3. Manual for checking your vipassana kamatthana progress¶
3.1. Nāmarupa pariccheda Ñana¶
In this Ñana or state of wisdom or knowledge, the meditator is able to distinguish NAMA from RUPA For example, he is aware that the rising and falling movements of the abdomen are RUPA and the mind which acknowledges these movements is NAMA. A movement of the foot is RUPA and the consciousness of that movement is NAMA.
The meditator can distinguish between NAMA and RUPA with regard to the five senses as follows :-
When seeing a form, the eyes and the colour are RUPA and the consciousness of the seeing is NAMA.
When hearing a sound, the sound itself and the hearing are RUPA and consciousness of the hearing is NAMA.
When smelling something, the smell itself and the nose are RUPA, and the consciousness of the smell is NAMA.
When tasting something, the taste and the tongue are RUPA, and the consciousness of taste is NAMA.
When touching something, whatever is cold, hot, soft or hard to the touch is RUPA and consciousness of the contact is NAMA.
In conclusion, in this Ñana the meditator realizes that the whole body is RUPA and the mind (or consciousness of the sensations of the body) is NAMA. only NAMA and RUPA exist. There is no being, no individual self, no T, no ‘he’ or ‘she’ etc. When sitting, the body and its movement are RUPA and awareness of the sitting is NAMA. The act of standing is RUPA and awareness of the standing is NAMA. The act of walking is RUPA and the awareness of the walking is NAMA.
3.2. Paccaya pariggaha Ñana¶
(Knowledge of discerning the condition of mentality/materiality)
In some instances RUPA is the cause and NAMA is the effect, for example when the abdomen rises and consciousness follows. At other times NAMA is the cause and RUPA is the effect, for example the wish to sit is the cause and the sitting is’ the effect ; in other words volitional activity precedes physical action.
Some symptoms of this ÑANA
The abdomen may rise but fail to fall.
The abdomen may fall deeply and remain in that position.
The rising and falling of the abdomen seems to have disappeared but when touched by the hand movements can still be felt.
At times there are feelings of distress of varing intensity.
Some meditators may be much disturbed by visions or hallucinations.
The rising and falling of the abdomen and the acknowledgement of the movements function at the same time.
One may be startled sometimes bending forwards or backwards.
The meditator conceives that this existance, the next and all existances only derive from the interaction of cause and effect. They consist of NAMA and RUPA only.
A single rise of the abdomen has two stages.
3.3. Sammasana Ñana¶
(Knowledge of comprehending mentality/materiality as unsatisfactory and not-self)
Some characteristics of this ÑANA :-
One considers NAMA and RUPA through the five senses. One is aware of the three characteristics, ANICCA (impermance) DUKKHA (suffering) and ANATTA (non-self) which are referred to collectively as TRILAKKHANA.
One rising movement of the abdomen has three sections, called UPADHA, DTITI and BHANKA or coming into existance, continuity and vanishing. One falling movement of the abdomen has three sections.
There are feelings of distress which disappear only slowly; after seven or eight acknowledgements.
There are many NIMITTAS (mental images) which disappear slowly after several acknowledgements).
The rising and falling movements of the abdomen may disappear for either a long or short interval.
Breathing may be fast, slow or obstructed.
The mind may be distracted which shows that it is aware of the TRILAKKHANA or the three characteristics.
The meditator’s hands or feet may clench or twitch.
Some of the ten VIPASSANUPAKILESAS (defilements of insight) may appear in this ÑANA.
3.3.1. The Ten Vipassanupakilesas¶
3.3.1.1. OBHASA (Illumination)¶
The meditator may be aware of the following manifestations of light :-
He may be aware of light similar to that of firefly, a torch or a car headlamp.
The whole room may be lit up sufficiently to enable the meditator to see his body.
He may be aware of light which seems to pass through the wall.
There may be a light which enables him to see various places in front of him.
There may be a bright light as though a door has come open. Some meditators lift up their hands as if to shut it, others open their eyes to see what caused the light.
A vision of brightly coloured flowers surrounded by light may be seen.
Miles and miles of sea may be seen.
Rays of light seem to be emitted from the meditators heart and body.
Hallucinations, such as seeing an elephant, may occur.
3.3.1.2. PĪTI (Joy or rapture)¶
There are five kinds of PITI : KHUDDAKA (minor rapture) ; KHANIKA (momentary joy) ; OKKANTIKA (flood of joy) ; UBBENKA (uplifting joy) ; and PHARANA (pervading rapture).
