05. Illuminating the Path of Tranquility and Insight

Phra Nirōdharaṅsī Gambhirapaññāvisiṭṭha
Luang Pu Thate Desaraṅsī
Wat Hin Mak Peng, Si Chiang Mai District, Nong Khai Province

Preface

I have written this book as a practical guide specifically for those training their minds. If one has never trained the mind, it will be difficult to understand, as it is written according to the actual experiences that occur in mental practice. I wrote this book because I have considered practitioners in general, most of whom have little education but abundant faith, earnestly devoting themselves to the practice of meditation. However, new practitioners often lack direction and boundaries—they don't know whether their practice is progressing or not. If it is progressing, they don't know to what extent. Unable to find traces or definite evidence to hold onto, many fall away from the practice. This is because the method for training the mind is not like studying scripture.

Therefore, I have written this practical guide, following the path that most mind-trainers are already walking. The practice of meditation has many aspects, but when summarized, there are two approaches:

1. Practicing meditation by repeating a phrase or focusing on any object, whether external or internal, solely to calm the mind, then abiding with just the knowing mind, remaining content in that state—simply put, training only in tranquility (samatha).

2. Similarly practicing with repetition or focusing, but not allowing the mind to become calm—instead, directing the mind to dwell on a single object, contemplating that sign (nimitta) as an element or as something foul, raising it to the Three Characteristics, etc. When clearly seen, the mind will gather into a single object, either entering concentration (samādhi) or giving rise to insight (paññā) that brings a sense of spiritual urgency. Briefly put, this is training in tranquility together with insight.

In this book, I have written according to this second approach, as this path is more consistently balanced than the first. However, for those accustomed to the first approach, switching to this second one may be somewhat difficult. Those skilled in the second approach, even if they practice the first, find it not difficult—sometimes it happens spontaneously. In truth, genuine practitioners should train in both approaches, which would be very good. Otherwise, one will not know how the two paths differ in their flavor.

I have named this book "Illuminating the Path of Tranquility and Insight" (Sòng Thāng Samatha-Vipassanā). It can mean "illuminating forward"—that one can proceed along this path. It can also mean "illuminating backward"—for those who have already trained their minds but do not understand what those experiences were; when they consider them according to this explanation, it may further their understanding. I have written this book specifically as a method for mind-trainers. It should not be taken as a strict textbook, as the original textbooks already have complete and reliable foundations. When one has trained the mind according to this path, one may also illuminate those original textbooks.

Therefore, I hope this book will benefit practitioners and those interested in meditation, according to the circumstances.

Desaraṅsī Wat Khao Noi Nawa Tha Chalaep District, Chanthaburi Province November 1, 1949

Preliminary Chapter

Sutvāna labhate paññaṁ
One who listens well gains wisdom.

The Buddha's teaching, the doctrine of the Enlightened One, has a subtle and delicious flavor. All people can listen, practice, and know it according to their inclination, capacity, and station—it does not coerce or obstruct anyone's habits or customs in the world.

The Buddha's teaching merely points out the path of practice, along with explaining the reasons for that practice. Whether one follows it or not, the teaching neither punishes nor rewards in any way. Punishment and reward naturally give results according to causes alone.

He taught the practice with a heart full of great compassion, without expecting anything in return. He possessed supreme purity—defilements such as bias never entered His heart. He possessed complete mindfulness (sati) in all three respects, meaning:

• He never became deludedly pleased with those who followed His teaching.
• He never became displeased with those who did not follow His teaching.
• Whether some followed or not, He abided with unwavering mindfulness, never falling into delight or aversion.

Therefore, He had confidence and courage to give His teachings everywhere, establishing morality (sīla), concentration (samādhi), and wisdom (paññā) as the beginning, middle, and end, with liberation (vimutti) as the supreme goal, without fear of any obstacles.

Good people should not be negligent. That we have been born as human beings is an excellent state, complete with various precious things, adorned with the noble treasures that good people already desire. Furthermore, the Buddha's teaching that points to infinite treasures is not easily found. We have been born countless hundreds of thousands of times, and encountering the teaching of the Perfectly Enlightened One is extremely difficult. Do not think it is easy to find.

Therefore, since this valuable heritage that can be exchanged for wonderful things—human treasures, heavenly treasures, Nibbāna treasures, etc.—that people in this world desire but have not yet seen has now come into our hands as desired, why do we not accept it and use it for our benefit?

Good people, hurry to accept it, hurry to appreciate it, hurry to use it for your benefit while these good treasures exist, while someone points to the treasure and its value along with the method for using it, so that it may be timely for your aspirations. Do not let yourselves be delayed by Māra's snares. Set down your heavy burdens for now—there will be plenty later. The methods for using this treasure are countless, all good and valuable. The Buddha distinguished and distributed them in the scriptures extensively, but here I will explain a small pouch's worth of infinite value.

Let not the good readers think this is the author's invention. In truth, it exists in the scriptures, but it is very broad, making it difficult for one to pick up and use according to one's needs. Therefore, I have condensed only the essential points for practice into this book.

One beginning to learn the rules for using this treasure, awakening from sleep, returning from delusion, should not send the mind wandering through saṁsāra. See it as troublesome—saṁsāra deceives us, binds us tightly, never tires or grows weary. We remain deluded and intoxicated. Old, young—even children never know satisfaction. The flavor of saṁsāra makes people drunk without sobriety. Even when old and about to die, one still does not think of one's own refuge. Apart from the goodness within oneself, where else can one find refuge? Birth, aging, sickness, death—we face these alone. After death, no one accompanies us. Begin quickly to learn the rules for using this treasure for yourself. Every person is still walking a path without end, and moreover, will encounter great danger one day (namely, disease and death).

When we have learned the method for using the treasure along with its value, we will be able to throw our existing treasure against the enemy. Know that the battlefield of the four enemy companions—the four soldiers gather joyfully in the mountain of the aggregates (khandha), each diligent in their duties without laziness. One blocks the path and releases; the second stalks every footstep; the third growls fiercely and terribly; the fourth watches and waits to strike down to ruin.

These four great bandits pretend to be close friends with us, sitting, sleeping, standing, walking, eating, talking, laughing, crying, happy, sad—they accompany us in everything. Their deceit and guile are profound; it is difficult to know their tricks. Except for the Buddha and the Arahants who have destroyed the defilements, no one knows their stratagems. Therefore, good people who see the danger and fear these four bandits should happily learn the magic spell (mantra) of the Buddha for self-protection.

The First Buddha-Mantra

The Buddha-mantra has two types. First, one should know the special qualities and characteristics as follows:

• Learning, reciting, and memorizing the meanings and Pāli texts in the scriptures is called the Dhamma of Scripture (Pariyatti Dhamma). This is the preliminary level. If one learns this mantra but does not recite or practice it according to that knowledge and understanding, the four bandits smile, and the mantra does not bring great benefit. Conversely, if one practices, they fear it. Therefore, the wise have shown that this type of mantra has both benefit and danger:

Alagaddūpamā pariyatti — Scripture is compared to a poisonous snake: one who studies and remembers it poorly, without thorough reflection, will misunderstand and applying it wrongly will bring harm.

Nissaraṇattha pariyatti — Scripture that one recites, memorizes, learns, and understands clearly, with the intention of using that learning to escape the flood (ogha).

Bhaṇḍāgārika pariyatti — The learning of the noble ones (ariya) who have ended their defilements.

This is the first Buddha-mantra.

The Second Buddha-Mantra

The second Buddha-mantra is the practice of tranquility and insight meditation (samatha-vipassanā kammaṭṭhāna). That is, whether one has studied scripture extensively or learned only a little—just the method of meditation—and then earnestly practices that meditation continuously, this second type of knowledge is greatly feared by the four bandits.

Both types of Buddha-mantras are self-defense techniques when fighting the four enemies. Good people should not be negligent but should learn them thoroughly and courageously. It is because of this knowledge that one can cross the frontier.

Now I will explain the second type, called Tranquility and Insight.

This type of knowledge is that which, once learned, is actually put into practice. The amount of study—much or little—is not very important. What matters is the five powers: faith (saddhā), effort (viriya), mindfulness (sati), concentration (samādhi), and wisdom (paññā). Having these five powers as supporting capital, even if one learns only the meditation phrase "Our death is certain," one can still fight and win. This accords with the sutta where the Buddha said: "Both the learned and the unlearned ordinary person, when they practice, can understand the Dhamma equally." This means that all Dhammas arise at the mind, nowhere else. No matter how much scripture there is, it is all formulated according to the characteristics and activities that manifest from the mind. One who knows the characteristics of coarse mind states formulates little; one who knows subtle mind states formulates much.

