We traveled through this whole Samsara, just because this "Mere" Non-Analysis

Seek to find any entity apart from the below elements.

Take one by one and go around the circle, repeatedly, to find out any permanent entity that observes or handles everything being in the middle of them.


“We don’t need to do any thing else to gain wisdom on Anatta, other than mere dividing of different Dhatus” Venerable Maggavihari says. “The very confidence (clarity) of our mind that there are only Dhatus and no any other entity to find, is the wisdom”, he stresses.

Imāni pana lakkhaṇāni kissa amanasikārā appaṭivedhā, kena paṭicchannattā, na upaṭṭhahanti? Aniccalakkhaṇaṃ tāva udayabbayānaṃ amanasikārā appaṭivedhā, santatiyā paṭicchannattā, na upaṭṭhāti. Dukkhalakkhaṇaṃ abhiṇhasampaṭipīḷanassa amanasikārā appaṭivedhā, iriyāpathehi paṭicchannattā, na upaṭṭhāti. Anattalakkhaṇaṃ nānādhātuvinibbhogassa amanasikārā appaṭivedhā, ghanena paṭicchannattā, na upaṭṭhāti. Udayabbayaṃ pana pariggahetvā santatiyā vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Abhiṇhasampaṭipīḷanaṃ manasikatvā iriyāpathe ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Nānādhātuyo vinibbhujitvā ghanavinibbhoge kate anattalakkhaṇaṃ yāthāvasarasato upaṭṭhāti

“We think there is a core that does or feels being in he middle of those parts of the body and mind. But if we take one by one, we can’t find out such entity. We will finish all the elements of body and mind without meeting any other entity.”

“This mere finishing of analysis without meeting any other entity is the wisdom”. It auto happens when we finish the analyzing in each circular process. Our minds auto-understands the reality. We don’t need any additional forceful thing to do.'

The reason for ignorance about Anatta is mere “Non-Analysis”. We traveled through this whole Samsara up to now, just because this “Not Analyzing”.

Either we had not heard of it, or we had been lazy.


I watched him saying “Nama-rupa paricheda (Ditthi Visuddhi) is the Door to Vipassana”.
Further he said “If one missed the door, he will not be able to enter into Theravada Vipassana.”

After that the Commentaries and Visuddhimagga teach the meditator to “Investigate the causes of nama-rupa (Kankhavitarana Visuddhi)”.

Then “Distinguishing between the correct path and the wrong path (Maggamagga Nanadassana Visuddhi)”

After that the Tilakkhana Vipassana begins …


It seems the Samathayanika starts from constituting Nama and then goes to constitute Rupa,
but the Sukkhavipassaka starts from constituting Rupa and then goes to Nama.

I guess Nama-analysis demands a sharp mind.

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