Impermanence
By Sujin Boriharnwanaket
| Every day we are used to liking
what appears through the eye, ear, nose, tongue, bodysense and mind, used
to taking them for us or ours or our properties. In fact, everything
appears only when there is vithi-citta. Any reality that is vipaka
is the result of kamma. No matter how fine and beautiful the houses, belongings,
clothing of all sorts are, the vipaka is the result of past kamma, it can
only arise to know the arammana appears through the eye, ear, nose, tongue
and bodysense for an instant and then falls away, impermanent. It
arises and falls away repeatedly, without anyone knowing which kamma will
bear fruit in the next moment. Since everyone has done kusala-kamma
and akusala-kamma in the past, when there is condition ready for a kamma
to result in a vipaka to arise, that vipaka would arise only to know the
arammana that appears through the eye, ear, nose, tongue, bodysense or
mind.
To study and examine the impermanence of realities is viriyarambha-katha, to make sati mindful of the characteristics of the realities that appear, study and examine until one knows that they are not the selves but only nama-dhamma and rupa-dhamma of different characteristics that are appearing through the eye, ear, nose, tongue, bodysense or mind. When there is right understanding of the characteristics of realities, the javana-vithi that are kusala would increase. If there were no listening and studying about realities, there would be no knowledge of instants of vipaka, which are results of past kamma, or moments that are javana-vithi-citta, that accumulate akusala or kusala latent tendencies. Since one does not know one would not see the harm of akusala, nor would one develop kusala. Samsara-vatta would then stretch on. Which arises more in a day, akusala-citta or kusala-citta? What results then lie ahead, more of kusala-vipaka, or akusala-vipaka? Everyone might examine to know realities that arise in their actual daily life.
July 24, 2000 |
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