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Severe Props on this Guide To Maps - Had some much needed laughter. Right on. To T.H.E. point.

there's always a change of some sort but not necessarily a change in feeling-tone. the clearest thing to look for is a kind of perceptual change but that might not be perceptible unless your concentration's up. look for a change in the way your body's weight feels. of course, this is just what's apparent to me, ymmv.

I like this simple map.

A few things worth mentioning are the common mimics and things that get mistaken for other things. A short list of the big ones:

The A&P fools many into thinking it was stream entry.
The formless realms do the same thing.
The Three Characteristics and the Dark Night do share some commonalities, causing some confusion at times, though as stated above, if your body really hurts, probably 3C.
Occasionally the A&P and Equanimity get mixed up.
Mind and Body can be so profound for some people on rare occasions as to be mistaken for things as high as Equanimity and much further.

More simple criteria:
Thoughts seen as objects, likely Mind and Body, though if after A&Park Night, could be Equanimity.
Noting interferes with breath: Cause and Effect.
Tense body, pain, difficulty, no A&P yet: Three Characteristics.
Energy, meditation in dreams/sleep/middle of night, big, profound opening that blew your doors off, likely A&P.
Edgy after A&P: always Dark Night.
Feel great after Dark Night: could be Equanimity, could be regression back to A&P.
The criteria for stream entry are complex: this should be its own thread.

Author: garyrh

Thanks for this Kenneth.

A question for the for that have gone thru this.

I am able to bring my attention to the "tingles" at pretty much anytime does anyone else have have this experience? Also at times of expansion there is strong "tingle" activity around the head.
By expansion I mean three characteristics, for me predominantly not self and suffering. Rather than using a map terminology, I call it expansion because that is what it feels like.

kenneth'thanks.couldnt help loughing-thanks for your humor-this way things stick better into the head

also, i think some experiences could be pretty much anywhere on the insight map, because not every experience or aspect of experience must be an insight marker. lena's description sounds pretty wonderful, just a sensuous appreciation of being alive.

Author: kevin_stanley

Thank you so much. After reading Daniel's book I've been thinking a lot about where I might stand right now. After reading this "Idiot's Guide" it looks as though I hit A&P (inadvertently, not in the context of a disciplined practice) in the early 1990's and have been in chronic dark night territory ever since. I think it's time for me to set up a regular practice and move the ball down the field a bit.

Mind and Body, when it hits really hard, can actually feel that good, can have lots of quiet and clarity, as well as unitive experiences. It rarely recurs with anything like that level of intensity, so trying to make it come back won't work, as new insights arise after it.

The A&P can have qualities like that, and can be associated with deep unitive feelings, but it tends to have a lot more associated with it, though I know of one example where it didn't, and trying to make it come back and failing is a very common post A&P thing.

Regardless of which it was, these provide glimpses of parts of the thing, are pieces of the puzzle, inspiration for further development and attainments, and just good fun. More practice clarifies these things like nothing else does.

I wanted to express some words of gratitude for sharing your thoughts, knowledge and insights. With metta to all of you.

Fabien

That need to meditate to feel normal interspersed with feeling of disinterest or aversion to it all combined with hanging out on places like the DhO Forum: classic Dark Night Yogi stuff, meaning you crossed the A&P at some point almost certainly at least once but now in daily life don't have the concentration of someone on, say, a retreat, and so you have the classic description of someone who is in the Dark Night symptomatically but doesn't have the benefit of the concentration of retreats to enjoy the perks, if they can be called that.

D

Hi Michael,

Here is a collection of Testimonies of the A&P. This stuff can present in a variety of ways.

Cheers,

World exploding, always A&P. Meditating in dreams or nearly so, nearly always A&P.

See this: http://www.dharmaoverground.org/web/guest/discussion/-/message_boards/message/1509672

In short: A&P territory.

Daniel

If you are looking for a scientific explanation for why the A&P crossing happens, or can happen multiple times, this is unknown. Maybe one day someone will make the pathways clear and defined, but suffice to say that it happens that way.

What sort of an explanation were you looking for?

Flowers bloom in the spring, rain falls, people cross the A&P and then often cross it more time as they fall back out of the Dark Night. That's just how it works for some.

D

Hi Mike,

Here's a little imagery. It's not a scientific explanation, but maybe it helps:

Once you cook a raw egg, it is no longer liquid inside. You can cool it back down, but it won't get liquid again, ever. You can heat it up and let it cool many times, but it will always stay firm (well, until it decays, but let's not overstretch the metaphor). But what you want to do is crack the shell and eat it, after all, and that takes a different approach from heating and cooling it: you have to take it out of the water, put it in an egg-cup, hit it with a spoon or knife, etc.

So here you have your point of no return, your different insights (heating an egg is not eating it... A&P is not Stream Entry), and so on.

I crossed the A&P multiple times prior to my entering the stream. I never went to India (used to live in Thailand as a teenager, but wasn't interested in Buddhism at all back then). I never went to a retreat center either, and sat only a few short self-led retreats. I practised in any free time I could find: coffe and lunch breaks at work, commutes, early in the morning, late at night. I did walking/noting meditation whenever I found myself going anywhere (such as to a conference room). Oh, and I used the collected wisdom and comradeship of the Dharma Overground and sister sites, and I exchanged private messages and mails with a few people who hang around these places. Yes, I also got annoyed at having A&P experiences every few weeks, I got quite angry at that. There's a useful chapter in MCTB about "harnessing the power of the defilements".

Also, thoughts of renunciation and going away are stage-specific: read up on the progress of insight. Keep in mind that there will also come the "rolling up the mat" stage, where you won't be able to see what made you get so worked up about renunciation.

Waiting to find the perfect practice conditions is really just making excuses. "If only I could live in a place conducive to meditation. I'd be basking in the radiant wisdom of enlightened masters every minute of every day, I wouldn't have to worry about food and bills and chores and noisy people, and my practice would really take off. But here, where I am, I can't really do it." Notice how it's always now or never. The breath is always with you. A kasina object is easy to find - just look around (that chewing gum on the pavement). You can always note what you experience when you have to wait for something. You can always repeat a meditation word in your mind when you are waiting for something. You can note while taking a shower, while preparing food, cleaning dishes, driving your bicycle, whatever. Everything you need is already with you, and if you go to India or Thailand or Burma or a retreat center or whatever at some point, it will be with you there as well, and you won't have to waste time learning how to practise well.