KHUDDAKA PĪTI (Minor rapture)
This state is characterized by the following :-
The meditator may be aware of white colour.
There may be a feeling of coolness or dizziness and the hairs of the body may stand on end.
Tears may fall and there may be feelings of terror.
KHANIKĀ PĪTI (Momentary joy)
Characteristics of this Piti include :-
Flashes of light light may be seen.
Sparks of light may be seen.
Nervous twitching may occur.
There may be a feeling of stiffness all over the body.
There may be a feeling as if ants are climbing over the body.
The meditator may feel hot all over his body.
The meditator may shiver.
Various red colours may be seen.
Body hair may rise slightly.
The meditator may feel itchy as if ants are scrambling on his face and body.
OKKANTIKA PĪTI (Flood of joy)
Characteristics of this Piti include :-
The body may shake and tremble.
The face, hands and feet may twitch
There may be violent shaking as if the bed is going to turn upside down.
Nausea and at times actual vomiting occurs.
There may be a rhythmic feeling like waves breaking on the shore.
Ripples of energy may seem to flow over the body.
The body may vibrate like a stick which is fixed in a flowing stream.
A light yellow colour may be observed.
The body may bend to and fro.
UBBENKA PĪTI (Uplifting joy)
Characteristics of this Piti include :-
The body feels as if it is extending or moving upwards.
There may be a feeling as though lice are climbing on the face and body.
Diarrhea may occur.
The body may bend forwards or backwards.
One may feel that one’s head has been moved backwards and forwards by somebody.
There may be a chewing movement with the mouth either open or closed.
The body sways like a tree being blown by the wind,
The body bends forwards and may fall down.
There may be fidgeting movements of the body,
There may be jumping movements of the body,
Arms and legs may be raised or may twitch.
The body may be bent forwards or may recline,
A silvery grey colour may be observed.
PHARANA PĪTI (Pervading rapture)
Characteristics of this Piti include :-
A feeling of coldness spreads through the body.
Peace of mind sets in occasionally.
There may be itchy feelings all over the body.
There may be drowsy feelings and the meditator may not wish to open his eyes.
The meditator has no wish to move.
There may be a flushing sensation from feet to head or vice versa.
The body may feel cool as if taking a bath or touching ice.
The meditator may see blue or emerald green colours,
An itchy feeling as though lice are crawling on the face may occur.
This is the end of the description of the five Pitis.
3.3.1.3. PASSADHI¶
The third defilement of Vipassana is PASSADHI which means tranquility or mental factors and consciousness. It is characterized as follows :-
There may be a quiet, peaceful state resembling the attainment of insight,
There will be no restlessness or mental rambling.
Mindful acknowledgement is easy.
The meditator feels comfortably cool and does not fidget.
The meditator feels satisfied with his powers of acknowledgement.
There may be a feeling similar to falling asleep.
There may be a feeling of lightness.
Concentration is good and there is no forgetfulness.
Thoughts are quite clear.
A cruel, harsh or merciless person will realize that the Dhamma is profound. As a result he will give up doing bad and will perform only good actions instead.
A criminal or a drunkard will be able to give up bad habits and will change into quite a different man.
3.3.1.4. SUKHA¶
The fourth defilement of Vipassana is SUKHA which means bliss and has the following characteristics :-
There may be a feeling of comfort.
Due to pleasant feelings the meditator may not wish to stop but continue practising for a long time.
The meditator may wish to tell other people of the results which he has already gained,
The meditator may feel immeasurably proud and happy.
Some say that they have never known such happiness.
Some feel deeply grateful to their teachers.
Some meditators feel that their teacher is at hand to give help.
3.3.1.5. SADDHĀ¶
The next defilement of Vipassana is SADDHA which is defined as fervour, resolution or determination and has the following SADDHA characteristics :-
The practitioner may have too much faith.
He may wish everybody to practice Vipassana.
He may wish to persuade those he comes in contact with to practice.
He may wish to repay the meditation centre for its benefaction.
The meditator may wish to accelerate and deepen his practice.
He may wish to perform meritorious deeds, give alms and build and repair Buddhist buildings and artifacts.
He may feel grateful to the person who persuaded him to practice.
He may wish to give offerings to his teacher.
A meditator may wish to be ordained as a Buddhist monk,
He may not wish to stop practicing.
