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Vipassana
Sabhava Dhamma (the True State of the Nature)
            
            Sabhava Dhamma is the true state of the nature of everything in the universe. It is reality - but it is not man or woman, person or soul. For example, sitting rupa is the sabhava of the sitting position. (Actually, when the true state of the nature is realized it is not even sitting rupa, it is just sabhava).
            The universe is not empty of reality, as some types of Buddhism say, just empty of self or soul. Sabhava dhamma is composed of nama and rupa - with nama divided into three parts, as below:
            
4 Sabhava Dhamma (Ultimate Reality)
(For Sabhava Dhamma in more detail see Figure 2-2)
Figure 1-3
Notes (Fig.1-3)
         a) All four of these elements of ultimate reality are paccupanadhamma. As covered below (in the following paragraph), paccupanadhamma is the true state of the nature - except that we don't always see it.   
         b) The first three are nama and rupa and are mundane dhamma. Rupa in practice is just the object - it doesn't "know anything". Nama is also an object: but nama also knows nama (nama seeing and nama hearing). This is the mundane sphere (lokiya) - and still in the wheel of rebirth (samsara-cakka).
            In the supramundane (lokuttara), nibbana becomes the object. Magga citta (path consciousness) and phala-citta (result) now know nibbana as an object. It is magga-citta that destroys kilesa. In the mundane sphere, sati-sampajanna is vipassana wisdom. In the supramundane, sati-sampajanna becomes magga-citta. (Magga-citta, which literally is "path consciousness", actually refers to path completion, or magga-nana - which is the 14th yana). Nibbana is supramundane (lokutturadhamma), out of the 5 Khandas.
There are two kinds of paccupan (paccupan means "present"):
            1) Paccupanadhamma. Rupa and nama rising and falling away very fast. But we don't see it because the kilesa is hidden. But there is only sitting rupa, standing rupa, etc.
            We think that "we sit", ''we stand", "we are hot" etc. This is paccupanadhamma, and it exists whether we see it or not - even at home, when not practicing.
            2) Paccupanarom (present moment) Rupa and nama which occurs at a given time independently of our desire - "sitting rupa"; "standing rupa", etc. When we are practicing we use paccupanadhamma and it develops into paccupanarom. The Three Nama work together and "we sit" becomes sitting rupa - and so it is paccupanarom (present moment).
            To be paccupanarom (arompaccupan), sati and sampajanna have to have rupa and nama in the present moment. The first three objects above (Fig.1-3) are seen without kilesa. Nama and rupa are the objects until the Vipassana-nana (12th: anulomanana) are abandoned. At this point nibbana becomes the object of maggacitta and phalacitta and the lokuttara or supramundane state is reached.
            The present moment is nama or rupa being observed. They can be kusala, akusala, or abyakata (neutral) - but they have to be in one of the 4 foundations of satipatthana.
            Vipassana can work only when kilesa exists. It must also work, or be applied, where the kilesa is. For example when a sound is heard, kilesa will think that "we hear", and so Vipassana reminds us that "nama hears", and erases the kilesa.
Q. How can the yogi improve his chance to catch the present moment?
A. If the yogi has awareness (rusuthua) he will not hear too much that is going on around him - or he will not hear it too strongly. The present moment of sitting rupa will blank out or lessen the sounds. So, in order to increase the chances of catching the present moment, the yogi should have increased awareness.
Q. Is it desirable to take a given position in order to see the rupa of that position?
A. A yogi should never sit to see sitting rupa, or walk to see walking rupa. All positions must be taken to cure suffering from a previous position. Then sitting rupa or walking rupa can be seen naturally, as it arises.
Q. When the yogi is in the present moment, he automatically has sila samadhi and panna. Why?
A. When the yogi realizes sitting rupa by vipassana wisdom, "obvious kilesa" (the kind in the precepts) is suppressed. This proves sila is present. Mental defilements (nivaranas) are momentarily erased. This proves samadhi is present. Finally, the hidden kilesa (asava) of wrong view is momentarily erased. This proves panna is present, because vipassana wisdom leads to right view - sammaditthi - that no "you" sits.