Cheers,
Florian

It's the same map. Did you check out this post about "cutting edge" and "center of gravity"? It explains why you cross it multiple times and such.

Hi,
Recently i came across a very good article with in-depth analyses about the sixteen insight knowledges which i had posted in my blog.

The blog url is http://insightsofvipassana.blogspot.com/2011/01/sixteen-insight-knowledges.html

It gives very clear understanding about the insight knowledges. Exactly in which phase i am going through.

with metta
prem


The contents are as follows

SIXTEEN INSIGHT KNOWLEDGES*
Compiled by Phrakhrughositbuddhisat
(Theerapan Vajiranano, Pali 4, Ph.D.)
Edited by Ben Heffer

Source from :- http://watbuddhaoregon.com/view_forums/topic.asp?TOPIC_ID=171

To practice insight meditation in accordance with the four foundations of mindfulness is the only way to purify the mind of practitioners. It leads them to the cessation of suffering and the attainment of Nibbana. Practitioners must first purify their Silas (precepts); if they are monks, they have to do Apatti-desana (forgiveness of offences). Samaneras (Buddhist novices) have to undertake their ten Silas again; lay people must undertake five or eight Silas according to their own abilities.

The purified Silas build concentration (Samadhi) easily, the concentrated mind is then focused on an object of meditation firmly, and it will become tranquil and free of the five hindrances. If the practitioner’s mind is pure (Cittavisuddhi), and free of defilements, then insight knowledge arises seeing Rupa (corporeality or nature of bodies) and Nama (mind or mentality) as they really are. If they have confidence to practice meditation intensively, they will achieve good results and see the following:

1. Namarupapariccheda-ñana (ñana is pronounced NYANA): This is the insight knowledge of the seeing clearly of mentality-materiality.

When the meditator is giving a report to a meditation master saying that while he is observing rising and falling of his abdomen, he realizes the rising and falling differently, i.e. one is rising and another is falling, it should be known that the meditator can discern Rupa and has entered Rupapariccheda- ñana.
 Translated by Phrakhrughositbuddhisat from Sixteen Insight Knowledges in the Thai version (compiled by Phrakhrughositbuddhisat)


By closely observing the abdomen moving, he sees that rising and falling are occurring, and his mind comes to know them well. It should also be known that he has seen mentality clearly and has entered Namapariccheda- ñana.
In this state, the rising-falling of the abdomen and the mind knowing “rising-falling” are separated from each other (i.e., the rising-falling movement is one thing and the mind knowing the rising-falling movement is another).
However if both the mind knowing “rising-falling” and the rising-falling movement occur simultaneously then he has had Insight knowledge to realize both Rupa and Nama.

In the same way, even the observing of minor positions should be known in exactly the same way. While the meditator is being mindful of his hand, his foot stretching or bending, his body dropping to sit down or supporting his body to stand up, these features of movement arise from many small combined movements. If the meditator is mindful of many of these movements intensively, in the present moment, he will realize that it is solely a feature of stretching or bending that is occurring. Even the mind feeling just the movements is only a mental state, and from this realization itself, the meditator is known as one who can separate the bodily state and the mental state (e.g. moving and knowledge of moving) from each other, and this insight knowledge is called Namarupapariccheda- ñana.

This realization in the Namarupapariccheda- ñana should be understood as a realization coming only from the wisdom that arises out of mental development (Bhavanamayapañña). It is not wisdom caused by education, called Sutamayapañña, or self-thinking, or wisdom resulting from reflection, called Cintamayapañña. It is an experiential wisdom that has arisen.

The acknowledgement of the abdominal rising-falling as well as softness and hardness of the body without form is also the realization of a specific characteristic of the Earth Element (solidity, firmness, and strength). This realization helps the meditator have the right understanding of rising-falling or softness and hardness. They really are not beings and persons, selves, “an I” or “a you” at all. There is only the feature that understands that the meditator has removed the wrong view of a personhood (Atta-ditthi). There is only the natural state; so the meditator is regarded as having attained purity of View (Ditthti-visuddhi).


2. Paccayapriggaha- ñana : This is the insight knowledge of discerning the conditions of mentality-materiality.

When the meditator has attained Namarupapariccheda- ñana, and continues to practice, the fruit of practice occurs to him, i.e., if while the meditator is sitting and mindfully observing rising-falling of the abdomen, the rising-falling disappears, it causes the meditator to observe nothing. He feels bored, and like giving up the practice of meditation, because he doesn’t know what to note. It implies that he has noted the conditions, e.g. he has realized the causes and effects of Nama (mentality) and Rupa (physicality). It means that when there is no rising-falling to be noted, it causes him to feel like giving up practice. The rising-falling (Rupa) is the cause that affects the mind (Nama/mentality), the rising-falling (Rupa/physicality) disappearing is a cause, the mind (Nama) which observes nothing is an effect.

When the meditator comes to know that he is going to bend or to stretch out his hand, is going to bend down or to raise his head, is going to stand up, to walk, to sit, to lie down or to do something that first the intention arises in his mind, then the intended mind orders his hand to bend, etc.. This shows that the meditator realizes the mind (Nama/mentality) as the cause, and realizes the movement of body (Rupa/physicality) as the effect. This should be known that the meditator has attained Paccayapriggaha- ñana.

Nimitta (sign): This appears for the first time when the meditator in this stage. Nimitta is sometimes seeing the objects in Paccayapriggaha- ñana as he has known and understood them. Sometimes the objects show themselves inside the meditator (Ajjhattikarammana), but there are other objects in Paccayapriggaha-ñana that show themselves outside of the meditator (Pahiddharammana). While the meditator is observing an object of meditation, he sees pictures of trees, mountains and various scenes. When he observes them, they do not appear; when he does not observe them, they appear. He understands that when the object is appearing, he observes it; and when it disappears, he cannot observe it. Therefore it should be known that the sign (Rupa/physicality) is the cause, the feeling of seeing or not seeing. The noting of seeing or not seeing (Nama/mentality) is the effect.

The specific characteristic of Paccayapriggaha- ñana: In this second ñana (knowledge), the rising-falling happens first, and the mind knows it later. The meditator knows and understands that Rupa (physicality) and Nama (mentality) are related to each other; e.g. Rupa (physicality) is the cause, Nama (mentality) is the effect, or Nama (mentality) is the cause, and Rupa (physicality) is the effect. So, there is no being, person, self or “an I” or “a you”, and this noting simply transcends doubt. This knowledge is called Kankhavitaranavisuddhi (purity of transcending doubt).

