That which we call man is composed of mind and matter, nama and rupa. In essence, mind (nama) is a stream of consciousness which can be expressed by the word 'thought', but thought is not of itself a physiological function, it is a kind of mental energy something rather like light or electricity except that the latter are of the material realm. Thoughts and the radiation of currents of thoughts are mental elements of the mental world which correspond to the four material elements of the physical world. We are essentially the manifestation of our thought forces, and these forces, the currents of our thoughts, although subject to change are never lost.
If the forces of our thoughts are sufficiently strong to overcome the gravitational sphere of the plane of sense desire (kamavacara bhumi), they become by their degree of perfection finer and higher energies of thought, and if they are developed even further they become the finest and highest energies of thought. It is with these finest and highest energies of thought that we are able to attain to the state of Nibbana, the end of suffering, sorrow and dissatisfaction. The currents of thoughts which are not capable of overcoming the gravitational sphere of the plane of sense desire must remain within that sphere of desire, within the circulation of all things; but those currents of thought are never lost, they will form a new, next life, and the process will continue, manifesting as the consciousness of an individual called a being - a man or a woman. In this way the process of life and death goes on continuously and endlessly until and unless it is checked by the developing of one's own thoughts.
According to Buddhist philosophy there are three classes of thought, namely, consciousness of the plane of sense desire, higher grades of consciousness and supramundane consciousness, Of these three, consciousness of the plane of sense desire - worldly desires - is mainly of two types, good and bad. That which is accompanied by the three good roots of unselfishness, goodwill and insight, is called good, and any word or deed done with this good thought is called good kamma, or good action, such as kindness, helpfulness, etc. These actions produce good effects such as having a philanthropic nature (alobha), a compassionate and loving nature (adosa), and a sharp, intelligent nature of clear understanding (amoha).
The types of consciousness, thoughts, that are accompanied by the three bad roots of greed, hatred (illwill), and ignorance, are called bad. Any deed done or word uttered with bad thoughts is called bad kamma, bad action, things such as killing, stealing, lying, etc. This produces bad effects such as short life, miserly nature (lobha), irritable and quarrelsome nature (dosa) and dull or deluded nature (moha).
Thus in the world of desires there are two main types of thought, good and bad; and, accordingly. two main types of beings, good and bad. However, by purifying his thoughts, purging them of the three bad roots of greed, hatred and ignorance, a bad person can be changed into a good one by developing his lower nature into a higher one, thereby acquiring the three good roots of unselfish ness, goodwill and insight. A good person can develop himself still further into an even better and higher type.
There are three stages of development, namely, morality (sila), concentration (samadhi) and wisdom (panna). According to the order of development the Noble Eightfold Path is classified into three groups thus: the first two, Right View and Right Thought, come in the category of wisdom (panna). The next three, Right Speech, Right Action and Right Livelihood, come within the category of morality (sila); and the last three, Right Effort, Right Mindfulness and Right Concentration, come in the category of concentration (samadhi).
Why are there three stages of development? It is because there are three stages of defilements. In the first stage the defilements merely lie latent in each one of us, not in any way becoming manifest in words or deeds. In the second stage, when awakened or disturbed by any object, pleasant or unpleasant, they rise from the latent state up to the level of thoughts, emotions and feelings. In the third stage they become so fierce and ungovernable that they produce evil actions in words and deeds. In order, therefore, to dispel the three stages of defilements, the three stages of development are necessary.
Of the three the development of morality is able only to temporarily put away or inhibit the third stage of the defilements, leaving the first and second stage unchanged; and since this third stage is only able to be inhibited by morality, and would therefore sooner or later arise again, it is called the temporary putting away (tadangapahana).
The development of concentration is able to put away or inhibit the second stage, but not the first. The defilements would still arise again, but in this case not so soon because concentration represents higher mental culture and is more powerful than morality. The putting away or inhibiting by concentration is therefore called putting away to a distance (vikkhambhanapahana).
