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(page 71) Out of these forty modes of comprehension, the meditator should reflect upon only those which. make sense to him. There is no harm in not being able to understand every mode. It is enough if one reflects on those one can understand. |
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The meditator should understand exactly when this knowledge by comprehension becomes complete. Normally, there is a ten- dency to prolong the process of comprehension sỉnce one likes to go on reflecting in this way. For some meditators the process of comprehen- sion reaches its culmination within a short period, for others it takes longer. When the Knowledge by Comprehension, starting from the meditation subject, extends to the five aggre- gates of the meditator, and from there to exter- nai formations, so much so that the three characteristics occur to hỉm spontaneously and effortlessly in accordance with the norm of the Dhamma, and all animate and inanimate thỉngs appear to him as so many distinctive clusters of elements — then, at that stage the Knowledge by Comprehension can be regarded as complete. |
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'When Knowledge by Comprehension devel- ops to this stage, the meditator applies himself to meditation with great enthusiasm. He is even reluctant to get up from his meditation seat, as he feels he can continue reflecting on formations for a long time without any trouble. Sometimes he is totally free from thoughts about matters outside his meditation subject. By now, as the Comprehension-Knowledge is well developed, he clearly understands the three characteristics. The arising and passing away of formations is fully manifest to him. As he sees how each part arises and passes away, even such thỉngs as a flame of a lamp, a cascade of water, or a sound, appear to him as so many particles and heaps. The parts and particles of all these thỉngs become manifest to him as discrete but inter- connected processes in the form of vibrations. They seem like a squirming swarm of worms. Even the body appears as a heap of fine elemen- tal đust in constant transformation. |
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(page 72)2. _ The Ten Imperfections of Insight |
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From the stage of Knowledge by Comprehen- sion up to the initial phase of the Knowledge of Arising and Passing Away, the meditator becomes aware of an increasing ability to medi- tate without difficulty. Extraneous thoughts have subsided, the mind has become calm, clear and serene. Owing to this serenity and non-distraction, defilements decrease and the mental continuum becomes highly purified; the body, too, manifests the same serenity. As he is engaged in contemplation in the initial phase o£ the Knowledge of Arising and Passing Away, the meditator has to be extremely cautious. For Ít is precisely at this point that the imperfections 0ƒ insight spring up, threatening to entice the tunwary meditator away from the right path of practice. The Visuddhimagsa (XX,105-125) describes ten such imperfections: |
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(page 73) (1) illumination (obhäsa) (6) faith (adhimokkha) |
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(2) knowledge (ñãna) (7) energy (paggaha) |
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(3) rapturous delight (pït)) _ (8) assurance (upatthãng) |
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(4) calmness (passaddhi) (9) equanimity (upekkhã) |
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(5) bliss (sukha) (10) attachment (nikanti). |
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(1) Due to the developed state of his mind at this stage, a brilliant light appears to the medita- tor. At first he catches a glimpse of something like a lamplight in the distance. Even if there is no lamp inside his hut, he seems to see one even. with his eyes open. He then discovers that this light emanates from his own body. Though his teacher had instructed him to simply make a mental note of everything he sees, the meditator now pays no heed to those instructions. He con- cludes that the teacher had not foreseen this event and was mistaken on this point. |
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(page 74) He even presumes that he is now more developed in meditation than his teacher. So he continues to enjoy the illumination without making a mental note of it. In such situations as these a meditator must not fall into delusion. The teachers advice stems from the lineage of the Buddha and the Arahants. Therefore the meditator should regard his teacher's advice as i it were given to. him by the Buddha himself and be diligent in making mental notes. |
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A skilful meditator endowed with discretion would be more cautious in a situation like this. He, too, first thinks that this illumination is a sigøn of some supramundane attainment. But he recognizes a desire for this illumination, and wisely reflects that that desire would not have arisen in him if he had actually attained a supra- mundane stage. So he concludes that this could not possibly be the path, and dismisses the illu- mination with a mental note. In the same way he becomes aware that craving arises whenever he thinks: “This is my illumination,” and that conceit arises at the thought: “Even my teacher does not possess an illumination like mine.” Also, in conceiving his experience to be a supra- mundane stage, he recognizes that he is holding. a wrong view. So he refuses to be misled by the illumination and succeeds in abandoning this particular imperfection of insight. |
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(page 75) (2) The same approach applies to the remaining imperfections. The meditator gains a remarkable insight into the meaning of canonical statements, doctrinal points and terms. Whatever words he reflects on now reveal to him a depth of meaning he had never previously seen in them. He mistakes this for discriminative wisdom (pafisambhidã), and interpreting it as a supramundane quality, becomes enthusiastic in preaching. As a result, his meditation suffers a setback. This is the imperfection called “knowledge.” The skilful meditator, however, who discerns the craving, conceit and views behind this imperfection, concludes that this is the not-path, abandons it, and moves on to the right path of mental noting. |
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(3) Because of his progress in comprehen- sion, the meditator becomes transported with joy. Uplifting joy arises in him like heaving waves of the sea. He feels as though he is sitting in the air or on a cushion stuffed with cotton-wool. Here, again, the unskilful medi- tator is deceived. The skilful meditator, how- ever, applies the same method of discernment as he did in the case of illumination. Regard- ing this imperfection as a manifestation of craving, conceit and wrong view, he frees himself from its deceptive influence. |
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(page 76) |
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(5) As he is contemplating arising and passing away, a sublime happiness pervades the meditators body and mind. Uneasiness and pain disappear. Here, too, the unskilful meditator is deceived, while the skilful one recognizes the imperfection and overcomes it. |
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(6) Sometimes the meditator becomes inspired by an intense faith in the Triple Gem (the Buddha, the Dhamma and the Sangha), in his meditation teacher and in his meditation subject. Enthusiasm overwhelms him, like a fiood of water gushing forth from a dam. Ecstatic with inspiration, the meditator wants to spend most of his time worshipping and preach- ing. He feels impelled to write letters to his rela- tỉves instructing them in the Dhamma. Due to excessive faith, he even starts crying, which makes him seem ridiculous. Thỉs wave of enthu- siasm is also an obstacle that must be checked by. mental noting. Here, too, the skilful meditator reflects wisely and recognizing the imperfection, Treturns to the path. |
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(page 77) (7) The meditator becomes aware of an intense energy within him. He does not feel sleepy. as before. Though he is energetic, there is no rest- lessness in his mind. He can go on meditating for a long time at a stretch. The unskilful meditator mmistakes this, too, to be a supramundane quality. and falls into craving, conceit and view. This, again, blocks his progress in meditation. |
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(8) The meditator also discovers that mind- fulness comes effortlessly. Whenever he focuses his attention on some object, mindfulness is already present there, almost automatically. Due to this effortless awareness called “assurance,” the unskilled meditator imagines hiỉmself to possess the perfect mindfulness of the Arahants; thus he is deceived. The skilful meditator, on the other hand, recognizes the craving, conceit and view behind this idea and passes beyond it. |
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(page 78) (9) Equanimity as an imperfeetion of insight is twofold: namely, equanimity in insight and equanimity in adverting. Here, equanimity means the ability to attend to the meditation subject without much effort. This is different from the equanimity spoken of in connection with feelings. Whereas earlier the meditator had to make a special efort in applying insight to. various formations, at this stage he finds that insight is happening automatically, like the turning of a wheel. It is very easy for him now to. carry on reflection as the mind almost leaps towards its object. Whatever he reflects upon. occurs to him with remarkable clarity. When. such mental concomitants as contact, feeling. and formations become apparent by themselves from all sides, together with their characteristics such as impermanence, owing to his equanimity in adverting, it is easy enough for a meditator to. mistake this for a supramundane insight. What s not so easy is to remain undeceived. But here, too, the skilful meditator succeeds in overcom- ing this imperfection of insight. |
