40 Meditation Objects - The Corruptions of Insight

Venerable Mahāsi Sayādaw
Buddhist Meditation and its Forty Subjects

The Corruptions of Insight

At this juncture there generally arise many strange experiences, such as:–

1. Mental visions of brilliant lights,
2. Rapturous feelings,
3. Calm feelings,
4. Devotional feelings towards the Buddha, Dhamma and Saṅgha,
5. Great energy in carrying out the contemplation,
6. Happiness,
7. The quick and clear perceiving of objects,
8. The capability in carrying out mindfulness without missing any object,
9. Automatic contemplation without particular effort,
10. Feeling of subtle pleasure in the contemplation.

The disciple therefore, is so much elated that he can no longer keep silence but generally speaks out about his experiences. He often considers that he has already attained enlightenment. This is the initial or early stage of ‘Udayabbaya-ñāna’ (knowledge of arising and passing away). However, it is a wrong path.

Then the disciple decides that the experiences of seeing mental visions and other feelings are not the actual attainment of enlightenment, and that the correct method of contemplation to attain enlightenment is only constant observation of whatever arises. He comes to this decision in accordance with what he has learnt from the text or in accordance with the instructions of his teachers.

This decision is ‘Maggāmagga-ñāna-dassana Visuddhi’ (purity by knowledge and vision of what is path and not-path).

Having come to this decision and proceeding further with the contemplation, those experiences of seeing mental visions and of other feelings gradually decrease and the perceiving of the objects becomes clear and clearer. The arising and passing away of material phenomena at each movement in the course of a single bending or stretching of the arm of the leg or in the course of a single step, fragment by fragment, without reaching from one stage of the movement to another stage thereof, will then be clearly perceived. This is final or mature knowledge of arising and passing away. It is flawless as it is free from the corruptions of insight (upakkilesa).

When this ñāna has gained enough strength, the perceiving of the objects is found to be faster. The ending or vanishing of the objects is more clearly perceived than their beginning or arising. The objects of contemplation appear to be vanishing. Forms and shapes of hand, leg, head, body etc. are no longer perceived. On vanishing of body and mind is perceived at every moment of contemplation. Even the contemplating mind is perceived to be vanishing along with the object of its contemplation at every moment. This knowledge of the process of vanishing, in pairs, of the mind and its object is Bhanga-ñāna (knowledge of dissolution).

On perceiving the process ever vanishing in pairs of mind and its object there arises the knowledge realising the dreadful nature of things. This is ‘Bhaya-ñāna’ (awareness of fearfulness).

Then there arises the knowledge realising the faults and defects of material and mental phenomena. This is ‘Ādīnava-ñāna’ (knowledge of misery).

Then there arises the knowledge realising the unattractive and boring nature of things. This is ‘Nibbidā-ñāna’ (knowledge of disgust).

When it is realised that it would be well only if there were no physical and mental phenomena which are constantly coming into being and passing away in this manner, there arises the knowledge looking for an escape from suffering on account of these phenomena. This is ‘Muñcitu-kamyatā-ñāna’ (knowledge of desire for deliverance).

On further contemplation with special anxiety for an escape there arises a clear perception of the characteristics of anicca, dukkha and anatta with special emphasis on that of dukkha. This is ‘Patisankhā-ñāna’ (knowledge or re-observation).

When this Patisankhā-ñāna is mature, contemplation proceeds automatically like a clock without special effort for perception and knowledge. It proceeds contemplating on objects with equanimity ― just to take notice of them without digressing into the pleasantness or unpleasantness. This contemplation is so peaceful and effortless and it proceeds knowing its objects so automatically that it may extend over one hour, two hours or three hours; and even though it may last so long, there will not be tiredness or exhaustion. This perception which arises for a long time realising the real nature of the objects of contemplation automatically and without going into the pleasantness and unpleasantness thereof is ‘Sankhārupekkhā-ñāna’ (knowledge of equanimity about formations).

Out of this contemplation which proceeds automatically and by its own momentum realising its objects, there arises knowledge which is specially quick and active. This knowledge which rises straightaway towards a noble path which is also known as ‘Vutthāna’ (emergence) is ‘Vutthāna-gāminī-Vipassanā-ñāna’ (insight leading to emergence).

That special knowledge arises realising that physical and mental phenomena which appear at the six sense-doors at that very moment are impermanent, suffering and not-self. The last of such knowledges is ‘Anuloma-ñāna’ (knowledge of adaptation) which consists of three impulse moments (javanas) called ‘Parikamma’ (preparation), ‘Upacāra’ (approach) and ‘Anuloma’ (adaptation). This is the ñāna which fits in both with the preceding eight insight knowledges and the subsequent path knowledge (magga-ñāna).

