THOSE WHO ASPIRE to attain the final Enlightenment must pass through Sotapatti Magga, Sakadagami Magga and Anagami Magga. It is a widely known fact that in order to attain the first stage, Sotapatti Magga, we have to exterminate Ditthi and Vici Kiccha.

In the Sammohavinodani Commentary, it is said, “Ditthi caritassapi Mandasa natipa bhedagatam cittanupassana Satipathannam Vishuddi maggo.” It means that for the Yogi who has the propensity for Ditthi and who is intellectually dull, a simple and unelaborately for Ditthi and who is intellectually formulated Cittanupassana is suitable for the realisation of Magga.

The Late Maha Thera Mogok Sayadaw formulated a very simple and unelaborate method of contemplation on Cittanupassana which is easily applicable and suitable for the people of present day who are inclined to have more practical application. The following thriteen kinds of Citta, Vinnana or Consciousness are to be contemplated upon. It is to be noted that not all the thirteen kinds of consciousness are to be contemplated at the same time. No, it is not. Only one at a time is to be contemplated or observed as and when it arises. It must be remembered that only one consciousness can arise at a time. It is said, “Annam Uppajjati Cittam, Annam Cittam Nirujjati.” One consciousness vanishes and another consciousness arises.

It is generally believed that there are many kinds of Citta (mind) which occurs in our being. There may be one or two thousand Cittas but they fall into the classification of only thirteen cittas as formulated by the Late Maha Thera Sayadaw.

They are as follows:

1. Eye consciousness
2. Ear consciousness
3. Nose consciousness
4. Tongue consciousness
5. Body consciousness

They are called External Visiting Consciousness.

6. Lobha consciousness
7. Dosa consciousness
8. Moha consciousness
9. Alobha consciousness
10. Adosa consciousness
11. Mono or Mind consciousness

They are called Internal Visiting Consciousness
12. Inbreathing consciousness
13. Out breathing consciousness

These two are called Host Consciousness

The above thirteen kinds of Citta are all embracing and cover all the Cittas which belongs to the ordinary worldling, and it should be noted that whatever Citta arises it is only because of the impact of Arammana and Dvara (object and sense door) and that only through these six sense doors consciousness can arise; Citta will not and can never arise outside the six sense doors.

It should also be noted that Citta and Vedana are Sahajata Dhammas (co-existing phenomena), moreover Vedana and Sanna are classified as Cittasankhara. It cannot be said that when Namakkhandha is contemplateeed. Rupakkhandha is excluded. As the Khandas are co-arising, co-existing and co-vanishing phenomena (Sampayutta Dhamma), it can be said that the comtemplation of one kind covers all the remaining Khandhas, but here, as Citta is the most predominant and pronounced phenomenon, it is taken and named Cittanupassana. As a matter of fact, all the five Khandhas in a being are interrelated, and so it is just like lime juice syrup in which all the ingredients such as sugar, fruit juice, salt and water are included. Therefore when Cittanupassana meditation is practised, Kayanupassana is included because inbreathing consciousness, and outbreathing consciousness are incorporated here as ‘host’ consciousness in the Cittanupassana, as such it could not be said that either Kayanupassana or Vedananupassana is excluded. Eventually all the other Anupassanas are confluent and have to terminate in Dhammanupassana, where Sacca is the final and deciding factor.

Reference to the list of 13 kinds of Cittas is invited. There is Lobha Cittas ro eat, to smell, etc. Issa Macchariya comes under Dosa. Consciousness, or thought to give alms comes under Alobha or Vitaraga; Uddhacca Citta comes under Moha. Amoha Citta, wisdom, is not included in the thirteen Cittas. The question may arise – why is this Amoha Citta not included in the thirteen Cittas? The answer is that Aoha is Samma Ditthi Maggaganga or Panna (wisdom) which is the meditator, whereas the thirteen Cittas are to be meditated upon. These Cittas arise singly, one at a time, as has previously have been mentioned. It is generally considered to be too many Cittas for one to meditate upon and too difficult to comprehend and cognise. The Yogi is reminded that consciousness occurs or arises only one at a time. Moreover, observing or watching one’s own mind cannot be said to be very difficult, because one can easily tell what kind of consciousness or thought is passing in one’s being (mind). If Lobha Cittas arises one can tell exactly that Lobha Arises and so on. Therefore, it is to be borne in mind that the observation and watching of our own Citta or Consciousness on its rising and vanishing, can be put to convenient practice and contemplated upon by anybody without any difficulty.

