Dhamma Talks > eBook > Progress of Insight, Part 2 (5.10.92)

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Progress of Insight, Part 2 (5.10.92)

When you are able to comprehend all the three characteristics of impermanence, suffering and impersonal nature of mental and physical phenomena, then it is called Sammasana nana, Insight Knowledge of Comperhension. At this stage of insight knowledge your mind becomes concentrated to a large extent and there are few thoughts occasionally arising but you are able to observe them.

Because of deep concentration you can experience many different physical discomfort, Kayika Dukkha such as pain, aching, stiffening, numbness and so on; but you are able to realize or perceive every object which is noticed in three parts or three phases. You are able to realize the initial, the middle and the final phases. The movement may be soft; how soft or weak the movement may be, you are able to realize the initial phase of rising movement, the middle phase of rising movement and the final phase of the rising movement.

The same with pain, aching, itching, and so on. So you have a lot of pain in this stage of insight but you are able to manage it. You can deal with it very successfully. It means that though the pain, physical discomfort may be severe, you are able to observe it; you are able to deal with it and realize it in its initial, middle and final phases. But when you observe the painful sensation you know it very well. You stay with it for some time, for some seconds or minutes. Before this first pain has disappeared, there arises another physical discomfort, stiffening, itchiness and so on. Then you have to go to the other physical discomfort and observe it. Before its disappearance, there arises another pain or discomfort. But actually you are realizing the initial, middle and final phases of the painful sensation too. But before you completely realize the final phases of the painful sensation, you have to shift to another painful sensation, stiffness or aching and observe it. Then it comes to you, it occurs to your mind that before one object has stopped, another object arises. Before it has stopped or disappeared, another object arises. In this way the noting mind has to change its object from one object to another and observe it. Then there are many physical discomforts or many objects which are arising and then passing away.

In this way you come to realize the impermanence of any mental process or physical process or feeling/sensation which is noted. Then when you have to observe a series of many different painful sensations, one after another, then you feel it suffering, Dukkha and also it has the nature of being oppressed by constant arising and passing away, Dukkha. They do not obey the individual's wish; though the meditator wishes them not to arise but they arise. So they are uncontrollable, they have an impersonal nature, Anatta. In this way you come to realize a mental or physical process which you are very attentively mindful of. This insight knowledge which realizes impermanence, suffering and impersonal nature of mental and physical processes is called Comprehension by Direct Experience because you directly experience it, the arising and passing away of mental and physical processes. From that direct experience you judge that there is nothing that is everlasting. All are subject to impermanence.

So that comprehending insight knowledge is called the knowledge by direct experience of mental and physical processes which is presently being observed. It is called Pacceka nana. But here Sammasana nana has another sense, that is knowledge by inference or knowledge by reflection upon the actual experience of the object or phenomena. So when you directly experience the arising and passing away of mental and physical phenomena, when you see it very clearly, sometimes you reflect upon actual experience of impermanency, suffering and impersonal nature. Then you perceive the impermanency, suffering and impersonal nature of the other mental and physical processes which are not yet observed by inference from what you have experienced presently with direct experience of phenomena.

You come to judge that this mental or physical process which is observed is subject to impermanence. So other mental or physical processes which are not presently observed are subject to impermanence in the same manner. All the mental states or physical processes in the past, at present and in the future, far or near, internal or external, coarse or smooth. All these mental states or physical processes are subject to impermanence in the same manner as the present mental state or physical process which is observed by you. That kind of knowledge is called knowledge by inference, Anumana nana in Pali. Sometimes we say Neyya nana, knowledge of inference by the actual experience of mental or physical phenomena which is presently observed, judging that the other mental states and physical processes are also subject to impermanence, suffering and impersonal nature of phenomena.