Therefore, the liberation (vimutti) of those who have destroyed the defilements is shown as four levels:

1. Sukkhavipassaka (dry insight worker)
2. Tevijja (one with the three knowledges)
3. Chaḷabhiñña (one with the six direct knowledges)
4. Catu-paṭisambhidā-patta (one who has attained the four analytical knowledges)

All of these attain liberation from defilements and reach Nibbāna, knowing the essential flavor with their own minds. These four types of Arahants do not quarrel or oppose one another—unlike us ordinary blind people feeling an elephant, each thinking his own understanding is correct, eventually fighting and beating each other over a single elephant.

Those Who Have Attained Liberation and Those Who Have Not

The World's Teacher has shown eight criteria for judging Dhamma and Discipline (Dhamma-Vinaya) in this religion: "Whatever Dhammas lead to lust, those are not Dhamma, not Discipline, not the Teaching of the Buddha," etc.

Before the Dhamma was formulated by anyone, the Omniscient Buddha, having practiced correctly and realized clearly for Himself, taught those formulations to His disciples. When any disciple practices correctly, those Dhammas become clear in that disciple's mind. Knowledge, skill, and liberation from the defilements arise specifically in that one's mind through using the Buddha's method—liberation through seeing conditioned phenomena (sabhāva dhamma) as they really are, thus abandoning defilements, including the aggregate-burden (khandhūpadhi), without needing to believe others.

Therefore, whatever Dhamma one who has not yet attained liberation formulates remains merely conventional (sammuti)—convention piled upon convention.

As for those who have attained liberation, even if they formulate Dhammas, those formulations are correct according to reality, because the mind's reality remains liberation as before.

This Tranquility and Insight is the direct path to liberation, then to realization (paṭivedha), formulating those phenomena correctly according to reality.

Tranquility (Samatha) opposes the realm of desire (kāmabhava), straightening the crooked path through the factors of jhāna and concentration.

Insight Wisdom (Vipassanā-ñāṇa) thoroughly knows and sees things as they really are—seeing suffering (dukkha), its origin (samudaya), its cessation (nirodha), and the path (magga) as truly existing, unchangeable, not otherwise. The mind becomes equanimous (upekkhā), knowing these things thoroughly without grasping them with self-view (attānudiṭṭhi), cutting the stream of the three realms of existence (bhava) in one place through insight.

The methods of tranquility are many and various. They differ only in the preliminary method. When reaching the factors of tranquility, they are the same—one-pointedness (ekaggatā). Therefore, in the Visuddhimagga, Venerable Buddhaghosa shows tranquility, jhāna, and concentration as the same, because these three have the same objects—the 40 meditation subjects. They differ only in exchanging roles as cause and effect for one another (as will be explained later regarding the four jhānas of form and concentration).

Kāyagatā (Mindfulness of the Body)

Cittaṁ dantaṁ sukhāvahaṁ — The mind well-trained brings happiness.

All 40 meditation subjects, from the 10 kasiṇas up to perception of the repulsiveness of food, when drawn in to exist specifically in one's own body, speech, and mind, can be clearly seen: that this whole body of ours is the meeting place, the basis of meditation subjects, or the source of tranquility, jhāna, concentration, as well as wisdom and liberation. Because we do not focus and contemplate this body according to the path the Buddha taught, we do not see the special excellent Dhammas such as tranquility, etc. Therefore, here I will present just one meditation subject—the source of tranquility, jhāna, and concentration, namely this body—as a brief summary. When one has developed this meditation subject, other meditation subjects will not be difficult.

Kāyagatā has been shown in many ways—for example, as the four elements, the ten foulness objects, etc. Here I will condense and present them as one, calling it "Foulness-Mindfulness-of-the-Body" (Asubha Kāyagatā), then briefly distinguish it as follows:

Kāyagatā: Contemplating the Body as the Four Elements

When one wishes to contemplate this body as the four elements, one should direct the mind that has been calmed sufficiently as a basis—trained through repeating "Buddho, Buddho," etc.—to focus and contemplate the various bodily parts called the 32 aspects: head hair, body hair, nails, teeth, skin, etc. Do not let the mind go elsewhere. Direct the mind to focus on a single thing—for example, to contemplate head hair, focus just on head hair alone, repeating "head hair, head hair," while considering and becoming convinced that this is truly the earth element. If contemplating other aspects such as body hair, do the same with the same characteristics.

If any one aspect becomes clear, the others will become clear accordingly. But when contemplating any aspect, first let that aspect become clear. Do not rush to contemplate this and that aspect, that phenomenon and this phenomenon—the meditation subject will not become clear.

This method of focusing is called "focusing following the aspects." Some people experience pain at the place they are focusing because the mind is not yet calm or the method is incorrect. Sometimes it is correct—for example, when focusing on head hair, do not think that the hair exists on our head. Wherever and however much it may be, just focus on "head hair" alone—that is enough.

If this explanation is still unclear, draw in the various aspects, beginning with head hair, to the knowing faculty (the mind), then focus as before.

If still unclear, think and direct that the earth element within this body—head hair, etc.—must certainly be earth, then compare it with the external earth element, thinking that it must be the same.

Or direct the external earth element to compare with the earth element within our body, thinking that it must certainly be the same. When clearly seeing in this way, this is called seeing by inference (anumāna), which can serve as a basis for jhāna and concentration.

Seeing Through the Power of Concentration

If that seeing becomes strong, it can truly cut off doubt and uncertainty, confirming that this thing must certainly be that way and cannot be otherwise. The mind withdraws from its former grasping based on delusion, settling into firm, clear, confident knowing, with mindfulness aware at every moment of knowing, seeing, and contemplating each aspect and part. This is called seeing through the power of concentration, with concentration as the basis.

Seeing Through Insight Wisdom

When that knowledge and seeing have sufficient power, wisdom investigates: "These things exist within like this; all external things are likewise the same. Both coarse and fine have the same nature. In this world, all four elements arise from the four elements, die and arise, die and arise—hundreds, thousands of lives—all have the same nature." Seeing this is called seeing through insight wisdom.

The Great Realm of the Mind Not Yet Free from the Burden (Upadhi)

When contemplating through these three methods as described, at the appropriate time when it happens spontaneously—without any intention or fabrication—the mind that is contemplating will gather together with a turbulent feeling, similar to losing mindfulness, or sometimes actually losing mindfulness. This is called the mind entering the life-continuum (bhavaṅga)—the great realm of the mind not yet free from the burden, gathering the five aggregates, which are external aspects, together in one place.

At that moment, sometimes an image of what we were contemplating earlier—such as head hair as earth—will appear, transformed into a subtler, clearer condition than before, because it is seen with the purified aggregates, not with the coarse external aggregates.

Sometimes when such an image does not appear, rapture (pīti) arises at that moment as a wondrous phenomenon—causing the body to tremble or sway, sobbing with tears, lightness of body, etc., or may show many various things, greatly delighting the meditator.

If this occurs for a insight practitioner, it is classified as a corruption of insight (vipassanūpakkilesa).

For one without the burden in the continuity of aggregates, these phenomena are abiding Dhammas for dwelling in happiness in the seen state.

For one developing tranquility, such knowledge and seeing is called knowing and seeing through the power of the life-continuum.

These three types of knowledge and seeing at the end are called direct realization (paccakkhasiddhi).

Knowledge and Seeing Arising from Focusing

Contemplating this body has many intricate and detailed aspects. But when summarizing, for one who takes this body as the starting point of focus, the end point has two manifestations:

1. Clear seeing through inference (anumāna)
2. Clear seeing through direct realization (paccakkhasiddhi)

Direct realization further divides into three:

1. Clear seeing through concentration (samādhi)
2. Clear seeing through jhāna
3. Clear seeing through insight wisdom (vipassanā-ñāṇa)

Therefore, knowledge and seeing arising from contemplating the body skillfully branches into three paths as described above. I will not explain these further but will present only the starting point—contemplating the body as foul, etc. Let the body-contemplator know by the methods already described.

Kāyagatā: Contemplating the Body as Foul

Contemplate this body—the basis for self-view (attānudiṭṭhi) that produces the burden of defilements, causing us to deludedly grasp it as beautiful—as foul, so as to abandon perversion (vipallāsa), the deluded grasping of the impure as beautiful, and know according to reality.

This body has been foul since its origin. When it comes into being as a body, it takes foulness—the parental elements (mother's white blood, father's red blood)—mixing them together before the body can arise.