Because of Ditthivisuddhi (purity of view), the meditator realizes the five aggregates, that is, corporeality, feeling, perception, mental formation and consciousness. He is not a self, but he is only Rupa (physicality) and Nama (mentality) which are arising, being static, and finally passing away in the present moment. He knows that they have arisen in the past, and they will arise in the future. Knowing Nama (mentality) and Rupa (physicality) just as they are, his sixteen doubts are removed; they are :-
1. Had I ever been born in the past?
2. Had I never been born in the past?
3. What had I been when born in the past?
4. What was my shape, if I had never been born?
5. In past births, what had I been, for the next life, what will I be?
6. After my death in this birth, will I be born again?
7. After my death in this birth, will I be non-existent?
8. After my death in future, what will I be when born?
9. After my death in future, what will my shape be, if I take birth?
10. In next and future births, what will I be, and for the next state of existence, what will I be again?
11. In this body, there is a being, a person, self and “an I” or “a you”, is it real?
12. In this body, there is not a being, a person, self and “an I” or “a you”, is it real?
13. What am I myself as a being, a king or a millionaire or….?
14. What is my shape as a living being, big or small, round or flat?
15. Which state of existence or place did I myself shift from?
16. When I die from this birth, where will I be born?

Transcending these doubts means that the meditator has really believed in rising and passing away of Rupa (physicality) and Nama (mentality) in the last birth, being born or not being born is not doubted, because he can understand both the cause and effect of Rupa (physicality) and Nama (mentality). Having such clear knowledge of them leads to the eradication of doubt of both this birth and the next birth. So, one who wishes to know whether there is this birth and the next birth or not; whether in the past, he himself had ever been born, and ever died or not, practices insight meditation in order to attain Paccayaparigaha- ñana so that can eradicate these doubts completely.

3. Sammasana-ñana: it is the insight knowledge of comprehending mentality-physicality as impermanent, unsatisfactory, and not-self.

When a meditator puts more effort into practice and continues to practice, his mindfulness gradually becomes stronger, more attentive and more precise. His concentration becomes constant and the meditator’s wisdom can be developed to realize the three characteristics (impermanence, the state of unsatisfactoriness and not-self) of Rupa (physicality) and Nama( mentality) clearly. This is a specific characteristic of Sammasana-ñana, i.e., when meditator attentively makes a note of rising-falling, and knows rising and falling movement differently; that is :

-For the first Namarupapariccheda-ñana, the meditator knows only the middle of rising-falling.

-For the second Paccayapariggaha-ñana, the meditator knows only the beginning and middle of rising-falling.

-For the third Sammasana-ñana, the meditator knows the beginning, middle and end of rising-falling. There are not only characteristics of inside objects (ajjhattikaramana) which have been known before, but also there are outside objects (bahiddharamana). For example, Nimitta (sign) gradually arises, is static, and gradually disappears. If it is a light, it gradually appears in front of him, gradually becomes smaller, and disappears. It may seem to be a small light occurring in a far away place which gradually soars into the air and comes closer. This is different from the signs (Nimittas) in the second Paccayapariggaha-ñana, which do not disappear. The new sign appears quickly in this ñana, and the meditator sees the sign disappearing.

It is the appearance of signs clearly in these three moments- the moment of arising, the static moment, and the moment of passing away, which is the cause of realization of the three characteristics of impermanence, suffering and non-self. At this point, the meditator has attained insight knowledge.

Having a painful sensation is another way the meditator may know that he has attained the Sammasana-ñana. A strong pain occurs to him that is indescribable. The appearance of such indescribable strong pain causes him to be clearly mindful of the three characteristics (Tilakkhana), so that he rightly understands Rupa (physicality) and Nama (mentality) just as they really are. He sees suffering clearly when the painful sensation is observed. Because the pain disappears when noted, he realizes impermanence which is a specific characteristic of non-self which cannot be controlled by anyone.

It should be noted that the clear realization of impermanence is a specific characteristic of the Sammasana-ñana, and it means that the meditator will face many painful sensations. It is the meditator’s duty to pacify and encourage himself, and develop more confidence so that he is encouraged to continue practice.

4. Udayabbaya-ñana: this is the insight knowledge of the contemplation on rising and falling.

Having faced strong painful sensations in the Sammasana-ñana, if the meditator does not give up his practice, and if he attentively and patiently puts more effort into practice, his insight knowledge will be developed to the fourth Udayabbaya-ñana that can be known in the following ways:-


a. It can be known by noting details within the objects (Ajjhattikaramana), and is due to the meditator powerfully observing rising-falling within him. Its quality is different from the past, because it arises and falls away quickly. Such quick arising-falling movements are the clear appearance of Upadi (arising) and Bhanga (passing away), but Thiti (a static moment) occurs more quickly than he can observe. In short, the rising-falling in the Udayabbaya-ñana is quick.

b. It can be known from outside objects (Bahiddharamana), which are various signs (Nimittas) that arise and disappear as if a piece of stone is thrown up into the air and then suddenly falls down to the ground.

c. It can be known from the appearance of a painful sensation in the Udayabbaya-ñana which is not as strong a painful sensation as before. When it is observed, it disappears, and then it arises again. The meditator, who has been afraid of the painful sensation in the Sammasana-ñana, now has no more fear of it because he has reached the next ñana.

When the meditator puts more effort into practice, his concentration has calmed down and his mind gradually becomes tranquil and peaceful so that he can feel superbly happy. His mind is not disturbed by any hindrance and his mindfulness is sharp, clear and strong. It is very easy to make a note of the objects of meditation. Even though the meditator has put more effort into practice, he is not too serious or too passive. He exerts just enough effort to cause the meditator’s mind to be cheerful through the power of concentration. Now the meditator may face various kinds of mental phenomena which are called “Vipassanupakilesa”, and there are ten kinds of Vipassanupakilesa defilements of insight) which may occur at any ñana from stage 2 , 3 and stage 4. They are as follows:-

1. Obhasa (effulgence of light): it is really the effulgence of insight. The meditator sees a bright light in a room where he is sitting and practicing insight meditation. Sometimes it seems as if there is a light in a place very far away from him, and if he wrongly contemplates it, he will the note the experience and think that he himself has attained Magga-ñana (knowledge of path) and Phala-ñana (knowledge of fruition). Then he satisfies himself saying “Because of it I have achieved high perfection, so I have seen what a common man could not see”.