Insights from the mature ‘Udayabbaya-ñāna’ to the ‘Anuloma-ñāna’ are collectively known as ‘Patipadā-ñāna-dassana-visuddhi’ (purity by knowledge and vision of the course of practice).

After Anuloma-ñāna there arise ‘Gotrabhu-ñāna’ (maturity knowledge) which has nibbāna as it object where the ills and miseries connected with the physical and mental phenomena cease entirely. This is knowledge which cuts the lineage of worldlings (puthujjana) and enters the lineage of noble ones (ariyas).

Then there arise the ‘Sotāpatti Magga’ and ‘Phala ñāna’ (insight arising from the noble path of stream-winning and its fruition) which realise nibbāna. The path knowledge is called ‘ñāna-dassana-visuddhi’ (purity of insight).

The moment of arising of the magga and phala-ñāna does not last even for a second. Then there arises reflection of the particular experiences of magga, phala and nibbāna. This is ‘Paccavekkhanā-ñāna’ (insight of retrospection).

One who has acquired this Paccavekkhanā-ñāna according to this procedure, is a Sotāpanna (stream-winner).

The Sotapanna is free from the following three fetters (samyojana):–

1. The wrong view that the aggregates of physical and mental phenomena are ego or self. (sakkāya-ditthi or personality-belief).
2. Any doubt about the Buddha, the Dhamma, the Sangha and the discipline (vicikicchā or sceptical doubt).
3. Belief that methods other than that of cultivating the qualities of the eightfold noble path and developing insight into the four noble truths will bring eternal peace (silabbataparāmāsa or belief in mere rite and ritual).

Furthermore, his observation of the five precepts remains pure and absolute, as a matter of course. For these reasons a Sotāpanna is well secured from being reborn in the unhappy existences of the four lower worlds. He will lead the happy life in the world of human beings and devas for seven existences at the most and during this period he will attain Arahantship and nibbāna.

When a Sotāpanna carries out the practice of Vipassanā with a view to getting to the state of ‘Phala-samāpatti (attainment of fruition), he will then reach that state and remain in it for the duration of five or ten minutes, or half an hour, or an hour. When he is well trained in the practice of getting to the state of ‘Phala-samāpatti he will reach it quickly and remain in it for a whole day or a whole night or longer.

If he carries out contemplation of the aggregates of attachment in the same manner as already mentioned with a view to realising the higher states of Magga and Phala the Vipassanā-nānas will be developed from the stage of Udayabbaya-ñāna in the same serial order as before and on full maturity he will realise nibbāna with the insight of ‘Sakadāgāmi Magga and Phala’ (Path of once-returning and its fruition) and becomes a Sakadāgāmi (once-returner). He is then free from coarse sensual craving (kāma-rāga) and coarse ill-will (patigha). He will lead the happy life in the world of human beings and devas for two existences at the most and will attain Arahantship and nibbāna during this period.

When a Sakadāgāmi carries out the practice of Vipassanā with a view to getting to the state of ‘Sakadāgāmi phala samāpatti he will reach that state.

When he carries out the practice with a view to realising the higher state of ‘Magga and Phala’ the Vipassanā-ñāna will be developed in the same serial order as before and on full maturity he will realise nibbāna with the insight of ‘Anāgāmi Magga and Phala’ (path of non-returning and its fruition) and become an Anāgāmi (non-returner). He is then totally free from two more fetters namely sensual craving and ill-will. He will not be reborn in the sensual world but will be reborn in fine material world (Rūpa-loka) or immaterial world (Arūpa-loka) where he will become an Arahant and realise nibbāna.

When an Anāgāmi carries out the practice of Vipassanā with a view to getting to the state of ‘Anāgāmi Phala-samāpatti he will then reach that state. When he carries out the practice for the higher state the Vipassanā-nāna will be developed in the same serial order and on full maturity will realise nibbāna with the insight of ‘Arahatta Magga and Phala’ (path of Arahantship and its fruition) and become an Arahant.

An Arahant is free from the remaining five fetters:–

1. Rūpa-rāga (craving for fine-material existence),
2. Arūpa-rāga (craving for immaterial existence),
3. Māna (conceit),
4. Uddhacca (restlessness), and
5. Avijjā (ignorance or delusion) together with all defilements (kilesa). At the end of the span of the present life he will attain nibbāna. As there is no more rebirth for him after the parinibbāna he is absolutely free from suffering the woes of old age, ill-health, death etc.

It is with a view to this freedom that the question in the beginning of this article:

“What is the purpose of carrying out the practice of meditation” has been given the following answer:–

“The practice of meditation is carried out for the purpose of realising nibbāna and thereby escaping from the ills of life in the form of old age, ill-health, death and so forth.”

Therefore all those who earnestly wish to realise nibbāna and thereby gain absolute freedom should carry out the practice of meditation according to the instructions given here.

May all be able to practice meditation and attain nibbāna.