When growing in the mother's womb, it lies in foulness, rolling in the mother's bloody, putrid fluids, dependent on those fluids for nourishment. Like a maggot born in a cesspit, eating excrement as food to grow—the maggot eating excrement through its mouth is still better than the fetus receiving nourishment through the umbilical cord, absorbing through the navel.

When born, it is utterly loathsome, smeared with putrid fluids and pus, stinking worse than a rotting corpse in a coffin. Apart from mother, father, and close relatives, no one can bear to look at it.

As it grows through each stage, it depends on foul, repulsive things for nourishment throughout—for example, the food we eat. No matter how excellent or prepared with valuable ingredients, when it reaches the mouth, that food becomes repulsive, mixed with saliva—disgusting to oneself and others.

When swallowed down the throat into the stomach, it rots like a cesspit that has fermented for many years. Those internal repulsive things seep and flow out externally, caking on the skin and various orifices. Flies and insects, deluded by foul things, thinking them good, scramble and crawl to eat.

Throughout this entire body, not a single good thing can be found—except for those still deluded, who think it good and pure, thus able to love and praise it as good and pure. While still deluded themselves, they find cosmetics and perfumes to cover the unpleasant odor, not realizing they are doing the opposite—thinking it for adornment and delight for themselves and those who see. This is like a coffin covered and sealed tight, painted cleanly with gold patterns. People look and praise its beauty—but inside is a foul corpse.

One can contemplate this body as foul as shown above, or contemplate by the 32 aspects—head hair, body hair, nails, teeth, skin, etc.—each as foul, as previously shown. When one contemplates in this way and sees the body as foul, one abandons intoxication with form.

Kāyagatā: Contemplating as Suffering

Contemplate as suffering from the time of conception in the mother's womb, sitting curled in one posture for ten months, sustained by karmic results with great difficulty.

Even the food that sustains life—rice and water—does not enter through the mouth. It depends on the flavor of the mother's food seeping from her stomach, gradually seeping to nourish through the placenta connected from the mother via the umbilical cord.

Breathing depends on the mother's breath, filtered from her lungs, drawn in little by little to sustain life.

The discomfort from confinement is unbearable. If the mother eats hot or spicy food, the fetus becomes hot and spicy as well.

The suffering in the womb is unbearable, but necessary. Karmic results sustain it so it does not die, but when suffering reaches extremes due to impacts, sometimes life ends right in the womb.

When born from the mother's womb, the suffering is immeasurable. It is compared to a great elephant fleeing a hunter through a narrow rock crevice between two mountains.

The suffering in the womb could be called the great hell for humans in this life. The moment of birth is like the hell-guardian executing punishment.

From the day of birth onward, suffering manifests at every stage—beginning with hunger and thirst, suffering as the body receives contacts from heat, cold, seasons, or from blisters, sores, rot, insect bites, attacks from various creatures, beatings and harsh punishments—countless forms.

The primary suffering is that inherent in the body, never ending. These sufferings are called the 64 diseases, including diseases of the eye, ear, nose, etc.

Miscellaneous sufferings include grief, sorrow, lamentation, distress—these could be called the retinue of hell.

Sufferings from livelihood—such as farming, enduring sun and rain, filthy with dirt all day, resting at night after eating, sleeping soundly, sometimes working all night and resting by day, or working continuously without rest.

Or occupations involving trade, cheating, fraud, quarreling, fighting, even killing due to enmity from livelihood.

If compared, these sufferings are like those of hungry ghosts (petas)—the remnants of karmic results after a minor hell—receiving the results of good karma, experiencing happiness at night, while during the day receiving results of bad karma, suffering; or sometimes suffering at night and happiness by day.

This body, from its first arising, is suffering. Its present existence is suffering. At the end, near death, it is suffering. There is no happiness in this body whatsoever—except for those still deluded who mistake suffering for happiness. Therefore, the Buddha said: "In this world, only suffering arises, only suffering ceases—there is nothing else." When one contemplates this body as suffering as described, one becomes disenchanted with this body and seeks a way to escape from suffering.

Kāyagatā: Contemplating as Impermanent

Contemplate as impermanent from the moment of conception. The aspects of this body are not yet manifest—extremely minute. The mind enters and takes conception from the mixed parental elements, refining them into subtlety until they become clear oil of the smallest measure. Each drop of oil gradually transforms—becoming thick oil, then blood-water, then blood, then a clot of blood, then a lump of flesh.

According to the Kāyavirati Gāthā, Sinhalese edition, 1881, defining the fetus in the womb for nine months:

First 15 days: Cartilage and nerve pathways form. Body grows 1/8 inch. Entering 21 days, the body is round and curved like a worm or the letter S. Chest and abdominal cavities form. Small buds for hands and feet emerge. Body the size of a pigeon's egg, weight 1 gram, length 1 inch. The larger end becomes the head, the smaller end the feet. Intestines form at this stage. Dots appear on the body—the spine. Black dots are the eyes. Small tubes as fine as chicken feathers quiver—behind these is the heart.

Month 2: Thin membranes cover the black dots around the umbilical cord. The body is now the size of a chicken egg, weight 5 grams, length 4 inches. Mouth, nose, ears, eyes, hands, feet emerge as dots. Hands and feet are not yet separated—connected like webbed feet.

Month 3: Size of a goose egg, weight 5-6 ounces. Hands and feet separate into fingers. Umbilical cord and body both 6 inches long.

Month 4: Body organs are nearly complete. Eyes not yet open. Nails have grown only halfway. If you listen to the mother's womb, you can hear the child's heartbeat. The child can now move. Umbilical cord 7 inches long. Child weighs 1 pound.

Month 5: All features complete. Hair is dark. Eyes can open. Child weighs 1 pound. Umbilical cord 10 inches long. The heartbeat can be clearly heard.

Month 6: Umbilical cord and body 12 inches long. Child weighs 2 pounds. Sometimes born this month but rarely survives.

Month 7: Body increases to 4 pounds. Umbilical cord and body 14 inches each. Nails not yet fully grown. If born this month, there is some hope of survival.

Month 8: All organs complete. Body and umbilical cord 16 inches each. Child weighs 6 pounds.

Month 9: Full term for birth. All organs complete. Body and umbilical cord 17 inches long. Weight 7 pounds. Females are usually lighter than males. Female hearts beat faster than male hearts (some women carry to 10 months, but most 9 months plus 14-15-16 days).

The body's impermanent changes in the womb occur like this. After birth, it changes gradually—from child to youth, to adult, to old age, finally breaking apart, becoming earth, water, fire, air as before. When one contemplates this body as impermanent as shown, one sees this body as completely without essence, and will seek the Dhamma that has essence, as the Buddha said: "Those who know the essential as essential and the non-essential as non-essential attain the essential Dhamma."

Kāyagatā: Contemplating as Not-Self

Contemplate as not-self. This body is suffering and impermanent, changing gradually, altering at every moment—not exempt for even a second. Whether one loves, likes, hates, or is angry with it in any way, or nurses and cares for it in every way, this body has not a shred of compassion or mercy for us. Even when we grieve, suffer, or wish it were not so, it does not listen. The body has its function to receive suffering, so it receives. It has its function to change as impermanent, so it proceeds according to its nature.

Therefore, Venerable Rāṭṭhapāla said to King Koravya: "This world (the world of aggregates) has no owner; no one can prevent it. No one is master. This world is empty (always unsatisfied and never full), a slave to craving. At death, all is abandoned—one goes alone."

When one contemplates this body as not-self as shown, one abandons self-view (attānudiṭṭhi) and the conceit "I am" (asmimāna)—the view of it as self and person, grasping it with wrong understanding.

Kāyagatā: Contemplating as Dead

Contemplate as dead. This body we have received is a portion of death from our father and mother. Our parents received their portion of death from grandparents. Grandparents received their portion of death from ancestors in succession. Thus, everyone born receives the inheritance of death from previous ancestors.

All people in this world that we see now are essentially dead people. No one remains in this world except dying earlier or later. Even our own body, alive now through food, is still called "eating to live, living to die." All people and creatures in this world are the same. Whatever fame, status, wealth, poverty, in every class and caste—by convention, whether recluses, brahmins, ascetics, nobles with miraculous powers and virtues—none escape these two: birth and death. These two indicate "the world exists."

Death is inherent in this body with every breath in and out. We die at every stage, every age. Death by lifespan—when breath ends, this body is left rolling on the earth. It is compared to a log or piece of firewood. All the things we consider ours—in truth, they are nothing. Look at this body—when consciousness departs, it is left on the ground, and we flee alone.