However, the meditator has seen various kinds of signs (Nimittas) since reaching the first insight knowledge. For example, he sees various kinds of shapes clearly, but doesn’t see their arising and passing away. When he attains the second insight knowledge, he can see various kinds of colored lights such as green, red, blue, yellow etc. Their arising is seen clearly, but their passing away cannot be seen clearly, because he has to observe a new object of meditation continually. To see these signs depends upon his efficiency of concentration. In the third insight knowledge, the meditator can see clearly the shape of the signs, because the signs stay static for a moment longer, and then gradually disappear.

But in the fourth insight knowledge, if an object of meditation is observed for just one noting, it disappears at that one noting and if the meditator is only mindful of a nimitta, it also disappears. The characteristic of appearance and disappearance of the object of meditation in the Udayabbaya-ñana is that it arises quickly and also passes away quickly.

When the meditator has observed the arising of Rupa (physicality) and Nama (mentality) as immediately as it passes away, he may see a radiance appearing and it is because of the power of insight knowledge. It may be a dim light, or it may appear for a while like a round fire ball soaring in the air around him. It may appear like a car’s headlight coming towards him, or like the sun or the moon shining, or like a light that is fully illuminating a room where he is sitting and practicing meditation. The meditator feels that the light comes from somewhere around him. It may appear in front of him, from the upper side of him, from the side of him, or from the lower part of him. And while the light is shining, even if it is night time, it looks as if it is day time. Even though it is the day time, the meditator clearly can see the effulgence as if it is seen by ordinary eyes.

2. Ñana: This is insight knowledge which arises from practising meditation, because the meditator can observe Nama (mentality) and Rupa (physicality) quickly and is surprised. Before, he attentively observed the objects of meditation with difficultly and with great care, but even so, he was often careless in his mindfulness. But now he is mindful of the objects easily, and he may have some doubt arising, for example, “Could my teacher observe as I have done? He might be giving me incorrect meditation instructions.” In this stage, the meditator may look down upon his teacher because of such increased knowledge.

3. Piti: This is rapture caused by the insight (Vipassana) that is mental bliss; sometimes there is lightness of body as if one is soaring in the air. There are five kinds of rapture :-
A. Khuddakapiti: This is trivial rapture, its characteristics are as follows:-
1. There is a white colored light appearing which can also be mixed with other colors.
2. Being cool, the body gets goose bumps and the body feels heavy.
3. Tears flow, skin of the head seems to rise up.
4. Feeling of numbness on the body and bodily swelling.
5. Feeling that the body is becoming taller and taller or shorter and shorter.
6. Feeling the legs becoming longer, arms becoming longer, and teeth becoming longer.

B. Khanikapiti: This is momentary increasing of rapture, its
characteristics are as follows:-
1. Pure red-colored light is seen, or may appear to be mixed with other colors.
2. Feeling of lightning within the eye.
3. Feeling like there are sparks as if a flint is being struck.
4. Feeling a stinging all over the body, and bodily hardness.
5. Feeling like insects are on the body, or crawling on the body.
6. Feeling heat all over the body.
7. Feeling the heart beating.
8. Getting small goose bumps.
9. Feeling itchy, like ants are crawling on the face and or all over the body.
10. Feeling like the body’s tendons are beating.
11. Feeling as if hot water is boiling inside the body.
12. Feeling as if fishes are rising in a pond when bait is thrown down onto the water.

C. Okkantikapiti: This is a tingling rapture, and its characteristics are as follows:-
1. The body is vibrating lightly, shaking or rolling around slightly.
2. The face, an arm or a foot is twitching.
3. Feeling like there is a beating movement, or a shaking movement as if a boat is on the wave in the sea.
4. Feeling like you will vomit, and sometimes actually doing so.
5. Feeling like you are being attacked by a wave.
6. The heart is beating rapidly as if it is a stick stuck in rapidly flowing water.
7. Light yellow or light blue is seen or it appears mixed with other colors.
8. The body shakes.
9. Feeling like you have a fever.
10. Feeling heat moving at great speed across the body.
11. Feeling like you are playing on a surfboard in the sea.
12. Feeling like there is a strange symptom in the body.

D. Ubbengapiti: This is thrilling rapture, and its characteristics are as follows:-
1. Your body feels light, it feels tall or that the body is lifting off the floor.
2. Feeling itchy, like insects are moving on the face and over the body.
3. Having strong diarrhea, or diarrhea and dysentery.
4. The head is nodding to the front or to the back.
5. Feeling as if you are being pushed, and falling to the front or back.
6. Feeling as if the head is being held and spun around.
7. Feeling the mouth opening and closing.
8. Feeling vibrating, shaking, rolling, and swaying of the body as if you are a tree being blown around.
9. The body feels as if it is falling head over heels
10. The body feels as if it falls down and then gets back up.
11.The body moves, hands or feet lift.
12. The body feels like it is lying down to the front or to the back.
13. Seeing the color of cream, or cream mixed with other colors.
14. The hands feel as if they turn over. For example, if the hands are facing upwards they turn down and vise versa.
15. While sitting, it feels like the body is shaking as if reed grasses are being blown.

E. Pharanapiti: This is suffusing rapture, its characteristics are as follows:-
1. Feeling coldness infiltrating all over body.
2. Feeling of momentary calm.
3. Feeling of itchiness all over the body.
4. Feeling of sleepiness and not being able to open one’s eyes.
5. Feeling not able to move the body.
6. Feeling a tingling from feet to the head or from the head to the feet.
7. Feeling cold as if taking a shower or touching ice.
8. Feeling light itching as if small insects are crawling on one’s face.
9. Indigo or a green and strong green light is seen by itself, or mixed with other colors.
10. Feeling like not wanting to move the body.
11. Feeling that one does not want to open one’s eyes.

F. Passaddhi : This is tranquility both physically and mentally; the body becomes light, not coarse, and free from both physical suffering and mental suffering. It is a peaceful mind, a light mind, a gentle mind, an adaptable mind and a relaxed mind; one is enjoying gladness more than any ordinary man has ever experienced.

G. Sukha: This is happiness originated by insight knowledge. It is a profound happiness, infiltrating all parts of the body. It is experienced as unique, plentiful and as an indescribable happiness which is more superb than ordinary happiness. There is no other happiness to be compared to the happiness originating from insight meditation. If the meditator does not contemplate it well, he will misunderstand it and think, “I have attained supreme virtue (become enlightened).”