He might wish to go and stay in a quiet, peaceful place.
The meditator may decide to practice whole-heartedly.
3.3.1.6. PAGGAHA¶
The next defilement of Vipassana is PAGGAHA which means exertion or strenuousness and is defined as follows :-
Sometimes the meditator may practice too strenuously.
He may intend to practice rigorously, even unto death.
The meditator over exerts himself so that attentiveness and clear-consciousness are weak causing distraction and lack of Samadhi (concentration)
3.3.1.7. UPATTHANA¶
which means mindfulness, is the next defilement of Vipassana to be considered and it is characterized by the following :-
Sometimes excessive concentration upon thought causes the meditator to leave acknowledgement of the present and inclines him to think of the past and the future,
The meditator may be unduly concerned with happenings which took place in the past.
The meditator may have vague recollections of past lives.
3.3.1.8. ÑANA¶
The next (Vipassanupakilesa) to be considered is NANA which means knowledge and is defined as follows :-
Theoretical knowledge may become confused with practice. The meditator misunderstands but thinks that he is right. He may become fond of ostentatiousness and like contending with his teacher.
A meditator may make comments about various objects. For example when the abdomen rises he may say ‘arising’ and when it falls he may say ‘ceasing’.
The meditator may consider various principles which he knows or has studied.
The present cannot be grasped. Usually it is ‘thinking’ which fills up the mind. This may be referred to as ‘thought-based knowledge.’ Jinta Ñana.
3.3.1.9. UPEKKH¶
The ninth defilement of Vipassana is UPEKKHA which has the meaning of not caring or indifference…. It can be defined as follows :-
The mind of the meditator is indifferent, neither pleased or, displeased, nor forgetful. The rising and falling of the abdomen is indistinct and at times imperceptible.
The meditator is unmindful, at times thinking of nothing in particular.
The rising and falling of the abdomen may be intermittently perceptible.
The mind is undisturbed and peaceful.
The meditator is indifferent to bodily needs.
The meditator is unaffected when in contact with either good or bad objects. Mindful acknowledgement is disregarded and attention is allowed to follow exterior objects to a great extent.
3.3.1.10. NIKANTI¶
The tenth Vipassanupakilesa is NIKANTI which means ‘gratification’ and it has the following characteristics :-
The meditator finds satisfaction in various objects.
He is satisfied with light, joy, happiness, faith, exertion, knowledge and even-mindedness.
He is satisfied with various Nimittas (mental images).
That is the end of the section dealing with the ten Vipassanupakilesas.
3.4. Udayabbaya Ñana¶
The fourth ÑANA to be considered is UDAYABBAYA ÑANA which may be translated as knowledge of contemplation on the rise and fall. In this ÑANA the following may occur :-
The meditator sees that the rising and falling of the abdomen consists of 2, 3, 4, 5, or 6 stages.
The rising and falling of the abdomen may disappear intermittently.
Various feelings disappear after two or three acknowledgements.
Acknowledgement is clear and easy.
Nimittas disappear quickly, for instance after a few acknowledgements of ‘seeing, seeing’.
I f. The meditator may see a clear, bright light.
The beginning and the end of the rising and falling movements of the abdomen are clearly perceived.
While sitting, the body may bend either forwards or backwards as though falling asleep. The extent of the movement depends on the level of concentration. The breaking of ‘Santati’ or continuity can be observed by the expression of the following characteristics :
If the rising and falling movements of the abdomen become quick and then cease, Anicca (impermanence) appears clearly but Anatta (non-self) and Dukka (suffering) still continue.
If the rising and falling movements become light and even and then cease, Anatta (non-self) appears clearly. However Anicca and Dukka still continue.
If the rising and falling of the abdomen becomes stiff and impeded and then ceases, Dukka (suffering) is clearly revealed, but Anicca and Anatta continue.
If the meditator has good concentration, Samadhi, he may experience a ceasing of breath at frequent intervals. He may feel as if he is falling into an abyss or going through an air pocket on a plane, but in fact the body remains motionless.
3.5. Bhanga Ñana¶
BHANGA ÑANA is the fifth knowledge or state of wisdom to be considered here. It means ‘Knowledge of contemplation on dissolution’ and it has the following characteristics :-
The ending of the rising and falling movements of the abdomen are clear.
The objects of the meditator’s concentration may not be clear. The rising and falling movements of his obdomen may be vaguely perceived.