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(10) The subtle imperfection of insight called “attachment” is one which is latent in all other imperfections. The unskilful meditator conceives a subtle attachment to hỉs insight which is adorned with such marvellous things as illumina- tion; thus he is carried away by craving, conceit and view. The skilful meditator uses his discern- ing wisdom and frees himself from the influence. |
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(page 79) 3. The Path and the Not-Path |
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(page 80)CHAPTER VỊ |
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In the course of developing insight meditation, a meditator passes through three mundane (lokiya) stages of realization before he reaches the level of the supramundane (lokuttara). These three stages, called the mundane full tuunderstandings, are designated: |
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(1) full understanding as the known. (ñãtapariññä), |
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(2) full understanding as investigating (tiranapariññä), |
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(3) full understanding as abandoning (pahãnapariññä). |
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(1) The plane of full understanding as the known extends from the Knowledge of Delimita- tion of Mind-and-Matter through the Knowledge of Discernment of Conditions. The function exercised in this stage is the understanding of the individual nature of phenomena. In brief this understanding extends simply to the salient characteristics of phenomena. Thus the medita- tor understands that the earth-element has the characteristic of hardness, the water-element that of trickling, the fire-element that of heat, the air-element that of distending, the mind that of cognizing, feeling that of being felt, and so on. In đetail it covers the four defining modes of any phenomena: its characteristic, function, mani- festation and proximate cause. The full under- standing as the known enables the meditator to. grasp the essential nature of phenomena, which. Ït presents in terms of ultimate categories. |
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(page 81) (2) Full understanding as the known pro- vides the basis for the next stage, full under- standing as investigating, which extends from Comprehension by Groups through the Know- ledge of Arising and Passing Away. At this stage the meditator advances from discerning the specific nature of individual phenomena to dis- cerning their general nature — the marks of impermanence, suffering and not-self. |
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(3) Full understanding as abandoning, the highest mundane stage of realization, involves the systematic abandoning of defilements by the substitution ofopposites (tadangappahana), ie. by the development of particular insights which eclipse defiled erroneous notions from. the mind. This stage starts from the Knowledge of Dissolution and culminates in the Knowledge of Equanimity about Formations. In this stage, as the ignorance obscuring the true nature of formations dissolves and things are seen for what they are, deflements begin to be dis- persed. They are compelled to quit the recesses of the mind, and the more they vacate, the more strength of understanding the mind gains. |
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(page 82)A meditator will find it useful to bear in mind this threefold division of mundane full under- standing and its relation to the purifications and the stages of knowledge. |
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2. The Progress of Insight Knowledge |
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(page 83)PuriRcation by Knowledge and Vision of the 'Way comprises eight stages of knowledge: |
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1. Knowledge of Contemplation of Arising and 'Passing Away (udayabbayanupassanañäna) |
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2. Knowledge of Contemplation of Dissolution (bhangãnupassanañãna) |
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3. Knowledge of Appearance as Terror (bhayupatthänañäna) |
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4. Knowledge of Contemplation of Danger (ädinavãnupassanäñäna) |
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5. Knowledge of Contemplation of Disenchantment (nibbidãnupassanäñãna) |
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6. Knowledge of Desire for Deliverance (muñcitukamyatãäñana) |
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7. Knowledge of Contemplation of Reflection (patisankhãnupassanäñäna) |
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8. Knowledge of Equanimity about Eormations (sankhärupekkhäñäna). |
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Knowledge in Conformity with Truth or Con- formity Knowledge (anulomañäna) is also in- cluded in this purification as a ninth stage of knowledge. |
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(page 84)(1) Knowledge oƒ Contemplation oƒ Arising and Passing Away. Purification by Knowledge and Vision of the Way starts with the mature phase of the Knowledge of Arising and Passing. Away, which sets in after the meditator has dis- pelled the deception posed by the imperfections of insight, either through his own unaided efforts or with the help of the teachers instruc- tỉons. He obtains this purification in the course of reflecting on his meditation subject with the pure undeluded mind now well on its way to true insight. |
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The Knowledge of Contemplation of Arising and Passing Away is defined thus: “The wisdom. in contemplating the change of present phenom- ena is the Knowledge of Contemplation of Arising and Passing Away” (Ps.l,1). It is by con- templating formations as present phenomena. that this particular knowledge is attained. Before this, the reflection on formations took stock of all three temporal modes — past, present and future; but now it is concentrated only on the present. This is a necessary step for seeing the change of formations, ¡.e. the altera- tion of the present condition. In order to see impermanence, one has to perceive the charac- teristic of passing away, and for passing away to. be seen, the event of arising must also be seen. The Knowledge of Arising and Passing Away involves the seeing of both arising and dissolu- tion. At this stage, the process of arising and dis- solution becomes manifest to the meditator in the very subject of meditation he has taken up. |
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(page 85)'Now that he has passed the dangers posed by the imperfections of insight, the meditator pro- ceeds with greater determination in his work of contemplation. All the three characteristics of existence now become clear to him in a reasoned manner. Though these characteristics appeared to him already in the early phase of the Know- ledge of Arising and Passing Away, they were not so clear then because of the adverse influ- ence of the imperfections. But with the imperfec- tions gone, they stand out in bold relief. |
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Since the highroad of insight knowledge begins with the Knowledge of Arising and Passing Away, the meditator should be espe- cially acquainted with this particular knowledge. He requires a thorough understanding of the three characteristics — impermanence, suffering and not-self— each of which has two aspects: |
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(1) that which is impermanent and the characteristic of impermanence; |
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(2) that which is suffering and the characteristic of suffering; |
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(3) that which is not-self and the characteristic of not self. |
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(page 86)The referent of the first set of terms — i.e. that which is impermanent, suffering and not-self — is the five aggregates. The characteristic of impermanence is the mode of arising and passing away; the characteristic of suffering is the mode of being continually oppressed; the characteristic of not-self is the mode of insuscep- tibility to the exercise of power. The five aggre- gates are thus impermanent because they arise and pass away, suffering because they are con- tinually oppressed, and not-self because there is no exercising power over them. The Patisam- bhiđãmagga explains the three characteristics thus: “(t is) impermanent in the sense of wearing away. (It is) suffering in the sense of bringing terror. (It is) not-self in the sense of corelessness” (Ps.I,53). |
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All the three characteristics are to be found in the five aggregates. The aim of the insight meditator should be to arouse within himself an understanding of these three characteris- tics. This kind of effort might appear, at first sight, as a mental torture. But when one con- siders the solace which this beatific vision yields, one will realize that in all the three worlds there is no worthier aim than this. As the Buddha says: “To that monk of serene mind who has entered an empty house and sees with right insight the Dhamma, there arises a sublime delight transcending the human plane” (Dhp. 373). |
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(page 87)The characteristic of impermanence is con- cealed by continuity. The characteristic of suf- fering is covered up by the change of postures. The characteristic of not-self is overcast with compactness. |
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The process of formations needs to be ana- lyzed. Once it is seen as a heap or series, imper- manence is understood. By resisting the impulse to change ones postures, suffering is understood. By analyzing the mass of forma- tỉons into its constituents — earth, water, fire, air, contact, feeling, etc., the characteristic of not-self becomes evident. When these three characteristics become clear to the meditator, he is in a position to carry on his meditation well. |
