Chapter 6 – The

6.1 - Introduction

After discussing in-detail the stand point of the Goenka-tradition with reference to suttas, and other Theravāda tradtions now it is appropriate to study the Paṭisambhidāmagga and its relation to the Goenka-tradition. The Paṭisambhidāmagga being the oldest work, and it is the Principal origin of the literary sources with regard to the insight development, references can be taken from it. The Tipiṭaka being a source to study Buddha’s Teachings, the Sutta and the Piṭaka are the primary sources, and the Paṭisambhidāmagga has received the status of being a part of the . There are other practice manuals available like of , of Upatissa [only a Chinese translation available], etc. In the Visuddhimagga and Vimuttimagga, the Paṭisambhidāmagga is frequently quoted. Hence, the Paṭisambhidāmagga, being a forerunner, and having a special status in the Sutta-Piṭaka, it is chosen as a reference book.

6.1.1 - A Brief history of the text

The term Paṭisambhidā - discrimination, comprehension, analysis, analytical knowledge – occurs many times, mainly in the of the Sutta-Piṭaka. It also appears in the of the Vinaya-Piṭaka, , , , of the , and in the , , and Tikapaṭṭhāna of the Abhidhamma-piṭaka as well. Indirect references to this term are also found in the verses of the . The term Paṭisambhidā appears to be well-known to the other shools of also.

According to Lance Cousin, the principal origin of the literary sources with regard to the insight development (Vipassanā bhāvanā) is the Paṭisambhidāmagga. It is a later canonical work and its historical context is placed in the period of the formation of the Vibbhajjavādin and Sarvāstivādin schools, somewhere between mid 2nd and 3rd Century BCE. ‘The concerns of the early abhidhamma are closely related to insight meditation. In this sense one might expect these schools of thought to share a common interest in insight meditation so far as they are abhidhamma-based in their orientation.’ ‘One might also speculate that the Pudgalvādins might have been more oriented towards meditation, as the early Sarvāstivādins certainly were towards insight meditation. In that case the Vibhajyavādins would be seeking a compromise (as in other areas). It is certainly noticeable that the Paṭisambhidā-magga contains

339 important developments in the area of calm meditation as well as the insight-oriented materials.’ Further while explaining ‘the literary sources of the vipassanā tradition’ Lance Cousin says: ‘If we take the two main features of the insight tradition as, firstly, the acceptance of routes to enlightenment which bypass the development of jhāna and, secondly, the mapping of the sequence of insight knowledges, then the immediate source is no doubt the Visuddhimagga.’ For the first feature, its ultimate source appears to lie in a Yuganaddhakathā of the Paṭisambhidāmagga.166 For the second feature of insight knowledges the source is ñāṇakathā of the Paṭisambhidāmagga. - (Cousin Lance. 1996: pp.1,49,50). Warder A. K. opines that, the Paṭisambhidāmagga explains the accepted doctrine of the Theravāda, so it appears to be a positive counterpart to the Kathāvatthu. – (Ñānamoli . 1997: p.xxiii).

Mahānāma wrote a commentary on the Paṭisambhidāmagga in the 6th Century CE. There is also a kind of sub-commentary available on Mahānāma’s work, the scholarly, anonymous Gaṇṭhipada, composed around 9th or 10th Century CE.

6.1.2 - Structure of the text

The Paṭisambhidāmagga - The Path of Discrimiantion – covers almost all thirty-seven Bodhipakkhiya-dhammā in the various chapters. It is like an encyclopedia of the Buddha- vacana in the Sutta Piṭaka. The Paṭisambhidāmagga is divided into the three main groups (vagga) namely, Mahā-vagga, Yuganaddha-vagga, and Paññā-vagga, and each group has ten chapters. Almost all the thirty chapters (kathā) have some basis in the suttas like the Brahmajālasutta, the Ānāpānssatisutta, the Mahāsatipaṭṭhānasutta, and so on. It appears like a commentary on the sutta passages quoted in it. It is a very practical, complete and thorough exposition of the path. It is a systematic and orderly exposition of the way to Arahantaship. Each topic necessarily leads to the next. Arrangement of the chapters is progressive in nature and is in accordance with the Noble Eight-fold Path which begins with the right . The theoretical understanding of the doctrine is given prime importance. Hence, the text begins with the table of contents of seventy-three knowledges followed by ñāṇakathā which forms the basis for the right view. Ñāṇakathā mentions thirty-seven experiences of the Buddhist path: the seven opposite factors of hindrances, eight absorptions, eighteen great/principal insights and four noble paths. The explanation of eighteen principal-insights (mahāvipassanā) is very peculiar and important. – (Cousin Lance. 1996: p.50).

166 In-fact the brief [Yuganaddha]-sutta also occurs in the Paṭipadāvagga of the Aṅguttaranikāya.

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The foundation of the Paṭisambhidāmagga can be found in the Dasuttara-sutta of the Digha- Nikāya. – (. 1997: p.xiii). The separate chapter on Ānāpānassatikathā underlines its central importance in the teachings of the Buddha. Theoretical understanding, morality, concentration, and practical understanding are presented to help the practice aspect of the teaching.

In the Mahā-vagga, various chapters, such as Ñānakathā and so on, discuss knowledge or the right understanding of Sīla, Samādhi, Paññā, Dhammaṭṭhiti, Saṅkhārupekkhā, and so on. It is very long and occupies about one-third of the text. Let us now discus the contents of each chapter. The first chapter Ñānakathā is divided into seventy-three sub-sections, (out of which the first is a very long one). In the beginning, knowledges are put in the ‘table of content form’ or mātikā. Then the description of insight knowledge is given which is very helpful from the practice point of view. The discussion of ten insight knowledges or ten stages of development of insight are discussed here. Actually, the text gives the initial five insight knowledges, but the commentary explains how there may be eight or more. It is followed by the chapter on ‘views’. Important chapters, such as Ānāpānassatikathā, Indriyakathā, Vipallāsakathā, and so on are found in this vagga. The chapter on ‘Ānāpānassati’ explains the basic exercise of of breathing. It describes the methodology in detail. The spiritual faculties dominate the practice for the elimination of impurities, in relation to path, and they must be purified and developed for the progress in meditation.

In the Yuganaddha-vagga, there is Yuganaddhakathā which is about samatha and vipassanā, the twofold way of concentration and understanding, which has a single function (rasa), are congruent and work together as the way to Nibbāna. The chapter on the Noble Truths is in harmony with the main idea of the book. The Yuganaddhavagga further contains Bojjhaṅgakathā, Mettākathā, Paṭisambhidākathā, and so on. The (name of the book) Paṭisambidhāmagga seems to have derived its name from the chapter Paṭisambidhākathā (the particular chapter on discriminations). This chapter specifically explains how the Noble Truths were understood when the Buddha first taught them. This group (vagga) concludes with a significant chapter the Suññakathā, on emptiness of all the dhammas. Though the three universal characteristics of , suffering and non-self, are explained in the text, the aspect of emptiness, non-self is specifically emphasized and elaborated in this chapter. There is no soul or substance or permanent being, that all existence is impermanent and that is suffering. There are no entities, there are only the dhammās, which are impermanent, unstable

341 and empty. Empty means besides the absence of a permanent entity in them, that they are conditioned or relative to one another.

Different chapters, such as Mahāpaññākathā, Satipaṭṭhānakathā, and Vipassanākathā are included in the Paññā-vagga. Arrangement of the Paṭisambhidāmagga shows that the first group (vagga) is well-integrated. The arrangement of the chapters of the second and third groups do not appear consistent in nature with respect to the flow or the theme. According to the commentary in the third group Cariyākathaā and Samasīsakathā are repeated in the Indriyakathā and Ñānakathā respectively.

The Commentary in the beginning of each chapter mentions the phrase as ‘successive or gradual explanation’ (anupubba-anuvaṇṇanā) for the Diṭṭhikathā. Thereafter, in each chapter, at the beginning the commentator uses the phrase ‘explanation of those things which did not occur before’ (apubbatthānuvaṇṇanā). After this phrase in each chapter the commentary explains the rationale behind the position of that chapter in the text. This also explains why the Paṭisambhidāmagga is called a practical hand-book of Buddhist practice. To understand well the Diṭṭhikathā, understanding of Ñāṇakathā is necessary. Similarly, to understand well the Ānāpānassatikathā, understanding of Diṭṭhikathā is necessary, and so on. This is very well explained by the Bhikkshu Jagdsih Kashyapa in the following manner.

In the context of the particular arrangement of thirty chapters Bhikkshu Jagdish Kashyapa, the General Editor of the ‘Paṭisambhidāmaggapāli’, states: “What is the system behind the arrangement of these”? The Aṭṭhakathā, in the very introductory lines of the kathās, tries to explain that there is a significant sequence in their order. About the first ten sections, for example, it explains: ‘Amongst these thirty kathās how is it that Ñāṇa-kathā has been placed at the top? Because ‘right view’ is the first factor of the Path taught by the Buddha.

‘Right view is capable of discarding the evils of error, which also must be clearly understood. This will help in adding strength to it. Thus, Diṭṭhi-kathā has been rightly placed after Ñāṇa- kathā.

‘A sound right view is conducive to the culture of concentration. Therefore, the next kathā should be one devoted to it. Of all modes of the practice of concentration, it is Ānāpāna that is the best. It is with it that even supreme enlightenment dawns upon the Buddha. A kathā on Ānāpāna has been rightly placed after Ñāṇa-kathā and Diṭṭhi-kathā.

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‘Ānāpāna is helped most by training in the , a kathā on which has been provided next to it. The exposition is made on the basis of a quotation from the Sutta.

‘Indriyas being trained, it is possible to achieve an emancipation of mind or Vimokkha. - kathā therefore, is succeeded by Vimokkha-kathā.

‘The section after it is Gati-kathā or an exposition of the state of a being, which would explain what beings are capable of achieving Vimokkha and what beings are not.

‘The Gati of a being is determined by one’s own Kamma, a kathā on which has been rightly given after it.

‘The next Kathā is on Vipallāsa, or pervertions that are at the root of all Kammas.

‘Vipallās-kathā is followed by Magga-kathā, which shows that the pervertions are put an end to by the noble Path’.

‘The concluding kathā is Maṇḍapeyya-kathā, which shows that the Noble Path is pure and wholesome. It has been compared to Maṇḍa, the milk-cream, which is both pure and healthy’.

The Second Division is Yuganaddha-vagga, named after the first kathā under it. ‘Yuganaddha’ means ‘that in which two things are involved’. Here, the epithet stands for the Path itself, in which the two steps of Samatha and Vipassanā are involved.

The last section of the second Division is Suñña-kathā, which gives as exposition of the substanceless nature of all existence.

The following kathā, the first kathā of the third Division, is Mahāpaññā-kathā, the ground of which has been paved in the exposition of Suññatā, and the Division itself is named after it, Paññā-vagga. – (Pāli Publication Board. Kashyap Jagdish Bhikkhu. 1960: p.x).

Specific Doctrines of Theravāda

The Paṭisambhidāmagga mentions the characteristic doctrines of Theravāda which distinguish it from the other seventeen schools of ancient Buddhism. These doctrines are: i) ‘Nibbāna is one’, - there are many synonyms to it, so also Nibbāna always appears as of one kind only; it is the same as ‘cessation’ or being ‘unformed’ as explained in the Ñāṇakathā. ii) ‘Insight (abhisamaya) comes all at once and the are understood simultaneously’, - it is explained in the Paṭisambhidākathā. iii) ‘The Arahant cannot relapse’, appears to agree well with the absolute nature of Nibbāna, - the discussion in the Balakathā and the

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Vimokkhakathā clarifies it. iv) ‘the Unreality of the person (puggala)’, - the Suññakathā elaborates it. v) The Theravāda rejects the ‘intermediate existence’ between death and , - the Gatikathā shows direct rebirth according to previous actions. vi) It opposes the doctrine that all the dhammas ‘exist’, including the past and the future, - the Kammakathā explains about it in detail. – (Ñāṇamoli Bhikkhu. 1997: p.xxiv-xxix).

6.2 – Mātikā and ñāṇakathā

Study of the relevant chapters of the Paṭisambhidāmagga and the Commentarial references with respect to the Goenka tradition

Paṭisambhidā and Sutta-Piṭaka

The term Paṭisambhidā appears several times in the ekaka, catukka, and pañcaka nipāta of the Aṅguttara Nikāya. It does not, however, appear elsewhere in the Sutta-Piṭaka, except in the Khuddaka Nikāya and Aṅguttara Nikāya, which indicates that it is not an early Buddhist term. It is noteworthy to see the verses 352 and 363 of the Dhammapada, emphasizing and explaining a sense of the nirutti, attha and dhamma aspects independently. The Dasuttara-sutta and the Saṅgīti-sutta of the also mention four knowledges as dhamme ñāṇam, anvaye ñāṇaṃ, pariye ñāṇaṃ, and sammutiyā ñāṇam which might have some relation in the development of the concept of four discriminative knowledges. In the Sutamayañāṇaniddesa of the Paṭisambhidāmagga, a certain pattern is followed while explaining the states (dhammās) that should be well understood, fully understood, abandoned, realized (abhiññeyyā, pariññeyyā, pahātabbā, sacchikātabbā) and so on, which is very similar to the Dasuttarsutta of the Dīgha Nikāya. The Vattha-sutta, Mahāgopālaka-sutta, and Kosambiya-sutta of the mentions the terms attha and dhamma in a sentence: ‘labhati atthavedaṃ labhati dhammavedaṃ labhati dhammupasañhitaṃ’. The commentary gives a twofold explanation of the terms atthaveda and dhammaveda. Out of the two explanations one is related to the atthapaṭisambhidā, and dhammapaṭisambhidā. In the ñāṇakathā, diṭṭhikathā, indriyakathā etc we find discussion about arising, passing away, gratification, danger and escape. This fivefold mode of practice is very much grounded on the Suttanta method of practice. In the Abhidamma-Piṭaka the Paṭisambhidās are associated with Arahanta path and enlightenment.

The Commentarial outlook on Paṭisambhidā

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The commentary, in the early part (Ganthārambhakathā), explains the Paṭisambhidāmagga as the path by means of which the four-discriminating knowledges or analytic insights are attained. These four are the discriminating knowledges of the meaning, the thing, the etymology, and the knowledge itself. The noble disciples who listen to these various kinds of teachings regarding the various doctrines, generate the discriminating knowledge in them; and to the common, lay listeners, it become causal condition for the future attainment of the discriminating knowledge.

