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Vipassana
Conditions that Obscure the Three Characteristics

 
The Three Characteristics refer to impermanence, suffering and not self in rupa and nama at all times. But we cannot easily see the Three Characteristics in our own body and mind. Why? Because they are obscured by certain conditions.
            1) Impermanence. The condition that hides the truth of impermanence (anicca) in the body/mind is santati, or continuity. The rapid sequence of rising and falling away of rupa and nama give the appearance of a continuous matter, which in truth are forming and reforming every moment.
            2) Suffering. What hides the truth of suffering (dukkha) in the body is that we are unaware of what posture the body is in.
            3) Not-Self. What hides the truth of not-self (anatta) in the body and mind is ghanasanna - which means perception of compactness.
            How can we "see through" these three conditions in practice?
            1) Continuity (santati). Because the rising and falling away of rupa and nama is so rapid, it is difficult to see, and so we get the impression that our body and mind are entities of compactness, permanence and continuity. It is like a movie on a screen, which appears to be continuous, but is actually made up of many separate still-pictures. Thus, rupa and nama appear to be substantial and permanent, because we can't see the truth of the arising and falling away. We can't eliminate this rapid decay (it is the truth), but the yogi must practice with earnestness and awareness until Vipassana wisdom occurs, which will show the separation between the moment of rising and falling. This wisdom will eliminate the continuity (santati) that hides the impermanence of nama and rupa.
            Impermanence can be seen in rupa by cinta wisdom, whereas nama is subtler, and is difficult to see. When changing, for example, from sitting rupa to standing rupa we can see that sitting rupa is impermanent. That is why the yogi with weak wisdom should practice with kayanupassana satipatthana (body mindfulness). Back to Content
            2) Unawareness of Posture. Because we are unaware of the body posture, we do not realize that rupa (body) is suffering (dukkha). Dukkha means inability to maintain the same condition. (This is sabhava: the true state of the nature. It cannot be changed). When a position is changed there is dukkha vedana in the old position, but lack of "yoniso" in the old position prevents yogavacara from working and seeing dukkha vedana.
            But when yogavacara is observing the position continuously, yoniso will work to prevent defilement, and like and dislike will not occur. As a result the yogi will see dukkha vedana in every old position and, hence, the new position won't be able to hide the truth of suffering anymore. For example:
            In sitting rupa, when pain occurs and the yogi does not "yoniso" correctly, we will think that 'we' suffer and dislike will occur. This is a sign that yogavacara is not working, which in turn creates domanassa - i.e. a dislike for the old position. The yogi stands up because he wants to stand, and abhijjha (liking) occurs for the new position. Now, dukkha vedana can't be realized in the old position, because the new position hides the dukkha of the old position. (This is a good example of how unawareness of posture hides suffering).
            Dukkha vedana in the old position is usually very easy to see when yogavacara is working. But sankhara dukkha (pain carried into the new position) is very difficult to see, because the new position usually appears to be a happy one. If the yogi is to realize dukkha in the new position, he must have "Yoniso", because tanha or abhijjha (liking) usually occur in the new position - and domanassa (dislike) occurs in the old position.
            Tanha likes sukha (pleasure) and doesn't like dukkha; so to eliminate tanha there is only one way: the Vipassana wisdom that realizes dukkha. Therefore, the Lord Buddha described wisdom stages that will eliminate tanha, by realizing dukkha.
            Dukkha in practice must be realized four ways: Back to Content
            1) See dukkha vedana in the old position;
            2) See sankhara dukkha when changing to the new position;

            3) See dukkha lakkhana (that rupa and nama are anicca, dukkha, and anatta) until separation of santati (continuity) is realized in the 4th yana - Udayabbuyanana. Then, 4) realize dukkha-sacca in the 11th yana - Sankharupekkhanana. This latter is very strong wisdom, and leads to the 12th yana - Anulomanana (realizing the Four Noble Truths).
            If the practice doesn't realize dukkha with wisdom (insight), it is not the right practice and not the Middle Way (i.e. Eight-Fold Path). Only realizing dukkha can lead you out of samsara-vata (wheel of rebirth) - because realizing dukkha can leads to disgust (nibbida) in the Five Khandas and leads to the end of suffering.
            If the nibbida-yana (8th yana) is not realized, viraga (detachment: absence of lust, absence of desire) will not be realized, and suffering can't be ended. When it is realized by wisdom that rupa and nama are impermanent, suffering and without self, disgust will be felt with the suffering of rupa and nama. That is the path of purity.
            Therefore, the practitioner has to have the right "yoniso" in order to realize dukkha in the new position. He must also know the reason for change every time the posture is changed, what benefit there is from correct change with yoniso (so vipassana wisdom can arise), and what penalty if change is not made (defilement will enter). Usually, the new practitioner doesn't understand the reason for changing the position. He thinks that he wants to change, when in fact dukkha forces the change. When the correct reason is understood, and this is repeated over and over, he will see dukkha and realize that the new position is no better than the old. So liking (abhijjha) will not occur with the new position and dislike (domanassa) will not occur with the old. And this will lead to the wisdom that all rupa and nama are out of control, not self, not man, not woman - and this is sabhava: the true state of the nature.
            When sabhava is realized, a sense of urgency (samvega) will occur, and kilesa will be weakened. There will be more perseverance. Then, Satipatthana wisdom will be reached and will destroy abhijjha and domanassa in the Five Khandas. Back to Content
            3) Perception of Compactness (Ghanasanna)
            Ghanasanna (compactness) of rupa and nama is sabhava dhamma, or paramattha-dhamma - ultimate reality. But even though it is true, it leads us to the wrong view of thinking that we are man or woman, or have a self. So we then think rupa-nama is permanent and happy. Compactness thus hides the true state of the nature of rupa and nama - which is anatta.
            So the practitioner must have good "yoniso", in order to separate rupa and nama, so they don't appear to be functioning as a single unit. Without "yoniso" we won't know which is rupa and which is nama. Also, that the various rupa are different: sitting rupa is different from standing rupa, standing is different from walking rupa, etc. Six Vipassana bhumi (foundation, groundwork) are useful for seeing separation of rupa and nama. These are:
                        1) Five Khandas
                        2) Twelve Ayatanas
                        3) Eighteen elements (dhatu)
                        4) Twenty-two Indriyas
                        5) Four Noble Truths
                        6) Twelve Paticcasamuppada (Dependent Origination)
            For example, under the Five Khandas, we can see that rupakhanda is sitting, but it is vinnanakhanda that knows (with three cetasikas - vedana, sanna, sankhara) that rupakhanda is sitting. Thus, we can see clearly the separation of rupa and nama (vinnana).
            The practice to see through ghanasanna is the same as that for observing rupa and nama, (no special attempt is made to separate the two). The practitioner however should know that the nama that knows sitting rupa and nama that knows standing rupa is not the same nama. And even the rupa that sits is not the same as the rupa that stands. So the practice is done in the usual way until the wrong view created by ghanasanna is destroyed. As with seeing through continuity to impermanence and seeing through the postures that hide suffering, the practice to see through ghanasanna is the same; it is nothing more than observing rupa and nama and knowing which is which. Elimination of the false view that ghanasanna creates will lead to the 1st yana, nama-rupa-parichedanana, or mind-matter determination (which is ditthivisuddhi - purity of understanding and insight). If the 1st yana is not reached, then progress to subsequent yanas can't be made.
            The practice to see through the conditions that hide the Three Characteristics does not have to succeed with all three. It is only necessary to realize one characteristic. If you see through what hides anicca, for example, you will realize dukkha and anatta.