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As the meditator goes on attending to his meditation subject, the subject begins to appear to him as clearly as it did at the stage of compre- hension. Now, when the formations which make up mind-and-matter become manifest to him, he is able to distinguish the material and mental components of his meditation subject. If, for example, he takes the rise and fall of the abdomen as his subject, he comes to understand that within one rising movement of the abdomen there is a multiplicity of such move ments and that within one falling movement there is also a series of similar movements. He can also see mentally that a series of thoughts arises along with this process, taking each frac- tional movement as object. If he attends to the in-breathing and out-breathing as the subject of his meditation, he can mentally distinguish between the numerous phases of the wind- element connected with the process. He is also. aware that a series of thoughts arises, cognizing. each phrase. |
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(page 88) 'When he is able to distinguish in this manner, his mind traverses his entire body, making it the subject of meditation. He understands that his entire body is a heap of elemental dust. Ít occurs to him that this heap of elemental dust compos- ing his body is always in a state of motion, like the fine dust motes seen floating in the air when. viewed against the sun's rays. At this stage his miỉnd does not wander towards other objects. His attention is now fully engrossed in meditation. 'When he becomes aware of the components of matter and mỉnd as heaps, series or masses, he begins to see the arising and the passing away of those distinct parts. |
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Here, one has to take into account another important fact, namely, that all the phenomenat subsumed under mind-and-matter pass through. three stages: (1) arising (uppäda), (2) persist ence (rhiri), and (3) dissolution (bhanga). Birth, decay and death occur even within a very short period of time just as much as within the dura- tion of a long period. Of these three stages, “arising” or “birth” and “dissolution” or “death” are apparent. The intermediate stage of “persist- ence” or “decay” is not so clear. “Arising” is the beginning of impermanence, “persistence” its middle and “dissolution” its end. |
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(page 89)The three characteristics — impermanence, suffering and not-self — are now very clear to the meditator. Impermanence is mentally dis- cernible to him as if it were something visible to. his very eyes. Four things appear with clarity before his calm mind: (1) the arising, (2) the cause of arising, (3) the dissolution, (4) the cause of dissolution. The knowledge which. arises together with this clarity of vision is the Knowledge of Arising and Passing Away. At whatever moment this knowledge dawns upon. a meditator at an experiential level as a “reali- sation,” he should do well to stop at that point for a considerable period of time in order to reflect upon it over and over again. The Know- ledge of Arising and Passing Away is a signiñ- cant starting-post. Since greater acquaintance with it will come in useful to a meditator even in the matter of re-attaining to fruition (phala- samäãpatti, one can contemplate with the Knowledge of Arising and Passing Away even a hundred or a thousand times. |
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(page 90) Now, the meditator who has developed the Knowledge of Arising and Passing Away and repeatedly practised it, directs his mind to his subject of meditation. The process of arising and passing away then becomes manifest to him in that very subject. Even in raising his arm and putting it down, he can visualize the beginning, the middle and the end of the process of arising. and passing away. But sometimes the middle is not clearly discernible. This is also so in the case of the rising and falling movements of the abdo- men. In mindfulness of breathing, the begin- nỉng, the middle and the end of the in-breaths and the out-breaths are apparent. The mỉind does not wander. As the meditator continues to keep his meditative attention on the meditation subject, after some time the beginning and the middle stages of the process seem to disappear. Only its end is apparent. When attending to the rising movement of the abdomen, the beginning. and the middle become almost indiscernible. Only the end is apparent. So also in the case of the falling movement of the abdomen. In raising. the arm and lowering it or in lifting the foot and. putting it down, the beginning and the middle are not apparent. Only the end of each process stands out. In the case of the in-breaths and the out-breaths, the in-coming and the out-going are not felt. All that the meditator feels is the touch sensation left by the in-breaths and the out- breaths at the tip of the nose or on the upper lip where they normally strike as they pass. And this is so palpable to him that he can almost hear its rhythm — “tuck-tuck-tuck.” He is not aware of any other object. |
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(page 91) Sometimes a meditator, on reaching this stage, might think that his meditation has suf- fered a setback since the meditation subject is no. longer clear to him. He even stops meditating. If he is meditating under a teacher, he approaches him and complains about the setback he is faced with. He confesses that he has lost his interest in meditation — that he is fed up with it. The teacher, however, points out, with due reasons, that this is not a setback in meditation, but rather a sign of progress: “At the start, you had taken up the subject of meditation in terms of siøns and modes. A “mode' is a “model.” All these meditation subjects — in-breathing and out- breathing, hairs, fngers, etc. — are mere con- cepts. Now that you have developed your mind- fulness and concentration, your wisdom has also. developed. By developed wisdom a non-existing. sign is understood as non-existing. So you must not be đisappointed. This is how the perception of the compact disappears.” |
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(page 92) The perception of the compact (ghand- saffä) is the tendency to take as a unity what is really a multiplicity of actions and functions. Compactness is fourfold: |
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(1) compactness as a continuity (santati- ghana) |
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(2) compactness as a mass (samiiha-ghana) |
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(3) compactness as a function (kicca-ghana) |
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(4) compactness as an object (ãrammana- ghana). |
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At the developed stage of insight meditation, the perception of compactness begins to disinte- grate. The rising and falling movements of the abdomen become less and less palpable. One loses awareness of one's entire body. Earlier the meditator could visualize his own body in the seated posture, but now even that becomes imperceptible to his mind. This is the point at which the concept breaks up. Here one has to abide by the teachers instructions and be dili- gent in practice. |
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In his everyday life, man depends on a mul- titude of concepts of conventional origin. When the perception of compactness disintegrates, conventional notions also break up. One is beginning to move from the fictions believed by the deluded to the truths seen by the noble ones: “Whatever, monks, has been pondered over as truth by the world with its gods and Mãras, by the progeny consisting of recluses and brahmins, gods and men, that has been well discerned as untruth by the noble ones as it really is with right wisdom — this is one mode of reflecting. And whatever, monks, has been pondered over as untruth by the world with its gods and Mãras... that has been discerned as truth by the noble ones as it really is with right wisdom — this is the second mode of reflection” (Dvayatä- nupassanã Sutta, Sn. 147). |
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(page 93) (2) Knowledge oƒ Contemplation oƒ Dissolu- tion. When the meditator no longer sees the arising of formations and only their dissolution. is manifest to him, he has arrived at the Know- ledge of Dissolution. Resuming his meditation after this experience, he sees the formations making up mind-and-matter to be constantly đisintegrating, like the bursting of water bubbles or like froth boiling over from a pot of rice. He comes to understand that there is no being or person, that there are only mere formations always disintegrating. |
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'While this Knowledge of Dissolution is going on within him, the meditator has the extraordin- ary experience of being able to see the thought with which he reflected on dissolution. Then he reflects on that thought as well. Thus he enters upon a special phase of powerful insight known as reflective insight (parivipassanä); it is also called insight into higher wisdom (adhipaññä vipassanä). As the Pafisambhidãmagsa says: “Having reflected on an object, he contemplates the dissolution of the thought which reflected on the object. The appearance (of formations) is also void. Thỉs is insight into higher wisdom'” (Ps.I,58). After reflecting on an object represent- ing mind-and-matter, the meditator reflects upon. the reflecting thought itself. Thus he now sees dissolution not only in every immediate object he adverts to, but in every thought he happens to think as well. |