H. Adhimokkha: This is a determination (Saddha) that happens throughout the mind during the practice of meditation, it is a belief of absolute power which is the foundation of inordinate or overzealous belief in the mind and its mental factors (Cetasika). It is because of this extreme and powerful belief that the meditator thinks in exaggerated ways. He may think of some beloved persons and wish them to practice insight meditation, thinking zealously “I am grateful to Buddhism, because I have found such a profound Dhamma and happiness, and have a good teacher who could introduce me to the right way. Before this I was confused by the teachings of Buddhism, but nowadays, I confidently believe in Buddhism. From now on, if I make some merit, I will only cultivate it with Vipassana Meditation, because it is really great merit. When I get success in practicing meditation, I will establish a practice center for teaching meditation to all people.”

Thinking pleasantly of such great merit generated through this powerful and extreme belief, the meditator is not mindful of the objects of meditation. Even if the extreme belief is a superb thing, because it arises in the pure mind, and cannot be found in an ordinary man who has never practised insight meditation, it is regarded as defilement of insight because it is a belief causing lack of mindfulness of the objects of meditation.

I. Paggaha: This is energy (Viriya) that occurs strangely through the mind during the practicing of insight meditation. The meditator intensively practices insight meditation without tiredness, and it is different from previous times. Even if the teacher encouraged him gently, he had been bored with the practice of meditation. But now such a thought has disappeared, and there is only diligence. This energy causes the meditator to believe that he himself has attained the Path, Fruit and Nibbana, and that is he has become an arahat, a holy one, an enlightened one. This is regarded as a defilement of insight.

J. Upatthana: This is mindfulness that can observe objects of meditation in miraculous ways. Formerly, the objects of meditation have always been observed with difficulty, but now the meditator observes various objects of meditation easily, and he is surprised that the mindfulness in every position is of very good quality. In every moment his mindfulness is alert, easy and the body is very still. The stability of mindfulness causes the meditator to misunderstand that he himself attained superior virtue. This is regarded as a defilement of insight.

K. Upekkha: This is supreme equanimity that occurs to the mind during the practice of insight meditation. It is the equanimity of compounded objects, and the meditator will ignore everything as if he is a man without defilements. Even if he is confronted with liking and disliking, he will not be shaken. The meditator is surprised by the supreme equanimity and it causes him to misunderstand. He believes that he himself has become the Holy One. This is regarded as a defilement of insight.

L. Nikanti: This is desire, satisfaction, enjoyment or attachment to the nine superb virtues as mentioned above.

In brief, in Udayabbaya-ñana, the defilements of insight have arisen in surprising ways and the meditator has understood them in different ways. Here it should be noted that quick-arising and quick-passing away are specific characteristics of the fourth insight knowledge, Udayabbaya-ñana.

These defilements of insight occur because of the power of concentratation that the meditator has developed. The mind is of good quality, and it becomes pure. This pure mind causes him to discover the defilements of insight and he attaches to them. He thinks, “It is superb virtue,” is pleased, and does not put further effort into making a note of them in order to attain higher insight knowledge. Therefore his Vipassana Meditation is wrong, and the satisfaction, enjoyment or attachment to the nine kinds of defilement of insight is the cause of Papancadhamma (desire, conceit and dogmatism) which distracts him from the practice of Vipassana.

For instance, when effulgence of light arises in the meditator, he has a wrong view (ditthi) of it. He feels that it is because he has attained higher virtue, so such a view is a cause leading to conceit (mana), and causes him to think that he is really lucky to find what the other people cannot find. This leads to desire (tanha); he is pleased and thinks “May the effulgence of light remain forever”. Actually effulgence of light is good, because it has been noted. However, it has become a defilement of insight, because it has not been simply observed. It is the cause of distraction by the defilements of insight in the practice of meditation.

5. Bhanga-ñana: This is the insight knowledge of dissolution.

When Rupa (physicality) and Nama (mentality) are observed clearly, the three characteristics have appeared well, and the Udayabbaya-ñana has developed itself into a higher quality. The making a note of objects of insight meditation is quick and stable as well as automatic and the compounded things that are the objects of meditation appear quickly. So, now the meditator’s mind is not just focused on the appearing moment (Uppadi) and static moment (Thiti), but also on the sequence of the rise of Rupa (physicality) and Nama (mentality) “which one arises first, and which one arises later.” In the past, formed (conditioned) objects were a sign seen as hands and feet moving at every moment. Now there is no shape of the hands and feet moving to be observed as objects of meditation. There will arise insight knowledge of dissolution. “Rupa (physicality) and Nama (mentality) have disappeared.” This is called Bhanga-ñana .

Again, a meditation master knows that meditator has attained fifth insight knowledge from the meditator himself, who comes to give him a meditation report: “It is difficult for me to observe the objects of meditation, because there are no symptoms of appearance of compounded things to be observed. I feel bored by just noting, and my Samadhi (concentration) also has not been developed. I am merely sitting to observe nothing.” This has shown that the meditator has attained Bhanga-ñana. For some time, the meditator has been observing objects of insight meditation continuously, but now he cannot continue to observe them. Even if sensation and various signs have all disappeared, legs, knees and body have gradually become white light and disappeared as if they are all air; and he feels that this body is nothing but extinction.

There are two kinds of extinction as follows:-

A. Upadanirodha: This is the extinction where the arising of the object is seen, and nothing beyond that.

B. Anuppadanirodha: This is the extinction in Magganirodha (Extinction in Path).

6. Bhaya-ñana: This is the insight knowledge of the appearance of terror.

When the meditator has attained Bhanga-ñana, and puts more effort into practice, state of ñana (knowledge) is developed to a higher level, and Rupa (physicality) and Nama (mentality) appear to have run away. Rarely is he afraid, but fright arises in him now from making a note of the objects of meditation as he is observing them. The fear arises in him, for example, because he is afraid of becoming deranged, and does not know what he fears, but he feels fear. If the meditator has experienced such symptoms, it should be known that he has attained Bhaya-ñana .

