Not in this life, then in the next

The Buddha taught that a yogi practicing Vipassanā meditation can still become a Sotāpanna, Sakadāgāmi, or Anāgāmi even at the time of death. When one is certain that death is near and truly cannot be avoided, if one continues to meditate as usual—observing sensations if that is one's practice, or observing the mind if that is the practice—by focusing on one of these objects, attainment is possible even in the final moments. If one dies at the time of death without having become at least a Sotāpanna while practicing Vipassanā, the momentum of that Vipassanā javana (impulsion) will cause rebirth in a deva realm. The power of the Vipassanā practice cultivated in the human realm carries over, and one continues to practice mindfulness in the deva realm. The Buddha taught that because the wisdom of devas is many times sharper and faster than that of humans, one may attain Sotāpanna quickly; realizing one has become a deva might even come later. By practicing Vipassanā, one can attain the stages of Sotāpanna, Sakadāgāmi, etc., in this very life. If, at the time of death, one thinks, "I am about to die," and strives with all one's might in Vipassanā, path and fruition (magga phala) can be attained at the very end. If one does not attain magga phala at the moment of death, it is crucial to strive to die with the Vipassanā javana. If one dies with Vipassanā javana, one is reborn in a deva realm and continues practicing Vipassanā, thus becoming a deva. The momentum of practice from the human realm continues in the deva realm. Because deva wisdom is sharp, one can attain Sotāpanna very swiftly, even before realizing one has become a deva. The Buddha taught that one should practice Vipassanā: if one attains magga phala in this life, good; if not in this life, then one will attain it in the next. Therefore, one should strive without doubt, thinking, "Will I ever attain the Dhamma breakthrough?" If doubt (kukkucca) arises, one should simply observe the arising and passing away of that doubt. The Venerable Mogok Sayadaw said that anger (dosa), envy (issā), stinginess (macchariya), and worry (kukkucca) should be incorporated into the observation of unpleasant feeling (domanassa vedanā). One who observes the mind should incorporate them into the observation of the angry mind. There are two types of ordinary persons (puthujjana): the blind ordinary person (andha puthujjana) and the virtuous ordinary person (kalyāṇa puthujjana). The blind ordinary person cannot yet see the conditioned phenomena (saṅkhata) of arising and passing away. The virtuous ordinary person is one who sees the conditioned phenomena (saṅkhata dhamma) and works to match the arising and passing away with the path knowledge (magga). This refers to a Vipassanā practitioner. Vipassanā wisdom takes the conditioned, formed phenomena (saṅkhāra dhamma) of arising and passing away as its object. Path wisdom (magga ñāṇa) takes the unconditioned, unformed reality (asaṅkhata dhamma—Nibbāna) as its object. Therefore, a Vipassanā practitioner, a kalyāṇa puthujjana, who wishes to become a noble one (ariyā), must strive to see the unconditioned (asaṅkhata). In summary: if one has not yet seen the conditioned (saṅkhata), one is a blind ordinary person (andha puthujjana). If one sees the conditioned, one is a virtuous ordinary person (kalyāṇa puthujjana). The vision that transcends the realm of the conditioned and sees the unconditioned (asaṅkhata) is what makes one a noble one (ariyā). This distinction must be understood. A blind ordinary person can also become a virtuous ordinary person by relying on a good spiritual friend (kalyāṇa mittata). If a person of three-rooted existence (tihetuka puggala) strives and practices, they will progress from being virtuous to becoming a noble one. The Venerable Mogok Sayadaw advised that if one can see the arising and passing away clearly by following the instructions of a teacher, one can determine for oneself that one is a three-rooted person. Therefore, it is important to strive diligently without slackening, aiming from blindness to virtue, and from virtue to nobility. The responsibility to practice is one's own. The responsibility to teach belongs to the teacher. Whether or not one attains the Dhamma is the responsibility of the Dhamma itself. When one will attain it is not the main point; the main point is to strive. If one can approach a competent teacher who can instruct properly and practice the correct method, one's Vipassanā wisdom will not be in vain. If one practices with the faith that "if not in this life, then in the next," one truly has the opportunity in this fortunate era and time to be liberated from the ocean of suffering, the cycle of birth and death (saṃsāra). Dr. Ashin Pāramī