Practices    (Patipatti) Questions   Q:            1) Where does the defilement of "self" enter? A:            It enters through nama (feeling). Nama feels, for example, that it is "me" sitting, the self sitting. The practice is to realize the truth that it is rupa sitting. It takes earnestness and sati-sampajanna to see that rupa is sitting.              Q:            2) What knows it is sitting rupa? A:            The three nama (atapi-sati-sampajanna) know it is sitting rupa.              Q:            3) What is the purpose of being aware of the four positions? A:            a) Being aware of the position, and being aware it is sitting rupa, can destroy the wrong view that "you" are standing, sitting, etc. - and this demonstrates anatta.                 b) When sitting rupa has pain, we can see dukkha. When dukkha makes it necessary to change, this is anicca. Anicca means we cannot stay in the same position too long. Also when we know sitting rupa (anatta), we automatically realize the other two characteristics, dukkha and anicca (by cinta panna).               Q:            4) Why do we follow the pain from the old position into the new position?                    (For example, from sitting rupa to standing rupa). A:            When sitting rupa has pain, the yogi must notice that sitting rupa suffers.                 When a change is made to standing rupa, pain must be followed to notice that sitting rupa still suffers. When the pain is cured, the yogi can see that the new position is to cure suffering, and this will prevent kilesa: dislike for the old position or liking for the new. Kilesa is prevented because we know there is no "we" in the old position or the new - only sitting and standing rupa. When the meditator has right yoniso like this, it will be realized that not even one rupa (standing, walking, etc.) is happy. Because changing from the new to the old, over and over, with yoniso, the truth will be realized: that the 4 positions have been hiding the truth of suffering.              Q:           5) Why do we say "sitting rupa," "standing rupa," etc? A:            Because rupa is not the same in each position or even within each position.                 Sitting rupa is one rupa, standing rupa is another rupa, etc. Even the nama that knows sitting rupa is different from the nama that knows standing rupa. This is because rupa and nama arise and fall away every split second, and are never the same. This knowledge will help the meditator to see through the compactness (ghanasanna) of rupa and nama that leads to the wrong view that rupa and nama are "we", are self. (See 1.11, "Ghanasanna.")