The rising and falling movements may disappear. It is however noticed by the practitioner that RUPA disappears first followed by NAMA. In fact the disappearance takes place almost simultaneously because of the swift functioning of the Citta (mind).
The rising and falling movements are distinct and faint.
There is a feeling of tightness enabling one to see the continuity of the rising and falling. The first state of consciousness ceases and a second begins enabling the meditator to know the ceasing.
Acknowledgement is insufficiently clear because its various objects appear to be far away.
At times there is only the rising and falling, the feeling of self disappears.
There may be a feeling of warmth all over the body,
The meditator may feel as though he is covered by a net.
Citta (mind or consciousness) and its object may disappear altogether.
At first RUPA (material or physical) ceases, But Citta remains, however consciousness soon disappears as well as the object of consciousness.
Some meditators feel that the rising and falling of the abdomen ceases for only a short time, while others feel that the movement stops for 2–4 days until they get bored. Walking is the best remedy for this.
Upada, Thiti and Bhanga, that is the coming into being, continuity and passing away stages of both NAMA and RUPA are present but the meditator is not interested, observing only the stage of passing,
The internal objects of meditation, that is the rising falling movements of the abdomen are not clear. External objects, trees etc. seem to shake,
Everything gives the impression of looking at a field of fog, vague and obscure,
If the meditator looks at the sky it seems as it there is vibration in the air.
Rising and falling suddenly ceases and suddenly reappears.
3.6. Bhaya Ñana¶
The sixth state of knowledge is BHAYA ÑANA or ‘Knowledge of the appearance as terror’. The following characteristics can be observed :-
At first the meditator acknowledges objects but the acknowledgements vanish together with the consciousness.
A feeling of fear occurs but it is unlike that generated by seeing a ghost.
The disappearance of NAMA and RUPA and the consequent becoming nothing induces fear.
The meditator may feel neuralgic pain similar to that caused by a nervous disease when he is walking or standing.
Some practitioners cry when they think of their friends and relatives.
Some practioners are very much afraid of what they see, even if it is only a water jug or a bed post.
The meditator now realizes that NAMA and RUPA which were previously considered to be good, are completely insubstantial.
There is no feeling of happiness, pleasure or enjoyment.
Some practioners are aware of the feeling of fear but are not controlled by it.
3.8. Nibbida Ñana¶
NIBBIDA ÑANA or ‘Knowledge of contemplation on dispassion,’ is the eighth NANA. It has the following characteristics :-
The meditator views all objects as tiresome and ugly.
The meditator feels something akin to laziness but the ability to acknowledge objects clearly is still present.
The feeling of joy is absent and the meditator feels bored and sad as though he has been separated from what he loves.
The practitioner may not have experienced boredom before but now he really knows what boredom is.
Although previously the meditator may have thought that only hell was bad, at this stage he feels that only Nibbana, not a heavenly state, is really good. He feels that nothing can compare with Nibbana so he deepens his resolve to search for it.
The meditator may acknowledge that there is nothing pleasant about NĀMA and RUPA.
The meditator may feel that everything is bad in every way and there is nothing that can be enjoyed,
The meditator may not wish to speak to or meet anybody. He may prefer to stay in his room.
The meditator may feel hot and dry as though being scorched by the heat of the sun.
The meditator may feel lonely, sad and apathetic, k. Some lose their attachment to formerly desired fame and fortune. They become bored realizing that all things are subject to decay. All races and beings, even the Devas and Brahmas are likewise subject to decay. They see that where there is birth; old age, sickness and death prevail. So there is no feeling of attachment. Boredom therefore sets in together with a strong inclination to search for Nibbana.
3.9. Muncitukamayatā Ñana¶
The ninth Ñana to be considered is MUCITUKAMAYATA NANA which can be translated as ‘The knowledge of the desire for deliverance.’ This Ñana has the following characteristics :-
The meditator itches all over his body. He feels as if he has been bitten by ants or small insects, or he feels as though they are climbing on his face and body.
The meditator becomes impatient and cannot make acknowledgements while standing, sitting, lying down or walking.
He cannot acknowledge other minor actions.
He feels uneasy, restless and bored.
He wishes to get away and give up meditation.
Some meditators think of returning home, because they feel that their Parami (accumulated past merit) has been insufficient. As a result they start preparing their belongings to go home. In the early days this was termed ‘The Ñana of rolling the mat.’