The discriminating knowledge of the meaning is in the sense of essence. The discriminating knowledge of the thing is in the sense of states, phenomena. The discriminating knowledge of the etymology is in the sense of the language/expression of the ‘meaning and states’. The path is nothing but, the various kinds of teachings expounded by the Buddha which are conducive to the discriminating knowledges. The various kinds of teachings carry the knowledge of analytical insights. Breaking up of compactness or serious complexities leads to analytical insights. The discriminating knowledge of knowledge itself is in the sense of earlier three aspects of these knowledges. These four paṭisambhidās are nothing but the four-analytical knowledges. These four-discriminating knowledges are ‘the ability to observe, explain and classify the respective category of knowledge’.

i) In short, attha means ‘the fruit derived from a cause’ (hetuphalaṃ). As per its classification it signifies five states namely i) States resulting from conditions (Paccayasamuppanna), ii) Liberation (Nibbāna), iii) The meaning of whatever is said by the Buddha (Bhāsitattha), iv) Resultant (Vipāka), and v) The inoperative (functional consciousness) (Kiriyā). While reflecting on such a fruit (attha), whatever discriminative knowledge arises that is called discriminative knowledge of the fruit (atthapaṭisambhidā). ii) In short, the ‘thing’ (dhamma) is the ‘condition’ (paccaya). By means of which that arranges, set going, and cause to attain is called ‘thing’ (dhamma). The term dhamma comprises five meanings. The five are said in particular as i) Hetu - cause (producing a result), ii) Ariyamagga - the noble path, iii) Bhāsita - utterance (spoken words of the Buddha), iv) Kusala - wholesome, and v) Akusala - unwholesome. – (Paṭis-a. I: pp.2-4). iii) The knowledge of etymology concerning those things means ‘the linguistic knowledge corresponding to reality, and the unfailing mode of expression concerning the proper meaning and the thing’.

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iv) ‘The discriminating knowledge of knowledge itself’ means the knowledge of the above-mentioned three kinds of knowledge, in every respect, with their objects, functions and so on’ or ‘it is that reflective knowledge, after having considered all knowledges as object’. – (.1987: p.138).

6.2.1 - Paṭisaṃbhidāmagga and its relevance in the Goenka-tradition

The Paṭisambhidāmagga text discusses the seventy-three kinds of mundane and supramundane knowledge in the table of contents (mātikā) and elaborates it in the first chapter of the ñāṇakathā. These various insight knowledges are the guiding mile-stones of the Path to be developed. In brief, first we will discuss these knowledges from the text and its relevance in the Goenka-tradition. Most of these knowledges are divided into sixteen groups based on their mundane and supramundane nature or modes of practice, or complementary function etc. The knowledges which are not included in any groups are treated individually. These groups are formed due to the natural sequence of the knowledges given in the table of contents and with respect to their commentarial explanation. At the end of each group except the first group, remarks are noted with respect to the Goenka-tradition.

Group 1: It consists of first ten knowledges from number 1 to 10. These are mundane knowledges.

1)The first ten sequential knowledges are mundane, and the first is:

Sotāvadhāne paññā Sutamaye ñāṇaṃ – The wisdom regarding attentive listening is knowledge acquired by way of hearing.

This is the basic theoretical knowledge of things in the canon - pariyatti.

The commentary explains the wisdom (paññā) as: ‘the wisdom with respect to the declaration of expression of those particular meanings, or the wisdom means the understanding in that particular thing by modes of the impermanence and so on’.167 It is a synonym for knowledge, but in a general sense. Knowledge has a specific sense. The ñāṇa means ‘the knowledge that understands thing/phenomenon by means of the natural/own characteristic and the general/universal characteristic’.168 – (Paṭis-a. I: p.14).

167 Paññāti ca tassa tassa atthassa pākaṭakaraṇasaṅkhātena paññāpanaṭṭhena paññā, tena tena vā aniccādinā pakārena dhamme pajānātītipi paññā. - (Paṭis-a. I: pp.13). 168 Sabhāvasāmaññalakkhaṇavasena dhamme jānātīti ñāṇaṃ. - (Paṭis-a. I: p.14).

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Goenka discusses it in his discourses as wisdom (paññā) acquired by hearing (sutamaya), intellectual understanding (cintāmaya) and accomplished by meditation (bhāvanāmaya). He gives relatively less importance to learning the theoretical knowledge (pariyatti). According to him, proper understanding of a few verses is also good enough. His focus remains on the practical aspect.

2) Sutvāna saṃvare paññā sīlamaye ñāṇaṃ - The wisdom pertaining to restraint after hearing (pariyatti) is knowledge connected with morality. From here, the practice aspect (paṭipatti) starts. According to the commentary here four kinds of restraint are expected namely, restraint with respect to the precepts, sense faculty, purity of livelihood, and use of the four requisites of a monk etc, but specifically the restraint with respect to the precepts is expected here.169

Goenka emphasizes much on practising morality as a foundation for concentration and wisdom.

3) Saṃvaritvā samādahane paññā samādhi bhāvanāmaye ñāṇaṃ - The wisdom regarding one pointedness of mind after restraint is knowledge by development of concentration. The Commentary says, knowledge by development of concentration is that concentration (samādhi) which is one pointedness of the wholesome mind.170

In the Goenka-tradition initially one practices the ānāpānassati - observation of one’s own respiration to develope the concentration. The minimum expectation is of proximate concentration (upacāra). If a student attains fixing concentration (appanā), especially in the long course, then it becomes difficult for him to get proper guidance from the Assistant Teacher, this is the drawback of Goenka-tradition. The role of an Assistant Teacher is mainly that of a course co-ordinator or moderater. He or she may not have a first-hand experience of fixing concentration. Morevoer, there are no specific guidelines in place for addressing such cases. Though, Goenka explains the theoretical aspect of concentration (samādhi) in detail with respect to the four fine material absorptions and four immaterial absorptions, the practical instruction in this regard is lacking.

4)Paccayapariggahe paññā dhammaṭṭhiti ñāṇaṃ – The wisdom pertaining to discerning (insight into) the conditionality is knowledge of the real nature (actual state/causal relationship) of the phenomena. This is preliminary piercing, penetrating insight (paṭivedha or pubbabhāga vipassanā). The Commentary says, the conditionality in the sense of help, support, and those

169 Pātimokkhasaṃvara-indriyasaṃvara-ājivapārisuddhi-paccayapaṭisevanasaṅkhātā cattāro saṃvarā idhādhippetā. Tesu ca visesena pātimokkhasaṃvaro sabbo’pi ca ayaṃ saṃvaro. – (Paṭis-a. I: p.15). 170 Samādhibhāvanāmaye ñāṇan’ti ettha kusalacittekaggatā samādhi. – (Paṭis-a. I: p.17).

347 conditions are varied in nature, hence the wisdom of determination, definition in acquiring them is that wisdom.171 It further explains here the congruent nature of concentration and insight (samathavipassanānaṃ yuganaddhattā). The congruence practice is explained here as: ‘congruently practicing concentration and knowledge without disturbing the concentration till the arising of noble path.172 It supports the Goenka-tradition wherein the congruent practice of concentration and insight is expected.

Although, Goenka does not use the same expression, in essence he explains the practical aspect of the dhammaṭṭhitiñāṇa as summarised below. When one practises ānāpāna and vipassanā or starts working with sensations, one enters the field of wisdom and knows about the true nature of the mind – matter phenomena ie dhammaṭṭhiti. One understands the touch of air and air as matter (rūpa) and knowing or awareness is mind (nāma). Due to the practice analytical knowledge of mind and body arises in him. During the practice of vipassanā, one can easily know that a type of sensation arises due to a particular type of nutriment or climate and so on. Because of the negative emotions like anger etc. one can observe the change in breath and sensation, such as a feeling of irritation. When the mind remains in equanimity, one can experience calmness, quietness. This is the practical application of the knowledge of causal reltationship of phenomena. Goenka explains the law of dependent origination in his discourses.

5)Atītānāgata paccupannānaṃ dhammānaṃ sankhipitvā vavatthāne paññā Sammasane ñāṇaṃ - The wisdom regarding clarity of the past, future and present phenomena (according to the commentary - ‘with regard to the three characteristics of impermanence and so on of the five aggregates.’) after summarising them, is the knowledge of (classification and analysis, proper handling and reflection of the object) their comprehension. According to the Commentary sammasana ñāṇa has the sense of the knowledge consisting in proper touching, reflecting, seeing, that is to say, the knowledge concerning contemplation (kalāpasammasana ñāṇa) by groups. It is so called since it systematicaly analyses (as per the aggregates) phenomena differentiated in eleven ways such as past-future-present, internal-external and so on. Each of the five aggregates is to be comprehended in this way with respect to three universal characteristics of impermanence and so on. – (Paṭis-a. I: pp.19-21). The Goenka-tradition

171 Apica upkārakattho paccayattho, tassa paccayassa bahuvidhattā paccayānaṃ pariggahe vavatthāpane ca paññā paccayapariggahe paññā. – (Paṭis-a. I: p.17). 172 Tasmā samādhiṃ avissajjetvā samādhiñca ñāṇañca yuganaddhaṃ katvā yāva ariyamaggo, tāva ussukkāpetabbanti ñāpanatthaṃ “paccayapariggahe paññā dhammaṭṭhiti” micceva vuttanti veditabbaṃ. – (Paṭis-a. I: pp.18-19).

348 practically focuses only on bodily sensations with a justification that it represents all the five aggregates.

Goenka explains sammasana, knowledge, as: ‘theoretical appreciation of anicca, dukkha and by close observation and analysis’.173 He also quotes with respect to the sammassana ñāṇa a verse from the Dhammapada at this juncture as: ‘Whenever one knows thoroughly the arsing and passing away of the aggregates, one gains joy and happiness. To ‘those who recognise’ that (knowledge) is deathless’.174

6)Paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ - the wisdom pertaining to observing or reflecting on transient nature of present phenomena (the five aggregates), is knowledge of contemplation of their arising and passing away. This is an advanced stage of the insight meditation.

Goenka explains it as, ‘knowledge of the arising and dissolution of rῡpa and nāma by direct observation’175. Experience of arising and passing at the level of sensation is the crucial aspect of this tradition to appreciate impermanent nature of the mind and matter phenomena.

7)Ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ - the wisdom pertaining to observing the dissolution after discriminating the object (five aggregates) is the knowledge of insight. Vipassanā ñāṇa refers basically to bhaṅga ñāṇa. It is insight into discrimination of the object. Here, focus is shifted from udaya to bbaya. According to the Commentary - ārammaṇaṃ paṭisankhā means ‘after understanding and seeing with discrimination, the dissolution of the object of material body and other four aggregates. The subsequent wisdom of observation, about dissolution of arisen knowledge or consciousness, is called ‘insight knowledge’. It further explains that, after clearly ‘observing arising and passing’, and after differentiating rapidly arising individual formations when the knowledge becomes sharp the mindfulness shifts its focus from arising to dissolving of formations. – (Paṭis-a. I: pp.20-21).

Goenka explains bhaṅga as: ‘knowledge of the rapidly changing nature of rῡpa and nāma as a swift current or stream of energy; in particular, clear awareness of the phase of dissolution’176. The general ten-day course concludes with the explanatory instructions regarding the state of

173 ‘Sayagi U Ba Khin journal’, VRI. 1994: p.33. 174 Yato yato sammasati khandhanaṃ udyabbayaṃ, labhati pīti pāmojjaṃ amataṃ taṃ vijānataṃ. – (Dhammapada: verse no.374). 175 ‘Sayagi U Ba Khin journal’. VRI. 1994: p.33. 176 Ibid.

349 total dissolution (bhaṇga-ñāṇa). Here, primary aspect of dissolution is expected wherein it is said that, ‘the sensation is one of vibrations that arises and passes with great rapidity that is total dissolution.’ In the long courses Goenka explains dissolution as the state wherein one sees only passing (bbaya) of the formations. He explains an experience of the dissolution (bhaṇga) with the help of simile of the river bank, where river flows and the sand at the bank collapses.

8)Bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ - the wisdom pertaining to understanding (of all formations) as fearful is knowledge of their danger. The knowledge with respect to danger and fear, seeing danger one feels insecure, unsafe. According to the Commentary the wisdom of understanding as fearful, the knowledge of ādinava and nibbidā all three are one and the same, only the expressions are different. These three, fear, danger, and disgust (bhaya, ādinava, nibbidā) overlap with wish to escape (muñcitukamyatā) and so on. – (Paṭis-a. I: pp.21-22).

Goenka says, bhaya means ‘the knowledge, that this very existence is dreadful’, and ādīnava means ‘the knowledge that this very existence is full of evils’177.

9)Muñcitukamyatā paṭisaṅkhā santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ - the wisdom pertaining to wish to escape, by investigation, and by remaining indifferent, is the knowledge of the kinds of equanimity towards formations. Saṅkhārupekkhā ñāṇa means being no more attached to formations. Muñcitukamyatā means insight to leave or abandon formations. Here, attachment comes to an end. This is the culmination of insight meditation. According to the Commentary Paṭisaṅkhā means to investigate, to examine (Paṭisaṅkhāti upaparikhatīti paṭisaṅkhā). Santiṭṭhanā means to remain indifferent, equanimous (Santiṭṭhati ajjhupekkhatīti santiṭṭhanā). These three terms, muñcitukamyatā, paṭisaṅkhā, and santiṭṭhanā, are the same in meaning only the expressions are different, they overlap each other. – (Paṭis-a. I: pp.23-24).

In the Goenka tradition one is expected to practice with saṅkhārūpekkhā-ñāṇa. Goenka explains, muñcitakamyatā as: knowledge of the urgent need and wish to escape from this very existence.

Paṭisaṅkhā as: knowledge, that the time has come to work for full realization of deliverance with anicca as the base.

Saṅkhārupekkhā as: knowledge that the stage is now set to get detached from all conditioned phenomena (saṅkhārā) and to break away from egocentricity’178.

177 Ibid. 178 Ibid.

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10) Bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhū ñāṇaṃ - the wisdom pertaining to emerging and turning away from the external is knowledge of ‘change of ’. This is a threshold where one feels a strong desire to go out of the cycle of birth and death, a desire to become the member of the noble lineage. According to the Commentary external means ‘sign of formations’ (bahiddhāti saṅkhāranimittaṃ). The sign of formations refers to the five aggregates that form the object externally. – (Paṭis-a. I: pp.26-27).

Goenka explains the concept of the change of lineage in his discourses for the purpose of theoretical clarification.

Goenka explains all these ten kinds of knowledge in vipassanā in the discourses of the long course of thirty-days. In general, the explanation of Goenka is in congruence with the text. The remaining knowledges (ñāṇa) discussed in the text, are not discussed by Goenka, except a few like magga, phal, catusacca, nirodhasamāpatti and so on.