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(page 94) (3) Knowledge oƒ Appearance as Terror. When everything coming under mind-and- matter is seen to be disintegrating, the meditator feels as though he is in a helpless condition. Since the mind-body process to which he has been clinging is seen to be breaking up, he gets alarmed to an unusual degree. Witnessing the đissolution of everything he has been depending. on, terror arises in him as he fails to fñnd any shelter or refuge anywhere. This knowledge of fearfulness is technically called the Knowledge of Appearance as Terror. When this knowledge arises, the meditator should make a mental note of his experience of terror. Otherwise this terror 'will continue to haunt him. Being unable to put an end to it, he will find it difficult to proceed with his meditation. So at this point, too, it is essential to make a mental note. |
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(page 95) (4) Knowledge oƒ Contemplation oƒ Danger. The understanding dawns that the entire gamut of samsäric existence in the three realms throughout the three periods — past, future and present — is subject to the same dissolution. With this insight, the knowledge of terror gives rise to an awareness of the dangers of formations. This is called the Knowledge of Contemplation of Danger. To tunderstand the dangers of formations is to under- stand that they are wretched from beginning to. end. The meditator sees no advantage whatsoever in the entire mass of formations. They appear to. him only as a heap of dangers which present no choice between a desirable and an undesirable section. He feels as though he has come upon a thicket infested with furious leopards and bears, reptiles and robbers. With this understanding o£ the danger, dispassion arises. The meditator gets disgusted with all formations. He thinks: “How. much suffering have I undergone in the past for the sake of this tabernacle? How much more have. Tto endure just to perpetuate this frame of forma- tions?” The passage from the knowledge of the dissolution to this experience of disenchantment is the powerful phase of insight meditation. The knowledges in this series arise almost simultane- ously. Immediately with the knowledge of dissolu tion, the knowledges of terror, of danger and o£ disenchantment arise. Hence this entire series is sometimes simply termed “disenchantment.” |
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(page 96)'Whenever a meditator finds that the know- ledge of dissolution has arisen within him, he should make it a point to stick to his meditation. seat, even if it means foregoing meals and refreshments. He should continue to sỉt motion- less, allowing the cycle of insight knowledges to. turn #ull circle. Those of keen insight pass through these stages very rapidly. |
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(5) Knowledge oƒ Contemplation oƒ Dis- enchantment. When the dangers in formations are understood, disenchantment sets in without any special effort. This knowledge of disen- chantment, arisen through dissatisfaction with formations, is a kind of knowledge with which a. meditator has to be well acquainted. The dissat- isfaction is aroused by perceiving the dangers in formations. Initially it concerns the formations connected with the particular subject of medita- tion. However, when this knowledge is well developed, whatever occurs to the meditator arouses only disenchantment, whether it be his own fwve aggregates or those of others. All objects and places, all kinds of becoming, gener- ation and destiny, and all stations of conscious- ness and abodes of beings appear in a way that heightens this disenchantment. |
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(page 97 At first the insight meditator has been thinking only of winning freedom from possible rebirth in the four planes of misery — the hells, the animal realm, the plane of afflicted spirits (petas), and the planes of titans (asuras). But now, because of this dissatisfaction with regard to formations by understanding their dangers, he is disgusted not only with the four lower planes but with all the three realms of existence: the sense-sphere realm, the fine-material realm and the immate- rial realm. He cannot see any solace anywhere — not even in the heavens and Brahma worlds — since all formations appear as fearful. |
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'When this dissatisfaction becomes acute, very often a meditator gets whimsical ideas which can be detrimental to his practice. He becomes dissat- isfied with his meditation and meditates without relish. He thinks of stopping his meditation and going somewhere else. He even develops a dislike towards his teacher and other elders who seek his welfare. In view of this situation, it is advisable. for a meditator intending to take up insight medi- tation to inform hỉis meditation teacher or any other elder about his intention. Failing that, he should at least make a ñrm determination well beforehand to withstand the obstacles that might confront him in the course of insight meditation. For even after reaching this stage of disenchant- ment, one has to proceed further. |
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(page 98) In such cases the meditation teacher, too, must be resourceful. He should recognize that the real source of the meditator's dissatisfaction. is his insight into the dangers of formations, and that this discontent has only been displaced and transferred to other things. When a meditator comes and complains about his practice, place o£ residence, etc., the teacher must use skilful means to đispel his despondency and re-arouse his ardour for meditation. It is a good sign that, despite his problems, the meditator does not altogether give up his meditation. |
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(6) Knowledge oƒ Desire for Deliverance. The Knowledge of Disenchantment is followed by the Knowledge of Desire for Deliverance. The meditator now becomes desirous of being deliv- ered from all the planes of becoming, destiny and generation found in all the three realms. He desires deliverance from all formations and thinks: “How shall I escape from this entire mass of formations bound up with defilements?” |
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Some peculiarities are noticeable in the medi- tator now, not present in the earlier stage. He is always reflecting on his own shortcomings. He does not stick to his meditation subject. He becomes restless and never feels at ease. For a while he gets up from the meditation seat and starts pacing up and down. Then again he comes and sits down. He turns his meditation seat to face another direction. He keeps on folding his robes several times and thinks of changing his requisites. Various plans for renovating his compound and even for changing the attitudes of other people enter his mind. But still he does not stop his medi- tation. However, in a situation like this, a medita- tor has to be extremely careful, otherwise his meditation is likely to suffer a setback. He should. tunderstand that all these whims and fancies are transient. If some impulse to leave his meditation seat arises at an unusual hour, he should make a mental note of it and refuse to respond to it. The meditator should form a resolve to be firm in dealing with these whimsical ideas of changing postures, requisites, etc., until he has gotten over this lapse — whether it lasts for a few miỉnutes or continues for a number of hours or days. |
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(page 99)(7) Knowledge oƒ Contemplation oƒ Reflection. Once he has recovered from this lapse, the medi- tator*s powers of reflection increase and he passes through a series of important insights. These insights are classified into several groups, the most comprehensive being the eighteen principaL insights; a set of ƒorty modes oƒ reflection also. occurs to him with clarity.!S Sometimes only a few of these insights and modes are conspicuous. As his understanding by means of mental noting progresses, the mỉnd engaged in noting gets keener. The task before the meditator now is the comprehension of the five aggregates of clinging asimpermanent, suffering and not-self. The eight- een principal insights and the forty modes of reflection can all be distributed among these three. characteristics. Every one of the above contempla- tions disperses the defilements by the method o£ “substitution of opposites” Along with this process of elimination, the Knowledge of Desire for Deliverance reaches maturity. The meditator becomes more enthusiastic in developing insight and carries on contemplation through the princi- pal insights and modes of reflection. This kind o£ reflection is called Knowledge of Contemplation of Reflection or “Reflective Insight.” |
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16. Forthe ejghieen principal insights see Appendix 2; for the forty modes of reflection see p.70. |
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(page 100) At the stage of the Knowledge of Reflection, insight tends to become renewed. Some unusual physical pains may occur when one reaches this stage. One may suffer severe headaches and a feeling of heaviness in the head, clumsiness of body or giddiness or drowsiness. One should, however, mentally note these painful feelings with diligence and try to bear up under them. Then those pains will gradually subside, so much so that one will be relieved of them until one reaches the. very culmination ofinsight meditation. Sometimes pains arise đue to physical causes such as ordinary illnesses. But even such pains, once they are over come by sheer will-power, will not come up again. Sometimes this method even completely cures chronic ailments like headaches. |
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(page 101) When the Knowledge of Reflection arises, insight has become highly developed. At this point it looks as though insight is about to reach its climax. This impels the meditator to make the firm determination: “Whatever there is to be đdone to win deliverance from existence, all that will I do.” |
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(8) Knowledge oƒ Equanimity about Forma- tions. The next in the series of insight knowl- edges is Knowledge of Equanimity about Formations. The equanimity referred to results from a conviction that all the foundational work for uprooting the defilements has been accom- plished and that no further effort is required in this direction. The knowledge of equanimity arises with the understanding of voidness (suññatä): that everything is void of self or what belongs to self. Since the meditator sees that there is neither a self nor anything belonging to. a self in relation to himself as well as others, voidness is discerned in a fourfold manner: |