3.10. Parisankhā Ñana¶
The tenth ÑANA to be considered here is PATISANKHA ÑANA or the ‘Knowledge of reflective contemplation.’ The following characteristics may be observed :-
The meditator may experience feelings similar to being pierced by splinters throughout his body.
There may be many other disturbing sensations but they disappear after two or three acknowledgements.
The meditator may feel drowsy.
The body may become stiff as if the meditator is entering Phalasamapati (a Vipassana trance) but Citta (mind or consciousness) is still active and the auditory channel is still functioning.
The meditator feels as heavy as stone.
There may be a feeling of heat throughout the body.
He may feel uncomfortable.
3.11. Sankhārupekhā Ñana¶
‘Knowledge of equanimity regarding all formations’ or SANKHARUPEKHA ÑANA follows. This Ñana has the following characteristics :-
The meditator does not feel frightened or glad, only indifferent. The rising and falling of the abdomen is clearly acknowledged as merely being NAMA and RUPA.
The meditator feels neither happiness nor sadness. His presence of mind and consciousness are clear. NAMA and RUPA are clearly acknowledged.
The meditator can remember and acknowledge without difficulty.
The meditator has good concentration. His mind remains peaceful and smooth for a long time, like a car running on a well paved road. The meditator may feel satisfied and forget the time.
Samadhi (concentration) becomes firm, somewhat like pastry being kneaded by a skilled baker.
Various pains and diseases such as paralysis or nervousness may be cured.
It can be said that the characteristics of this ÑANA are ease and satisfaction. The meditator may forget the time which has been spent during practice. The length of time spent sitting might even be as much as one hour instead of the half hour which was originally intended.
3.12. Anuloma Ñana¶
ANULOMA ÑANA or ‘Conformity knowledge’, ‘Adaptation knowledge’ follows. This Ñana can be divided into the following stages :-
Wisdom derived from the preliminary Ñanas starting with the fourth.
Wisdom derived from the higher Ñanas ie. The 37 Bodhipakkiyadharma , qualities contributing to or constituting enlightenment; the 4 Iddhipada or paths of accomplishment; the 4 Sammappadhara, right or perfect efforts; the 4 Satipatthana or foundations of mindfulness; the 5 Indriya or controlling faculties and the five Bhala or powers etc.
Anuloma Ñana has the characteristics of Anicca, Dukkha and Anatta.
Anicca (impermanance) He who has practised charity and kept the precepts will attain the pa’h by Anicca. The rising and falling of the abdomen will become quick but suddenly cease. The meditator is aware of cessation of movement as the abdomen rises and falls or the cessation of sensation when sitting or touching. Quick breathing is a symptom of Anicca, The knowledge of this ceasing whenever it occurs is called Anuloma Ñana. However this should actually be experienced by the meditator, not just imagined.
Dukkha (suffering) He who has practised Samatha (concentration) will attain the path by way of Dukkha. Thus when he acknowledges the rising and falling of the abdomen or sitting and touching, he feels stifled. When he continues to acknowledge the rising and falling of the abdomen or the sitting and touching, a cessation of sensation will take place. A characteristic of path attainment by way of Dukkha is unbearability. The knowledge of the ceasing of the rising and falling of the abdomen, or the cessation of sensation when sitting or touching is Anuloma Nana.
Anatta (No-self) He who has practised Vipassana or was interested in Vipassana in former lives will attain the path by Anatta. Thus the rising and falling of the abdomen becomes steady, evenly-spaced and then ceases. The rising and falling movements of the abdomen or the sitting and touching will be seen clearly. Path attainment by Anatta is characterised by a smooth, light movement of the abdomen.
When the movements of the abdomen continue evenly and lightly, that is Anatta. Anatta means ‘without substance’ ‘meaninglessness’ and ‘uncontrollability’.
The ability to know clearly the cessation of the rising and falling movements of the abdomen, or the cessation of sensation when sitting and touching is called Anuloma Ñana.
3.12.1. The Four Noble Truths¶
In the Anuloma Ñana, the four noble truths appear clearly and distinctly as follows :-
SAMUDAYA SACCA. This truth is perceived when the abdomen begins to rise or begins to fall, and it occurs at the point that the meditator is about to enter the next Nana, which is called the Gotrabhu Ñana. Samudaya Sacea is also referred to as Rupa Jati and Nama Jati. It is the point of origination of Nama and Rupa. It is the point of origination of both the beginning of the rising and the beginning of the falling movements of the abdomen. Nama Jati is the beginning of Nama and Rupa Jati is the beginning of Rupa. Real perception and experience of these truths is called ‘Samudaya Sacca’.