Group 2: It consists of four knowledges from number 11 to 14. These are supramundane knowledges.

11) Dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ - the wisdom pertaining to emerging and turning away from both (the external and internal) is knowledge of the Path. This is the actual entrance to the field of supramundane. From number eleven upto fourteen all four are the supramundane knowledge. According to the commentary, ‘externally’ means from all signs of formations. – (Paṭis-a. I: p.27). At the moment of the path of stream-entry right-view emerges internally from mental defilements and aggregates associated with them.

12) Payogapaṭipassaddhi paññā phale ñāṇaṃ - the wisdom regarding the tranquillising of the effort is knowledge of the Fruition. It is seizing of conscious efforts. The tranquillity results from the state of effortlessness. The commentary says, here effort means excessive endeavour i.e. the effort to emerge from defilements and signs of formations in both ways, internally and externally, by developing the path factors to attain the fruition state. The end of these efforts is tranquillizing the effort. – (Paṭis-a. I: p.29).

13) Chinnavaṭumānupassane paññā vimuttiñāṇaṃ - the wisdom regarding the seeing the end of path is knowledge of release. By the path of stream-entry the view of individuality, doubt, attachment to rites and rituals, the dormant tendency of view, and the dormant tendency of doubt are completely destroyed in the practitioner’s mind. His mind is liberated, completely liberated from these five defilements with their prepossession. Knowledge is in the sense of

351 release from that and wisdom is in the sense of the act of understanding that. Hence, it is said that, the wisdom regarding the seeing the end of path is knowledge of release. The other three paths are also explained in a similar manner.

14) Tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṃ - the wisdom pertaining to seeing the states that then appeared is knowledge of reviewing. According to the commentary, ‘the wisdom acquired by seeing the states that then appeared’ (Tadā samudāgate dhamme passane paññā) is the wisdom arising with the attainment, penetration, at the moment of path and fruition by seeing, understanding the states of path and fruition, the four noble truths. ‘The knowledge of reviewing’ is exceedingly (bhusaṃ) seeing, understanding or knowing (passanaṃ, jānanaṃ) by turning back to the experience of liberation. These two knowledges of direct experience of magga-, the Four Noble Truths, and revisiting the same experience is called knowledge of reviewing. – (Paṭis-a. I: p.31).

Though, Goenka does not use the same expressions as ‘the knowledge of the path’, he mentions the knowledge of the path in his discourses for the purpose of theoretical explanation.

Goenka explains the ‘knowledge of the fruition’ in his discourses. He also describes this state and the description is similar to the state of cessation of perception and feeling. The Goenka tradition declares the attainment of stream-entry by few students such as Dr. Omaprakash179.

Though, Goenka does not use same expressions as the ‘knowledge of release’, and ‘knowledge of reviewing’ he explains these four paths of the stream-entry and so on in the discouses of long course.

Group 3: It consists of five knowledges from number 15 to 19 and these are mundane knowledges.

15) Ajjhatta-vavatthāne paññā vatthunānatte ñāṇaṃ - the wisdom concerning (defining) internal analysis (According to the commentary, the bases of eye, ear, and so on.) is knowledge of the differentiation of the sense-bases. It is the knowledge of discrimination of different inner sense bases.

The commentary says, since the knowledge of defining mentality-materiality (nāmarūpa- vavatthāna-ñāṇa) was not explained earlier in its own form, now these five knowledges from

179 Tondon Satyendranath, Tondon Laj. 2009: 8.

352 number 15 to 19 are specified to show the types of mentality and materiality in five ways (nāmarupappabhedaṃ). – (Paṭis-a. I: p.33).

16) Bahiddhā-vavatthāne paññā gocara-nānatte ñāṇaṃ - the wisdom concerning (defining) external analysis (the visible objects, form, sound and so on.) is knowledge of the differentiation of the objective fields. The commentary explains ‘externally’ in the sense of external objects of the six internal bases (bahiddhāti chahi ajjhattajjhattehi bahibhūtesu tesaṃ visayesu). ‘The differentiation of the fields’ is the differentintion of these objective fields (Gocaranānatteti visayanānatte). – (Paṭis-a. I: p.34).

17) Cariyā-vavatthāne paññā cariyā-nānatte ñāṇaṃ – the wisdom pertaining to analysing the conduct or act (behaviour) is knowledge of the differentiation of conduct. There are three kinds of conduct or act as: act of cognising (viññāṇa cariyā), act of not-knowing (aññāṇa cariyā), and act of knowing (ñāṇa cariyā). The act of knowing (ñāṇa cariyā) is with respect to the eighteen great insights (mahāvipassanā). The act of cognising and the act of knowing is related to the non-lust, non-hatred, non-illusion etc. and the act of not-knowing is related to the lust, hatred and illusion.

18) Catudhamma-vavatthāne paññā bhūminānatte ñāṇaṃ - the wisdom pertaining to analysing the four states of existence is knowledge of the differentiation of the planes of existence (levels of mind). The four planes of existence are sensual-sphere, fine-material- sphere, immaterial-sphere, and unincluded sphere (kāmāvacar, rupāvacara, arupāvacara, and apariyāpanna). Other planes are mentioned as four foundations of mindfulness, four right efforts, four absroptions, and so on.

19) Navadhamma-vavatthāne paññā dhammanānatte ñāṇaṃ - the wisdom concerning the analysing nine states is knowledge of the differentiation of states. The commentary explains multiple states of ‘sets of nine’ that the practitioner analyses. – (Paṭis-a. I: pp.301-304).

As explained in the knowledge of the differentiation of the sense-bases Goenka mentions these internal bases in his discourses while explaining process of the practice of insight.

As explained in the knowledge of the differentiation of the objective fields Goenka refers to these external objects in his discourses while explaining process of the practice of insight.

Goenka does not refer directly to the ‘knowledge of the differentiation of conduct’. Infact we can see in practice that the act of knowing is emphasized in the Goenka-tradition.

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Goenka does not refer to the ‘knowledge of the differentiation of the planes of existences’. He does not use similar expression, rather, he explains briefly the four planes of existence in the discourses of the long course with respect to the fine material and immaterial absorptions. He also explains in detail the four foundations of mindfulness, four right efforts etc. regarding the practice.

Though, Goenka does not refer to directly the ‘knowledge of the differentiation of states’, in general we can find some aspects of ‘nine states rooted in delight’ (nava pāmojjamūlakā dhammā), in his discourses. For example, ‘when one observes an object as impermanent there arises in him delight, to the delighted one joy arises, to the joyful-one tranquillity arises etc.’

Group 4: It consists of five knowledges from number 20 to 24.

20) Abhiññā-paññā ñātaṭṭhe ñāṇaṃ - the wisdom pertaining to the analytical understanding of name and form is knowledge of their known nature.

According to the commentary, materiality has the characteristic of being transformed (ruppana), feeling of being felt (vedayita) and so on. This wisdom comes by observing individual characteristics (paccatta-lakkhaṇasalakkhaṇavasena) of these physical and mental phenomena. This is direct understanding (abhiññā). – (Paṭis-a. I: p.35).

21) Pariññā-paññā tīraṇaṭṭhe ñāṇaṃ - the wisdom pertaining to full understanding (of the general characteristics of impermanence and so on) is knowledge based on investigation. This wisdom is insight wisdom that has three general characterstics as its object.

22) Pahāne paññā pariccāgaṭṭhe ñāṇaṃ - the wisdom pertaining to abandoning (the perception of permanence etc by the impermanence, suffering, and not-self) is knowledge of the nature of abandoning.

According to the commentary, ‘these three kinds of knowledge (number 20,21,22) are generally called knowledges of full-understanding (pariññā) and are mundane. The first one (number 20) is called full-understanding of the known (ñāta-pariññā). The second (number 21) is called full-understanding as investigating (tīraṇa-pariññā). The third (number 22) is called full-understanding as abandoning (pahāna-pariññā).

The ground of the full-understanding of the known (ñāta-pariññā) extends from the ‘knowledge of delimitation of formations’ (saṅkhāra-pariccheda-ñāṇa) i.e. knowledge number 15, nāmarūpa-vavatthānañāṇa up to the ‘knowledge of discernment of conditionality i.e.

354 knowledge number 4, dhammaṭṭhitiñāṇa, for it is in this interval that the penetration of the individual or specific characteristic (paccattalakkhaṇa) of phenomena predominates.180

The ground of full-understanding of as investigating (tīraṇapariññā) extends from the ‘knowledge of comprehension by groups’ number 5, sammasanañāṇa (kalāpasammasana) up to the ‘knowledge of the contemplation of their arising and passing away’ number 6, udayabbayānupassanā, for it is in this interval that the penetration of the general characteristics (sāmaññalakkhaṇa) of phenomena predominates.

The ground of full-understanding as abandoning (pahānapariññā) exends from the ‘knowledge of comtemplation of dissolution’ number 7, bhaṅga ñāṇa (knowledge of insight - Vipassanāñāṇa) onwards; for it is from there onwards that the ‘seven thorough scrutinies’ (sattānupassanā) that effect the abandoning of the perception of impermanence etc., predominate thus: ‘thorough scrutiny (formations) as impermanent, one abandons the perception of permanence. Thorough scrutiny as suffering, one abandons the perception of happiness. Thorough scrutiny as non-self, one abandons the perception of self. Becoming dispassionate, one abandons delight. Causing fading away, one abandons greed. Causing cessation, one abandons originating. Relinquishing, one abandons grasping.’ Thus, these three knowledges number 20, 21, 22 are collective knowledges. – (Paṭis-a. I: pp.34-35; Ñāṇadassana Bhikkhu. 2003: pp.32,33).

23) Bhāvanāpaññā ekarasaṭṭhe ñāṇaṃ - The wisdom pertaining to developing (the impermanence and so on) is knowledge of single function. The commentary says, ‘it is of single function by accomplishing its own function or it is of single function by the taste of liberation (vimutti-rasa) obtained through the liberation from perception of permanence etc.’ – (Paṭis-a. I: pp.35-36, 304-305).

24) Sacchikiriyāpaññā phassanaṭṭhe ñāṇaṃ - The wisdom pertaining to realising (nibbāna) is knowledge of experiencing them. The commentary says, the realisation with respect to penetration, attainment, and experience. By realizing the fruition-state through its attainment and the Nibbāna-state through its penetration. ‘Of experiencing them through attainment and through penetration.’ – (Paṭis-a. I: pp.35-36; Ñāṇadassana Bhikkhu.2003: p.33). It is supramundane knowledge.

180 Tattha saṅkhāraparicchedato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi. – (Paṭis-a. I: pp.34- 35).

355

Goenka does not use the same expressions as ‘the knowledge of known nature’. He expects from the practitioners the direct understanding about feeling etc. of the five aggregates.

Goenka refers to the ‘knowledge based on investigation’ without using the same terminology. Infact, the knowledge of investigating and understanding the characteristic of impermanence is the main practice in this tradition. He uses the term anicca-vijjā ñāṇa during the instructions of meditative practice.

As explained in the ‘knowledge of the nature of abandoning’ Goenka explains in the discourses the purpose of developing the knowledge of impermanence to abandon the perception of permanence and so on. This is what is expected in the practice.

As explained in the ‘knowledge of single function’ Goekna insists upon the continuous practice for the purpose of development of the knowledge of impermanence in order to attain the liberation.

As explained in the ‘knowledge of experiencing’ Goenka explains the importance of penetration, attainment and experience in the discourses. Though it is used in the sense of mundane, the experiential knowledge is the key-word in the Goenka-tradition.

Group 5: It consists of four knowledges from number 25 to 28. These are supramundane knowledges.

25) Atthanānatte paññā atthapaṭisambhide ñāṇaṃ - The wisdom concerned with discerning various meanings (of mental states) is knowledge of the discrimination of their meaning. This is knowing the meaning distinctly, and analytically.

The commentary says, since the three preceding knowledges of ‘abandoning, developing, and realizing’ i.e. knowledge number 22,23,24, are associated with the Noble Path and fruition, hence immediately after them are shown the four discriminative knowledges that are attained by the Noble Ones. – (Paṭis-a. I: p.36).

26) Dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ - The wisdom concerned with discerning the various (mental) states is knowledge of the discrimination of states. It is knowing the states distinctly.

27) Niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ - The wisdom concerned with discerning the various linguistic expressions (of mental states and their meanings) is knowledge of the discrimination of their linguistic expression.

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28) Paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ - The wisdom concerned with discerning with (keen perception) insight the various meanings, mental phenomena and linguistic expression, is knowledge of the discrimination by (keen perception) insight. It is intuitive flash of wisdom.

Goenka does not refer to these four knowledges.

Group 6: It consists of three knowledges from 29 to 31.

29) Vihāranānatte paññā vihāraṭṭhe ñāṇaṃ - The wisdom pertaining to discerning the diversity of (insight) dwellings is knowledge of the nature of (insight) dwellings.

According to the commentary, these three knowledges of this group are shown next to the four discriminative knowledges since they occur to Noble Ones (ariyānaṃyeva sambhavato) and since they are kinds of discriminative knowledge. The ‘knowledge of the nature of dwellings’ is dhammapaṭisambhidā. The various dwellings of insight are the contemplation of impermanence and so on (aniccānupassanā). – (Paṭis-a. I: pp.36-37).

30) Samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ - The wisdom pertaining to discerning the diversity of (fruition) attainments is knowledge of the nature of (fruition) attainments. According to the commentary, it is atthapaṭisambhidā. The various fruition attainments are signless (animitta) and so on. – (Paṭis-a. I: pp.36-37).

31) Vihārasamāpatti-nānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ - The wisdom pertaining to discerning the diversity of (insight) of both dwellings and (fruition) attainments is knowledge of the nature of (insight) dwellings and (fruition) attainments.

Goenka does not refer to the above-mentioned three knowledges.

In case of the knowledge of the nature of dwellings (and the knowledge of the nature of dwellings and attainments) a common explanation is: ‘when practitioner sees clearly the sign (of formations, or each of the five aggregates etc) as fearful and sees their passing away by contacting again and again because he is resolved upon the signless (or desireless or void) (i.e. nibbāna) this is the signless dwelling (of insight). The commentary explains ‘their passing away by contacting again and again’ as: having contacted again again the sign of formations by knowledge, sees their dissolutioin by the knowledge of insight. Thus, thorough scrutiny of dissolution is accomplished. This accomplishes the thorough scrutiny of impermanence and because impermanence is suffering, it accomplishes the thorough scrutiny of suffering and

357 because suffering is non-self, it accomplishes the thorough scrutiny of non-self. Thus, there are three thorough scrutinies here that are explained. This dwelling is therefore the dwelling in these three insights by seeing the sign of formations as fearful. – (Paṭis-a. I: p.308).