One who grasps this essenceless body as having essence does not attain the essential Dhamma, but only wrong thinking. Therefore, contemplate this body as dead and disintegrating according to reality—the companion of birth—and abandon grasping the essenceless as essential.

Kāyagatā: Contemplating as the Noble Truths

Contemplate as the Noble Truths—seeing suffering, origin, cessation, and path—taking just the body alone as the Noble Truths as follows:

Contemplating as suffering: As described above.

Contemplating as origin (samudaya): This body has nerve pathways that receive and transmit objects through the sense doors—eye door, etc.—to the mind, which causes happiness, suffering, joy, sorrow, etc. Therefore, the body is called origin.

Contemplating as cessation (nirodha): When those nerves become hard or die, the sense bases—eye nerve, etc.—do not perform their functions. This is called the path (magga)—the cause for the cessation of feeling of those objects.

Contemplating as cessation: When those nerves do not function, the feelings—eye feeling, etc.—do not exist. This is called cessation.

The Noble Truths for One in the Life-Continuum Mind

The four Noble Truths complete exist for both form and name. What has been described above is the Noble Truths for one in the life-continuum mind only. The intention is to explain that just the body alone contains all four Noble Truths.

As for the Noble Truths in the Dhammacakkappavattana Sutta, they already include both form and name—the Noble Truths of the Buddha, self-awakened and rightly known by Himself. There is no question about those. But here I will present them briefly for those interested to compare with the Noble Truths described above.

The Noble Truths in the Path Factors

In the Dhammacakkappavattana Sutta, the Buddha taught: Suffering is bodily and mental discomfort, difficult to endure, to be comprehended. Origin (a specific mental phenomenon) is the mind's grasping of the aggregates, to be abandoned. Cessation is the abandoning of origin, then suffering no longer exists. Path is wisdom—Right View, non-perverted seeing—seeing that body and mind are separate. Through the power of wrong grasping, body and mind become "me," "him," "self," "person."

The Buddha taught that these Noble Truths have three rounds in each of the four truths:

First round: Suffering is to be comprehended—"I have comprehended it." Second round: Origin is to be abandoned—"I have abandoned it." Third round: Cessation is to be realized—"I have realized it." Fourth round: Path is to be developed—"I have developed it."

Together called the Four Noble Truths with three rounds in each truth, totaling twelve modes.

The truths as shown perform their function simultaneously. This means: "Suffering is to be comprehended." When one is comprehending suffering, if it truly reaches the Noble Truth, one sees the characteristic of origin—the one who grasps suffering. Seeing clearly like this is wisdom, Right View. Seeing that suffering and the one who grasps suffering are separate—suffering is not the grasper, the grasper is not suffering—then suffering ceases. This is called cessation. This is performing the function simultaneously. This section of the Noble Truths belongs to one with complete concentration and wisdom together—truly the Noble Truths in the path factors.

Kāyagatā: Contemplating as the Foundations of Mindfulness

Contemplate as the foundations of mindfulness (satipaṭṭhāna)—mindfulness established specifically in the body, then contemplate this body as the four elements or as foul, etc., as described in the beginning, until the mind clearly sees and firmly believes that it must certainly be so, thus abandoning self-view, seeing it as self, person, me, him. This body is merely the four elements, etc.

Then contemplate those four elements more subtly: if we do not conventionally designate the four elements as self, those things have no name—they are merely something that appears at the sense doors (eye door, etc.), not self, person, me, him.

As for the other foundations of mindfulness—feeling, mind, Dhammas—contemplate them in the same way. This is called contemplating as the foundations of mindfulness.

The Great Foundation

All other factors of enlightenment (bodhipakkhiya dhammas)—the four right efforts, etc.—can be included by contemplating this body as those Dhammas. Contemplating this body has vast, intricate, detailed aspects beyond complete explanation. Therefore, this body can be called the Great Foundation—the meeting place and gathering of all Dhammas, both good and bad.

One who contemplates this body as described is called one who contemplates Dhamma. One who knows and sees thus is called one who sees Dhamma.

Do not doubt or think that Dhamma exists elsewhere. If Dhamma existed elsewhere apart from this body and mind, that Dhamma would not be the Dhamma leading to purity and liberation.

Do not doubt your own knowledge, seeing, or practice. Sometimes hearing others' methods and views—this one says this, that one says that—you may delight in their methods and doubt your own, fearing it is incorrect, causing the five powers (faith, etc.) to decline.

Those practicing this body contemplation have various methods differing according to their own dispositions and past accumulations. Not all can be the same. Therefore, one should not doubt these methods. The results of practice and one's dispositions cannot be fabricated by anyone. What we can fabricate is only the practice. Dispositions and results arise spontaneously.

Understanding this, one should develop and cultivate extensively, then one will receive true knowledge and seeing. Like a tree—when its roots, trunk, branches, and leaves are well-nourished, we need not doubt that one day we will receive the desired fruit.

Tranquility (Samatha)

The contemplation of Kāyagatā—contemplating as the four elements, etc., culminating as the foundations of mindfulness—can be taken as the object of jhāna or as the object of concentration.

The word "tranquility" (samatha) refers to calming the mind from external turmoil—sending the mind to the sense bases (eye, etc.)—so that the mind becomes calm in a single object. This is called tranquility. Concentration (samādhi) is included in this tranquility, but with somewhat different characteristics and special qualities, as will be explained.

Suddhi asuddhi paccattaṁ nāñño aññaṁ visodhaye
Purity and impurity are personal—no other can purify another.

Tranquility: Two Types

Tranquility, when distinguished, has two types:

1. Tranquility that is mere calmness
2. Tranquility accompanied by jhāna factors

Tranquility that is mere calmness: Whether using a meditation subject or not, one calms the mind to remain quietly without reaching jhāna factors. This is called tatramajjhattupekkhā (equanimity in that state). It can occur for ordinary people in certain circumstances, not limited to meditators.

Tranquility accompanied by jhāna factors: This occurs only for meditators. When reaching calmness complete with jhāna factors, it is called jhānupekkhā (equanimity of jhāna). This jhānupekkhā is distinguished into two types:

1. Jhānupekkhā that takes form (rūpa) as object, with form as the sign—called the form jhānas (rūpa jhāna)
2. The formless jhānas (arūpa jhāna) that take name (nāma) as object, with name as the sign

Each type is further distinguished into four, totaling the eight attainments (aṭṭha samāpatti)—four form jhānas and four formless jhānas.

Jhāna has the characteristic of focusing exclusively on a single object—whether form or name—to calm the mind, free from disturbance, reaching one-pointedness (ekaggatārāmana), with happiness that is desirable and wished for. When this is accomplished, one need not use wisdom to analyze and investigate the formations (saṅkhāras) such as the body as previously shown—or one may use wisdom merely as a path to enter.

When reaching the jhāna factors, the characteristics and flavors—happiness, one-pointedness, equanimity—are the same for all. Therefore, jhāna is easy to develop. Whether in the Buddha's time or outside it, those who develop jhāna always exist.

But in the Buddha's religion, those who have developed jhāna skillfully, with insight wisdom protecting the jhāna through the Omniscient Buddha's methods illuminating it, do not become deluded by that jhāna. Thus, their jhāna becomes a dwelling Dhamma (vihāra dhamma) for those who have destroyed the defilements—called supramundane jhāna (lokuttara jhāna). Jhāna without insight wisdom protecting it is called mundane jhāna (lokiya jhāna)—it can decline and leads to further becoming and birth. Now I will explain the jhānas in order.

The Mind Entering the Life-Continuum (Bhavaṅga)

The Four Form Jhānas: When one focuses on any meditation subject—such as Kāyagatā—until that meditation subject appears clear and distinct, clearer than the inferential view (anumāna diṭṭhi) previously determined, through the power of the mind changing from its original coarse state mixed with various objects, reaching inner clarity in a single object.

Simply put, the five aggregates gather together internally as one. Therefore, that clarity is more distinct than clarity seen with the external five aggregates. Simultaneously, the mind will flicker and sink—similar to losing mindfulness and forgetting oneself, sometimes actually losing mindfulness and forgetting oneself—then become still and solitary. If one is mindful and has practiced frequently until skilled, even with such characteristics, one knows and sees at every moment. This characteristic is called "the mind entering the life-continuum (bhavaṅga)"—it lasts only for a moment of consciousness, then disappears.