There should be no doubt that if the Yogi fully comprehends and is cognisant of the arising and vanishing of consciousness, he can be said to be on the right path to entrance to Nibbana.

When we open our eyes, we see everything before our eyes. This is what we may call the arising of the eye consciousness and it is for the Yogi to comprehend and to be cognisant of this arising. When he hears a sound, the ear consciousness arises and this arising must be cognised and comprehended. Again when the tongue consciousness arises, this arising must be cognised and comprehended. Again, if he feels irritation or itch, pleasurable or unpleasurable feeling, there arises only body consciousness. The Yogi must comprehend and be cognisant of every arising and vanishing as whatever consciousness arises, it arises only one at a time. It is unnatural and impossible for the consciousness to rise in twos or threes. In the course of practice the comprehension or insight of the Yogi, becomes more pronounced and his mindfulness also becomes centred on the arising and vanishing only. His unawareness of the arising and vanishing consciousness becomes less and far between. Generally at this point, the Yogi clearly sees with insight that whatever consciousness arises; be it Lobha, Dosa, Moha, Adosa or Alobha; it terminates itself in vanishing or passing away. He can clearly see that no consciousness can remain for two successive moments the same time. The life span of consciousness is one/two. It is said, "Annam Uppajjati Cittam, Annam Cittam Nirojjati". It means one consciousness arises after another consciousness which has already vanished. Therefore when contemplating on Citta, the Yogi will only find that the consciousness which he contemplates upon has already perished. It is said, "Hutva a bhavatthena Anoccam". It means it is impermanent because it vanishes immediately after it has arisen.

Hence when the Yogi meditates or observes whatever consciousness he will find only Anicca or the perishing or vanishing of the consciousness. Yet should he still persists in finding that the consciousness or Citta does not vanish or disappear, it must be said that it is not Aniccanupassana and as such the Yogi does not pass beyond the Nicca Sanna; he must yet endeavour to perceive the nature of the Khandha, i.e., its arising and perishing.

When Anicca is seen or realised by the Yogi or Vipassana Ingisht, Dukkha will be seen and realised. When Dukkha is seen and realised by Vipassana Insight, Anatta will be seen and realised too.

Anicca can never be realised in the strict sense by merely reciting Anicca, Anicca. It is important for the Yogi to observe and watch that Anicca, Impermanence, which the Khandha shows and reveals all the time and not the Anicca of his own making by reciting the words or reading rosary. The phenomenon of arising and perishing or vanishing is always happening in our being which is called Aniccadhamma and is always showing that the Khandhas are appearing as well as disappearing. It is only with the Vipassana Insight that the Yogi would be able to perceive it. It should be reiterated again that arising and dissolution of consciousness is called Cittaniyama which in its natural course goes on ad infinitum. The true knowledge of the Khandhas which have the characteristics of such appearing and dissolution, is called Yathabhuta Nana. It means the knowledge that there is nothing but arising and vanishing of the Khandhas in our being.
In other words, it is the knowledge of what the Khandhas really are.

The fleeting state of arising and dissolution, is so rapid that it is indescribable and beyond comprehension. It is not necessary for the Yogi to know exactly how rapid it is according to Vitthi. What is essential at this stage, is to comprehend only the arisng and the perishing of the Khandhas. Again, coming to the Host Consciousness, the Yogi must be observant and mindful of the inbreathing consciousness and outbreathing consciousness; that is, he must be observant and mindful of the arising as well as the vanishing or passing away of these two types of consciousness.

When inbreathing consciousness is watched and observed, it will be found that it has already perished and disappeared, similarly, when the outbreathing consciousness is watched and observed, it will be found too that it has already perished and disappeared. Hence the consciousness that has already perished and disappeared is called Anicca and the next following consciousness which perceives that the previous one has already perished and disappeared is called Magga (Vipassana Magga).

During his contemplation and observation the Yogi will be mostly aware of the inbreathing and outbreathing consciousness and also of the consciousness which perceives the impermanent nature of them. Thus the Yogi should try to have only two things in his mind, i.e., Anicca and Magga.

External and internal visiting consciousness, are so named because they will visit occasionally. Pali text say, "Pabhassaramidam Bikkhave Cittam Agantukehi Upakkilesehi", which impiles that some thoughts are occasional visitors.