Here, this explanation of dissolution of formations by contacting again and again with knowledge is related to higher stages of experience. Goenka explains in similar manner: having contacted again and again the formations fade away (phussa phussa byanti karoti). This is related to the initial stage of the insight practice.

Following knowedge number 32 is discussed individually.

32) Avikkhepa-parisuddhattā āsava-samucchede paññā ānantarika-samādhimhi ñāṇaṃ - The wisdom pertaining to extirpation of the mental cankers because of the complete purification of non-distraction (ie one-pointedness, concentration) is knowledge of concentration with immediate result. It refers to path and fruition relationship. It is supramundane concentration.

While explaining how this knowledge of concentration with immediate result comes to be the text says: through renunciation, through non-hatred, through mindfulness of breathing and so on. In addition to it all sixteen stages of the mindfulness of breathing are mentioned as conditions for concentration. For instance, describing the first stage of the ānāpānassati the text says: ‘non-distraction as unification of mind through ‘breathing in long’ is concentration. Due to that concentration knowledge arises. Due to that knowledge cankers are exhausted. Thus, concentration comes first, and knowledge afterwards. Through that knowledge there is exhaustion of cankers. Hence it was said ‘the wisdom pertaining to extirpation of the mental cankers because of the complete purification of non-distraction is knowledge of concentration with immediate result.

According to the commentary, this knowledge is similar to the path knowledge (magga-ñāṇa, knowledge number 11) but it is specified here since the three above mentioned knowledges number 29,30,31, can cut off the mental cankers and give an immediate result. Thus, here the path knowledge has been called by another name. It is the concentration concerning the path that is called ‘with immediate result’ because it certainly gives result immediately after its own occurrence. For when it arises there is no obstacle that prevents the manifestation of the path- fruition. – (Paṭis-a. I: pp.37-38, Ñāṇadassana Bhikkhu.2003: pp.39-40).

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Goenka does not use this terminology but explains in discourses the right concentration that is related to the path and fruition. He mentions that there is no time gap between path and fruition. One attains fruition state immediately after the attainment of the path.

Group 7: It consists of four knowledges from 33 to 36.

33) Dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇa-vihāre ñāṇaṃ - The wisdom concerning the domination of insight or seeing, by attainment of a peaceful abiding, and by fixing the mind on excellent fruition is knowledge of abiding without conflict.

According to the commentary, these four knowledges of this group are shown next to the knowledge of the path (number 32) since they occur to Noble Ones who reached fruition through it (number 32).181 – (Paṭis-a. I: p.38). This commentarial explanation implies that ‘one who attains the state of non-returner or arahant etc., with the practice of ‘sixteen stage ānāpānassati’ i.e the ‘knowledge of concentration with immediate result’ (number 32), can attain the knowledge of the attainment of cessation (number 34).

34) Dvīhi balehi samannāgatattā tayo ca sankhārānaṃ paṭippassaddhiyā soḷasahi ñāṇa- cariyāhi navahi samādhi-cariyāhi vasī-bhāvatā paññā nirodhasamāpattiyā ñāṇaṃ - The wisdom pertaining to the mastery accompanied by both powers (of concentration and insight); tranqullisation of three formations (speech, body, and mind. i.e. attainment of second absorption, fourth absorption, and the cessation of perception and feeling); sixteen kinds of conduct of knowledge, (the seven comtemplations of insight plus the contemplation of turning away, and eight stages of path and fruition); and nine kinds of conduct of concentration (four absorption concentrations of fine material, four immaterial and one proximate concentration (upacāra), is knowledge of the attainment of cessation. – (Paṭis-a. I: pp.40-41, 315-316).

According to the commentary ‘all ordinary worldlings, stream-enterers, once-returners, non- returners and Arhants of dry-insight practice (sukkhavipassakā) can not attain the state of nirodhasamāpatti. The non-returners and Arhants who have attained eight-attainments – aṭṭhasamāpatti, can attain the state of nirodhasamāpatti. - (Paṭis-a. I: p.319).

It explains the difference between dead person and the one who is in the state of nirodhasamāpatti. In both the cases formations of speech, body and mind are ceased and

181 Iminā maggañāṇena phalappattānaṃ ariyānaṃyeva sambhavato imassa ñāṇassa anantaraṃ araṇavihārañāṇādīni cattāri ñāṇāni uddhiṭṭhāni. – (Paṭis-a. I: p.38).

359 quietened. In the case of dead, life-span is extinct, heat is cooled-down, and faculties are broken, separated. Whereas in the case of one who is in the state of nirodhasamāpatti, his life- span is not extinct, heat is not calmed-down, and faculties are intact, and bright. Further it explains that, nirodhasamāpatti stage is neither formed nor unformed. It is neither mundane nor super-mundane. Since it is absence or nothingness by nature (sabhāvato natthitāya). (Paṭis- a. I: p.322).

35) Sampajānassa pavatta-pariyādāne paññā parinibbāne ñāṇaṃ - The wisdom pertaining to the extinction of occurrence in one who has thorough understanding is knowledge of extinguishment.

36) Sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā sama-sīsaṭṭhe ñāṇaṃ’- The wisdom concerning the complete extirpation (of the process) of all the states, by their extinction, and by their non-presence, is knowledge of the simultaneous extinguishment of both heads or ends (defilements and five aggregates).

From this group Goenka explains only the knowledge of the attainment of cessation. He does not refer to other three knowledges.

Goenka refers the knowledge of the attainment of cessation in the discourses, however his description differs from the one given in the Paṭisambhidāmagga. In the Goenka-tradition, Tondon says: At the culmination of the fourth absorption, one experiences a state of deep tranquillity. This is a very dangerous state because it creates the illusion of the attainment of the state of Nibbāna and the meditator feels tempted to stop at that. But meditator should try to go beyond this state through the experience of impermanence. When one succeeds in this, one attains -samāpatti (also called saññā-vedayita-nirodha), which is another name for the state of Nibbāna. However, the Goenka-tradition also accepts that, Saññā-vedayita-nirodha can be attained after the eighth absortption of the sphere of Neither-Perception-nor Non- perception. Tondon points out that, ‘According to the Buddha, it was possible to attain nirodhasamāpatti by undergoing the first four Absorptions only. With the help of intuitive knowledge (paññā), it becomes possible to experience the truth of impermanence (that is, the arising and passing away of mind-matter phenomena) vividly till the IIIrd Absorption is attained. At its culminating stage one becomes firmly established in and sampajañña (i.e., the faculties of mindfulness and constant thorough realisation of impermanence). While still working with these faculties in the path of the IVth Absorption, one attains ‘extinction’ (nirodha) at its culminating stage.’ - (Tondan S.N. 1995: pp.88, 100, 101, 102).

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Goenka explains first experience of nibbāna in the ten-day and long-course discourses. He mentions that, when one experiences nibbāna, irrespective of the duration, his sense faculties do not function at that very moment, the person appears as if dead. When he comes back from that state, one can not explain the experience in words. This type of description is not found in the literature for the experience of nibbānic stage. Whereas the similar explanation is there for the state of nirodhasamāpatti, which is discussed above. This point is discussed in-detail in the chapter four. The commentarial explanation discussed above at the knowledge number 33, supports the stand point of the Goneka-tradition.

Group 8: It consists of two knowledges from 37 to 38.

37) Puthunānatta-teja-pariyādāne paññā sallekhaṭṭhe ñāṇaṃ - The wisdom pertaining to cessation, by the differentiation and unity, and by the termination of the power (of immorality etc) is knowledge of effacement.

The commentary says, ‘since first three knowledges (number 1, 2, 3) of hearing, morality, and concentration are still a basis for the cycle of future lives (vaṭṭapādaka) and are not effacements, and since this knowledge (number 37) and other insight knowledges that are the basis for supramundane states (lokuttarapādaka) are called ‘effacements’, therefore the ‘knowledge of effacement’ is shown next to the ‘knowledge of the simultaneous extinguishment of both heads or ends’ (number 37), to point out the knowledges that occur by the mode of effacing the opposites (paccanikasallekhana). This wisdom is gained by the separation from all mental defilements, by the differentiation of sensual desires, hindrances and so on, by the unity of renunciation of (sensual desire), and by termination of power (of immorality and so on) is knowledge of effacement. It effaces or cuts off the opposite. – (Paṭis- a. I: pp.43-44; Ñāṇadassana Bhikkhu. 2003: p.45).

38) Asallīnatta pahitatta paggahaṭṭhe paññā vīriyārambhe ñāṇaṃ - The wisdom with respect to exertion of the one having self-stirring and self-endeavour (devoted to the goal, and upholding good faculties, qualities) is the knowledge of the application of energy. The commentary explains the meaning of ārambha as action, violence, killing and so on. A verse (from Sutta-Nipāta, 749) is mentioned here as, ‘whatever suffering arises, all are conditioned by ārambha - action. By ceasing the action, there is no arising of suffering.’). - (Paṭis-a. I: pp.44-45).

Goenka does not refer to these two knowledges. In general, he mentions sallekha as meditation etc. and vīriya as effort in the discourses. In the discourses of the ten-day course Goenka

361 mentions the term anārambhi in the sense of ‘do not start any action’ and in the sense of non- violence.

Group 9: It consists of two knowledges from 39 to 40. These two are suprmamundane knowledges.

39) Nānādhamma-ppakāsanatā paññā atthasandassane ñāṇaṃ – the wisdom concerning the explanation of various states (formed and unformed states) is knowledge of demonstrating their meanings.

According to the commentary, this knowledge is shown next to the ‘knowledge of the application of energy’ to point out the dhamma-talk one (ie Noble person) may deliver for the welfare of the world after attaining the path and fruition brought about by right effort (sammā- vāyāma). – (Paṭis-a. I: pp.45-46; Ñāṇadassana Bhikkhu. 2003: p.46).

40) Sabbadhammānaṃ ekasaṅgahatā-nānattekatta-paṭivedhe paññā dassanavisuddhi ñāṇaṃ - the wisdom with regard to the penetration of includability of all states (formed and unformed) into one group, the differentiation of states such as sense desire, and uniqueness of states such as renunciation is knowledge of purification of seeing. At the moment of the path of stream-entry seeing is being purified whereas at the moment of the fruition of stream-entry seeing is pure. In the same manner remaining three paths and fruitions are explained.

According to the commentary it is purification by the knowledge of path and fruition. It is a supramundane knowledge. - (Paṭis-a. I: p.46).

Goenka does not refer to the knowledge of ‘demonstrating their meanings’. He does not use a similar expression, but he mentions the knowledge of purification of seeing in the discourses of the long course, while explaining the ‘purification of knowing and seeing’ as the seventh purification of the seven stages of purification.

Group 10: It consists of two knowledges from 41 to 42. These two are mundane knowledges.

41) Viditattā paññā khanti-ñāṇaṃ - the wisdom pertaining to self knowledge or awareness, is knowledge of tolerance (due to understanding). Material form is known as impermanent, suffering and non-self. Whatever is known, that he tolerates (approves). Thus, the wisdom gained by what is known is knowledge of tolerance. In the same manner feeling, perception, formation, consciousness etc are explained. Knowledge is in the sense of that being known and

362 wisdom is in the sense of the act of understanding that (taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhean paññā).

According to the commentary, these two knowledges of this group are shown next to the ‘knowledge of purification of seeing’ (number 40), to point out in two ways the insight knowledges that bring about the purification of seeing. It further says, this is the tender insight knowledge (taruṇa vipassanā ñāṇa) gained by the comprehension of groups (kalāpasammasana) and so on. It is mundane knowledge. - (Paṭis-a. I: pp.46-47; Ñāṇadassana Bhikkhu. 2003: p.48).

42) Phuṭṭhttā paññā pariyogāhaṇe ñāṇaṃ - the wisdom pertaining to actual realisation is knowledge of (plunging into) deep diving. One contacts material form as impermanent, suffering and non-self. Whatever one contacts, that one deep dives, thus understanding due to what is contacted is knowledge as deep diving. In the same manner feeling, perception, formation, consciousness etc are explained. Knowledge is in the sense of that being known and understanding is in the sense of the act of understanding that.

According to the commentary this knowledge (Pariyogāhaṇe ñāṇa) is the mature insight knowledge (tikkha-vipassanā ñāṇa) gained by the thorough scrutiny of dissolution (bhaṅgānupassanā) and so on. It is mundane knowledge. - (Paṭis-a. I: pp.46-47).

Goenka does not refer to these two knowledges.

Following knowedge number 43 is discussed individually.

43) Samodahane paññā padesa-vihāre ñāṇaṃ - the wisdom pertaining to putting together is knowledge of dwelling in a region (area). The text explains in the following manner how ‘the wisdom pertaining to putting together is knowledge of dwelling in a region.’ There is experience (vedayita) conditioned by wrong-view, there is experience conditioned by the quieting of wrong view. There is experience conditioned by right-view, there is experience conditioned by the quieting of right-view. In the same manner wrong-thought, right-thought, wrong and right release, zeal etc are explained.

According to the commentary, ordinary disciples and Noble learners comprehend phenomena accessible to insight, such as the five aggregates, only as whole (sakale eva), and not as a part (ekadesaṃ). Hence, they do not attain the ‘knowledge of dwelling in a region’. Only Arahants attain it and that too at will (yathārūci). Therefore, after refering to the knowledges (number 41,42) that bring about the purification of seeing (number 40), next to them is shown the

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‘knowledge of dwelling in a region’ (number 43) that brings about the purification of seeing in Arahants. It further says, it is supramundane knowledge and Arhants practise it. Feeling is a part (ekadesa) of the five aggregates, twelve sense-fields and so on. Dwelling in regions means dwelling in parts just by that feeling through reviewing it. There are manifold parts according to the feeling. Namely, one part of the aggregates out of the five aggregates is according to the aggregates of feeling. One part of the truth of suffering out of the Four Noble Truths is according to the (painful) feeling. One part of the Satipaṭṭhāna out of the Four Satipaṭṭhānas is according to the contemplation of feeling. In the similar way the absorption (jhāna), the twelve conditions of the law of dependent origination are explained. Feeling is the most prominent part in the categories of mental states. – (Paṭis-a. I: pp.47-48; Ñāṇadassan Bhikkhu. 2003: p.49).

Goenka does not refer to this knowledge.

Group 11: It consists of six knowledges from 44 to 49.