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(I) There is no “my self.” |
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(page 102) As the meditator goes on making a mental note of all that occurs to him in this manner, the mind engaged in observation becomes keener and keener until it reaches a stage of unruffled calm. |
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At this stage, called “equanimity about for- mations,” the meditator experiences no terror over the dissolution of formations, since he has discerned their ultimate voidness. Nor is there any delight regarding the keenness of reflection. As the Visuddhimagsa says: “He abandons both terror and delight and becomes indifferent and neutral towards all formations” (XXI,61). |
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Reflection on formations now goes on effort- lessly like a well-yoked chariot drawn by well- trained horses. The object presents itself to the reflecting mind without any special effort. It is as if the mind is propping up its objects. Just as water-drops fallen on a lotus leaf slide off at once, so distracting thoughts of love and hate do. not stick to the meditators mind. Even if an attractive or repulsive object is presented to him just to test his knowledge of equanimity about formations, it will simply roll away from his mind without stimulating greed or hatred. There is equanimity at this stage because the meditator understands objects in terms of the four ele- ments. Owing to the absence of defilements, the meditator's mind seems pure like the mỉnd ofan. Arahant, though at this point the suppression of defilements is only temporary, effected by the “substitution of opposites” through insight. It 'will be a great achievement if the meditator can continue to maintain this state of equanimity. |
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(page 103) The Patisambhidämagga defines the Know- ledge of Equanimity about Formations thus: “Wisdom consisting of desire for deliverance together with reflection and composure is Knowledge of Equanimity about Formations” (Ps.I,60f.). According to this definition, equa- nimity about formations has three stages: (1) desire for deliverance, (2) reflection, and (3) composure. Composure (santithäna) is a significant characteristic of equanimity about formations. It implies the continuity of know- ledge or the occurrence of series of knowledges as an unbroken process. No extraneous thoughts can interrupt this series. For a medita- tor who has reached this stage, very litle remains to be done. |
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Some meditators are unable to go beyond the Knowledge of Equanimity about Formations due to some powerful aspirations they have made in the past, such as for Buddhahood, or Pacceka- buddhahood, Chief Discipleship, etc. In fact, it is at this stage that one can ascertain whether one. has made any such aspiration in the past. Some- times when he has reached this stage the medita- tor himself comes to feel that he is cherishing a powerful aspiration. However, even for an aspir- ant to Buddhahood or Paccekabuddhahood, the Knowledge of Equanimity about Formations will be an asset towards his fulfilment of the perfec- tion of wisdom (paññä-pärami). This Equanimity of Formations is of no small signifiicance when. one takes into account the high degree of devel- opment in knowledge at this stage. |
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(page 104)(9) Conformity Knowledge. After Equanimity about Formations comes Knowledge in Con- formity with Truth, or briefly, Conformity Know- ledge. To gain this knowledge the meditator has nothing new to do by way of meditation; this knowledge simply arises by itself when Know- ledge of Equanimity about Formations comes to. full maturity. The function of Conformity Know- ledge is to conform to the insights which had gone before, or to stabilise those gains by repeated practice. According to the Visuddhi- magga, this conformity has to be understood in tWwo senses: as conformity to the function of truth in the eight preceding kinds of insight knowledge, and as conformity to the thirty- seven requisites of enlightenment which are to. follow soon.17 |
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17. The thiny-seven requisites of enlighteament comprise: the four foundations of mindfulness, the (our right endeavours, the four bases of' spiritual power, the ive spiritual faeoldes, the ive spiritual powers, the “seven enlightenment factors, and the eight noble path factors. For detaÏls csee Ledi Sayadaw, The Requisiesoƒ Enlightenment (Wheel No. 171/174). |
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(page 105)When the eight preceding kinds of insight knowledge make their pronounce- ments like eight judges, Conformity Knowledge, like a righteous king, sits in the place of judge- ment and impartially and without bias conforms to their pronouncements by saying, “You have all discharged your duties well” And just as the judgement of a righteous king conforms with the ancient royal custom, so this Conformity Know- ledge, while conforming to the eight kinds of knowledge, also conforms to the thirty-seven enlightenment factors, which are like the ancient royal custom (Vism. XXI,130-133). |
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'Though Knowledge of Equanimity about For- mations is generally regarded as the culmination of Purification by Knowledge and Vision of the 'Way, it is Conformity Knowledge that imparts completeness to the Way. Purification by Know- ledge and Vision of the Way may be said to have eight knowledges only in a qualified sense, sỉnce the last of them, Knowledge of Equanimity about Formations, includes Conformity Know- ledge as well. |
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(page 106) CHAPTER VII |
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'With the completion of Knowledge of Equanim- ity about Formations, six stages of purification. are complete. Purification by Knowledge and 'Vision, the seventh and final stage, comes next. This purification consists in the knowledge of the four supramundane paths. But before we discuss this directly, it is necessary to say a few. things about the process immediately leading up to it. |
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1. Insight Leading to Emergence
(Vutthänagamini Vipassana) |
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(page 107) When sailors board a ship, it seems, they
take with them what is called a “land-finding
crow.” When the ship gets blown off is
course by gales and goes adrift with no land
in sight, then they release the land-finding
crow. The crow takes off from the masthead
and after exploring all the quarters, if it sees
land, it flies straight in the direction of it; if
not, it returns and alights on the masthead.
So too, if Knowledge of Equanimity about
Formations sees Nibbãana, the state of peace,
as peaceful, it rejects the occurrence of all
formations and enters only into Nibbãna. I£
Ít does not see it, it occurs again and again
with formations as its object. |
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Tf the meditator is well acquainted with the Dhamma and has discriminative wisdom, he will understand what has happened. Then he can again reflect on formations and go up to Con- formity Knowledge. |
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(page 108) By now the meditator has gained a good understanding of the nature of all compounded things (sankhatadhammä). So he is in a position to make an inference as to the nature of the Uncompounded (asankhara). There are three distinctive qualiies of compounded things: (1) the impeding quality, (2) the signifWing quality, and (3) the desiring quality. |
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Regarding the first of these, the meditator thinks: “Compounded things are bound up with impediments. Nibbãna, which I am seeking, is free from impediments.” By “impediment” is meant something that has the nature of imped- ing. The impediments have the nature of causing. a moral person to violate his moral precepts and of making him unrestrained; the nature of dis- rupting the concentration of one who is bent on attaining concentration and of driving him to distraction; and the nature of obscuring the wisdom of one who is developing wisdom and of casting him into delusion. Compounded thỉngs impede by way of lust, hatred, delusion, conceit, jealousy, views, and so on. In the Uncom- pounded there is no impediment whatsoever. |
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The main impediment is the personality view. One who is deceived by this view must abandon it. The impediment brought about by views can be eliminated only by getting rid of views. Nibbãna is free from the impediment of views. It is free from the impediment of uncer- tainty. In fact, it is free from all the impediments brought about by defilements. |
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(page 109)The meditator now sees that all compounded things are oppressed by impediments. He feels that the day he is free from these compounded things he can attain Nibbãna. |
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As to the signifying quality, the meditator un- derstands that all compounded things become manifest through signs and modes. Everything in mind-and-matter (nãma-rũpa) is defined by 'way of various modes, such as tỉme, place, direc- tion, occasion, colour, shape, etc. As the Buddha. Says: |
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“If, Änanda, all those modes, character- istics, siøns and exponents by which there comes to be a designation of mind-and- matter were absent, would there be manifest any contact?” |
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“There would not, Lord.” |
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“Wherefore, Ananda, this itself is the
