From Concepts to Vision: Beyond the Method
This article is based on a translation of an extract from a recent Dhamma discussion regarding the nature of inquiry and the perception of impermanence.
The other day, we explored how to truly examine the mind and meditate with inquiry. A major obstacle surfaced: we often attempt to practice a "method" that is merely a conceptual label, rather than engaging with the actual method itself. I urged you to meditate on impermanence (anicca) to support your internal vision, rather than becoming entangled in terminology.
The Paradox: Communication vs. Practice
The Buddha disclosed the Dhamma to the world in a way it is easily communicated. In that sense, it is a "worldly practice"—it uses our language and our concepts. However, there is a subtle but vital distinction to be made: while the Dhamma is explained to the world so it can be understood, the actual practice should not be a "worldly" one.
When we adopt a meditation method based on our worldly habits, it remains a worldly experience. It stays limited to terms, usage, and the ego. As long as I am "practicing a method" from a worldly standpoint, the "I" exists—and therefore, the self (sakkaya) persists.
The Self Cannot Affirm Its Own Cessation
We often try to see the truth of the practice through the lens of the self. However, for the cessation of self (sakkaya-nirodha), the self cannot be the 'observer' of its own disappearance. Therefore, the 'I' can never truly encounter or possess the experience of practicing while the practice is actually happening.
If you attempt to affirm your progress, you are simply back in the world, experiencing yourself. The cessation of self cannot be affirmed by the one who is ceasing. If it is "affirmed," it is a mere labeling. We can discuss transcending defilements in retrospect, but that is often just an affirmation to us—it is not the actual cessation of self.
Vision vs. Concept
Take the "perception of impermanence" (anicca-sañña). We use this term to communicate, but its true meaning cannot be grasped by the world through definitions alone. If we attempt to grasp impermanence through a worldly meaning, the cessation of self never becomes realistic.
True practice occurs when there is no room for the self in day-to-day life, not just while sitting in meditation.
While meditating: It is often "me" who is contemplating.
When the vision is developed: No assertions are needed. It is the change inside that determines outward life.
Consider my kuti (monk's dwelling) here in the Monastry. When you walk toward it, do you need to use concepts to realize it is my (your head monk's) home? No. You have an internal vision that recognizes it immediately. Similarly, if the vision for the cessation of self is grown inside, you live according to that vision naturally. You don't simply "meditate" to cease the self; you live free of the self because your vision has changed.
The Ear and the Sound: A Practical Inquiry
All meditation techniques belong to the Buddha and his disciples; they are not 'mine' to own. Yet, we often feel satisfied simply labeling an experience as 'the perception of impermanence.' This act of labeling doesn't lead to a true investigation—it only strengthens the notion of self and the sense of 'I'.
To see this clearly, compare these two perspectives on hearing:
| The Deluded View (Sakkaya) | The Dhamma View (Pragmatic) |
| "I hear the monk speaking." | Sound meets the ear. |
| "It is my ear." | Conditions meeting conditions. |
| "I am perceiving impermanence." | Hearing occurs; labels are absent. |
If you are satisfied with the label, the self grows. How can the notion of self grow while truly perceiving impermanence? Self should cease.
Scriptural References
The Parileyya Sutta (SN 22.81) This sutta explains how identity view (sakkaya-ditthi) persists even in practitioners. It describes how the "I am" notion is a fabrication created by the mind leaning toward the five aggregates. It reminds us that when we claim a meditation experience as "ours," we are reinforcing the very "I" we are trying to see through.
The Pathama Kosala Sutta (AN 10.29) In this discourse, the Buddha discusses the highest worldly attainments and points out that even these are subject to change. It warns against the trap of "affirming" one's own progress. If there is an "affirmer" present to say "I have achieved this," then the self has not yet ceased.
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