Only the development of wisdom, insight, is able to dispel entirely the first stage of the defilements that are unaffected by morality or concentration. The stage of the defilements eradicated through insight will never arise again, it is like cutting a tree by the root; therefore the putting away by insight is called the permanent cutting away (samucchedapahana).
As the three stages are interdependent and interrelated, all of them should be practised together and at the same time. For example, when living a right life, a moral life, it is easier to have right concentration and right view. In the same way that practice of right concentration helps one to live a right life and to have right view, so right view enables one to live rightly and to concentrate rightly; but to try and live a right life without right concentration, which is mind control, also without right view, means that the result cannot be effective. You may think a thing is good at one moment, and may not think it is so at another; at one moment you may be happy concerning it, and at another sorry, because you lack right view. Right concentration cannot be attained without living a right life and having right view, and it is not possible to have right view without right living and right concentration.
CONCENTRATION
There are three stages to concentration: concentration, meditation and contemplation. These ideas are rather mixed in translation, some translators of the Eightfold Path using contemplation, others concentration, and others again meditation. On the surface they seem to have the same meaning, but they are different stages.
Now, concentration means the narrowing of the field of your attention, or focusing your thoughts. If we do not concentrate our thoughts they are scattered and diffused. We are thinking all the time we are awake, whatever we are doing; these thoughts of our's are floating, spreading, diffusing, without any purpose, so they get us nowhere. But they can be concentrated on one object, if we will. Everybody can do this. It sounds rather serious, but you are doing it most of the time; while you write you are concentrating, while you are eating you are concentrating. Some people make a habit of reading during meals, and try to read and eat at the same time, but in this way they spoil both things; they cannot enjoy food, neither can they read properly. So you should concentrate on one thing at a time.
We concentrate, then, in order to make ourselves normal beings. There are two kinds of lunatics. There is the kind that have no control over their thoughts, their movements, their emotions; while they eat they may dance and sing, or do something else quite contrary to what they are supposed to be doing. They are neither of use to themselves nor to others. But we, too, are a kind of lesser lunatic because most of us cannot properly control our thoughts. If we try we can, but we do not try consistently. For instance, at a meeting people are to listen to a lecture, but if they do not concentrate on it they will be thinking of something else. They may be thinking of their own troubles at work or at home, or of work to be done, or a trader may be thinking of his goods. If we read with concentration we can finish a book in a short time, but if we do not concentrate we may hold a book open in our hand without remembering anything of what we read. This is why it is necessary for everyone to learn to concentrate. When you really feel a job is of importance and must be done, then you should concentrate on it. You can do nothing properly without concentration.
By concentration on a chosen object you obtain a clear picture of the object, and the vividness of the picture is the result of concentration. In concentration you focus your thoughts on a particular spot as though you were using a torch. While you concentrate there are many disturbances; even while you are trying to concentrate on one thing, you may find yourself troubled by what somebody said or did, or by what is likely to happen tomorrow. Sometimes they are small disturbances, sometimes very big ones. Your thoughts will then be so occupied by your worries that you can do nothing, and then you will say you cannot concentrate. But these disturbing thoughts can be cast away, you can rid yourself of the intruding thoughts which have nothing to do with the object of your concentration. The best way to do it is quite simple. What do you say if someone wants to see you while you are busy? You say, 'I am too busy'. When you hear anyone speaking against you, if you do not mind this, you say, 'I take no notice of it'; but if you allow yourself to think of what they say about you, anger and irritation will arise. In concentration you can use the same method. The disturbing thoughts can be cast aside merely by using the ordinary formula, 1 am too busy'. When one of the intruders comes to disturb you, to catch your mental eye, say, 'I am too busy'. Just ignore them and continue concentrating on the object you have chosen. Do not fight, that will only encourage the intruder. For instance, if you take notice of what people say or how they look at you, it will encourage them. If you take no notice, that person feels shy. Even a dog can sense this, and if you do not take notice when a dog barks at you he will go away. In the same way, if a thought intrudes on your concentration, take no notice and it will disappear.
