Vedananupassana

“Pleasant feeling, Aggivessana, is impermanent. Painful feeling too is impermanent. Neutral feeling too is impermanent. Seeing thus, a well taught noble disciple becomes disenchanted with pleasant feeling, disenchanted with painful feeling, disenchanted with neutral feeling. Being disenchanted he becomes dispassionate. THROUGH DISPASSION HIS MIND IS LIBERATED. When it is liberated there comes the knowledge: “It is liberated”. He understands birth is destroyed, the holy life has been lived, what had to be done has been done; there is no more coming to any state of being. He whose mind is liberated thus, Aggivessana, sides with none and disputes with none; he employs the speech currently used in the world without adhering to it.” - Dighanaka Sutta.


Like-feeling relates with chanda or desires.
A monk ceases it by just watching, and enjoy it without owning it, and objects that causing the like-feelings will disappeared.

Dislike-feelings relates with tanha or craving.
A monk ceases it by stop all his proliferation, his tendency to reside in objects he liked so when he doesn;t find it, he feel dukkha or discomfortness.
Its true that by contious practice of waching like-feeling it will not give a station for the disliking, but he still have residue of past mind conditioning. this is why, he also must watch his dislike-feeling.

Neutral feelings relate with upadana or attachment.
Even neutral feelings must be watched cause pure feelings exist because there is attachment to certain objects.
Someone who compose songs, who is good in other kind of arts are type of people who don;t watch his neutral feelings. They still attached to objects, and they depict it.
This is why upasaka and monks work together. Upasaka as the one who still attached to feelings will create statues. And monks use it to respect the Buddha. All become a team in peaceful buddhist countries.
To remove neutral feeling, a monk must cease his obsession, so he can become emotionless. Obsession that born after perception experience is the cause of feelings in first place, before later develops like and dislike because of the perfection of human body.

4 Sacred Positions

Walking "meditation" is one of four postures a bhikkhu need to be watched. Only a bhikkhu can do this, upasakka cannot, since they don't want to do these things mentioned below:

1. when a bhikkhu walks, he maintains his position.
Forms cognizable by the eye are not belong to him, it is domain of demon.
Sounds cognizable by the ear are not belong to him, it is domain of demon.
Aromas cognizable by the nose are not belong to him, it is domain of demon.
Flavors cognizable by the tongue are not belong to him, it is domain of demon.
Tactile sensations cognizable by the body are not belong to him, it is domain of demon.
Thoughts cognizable by the mind are not belong to him, it is domain of demon.

2. when a bhikkhu stand, he maintains his position.
Forms cognizable by the eye are not belong to him, it is domain of demon.
Sounds cognizable by the ear are not belong to him, it is domain of demon.
Aromas cognizable by the nose are not belong to him, it is domain of demon.
Flavors cognizable by the tongue are not belong to him, it is domain of demon.
Tactile sensations cognizable by the body are not belong to him, it is domain of demon.
Thoughts cognizable by the mind are not belong to him, it is domain of demon.

3. when a bhikkhu sitting, he maintains his position.
Forms cognizable by the eye are not belong to him, it is domain of demon.
Sounds cognizable by the ear are not belong to him, it is domain of demon.
Aromas cognizable by the nose are not belong to him, it is domain of demon.
Flavors cognizable by the tongue are not belong to him, it is domain of demon.
Tactile sensations cognizable by the body are not belong to him, it is domain of demon.
Thoughts cognizable by the mind are not belong to him, it is domain of demon.

4. when a bhikkhu lies down, he maintains his position.
Forms cognizable by the eye are not belong to him, it is domain of demon.
Sounds cognizable by the ear are not belong to him, it is domain of demon.
Aromas cognizable by the nose are not belong to him, it is domain of demon.
Flavors cognizable by the tongue are not belong to him, it is domain of demon.
Tactile sensations cognizable by the body are not belong to him, it is domain of demon.
Thoughts cognizable by the mind are not belong to him, it is domain of demon.

You should not wander into what is not your proper range. demons gains an opening, demons gains a foothold. And what, for a monk, is not his proper range?
Forms cognizable by the eye.
Sounds cognizable by the ear.
Aromas cognizable by the nose.
Flavors cognizable by the tongue.
Tactile sensations cognizable by the body.
Thoughts cognizable by the mind.
Wander, monks, in what is your proper range, demons gains no opening, demons gains no foothold. And what, for a monk, is his proper range? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful. He remains focused on thoughts, ideas, apperceptions, consciousness. This, for a monk, is his proper range, his own ancestral territory.

4 postures of body (ardent walking, ardent standing, ardent sitting, ardent lying down) are sacred positions of a monk in his way to Liberation.

Practicing Emptiness

What is the difference between illusion, reality, and emptiness?
Illusion is when one focus on what the mind desires.
Reality is when one awares of what his mind sees.
Emptiness is when one reside beyond focus.

Illusion stage of practice
First one notice any convenience and inconvenience that happen in the mind. He succed doing it if he stop proliferating convenience when he feels inconvenient.
This is mean he has handle his illusion, and ready to step into reality.

Reality stage of practice
He then focus on any happiness (mental convenience) that happen because the love to his belongings. When he feel it, he sees it just as "happiness happens", not as "this is good"
He also focus on any rapture (physical convenience) that happen because the fulfillment of desires. When he feel it, he sees it just as "rapture happens", not as "this is good"

Emptiness stage of practice
When he sees the gift of no new defilements, he doesn't think "this is because of me." but he thinks "this is because of the practice"
When he sees the gift of destruction of old defilements, he doesn't think "this is because of me." but he thinks "this is because of the practice"
When he sees the gift of finding new wholesome states, he doesn't think "this is because of me." but he thinks "this is because of the practice"
When he sees the gift of strong wholesome states, he doesn't think "this is because of me." but he thinks "this is because of the practice"

Emptiness stage is not buddhahood. It is Dhamma, but if you still attached to it, you can't liberate. You only reborn as Brahma. You must continue this practice with another practice called Dhammanupassana.

- Israel Vajrayana Practices -

Cittanupassana

Cittanupassana (Contemplation on The Thoughts).

When a thought with senses desires arises, a bhikkhu knows, "this is a thought with senses desires."
When a thought without senses desires arises, a bhikkhu knows, "this is a thought without senses desires."

When a thought with anger will arises, a bhikkhu knows, "this is a thought with anger will."
When a thought without anger will arises, a bhikkhu knows, "this is a thought without anger will."

When a thought with torpor or boredom arises, a bhikkhu knows, "this is a thought with torpor/boredom."
When a thought without torpor or boredom arises, a bhikkhu knows, "this is a thought without torpor/boredom."

When a thought with restlessness or worry arises, a bhikkhu knows, "this is a thought with restlessness/worry."
When a thought without restlessness or worry arises, a bhikkhu knows, "this is a thought without restlessness/worry."

When a thought with skeptical doubt arises, a bhikkhu knows, "this is a thought with skeptical thought."
When a thought without skeptical doubt arises, a bhikkhu knows, "this is a thought without skeptical thought."

When a thought with faith (samahita) arises, a bhikkhu knows, "this is a thought with faith."
When a thought without faith (samahita) arises, a bhikkhu knows, "this is a thought without faith."

When a thought with rapture desires arises, a bhikkhu knows, "this is a thought with rapture."
When a thought without rapture desires arises, a bhikkhu knows, "this is a thought without rapture."

When a thought with happiness arises, a bhikkhu knows, "this is a thought with happiness."
When a thought with happiness arises, a bhikkhu knows, "this is a thought without happiness."

- Israel Vajrayana Practices -