So in this way you comprehend the three characteristics of mental and physical phenomena which are either observed or not observed. Then gradually your concentration becomes deeper and deeper. So the painful sensation becomes decreasing. You feel relieved of the noting of the painful sensation. Then you feel happy, elated, delight at the noting of any mental state or physical process. The concentration becomes deeper, then the mind becomes more calm, serene. Then you feel a very sublime feeling of tenderness and happiness. Then you feel rapture, tranquility. Your mind is not disturbed by anything so mindfulness is very good, sharp and agile, plaint, ready always to note it very easily. So the effort also becomes steady, neither tense nor relaxed, neither strong nor weak. Steady and moderate effort automatically arises, helping the mindfulness to note every object very readily which is arising at the moment. So you feel happy.

It is at this stage of insight knowledge that you see some light, sometimes a brilliant light, sometimes a faint light, sometimes a light like a fluorescent light, sometimes you may see a light similar to the head light of a car and so on. But usually none of these lights last very long. It comes, very instantly you note and it goes. But there may be some light which lasts for 10 to 20 seconds, not longer than that. But when you are delighted in seeing these lights in this stage of meditation and are attached to the light, the light will come very often and very brilliantly. It may last for some time. You note, 'seeing, seeing…' but it comes again, then lasts for some time, you note 'seeing, seeing'. Though you observe it but subconsciously you like it, you are attached to it; then the light doesn't disappear completely.

One of the lady meditators who was about 25 or 30 years old saw some lights. Gradually the light became brighter and brighter. She felt delighted in it. But when she was urged to note, she noted it. When she noted the light went away. Then very instantly it came again and she noted it. But subconsciously she was attached to it. The light lasted for about 20 days. She was disappointed with this light. She couldn't get over it. Why? It is called Nikanti. Nikanti means very subtle attachment. It is like a desire or craving but not so strong. Very stealthily it comes into your mind. Unconsciously it is attached to the object. It is called Nikanti, one of the ten corruptions of insight knowledge. Very dangerous thing.

In the Buddha's time there was a monk who practised Samatha Meditation first of all and attained deep concentration. When he had attained Jhana concentration he switched his practice to Vipassana Meditation, observing bodily and mental processes. He attained until the third stage of the Path knowledge but after a very long time because he felt delighted in the attainment of Jhana concentration. He had Nikanti, a very subtle attachment to the Jhana concentration. His insight knowledge went up one after another, then again came back because of that attachment to Jhana concentration. Then after he had attained the lower three stages of Path knowledge, again he was attached to the three stages of Path knowledge too. He couldn't attain Arahatship. The Buddha called it Dhamma raga, Dhamma nandi. Dhamma raga means attachment to Dhamma; Dhamma nandi means delighted in attainment of Dhamma, that means Jhana concentration. Both Dhamma raga and Dhamma nandi are Nikanti. That monk himself didn't know it. Only the Buddha knew it and explained it to the Venerable Ananda about this monk being unable to attain Arahatship.

So when we have passed over the third stage of insight knowledge of comprehension, then we get into the very "bad" good experience of the early part of the fourth stage of insight knowledge of arising and passing away of mental and physical phenomena, Udaya bhaya nana. Because we have got over the very difficult stage, that is the painful stage so gradually the mind becomes concentrated, light, happy, rapturous and so on. There are many good experiences at this stage. Because you have these experiences, concentration is also very good, so you feel tranquil and calm. The mind is very agile and pliant, subtle and also the whole body is suffused with a very tender feeling of rapture and happiness. Then the meditator subconsciously is attached to it. He feels delight in these "bad" good experiences. These are called Upakilesa.

Upakilesa can be translated literally as dirty things. These good experiences are very dirty. They defile your insight knowledge a great deal so that you cannot get to the higher stages of insight. So you stand still there. You get dilemma. The Venerable Nyanaponika Thera translated Upakilesa as corruption, the 10 corruptions. Actually they are 10 dirty things. You see the lady meditator I mentioned earlier had to waste her time for about 20 days because of these dirty things.