Knowing may remain, or the mind may follow various characteristics of objects. Sometimes images appear there through the power of internal formations (saṅkhāra khandha)—appearing as various things, such as fabricating a wish for this body to be rotting and foul or beautiful in some way—the image appears without one knowing. Then the other four aggregates—feeling, etc.—perform their functions appropriately. This is called the counterpart sign (paṭibhāga nimitta). Sometimes the mind is sent to see things one desires or wishes to know, and one sees them as they truly are. Sometimes those things appear there spontaneously, together with meaning and text. This characteristic is called using the internal aggregates.

Furthermore, the internal aggregates may deceive the external aggregates. For example, someone who was previously timid, when training the mind to this point, images formerly feared appear spontaneously. The perception (saññā) previously remembered as frightening makes the fear even greater, causing terror and collapse, thinking it is truly real. This is called the internal formations deceiving the external formations—because these are conditioned phenomena (saṅkhata dhamma). Through the power of grasping, it can cause the seer to lose mindfulness.

When reaching this stage, practitioners should receive guidance from those who know and are skilled. Once past this stage, one can turn the back of the hand into the palm. Most meditators aim for these things. Those who have never experienced them, hearing about them, become afraid and dare not continue.

In truth, all meditators who practice correctly experience these things—they also become an excellent source of energy and effort. This type of life-continuum leads the mind to conception for renewed existence; it cannot contemplate insight to purify subtle defilements. Therefore, it is classified as a corruption (upakkilesa).

Jhānas—From First to Fourth

The jhānas—beginning with the first jhāna—have their factors shown in stages as follows. To condense the meaning for easier understanding, jhāna must have the life-continuum as its marker. The life-continuum is shown in three types:

1. Bhavaṅga pāta (falling bhavaṅga)
2. Bhavaṅga calana (vibrating bhavaṅga)
3. Bhavaṅga upaccheda (cutting-off bhavaṅga)

Bhavaṅga pāta: When the mind falls into the bhavaṅga, it has a flickering-down characteristic as previously described, but only for a brief moment—sometimes barely noticeable. If the meditator is practicing their meditation subject, they may forget the subject for one moment, not sending the mind to other objects, then continue practicing or return to the original object.

Bhavaṅga calana: Similar, but when reaching the bhavaṅga, the mind wanders within the bhavaṅga's object, not going out beyond it. The counterpart sign, various signs, knowledge and seeing—including light, etc.—arise very clearly in this bhavaṅga. The mind wanders within this object.

Bhavaṅga upaccheda: When the mind falls into the bhavaṅga and is cut off from all external objects—even the internal object of the bhavaṅga itself. If it is the first time or one is not yet skilled, one will not know at all. With frequent practice or skill in this bhavaṅga's characteristic, there will be a knowing awareness, but cut off from all objects. This bhavaṅga is classified as attainment concentration (appanā samādhi). Some call this appanā jhāna, others appanā samādhi—the characteristics differ slightly as described. When withdrawing from appanā samādhi to access concentration (upacāra samādhi), one is not in bhavaṅga calana. At this stage, one can contemplate insight. With bhavaṅga calana, there is mere knowledge and signs—called direct knowledge (abhiññā). These three bhavaṅgas are markers of jhāna.

The differences between jhāna, bhavaṅga, and samādhi will be shown later in the section on formless jhānas.

The Four Form Jhānas

The four form jhānas are:

1. First jhāna (paṭhama jhāna)
2. Second jhāna (dutiya jhāna)
3. Third jhāna (tatiya jhāna)
4. Fourth jhāna (catuttha jhāna)

First Jhāna

First jhāna consists of five factors:

• Vitakka — raising up any meditation subject to focus as object
• Vicāra — sustained focusing exclusively on that meditation subject
• Pīti — rapture arising from clear seeing in that meditation subject
• Sukha — happiness, lightness of body, relief of mind
• Ekaggatā — one-pointedness, the mind firmly fixed

This is called first jhāna with five factors.

Second Jhāna

Second jhāna has three factors. Through the power of one-pointedness, the mind does not need to raise the meditation subject for contemplation again. Therefore, this jhāna retains only rapture (pīti), happiness (sukha), and one-pointedness (ekaggatā).

Third Jhāna

Third jhāna has two factors. Through the power of one-pointedness, the mind is strongly absorbed in its object, focusing only on happiness—thus only happiness and one-pointedness remain.

Fourth Jhāna

Fourth jhāna also has two factors: one-pointedness focusing on that happiness becomes so subtle that happiness no longer appears (happiness is still coarser than one-pointedness), so happiness is abandoned, leaving only one-pointedness and equanimity (upekkhā).

These four jhānas have abandoned the five hindrances (nīvaraṇa) from the first jhāna onward. For the later jhānas, there is no further need for abandonment. Through the power of focusing exclusively on the mind as one object, the factors of the first jhāna are abandoned sequentially, leaving only the jhāna itself—one-pointedness. Equanimity is the result of the fourth jhāna itself.

Since the first jhāna takes an external meditation subject as its necessary cause, it has more special functions than the later three jhānas. All four jhānas take form as their cause—raising the form of the meditation subject to focus, then the mind reaches the jhāna factors. Therefore, they are called form jhānas (rūpa jhāna).

The Four Formless Jhānas

In most suttas—such as the Ovāda Pātimokkha—the Buddha taught only the four form jhānas. Even when teaching the benefits of developing Kāyagatā meditation, He taught ten benefits, including "attaining jhāna without difficulty."

However, when discussing the dwelling Dhammas of those who enter the attainments, the formless jhānas are included. The eight jhānas are sometimes called the eight liberations (vimokkha), though the characteristics differ slightly. The meaning, flavor, and objects of the first three liberations are the same as the first three form jhānas. For example, the first liberation: "One having form sees forms." But the form jhānas only go to the third; the fourth form jhāna is presented as a form liberation. The fourth formless liberation includes the cessation of perception and feeling (saññāvedayitanirodha) combined with the eight jhānas, making nine.

All these jhānas are entirely mundane (lokiya). But when a noble person enters jhāna, that jhāna becomes supramundane (lokuttara) accordingly—like the king's slippers: when a commoner uses them, they are just ordinary slippers. This is clearly seen in the eight liberations—the Buddha taught Ānanda: "Ānanda, a monk can master these eight liberations with five weapons—entering the liberation in forward order, in reverse order, entering the liberation he wishes, entering and emerging as long as he wishes—thus attaining liberation of mind (ceto-vimutti) and liberation by wisdom (paññā-vimutti)."

Therefore, I will present the four formless jhānas here for those interested to investigate at the appropriate time.

Base of Infinite Space (Ākāsānañcāyatana)

Having attained the fourth form jhāna, with the mind fully entering appanā—this jhāna is said to be the basis for direct knowledge (abhiññā). When one wishes to know or see something, one directs the mind to that knowledge (withdrawing from appanā to access concentration), and what one wishes to know appears clearly.

If not doing that, but continuing with formless jhāna, one focuses on the factors of the fourth form jhāna—one-pointedness and equanimity—as object, until the mind becomes still and fixed, with nothing, not attending to one-pointedness and equanimity—only emptiness and openness remain, like space. The first formless jhāna takes this as object—called the Base of Infinite Space.

Base of Infinite Consciousness (Viññāṇañcāyatana)

The second formless jhāna—through the power of the mind confidently inclining toward jhāna—sees the characteristic of the knower: the mind grasps space. Space is external; consciousness is what grasps space as object, then praises it as self, person. Consciousness receives objects from external sense bases, thus consciousness turns and deceives. Now consciousness has transcended the sense bases; consciousness has no distinguishing mark, is completely pure, delighting in that consciousness, taking consciousness as object, suppressing hindrances, abiding in that purity. This is called the Base of Infinite Consciousness, the second formless jhāna.

Base of Nothingness (Ākiñcaññāyatana)

The third formless jhāna—consciousness is formless mind. When fixed on consciousness, external signs coming through the five sense bases are not received. Focusing only on the subtlety and purity of internal mental objects, the mind focuses on the knower, observing the subtle, seeing only the subtle. The more the mind inclines toward subtlety, the subtler it becomes, until there is almost nothing. Nothing at all remains (no coarse object). This is called the Base of Nothingness, the third formless jhāna.

Base of Neither Perception nor Non-Perception (Nevasaññānāsaññāyatana)

The fourth formless jhāna—through the power of focusing "there is nothing here" like this. When the mind thus inclines toward subtlety, perception of this and that does not exist. But the one inclining toward subtlety and knowing that subtlety has been reached still exists—just the knower, not attending to anything, attending only to subtlety as object. Therefore, here it cannot be called perception (memory of a coarse object)—that is gone. It cannot be called no perception—but the memory of "subtle" still appears. This jhāna is called the Base of Neither Perception nor Non-Perception, the fourth formless jhāna.