You can concentrate on any object. Then you will have the ability, a habit of mind, to keep on one object until you have brought to bear on it all your possible thoughts in connection with it. Start by concentrating on simple objects; later on the ability to concentrate can be applied to any object, however difficult and abstract. People who can study very quickly are those who can concentrate.
WHAT IS MEDITATION?
The difference between thinking and meditating is, that, in thinking generally you have no definite object or purpose, while in meditation you think exclusively of a definite object chosen by your will. By thinking without purpose your thoughts may lead you to dangers and troubles, but by meditating on a chosen object you will gain benefit. By meditation you enlarge your intellect and develop your power of knowing or seeing things as they truly are.
Meditation is to be practised only after concentration. Some people try to jump straight to meditation, but if they do so they fail to obtain a clear picture of the object or the clearness of consciousness which concentration gives. Concentration is mere focusing of our thoughts on the object, but in meditation we keep that clear mental picture of the object. Not only that, but we expand and develop the field of it, and also develop our knowledge, expand the field of our knowledge of it. That is why meditation without concentration is a failure. In concentration we start with simple objects, but in meditation we carry the clear conception of that simple object to the higher mental levels. To make it clear, imagine someone pouring water from above into a tall jar. If there are many holes round the bottom and sides of the jar, the water will run out, but if the holes are all filled in, the water will rise. Most of us are like the jar full of holes, ready to leak, so that we cannot concentrate. Meditation is like the pouring of the water, filling our consciousness with wisdom and clear vision. Concentration is filling the holes, making the consciousness steady without leakage. By meditation we shall observe clearly the object chosen and shall understand the function of the object in conjunction with other things. In this way we develop our wisdom and knowledge.
We see now the difference between thinking and meditation. In thinking, as we have said, we have either no specific object or too many objects, but in meditation we think of a definite object, and that is why meditation is a real constructive practice of thinking. We develop by meditation our power of seeing the object as it is, otherwise we may see only the appearance of the object without knowing anything of its nature. That is why meditation is very necessary, it purifies the thoughts, otherwise they are mixed with many things, especially with ignorance. We cannot see anything properly when we are hypnotized by ignorance. By meditation we see the object as it really is; our thoughts become pure and we develop wisdom.
WHAT IS CONTEMPLATION?
Contemplation is not very different from concentration, but although it is concentration, one's attention is fixed and steady; contemplation is the fully developed stage of concentration. Contemplation opens up ways of intuition and of many powers which people call occult, and we can gain these powers even before we attain the state of Nibbana. In a way it is true that they are occult powers because they are hidden from people who have not developed themselves in this way, but these powers are not hidden from those who seriously practise concentration and meditation, they just form an extension of the powers used by everybody in ordinary life. For instance, it may sound spiritualistic, but is not: by the power developed you can see and hear certain things more than you usually do, because your consciousness, your thoughts, are of the purity of a polished mirror. When the surface of a mirror is not clear you can see nothing in it. Without meditation your consciousness, your thoughts, are dull, but when they are purified, not mixed with evil tendencies, you can see and hear certain things which cannot be discerned by the ordinary physical sense organs.
Then the object - what can you choose? Choose your own object according to your own individual character. If you choose the right object it will be easier for you to increase your intellect and also your higher thoughts. If the object you have chosen is suited to your character it will be very interesting to you, and when something interests you, you do not leave it. When pictures appeal to you, you go several times to see them, and you will go anywhere where there is something of sufficient interest to you. How, then, can we choose the proper object? We must understand our own nature, that is the most important thing. It is very trying to attempt to concentrate on an unsuitable object, and you can achieve nothing by so doing. You realize you have weak points, but also strong ones; meditation on the right object will strengthen you where you are weak, and also weaken you where you are strong in the wrong things. For instance, if you have evil tendencies and habits, by meditation on the right objects they will disappear gradually, and good tendencies and habits will be formed. So you must know what you really are. I think in most cases people do not know their real tendencies and what their real nature is.
