ABSTRACT
This thesis is of 3 objectives, namely:- to study the Vipassanãpakilesas in Therav~da Buddhism, to study the importance of 16 Ñ~ṇas related to Vipassanãpakilesas and to analize the practice towards Vipassanãpakilesas to overcome Vipassanãpakilesas to attain the sixteen Ñ~ṇas.
In order to build up the knowledge and the understanding as the holistic approach, the researcher used the qualitative method by way of
co-operation between the documentary research and the deep interview.
From the research, it is found that Vipassanãpakilesas searched from the scriptures and the deep interviews with the Vipassan~ Teachers are in compliance with one another in many points follows :-
The first one is that Vipassanãpakilesas mean the defilements in Vipassan~ñ~ṇa of the level of the weak Udayabbaya-ñ~ṇa. The meditators will find out the arising and the extinguishing of Rãpa and N~ma. At that moment Upakilesa will arise. So, the meditators will find out the Upakilesas at the first time. This fact causes the meditators not to know clearly the 10 Upakilesas. This fact causes the meditators to have the defilements and to be exclusive in the 10 Upakilesas. The second one is that the arising of Vipassanãpakilesas may be at same or at the different time or many of them may arise at the same time. The third point is that when the meditators know that Vipassanãpakilesas is not the way of Vipassan~, he or she must set up his or her mindfulness and try to fix his or her mind to the Rãpa and the and N~ma to be present up to realizing the three Characteristics. Then, the meditators will be able to give up Vipassanãpakilesas.
From the research, it is found that the relationship of the 16 Ñ~ṇas with Vipassanãpakilesas both from the scriptures and the interviewing the Vipassan~ Teachers is of the co-operation in many points :- the first one is that in the first Ñ~ṇa up to the third Ñ~ṇa, the meditators will fix his mind to some Paññatti Ārammana (conventional reality) more than Paramattha Ārammana (Ultimate reality). So, such the meditators not practice of Vipassan~. Vipassanãpakilesas dose not arise in the Three Ñ~ṇas. The second point in the 4th Ñ~ṇa : -weak Udayabbaya-ñ~ṇa, the meditators will have the clearest Vipassanãpakilesas which will be against the development of the meditators’s development of the mindfulness. This point is called the joining point of the practice. In the third point in the strong Udayabbaya-ñ~ṇa, the meditators will have stronger Five Indriyas. So, the meditators will have the Ñ~ṇacalled : Magg~-Maggañ~ṇa Dassana-Visuddhi. Then, the meditators will be able to know, which way is the Vipassan~ One. In the fourth point in the 5th to the 16th Ñ~ṇas, the meditators will be of the 10 Upakilesas and can fix their minds to the Rãpa and the N~ma continually, and can cross Vipassanãpakilesas.
The researcher analized the practice to be away from Vipassanãpakilesas to the 16 Ñ~ṇas. From the analysis, it is found as follows : 1) The 10 Upakilesas are set up as the mind objects and can be used as the mind objects in developing the 4 Satipath~nas. 2) The development of Catu-Satip~th~nas to be complete is of the following steps :- the meditators must be of the effort, Sampajañña and Sati in fixing the mind objects continually arising at the present moment. The mentioned points are regarded as the keys of success. Moreover, the meditators must develop Ᾱn~p~nasati Kammatth~na according to the basic principle in the Three Baskets. The Buddha said that Ᾱn~p~nasati which the monks developed more and more are of many benefits. When the monks develop more and more, they will cause the 4 Satip~th~nas to be complete. The 4 Satip~th~nas which have been more developed can cause the 7 Bojjhangas to be complete. Such the 7 Bojjhangas can cause Vijj~ and Vimutti to be complete. 3) The 5 Indriyas are the organs to show whether the meditators can attain the Dhammas or not. So, the meditators must have the 5 strong and balanced Indriyas. 4) The development of the 7 Bhojjharigas is regarded as the practice for developing the 5 Indriya to be stronger in order and is the way of the adjudgement of the 5 Indriyas to be in equality.
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