44) Adhipatattā paññā saññāvivaṭṭe ñāṇaṃ - The wisdom pertaining to ‘giving predominance’ is knowledge of turning away through perception. The wisdom pertaining to giving predominance to renunciation turns away from sensual desire through perception accompanied by that wisdom. Thus, giving predominance to wholesome states such as non- hatred, non-distraction, absorption etc are explained.

According to the commentary from knowledges number 44 upto 49 all six knowledges are mundane and supramundane. Ordinary disciples and noble learners who develop the knowledge based on the development of concentration (knowledge number 3) etc, give predominance to these and those wholesome states that should be developed through meditation. Then they review as dangerous the numerous dangers in the nature of diverse states and in their opposites that should be abandoned by this and those wholesome states. Then they establish their minds according to this and the wholesome states to be meditated upon and abandon these and the opposite states. When they abandon them, they first see during the time of insight meditation all formations as empty and then abandon them by cutting them off (samucchedena) at the path-moment. Thus, do all noble disciples practise according to the afore mentioned method. Hence, next to the knowledge of dwelling in a region (padesa-vihāre ñāṇa) (number 43), the six knowledges starting with the knowledge of turning away through perception (saññāvivaṭṭe ñāṇa) are shown in sequence. – (Paṭis-a. I: p.48; Ñāṇadassana Bhikkhu. 2003: p.50).

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45) Nānatte paññā cetovivaṭṭe ñāṇaṃ - wisdom pertaining to manifoldness (differentiating) is knowledge of turning away by intention. Wish for sensual-pleasures is manifold, renunciation is unity. When one thinks of the unity of renunciation, ones’ mind turns away from the wish for sense-pleasures. Thus, wisdom of manifoldness (differences) is knowledge of turning away the mind. The same explanatiton is there for other hindrances and defilements.

According to the commentary, sensual desire is varigated in nature as it is not peaceful whereas renunciation is uniform in its nature as it is peaceful. When one intends upon unity of renunciation after seeing danger in the sensual desire, his mind turns away from sensual desire and so on. Here the word ceto is in the sense of intention (cetanā), and it is of the characteristic nature of intention or coordination. Its function is accumulation, and its’ nearest cause is arrangement. – (Paṭis-a. I: pp.48-49, 339).

46) Adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ - the wisdom with regard to establishing (the mind) is knowledge of turning away of mind. One who abandons wish for sense-pleasures establishes mind by means of renunciation, thus wisdom of establishing is knowledge of the turning away of mind. The same explanatiton is there for other hindrances and defilements.

47) Suññate paññā ñāṇavivaṭṭe ñāṇam - the wisdom pertaining to the (contemplation of) emptiness is the knowledge of ‘turning away of knowledge’ (from inclination to clinging). When one knows and sees ‘as really is’ (yathābhūtaṃ jānato passato) that the eye, ear etc., six internal sense organs are empty of self or of what belongs to self (attena vā attaniyena vā) or of anything permanent, or everlasting or eternal, unchanging, then this knowledge turns away from the clinging or attachment (with wrong view) of eye, ear etc. Thus, the wisdom pertaining to emptiness is the knowledge of the turning away of knowledge (from attachment).

48) Vosagge paññā vimokkhavivaṭṭe ñāṇam - the wisdom pertaining to giving up is the knowledge of turning away by release. One gives up wish for sensual-pleasures through renunciation. Thus, wisdom acquired by giving up is the knowledge of turning away by release. The same explanatiton is there for other hindrances and defilements.

According to the commentary Release or Freedom in the sense that one is liberated from the hindrances, and all mental defilements.

49) Tatthaṭṭe paññā saccavivaṭṭe ñāṇaṃ - the wisdom pertaining to understanding the suchness or trueness (of the Four Noble Truths) is knowledge of turning away in the Truths.

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One who understands completely the Four Noble Truths with the four aspects of each, turns away in that truth respectively.

The commentary says, these four knowledges of ‘saññāvivaṭṭa, ceto, , and vimokkhavivaṭṭa, are one and the same, but expressed differently, according to the predominance of that aspect. This is the Path knowledge, earlier it was mentioned in two ways, as knowledge of the path (magge ñāṇam) and knowledge of concentration with immediate result (ānantarikasamāhimhi ñāṇaṃ). Here it is mentioned as knowledge of turning away in the Noble Truths according to its mode of turning away in the Truths. – (Paṭis-a. I: pp.49-50).

Goenka does not directly refer to the knowledge of turning away through perception using the same terminology. Rather, in essence he explains it in the discourses with regard to the fading of perception (saññā).

Goenka does not refer to the knowledge of turning away by intention, the knowledge of turning away of mind, the knowledge of turning away of knowledge.

Though Goenka does not use this terminology, in essence he agrees with the explanation of the Paṭisambhidāmagga. Infact, it supports the Goenka-tradition.

Although in the long courses Goenka explains in detail about the Four Noble Truths, he does not follow the exact scheme of the saccavivaṭṭeñāṇa.

Group 12: It consists of six knowledges from 50 to 55. These are called six supernormal powers. In this group of six knowledges the first five knowledges are mundane knowledges. The sixth knowledge, of the number 55, is the supramundane.

50) Kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ - the wisdom regarding accomplishment with mental resolution of analysing body and mind as one and having entered into the perception of happiness and lightness (swiftness) is knowledge of the different types of psychic powers.

The commentary explains kāya as physical body and citta as foundation absorption and here it is the fourth fine material absorption that is referred. Recollection of past lives, divine eye, and exhaustion of mental cankers are the threefold higher knowledge (tevijjā). The six supernormal knowledges are discussed from the more gross to the subtler order. The initial five mundane knowledges attainable through concentration and the sixth supramundane knowledge is attainable through insight.

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51) Vitakkavipphāravasena nānatta-ekatta-sadda-nimittānaṃ pariyogāhaṇe paññā sotadhātu visuddhiñāṇaṃ - The wisdom regarding comprehension of manifold or unitary signs of sound (ie to say the cause of words), emerging by the force of initial thought is knowledge of purification of ear-element.

52) Tiṇṇannaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānatta-ekatta- viññāṇacariyā pariyogāhaṇe paññā cetopariyañāṇaṃ - the wisdom regarding comprehension of many fold or singular activity of consciousness by means of the sensitivity of faculties resulting from the force of three-fold consciousness (namely the one accompanied by pleasant feeling, unpleasant feeling and neutral feeling is knowledge of penetration of (others) mind. The commentary says, the conduct of consciousness of the not collected mind or not composed one is manifold and the conduct of consciousness of the collected mind or composed one is unified. The mind with lust is manifold and the mind without lust is unified. - (Paṭis-a. I: p.52).

53) Paccaya-ppavattānaṃ dhammānaṃ nānatta-ekatta-kamma-vipphāravasena pariyogāhaṇe paññā pubbe nivāsānussatiñāṇaṃ - the wisdom regarding comprehension of conditionally occurring states (due to the Law of dependent origination) resulting by force of manifold or unitary karmic action is knowledge of recollection of (one’s) past lives. The commentary says, the unwholesome action is manifold and the wholesome is unified. The sensual plane action is manifold and the fine-material and immaterial plane actions are unified. – (Paṭis-a. I: p.52).

54) Obhāsavasena nānatta-ekatta-rūpanimittānaṃ dassanaṭṭhe paññā dibba-cakkhuñāṇaṃ – the wisdom for seeing manifold or unitary signs of visible forms with the help of divine light is knowledge of the divine eye.

55) Catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasībhāvatā paññā āsavānaṃ khaye ñāṇaṃ - the wisdom consisting of the mastery of the three supramundane faculties in sixty- four ways is knowledge of the destruction of mental cankers.

The eight faculties of faith, energy, mindfulness, concentration, wisdom, mind-faculty (mind- cognition), gladness (somanassendriya), and life-faculty (jivitendriya) combined with eight stages of path and fruition becomes sixty-four. Out of these eight stages, the first stage of the path of stream-entry is related to the faculty of ‘I shall come to know the unknown’ (anaññātaññassāmītindriya); middle six stages of the fruition of stream-entry, the path and fruiton of once returner and non-returner, and the path of Arahant, are related to the faculty

367 that ‘I am knowing’ (aññindriya); and finally the stage of the fruition of the Arahanta is related to the final knower faculty ‘I have understood/known’ (aññātāvindriya).

Goenka does not refer to these six supernormal knowledges (abhiññā) specifically, since these are distant goals of the practice. The priority of the Goenka-tradition remains the attainment of insight knowledge. He talks about the threefold higher knowledges (tevijjā): the recollection of past lives, divine eye, and exhaustion of mental cankers.

Group 13: It consists of four knowledges from 56 to 59.

56) Pariññaṭṭhe paññā dukkhe ñāṇaṃ - the wisdom pertaining to different aspects of complete understanding is knowledge of suffering. The four aspects of suffering are: oppressing (pīḷana), being fabricated (saṅkhata), tormenting (santāpa), and change (vipariṇāma).

57) Phānaṭṭhe paññā samudaye ñāṇaṃ - the wisdom pertaining to different aspects of abandoning is knowledge of origin. The four aspects of origin of suffering are: accumulating (āyuhana), source (nidāna), bondage (saññoga), and impediment (paḷibodha).

58) Sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ - the wisdom pertaining to different aspects of realization is knowledge of cessation. The four aspects of cessation of suffering are: escape (nissaraṇa), seclusion (viveka), unformed (asaṅkhata), and deathlessness (amata).

59) Bhāvanaṭṭhe paññā magge ñāṇaṃ - the wisdom pertaining to different aspects of developing is knowledge of the path. The four aspects of the path are: leading out (of formations) (niyyāna), cause (for reaching nibbāna) (hetu), seeing (nibbāna) (dassana), and predominance (ādhipateyya).

The commentary says, the four knowledges of the Four Noble Truths in this group (knowledge number 56 to 59) are shown next to the Knowledge of the destruction of mental cankers (number 55) to point out each Path-realization (ekābhisamaya) by eah Path-knowledge (magga-ñāṇa) that is related to the Path-knowledge of Arahantship which is called Knowledge of the destruction of mental cankers.

Since, it is easy to understand dukkha due to its gross nature and since it is common to all living beings, the truth of suffering is mentioned first. The truth of origin is given next in order to show cause of suffering. Thereafter the third truth of cessation is explained to make it known that with the cessation of the cause there is the cessation of the effect. The fourth truth of the

368 path comes last to show the means to achieve that cessation. – (Paṭis-a. I: pp.54-55; Ñāṇadassan Bhikkhu. 2003: pp.60,61).

Goenka does not mention the group of these knowledges.

Group 14: It consists of four knowledges from 60 to 63. These are mundane and supramundane knowledges.

60) Dukkhe ñāṇaṃ - knowledge of suffering.

61) Dukkha-samudaye ñāṇaṃ - knowledge of the origin of suffering.

62) Dukkha-nirodhe ñāṇaṃ - knowledge of the cessation of suffering.

63) Dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ - knowledge of the path leading to the cessation of suffering.

According to the text ‘Knowledge in one who possesses the path is knowledge of suffering and it is knowledge of the origin of suffering and it is knowledge of the cessation of suffering and it is knowledge of the path leading to the suffering.’ Further all the four knowledges are explained in the following manner. ‘Any wisdom, understanding, investigation, deep investigation, investigation of states, discernment, discrimination, differentiation, erudition, proficiency, skill, analysis, consideration, close examination, breadth, sagacity, guidance, insight (vipassana)182, thorough understanding of impermanence (sampjaññaṃ)183, spur, wisdom, wisdom as faculty, wisdom as strength, wisdom as science or art, wisdom as palace or castle, wisdom as light, wisdom as illumination, wisdom as lustre, wisdom as jewel, non- dellusion, investigation of states, right-view, that arises beginning with (reffering to) suffering: this is called knowledge of suffering. The same explanation is there for remaining three knowledges.

The commentary says, these four knowledges are shown next to the Four Truths (number 56- 59) to point out each of the four truths separately and according to the reviewing (paccavekkhaṇa) by him who developed the path, or according to tradition (anussava) by him who did not develop it. The commentary further explains that, ‘For knowledge of the truths is twofold, namely, knowledge as appropriate understanding (anubodha-ñāṇa), and knowledge as penetration (paṭivedha-ñāṇa). Herein, knowledge as appropriate understanding is mundane

182 Dhamme aniccādivasena vividhā passatīti vipassanā. – (Paṭis-a. I: pp.388-389). 183 Sammā pakārehi aniccādīni jānātīti sampajāno, tassa bhāvo sampajaññaṃ. – (Paṭis-a. I: pp.388-389).

369 and occurs through (tradition) hearsay, etc., about the cessation (nirodha) and the path (magga). Knowledge consisting in penetration, which is supramundane, penetrates the four truths as its function by making cessation its object according as it is said [by the Buddha], “He who sees suffering sees also its origin, its cessation, and also the way leading to its cessation, and it should be repeated thus for all [four trurths].’ – (Paṭis-a. I: pp.55-56, 387-388; Ñāṇadassana Bhikkhu. 2003: p.63).

Goenka explains these four knowledges of this group for the purpose of practice.

Group 15: It consists of four knowledges from 64 to 67. These are supramundane knowledges.

64) Attha-paṭisambhide ñāṇaṃ - knowledge of discrimination of meaning.

65) Dhamma- paṭisambhide ñāṇaṃ - knowledge of discrimination of states.

66) Nirutti-paṭisambhide ñāṇaṃ - knowledge of discrimination of linguistic expression.

67) Paṭibhāna-paṭisambhide ñāṇaṃ - knowledge of discrimination by insight (keen perception).

The commentary says: Here, the Four Discriminative knowledges are shown again to point out that these occur by the power of the Noble Path of all Noble persons. These are thus shown here plainly without any analysis as being common (sādhāraṇa) to all Noble persons. They are also shown in order to point out their special meaning in the context of the preceding Four Noble Truths. Thus, discrimination of meaning (attha) is the knowledge that has suffering and cessation as its objects. Discrimination of states (dhamma) is the knowledge that has the origin and the Path as its objects. Discrimination of linguistic expression is the knowledge of expression of the meaning (attha) and the states (dhamma); and discrimination by insight is the knowledge of the kinds of knowledge (ñāṇesu ñāṇaṃ). – (Paṭis-a. I: pp.55-56; Ñāṇadassana Bhikkhu. 2003: p.64).

Goenka does not mention these four knowledges.

Group 16: It consist of six knowledges from 68 to 73. These are not shared by disciples.

68) Indriya-paropariyatte ñāṇaṃ - knowledge of penetration of the high or low spiritual faculties (of beings).

69) Sattānaṃ āsay’ānusaye ñāṇaṃ - knowledge of the dispositions and underlying tendencies of beings.