Even when we know that what we do is wrong, we often go to other people merely from habit or to obtain confirmation of our own wishful thoughts. But if we are sincerely trying to meditate we must know ourselves as we really are. You can sometimes judge your own character by your habitual thoughts and acts. When you do certain things again and again, that is a sign of your character. Character can be developed or changed by meditation on the right object.
There are different kinds of characters and each person has his own. How can we tell which is our true character? There are cases where people do such diverse things that they cannot judge the dominant character. In Buddhism there is a classification in which characters are divided into six classes, and every body's chief character is one of them. They are: (1) lustful, greedy, emotional. (2) angry, impatient, easily annoyed, irritable, quick-tempered. (3) dull-witted, ignorant, very dull and unintelligent. (4) credulous, ready to believe everything people say. (5) intelligent. (6) speculative.
You can identify your own character and judge the most dominant in you. Once you know what it is you can choose the object for meditation that will help you. If you are a very quick-tempered person, the object must be one that will help you to be patient. To make you patient you should choose something opposite, such as goodwill or peace, or love (metta). Now to meditate on love you must know something about it, what it is and why it is good to meditate on it. To purify your thoughts you must be free from hatred, then you will see things as they really are, and by so doing you will see the disadvantages of hatred and impatience and also realize the advantages of love. Having now some idea of love we can meditate on it as follows: first for oneself, as one cannot radiate thoughts of love unless one possesses them. Begin by repeating mentally the short formula, 'May I be well and happy'. Hold these thoughts for a few minutes and think that the whole of your nature is filled with love and that there is no place for any other thought at all. Continue until you feel that you are filled with love, and that you become nothing but love. Then send out thoughts of love towards all beings throughout the universe by repeating mentally, 'May all beings be well and happy'. Hold these thoughts for a few minutes and think that the whole universe is filled with love and that there is no place for any other idea at all. Continue until you feel that there is nothing but love pouring forth for all beings. When this meditation has been practised long enough, success will be obtained. A certain mental tranquillity, an unusual sense of contentment, a hitherto unknown happiness and an astonishingly clear consciousness will be obtained. These mental states may be experienced by anyone who succeeds in radiating thoughts of love towards all beings without measure.
Later on, higher stages of development may be obtained by this meditation.
From training by way of meditation on in-and-out breathing the four jhanas are produced. When jhinas are developed, the mind of the aspirant is considerably purified although he is not wholly free from passions, for by concentration the evil tendencies are only temporarily inhibited, they may rise to the surface at quite unexpected moments. Discipline, or morality, regulates word and deed; concentration controls the mind, and insight enables him to annihilate completely the passions not inhibited by the other two. Therefore the attainments of the jhanas, in which one has tasted the high happiness of a Brahma God, though super-normal, is still only mundane. For the attainment of the supramundane by the insight method, the aspirant turns his keen, very pure jhana mind to penetrate the nature of things as they really are, by means of meditation on the three fundamental characteristics of mind and matter, namely, transience, suffering and non-self (anicca, dukkha and anatta).
The method to do this is:
1. Examination
The aspirant examines his own object of meditation, i.e., the in-and-out breathings which are dependent on the body, and the factors of jhana. On examination he finds as follows:
The body is merely the manifestation of the four elements and their derived qualities, i.e., (I) THE ELEMENT OF EXTENSION. Without it objects cannot occupy space. The qualities of hardness and softness are two phases of this element. (2) THE ELEMENT OF COHESION, which coheres the scattered atoms of matter and gives the idea of body. (3) THE ELEMENT OF HEAT (AND COLD). Preservation and decay are due to this element, the vitalizing energy. (4) THE ELEMENT OF MOTION. Movements are caused by this element. Motion is regarded as a vibratory force.
