Abstract

This thesis consists of three objectives: 1) to study the phenomena of present moment in Theravāda Buddhist Scriptures, 2) to study the practice of Vipassanā Bhāvanā in Theravāda Buddhist Scriptures, and 3) to study Paññā (Insight) into the phenomena of present moment in Vipassanā Bhāvanā.  The thesis is based on documentary research by studying the Tipiṭaka (Pali Canon), Aṭṭhakathā (Commentaries), Ṭīkā (Sub-commentaries), as well as other related scriptures and textbooks, and presenting the findings in a descriptive narrative with subsequent verification by Buddhist scholars. The following highlights the research findings.

The phenomena of present moment in Theravāda Buddhist Scriptures include Rūpa (Matter), Vedanā (Feelings), Sañña (Perceptions), Saṅkhāra (Mental Formations), and Viññana (Consciousness) that occur at the present moment. These phenomena are called the Five Aggregates or Pañcakkhandhā, which are summarized as Rūpa and Nāma (Matter and Mind). The present moment has two meanings. The first meaning is that of the time of here and now, a period of time between the past and the future. The second meaning is the present moment of Ārammaṇa (Six sense-objects) or Rūpa-Nāma that occurs from moment to moment and is comprised of three types, namely, 1) present by moment, 2) present by continuity, and 3) present by extent. Each type has a different duration of arising, presence, and dissolution of the present phenomena. The most significant type is the present by continuity, which includes Rūpa continuity consisting of 1-2 rounds of the five sense-door process (Pañcadvāravīthi), and Nāma continuity consisting of 2-3 rounds of the mind-door process (Manodvāravīthi). During this stage, the mind (Citta) is only aware of the ultimate reality level and clearly perceives the arising and disappearing of all phenomena, as well as deterring the defilements (Kilesa) that arise spontaneously through Vedanā, Sañña and Saṅkhāra. It is, therefore, important to observe and mentally note all phenomena no later than the present moment by continuity.

The practice of Vipassanā Bhāvanā in Theravāda Buddhist Scriptures is divided into 4 types, namely: 1) Samatha-Pubbaṅgamam-Vipassanā-Bhāvanā,               2) Vipassanā-Pubbaṅgamam-Samādha-Bhāvanā, 3) Samatha-Vipassanā-Yuganaddha-Bhāvanā, and 4) Dhammudhacca-Viggahito-Mānassa-Bhāvanā. This research is harmonized with the second type, Vipassanā-Pubbaṅgama-Samādha-Bhāvanā, which is the practice of tran​quil​ity pre​ceded by insight, specifically, ‘Vipassanā-Khaṇika-Samādhi’ (Vipassanā based on momentary concentration). When the mind is steadfast, calm and free from the Five Hindrances, and becomes powerful on the level of Upacāra Samādhi (Access Concentration), then the mind can observe and note the Five Aggregates or Rūpa-Nāma by the Three Lokiya-Pariññā (Three kinds of mundane full-understanding), namely, Ñāta-Pariññā (Full-understanding as the known), Tiraṇa-Pariññā (Full-understanding as investigation), and Pahāna-Pariññā (Full-understanding as abandoning).

The Paññā (Insight) into the phenomena of present moment in Vipassanā Bhāvanā will occur after observing and noting the phenomena of present moment by the Three Lokiya-Pariññā as follows: Ñāta-Pariññā extends from the insight knowledge of the first Ñāṇa, Namarupapariccheda-Ñāṇa (Discrimination into Mind and Matter)        up to the second Ñāṇa, Paccayapariggaha-Ñāṇa (Knowledge of Conditionality).       Ñāta-Pariññā extends from the third Ñāṇa, Sammasana-Ñāṇa (Knowledge of Comprehension of the Three Universal Characteristics) up to the fourth Ñana, Udayabbaya-Ñana (Knowledge of Arising and Dissolution). Then, Pahāna-Pariññā extends from the fifth Ñāṇa, Bhanga-Ñāṇa (Knowledge of Dissolution) up until the twelfth Ñāṇa, Anuloma-Ñāṇa (Knowledge in Conformity with the Four Nobel Truths).

The Paññā (Insight) into the phenomena of present moment in Vipassanā Bhāvanā will occur after observing and noting the phenomena of present moment by the Three Lokiya-Pariññā as follows: Ñāta-Pariññā extends from the insight knowledge of the first Ñāṇa, Namarupapariccheda-Ñāṇa (Discrimination into Mind and Matter) up to the second Ñāṇa, Paccayapariggaha-Ñāṇa (Knowledge of Conditionality).  Ñāta-Pariññā extends from the third Ñāṇa, Sammasana-Ñāṇa (Knowledge of Comprehension of the Three Universal Characteristics) up to the fourth Ñana, Udayabbaya-Ñana (Knowledge of Arising and Dissolution). Then, Pahāna-Pariññā extends from the fifth Ñāṇa, Bhanga-Ñāṇa (Knowledge of Dissolution) up until the twelfth Ñāṇa, Anuloma-Ñāṇa (Knowledge in Conformity with the Four Noble Truths).

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