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70) -pāṭihīre ñāṇaṃ - knowledge of the twin miracle.

71) Mahā-karuṇā-samāpattiyā ñāṇaṃ - knowledge of the attainment of the great compassion.

72) Sabbaññuta-ñāṇaṃ - the Omniscient knowledge.

73) Anāvaraṇa-ñāṇaṃ - the Unobstructed knowledge.

According to the commentary, having shown successively the sixty-seven kinds of knowledge shared by Buddhas and disciples alike, to point out further the special knowledges (āveṇika) of the Buddhas that are not shared by disciples, these six knowledges from 68 to 73 (asādhāraṇa- ñāṇa) are now specified. Besides other abilities, these six knowledges gave the Buddha the ability to find suitable meditation subjects for everybody without error, since he could see their spiritual faculties, dispositions, underlying tendencies, and past lives unobstructed and without limitation.

Moreover, when Buddhas survey for beings suitable to be taught their teaching, they survey them with their Buddha-eye. Their Buddha-eye is the twofold knowledge, namely, penetration of other’s spiritual faculties, and dispositions and underlying tendencies. As it is said ‘while surveying the world with his Buddha-eye, the Buddha saw beings that have little or much dust in their eyes, keen or dull spiritual faculties of faith etc. When they survey the mind-process of beings, they first survey the maturity or immaturity of their spiritual faculties. After knowing their maturity, they survey their dispositions, underlying tendencies, and character in order to teach them in accordance with their dispositions, etc. Hence, the knowledge of penetration of other’s spiritual faculties is shown first and next to it is shown the knowledge of dispositions and underlying tendencies. Since, the Buddhas accomplish a miracle so as to be able to guide beings, therefore next to the knowledge of the dispositions and underlying tendencies is shown the knowledge of the twin miracle. In order to elucidate the reason for these three knowledges, next to them is shown the knowledge of the great compassion. In order to elucidate the purity of the knowledge of the great compassion, next to it is shown the omniscient knowledge. In order to elucidate the readiness of the omniscient Buddha to adverting to all objective phenomena, and the unobstructability of the omniscient knowledge, next to it is shown the unobstructed knowledge. This is how the order of these six knowledges should be understood. – (Paṭis-a. I: pp.56-59; Ñāṇadassana Bhikkhu. 2003: pp.64,65).

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Goenka does not explain this group of knowedges. In general, in the discourses of the long course, he just mentions about few knowledges such as ‘knowledge of the attainment of the great compassion, and omniscient knowledge.’

From the practice point of view Goenka explains mainly mundane knowledges of the first group, and few supramundane knowedges of other groups.

Magga is explained in various ways in the mātikā, ñāṇakathā, and commentary too. Mātikā numbered 11, 32, 49, 55, 56 to 59, and 60 to 63 explain magga. Path or magga is classified generaly in two categories, i) Ariyo aṭṭhaṅgiko maggo, and ii) four magga of the noble ones.

Ānantarika-samādhi is attained by way of ānāpānassati practice. Hence the sixteen step ānāpānassati itself is a path (magga). In the opinion of Ven. Webu it is an important path to liberation. The Ratans-sutta also praises ānantarik-samādhi as a unique mode of concentration. In the Goenka-tradition there are two possibilities; first is one can attain appanā concentration first, and then he can proceed futher with insight practice which is congruence (yuganaddha), but this is not necessarily expected by Goenka. Second possibility is that, those who can not go beyond access concentration can follow insight practice (sukkha-vipassanā), as explained in the Yuganaddha-kathā.

6.2.2 - Ñāṇakathā

In this section we will discuss sequentially the first ten knowledges which are relevant to the Goenka-tradition.

I) Description of the knowledge based on what has been heard (sutamayañāṇaniddeso)

First chaptor of the Text starts with sutamaya ñāṇa, it is in congruence with the Sutta-Piṭaka, wherein the importance of learned noble disciple (Sutavā ariyasāvako) is much emphasized.

Explanation of heard knowledge in sixteen ways -

‘The knowledge based on what has been heard’, is explained in sixteen ways. These sixteen ways of explanation are grouped into four. The first group of five ways consists: these states ‘should be well understood (abhiññeyya), should be known accurately (pariññeyya), to be abandoned (pahātabba), to be developed (bhāvetabba) and to be realized (sacchikātabba)’. The second group of four ways consists: states ‘partaking of loss (hānabhāgiya), states partaking of sustainance (ṭhitibhāgiya), states partaking of distinction (visesabhāgiya), and

372 states partaking of penetration (nibbedhabhāgiya)’. The third group of three ways consists: ‘all formations are impermanent, all formations are suffering, and all states are not-self.’ The fourth group of four ways consists: ‘this is the Noble Truth of suffering, this is the Noble Truth of the arising of suffering, this is the Noble Truth of the cessation of suffering, this is the Noble Truth of the path leading to the cessation of suffering. This is in consistent with the description in the Dasuttarasutta in the Dīghanikāya.

Group 1 - The states ‘should be well understood’ (Abhiññeyyā Dhammā) -

Thus, hearing attentively, ‘these states should be well-understood (directly known)’, knowing that wisdom, that is knowledge endowed with what has been heard. It is explained under various groups of states. These are: a group containing one to ten dhammas in ascending order, a group containing all states, a group containing two hundred and one states, a group containing the Four Noble Truths, a group containing the seven thorough scrutinies (satta-anupassanā), and eighteen great insights etc. These states should be well understood. - (Ñāṇamoli Bhikkhu. 1997: pp.9-24). In the same manner pariññeyyā dhammā, pahātabbā dhammā, bhāvetabba dhammā, and sacchikātabba dhammā are explained under similar groups.

The Commentary explains the term ‘should be well understood’ (abhiññeyya) as: ‘to be understood beautifully by way of knowing the nature and characteristic of a state (and knowledge of the own characteristics)’.184 Term ‘should be known accurately’ (pariññeyya) is explained as: ‘to be understood completely byway of knowing the general characteristic of a state and by way of its function and accomplishment.(, completing that which should be done, the knowledge of the common or general characteristics’).185

The text explains that ‘feeling should be directly realized in the sense of flowing together or junction (vedanā samosaraṇaṭṭhena abhiññeyyā). The commentary explains it in two ways, first it says: ‘Since, while bringing states of mind and mental factors under its control feeling penetrates i.e. enters into them, or since it enters into the continuum of consciousness itself, it is said that (the feeling) is to be well understood in the sense of entering.186 Secondly, ‘but some say: All knowable things enter into feeling; when feelings are fully known, the entire basis of craving is known. Why is that? It is because from the condition of sensations comes

184 Abhiññeyyāti ca sabhāva-lakkhaṇāvabodha-vasena sobhanenākārena jānitabbā. – (Paṭis-a. I: pp.61-62). 185 Pariññeyyāti sāmañña-lakkhaṇāvabodha-vasena kiccasamāpana-vasena ca byāpitvā jānitabbā. – (Paṭis-a. I: pp.61-62). 186 Yasmā pana vedanā cittacetasike attano vase vattāpayamānā tatha samosarati pavisati, cittasantānameva vā pavisati, tasmā samosaraṇaṭṭhena abhiññeyyāti vuttā. – (Paṭis-a. I: p.107).

373 the entirety of craving. Therefore, feeling should be directly realized in the sense of flowing together.187 Here, the expression ‘some say’ (keci … vadanti) indicates the views of other schools. (Endo. 2008: p.153). It is worth noting here that the second explanation of other schools is in congruence with Goenka-traditon.

The states ‘should be completely understood’ (Pariññeyyā Dhammā) -

Thus, hearing attentively, ‘these states should be completely understood or known accurately’; knowing that wisdom, that is knowledge endowed with what has been heard.

The Commentary says, ‘should be well-understood’(abhiññeyya) is ‘full-understanding of the known’ (ñātapariññā); ‘should be completely understood’ (pariññeyya) is ‘full-understanding as investigating (tīraṇapariññā); and ‘are to be abandoned’ (pahātabbā) is ‘full-undersatanding as abandoning’ (pahānapariññā). Here, ‘full-understanding as investigating’ is expected. - (Paṭis-a. I: p.109).

The states ‘are to be abandoned’ (Pahātabbā Dhammā) -

Thus, hearing attentively, ‘these states are to be abandoned’, knowing that wisdom, that is knowledge endowed with what has been heard.

The states ‘are to be developed’ (Bhāvetabbā Dhammā) -

Thus, hearing attentively, ‘these states are to be developed’; knowing that wisdom, that is knowledge endowed with what has been heard.

It is explained under various groups of states. A group containing one to ten dhammas in ascending order consists many aspects of the path or various states belonging to enlightenment.

Various kinds of ‘four states to be developed’ are explained here. One of such kind of the ‘four states to be developed’ are: 1) ‘Development in the sense of non-excess of states produced in him’ (tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā). 2) ‘Development in the sense of single function of faculties’ (indriyānaṃ ekarasaṭṭhena bhāvanā). 3) ‘Development in the sense that the appropriate energy is effective’ (tadupaga-vīriya-vāhanaṭṭhena bhāvanā). 4) ‘Development in the sense of of repetition’ (āsevanaṭṭhena bhāvanā). These four aspects of

187 Keci pana ‘sabbānipi pariññeyyāni vedanāsu samosaranti, vedanāsu pariññātāsu sabbaṃ taṇhāvatthu pariññātaṃ hoti. Taṃ kissa hetu? Vedanāpaccayā hi sabbāpi taṇhā. Tasmā vedanā samosaraṇaṭṭhena abiññeyyā’ti vadanti. – (Paṭis-a. I: p.107).

374 development are also discussed in the ānāpānassatikathā. Therefore, I am mentioning those here.

The states ‘to be realized’ (Sacchikātabbā Dhammā) -

Thus, hearing attentively, ‘these states are to be realized’; knowing that wisdom, that is knowledge endowed with what has been heard.

Group 2 - Hānabhāgiyā, ṭhitibhāgiyā, visesabhāgiyā, and nibbedhabhāgiyā Dhammā -

Thus, hearing attentively, ‘these are states partaking of loss, states partaking of sustenance, states partaking of distinction, and states partaking of penetration’; knowing that wisdom, that is knowledge endowed with what has been heard. All these are explained with respect to four absorptions of fine material and four immaterial attainments.

When perception and attention accompanied by sensual-desire occur to one who gains the first absorption, that is a state partaking of loss. When mindfulness in conformity with that (absorption) becomes stabilized, that is a state partaking of sustenance. When perception and attention unaccompanied by applied-thought occur to him, that is a state partaking of distinction. When perception and attention accompanied by dispassion and allied to fading away of greed occur to him, that is a state partaking of penetration. Similar explanation is there for remaining fine material and immaterial absorptions. – (Ñāṇamoli Bhikkhu. 1997: p.36).

Group 3 - Sabbe sankhārā aniccā, Sabbe sankhārā dukkha, sabbe dhammā -

Thus, hearing attentively, ‘all formations are impermanent, all formations are suffering, and all states are not-self’; knowing that wisdom, that is knowledge endowed with what has been heard. These are explained as impermanent in the sense of destruction (khayaṭṭhena), suffering in the sense of fear (bhayaṭṭhena), not-self in the sense of being worthless or having no core (asārakaṭṭhena), with respect to the five aggregates, and other two hundred and one states. Similar explanation is there with respect to two hundred and one states.

Group 4 - Four Noble Truths -

Thus, hearing attentively, ‘this is the noble truth of suffering, this is the noble truth of arising of suffering, this is the noble truth of cessation of suffering, and this is the noble truth of the path leading to the cessation of suffering’; knowing that wisdom, that is knowledge endowed with what has been heard. It explains all the four noble truths in detail.

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The focus of the Goenka-tradition is predominantly on the practical aspect of the dhamma. This tradition expects the practitioner to have minimum essential theoretical knowledge of the dhamma. Theoretical explanation varies from general-course to serious long-course. Goenka does not use same technical terminology and thorough explanation as it appears in the Paṭisambhidāmagga susch as abhiññeyya, pariññeyya dhammas etc. He explains teachings (dhamma) by using the same terms namely bhāvetabbā, pahātabbā, sacchikātabbā etc. Similarly, though he does not discuss hānabhāgiya, ṭhitibhāgiya dhammas etc., but he explains ‘all formations are impermanent’ and the ‘Noble Truths’ etc. in detail.

(II) Description of the knowledge connected with virtue (Sīlamayañāṇaniddeso)

How is it that wisdom regarding restraint, which it brings by hearing or learning is ‘knowledge connected with morality or virtue’? Five kinds of morality are: morality connected with limited purification (pariyantapārisuddhisīla); morality connected with unlimited purification (apariyantapārisuddhisīla); morality connected with perfection in purification (paripuṇṇapārisuddhisīla); morality connected with detachment of purification (aparāmaṭṭhapārisuddhisīla); morality connected with tranquillized purification (paṭipassaddhipārisuddhisīla).

1) Morality connected with limited purification - is that of the training precepts for those not fully ordained. 2) Morality connected with unlimited purification – is that of the training precepts for those fully ordained. 3) Morality connected with perfection in purification – is that of the good common worldings devoted to points of righteousness, who are perfecting (the course) that ends in learner, regardless of the physical body and life, having given up (attachment to) life. 4) Morality connected with detachment of purification – is that of the seven kinds of learner. 5) Morality connected with tranquillized purification – is that of disciples of the Enlightened-One, of those whose mind is free from mental obsessions, of those who are enlightened but do not preach, and of Thathāgat who are accomplished, and fully enlightened. Further ‘what is virtue?’ is explained as: ‘there is virtue as volition, virtue as mental-factor (cetasika – consisting of non-covetousness, non-ill-will, and right view), virtue as restraint, and virtue as non-transgression. – (Ñāṇamoli Bhikkhu. 1997: p.43).

The purification associated with restraint with such moralities is the higher morality (adhisīla). The mind established in purification and associated with restraint does not get distracted. The purification associated with non-distraction is the higher concentration (adhicitta). Due to the purification associated with restraint and purification associated with non-distraction, one sees

376 properly, the purification associated with seeing is the higher wisdom (adhipaññā). The meaning of restraint therein is training in the higher morality, the meaning of non-distraction therein is training in the higher concentration, the meaning of seeing therein is training in the higher wisdom.

Goenka does not explain morality as thoroughly as it is explained in the text here. He explains and morality connected with perfection in purification (paripuṇṇapārisuddhisīla). He also quotes an example of Ven. Ambakhādatissa to encourage long course students.