7. Adinava-ñana: This is the insight knowledge of contemplation of disadvantages.

When the meditator has attained Bhaya-ñana, and puts more effort regularly into developing the controlling faculty (indriya), the state of Ñana (knowledge) is also developed into higher stage along with realization of the disadvantages of Rupa (physicality) and Nama (mentality). Whatever is observed by the meditator, he finds only disliking and ugliness as well as Rupa (physicality) and Nama (mentality) and that they are full of suffering. Now there is no distraction in the mind at all, there is only concentration of the mind, and he does not feel happy with his meditational experience. There is only sleepiness which is an indication of non-interest in the practice because of the realization of disadvantages of the Rupa (physicality) and Nama (mentality). It is as if a man who likes his friend very much comes to know the bad qualities of his friend, so he finds that his friend is really only an ugly person. The meditator had earlier found that Rupa (physicality) and Nama (mentality) were a lovely thing, and took them as his refuge, but now he finds that they are without substance and cannot be taken as a refuge at all.

8. Nibbida-ñana: it is the insight knowledge of dispassion.

When the meditator has attained the Adinava-ñana, he has dispassion or disinterest in both body and mind, so much so that he doesn’t desire to meet anybody or be mindful of the objects of meditation. He knows it is his duty to continue noting, but he is bored. It is as if he were a free man and has so much dispassion in observing things that he will give it up in order to be free. In Nibbida-ñana, he still continues to be mindful of the Rupa (physicality) and Nama (mentality) without being forced, even though he himself is extremely bored.

When the meditator has found himself in such a mental condition, if he is without a good teacher who can advise him, he cannot be freed from this tortured state. Insight meditation which is his own duty to develop cannot be developed perfectly, the controlling faculties (indriya) are not in balance, and insight knowledge is not progressing as well as it could. If a meditation master comes to encourage him to put more effort into his practice, it can soothe him from this state of dispassion, and then he can continue his practice.

9. Muncitukamyata-ñana: This is the ninth knowledge of insight meditation. It is the desire for deliverance.

When the meditator has attained this ñana, he will have various symptoms as follows :

A. After the meditator gets serious painful sensations in the third ñana, he faces strong painful sensations again in the ninth ñana, but they are not so strong. However, this can still make trouble for him. He might experience an itchy sensation on his body as if parasites have burrowed into his body. The sensation of tingling may occur and spread out over the body, there are feelings of pain and itching in his ears. Sometimes it feels like insects are moving over his body, but they are not seen. Even though these sensations are not so strong, they still give the meditator trouble. When he observes them, they often disappear, but sometimes they do not. The meditator’s mindfulness is alert and quite excellent because it has been cultivated for such a long time.

For example, when the itchy sensation occurs to him, and he intends to scratch it, he has to observe his intention to scratch by saying in his mind, “intending to scratch, intending to scratch, intending to scratch ....” He pays attention to his hand, and mindfully lifts his hand by saying in his mind “lifting, lifting, lifting…” until he starts to scratch. He does it slowly by saying in his mind “scratching, scratching, scratching….“ Because of this process of scratching, it takes more time. In short, even though the sensations are not so strong, they trouble him a great deal, and his mind is not calm. He wants to escape from the terrible sensations very badly, but he cannot.

B. Mental feelings occur to him that he wants to renounce the Wheel of Life, doesn’t want Rupa (physicality) and Nama (mentality), and desires to escape from the five aggregates that is to say, he wishes to reach Nibbana.
Here, the meditator desires to escape from Rupa (physicality) and Nama (mentality). It can be compared to the feelings of animals and man as follows:-
-Fishes caught with a net.
-A frog in the mouth of a snake.
-A wild fowl imprisoned in a cage.
-A deer caught with a lasso.
-A snake in the hands of a snake charmer.
-An elephant in a quagmire.
-The King of Nagas in an eagle’s beak.
-The military besieged by enemies.

10. Patisankha-ñana: This is the insight knowledge of reflective contemplation.

The meditator, having attained Patisankha-ñana, has clear insight knowledge of the Three Characteristics e.g. impermanence, state of suffering and state of being non-self. He confronts painful sensations, even if it is a strong pain, but it does not make him discouraged to practice meditation, and because his concentration is in this state of high quality, he comes to see the excellence of practice clearly. In this stage of ñana (knowledge), there is no lack of confidence in the mind for him .

Specific characteristics of the Patisankha-ñana should be known as follows:
A. The meditator finds painful sensations again, it has occurred in a small spot on his body such as a spot under his bottom where he observes “touching”. It is such a strong pain, that wherever the spot is painful, it occurs for a long time. Even though it was observed and it disappeared, it re-occurs again. Sometimes he feels stiff all over his body, feels numb or heavy on his feet until he doesn’t want to move anywhere.

B. To observe the objects of meditation is not so easy. The meditator has to try to continue to practice even though he feels great fatigue. And even though he wants to become enlightened, his mindfulness is not in the present moment and he is exhausted in body and mind. This specific characteristic of the Patisankha-ñana can be seen from the meditator who has put even more effort than before into noting, but still can’t make a note of the object of meditation.

Here the Rupa (physicality) and Nama (mentality) are compared to an out-of-control bull whose owner tries to push and pull it. The animal doesn’t get up to walk; it just lies down and looks at its owner. If the bull gets up and walks, it just simply walks a few steps, and then it lies down again. The owner tries to push and pull it to walk along the path, but the animal is tired. Now the meditator might misunderstand “I have no luck; I am full of defilements, and I may have no hope of attaining the Path and Fruit”.

11. Sankharupekkha-ñana: This is the insight knowledge of equanimity regarding all formations.

This is an important stage of the ñana (knowledge), because it is the highest level of worldly knowledge (lokiya). In this stage of the eleventh ñana (knowledge), the meditator doesn’t put any more effort into making a note of the objects of meditation, he just observes easily but without care, and the painful sensations have disappeared. His mind is peaceful, he doesn’t desire to get up, he can sit as long as he wishes, and the objects of meditation are refined and detailed.

The specific characteristic of this ñana (knowledge) is a peaceful mind, not having painful sensations and experiencing easy observation. It is different from the observation in the Patisankha-ñana in which meditational objects were observed with difficulty. Now the meditator can practice by himself, even if there is no one coming to scold or encourage him. He desires to practice without tiredness because he has peace of mind, and his controlling faculties (indriya) are in balance. Sankharupekkha-ñana is gradually developed, and then the state of this ñana (knowledge) appears. Below are the six qualifying factors of this ñana:

A. There is no fear, there is no liking or disliking; the meditation objects are observed easily and regularly.

B. There are no pleasurable or unpleasant mental feelings; there is only mindfulness of the objects of meditation.

C. There is equanimity regarding all meditational objects. Easiness of observing meditational objects is compared to a driver who drives a cart which is yoked to clever and healthy bulls along a smooth road; he is not worried, and he drives it easily.

