the Venerable Sayadaw. * Javana : Impulsion; a force that impels; it is a type of consciousness (Citta). 58 They all responded, “Please Venerable Sir, do take a good rest, after which you may ask U Kawi.” But he decided not to rest and started to take up the conversation. (c) “U Kawi, its not that you and I are total strangers. We had been acquainted with each other before, so there shouldn’t be any formality nor constraint between us. You don’t mind me asking you questions that need to be asked, do you?” “Venerable Sayadaw, please feel free to admonish as you please to me, your disciple,” replied U Kawi humbly. (d) “In that case, let’s continue our talk. When I first met you at Abyar village of Bago township, I just raised a few questions there because it was the first time we met, and we both were guests there. Now, I’m going to continue with some more queries.” And he started with the following questions ... Q. U Kawi, it’s getting near to Tha-din gyut (the end of Rains Retreat period). During this Vasso (Rains Retreat period), on what do you attend to? A. I attend to Sa‚sana‚ (Dispensation of the Buddha where His Teachings prevail). Q. How do you attend to Sa‚sana‚? Regarding the two aspects of Sa‚sana‚, Pariyatti (learning and teaching the Buddha’s Doctrines) and Pat™ipatti (practicing the Teachings), on which are you attending and how? A. Since I’m not well versed in the Pitaka, I couldn’t contribute on that aspect of Sa‚sana‚. So on Pat™ipatti, the Practice, I’m giving my full attention to guide people so that they could develop Sama‚dhi (concentration) if they have not; and if they have, to help them get their Sama‚dhi matured and guide them to have it fully developed into perfection so that they may accomplish their goals.
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