(III) Description of knowledge by development of concentration (Samādhibhāvanāmayañāṇaniddeso)

That wisdom pertaining to one-pointedness of mind, after restraining faculties, is knowledge by development of concentration. It is explained by putting fifty-five kinds of concentration in ten ascending groups. One concentration is one-pointedness of mind. Two concentrations are mundane and supramundane concentration. Three concentrations are: concentration with intial thought and sustained thought, concentration without initial thought and with only sustained thought, concentration without initial thought and sustained thought. Four concentrations are: concentration with partaking of loss, concentration with partaking of sustenance, concentration with partaking of distinction, concentration with partaking of penetration. Five concentrations are: suffusing with joy, suffusing with happiness, suffusing with citta, suffusing with light, the sign of reviewing. Six concentrations are: non-distracted concentration and one-pointedness of mind by recollection of the Buddha, non-distracted concentration and one pointedness of mind by recollection of the Dhamma, of the Saṅgha, of morality, of giving up, of deities. Seven concentrations are: accomplishment in concentration, accomplishment in attainment of concentration, accomplishment in stability of concentration, accomplishment in emerging from concentration, accomplishment in ability of concentration, accomplishment in domain of concentration, accomplishment in aspiration of concentration. Eight concentratioins are: non- distracted concentration and one-pointedness of mind by means of the earth-kasiṇa, water, fire, air, blue, yellow, red, and white kasiṇa. Nine concentrations are: fine material concentration as inferior, medium, and superior; immaterial concentration as inferior, medium, and superior; void concentration, signless concentration, desireless concentration. Ten concentrations are: non-distracted concentration and one-pointedness of mind by swollen perception, by livid, festering, cut-up perception and so on and by a skeleton perception.

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There is mention of twenty-five meanings of concentration in the Paṭisambhidāmagga: Concentration in the sense of taking up, retinue, fulfilment, one-pointedness, non-distraction and so on.

Goenka explains most of the concentrations as mentioned above in the various groups except a few such as group of four concentrations, seven, and eight, concentrations.

(IV) Description of knowledge of the real nature of the phenomena (Dhammaṭṭhitiñāṇaniddeso)

How is it that the wisdom pertaining to discerning (insight into) the conditionality is knowledge of the real nature (actual state/causal relationship) of the phenomena?

Ignorance has causal relationship to formations by way of being a cause of its arising (uppāda), continuation (pavatta), sign (nimitta), accumulation (āyuhana), bondage (saññoga), impeding (palibodha), origin (samuday), causality (hetu), and conditionality (paccya). In these nine ways, ‘ignorance is a condition (paccayo), formations are conditionally arisen (paccayasamuppannā), and both these states are conditionally arisen’, is knowledge of real nature of the phenomena. The wisdom acquired by discerning the conditionality of the past, present, and future phenomena in these nine ways is the knowledge of the real nature of the phenomena. It is explained as the knowledge of the relations between each pair of factors in paṭicca-samuppāda.

Goenka does not explain this knowledge in such detailed analytical way as explained in the text here. He explains in essence the practical aspect of the dhammaṭṭhitiñāṇa in brief as explained above in the section 6.2.1.

(V) Description of the knowledge of comprehension (Sammasanañāṇaniddeso)

How is it that wisdom concerning the clarity of the past, future and present phenomena (according to the commentary regarding the three characteristics of impermanence etc., of the five aggregates) after summarising them is knowledge of (classification and analysis) their comprehension?

Any of the five aggregates as material form etc., whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near, one analyses or summarises all material forms as impermanent, this is one type of comprehension (sammasana). The same is

378 applicable to the characteristics of suffering and non-self. Similar explanation is there regarding six internal senses, six external objects, and eighteen elements etc.

Wisdom pertaining to clarity of the past, future and present phenomena, as impermanent in the sense of their destruction (khayaṭṭhena), as suffering in the sense of their fearfulness (bhayaṭṭhena), non-self in the sense of their having no core (asārakaṭṭhena) is knowledge of their comprehension.

Wisdom pertaining to clarity of the past, future and present phenomena, as impermanent, formed, dependently-arisen, of the nature of destruction, passing away, fading away, cessation, is knowledge of their comprehension.

Wisdom pertaining to clarity of the past, future and present phenomena, ‘with ignorance as condition there are formations; without ignorance as condition, there are no formations’, is knowledge of their comprehension. In a similar manner there is an explanation with respect to the all twelve links of the law of dependent origination.

Goenka explains this knowledge with respect to the practical guidance regarding the three characteristics of impermanence etc. He does not go into such details of the theoretical explantion.

(VI) Description of the knowledge of arising and passing away (Udayabbayañāṇaniddeso)

How is it that wisdom pertaining to observing or reflecting on transient nature of present phenomena (according to the commentary, the five aggregates), is knowledge of observation or contemplation of their arising and passing away?

Presently-arisen material form is born (jātaṃ rūpaṃ paccupannaṃ), the characteristic of its generation is arising, the characteristic of its transition is passing away, the repeatd observation or thorough scrutiny (anupassanā) is knowledge. The same is applicable to other aggregates.

One sees the arising of the aggregate of material form, sees five characteristics. One sees the passing away of the aggregate of material form, sees five characteristics. One sees the arising and passing away of the aggregate of material form, sees ten characteristics. In the same way, it is applicable to the remaining four aggregates also.

One sees the arising of five aggregates, sees twenty-five characteristics (five characteristcs of each of the five aggregate comes to twenty-five). One sees the passing away of the five

379 aggregates, sees twenty-five characteristics. One sees the arising and passing away of the five aggregates, sees fifty characteristics.

The Commentary explains that, ‘One who sees arising and passing away of five aggregates, understands that, ‘these aggregates before the origin (coming forth) do not have heap or accumulation of unappeared [aggregates or dormant aggregates], after coming into existence also do not have heap or accumulaton, while ceasing also do not go anywhere or to any direction, after ceasing also do not heap up or accumulate or deposit at one place or one position. It gives the simile as, ‘while playing the lute the arisen sound from the lute do not have accumulation before the origin, neither the arisen one comes from accumulation, nor while ceasing does it go anywhere or any direction, and after ceasing also do not accumulate anywhere. Rather, because of the lute and neck of the lute and arising from that effort of the player ‘not having been, come into existance and having been, vanish’. Similarly, all material and immaterial states ‘not having been, come into existance and having been, vanish’ (ahutvā sambhonti, hutvā paṭiventi). - (Paṭis-a. I: pp.253-254).

Goenka explains this knowledge and further all knowledges with respect to the practical guidance. He does not go into such details of the theoretical explantion.

(VII) Description of the knowledge of dissolution (Bhaṅgānupassanāñāṇaniddeso)

How is it that wisdom pertaining to observing the dissolution (of the consciousness) after discriminating the object (according to the commentary five aggregates) is knowledge of insight?

Consciousness with material form as its object arises and breaks. Having discriminated that, he repeatedly observes (anupassati) the dissolution of that consciousness. One repeatedly observes as impermanent and not as permanent, as suffering and not as happiness, as not-self and not as self, becomes disenchanted and does not rejoice, becomes dispassionate and does not find pleasure, causes cessation and does not arise, and relinquishes and does not grasp. Accordingly, one abandons the perception of permanence, happiness, and self etc. The same explanation is there with respect to feeling, perception, formation, consciousness, and so on.

In the Goenka-tradition this knowledge is the culmination of the ten-day course.

(VIII) Description of the knowledge of danger (Ādinavañāṇaniddeso)

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How is it that wisdom regarding the understanding (of all formations) as fearful is knowledge of their danger?

Wisdom of arising or being born (uppāda) (with previous action – kamma, as condition) as fearful means ‘arising is fearful’ is knowledge of danger. In the similar manner it is explained with respect to ‘‘continuance’ (pavatta - [of the present life faculty] after one has been born with kamma as condition); the sign of all formations (nimitta - i.e. the five aggregates that appear like graspable entities and are sign for the arising of mental defilements); accumulation (āyuhana - of kamma for future rebirth-linking - paṭisandhi); rebith-linking (paṭisandhi - for future reappearance); destination (gati - in which the rebirth-linking takes place); generation (nibbatti - of the five aggregates); rearising (upapatti - or continuance of the kamma-result in one who has been reborn); birth ( - with becoming [] as its condition, itself a condition for ageing and so on); ageing (jarā); sickness (vyādhi); death (maraṇa); sorrow (soka); lamentation (parideva); and despair (upāyāsa).’ ‘The opposite kind of knowledge to ‘knowledge of danger’ (ādīnave-ñāṇaṃ), however, is the ‘knowedge of the state of peace’ (santipade ñāṇaṃ), namely, that non-arising (an-uppāda), etc. is safety (khemaṃ), bliss (), unmaterialistic (nirāmisa), and Nibbāna. Thus ‘when arising (uppāda) etc., have clearly appeared to him as fearful, his mind inclines towards their opposites, and so this [‘knowledge of the state of peace’] is said for the purpose of showing the advantages in the knowledge of danger established by the appearance as fearful.’ – (Ñāṅadassana Bhikkhu.2003: pp.20-21).

(IX) Description of the knowledge of equanimity towards formations (Saṅkhārupekkhāñāṇaniddeso)

How is it that wisdom regarding the wish to escape, by investigation, and by remaining indifferent is the knowledge of the kinds of equanimity towards formations?

Wisdom of wish to abandon arising, investigating arising and remaining indifferent to arising, is the knowledge of equanimity towards formations. Similar explanation is given with respect to the ‘continuance’ (pavatta), ‘the sign of all formations’ (nimitta) and so on.

Arising (uppāda) is formations; one looks on with equanimity (ajjhupekkhati) at those formations: hence it is equanimity about formations. Both, the formations and the equanimity are formations; one looks on with equanimity at those formations: hence it is equanimity about formations. Similar explanation is given with respect to the ‘continuance’ (pavatta), ‘the sign of all formations’ (nimitta) and so on.

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There are ten kinds of equanimity towards formations that arise through insight meditation. The wisdom of investigation, and of remaining indifferent towards arising (uppāda), etc. for the purpose of attaining the path of stream-entry is knowledge of equanimity towards formations. This is one kind of equanimity. The other nine kinds of equanimity are for the purpose of attaining the fruition of stream-entry up to the fruition of arahantship, the empty dwelling (suññatā-) and the signless dwelling (animitta-vihāra). – (Ñāṇadassana Bhikkhu. 2003: p.22).

In the Goenka-tradition long-course opens the avenue to practice these knowledges namely Ādinavañāṇa, Saṅkhārupekkhāñāṇa, Gotrabhuñāṇa, and so on.

(X) Description of the knowledge of ‘change of lineage’ (Gotrabhuñāṇaniddeso)

How is that the wisdom pertaining to emerging and turning away from the external is knowledge of ‘change of lineage’?

It overcomes arising (uppāda), hence it is change of lineage. Similar explanation is given with respect to the ‘continuance’ (pavatta), ‘the sign of all formations’ (nimitta) and so on.

‘Change of lineage’ is the knowledge of a practioner who passes out of the lineage or category of the ordinary man (puthujjana-gotta) and enters the lineage of the Noble Ones (ariya-gotta), which being the first ‘irrevocable’. It overcomes, emerges and turns away from arising, continuance (Uppāda, Pavatta) etc., and from the sign of formations externally (bahiddhā saṅkhāra-nimitta) and enters into the cessation, Nibbāna. Thus, it is change-of-lineage. – (Ñāṇadassana Bhikkhu. 2003: pp.24-25).

6.3 – Mahāvaggo

In the section 6.3, 6.4, and 6.5, I will deal only with those chapters in the Paṭisambhidāmagga which are directly relevant to the Goenka-tradition and contribute to the present study.

6.3.1. - Diṭṭhikathā

This chapter is divided into six groups. It deals with all the views in five ways and covers the whole spectrum of the wrong views from the practice point of view, discussed in the various suttas namely the Brahmajālasutta and the Sāmaññaphalasutta of the Dīghanikāya, the

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Pañcattayasutta, the Cūḷasīhanādasutta, the Cūḷavedallasutta of the Majjhimanikāya and so on. The five ways are the first five groups out of the six groups mentioned bellow.

Brief overview

(I) At the outset, it explains wrong view as: ‘Inclination to attachment’ or ‘tendency towards being attached to’ (abhinivesaparāmāso diṭṭhi). The Commentary says, ‘it misinterprets impermanent as permanent etc. and holds it tightly.’ Or ‘holding wrong understanding.’ - (Paṭis-a. II: pp.435-436). (II) It explains the eight bases of views. (III) Eighteen ways by which view holds its grip. (IV) Views are grouped and classified into sixteen types. (V) Three hundred kinds of misinterpretation due to views are enumerated (in the manner of functions). (VI) The path of stream-entry is mentioned as the uprooting of bases of wrong views.

(I) The nature of wrong view is explained from point of view of function. Misapprehending by perversion is explained with respect to one hundred ninety- eight phenomena such as five aggregates, twelve sense spheres, eighteen elements and so on. These are mistaken as, this is mine, this I am, this is myself, (etam mama, esohamasmi, eso me attāti). This is the wong view. The Commentary says, ‘this is mine’ is the view rooted in the consideration of craving (taṇhāmaññanā-mūlikā diṭṭhi); ‘this I am’ is the view rooted in the idea of conceit (mānamaññanā-mūlikā diṭṭhi); ‘this is myself’ is the view same as the notion of wrong view (diṭṭhimaññanā- eva). - (Paṭis-a. II: pp.436-437). (II) Eight-fold basis of wrong view are aggregates, ignorance, contact, perception, initial-thought, unwise attention, bad companion, proclamation by other. These eight are explained as cause and condition for generation and support of wrong views. The Commentary says, out of these eight places, the bad companion is a factor which is external (bāhira-aṅga). Aggregates are the cause of wrong view by way of in generating and supporting the same - (Paṭis-a. II: pp.438-439). (III) Eighteen ways by which, view holds its grip. Any view that is a wrong view, thicket of views, wilderness of views, wriggling of views, writhing struggle of views, of views, dart of views, (inconvenience) pressure of views, impediment of views, bondage of views, precipice of views, underlying tendency to views, burning of

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views, fever of views, knot of views, clinging of views, misinterpretation by views, misapprehension through views, these are the eighteen ways by which view holds its grip. The commentary says, these differences are shown according to their different functions (kiccabhedena diṭṭhibhedaṃ dassento). – (Paṭis-a. II: p.439). (IV) Views are grouped and classified in sixteen types as under. Gratification views, views about self, wrong view, heresy of individuality, views of eternity based on individuality, views of annihilation based on individuality, views assuming finiteness, views about past finiteness, views about future finiteness, views that fetter, views that attach with the conceit of ‘I’, views that attach with the conceit of ‘mine’, views associated with self-theories, views associated with soul or world theories, view of state of existence (as eternity), views of state of non-existence (as annihilation). (V) Three hundred kinds of misinterpretation by these sixteen types of views are enumerated (in the manner of functions).

