Some Extracts from Visuddhimagga

From "BUDDHISM: THEORY AND PRACTICE"
( Chapter VI)

          The following are some appropriate extracts from either Patisambhidamagga or Visuddhimagga

          Patisambhidamagga contains some of the teachings of Ayasma Sariputto, the 1st disciple of the Buddha. Visuddhimagga was written by Ashin Maha Buddha Cawtha, who is revered by the Buddhists as one of the greatest commentators of the teachings of the Buddha.

          The Yogi will pass through the following Nana or insight, before he finally reaches the final Nana or insight, called Magga and Phala.

          The following extracts are mentioned in order to give an authoritative support to the experiences, mentioned in the proceeding chapter.

          1. Of the two entities, namely, mind and matter, the one has the tendency to move towards Arammanas and to be aware of them, while the other has no such tendencies. The only tendency, which matter has, is to be impermanent. Nana or insight which realizes this nature of mind and matter is called Namarupa-pariccheda-Nana. It is also called Ditthi-Visuddhi

          2. The cause of mind and matter is no other than mind and matter. It was true in the past, it is true in the present and it will be true in the future. Nana or insight which realizes this fact is called Paccayapariggahanana. It is also called Kankhavitarana Visuddhi.

          3. After seeing Anicca, Dukkha and Anatta nature of mind and matter, Nana or insight jumps to the conclusion that Anicca, Dukkha, Anatta nature must be inherent in mind and matter in the past and future also. This Nana or insight is called Sammasananana.

          4. Nana or insight that perceives the beginning and end of an Arammana is called Udayabbayanana. It is also called Maggamaggananadassana-Visuddhi.

          All the nine Nana or insight, starting from this Nana to Anuloma-nana, the ₁₂th Nana, are also called Patipada-nanadassana-visuddhi, which means that they are the correct Nana, which will successively lead the Yogi to Magga and Phala.

          5. After being aware of the disappearance of an Arammana second mind is aware of the disappearance of the 1st mind. Nana or insight that is aware of these two steps is called Bhanga Nana

          6. After fully realizing the eternally impermanent nature of mind and matter, in the past, present and future, the Yogi perceives mind and matter as frightful, terrible Nana or insight which so perceives is called Bhaya-nana.

          7. Nana or insight that realize the frightful nature of rebirth is called Adinava-nana. Nana or insight that realizes the frightful nature of the continuous process of impermanent mind and matter is called Adinavanana.

          8. A Nana that becomes totally disinterested in mind and matter is called Nibbida-nana. According to Visuddhimagga, Bhayanana, Adinavanana, and Nibbida-nana are one and the same. One differs from the other in degree only, not in kind.

          9. Nana or insight that becomes strongly desirous of escaping from impermanent mind and matter is called Cittukamyatanana.

          10. The Yogi realizes that the only way that can make him escape from impermanent mind and matter is to have the awareness of Anicca, Dukkha and Anatta nature of mind and matter. Therefore even though he wants to be away from mind and matter, he has to stick to them, in order to regain awareness of their Anicca, Dukkha, Anatta nature.

          Nana or insight that regains the awareness of Anicca or Dukkha or Anatta nature of mind and matter is called Patisankha-nana.

          11. Because of a serious turpitude, a husband divorces his dear wife. After some time, he sees his wife living together with another man. This sight arouses neither anger nor jealousy in him because he has become indifferent to his former wife. When the Yogi reaches this stage, he is very much like the man who is indifferent to his former wife.

          Even during the proceeding stage, Nana or insight has very clear realizations of non-soul, non-atta nature of mind and matter. When the Yogi reaches the present stage, his realizations of the non-soul, non-atta nature become clearer. So whenever he is aware of an Arammana, the thought that "I am aware" does not appear. So long as he can maintain the present strength of Samadhi, only the thought, that one Law of Nature is aware of another Law of Nature, prevails . Therefore even if he is aware of the impermanent Nature of Mind and Matter, he is indifferent. As in the previous stages, he does not feel frightful, he does not feel worried, he does not feel overjoyed and excited as when he was in the ₄th stage, he does not feel abhorred, he does not feel like running away. He does not make any special effort to drive them away. Because of his clear realization of non-soul, non-atta nature of mind and matter, frightfulness, worries etc., simply do not appear. He neither loves nor hates mind and matter. He is just indifferent. At this stage, awareness is extremely steadfast. So long as he can maintain the present strength of Samadhi, thought Arammanas that will bring in frightfulness, worries, disgust etc., has no chance to appear. Nana or insight, that is indifferent to Arammana as is called Sankharupekkhanana.

          12 & 13. When Sankharupekkhanana reaches its highest point, there is no faltering as before. There is no turning back . Twelfth Nana, Thirteenth Nana and Phala Nana appear one after another in quick succession. Since the highest point of Sankharupekkhanana, the ₁₂th and the ₁₃th Nana are continuous with Magga Nana, they are called Vutthanagamini.

          Twelfth Nana is called Anulomanana. Thirteenth Nana is called Gotrabhu Nana.

          Anulomanana transforms mind to become qualified to enter the threshold of Nibbana. Gotrobhunana pushes mind across the threshold. As soon as mind crosses the threshold, it becomes aware of Nibbana.

          14 & 15. These two Nana or insight, are called Magga Nana and Phala Nana. When he reaches these two stages, his minds leave all of their usual Arammanas and rest on Nibbana. Therefore the Yogi realizes the true nature of Nibbana.