It may be asked, "When and where is this Cittanupassana to be practised?" At the Vipassana centres or monasteries? The answer is: Cittanupassana can be practised at the place where consciousness arises. Should the arising of Citta (thought) occur while walking, meditation must be done while walking (It must be observed and cognised that each and every consciousness not only arises, but also perishes with each and every step.). While the arising of consciousness occur while eating, drinking, meditation must be done then and there accordingly. If it occurs while sitting at your office table, the meditation must be done then and there too. In meditation, what is exactly required by the Yogi to do, is observation of one's own consciousness with watchful awareness and understanding, the closer the watchfulness and observation of the arising and perishing, the more beneficial will it be to the Yogi. Should there be more distraction, restlessness and confusion, Kelisa (Lobha, Dosa and Moha) will find an easy place to abide and dwell in your being, in which case it is better for the Yogi to observe the arising and perishing of whatever comes in. For more clarification for the benefit of the Yogi, it is explained here again, that the preceding Citta, which has already vanished is Anicca, an the next immediately following Citta (meditating one) which observes and watched and meditates is called Maga. Hence Anicca is followed by Magga, or in other words the vanishing Citta or consciousness is called Anicca because of it is transient, successive moments, the same. And this vanished Citta which is Magga, because this immediately following consciousness is Vipassana Samma Ditthi or Vipassana Magga. Hence there will be a series and sequence of events, i.e., Anicca, Magga, Anicca, Magga.

It is important for the practising Yogi to see in their Vipassana practice, that the preceding Anicca and the next following Magga, go on concurrently one after another without allowing Kilesa to creep in between i.e., Anicca and Magga. In other words, the consciousness or Cittas perished and disappeared are not to be missed, but they must be promptly noted and observed and understood that the preceding Citta is Anicca because it has perished and the next immediately following Citta or consciousness is called Magga, because it perceives that the preceding Citta has already perished and disappeared.

During the practising period, the Yogi will come across all sorts of Cittas which are relevant or irrelevant, desirable or undesirable. They must be also contemplated upon as objects of meditation. Yogis should not in any way be disappointed or frustrated by these distractions, but these are to be regarded as objects of meditation only.

In the six attributes of the Dhamma, it is said "Ehipassiko". This means 'come and look'. Hence the Dhamma is calling every one to come and see and to meditate upon it, which is incessantly undergoing the Anicca Dhamma of arising and perishing.

When there are only a few misses in the Yogi's observation and watchfulness in his Vipassana practice, it can be said that he has developed to some extent, thereby, following only the process of arising and perishing without allowing any Kilesa (defilements) to come in between, it can be said that the aspirant Yogi, has reached the stage when he can shatter the fetters of Kisela (the defilements) and that the first stage (Sotapatti) Magga cannot be far too distant to achieve.

The Buddha said, "Idha Bhikkhave Ariyasavako Cittam Anniccanupassi Viharati Anicca Sanni Annicapatisamvedi Sasatam Samitam Abbokinnam Cetassa adhimucca mano Pannaya pariyogamano so asavanam khaya anasavam ceto vimuttim Pannavimuttim. Ditthevadhamme sayamabhinna sacchikatva upasampajja viharati," (Anguttara). It means that the disciple of the Ariya (Noble One), dwells contemplating on Citta all the time without a miss, fully knowing, comprehending with insight that it is transient, impermanent and uneduring and cannot remain two successive moments the same. Thus the disciple of the Ariya, imbued with the only knowledge of Anicca, without having any other Kilesa and free from Asava (defilments) [Where the is no Kilesa (defilement) between the preceding Anicca and following Magga, it is said that the Supreme Enlightenment can be achieved within seven days (Majjhima Pannasa] can attain and realise Nibbana in this very existence.

It is the Yogi to disallow any Kilesa (defilement) to come in during his practice of Vipassana and to strive to concentrate world knowledge and comprehension on the arising and perishing of whatever Citta which the Dhamma is always showing and revealing.

Attainment of the insight of the arising and perishing amounts to the attainment of Udayabbhaya or Yathabhuta Nana by which one sees the Khandhas as they really are, i.e., they are nothing but arising and vanishing or Dukkha Sacca.

Question may arise: what benefit does the Yogi derive who attains the knowledge of arising and perishing of the Khandhas? The answer is: for example, on the arising of Lobha Consciousness, if Vipassana is contemplated, Yogi comprehends the Lobha Consciousness is nowhere to be found, but instead there is only the arising and perishing of it, which means there is no more Lobha Citta. Hence the process of Paticcasamuppada is cut asunder in the middle or in other words, Lobha Citta is killed. Whereas, if there is no contemplation on Lobha Citta, it will inevitably be followed by Upadana, which is in turn will be followed by Jati. When Jati is obtained it amounts to obtaining Dukkha and eventually Paticcasamuppada is circumscribed. The cycle of Samsara continues to set forth to make the round of rebirth ad infinitum.