Cessation of Perception and Feeling (Saññāvedayitanirodha)

Having reached the fourth formless jhāna, readers should also read about the special jhāna—Cessation of Perception and Feeling—as it is in the same series and the culmination of all these jhānas. When one is skilled in the fourth formless jhāna and wishes to enter Cessation of Perception and Feeling, one takes that fourth formless jhāna itself as object, by not taking any meaning as a sign or object before entering.

According to Dhammadinnā Therī's explanation to Visākha the laywoman: She did not think "I will enter," "I am entering," or "I have entered"—just inclining the mind to enter, having trained the mind like that before entering. When entering, verbal formation (vacīsaṅkhāra—thought) ceases first, then bodily formation (kāyasaṅkhāra—breath) and mental formation (cittasaṅkhāra—feeling) cease afterwards.

Exiting also without such thoughts—having determined before entering: "I will enter for this long, then exit." When exiting, mental formation arises first, then bodily formation and verbal formation arise in sequence. Upon first exiting, three contacts—emptiness contact, signless contact, wishless contact—touch, then the mind inclines toward seclusion.

Concentration (Samādhi)

Eseva maggo natthañño dassanassa visuddhiyā
This is the only path; there is no other for the purity of vision.

Concentration: When focusing on any meditation subject—such as the body—the mind becomes stable, fixed in a single object, but without entering the bhavaṅga called jhāna. One has mindfulness and clear comprehension (sati-sampajañña) firmly established, knowing oneself—knowing when the mind is coarse and when subtle—knowing and seeing truly according to one's state. If various mental objects arise at that time, the mind is not disturbed by them, knowing "that is a mental object, that is the mind, that is a sign," etc. When wanting to see that mental object, one can see it; when wanting to release it, one can release it. Sometimes one has a method to contemplate that mental object to gain wisdom, generating clear knowledge and true seeing of that mental object. Like a person sitting at a four-way intersection, clearly seeing people coming and going from all four directions—when wanting to interact with them, one can; when not wanting to, one continues one's own function. This is called concentration (samādhi).

Concentration is distinguished into three levels:

Momentary Concentration (Khaṇika Samādhi)

The concentration focusing on the meditation subject—the mind sometimes gathers, sometimes not, in moments. The meditation subject is sometimes clear, sometimes not—like lightning flashing at night. This is called momentary concentration.

Access Concentration (Upacāra Samādhi)

The mind gradually becomes somewhat stable, not letting go to follow objects intensely, but stability does not reach being fixed on a single object. If it wanders, it stays within the mind's domain—like a monkey on a chain tied to a post, or a quail in a cage. This is called access concentration.

Attainment Concentration (Appanā Samādhi)

The mind becomes stable to its fullest extent—even for a moment, it does not allow itself to be distracted by objects. One-pointedness is fully immersed, still, fixed—the mind clear and bright in one thing only, no longer seeking self or not-self. Inner mindfulness and concentration, if perfectly balanced, require no guarding or effort—mindfulness, clear comprehension, and concentration guard themselves.

Appanā samādhi is very subtle. When reached, breathing almost disappears. When first entering, it seems like drowsiness, but not to the point of losing mindfulness and entering bhavaṅga. At the junction, this is called change-of-lineage mind (gotrabhū citta).

If fully entering appanā with mindfulness present, it is called appanā samādhi.

If without mindfulness, the mind inclines into bhavaṅga, reaching one-sided calm, or with some mindfulness but focusing only on delighting in the happiness arising from that subtle calm—this is called appanā jhāna.

Appanā samādhi is similar to one who is skilled in entering appanā jhāna—able to enter and exit as desired, able to remain anywhere for as long as desired. This is called supramundane jhāna (lokuttara jhāna), the dwelling Dhamma of noble ones.

When first entering appanā samādhi, if mindfulness is insufficient, one loses oneself and it becomes appanā jhāna.

Jhāna and Samādhi: Differences

Jhāna and samādhi differ in characteristics and special qualities briefly as follows:

Jhāna—whether coarse or subtle—the mind enters bhavaṅga, then focuses on or delights in the exceptional happiness arising from one-pointedness alone. Mindfulness and clear comprehension disappear; if present, they cannot cause wisdom to see the Noble Truths clearly—they merely exist. Therefore, the hindrances etc. are not yet abandoned—only calmed.

Samādhi—whether coarse or subtle—when reaching samādhi, mindfulness and clear comprehension are complete according to level and capacity. One contemplates Dhammas—beginning with the body—searching for causes and effects within oneself until seeing clearly and firmly according to reality: "When this exists, that exists; when this is not, that is not," etc., according to one's level. Therefore, samādhi can abandon defilements such as personality view (sakkāya diṭṭhi).

If samādhi's mindfulness is weak, unable to maintain its state, it slips into bhavaṅga and becomes jhāna.

Whenever jhāna's mindfulness and clear comprehension become strong, it immediately becomes samādhi.

In the Visuddhimagga, samādhi is shown as identical with jhāna—for example, "samādhi accompanied by vitakka, vicāra, pīti," etc. Sometimes samādhi is shown as the cause of jhāna—"samādhi is the cause for attaining higher jhānas." Sometimes samādhi is shown as jhāna itself—"samādhi as belonging to the sense sphere, form sphere, formless sphere."

What I have presented is not different—I have merely distinguished tranquility, jhāna, and samādhi to recognize their characteristics when they arise specifically, so that practitioners will not be confused. What the wise have presented is extensive, difficult for those with little memory to use for knowing.

Signs (Nimitta)

Having explained jhāna, samādhi, and bhavaṅga, I must not forget the delightful flavor—signs (nimitta)—that arise during these states, which almost every meditator greatly desires.

In truth, not all signs are truly real. Some signs are methods for contemplating to see reality. If one contemplates a sign incorrectly, one goes astray. If one contemplates correctly, good—wisdom arises. Some signs are truly real—signs that are like fortune-tellers requiring no analysis.

Signs arise spontaneously—they cannot be fabricated. They arise from two causes: from jhāna or from samādhi. When one develops and maintains these two Dhammas so they do not decline, signs arise spontaneously—like a tree with flowers and fruit: take care of the tree itself, don't just beg for flowers and fruit. When the tree matures, one day you will surely receive flowers and fruit—better than just begging for them.

Signs Arising from Jhāna

Whenever the mind falls into jhāna, various signs—such as foulness—arise in sequence as previously described: to reach jhāna, the mind must first enter bhavaṅga. This bhavaṅga is truly the measure of jhāna.

If arising in the sequence of bhavaṅga pāta, the sign flashes briefly then disappears with the bhavaṅga.

If bhavaṅga calana, once arisen, the bhavaṅga wanders delighting in that pleasant sign, thinking it real. If the sign is frightening, one may tremble with fear, lose courage—sometimes knowing it is a sign, not real, but not abandoning it because the bhavaṅga has not declined. Bhavaṅga calana is the basis for the ten corruptions of insight (vipassanūpakkilesa)—such as light, etc. If one does not reach bhavaṅga but has strong mindfulness and clear comprehension as the basis for wisdom, insight wisdom arises right there—the sign becomes an access concentration sign.

As for bhavaṅga upaccheda, no signs appear. If any appear, one must withdraw to bhavaṅga calana first. Thus, signs are at bhavaṅga calana.

Signs Arising in Samādhi

Signs arising in momentary concentration flash briefly and disappear—like someone with epilepsy seeing flashes in the eyes, not catching what it was. Even if remembered, it is inferred afterwards—similar to bhavaṅga pāta.

If arising in access concentration, signs are clear and distinct—the basis for insight wisdom. For example, when contemplating the five aggregates, as the mind falls into access concentration, or enters appanā samādhi then withdraws to access concentration, signs appear clearly according to reality through knowledge and vision (ñāṇadassana) there.

For example: - Seeing the form aggregate like a water bubble—arising then breaking. - Seeing feeling like a foam bubble—a lump floating in, hitting the shore, then dissolving into water. - Seeing perception like a mirage—appearing real from afar, but when reaching its place, the mirage disappears. - Seeing formations like a banana tree—no essence in the trunk. - Seeing consciousness like a magician—deceiving the mind into believing, then the owner disappears to deceive elsewhere.

These witness insight wisdom, showing clearly that beings with five aggregates are all like this. Aggregates have this nature. Aggregates are nothing at all—they appear only to themselves. Grasping and clinging disappear; perversion (vipallāsa)—thinking aggregates are self, person, etc.—no longer exists.