DUKKA SACCA. This truth is perceived when the rising and falling movements of the abdomen can no longer be tolerated because the meditator is aware of their unsatisfactory nature. He perceives that everything must die out and come to an end. In Pali this truth is given the name CHARĀMARANAM DUKKHA SACCAM. Old age is a deterioration of Nama and Rupa. Death is the extinction, the breaking up, the ending of Nama and Rupa. Death is the extinction, the breaking up, the ending of Nama and Rupa. The perception of the cessation of suffering is called Dukka Sacca.
NIRODHA SACCA. This truth is seen when the rising and falling movements fall away simultaneously. Jati is the limit of knowledge and so the mental acknowledgement of the cessation of the movements of the abdomen also fades away at the same time. This constitutes the state of Nibbana. In Pali this is referred to as ‘Ubhinnampi Nissarnam, The state when Dukka (suffering) and the point of origination of Nama Rupa (Samudaya) both cease is called ‘Nirodha Sacca’.
MAGGA SACCA. (The Great Truth) In this state of knowledge or wisdom, the meditator is completely aware of the rising and falling of the abdomen. He is aware of the beginning of the rising and falling the middle of the rising and falling and the points when the rising and falling cease. In Pali this state is known, as ‘NIROTHAPPACHANANA MAGGA SACCAM. When the ending of suffering and the cessation of the movements of the abdomen are clearly seen this is termed Magga Sacca.
It is necessary for the practitioner to be aware of these four truths simultaneously. It should be like blowing out a candle, ie.
It should be like the point at which the wick of the candle has been used up.
It should be like the point at which the wax of the candle has been used up.
It should be like an overwhelming brilliance which has obliterated the candle light.
It should be like a deep darkness.
The four characteristics of the light given here are likely to appear at the same time and at the same level as the perception of the Four Noble Truths. The state of Nibbana is perceived in Nirodha Sacca, Dukka Sacca Samudaya Sacca and Magga Sacca at the same time.
3.13. Gotrabhu Ñana¶
The next Ñana to be considered is GOTRABHU ÑANA or ‘Knowledge at the moment of change of lineage’. Gotrabhu Ñana is the knowledge which entirely separates one from the worldly state. Nama and Rupa, together with Citta (mind) which has become aware of the cessation, both become peaceful and quiet. This means one has become enlightened, having Nibbana as the object. The moment when feeling breaks off, Gotrabhu Ñana is reached.
Uppadam abhibhuyyatiti gotrabhu : Knowledge which covers the arising of Nama and Rupa is called Gotrabhu.
Pavattam abhibhuyyatiti gotrabhu : Knowledge which covers the continuance of Nama and Rupa is called Gotrabhu.
Bahiddhasamkhanranirnittam abhibhuyyatiti gotrabhu: Knowledge which covers the external Nama and Rupa is called Gotrabhu.
Anuppadam Pakkhandatiti gotrabhu : Knowledge which moves towards cessation is called Gotrabhu.
Appavattam nirodham nibbaham pakkhandhatiti gotrabhu : Knowledge which approaches the discontinuance, cessation and Nibbana is called Gotrabhu.
Uppadam abhihuyyatva anuppadam pakkhandatiti gotrabhu : Wisdom which covers the arising and then approaches the non-arising is called Gotrabhu.
To summarize, the moment that feeling breaks off the first time, for about half a minute is called ‘Gotrabhu Nana’. The meditator casts off Ñama and Rupa. Awareness grasps Nibbana as its object. This state is between LOKIYA (worldly existance) and LOKUTTARA (supramundane existance). It is not a state of worldly existance or a state of supramundane existance, because it is in between both states. It is like a man who enters a Buddha’s hall, one of his feet is outside and the other is inside. You cannot say that he is outside or inside.
3.14. Magga Ñana¶
The next Ñana to be considered is MAGGA ÑANA. It can be translated as ‘Knowledge of the path’. In this Nana, defilements have been broken off (Samucchedpahara) MAGGA ÑANA has the following characteristics :-
The destruction of some defilements and preparation for the destruction of others. It constitutes a cleansing.
There is clear and complete knowledge of path.
There is a deep knowledge of Dhamma which leads to Nibbana.