These four are the fundamental units of matter, and are invariably combined with the four derivatives, namely, colour, odour, taste and nutritive essence. The four elements and the four derivatives are inseparable and interrelated; thus, according to Buddhism, matter consists of forces and qualities which are in a state of constant flux.
The factors of jhana are the dominant mental concomitants of a mind which has attained to that state. Mind, which is the most important part of man, is a complex compound of fleeting mental states, namely, feeling, perception, mental concomitants and consciousness. All states arising in consciousness are non-material. These states constantly change, not remaining for two consecutive moments the same. We worldlings, veiled by the net of illusion, mistake this apparent continuity as being something eternal, an unchanging soul, an atta (atman) the supposed doer and receptacle of all actions.
If one were to say that by soul or self is meant the process of this psycho-physical phenomenon that is constantly becoming and passing away, then there would be no objection to the term. The Buddha himself uses the term atta, but only to indicate the collection of the khandhas, or aggregates. Buddhism does not totally deny the existence of a personality in an empirical sense, but it does show that it does not exist in an ultimate sense. The Buddhist philosophical term for an individual is santati, i.e., a flux or continuity. It includes both the mental and physical elements. The kammic force of each individual binds these elements together. This uninterrupted flux or continuity of bonded psycho physical phenomena, which is conditioned by kamma, and not limited only to the present life but has its source in the past and its continuation in the future, is the Buddhist substitute for the permanent ego of other religions.
2. Seek out the Cause of Personality
All things, personality included, spring from and are conditioned by a cause or causes. The existence of a 'self' is due to:
Personality is the result of these five causes. Just as the past activities have conditioned the present, so the present will condition the future. Seeing thus the causes and their effects, he transcends all doubts with regard to past, present and future.
3. Meditation
The aspirant then understands that all conditioned things are transient, subject to suffering and devoid of any immortal soul. To develop this understanding (insight) he keeps on meditating upon one of the three characteristics, having chosen the most suitable. Impermanence is a suitable subject for everyone. Suffering is too depressing for certain natures to meditate on. If it is impermanence he keeps on saying mentally: All things are impermanent. Everything around us is impermanent. Everything within us (thoughts, feelings, etc.) is impermanent. He continues until there is no attraction or aversion for any conditioned state or object. any worldly object. Reaching this point of mental culture he intently keeps on developing insight in that particular direction until that glorious day comes to him when, to his indescribable joy, he realizes Nibbana, his ultimate goal, for the very first time.
Thereafter, gone forever are false views, doubts and beliefs in rites and ceremonies. He is no more a worldling but an ariya. He is absolved from states of woe and misery, for he is destined to enlightenment. As said in Dhammapada 13, Loka Vagga, v. 179, 'Greater than emperorship, than god-state, is the fruit of this first step of sainthood!' For just now something, never in this life even imagined as possible, has been actually experienced.
It may be mentioned that jhanas and supernormal powers would undoubtedly be a valuable asset to the possessor, but they are not essential for the attainment of arahantship. There are those, sukkha-vipassaka, who without the aid of jhanas attain to arahantship straight away by merely cultivating insight.
4. Meditation on the Body
Mindfulness as to the body is one of the basic meditations practised even by young boys and girls in Buddhist countries, because body is all they know. This meditation Proceeds by reasoning from the known to the unknown. It is to train one to observe attentively the inner workings of the body and the mind as well as the external phenomena of the universe.
By means of this meditation we may verify one of the three characteristics, at least impermanence, which characterizes all forms of existence. As soon as this has been understood one begins to be detached from the illusions of the senses or conditioned things. The unstable, the impermanent, that which is eternally becoming, perpetually changing is regarded as unable to ensure any lasting peace and happiness.
