Finding the Right Path

When someone grows up in a neighborhood they gain knowledge about the area; they get to know the people who live there, the cats and dogs, the cracks in the pavement, the bumps in the road, and the general atmosphere. There is nothing intellectual about this knowledge, what they learn is from experience that gradually soaks into their understanding over time. The same can be said about vipassana knowledges; they are not knowledges that can be realized by the intellect but are knowledges gained from living in the neighborhood of vipassana meditation over the years.

One might think that intellectually some of the basic knowledges are fairly simple, which they really are, however, very few people have seen them in their own minds despite their worldly intellect, and that is what makes all the difference. Usually, people form opinions from their own reasoning, however, the human intellect is definitely out of its depth when it comes to the basic nature of the mind, despite the fact that it is ever present and right in front of all of us.

Whether a meditator begins with the development of jhanas¹ or follows the more direct method of vipassana meditation, for a being to find the actual path of mind purification and to start growing beyond the mud of mundane existence there is no other way than the realization of these knowledges.

Many people in the world live in hope of meeting a savior, usually in the form of another human being, unfortunately. However, these knowledges are the true saviour, but they cannot be taught or given by others, not even by the best of teachers. They are knowledges that meditators have to realize by themselves. Thus, until we do so they are merely descriptions that can only help us as a reference, a guide, to our development.

In all there are sixteen vipassana knowledges, however, what are presented here are only the first four, representing the beginning, and anyone who realizes these four knowledges will also realize the actual path.  They are almost as important as the knowledges at the end of the path, because if we do not make a beginning then we will never go anywhere. They are also important because in the present day many meditators are in the pitiful state of satisfaction in deluded attachment to nimitta (auras of light) and piti (feelings of rapture), which arise from the development of samadhi only, and have no hope whatsoever of developing vipassana due to their lack of developing mindfulness.

Accepting that vipassana development should be carried out in suitable conditions, ideally a Wat where one can become absorbed into a practice routine, then it should not take a great deal of time to arrive at the beginning of the true path. Noting that development of the method usually takes longer than when people first think they know it, and that it usually takes a week before the mind is relatively calm, most people should be able to arrive at this stage within a few months.

As for not staying in a Wat and simply practicing at home, it is possible, but will take longer as the key to progress is sustained practice following the correct method.  Developing the skill of vipassana meditation is like anything else, you have to put in the time, and ideally you do not want to be distracted or disturbed by anything, which is often impossible in a home environment. If someone is limited to a home environment, then they should try to practice as much as they can, and visit a local Wat for weekend stays whenever possible.

The most essential element of vipassana meditation is sati, mindfulness, to be fully aware of what is happening in the present moment, which will keep everything else balanced. To develop this we need to note everything as it arises, and in due time this awareness will become second nature.

1. Nama-rupa-paricheda-nana (knowledge of the discrimination of mind and matter)

When people first begin vipassana meditation their minds are usually not very calm, their samadhi (concentration) and sati (mindfulness) are somewhat weak, and they often forget to make mental notes. Thus, meditators should begin by noting ‘rising’ and ‘falling’ continuously and the rising and falling matter (rupa) of the abdomen will become more distinct. Then, the mind (nama) will understand that it has the purpose of knowing the rising and falling and will see that the rising and falling are two separate material events.

As the samadhi of the meditator develops, the meditator will then come to realize that the rising and falling matter and the mind that notes it are two different things; not the same. There is no self engaged in this process, just the rising object and the mind that notes it.

This first knowledge marks the beginning of the end for self illusion. (In noticing the rising matter, the meditator will notice the middle part of the rising because it is more distinct.)

2. Paccaya-parigaha-nana (knowledge penetrating conditionality)

The meditator realizes that there is only rupa and nama, and in the process of meditating will see that rupa arises, in the form of rising and falling of the abdomen (and other material events), and nama will follow to note it. Thus, rupa becomes the cause and nama becomes the effect. Conversely, the meditator will also see that at other times nama will be the cause, as in the intention to move, and that moving (rupa) will be the effect.

Perhaps you might think that if we did not note then this would not be true. However, noting is simply used to develop sati, and once sati has been developed then the mind is aware of an event even if we do not note it.

This knowledge realizes that everything arises because of nama and rupa and not because of any creator. Our being here comes from nama and rupa. Everything is conditioned, cause and effect. It may appear to be a simple realization, and it is, but not many people have actually realized this for themselves, and what it means in relation to everything else that we experience. This second realization dispels sceptical doubt. (In noticing the rising matter, as sati becomes stronger, the meditator will notice the beginning and middle part of the rising.)