cause, this is the origin, this is the condition
for contact. That is to say, mind-and-matter.” |
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Everything compounded rests on a mass of SuUf- fering: “The world rests on suffering” (S.1,40). The meditator understands that Nibbäna is free from suffering. Compounded things are liable to decay and death. In the Uncompounded there is no decay and death. The idea that Nibbãna is a tranquillization also occurs to the meditator now.. |
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(page 110) “Desire” means wish or longing. Compounded things cater to wishes. Their very existence is bound up with longing and desire. Food and drink, clothes and dwellings, the cake of soap, the razor and the broom — all these things are always in a process of wearing away. Various efforts are required to check this process of decay, and all these efforts are the outcome of longing. When one object of desire breaks up, man hankers for another. He goes on hankering like this because o£ the wish-begetting nature of compounded things and the nagging impulses they create. |
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'When the meditator is in a position to infer that the Uncompounded is free from this charac- teristic, he is much relieved at heart. So he turns his attention to the Uncompounded, trying his best to attain it. Knowing well that the com- pounded is fraught with suffering, and that the Uncompounded is free from suffering, he puts forth the necessary effort with the determina- tion: “Somehow I will attain it.” It is when he makes such an endeavour that insight leading to. emergence develops within him. |
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(page 111) Insight leading to emergence is the climax of insight knowledge. This insight leads directly and infallibly to the supramundane path, referred to by the term “emergence.” The insight leading to emergence comprises three kinds of knowledge: fully-matured knowledge of equa- nimity about formations, conformity know- ledge, and change-oflineage (still to be discussed). It covers the mundane moments of consciousness in the cognitive series issuing in the supramundane path — that is, the mind- moments called preliminary work (parikamma), access (upacärg), and conformity (anuloma). Since the phase of preliminary work has the taskk of attending to deficiencies in the balancing of the spiritual faculties, some meditators with sharp and wel:balanced faculties skip this phase and go through only access and conform- ity. The rest must pass through all three. The mỉnd at this stage is working with such rapidity that the entire process has to be reckoned in terms of thought-moments. (See Appendix 3.) Up to the time of insight leading to emer- gence, the meditator had been contemplating the three characteristics of all formations — impermanence, suffering and not-self. As he continues reflecting on the three characteristics with keen insight, when he reaches insight leading to emergence, one characteristic stands forth more prominently than the others. Which. one stands forth depends on his dominant spir- itual faculty. |
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(page 112)One in whom faith is predominant will discern impermanence and subsequently apprehend Nibbäna as the signless (animitta); his path is called the signless liberation. One in whom concentraton ¡is predominant will đdiscern the mark of suffering and apprehend Nibbãna as the desireless (appanihira); his path. is called the desireless liberation. One in whom. 'wisdom is predominant will discern the mark of nor-self and subsequently apprehend Nibbãna. as voidness (suññat); his path is called the voidness liberation. The particular outstanding. characteristic comes up distinctly in the most developed phase of knowledge of equanimity about formations, and persists as the mode of apprehension through three phases of insight leading to emergence: preliminary worlk, access and conformity. |
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2. Change-of-Lineage Knowledge
(Gotrabhifana) |
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(page 113) According to the deñnition given in the Patisambhidämagsa, Change-of-Lineage Know- ledge is the understanding of emergence and the turning away from the external. This knowledge emerges from formations as signs and turns away from their occurrence. The object of con- sciousness is twofold as sign (mimitta) and occurrence (pavatta). “Sign” is the mode, “occurrence” implies the occurring of defile- ments and formations. At the stage of change-of- lineage, consciousness abandons the sign so that almost automatically it becomes aware of that reality which is signless. In other words, it takes as its object Nibbãana. At this stage, defilements as such are not yet destroyed. But the tendency of the mind to grasp formations by means of signs and modes is discontinued and thus the signs associated with the defilements are tran- scended. This particular tendency had already been broken down to a great extent in the pre- ceding course of insight meditation as, for instance, when breath becomes imperceptible and the consciousness of the body is lost. How- ever, when the mỉnd emerges from the sign at change-of-lineage, it is irreversible. |
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(page 114)During the preceding stages of knowledge up to and including equanimity about formations, a fall away from onward progress is possible. But when change-of-lineage occurs, the attainment of the supramundane path is assured. Whereas preliminary work, access and conformity are mundane (lokiya) and the path and fruit supra- mundane (lokuttara), change-of-lineage has an intermediary position. The Visuddhimagga ïllus- trates the transition to the path thus: |
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(page 114 - 115)Suppose a man wanted to leap across a. broad stream and establish himself on the opposite bank, he would run fast and seizing a rope fastened to the branch of a tree on the streams near bank and hanging down, or a pole, would leap with. his body tending, inclining and leaning towards the opposite bank, and when he had arrived above the opposite bank, he would let go, fall on the opposite bank, staggering first and then steadying himself there; so, too, this meditator who. 'wants to establish himself on Nibbäna, the bank opposite the kinds of becoming, gen- eration, destiny, station and abode, runs fast by means of the contemplations of rise and fall, etc., and seizing with con- formitys adverting to impermanence, pain or not-self, the rope of materiality. fastened to the branch of his selfhood and hanging down, or one among the poles beginning with feelings, he leaps with the first conformity-consciousness without letting go and with the second he tends, inclines and leans towards Nibbäna like the body that was tending, inclining and leaning towards the opposite bank; then being with the third next to Nibbãna, which is now attainable, like the others arriving above the opposite bank, he lets go that formation as object with the ceasing of that consciousness and with the change-of-lineage consciousness he falls on to the unformed Nibbäna, the bank opposite, but staggering as the man did, for lack of (previous) repetition, he is not yet properly steady on the single object. Afrer that he is steadied (in Nibbäna) by Path Knowledge. (Vism. XXII,6) |
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(page 116) 3. _ The Supramundane Paths and Fruits |
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(pager 116 - 117) Path-consciousness has the nature of emerg- ing from both “sign” and “occurrence.” “The tunderstanding of emergence and turning away from both (i.e. from the “occurrence” of defile- ments and from the 'sign' of aggregates produced by them) is knowledge of the path” (Ps.I,69). Up to this point the meditator had already become convinced that formations are painful and that their cessation, Nibbãna, is bliss. Now, with the path, he actually realizes this through direct seeing of Nibbäna. The Patisambhida- magga says: “Seeing that formations are painful and that cessation is blissful is called the under- standing of emergence and turning away from both (defilements and formations). That know- ledge touches the Deathless State” (Ps.I,70). The Milindapañha describes the transition from insight contemplation of formations to the real- ization of Nibbäna by the path as follows: “That consciousness of his, while mentally traversing. the range of reflection back and forth, tran- scends the continuous occurrence of forma- tions and alights upon non-occurrence. One who, having practised rightly, has alighted tupon non-occurrence, O King, is said to have realized Nibbäna” (p. 326). |
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(page 117) It is for the attainment of this supramundane. path that the meditator has done all his prac- tice. The aim of all his endeavours in fulfilling. virtue and in developing meditation was the arousing of this path-consciousness. The path- consciousness accomplishes four functions in a single moment, one regarding each of the Four Noble Truths: |
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(page 118)(1) it penetrates the truth of suffering by fully understanding it; |
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(2) it penetrates the truth of suffering's origin (craving) by abandoning it; |
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(3) it penetrates the truth of the path (the 'Noble Eightfold Path) by developing it; |
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(4) it penetrates the truth of suffering's cessation (Nibbãna) by realizing it. |
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This exercise of four functions simultaneously can be illustrated by the sunrise. With the rising. of the sun, visible objects are illuminated, dark- ness is dispelled, light appears and cold is allayed. As the sun illuminates visible objects, so Path-Knowledge fully understands suffering; as the sun dispels darkness, so Path-Knowledge abandons the origin of suffering; as the sun causes light to be seen, so Path-Knowledge (as right view) develops the (other) path factors; as the sun allays cold, so Path-Knowledge realizes the cessation which is the tranquillization of defilements. |