Meditation on the body should teach us to understand that our personalities, composed of the five khandhas. are always changing, and that the so-called ego, which is only the sum total of these associated components, cannot be permanent. Such a conclusion is discouraging to the ego-centric, the selfish man, but will not trouble anyone who has understood the law of cause and effect which he has practised, since he knows that deliverance from the limitations of personality is to be found upon attaining the transcendental state of Nibbana.
5. Meditation on the Body by way of the Postures
Surely children and the rest, when going, are conscious of their going. They know it, but such knowledge does not shed the notion of a being, nor uproot the perception of self, and it is not the subject of meditation or the culture of the arousing of mindfulness. But the knowledge of a practising yogi sheds the notion of a being, and causes the uprooting of the perception of self; it is both subject of meditation and the culture of the arousing of mindfulness.
6. Examination
Who goes? It is not a being or person that goes. Whose is the going? It is neither the going of a being nor of a person. Owing to what is the going? By reason of mind-activity and the spread of the element of motion (vibration). Therefore he understands as follows:
The thought. 'I shall go', arises. That produces motion (vibration). Motion produces (bodily) intimation. Going is the carrying forward of the entire body through mind-activity and the spreading of the element of motion. The same is the method in standing, and so forth. The thought, 'I am standing' . . . 'Lying down. (the stretching horizontally of the whole body through)'. .
He knows this and thinks in this way. 'People say a person goes, a person stands; but in an ultimate sense there is no person (being) whatsoever going or standing'. Just as people say, 'A cart goes, a cart stands', but in an ultimate sense nothing whatsoever called a cart goes or stands; when a horse has been yoked and a driver is driving, it is just conventional to say. 'A cart goes, a cart stands'. In the same way the body is like the cart, because it is lacking motive force in itself. Like the horse is the mind-born motion; like the driver is the mind. So, when the thought, 'I go' or 'I stand' has arisen, the element of motion causing the production of physical intimation arises. Through mind-activity and the spread of the element of motion, going and the rest proceed. Then it is bare convention to say. 'A being goes, a being stands, I go, I stand'.
Just as for a butcher the cow percept does not disappear as long as he does not divide the cow, part by part, but only after having cleft it; following which meat-percept arises. And sitting at the junction of four cross-roads selling the pieces laid out in front of him he does not think, 'I am selling cow', but 'I am selling meat', so also for the yogi - the person or being percept does not disappear until he reflects upon the four bodily postures by way of element, and consciousness is fixed by way of element.
Like the butcher is the yogi. Like cow percept is person or being percept. Like the junction of four roads crossing on a highway are the four bodily postures. Like sitting with the divided pieces laid out in front is reflection by way of element.
STAGES OF PURITY AND KNOWLEDGE
This summary will enable the disciple to compare the various stages of development cited, with his own personal experiences. He may then decide for himself what stage he has reached in regard to maturity of insight.
The disciple who takes up the course of training in the Satipatthana Vipassana will have to pass through different stages of:
A. Sevenfold purity (visuddhi)
and
B. Seventeenfold knowledge of
insight (vipassana nana).
The different stages of sevenfold purity (visuddhi) are listed as 'A', the seventeenfold knowledge of insight (vipassana nana) listed as 'B'.
A.1 Purity of character (sila visuddhi). This is gained by strict observance of the rules and discipline laid down for the observance of the lay disciples and monks respectively.
A.2 Purity of mind (citta visuddhi). This is gained when one's attention or contemplation is fixed on the object of meditation without any wavering.
B.1 Knowledge of the twofold division of mind and matter (nama-rupa pariccheda nana). While practising meditation (contemplation) it becomes clear that there are only two processes, mental and physical, and thus the first degree of knowledge is gained.
A.3 Purity of view (ditthi visuddhi). As soon as the disciple clearly understands that various actions of the physical body are one thing, and that the knowing of these actions is another, also that there is no other entity besides these two chief things, he has attained purity of views.