Magga Ñana is a deep knowledge of Dhamma which is necessary to reach Nibbana.
It is a deep wisdom which enables the practitioner to eradicate defilements.
Characteristics of Magga Ñana are :-
After the breaking off of sensation, awareness of the stream of Nibbana lasts for a moment. Some defilements are completely destroyed. Sense of self (ego), sceptical doubt, and a misunderstanding of rules and rituals and diciplines will be cut off during this Ñana. This Ñana has Nibbhana as its object. Nibbana can be reached. There is no doubt about what is right and wrong, about heaven and hell, about the path, the result of the path and Nibbana. There is no doubt concerning life after death. This Ñana is supramundane.
Anuloma Ñana is the last Ñana in which there is happening. After that there is no awareness of anything. Feeling and awareness suddenly cease. It is like a person who is walking along a road and suddenly falls down a hole. The object and the mind which is trying to acknowledge the object both cease to function is the state of Nibbana. This cessation is called Gotrabhu Ñana. This state of wisdom encompasses the cessation of awareness and form.
After Gotrabhu Ñana has lasted a moment this is termed MAGGA ÑANA.
3.15. Phala Ñana¶
The fifteenth Nana is called PHALA ÑANA or the ‘Knowledge of fruition’. This occurs a moment after Magga ñana. The mind has come to know what happened and has Nibbana as the object. This state lasts for two or three moments. Whenever Magga Ñana happens Phala Ñana follows immediately. There is no interim state. Phala Ñana like Magga Ñana is supramundane. Magga Ñana is the cause and Phala Ñana is the result. The way of entering Gotrabhu Ñana, Magga Ñana and Phala Ñana is as follows :-
The first cessation of sensation is Gotrabhu Ñana and it has Nibbana as its object. It lies between the mundane and the supramundane existances.
The midway cessation of sensation is Magga Ñana and it has Nibbana as its object. It is supramundane. At this point defilements are eradicated.
The final cessation is called Phala Ñana and it has Nibbana as its object. It is also supramundane. The eradication of defilements of Magga Ñana is called ‘Samucchedpahara’ and means the complete eradication of defilements. In Phala Nana those defilements are prevented from re-occuring This lack of re-occurance is termed ‘Patipasamphana Pahara’ in Phala Nana. This process may be compared to extinguishing a fire. Imagine a piece of wood which is on fire. If you want to put the fire out you must throw water on the wood so that the flames die down, but the wood will continue smouldering. However if the wood is doused with water again two or three times, the fire will be completely extinguished. This parallels what happens when a meditator eradicates defilements during Magga ñana. The power of defilements still continues so it is necessary to purge it again during Phala Ñana. (Patipasamphana Pahara) is like the second and third applications of water to put out the fires of defilements.
3.16. Paccavekkhana Ñana¶
The sixteenth Ñana is called PACCAVEKKHANA ÑANA or ‘Knowledge of Reviewing.’ In this Ñana there is a knowledge and contemplation of the path, the fruit, and Nibbana. There is a knowledge of those defilements which have been eradicated and those which still continue.
There is a contemplation of having followed the path.
There is a contemplation of the fact that a result has been obtained.
There is a contemplation of the defilements which have been eradicated.
There is a contemplation of the defilements which remain.
There is a contemplation of the fact that Nibbana which is an exceptional state of awareness has been known and experienced.
In addition while the meditator is acknowledging rising and falling, he comes upon the path, the fruit and Nibbana. At the moment he enters the path, the fruit and Nibbana, three conditions occur : Anicca, Dukka and Anatta as previously mentioned. Paccavekkhana Ñana means when the meditator is acknowledging the rising and falling motions of the abdomen he is aware of the total cessation of the rising and falling. After the cessation, when awareness returns, the meditator contemplates what has happened to him. After this he goes on acknowledging the rising and falling movements but they seem much clearer than normal. Considering what has happened is called ‘Paccavekkhana Ñana’.
3.17. SAMAPATI or Vipassana Trance¶
There are three kinds of Samapati; Chanasamapati. Phalasamapati and Nirodhasamapati. Here Phalasamapati only will be discussed.
Phalasamapati means seeing the result of the path which you have gained. You can make a wish to enter a Vipassana trance for 5 minutes, 10 minutes, 24 hours or longer. The length of time depends on the power of your concentration. If you have good concentration you can stay in the trance state for a long time, but if your concentration is not good you can stay in the trance state for just a short time.