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There are four supramundane paths which must be passed through to reach full purifica- tion and liberation: the path of Stream-entry (sotäpattimagga), the path of Once-return (sakadägãmimagga), the path of Non-return (anäãgãmimagga) and the path of Arahantship (arahattamagga). These four paths have to be attained in sequence. Attainment of all four can occur in a single life, or it can be spread out over several lifetimes; but once the first path is reached, the meditator is assured of never falling away and is bound to reach the final goal in at most seven lives. |
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(page 119)Each path arises only once. Each has its own. particular range of defilements to burst. When a. path arises, immediately, by the power of know- ledge, it bursts the defilements within its range. The first path, the path of Stream-entry, breaks the three fetters of personality view, doubt and clinging to rules and rituals. One who passes through this path and its fruition becomes a Stream-enterer (sotãpanna). He has entered the stream of the Dhamma, is forever liberated from. the possibility of rebirth in the four lower planes (see above, p. 55), and will be reborn at most seven more times in the human or heavenly worlds. |
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The second path, the path of Once-return, does not eradicate any defilements completely but greatly reduces the roots-greed, hatred and delusion. One who dies as a Once-returner (sakadäsami) will be reborn in the human world only one more time before attaining deliverance. |
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The third path, the path of Non-return, bursts the two fetters of sensual desire and aversion. One who passes away as a Non returner (anagãmi) will not be reborn at all in the sense-sphere realm; he is reborn only in the higher Brahma worlds where he attains final deliverance. |
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(page 120) The fourth path, the path of Arahantship, eradicates the five subtle fetters — desire for fine-material existence (in the Brahma worlds), desire for non-material existence (in the form- less worlds), conceit, restlessness and igno- rance. The Arahant or liberated one is free from. all bondage to samsära. He lives in the full attainment of deliverance. |
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PuriRcation by Knowledge and Vision, the seventh and last purification, consists in the knowledge of the four supramundane paths. Fol- lowing each path, its own respective fruition OCCurs as its immediate result. Whereas the path. performs the task of breaking up deflements, fruition experiences the bliss of Nibbãna when. this demanding exertion subsides: “The under- standing of the relaxation of endeavour is Know- ledge of Eruition” (Ps.I,71). |
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Since the fruition-consciousness immedi- ately follows the knowledge of the path without a time-lag, the path-concentration is called “concentration-with-immediate-result” (ãnaritarika-samadhi). This indescribably keen concentration enables wisdom to cut through the range of defilements and purify the mental continuum. The Pafisambhidãmagga states: “The understanding of the eradication of de- filements owing to the purity of non-distraction is knowledge of concentration-with-immediate- result” (Ps.I,2). The commentaries record that some held the view that Fruition-Knowledge arises a number of hours or days after Path- Knowledge; however, the term “with-immediate- result°” (änantarikg) irrefutably conveys the sense of immediacy (literally, “without an inter- val”). Hence that dissentient view is groundless. |
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(page 121 - 122) 4. Reviewing Knowledge
(Paccavekkhanañäna) |
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(page 122) 'With the attainment of the first three frui- tỉions, the meditator, at the tỉme of reviewing, gains the conviction that one essential part of his task is done. When the fruit of Arahantship. is attained through the knowledge of the fourth path, he wins the blissful realization that his task has been fully accomplished: “He under- stands, 'Destroyed is birth,the holy life has been lived, what had to be done has been done, there is nothing further beyond this” (M.1,41; M.L.S. I, p. 50). |
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(page 123) CONCLUSION |
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A meditator should not disclose to others his level of progress, for to proclaim one's attain- ments is normally due to defilements. However, for the purpose of getting instructions, one may disclose one's experiences to a suitable person, such as a teacher or an advanced practitioner. |
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In ancient times, to kindle a fire one had to. go on rubbing two kindling-sticks together for a long time, unceasingly. If, after rubbing the sticks together a few times until they became a little warm, one stopped to rest, one had to start the process all over again. Therefore, to make a fire with kindling-sticks, one has to go on rubbing ceaselessly however long it might take until fire is produced. The meditator has to proceed in the same way. He cannot succeed i£ he practises by fits and starts. He must apply himself to meditation without a break until the Supreme Goal of his endeavour is realized. |
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(page 124)Knowing and seeing the eye, monks, as it really is, knowing and seeing forms as they really are, knowing and seeing eye- consciousness as it really is, knowing and seeing eye-contact as it really is, and knowing and seeing whatever feeling — pleasant, unpleasant, or neither. pleasant nor unpleasant — arises depend- ent on eye-contact as it really is, one gets not attached to the eye, gets not attached to forms, gets not attached to eye- consciousness, gets not attached to eye- contact, and gets not attached even to that feeling that arises dependent on eye Contact. |
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And for him as he abides unattached, un- fettered, uninfatuated, contemplating the peril (in the eye, etc.), the five agsregates Of grasping go on to future diminution. That craving which makes for re-becom ing, which is accompanied by delight and lust, ñnding delight here and there, de- creases in him. |
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(page 125)His bodily disturbances cease, his mental disturbances cease; his bodily afflictions cease, his mental afflic- tions cease; his bodily distresses cease, his mental distresses cease; and he experi- ences physical and mental happiness. Whatever view such a one has, that becomes for him Right View, whatever in- tention he has, that becomes for him Right Intention; whatever effort he puts forth, that becomes for him Right Effort; what- ever mỉndfulness he has, that becomes for him Right Mindfulness; and whatever con- centration he has, that becomes for him Right Concentration. But his bodily actions. and his verbal actions and his livelihood have already been purified earlier. So this Noble Eightfold Path comes to be perfected in him by development. |
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(page 126) 'While this Noble Eightfold Path is being
developed by him thus, the four founda-
tỉons of mindfulness also go on to fulfil-
ment through development and the four
right efforts... and the four bases of
psychic power... and the five spiritual
faculties... and the five powers... and
the seven factors of enlightenment go on
to fulfilment through development. And
in him these two things occur coupled
together: serenity and insight. Those
things that should be fully understood by
direet knowledge — he fully under-
stands by direct knowledge. Those
things that should be abandoned by
direct knowledge — he abandons by
diret knowledge. Those things that
should be developed by direct knowledge
— he develops by đirect knowledge. And
those things that should be realized by
direct knowledge — he realizes by direct
knowledge. |
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(page 127)APPENDIX 1 |
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(page 128 - 129) Think about the tranquil results following from the practice of the tranquillizing Dhamma. which the Buddha has preached. If, on some memorable day in your lives, you conceived the idea of renunciation — of going forth from home to homelessness — it was as the result of a powerful thought force within you. You should always recall that event as one of great significance in your lives. You were able to leave behind your father and mother, your wife and children, your relatives and friends, and your wealth, due to a powerful thought force and a spirit of renunciation aroused in you by listening to the Dhamma. You should not sur- renđer this great will power under any circum- stances. You may rest assured that the step you have taken is quite in keeping with the ideal type of going forth described in the điscourses. The Samaññaphala Sutta (Discourse on the Eruits of Recluseship) of the Dĩgha Nikãya por- trays the true spirit of renunciation behind the act of going forth in these words: |
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Now, a householder or a householder's son
or someone born in some family or other
listens to the Dhamma. And on hearing the
Dhamma, he conceives faith in the Perfect
One. When he is possessed of that faith he
reflects: “Full of hindrances is the house
hold life — a path for the dust of passions.
The 'going forth is like being in the open
air. It is not easy for one living the house
hold life to live the holy life in all its full-
ness, in all its purity, with the spotless
perfection of a polished conch-shell. Let
me, then, cut off my hair and beard; let me
clothe myself in saffron robes and let me
go forth from home to homelessness.”