Insight Wisdom (Vipassanā-ñāṇa)

Natthi paññāsamā ābhā, paññāya parisujjhati
There is no light like wisdom; one is purified by wisdom.

Insight wisdom is the direct result of access concentration. It was explained earlier that access concentration is the basis for wisdom factors. Insight wisdom arises only when concentration is first established—not from jhāna, which only focuses on calm and happiness one-sidedly, and not from appanā samādhi, which has abandoned external conventional perceptions.

Indeed, when the mind has not yet reached appanā samādhi, insight wisdom cannot abandon its conventions to reach the destruction of defilements (āsavakkhaya). But appanā is subtler than external perception—how can it be used to see formations clearly?

Appanā insight wisdom is the judge; access insight wisdom is the investigator. Without investigating the case thoroughly, how can the judge sentence grasping? Even if appanā insight wisdom sees the fault of grasping as wrong, without sufficient evidence, it remains inconclusive. Therefore, insight wisdom takes these formations as witnesses and access concentration as the court. Insight wisdom is shown in ten stages:

1. Sammasana-ñāṇa — Wisdom contemplating formations internally, seeing their impermanent nature, then contemplating external formations as the same, or unifying both and contemplating thus.

2. Udayabbaya-ñāṇa — Wisdom contemplating the arising and passing away of formations.

3. Bhaṅga-ñāṇa — Wisdom contemplating only the dissolution of formations.

4. Bhaya-ṭṭhāna-ñāṇa — When wisdom sees as in bhaṅga-ñāṇa, strong fear of formations arises.

5. Ādīnava-ñāṇa — Wisdom contemplating formations as dangerous and fearful—like lying on a burning house.

6. Nibbidā-ñāṇa — Wisdom contemplating as ugly and wearisome—that we deludedly grasped the bad as good.

7. Muñcitukamyatā-ñāṇa — Wisdom contemplating formations, wishing to escape from them—like a fish in a net or bird in a snare.

8. Paṭisaṅkhā-ñāṇa — Wisdom contemplating formations seeking a way to survive using various methods from the previous six knowledges.

9. Saṅkhārupekkhā-ñāṇa — Wisdom contemplating formations thus, seeing clearly according to reality with nothing hidden, no need to believe others, all doubt gone, equanimous toward all formations.

10. Saccānulomika-ñāṇa — Wisdom contemplating formations in conformity—backwards: "As it truly is, so it exists. Only perception and grasping take it as this or that. But formations remain as before, unchanged." As the Buddha taught Ānanda: "Ānanda, only after contemplating formations truly with the three characteristics can one have conforming tolerance (khantānuloma). Otherwise, conforming tolerance is impossible."

Some sources list only nine insight knowledges, omitting sammasana-ñāṇa, leaving nine. I have presented all ten here to show the subtlety of insight.

In truth, these ten insight knowledges cannot arise simultaneously in one mind moment. They arise based on the level of concentration—concentration is the criterion.

Concentration Level and Wisdom

If concentration is very strong, or freshly withdrawn from appanā, the six knowledges—udayabbaya, bhaṅga, bhaya, ādīnava, nibbidā, muñcitukamyatā—often arise.

If access concentration is strong, the two knowledges—sammasana and paṭisaṅkhā—often arise.

Simply put: strong access concentration leans toward wisdom; strong appanā concentration leans toward tranquility.

When tranquility and wisdom have equal strength—neither superior nor inferior—saṅkhārupekkhā-ñāṇa arises. Another term: magga-samangī (possessed of the path).

Saccānulomika-ñāṇa (Conforming to Truth Knowledge)

This knowledge contemplates in conformity with truth, not contradicting worldly conventions. Whatever reality is, it proceeds accordingly. As for the reality of those who truly know and see, it does not decline with them. If it is supramundane, noble ones contemplate in conformity with their own Noble Truths—seeing four realities: conventional truth, designated truth, absolute truth, noble truth. The noble ones' knowledge is thus called complete knowledge (vijjā).

Sammasana-ñāṇa (Comprehension Knowledge)

Sammasana-ñāṇa is the original insight knowledge—the basis for the other nine. When this knowledge performs its function, the other insight knowledges arise in between as appropriate. For example, when sammasana-ñāṇa contemplates all formations with the three characteristics, when suffering is clearly seen, bhaya-ñāṇa arises; when impermanence is seen, bhaṅga-ñāṇa arises; when not-self is seen, muñcitukamyatā-ñāṇa arises, etc. Therefore, sammasana-ñāṇa is the basis for the other nine.

In the Paṭisambhidāmagga, Venerable Sāriputta extensively explains the basis for sammasana-ñāṇa. For those interested, please read that text. Including it here would make this book too large. I will present only a brief summary: Wisdom contemplating all formations—internal, external, coarse, subtle, far, near, past, future—gathering them in one place, then contemplating them as impermanent, suffering, not-self; or contemplating the body's 32 aspects; or the five aggregates, six internal sense bases, six external sense bases, six contacts, six consciousnesses, or the four elements, eighteen elements—all this is called sammasana-ñāṇa.

Thus, sammasana-ñāṇa is very broad and is the basis for all insight knowledges. When insight knowledges beginning with sammasana-ñāṇa contemplate formations, they appear clearly in one place with the three characteristics. Only thus is it called true insight.

Perversion (Vipallāsa)

Furthermore, if the basis—concentration—is not yet stable, insight may become jhāna, causing wisdom to go astray into perversion, or become a corruption, or annihilation view (uccheda diṭṭhi) or eternalism (sassata diṭṭhi).

Therefore, insight wisdom is shown as two types: mundane (lokiya) and supramundane (lokuttara).

Mundane insight abides in mundane level, with tranquility and insight not reaching full capacity—unequal, without paṭisaṅkhā-ñāṇa as judge, with saccānulomika-ñāṇa as dwelling. Supramundane insight wisdom reaches path-possessed (magga-samangī), cutting off corruptions, perverted views, and annihilation view.

The Path (Magga)

The path of practice can proceed in the sense sphere, form sphere, formless sphere, or supramundane sphere. Any path with right view as essence, with the other seven path factors—right thought, etc., culminating in right concentration—as its factors and accessories, conjoined with that sphere, is called the path in that sphere.

Here I will explain only the path arising from insight knowledge as intended here—from developing tranquility through to insight knowledge—all this is the path way of practice for crossing beyond suffering.

Sometimes on this path, one may fall into pits, swerve, or circle—as explained—going astray into corruptions, perverted views, annihilationism, eternalism, because the path is not yet skillful, not yet smooth. If not, the examiner—knowledge of what is path and not-path (maggāmagga-ñāṇadassana)—would have no function.

But when the path is supramundane—gathered as one—there is no second path to lead noble ones astray again into wrong view.

The true path is only one. The path is generally shown as eight factors, beginning with right view, culminating in right concentration. But in some places—such as the Dhammacakkappavattana Sutta—the path of the noble ones has eight factors yet is one—the Middle Way.

Indeed, this one Middle Way is the direct path of noble ones. The other seven factors are included in that one factor—right view. Right view must abandon past and future perceptions, contemplate the aggregates, know and penetrate, seeing all things according to reality—both external and internal aggregates, coarse and fine, equal with the five aggregates. Sammasana-ñāṇa strikes the sixteen doubts, cutting them with paṭisaṅkhā-ñāṇa, crossing the flood of saṁsāra with upekkhā-ñāṇa, reaching the one path. The mind abides in secluded calm through knowledge, through the power of path-abandonment (magga-pahāna). The seven factors—right thought, etc., culminating in right concentration—cease their functions. This is called the Middle Way, the one path, the secluded path, completely pure.

If one defines according to characteristics—right view as seeing the four Noble Truths as they are, etc.—one does not escape the sixteen doubts. Defining right concentration as the culminating factor—as a characteristic—one surely cannot cross beyond future perception.

But when reaching the one Middle Way, one clearly knows the accessories and factors of right view—for example, contemplating meditation subjects such as Kāyagatā, foulness, etc., to escape thoughts of sensual desire. Contemplating "that is foul, that is an element," etc., is called muttering to oneself, not harming others—right speech. Performing the functions of tranquility or insight without interfering with others—right action. Having mindfulness focusing on tranquility and insight factors—having a life not wasted—right livelihood. Focusing on all tranquility or developing all insight wisdom—paddling the small boat floating in the flood—right effort. Developing tranquility and insight in sequence without backsliding, with established mindfulness, not falling from that level—right mindfulness. The mind firmly fixed, straight toward right view from beginning until possessed of the one Middle Way—without perversion, annihilation view, eternalism, or the sixteen doubts as obstacles—this is called right concentration, the true noble path factor.