B.2 Knowledge of cause and effect (paccaya pariggaha nana). While practising meditation the preceding causes and the effects that follow them are noticed. Thus the second degree of knowledge is gained.
A.4 Purity by the removal of doubts (kankhavitarana visuddhi). As the preceding causes and the effects that follow them are clearly noticed in the course of meditation, the disciple is satisfied that these two factors alone existed in the past, and they alone will exist also in the future. Thus he perceives clearly, and therefore attains the stage of purity by the removal of doubts.
B.3 Knowledge of impermanence, suffering and no soul (sammasana nana). While practising meditation it is noticed that objects successively come up and disappear. Thus he understands the real nature of anicca, dukkha and anatta. He therefore gains the third degree of know ledge.
B.4(i) Knowledge of arising and subsiding (udayabbaya nana), initial stage. When the disciple is well advanced in the exercise of his meditation he can meditate on the required objects without much effort. At this stage he generally beholds a supernormal light (obhasa), feels a thrill of zest (piti), calmness (passadhi). determination (adhimokkha), great energy (paggaha), happiness (sukha), deep insight (nana), intensity of mindfulness (upatthana), equanimity (upekkha), and a mild desire for this state (nikanti). He can also easily notice how each object of meditation arises and how it passes away. Thus he gains the initial stage of the fourth degree of knowledge.
A.5 Purity by discriminating between what is the right path and what is not (maggamaggananadassana visuddhi). At this stage a wise discrimination arises thus: merely pondering over the fact of beholding a supernormal light and feeling other peculiar states, being thus satisfied with oneself, is not the true achievement, one must proceed with the practice of meditation without stopping. Having taken this decision he attains the purity of discriminating between what is the right path and what is not.
B.4(ii) Knowledge of arising and subsiding (udayabba a nana), final stage. While proceeding with his meditation without pondering, the disciple can clearly observe the beginning and end of every object of meditation. Thus he gains the final stage of the fourth degree of knowledge.
A.6 Purity of following the right path (patipadananadassana visuddhi). From the final stage of the fourth degree of knowledge (udayabbayanana). up to knowledge of conformity, the thirteenth degree of knowledge (anuloma nana), the disciple clearly understands the right method of practice.
B.5 Knowledge of falling, or disappearing (bhanga nana). On proceeding with the meditation the disciple clearly realizes the fact that the object and the awareness always disappear. Thus he gains the fifth degree of knowledge.
B.6 Knowledge of the fear of existence (bhaya nana). On proceeding with the meditation the disciple realizing the fact that objects and states always disappear and are therefore of a destructible nature, feels alarmed and frightened at the actual state of things. Thus he gains the sixth degree of knowledge.
B.7 Knowledge of disgust and dread (adinava nana). On proceeding with the meditation the disciple on realizing the fact that objects and states always disappear, and are therefore of a destructible nature, feels disgust or dread at the actual state of things. Thus he gains the seventh degree of knowledge.
B.8 Knowledge of weariness (nibbida nana). On proceeding with the meditation the disciple on realizing the fact that objects and states always disappear and are therefore of a destructible nature, feels weary of the actual state of things. Thus he gains the eighth degree of knowledge.
B.9 Knowledge of the longing to escape (muncitukamyata nana). On proceeding with the meditation the disciple realizing the fact that states disappear, and the consequent misery due to this destructible nature, longs for escape. Thus he gains the ninth degree of knowledge.
B.10 Knowledge of special effort (patisankha nana). On realizing the full facts the disciple makes a special effort and proceeds with meditation in order to achieve escape. Thus he gains the tenth degree of knowledge.
B.11 Knowledge of detachment from conditioned existence (sankharupekkha nana). The disciple is now in a state of equanimity and proceeds with his meditation automatically. Thus he gains the eleventh degree of knowledge.