D. The meditator’s concentration is free from hindrances, and he can practice for a long time. He can observe meditational objects for long periods without the need of getting up.

E. The meditator is more mindful of the meditational objects for days at a time, and the Rupa (physicality) and Nama (mentality) that are being observed are more subtle. They appear to him without clarity, however he can observe them easily. It is as if a housewife is winnowing raw rice so that small pieces of stone appear, and then she can take them out. If it is done over and over again, the raw rice becomes cleaner. This is the specific characteristic of Sankharupekkha-ñana.

F. While the meditator is observing the objects of meditation, his restless mind reduces, and outside objects come to distract his mind less. Observation is not done attentively; just the noting of the abdomen rising-falling is enough to make his mind calm. Now his meditation becomes more focused and narrow as if a rubber band is stretched, and the width shrinks by itself.

The state of Sankharupekkha-ñana appears as such, because the mind has been developed by contemplating the Rupa (physicality) and Nama (mentality) repeatedly, so that ultimate reality appears clearly. It doesn’t attach to the advantages and disadvantages of Rupa (physicality) and Nama (mentality), but it ignores them, and lets them appear without feelings or involvement. Mental peacefulness and mental happiness arise without him clinging. The painful sensation of suffering has disappeared; the observation of the meditational objects is easier for the meditator. When insight knowledge has been developed up to the Sankharupekkha-ñana, the state of ñana (knowledge) is developed to a higher level. This is the aim of the practice of insight meditation.

However, higher ñana (knowledge) attained by the meditator may take more or less time depending on keeping the controlling faculties in balance. If they are not in balance, or if he attaches to the doctrine of what he has studied before (the Dhamma), it makes him think that he himself is going to attain the Path and Fruit soon. Such thinking causes him to stare at the condition of ñana (knowledge) by thinking, “How does the Path and the Fruit arise to me?” This is a cause of distractedness in the practice of Vipassana in this ñana (knowledge). However, if he practices so that the controlling faculties are in balance, the state of knowledge is developed to a higher degree. If he attaches to them again, the state of ñana (knowledge) goes down to a lower state. In this case, it can be compared to a crow looking for the coast. (See below)

When the Sankharupekkha-ñana is adequately developed, the meditator sees Nibbana, and abandons formed objects of meditation completely, and assumes Nibbana as the object of meditation. If he does not see Nibbana, he will return to the stage of Sanhharupekkha-ñana again. It is as if, in ancient times, a sea-merchant sails a ship into the vast ocean. If he cannot see the coast, and loses his sense of direction, he cannot sail his ship any further. He then frees a crow into the sky so that he can sail his ship following the crow to the coast. If the crow can see the coast, it will fly towards it, but if it cannot, it will fly back to the merchant’s ship again.

On the other hand, even if the practitioner’s insight knowledge is proficient in the six qualified factors as mentioned above, he has to return to formed objects as the objects of meditation again and again. This is confirmation for him in knowing that the teachings of the Buddha are marvelous and true, and cannot be opposed by anyone. It becomes impossible to do a Weighty Action (an action of extremely serious effect) (garukamma), which blocks the attainment of the Path, Fruition and Nibbana. If he does a Weighty Action, he cannot pass beyond this insight knowledge to Nibbana.

An example of Weighty Action (garukamma) is if the meditator were to kill (or even to scold, beat, or torture, but not necessarily kill) his own parent(s). This will prevent him from realizing Nibbana, and cause him not to pass beyond the Sankharupekkha-ñana. However, there is a solution to this problem: he must sincerely apologize to his parent(s). When he comes to know that he has committed this Weighty Action, he must go and apologize in front of them. Or if they are not alive, he must go to their grave or to a place where their ashes are kept to apologize. If there is nothing remaining of the parent(s), then he must take a Buddha statue in front of him as his witness, and apologize conscientiously to his parent(s). Then he can go back to practicing insight meditation again. If there are no other bad actions blocking his practice, he can pass beyond the Sankharupekkha-ñana.

If he looks down upon his teacher who is higher in virtue than the meditator himself, it will not allow him to pass the Sankharupekkha-ñana. The solution to this situation is that he must sincerely apologize to the teacher for his error.

There are also some other unwholesome deeds that will prevent the meditator from passing beyond the Sankharupekkha-ñana. For example, if he believes that he will actually become a Buddha in the near future, it will prevent him from further development. So he should have a meditation master, as a good friend, warn him to be mindful of this error, so that he can let go of the wish for becoming a Buddha. Then his state of ñana (knowledge) can be developed to a higher level.

12. Anuloma-ñana: This is the insight knowledge of adaptation.

If there is not any obstacle to further development of practice, the meditator can enter the next important stage, that is, genuine extinction (nirodha). He may misunderstand the extinction he experienced before, because it can be falsely caused by many of the following things:

a. The extinction caused by power of the rapture (Piti).

b. The extinction caused by power of calmness (Passaddhi).

c. The extinction caused by power of concentration (Samadhi).

d. The extinction caused by power of sloth and torpor (Thinamiddha).

e. The extinction caused by power of equanimity (Upekkha).

These extinctions are brought about by different causes that are not real, and that mostly arise in the Udayabbaya-ñana, the Muncitukamyata-ñana and the Sankharupekkha-ñana stages.

The real extinction here is the extinction caused by the Path. When the Sankharupekkha-ñana is complete in development, the formed object is refined and detailed. Rising and passing away may be seen as appearing gradually, and if it does, then Nama-Rupa is observed. If it arises quickly it cannot be observed. Sometimes the rising and passing away of the formed object becomes slow and then quick again. It is as if the crow looks for the coast but cannot see it. The bird has to come back to the mast of the sea-merchant’s ship, because it has no other place to land. However, if it can see the coast, the crow will fly to the coast without worry, and not come back to the mast of the sea-merchant again.

When the meditator has attained the Anuloma-ñana, he has experienced no conflict with basic insight knowledge, e.g. from the fourth Udayabbaya-ñana up to the higher insight knowledge, e.g. the eleventh Sankharupekkha-ñana. Thus it is called Anuloma-ñana (the insight knowledge of conformity).