The seven accessories of right view, if noble path, become one, existing in one place without differentiation—whether designated or not, they exist as that. Hence the name "One Path." These eight path factors, when possessed, become one factor in the noble one's level—once at the time of liberation, never to return at another time. Beyond this is merely practicing the path.

One might ask: If path-possession occurs only once in each noble level, then noble ones are noble only at the moment of liberation-possession—otherwise they are ordinary?

The answer: Not so. Path-possession at liberation occurs only in the noble level—it cannot be fabricated. Only the practice—tranquility and insight—can be fabricated. When these two have equal strength, liberation-possession occurs. It occurs for a moment, then disappears. For trainees (sekha), they continue higher practice again and again. For non-trainees (asekha), that practice becomes their dwelling Dhamma or their practice of effacement (sallekha paṭipadā). The Abhidhammattha Saṅgaha states that the noble path of Arahants performs the function of abandoning defilements (including the burden), then the fruit arises for a moment and disappears.

Two things cannot be fabricated: bhavaṅga mind and path-possession. Although bhavaṅga cannot be fabricated, it can be reached repeatedly because it has the burden grasped in that level. Path-possession has no burden grasped specifically in that level.

Thus, trainees who have not yet reached Nibbāna have not completely abandoned the subtle burden, but they have tasted the deathless—they have reached the stream of Nibbāna, with the characteristic of non-retrogression. Even the three stream-enterers or once-returners have fixed destiny, never falling to lower realms. Even if they have not completed the journey, stopping to rest along the way (death), they still have the destination always in mind. When awakened, their disposition admonishes them as a companion; when a suitable method arises, they immediately continue. Therefore, these two trainees cannot be said to regress—if they die midway, that level is suspended while they experience results; or their faculties are not yet mature enough to catch up. But later, no problem. They cannot be said not to regress because the disposition remains—like seeds stored inside that do not wither; even if planted in any country, when they bear fruit, the original flavor remains.

Regarding disposition: if one observes carefully, one will clearly see that everyone has different dispositions. Each person's disposition appears from childhood to old age, always showing characteristics within the same bounds. Disposition is difficult to abandon—except for the Perfectly Enlightened Buddha. Even Arahants who have destroyed defilements cannot abandon it—Venerable Sāriputta is an example. His disposition from past lives as a monkey followed him into this life; even as an Arahant, when walking in places with holes and rocks, he would sometimes jump like a monkey.

Convergence of Cycles (Samodhāna Parivaṭṭa)

Tranquility and insight, as presented from beginning to end, is the path for practitioners—no one can avoid it. Whatever the names and characteristics of tranquility and insight, as shown or beyond, no matter how many, when a meditator focuses solely on the body, seeing it as elements, as foul, etc., as described above—that is already walking within the bounds of both paths.

Practice is not like studying scripture. In practice, whether we learn little or much, we earnestly do it to truly taste that knowledge—learning to extract oneself from entanglement. Even the meditation subject learned and used for practice.

If one reaches true tranquility and insight, one abandons everything—only the knowledge and clarity arising from that tranquility and insight remain. Scripture perception does not appear there—mental designation (mano-paññatti) appears instead. Therefore, that knowledge and seeing is personal (paccattaṁ), leading to the Dhamma itself, purifying the knower and seer completely.

As for scripture study—learning to memorize texts, Pāli words, letters, etc., the Buddha's words, the root of Buddhism—this requires great perceptual memory. Meditation subjects other than this physical body, I think, are not suitable for practitioners with little scripture memory, because this body is easy to focus on, easy to know, easy to remember—it is always with us. Even if we don't know that Dhammas such as the 40 meditation subjects exist within us, when we focus on this physical body, we are developing all those meditation subjects. It is also the basis for grasping—the source of defilements, personality view, delusion of self and other.

When focusing on this physical body with the method described above, if we see clearly according to reality that this body is merely earth element, etc., even if the mind is not yet free from grasping, we are still seeing the characteristics of Dhammas—or seeing with the mind stilled and fixed through bhavaṅga factors, enough to calm the hindrances. If concentration is well-fixed, with insight arising there, it will turn back to focus and analyze this very form-formation. When seeing according to reality, one abandons this very burden.

Therefore, this physical body is suitable as an object for meditation for those with little memory. When one focuses on this form-meditation subject as object, one gains much knowledge from this form—knowing it is merely the four elements, five aggregates, six sense bases, or foul, etc. When the mind turns back from the perception-grasping that newly grasped it, entering knowledge and seeing with the original nature's knowledge and seeing, this new perception-grasping becomes quite amusing.

Tranquility and Insight

Tranquility, jhāna, and concentration arise because they take this form-meditation subject as object.

Insight sees clearly because it takes this form-formation as its basis.

Therefore, these two paths are interconnected.

When tranquility becomes strong, insight continues. When insight is fully developed, the mind rests in tranquility's object—even while insight is proceeding. For example, when contemplating formations as impermanent, the mind is calmly focusing on that single object—thus insight is clear, which means tranquility is already present. When developing tranquility—focusing on this physical body as the four elements, etc., according to reality—the mind is calmly fixed in that object, and the seeing according to reality is already insight.

Both tranquility and insight have the same path—taking this form-aggregate as the same object. They differ only at the end: when developing tranquility, the mind becomes stable and inclines toward one-pointedness until entering bhavaṅga—then insight is abandoned. This is tranquility separating from insight at the end.

If insight goes outside tranquility's bounds, or tranquility weakens causing distraction following perception—following texts and methods—this is insight separating from tranquility. Or the mind delighting in watching various signs arising from tranquility—even if fixed in that sign—this is insight transforming into a corruption of insight, insight separating from tranquility.

Liberation of Mind and Liberation by Wisdom (Ceto-vimutti and Paññā-vimutti)

When tranquility and insight have equal strength, then the eightfold path—beginning with right view—gathers into one factor. Not only the eightfold path—the four Noble Truths, the 37 factors of enlightenment, or any other Dhamma categories—all gather in that one path at that same moment. That moment is called liberation-time (samaya vimutti) or one-realization (ekābhisamaya)—knowing and penetrating all knowable things in one moment. Things not gathered in one place cannot be known. Thus, one with liberation of mind and liberation by wisdom attains liberation Dhamma.

One might ask: Why do the eight path factors become one? And the Dhammas—Noble Truths, etc.—also gather there? Those who developed this before did not know which Dhamma belonged to which category, yet when Dhammas gather as one, how do they know? I will answer by inference: The original mind is one. What is called many minds is due to the mind's manifesting activities. Since the mind is one, the pure Dhamma that liberates from conditions must also be one. One mind, one Dhamma—thus liberation is attained—called one-realization liberation.

As for those who developed this before, even if they did not previously know "this is that Dhamma," when all gather in one place, they see all: "That Dhamma is like this, with or without defilements, showing such characteristics"—all appear clearly in one place. The designations and conventions arranging them into categories based on those real characteristics thus have various names.

For the knower abiding in one place, seeing thus clearly—whether others designate or not—those things exist as they are. This is like a microscope gathering and attracting all the images before it into one place, producing all images simultaneously—but the microscope does not designate those images.

Therefore, tranquility and insight as presented from beginning to end is the path for yogis developing tranquility and insight to reach progressively higher paths. For the first three paths, knowledge, seeing, and abandonment occur according to one's level through path-possession, with fruit arising in satisfaction and fullness, then equanimity for a moment, then disappearance. Then one continues practicing the path—same for other liberation-times.

For the highest, supreme path of all paths—after the fruit, a certain mind characteristic inclines toward seclusion as object, then turns back to examine the path practice that abandoned defilements and conquered the mental objects that were abiding. This is like a farmer clearing a forest—after clearing it completely, he burns it until it becomes ash and dust. When the cleared forest is completely open, he examines that land with delight—where suitable for planting crops, he plants as he wishes.

Thus, good people who wish the deathless flavor to appear on the path—rejoice in the one path to reach peaceful seclusion. Practicing meditation as shown is not very difficult. If you know the path, in one blink, one mind-moment, you can reach the one-way path—no need to rest and sleep along the way, causing delay. Please establish faith and confidence in the path practice as your guide—the great goal we desire will surely be attained.

End of Illuminating the Path of Tranquility and Insight by Luang Pu Thate Desaraṅsī