It should be borne in mind that the practice of contemplation on arising and perishing, i.e., Anicca, amounts to putting a stop to the round of rebirth (samsara). This is the work for breaking asunder the spokes of the wheel of Samsara. It is the work for cutting asunder the links and chains of the Paticcasamuppada, or in other words, it is the work for exterminating Avijja and trying to gain the insight (Vijja) by contmplating of Udaya and Vaya, i.e, arising and perishing of Pancakkhandha which intrinsically is nothing, but Dukkha Sacca, that can only be perceived and comprehended by Vipassana Insight.

When this penetrative insight is gained Vijja appears and Avijja disappears. In the Dhammacakka Pavatta Sutta, it is said, "Cakkhum Upadani, Nanam Upadani, Panna Upadani, Vijja Upadani, Aloka Upadani." It means that when penetrative insight into Dukkha Sacca is obtained, Avijja becomes Vijja; hence it is said Avijja disappears and Vijja comes in its place.

According to Paticcasamuppada, when Avijja becomes Vijja, Sankhara has no force to link Vinnanam, in other words, Section I cannot link with Section II. Reference of Diagram is invited. When the linking does not take place, Sankhara does not built up or produce any result that may bring about a fresh Jati (generally Apaya Jati) [The Buddha said, "Out of the one hundred dead, there can hardly be a  single being who attains a higher plane of existence." (Nakhasikha Sutta)] or in other words, Paticcasamuppada is broken from the beginning. Linking means building up of fresh Khandhas for the next existence. By practisig Vipassana new sets of functions which tend to produce material for Jati (new existence or rebirth) will not be forthcoming. They will stop from the moment when Avijja becomes Vijja, hence it must be definitely said that the links of Paticcasamuppada are broken from the beginning; therefore there will be no more building of Apaya Khandhas.

When Ditthi is eliminated all the Khandhas that are the consequence will come to a stop; similarly, Vica Kiccha can be eliminated and when it is done, all the Khandhas which arise because of Vica Kiccha will come to a stop, and in the same manner step by step all the resultant Khandhas that are the caused by other Kilesas or Anusayas will come to a stop. That is the reason why the Late Maha Thera Mogok Sayadaw, with great compassion repeatedly exhorted Yogis to meditate upon the arising and perishing of the Khandhas.

When the Yogi attains the knowledge of arising and perishing of the Khandhas, it is called Yathabhuta Nana; when the Yogi is disgusted with the nature of the ceaselessly arising and perishing of the Khandhas his knowledge is called Nibbida Nana. When the Yogi, after gaining the knowledge keeps on meditating culminates in the end of the arising and perishing of the Khandhas. This is called Magga Nana. With the attainment of these three stages of Nana, he becomes a Mahasotappana.

This stage is far better and higher than the position of te Monarch of the Universe, or the Cakka Raja of Devaloka, because according to the saying of the Buddha, "Ctuha Payehica Vippamutto". Sotapanna is free from danger of falling into four stages of Apaya (miserable existence) and again in the same sutta, it is said, "Caccabi thanani Ababba Katum". It means that a Sotapanna will be become a leper or deaf, dumb, blind or crippled. At the most there are only seven existences for him before he eventually attains the highest stage of Arahatta Magga Phala, and the final state of Nibbana.

According to the Paticcasamuppada, in the Yogi knowing only the arising and perishing of the Khandhas, as the arising and perishing is Dukkha and the knowledge there is Magga, which is Vijja Magga, the Paticcasmuppada is broken in the beginning, and as a result, Tanha, Mana, Ditthi are also eliminated, therefore the Paticcasamuppada is broken asunder in the middle. Moreover, there is no apportunity for Dukkha, Domanassa, Upayasa to arise, hence the Paticcasamuppada is broken in the end.

According to Sacca, the arising and perishing is Dukkha Sacca, the knowledge there of is Magga Sacca. Extermination of Tanha, Mana, Ditthi is the cessation of Samudaya Sacca; non-appearance of Jati, Jara Marana is Nirodha Sacca.

Therefore, meditation or contemplation on arising and perishing amounts to or covers the whole of the four noble truths, Catu Ariya Sacca, hence this Vipassana Meditation should be practised as soon as possible. If the Yogi is late by one day he will lose the opportunity for one day, which means that any untoward thing can happen to him at any time, moreover, there is imminent danger of disease and death in this high pressure age.

This practice of Vipassana is the only way which can forestall any latent danger of falling into Apaya Bhumi (woeful existence) in the next rebirth.

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CHAPTER 20

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