13. Gotrabhu-ñana: This is insight knowledge at the moment of the change of lineage.

When the meditator has attained the Gotrabhu-ñana, and has taken Nibbana as the object of meditation, he has broken with the lineage of ordinary people, and this change causes the lineage of the holy ones to arise. That is to say the sensual mind has broken from the practice which made him observe formed objects of meditation. This has ended only in the Anuloma-ñana; he has to leave the formed objects of meditation and takes Nibbana as the object of meditation. Therefore the thirteenth insight knowledge is the border between ordinary people and the holy one(s) (arahatta), and it is very near to Magga-ñana. Even so, the Gotrabhu-ñana is still worldly wisdom, because it cannot eradicate delusion (moha).

14. Magga-ñana: This is the insight knowledge of the path.

After the meditator has passed the Gotrabhu-ñana, he enters the Magga-ñana whose characteristic is extinction (nirodha) as mentioned in the Gotrabhu-ñana, but the extinctions in the Magga-ñana are different from each other as follows:

A. The meditator whose saddhindriya (controlling faculty of confidence) is well developed realizes impermanence very clearly, and it is very powerful, so the insight of reaching the Path causes the meditator to realize the impermanence of Rupa (corporeality) and Nama (mentality) profoundly, and lastly the realization of impermanence passes away. This is called “attainment of the Path through Aniccam (impermanence);” it is liberation through signlessness.

B. The meditator whose sadghindriya (controlling faculty of concentration) is well developed, realizes the state of suffering very clearly, and it is very powerful. The insight of reaching the Path causes the meditator to realize the state of suffering sharply and clearly. For example, he has colicky pain in the chest up to the throat, and then it passes away. This is called “attainment of the Path through the Dukkha (suffering);” it is liberation through the Dukkha (suffering).

C. The meditator whose pannindriya (controlling faculty of wisdom) is well developed, realizes the state of not-self very clearly, and it is powerful. The insight of reaching the Path causes the meditator to realize the state of not-self very clearly and profoundly (however the state of not-self is not demonstrated by the meditator in any specific way to the outside world but only to the meditator himself), and then Nama-Rupa gradually becomes smaller and smaller, and it passes away. This is called “attainment of the Path through the Anatta (not-self).”

Again, to reach the area of the Gotrabu-ñana in which the insight knowledge is ripening, the Magga-ñana is waiting for the meditator who has the controlling faculties (indriyas) perfectly balanced. When he enters the vicinity of the Magga-ñana, he suddenly becomes a holy one. With this knowledge, the meditator realizes within himself the Four Noble Truths, eg .Dukkha (suffering) Samudaya (cause of suffering) Nirodha (cessation of suffering) and Magga (the path leading to cessation of suffering). This is just as it happened with the Buddha himself.

Achieving the Magga-ñana, must be attained through the meditator observing and noting the three characteristics fully, according to his developed perfections (paramita) which have been cultivated in this and in previous lifetimes. Either impermanence, suffering, or no-self determine the specific way the Magga-ñana is realized. There is no other way apart from the three characteristics to attain the level of the holy ones.

15. Phala-ñana: This is the insight knowledge of fruition.

When the Magga-ñana has arisen, the Phala-ñana arises after that immediately. This is an effect of the Magga-ñana arising; there is no gap between Magga and Phala, because the insight knowledge of the Path remains only for a moment and it arises only one time. Even the higher states of insight knowledge of the Path behave the same way. Having arisen, it eradicates the fetters according to the different levels of power of each Magga.

Now let us talk about the practice of insight meditation at the first level, which is called “Pathama-magga (first Path) or Sotapatti-magga (the path of Stream-Entrance, or first level of enlightenment). This state arises and eradicates completely the first three of the initial five fetters:
1) Sakkaya-ditthi (personality-view)
2) Vicikiccha (doubt)
3) Silabbataparamasa (adherence to rules and rituals)
4) Kamaraga (sensual craving)
5) Patigha (ill-will)

Sakadagami, the second level of enlightenment, reduces or weakens sensual craving and ill-will. The Anadagami, the third level of enlightenment, eliminates sensual lust and ill-will entirely. It should be noted that there are ten fetters in all, which are eliminated by the fully enlightened being (Arahant).

As has been mentioned, the first, or preliminary, Path (Pathama-magga- that of the one who has just entered this level), arises only one time; after that the insight knowledge of fruition (Phala-ñana) arises closely thereafter. This is its effect which lasts forever. The Phala-ñana differs between beings according to the different kinds of meditators as follows:

1. Mandapuggala: This is a person who has a little wisdom which is not well developed. Phala-ñana (insight knowledge of fruition) arises in this moment two times; it means that he reaches the Magga (Path) and Phala (Fruition) slowly, because at the first moment he has to have parikamma (preparation).

2. Tikkhapuggala: This is a person who has more wisdom that is better developed. Phala-ñana (insight knowledge of fruition) arises three times. This means that he reaches the Magga (Path) and Phala (Fruition) quickly without parikamma (preparation). Next, there is bhavanga (the passive state of mind) to block, and then the Paccavekkhana-ñana (insight knowledge of reviewing) arises. This is the final stage of the sixteen insight knowledges to be fully attained.

The Phala-ñana (insight knowledge of fruition) is experienced in meditators who have passed all obstructions to the practice of meditation, and have at last reached the supramundane area, and have Nibbana as the object of meditation.

16. Paccavekkhana-ñana: it is insight knowledge of reviewing.

When the meditator has reached the extinction of being conscious of oneself, he asks “what is happening to me? How is it happening to me?” So he comes to do a review of his own practice in the past, and to examine the strange signs and symptoms that he had not seen before. Therefore the Paccavekkhana-ñana is a review of various states which are the effect of practicing insight meditation; a looking back at the novel events and experiences that had not occurred previously.

Insight knowledge is now mature, and this knowledge has been gained by the mental development which arises from the right practice of insight meditation. He has not been taught by any teacher that he must first acquire book knowledge and understanding of the Dhamma, and only put it into practice afterwards. Indeed, if he practices correctly, insight knowledge will certainly arise to him.

Insight knowledge is a full realization of the physical and mental nature of the characteristics of impermanence (anicca), suffering (dukkha) and not-self (anatta). It is said by the Most Venerable P.A. Payutto in his book, Buddhadhamma, page 54, “the insight knowledge is the top most knowledge and important success of mankind; it is either mundane knowledge or supramundane knowledge, it puts forward to cause the progress in civilization of mankind.” When the realization is accumulated more and more, the meditator’s opinions of the world are permanently changed. Lastly the defilements which cause attachment and sufferings are completely eradicated (by eliminating greed, hatred and delusion completely), and supreme happiness is achieved [sic].”