Then the meditator is told by his Teacher that these are the great hindrances to his meditation, so he must not be attached to them. What you should do is to just watch it, whatever arises, good or bad, very attentively and energetically. Then you can get over these small good experiences; these are trivial things. Then he proceeds with his meditation practice, still with deep concentration. But he doesn't feel happy, rapturous or tranquil; the mind is still concentrated so it becomes sharp, the insight becomes more and more penetrating.

Whatever movement he notes he sees disappearing. Whatever feeling or sensation he notes, then he sees disappearance. Everything he notes is disappearing, disappearing. Then he comes to judge, "Whatever arises is subject to passing away. When I note lifting movement, 'lifting, lifting', the first movement of lifting when it is noted, then it passes away. In this way many broken movements of the foot are arising and passing away incessantly". Here he comes to realize the appearance and disappearance of physical phenomena. Also when he notes thoughts. When a thought comes to him and he notes it, then the thought disappears. Then another thought, another thought comes. He notes. Disappearing, disappearing. He comes to judge, "Oh these thoughts are subject to impermanence. None of these thoughts are everlasting. They are arising and instantly passing away." It is somewhat difficult to realize thoughts in these three characteristics especially appearance and disappearance of thoughts. To realize appearance and disappearance of physical processes such as rising movements, falling movements, lifting, pushing, dropping and so on are not so difficult as to experience thoughts appearing and disappearing. This stage of knowledge is called insight knowledge of arising and passing away of mental and physical phenomena, Udaya bhaya nana.

The Buddha said there are five factors for a meditator who expects to be successful: 1) Saddha, firm faith in the Triple Gem especially in the method of meditation. 2) Health. You should be healthy. Unless you are healthy you cannot be successful. If you are healthy you can strive your best the whole day and night. Sometimes without sleeping about seven days. You can continuously practise because of good health. But if your health is very fragile or if you are frail, you can't. 3) You must be honest and straightforward. You must not tell lies about your experience to your teacher or your co-meditator. You must be frank, open and straightforward as to your meditational experiences. 4) Viriya. Strenous effort. When the Buddha described this strenous effort, the Buddha used two words which should be well remembered. One word is Parakkama, ever increasing effort. Then Dahla Viriya, firm effort. Then when we compound the two words, it means you must have every increasing firm effort. Then you are sure to attain enlightenment. Everyone who has this ever increasing firm effort is sure to attain Nibbana, liberation. Another one, the Buddha said, Anikita Dhoro. Nikita means put down, Dhoro means burden or responsibility. You have the responsibility to proceed with your practice until you have attained Arhatship. You must not put down that responsibility. If you have a firm and ever increasing effort, you do not put down your responsibility, your burden. You always shoulder it until you have attained Arhatship. After you have attained Arhatship you can put it down. 5) A meditator must have the insight knowledge of arising and passing away of phenomena. Here there may arise a question. "How can a meditator from the beginning or in the beginning realize arising and passing away of mental and physical phenomena?" No. No meditator realizes arising and passing away of phenomena in the beginning of the practice. Then he couldn't be endowed with that factor, the fifth one. But what the Buddha said is if he strives he must have attained this insight of arising and passing away of mental and physical phenomena. In other words he must have the ability to realize the appearance and disappearance of phenomena. That's what he meant.

Now I have explained the fourth insight knowledge of arising and passing away of mental and physical phenomena. Some of you have experienced this knowledge very well. Even the severe pain gives you this knowledge. When you make an attempt to get into the centre of the pain attentively and energetically the mind gradually gets into the centre of the pain. Then the pain couldn't stay still, so it explodes or disintegrates. Some of you experienced it. Sometimes the pain dispersed gradually. Sometimes the pain exploded when your noting mind got into it. It means you are realizing arising and passing away of feeling or sensation. Vedana Khanda, Aggregate of Feeling or Sensation, that is a mental state. So it means that now that you experienced arising and passing away of mental states or physical processes or both, you are endowed with the fifth factor of a meditator. So you are sure to attain the enlightenment if you proceed with your practice intensively, continuously. That's what the Buddha meant. May all of you be endowed with these five factors of a meditator and attain Arhatship.

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