Six qualities of the knowledge of detachment from conditioned existence (sankharupekkha nana )
B.12 Knowledge of emergence - from woeful states and conditioned things - leading to the Path (vutthanagamini nana). From this state of steady meditation the progress distinctly quickens, and the disciple has a clear knowledge of where he is going. Thus he gains the twelfth degree of knowledge.
B.13 Knowledge of conformity (anuloma nana). In these mundane states of mind, the last stage of knowledge is the knowledge of conformity. Thus the disciple gains the thirteenth degree of knowledge.
B.14 Knowledge of the overcoming of worldly ties (gotrabhunana). The entering into the Path (ariyamagga), on severing connection at the last stage of mundane knowledge, is knowledge of the overcoming of worldly ties, and marks a special progress to the supramundane state. The disciple thus gains the fourteenth degree of knowledge.
This is the transitional stage between the mundane and the supramundane.
SOTAPANNA
B.15 Knowledge of the Path, the state which dispels defilements, and knowledge of the Fruit of the Path (magga phala nana) is the realization of the cessation of all conditioned things. Thus the disciple gains the fifteenth degree of dual knowledge, knowledge of the Path and knowledge of the Fruit.
A.7 Purity of knowledge of the Path and Fruit (nanadassana visuddhi), the dual knowledge which accomplishes purity of insight by the discernment of Nibbana; clear under standing of the four Noble Truths.
B.16 Knowledge of retrospect (paccavekkhana nana). The disciple then reflects on the whole process of meditation, how he has reached this stage and how he can return. Thus he gains the sixteenth degree of knowledge, that of retrospect.
B.17 Repetition of knowledge of the Fruit (phalasamapatti). The disciple again proceeds with his meditation. When he gathers sufficient strength in concentration he again reaches the same state of knowledge of the Fruit. By this procedure the disciple can regain repeatedly the state of knowledge of the Fruit.
THE CHARACTERISTIC QUALITIES OF A STREAM WINNER
(sotapanna angami)
In the Dhammadasa Sutta the Buddha mentions four chief characteristic qualities of a stream winner. They are called mirrors, or looking-glasses, and anybody who by virtue of matured insight possesses these qualities can rest assured that he has attained the first Path of Sotapanna.
These qualities are:
Thus he is free from false view (ditthi), he does not hold the view that the aggregates of mental and physical processes are man, woman, person or creature, etc.
He is free from doubts (vicikiccha), he possesses an unshakable confidence in the Buddha, Dhamma and the Sangha.
He is free from belief in rites, rituals and ceremonies (silabbata paramasa), he realizes that no other method than that of cultivating the Noble Eightfold Path, and attaining an inner realization of the four Noble Truths, will bring eternal peace.
He is also free from envy (issa), and from meanness (macchariya). The Buddha said, 'Greater than emperorship, than god-state. is the fruit of this first step of sainthood'. But now, something. never in this life even imagined as possible, has been actually experienced.
NIBBANA
At the moment of attainment of Nibbana there are three different modes of apprehension:
1. Lakkhana
The characteristic mark of Nibbana; meaning, there is cessation, the cutting off of the ever-flowing stream of nama-rupa, the mental and physical processes (santi lakkhanarn).
2. Rasa
The inherent functional property of Nibbana, meaning. there is freedom from the mundane course of change, deterioration and decay. (Accutorasarn=eternal, changeless).
3. Paccupatthana
The resultant appearance of Nibbana; meaning there is neither sign, symptom nor form. (Animitta paccupatthanam).
THE FOUR NOBLE TRUTHS
THE MANNER OF PERCEIVING THE FOUR NOBLE TRUTHS
Question: How are these four Noble Truths perceived at one and the same time?
Answer: In the winning of the personal intuitive apprehension of Nibbana (third Truth), the discernment of suffering (first Truth) is achieved, together with the expulsion of its cause, craving. (second Truth); and all three Truths are accomplished only by developing the requisite maturity of insight (treading the Noble Eightfold Path - fourth Truth). in this way are the four Truths perceived at one and the same time.