'Then, before long, leaving behind his prop-
erty, be it small or great, leaving behind his
circle of relatives, be it small or great, he
cuts off his hair and beard, he clothes
himself in the saffron robes and goes forth
from home to homelessness. |
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(page 129) 'With this kind of going forth you have stepped into an environment most congenial to the development of the mỉnd. But, as in any other adventure, here too one has to be on one's guard against possible dangers. There are four stages in the life of a meditative monk: |
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(1) the occasion of going forth from the house- hold life; |
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(2) the preliminary stage in his meditative life 'when he starts taming his mind in solitude with the help of a meditation subject; |
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(3) the encountering of dangers in the course of meditation in solitude; |
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(4) the stage of enjoying the results of his meditation. |
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(page 130 - 131)To illustrate these stages we may, first of all, compare the going forth of a meditator to the arriving in a clearing of a jungle after passing through a thorny thicket. The household life is, in fact, a thicket full of thorns. But even though. one has arrived in a clearing in the jungle, one has yet to face dangers coming from wild beasts and reptiles. So the meditator, too, in the pre- liminary stage of his practice has to encounter many distracting thoughts which are as danger- ous as those wild beasts and reptiles. But with. perseverance he succeeds in overcoming these dangers. This is like reaching a valuable tract of land after passing the dangerous area. At this stage the meditator has scored a victory over dis- tracting thoughts. Now the world, together with. its gods, looks up to him as a man of great worth. and starts paying homage to him worshipfully. But then the meditator, complacent with his initial success, parades through this valuable tract of land and gets bogged down in a morass. For gain, fame and praise are comparable to a morass. Some meditators get bogged down in this morass neck-deep and are unable to step out from it. Others get stuck in it for a while but manage to scramble out. Yet others see its đangers well in time and avoid it altogether. The life of a meditator, then, is one which is not only precious, but precipitous in that it requires a great deal of caution. I do hope that these observations will give you some food for thought so that you will continue with your meditatve life with refreshed minds and renewed vigour. |
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(page 131)This meditative life should be steered with great care and caution, avoiding the rugged clifs of aberration. If that thought force which. once proceeded in the right direction lapses into. an aberration halfway through, it will lose its momentum. Therefore, you should build up a keener enthusiasm and re-charge that thought force, cutting off all possibilities of lapses. |
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(page 132) APPENDIX 2 |
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1. The contemplation of impermanence (anniccã-
nupassanä): |
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2. The contemplation of suffering (dukkhã-
nupassanä): |
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3. The contemplation of non-self (anattã-
nupassan8): |
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4. The contemplation of disenchantment (nibbidã-
nupassan8): |
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5. The contemplation of fading away (virägã-
nupassanä): |
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6. The contemplation of cessation (nirodhã-
nupassanä): |
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7. The contemplation of relinquishment (patinis-
sdggãnupassan8): |
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8. The contemplation of destruction (khayãnupas-
san8): |
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9. The contemplation of passing away (vayãnupas-
san8): |
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(psge 133)10. The contemplation of change (viparinämä-
nupassanä): |
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11. The contemplation of the signless (animittã:
nupassanä): |
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12. The contemplation of the desireless (appanihitanupassana
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13. The contemplation of voidness (suññatãtnupas-
sanä): |
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14. The higher wisdom of insight into phenomena
(adhipañiñä-vipassanä): |
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15. Correct knowledge and vision (yathãbhiita-
fñiãnadassana): |
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16. The contemplation of danger (ãđinavãnupas-
sanä): |
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17. The contemplation of reflection (patisankhä-
nupassan8): |
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18. The contemplation of turning away (vivattä-
nupassan8): |
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Characteristic of Impermanenee: Nos.1,6,8,9,10,11,14 |
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(page 134) APPENDIX 3 |
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(page 135)With their distinct characters and modes, these mind-moments are 'welded by certain laws of interrelatedness into a functionally effective sequence called the cogni- tive series (cittavithi, literally, avenue of mental acts). Cognitive processes themselves are of dif- ferent kinds, the principal distinction being that between a sensory process and an internal reflective process. A full sensory process consists of seventeen mind-moments. In the first part of this series, the mind adverts to the impinging sense-object, cognizes it, receives the impres- sion, examines it and determines its nature. Up. to this point the process occurs quite automatic- ally, but following the determinative act the miỉnd responds to the sense-object according to its own volition. It is in this phase, consisting of seven mind-moments called javanas, that fresh. kamma is generated. Following the phase of javanas, the mỉnd registers the impression, then. lapses back into the life-continuum (bhavanga). |
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In a complete reflective series of the usual kind, in which the object is a reflectively consid- ered sense-impression, a mental image or an idea, the process is less diversified. After emerg- ing from the continuum, the mind adverts to the object, then enters the javana phase where it forms a volitional response; finally it registers the object and lapses once more into the life- continuum. |
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(page 136)Jhanic attainment and path attainment are both instances of the reflective cognitive series, but difer significantly from the usual kind of process. In the usual series the javana moments are all identical, but here they exhibit a progres- sion of stages. |
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In the case of jhanic attainment, following the moment of adverting, the javana phase moves through five stages: preliminary work (parikamma); access (upacära); conformity (anuloma); change-of-lineage (gotrabhi); full absorption (appana). Some meditators start from the access stage itself without preliminary work. They are those whose spiritual faculties have already been well-prepared. Conformity is the application of the mind in accordance with the work already done, thus stabilizing ones gains. With change-of-lineage, the “lineage” in this context is the sense-desire sphere. This refers to the surpassing of the lineage of the sense-desire sphere and growing into (or devel- oping) the “exalted lineage” (ie. the fine- material and the immaterial spheres). The absorption stage is the jhäna itself, which can last from a single mind-moment to a long series of such moments; depending on the meditator's skill. The object of all the javana moments is the same, the counterpart sign (patibhäganimitta). 'We can depict the jhanic process as follows: |
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(page 137) LC MD PW ACC CON CHL ABS |
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LC — Life-continuum |
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The three asterisks in each case indicate that cach mind-moment has three sub-moments: arising, persisting and dissolution. |
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In the case of path-attainment, the prelimi- nary stages are similar to those for jhãna, but here change-of-lineage involves surpassing the mundane plane to develop the supramundane. The culmination of the process is the path and fruit. The path invariably lasts only for one moment. The fruit lasts two moments when preliminary work is included, three moments when preliminary work is omitted. A full path- attainment can be depicted thus: |
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LC MD PW ACC Con Chl P F F LC |
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(page 138) APPENDIX 4 |
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(page 139)The “oneness” referred to here is none other than concentration. In this context, however, it is reckoned as fourfold according to the way in 'which various individuals come by that concen- tration. Out of these four, the first type of con- centration can be attained either by reflecting on a particular act of liberality one has recently per- formed, or by mentally dwelling on other chari- table deeds lying to one's credit. |
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"The second type of oneness is the concentra- tion leading to the exalted meditations which. are still on the mundane level. It is also called absorption concentration. This comprises the four jhãnas (absorptions) pertaining to the fine- material realms and the four meditative attain- ments of the four immaterial realms. |
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The third type of oneness is the concentra- tỉon arisen in the course of insight meditation by way of reflection on the nature of sankhäras, or formations. Even without attaining a concentra- tion of mind by means of any serenity medita- tion as such, a meditator practising insight meditation directs his mind to a particular section of formations. Now, if he goes on reflect- ing with perseverance, he will reach this oneness — this concentration. Ultimately, even this con- centration wil gather the same degree of strength as absorption concentration. As the meditator equipped with this kind of concentration continues to reflect on the formations, insight knowledges will develop. And at what- ever moment he attains the supramundane path, that path-consciousness comes to be reckoned as a jhãna in itself, since it has some affinity with. the factors proper to jhãnas, such as the first jhãna. What are known as transcendental medi- tations in Buddhism are these supramundane levels of concentration within reach of the pure insight meditator. |
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(page 140 - 141)The fourth type of oneness mentioned above is the concentration which the Noble Ones achieve when they attain to the fruits of the noble path (see p. 119). It is called “the oneness aroused by the occurrence of cessation” because Ít has Nibbäna as its object. The Noble Ones who. have attained to a path-consciousness such as that of the Stream-enterer are able to re-arouse its fruit and enjoy the bliss of Nibbãna again and again. This is the normal practice o£ Noble Ones who have attained to one of the four stages of realization. l8 |
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One thỉng worth mentioning in this connec- tion is that if the meditators practising insight meditation have already obtained either an access concentration or an absorption concen- tration through some kind of serenity medita tion, it will be comparatively easy for them to achieve the desired results. On the other hand, one who takes up the practice of pure insight meditation without any prior experience in con- centration will have to put forth, from the very start, an unremiting endeavour until the desired results are attained. He should, in fact, give up all expectations for his body and life in an all-out struggle to reach the Supreme Goal. |
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18... Sotäpanne (Stream-entere); Sakadögđmi (Once-returner); AnđgamÏ (Non-returner); Arahant (the Aecompli-hed One). |
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(page 142)ABOUT THE AUTHOR. |
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(page 143)Burmese system of insight (vipassanä) medi- taton under the guidance of the Venerable U Javana, a senior pupil of Mahasi Sayadaw. In recognition of his ability, the Burmese medi- tation masters imparted to him the complete training necessary to become a fully qualified meditation master (kammatthänäcariya). |
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An opportunity to apply this training and skill towards the guidance of others came in 1967, when he was invited to become the resident meditation master of the newly opened Mitiri- gala Nissarana Vanaya, an austere meditation monastery founded by Mr. Asoka Weeraratne (now Venerable Bhikkhu Dhammanisanthi). As the meditation master of Mitirigala Nissarana Vanaya, the venerable author gave instructions in meditation to a wide circle of meditators, including monks from Western countries. |
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The Venerable Ñãnãrãma passed away in April 1992, in his 92nd year, after a brief illness. |
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In addition to the present work the venerable author has four other publications in Sinhala to. his credit, Bhãvanã Mãrgaya, an exposition of the path of meditation, Vidarshanã Parapura, a work on instruction and practice in the lineage of ¡insight meditaton, Samatha-vidarsana Bhãvanã Mãrgaya, on meditation for calm and insight, and Sapta Anupassana, on the seven. contemplations of insight. |
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