3. Samma-sana-nana (knowledge of comprehension)

As the samadhi and sati of the meditator develop the phenomena of piti (rapture) will arise, and sometimes nimitta (auras of light) will be seen, as well as experiences of pain in the body and sometimes uncontrollable jerking movements.

Meditators often cling to the more pleasurable experiences and think that they have reached the end of the practice and become enlightened, or consider the nimitta to be fascinating and something akin to psychic powers. However, any meditator that does so is simply deluded and has lost direction.

All of the pleasurable and painful experiences are simply examples of the unmanageable aspect of namarupa and should not be clung to, but seen in the light of unsatisfactoriness, impermanence, and non-self. The meditator should continue to note all arisings and then bring the mind back to the breath each time, and these phenomena will gradually disappear. This third knowledge is becoming aware of the three characteristics of all arisings in the mind, unsatisfactoriness, impermanence, and non-self. (In noticing the rising matter, as both sati and samadhi become stronger, the meditator will notice the beginning, middle, and end of the rising.)

4. Udaya-baya-nana (knowledge of arising and vanishing)

This knowledge involves two stages, weak and strong. In the first stage, while the insight knowledge of the meditator is relatively weak, the meditator will come face to face with what are known as the ten defilements of insight, and will definitely succumb to them, as they are incredibly seductive and strong.

They include light, which may be a single stream of light or light that fills a whole room; any of the five types of piti (rapture), including a sensation of floating above the ground; sublime tranquillity; bliss that is usually the greatest feeling of pure happiness that anyone will have experienced in their entire life; and saddha (faith), where the meditator thinks that everyone should practice meditation and they want to go out and tell everyone; abundant energy; astonishing  mindfulness; extraordinary knowledge; complete equanimity; and finally, intense satisfaction with all of the above.

This experience is definitely the thrill of a lifetime. However, the meditator is deluded as all of these phenomena are obstacles to vipassana. When the meditator begins to practice again, in the second, strong, stage of this knowledge, and notes all of these phenomena as they arise, they will disappear in an instant, and the meditator becomes acutely aware of arising and vanishing.

Having realised this knowledge, the meditator knows what the true path is and what is not the path. Thus, it is the first true vipassana knowledge of the path, and anyone who realizes it cannot fall down into lower states of miserable existence, and will continue to progress.

¹ In the traditional method of anapanasati, mindfulness of breathing, the practice begins with detailed mindfulness of all aspects of breathing, and noting is an essential part of this practice. This also includes becoming aware of the fact that when we take a long out breath the abdomen expands.²

This then moves on to mindfulness of feelings, mindfulness of the mind itself, mindfulness of the characteristics of unsatisfactoriness, impermanence, and non-self, and the illusory nature of the self, with emphasis on non-attachment to whatever arises in the mind.

The higher mundane jhanas themselves are just regarded as training exercises, offering little benefit other than the development of samadhi and anuloma. Using either method, the resulting first path fruition is exactly the same, and from then onwards continued practice becomes the same irrespective of beginning, namely in using this path fruition yahn (knowledge), together with the long out breath, as the object of samadhi.

Eventually, when the mind is completely free of attachment and the practice is perfected, it is one long, final out breath that takes both mind and body into nirvana.

² This breath is not used specifically until beginning the 12th Nana. One vipassana Ajarn relates that he never received verbal instruction in this technique. One day while he was travelling by car with his Pra Kru, the Pra Kru was aware of the Ajarn's breath and he just leaned over with his elbow and stopped the Ajarn from breathing in once he had made a long out breath, and remained there for about 30 seconds. The Ajarn understood what the Pra Kru was showing him, and when he resumed his practice at the Wat he only used this method in sitting and walking and realized path fruition not long afterwards.

Such esoteric teachings are common among Ajarns of The Sangha. The Ajarn remembers another incident when he was just a novice. At that time he was suffering from a bad cold. Ajarn Leuan, who was visiting from Tung Song, came up to him and without saying a word just used his samadhi to show him the position of a yahn, which he then felt very clearly in the region of his abdomen. Usually, showing such a position to someone who has not yet realized path fruition knowledge is impossible, but Ajarn Leuan's samadhi was phenomenal. The Ajarn then breathed out and for a brief moment came into contact with this yahn and his cold immediately vanished. However, it took the Ajarn many years before he was able to realize the same yahn for himself, but once he did he then found it impossible to catch a cold, and has never experienced colds or influenza in decades, just like all of the other Ajarns who realize higher path knowledges.