Description of Gratification-views (Assādadiṭṭhiniddeso)

Any happiness and joy (sukhaṃ somanassaṃ) that arises due to any of the thirty-five objects of ‘five aggregates, twelve sense spheres, six concsiounesses, six contacts, and six feelings’, is the gratification, and any perversion and misinterpretation (of that gratification) is the view. The view is not the gratification, and the gratification is not the view. The view is one and the gratification is another. The view and gratification (jointly) are called the gratification view. The Commentary says, ‘the view occuring with respect to gratification is called gratification- view (assāde pavattā diṭṭhī).’ – (Paṭis-a. II: pp.441-442).

This kind of analytical approach also appears in the ānāpānassatikathā with respect to the sati- . Such an analytical approach is very important to have right understanding or to see things as they really are.

The gratification-view and wrong-view are failure in view (assādadiṭṭhi micchādiṭṭhi diṭṭhivipatti).

The one endowed with such ‘failure in view’ (diṭṭhivipatti) is failed in his view (diṭṭhivipanno). Such a person should not be approached, should not be associated with (mentally), should not be honoured, because his view leads to sin or contamination. Any greed (rāgo) for the view is not the view, and the view is not the greed. The view is one and the greed is another. Both the view and the greed jointly are called greed for views (diṭṭhirāgo). The one endowed with that

384 view and that greed is a person infatuated with greed for views. Generosity extended to such a person is not very fruitful and beneficial, because his view leads to sin, the gratification-view, the wrong-view.

Such a person goes to hell or the animal plane and so on. Any bodily, verbal and mental action done by such a person is in accordance with the wrong view, and all states such as volition, aspiration, desire and formation lead to unpleasant, undesired, harm, and suffering, because his view leads to sin. Just as a seed of nimba or kosātaki, sown in wet soil, and any solid or liquid juice taken up by it, all of it leads to bitterness, sharpness, disagreeableness (gives bitter fruits), because of the quality of seed (which leads to bitterness). Goenka refers to this example in his discourse to explain the volition behind the action.

There are fetters that are views as well, and there are fetters that are not views. The heresy of individuality, attachment to morality and ceremonial observances, these two fetters are views as well. But remaining eight fetters of greed for sense pleasure, fetters of resistance, of conceit, of doubt and so on are not views.

Description of the views about self (Attānudiṭṭhiniddeso)

Holding wrong understanding through views about self is explained with the help of twenty aspects. The not-learned, ordinary worldling who did not see the Noble Ones, not clever with regard to Noble Doctrine, not disciplined in the Noble Doctrine, who did not see Righteous Men and so on, sees five aggregates in four ways, such as, material form as self (rupaṃ attato samanupassati) or self possessed of material form (rupavantaṃ vā attānaṃ) or material form in self (attani vā rupaṃ) or self in material form (rupasmiṃ vā attānaṃ). – (Ñāṇamoli Bhikkhu. 1997: pp.144-145).

To illustrate the four basic modes of views about self with regard to material form etc. one may regard material form etc. as self, in the way the flame of a burning oil-lamp is identical with the colour of the flame. Or one may regard self as possessing material form, as a tree possesses a shadow; or one may regard material form as in self, as the scent is in the flower; or one may regard self as in material form, as a jewel is in a casket. These four similes are: One sees material form as self (Rupaṃ attato samanupassati), One sees self possessed of material form (Rupavantam attānaṃ samanupassati), One sees material form in self (Attani rupaṃ samanupassati), One sees self in material form (Rupasmiṃ attānaṃ samanupassati).

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The views about self and wrong view are failure in view (diṭṭhivipatti). – (Ñāṇamoli Bhikkhu. 1997: pp.145-146).

Description of the wrong-view (Micchādiṭṭhiniddeso)

Holding wrong understanding through wrong-view is explained with ten aspects. This is same as the view of the Ajitakesakambal mentioned in the Sāmaññaphala-sutta and the right view is described exactly opposite to it in the Mahācattārisaka-sutta. ‘Whatever is given has not effect’ is a ground or base (vatthu). Holding wrong understanding due to the wrong view that asserts thus is the view. The view is not the ground, and the ground is not the view; the view is one, and the ground is another. Both the view and the ground jointly are the first wrong view with a wrong ground. Similarly, it is explained in the remaining nine aspects. The wrong view is failure in view (diṭṭhivipatti).

Views about individuality (Sakkāyadiṭṭhi), views of eternity based on individuality (Sassatadiṭṭhi), views of annihilation based on individuality (Ucchedadiṭṭhi), and views associated with self-theories (“views that attach with the conceit of ‘I’, views that attach with the conceit of ‘mine”) (Attavāda-paṭisaṃyutta-diṭṭhi), are explained in the similar manner as the ‘views about self ‘(attānudiṭṭhi).

Similar explanation is given in the Paṭisambhidāmagga with respect to the description of the views assuming finiteness (Antaggāhikā-diṭṭhiniddeso), description of views about past finiteness (Pubbantānu-diṭṭhiniddeso) and views about future finiteness (Aparantānu- diṭṭhiniddeso), description of the views that fetter (Saññojanikādi-diṭṭhiniddeso), and description of the views associated with world theories (Lokavāda-paṭisamyutta- diṭṭhiniddeso). – (Ñāṇamoli Bhikkhu. 1997: pp.141-142).

Description of view of existance and view of non-existance (Bhava-vibhava-diṭṭhiniddeso)

Holding wrong understanding through adherence by way of sticking to eternality is the ‘view of the state of existence’ (bhavadiṭṭhi) and holding wrong understanding through adherence to running towards annihilation is the ‘view of the state of non-existence’ (vibhavadiṭṭhi) are explained. These ways are another type of classification of views, and it is mentioned here that how all views can be grouped into these two categories.

Further, it is explained that the following seven views holds together all views (Imā satta diṭṭhiyo sabbadiṭṭhisangāhikā). All views are gratification views. All views are views about self. All views are wrong views. All views are ‘heresy of individuality’. All views are views

386 assuming finiteness. All views are views that fetter. All views are views associated with self theories.

‘A Logician depends on this pair as ‘the view of state of existence and the view of state of non- existence’. Since, they do not have knowledge of that cessation, so this world has perverted perception’.188 The commentary says, ‘Those who speak only logically (Takkikā), because they have no wisdom of penetration into nature. Those who attain absorption or special knowledge (abhiññā) hold views logically are logicians, because they do not have knowledge that Nibbāna is in the cessation of the view of heresy of individuality, so they depend on this pair of views - (Paṭis-a. II: pp.458-460).

The uprooting of bases of wrong view (Diṭṭhiṭṭhāna samugghāto)

Deities and human beings enjoy and are delighted and contented in the state of existence. When the True Doctrine is taught to them for cessation, their minds do not enter, nor become steady and resolute. That is how some adhere by way of sticking (to eternality) (oliyanti).

Some, dislike are depressed and are disgusted by that same state of existence, they rejoice in the state of non-existence thus: ‘with the break up of the body this self (attā) is cut off, annihilated, is not any more after death, that is peaceful, excellent, and true’. This is how some adhere to running (towards annihilation) (atidhāvanti).

Here, a monk sees what is as it is. Having seen what is as it is, he has entered on the way to dispassion for it, to its cessation. This is how one with eyes sees.

One failed in views (Vipannadiṭṭhī)

There are three types of people who failed in views (vipannadiṭṭhī) as: ‘This is mine’ (etaṃ mama) it has eighteen views connected with past finiteness. ‘This I am’ (esohamasmīti), it has forty-four views connected with future finiteness. ‘This is my self’ (eso me attāti), it has twenty aspects of view about self; twenty aspects of view about individuality; and sixty-two aspects headed by the view about individuality.

188 Bhavañca diṭṭhiṃ vibhavañca diṭṭhiṃ, etaṃ dvayaṃ takkikā nissitāse. Tesaṃ nirodhamhi na hatthi ñāṇaṃ, yatthāya loko viparitasaññīti. – (Paṭis. I: pp.158-159).

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According to the Commentrary, ‘due to the view about individuality headed by it there are sixty-two views, and uprooting the view about individuality, all sixty-two views get uprooted.189

One accomplished in views (Sampannadiṭṭhi)

There are three types of people who are accomplished in views (endowed with right view) (sampannadiṭṭhi) as: This is not mine; this I am not; this is not my self’ (netaṃ mama, nesohamsmīti, na meso attāti).

Monks, those who have found their goal in me (mayi niṭṭhaṃ gatā), are all accomplished in views (endowed with right view) (diṭṭhisampannā). Out of those, five find their goal here (idha niṭṭhā), and five find their goal after leaving this life (idha vihāya niṭṭhā). Some say, those who have perfect confidence in me (mayi aveccappasannā) have all entered the stream (sotāpannā). Out of them five find their goal here (idha niṭṭhā), and five find their goal after leaving this life (idha vihāya niṭṭhā).

As mentioned in the Brahmajālasutta and Pañcattayasutta, here in the text and in the commentary also the importance of five-fold investigation, ‘arising, passing away, gratification, danger, and escape’ angles are emphasized directly or indirectly. With respect to the uprooting of bases of view (diṭṭhiṭṭhāna-samugghāto) by the path of stream-entry indicates the escape angle (nissaraṇa).

Momentary abandoning of the view of annihilation and eternality by seeing arising and passing away is mentioned in the commentary. For practical purpose, this is the right view in the Goenka-tradition. Though Goenka does not go into such detailed explanations of the views, he mentions in the discourses in brief regarding the view of eternality and view of annihilation etc. The commentary also mentions momentary abandoning of the perception of gratification by observing danger.

From attānudiṭṭhiniddeso onwards four parables are mentioned with phrase, diṭṭhi na vatthu, vatthu na diṭṭhi; aññā diṭṭhi aññaṃ vatthu. Ayaṃ rukkho ayaṃ chāyā; añño rukkho, añño chāyā etc. This is explained as discriminating knowledge of various diṭṭhi and vatthu, in order to see things properly, ‘as they really are’.

189 Yasmā pana sakkāyadiṭṭhippamukhāyeva dvāsaṭṭhi diṭṭhiyo honti, sakkāyadiṭṭhisamugghāteneva ca dvāsaṭṭhi diṭṭhiyo samugghātaṃ gacchanti. – (Paṭis-a. II: pp.463-464).

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To understand well the discrimination of kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca; of the Ānāpānassatikathā, the understanding of certain similar pattern of the Diṭṭhikathā is useful. Similar pattern occurs with the description of all four foundations of mindfulness, such as tāya satiyā tena ñāṇena te kāyaṃ, vedanaṃ, and so on anupassati. Here the difference between mindfulness (sati) and the object as body, feeling and so on becomes clear.

The four similies given in the beginning have their base in the suttas in the Suttapiṭaka such as the Cūlavedallasutta of the Majjhimanikāya and so on. It is helpful in the development of knowledge of nāma-rūpa-vavatthāna. Consequently, one can eradicate the view of identity (sakkāyadiṭṭhi) and the view about self (attānudiṭṭhi). - (Paṭis-a. II: p.448). The Cūḷasīhanādasutta of the Majjhimanikāya explains the uniqueness in the teachings of the Buddha as full understanding of the attavādupādāna. It is mentioned that may be other spiritual teahers know about the three graspings of kāmupādāna, diṭṭhupādāna, and sīlabbatupādāna but nobody knows the attavādupādāna. As explained in the Diṭṭhikathā ‘this is mine’ (etaṃ mama), has eighteen views connected with past finiteness and according to the commentary these views are related to the consideration of craving (taṇhāmaññana-vasena diṭṭhi). ‘This I am’ (esohamasmīti), has forty-four views connected with future finiteness and according to the commentary these views are rooted in the idea of conceit (mānamaññanā-mūlikā diṭṭhi). ‘This is my self’ (eso me attāti), has twenty aspects of view about self; twenty aspects of view about individuality; and sixty-two aspects headed by the view about individuality and these views are same as the notion of wrong view (diṭṭhimaññanameva). Since, especially the view about self and view about individuality are crucial factors in the uprooting of the view (diṭṭhiṭṭhāna- samugghāta), the attavādupādāna plays an important role in it.

6.3.2 - Ānāpānassatikathā

Ānāpānassatisamādhi is the term used in the beginning. When one developes sixteen grounds of it two hundred and twenty knowledges arise in him. These two hundred and twenty knowledges are grouped under ten headings.

1) Sixteen knowledges (Soḷasañāṇa)

Eight hindrances or knowledge of obstacles and eight supports or knowledge of help are:

Desire for sense pleasure (kāmachanda) is hindrance to concentration, renunciation is support to concentration. Malevolence is hindrance, non-malevolence is support to concentration. Sloth

389 and torpor are hindrance, perception of light is support to concentration. Agitation and remorse is hindrance, and non-distraction is support to concentration. Doubt is a hindrance, determination or analysis of states (dhammavavatthāna) is support to concentration. Ignorance is a hindrance, knowledge is support to concentration. Aversion is a hindrance, delight (pāmojja) is support to concentration. All demeritorious states are hindrances, all meritorious states are support to concentration.

When the mind is oriented, well oriented, in these sixteen ways, it remains in harmony or unity (ekatta), and is free of hindrances.

The eight meritorious states which support concentration are all in harmony (ekatta). The eight non-meritorious states which hinder the concentration are hindrances (nīvaraṇa). They are hindrances in the sense of blocking the way to liberation (niyyāna). All eight meritorious states or supportive knowledges are the way to liberation (niyyāna), since noble-ones are liberated by them. All eight hindrances block the way to liberation, since when one is hindered by them he does not understand that the eight meritorious states are way to noble one’s liberation. When the mind is purified of these hindrances, it developes concentration by mindfulness of breathing (ānāpānassatisamādhi) with sixteen grounds. while developing concentation the following eighteen type of impurities (upakkilesa) arise in him in momentary combinations (khaṇikasmodhāna).

2) Description of the knowledges of Impurity or defilement (Upakkilesañāṇaniddeso)

Eighteen kinds of knowledges are explained here.

The first group of six kinds of Knowledge of impurity is as follows. i) When one follows with mindfulness after the beginning, middle, and end of an in-breath, his mind is distracted internally (ajjhatta-vikkhepa-gataṃ cittaṃ), that is a hindrance to concentration. ii) When one follows with mindfulness after the beginning, middle, and end of an out-breath, his mind is distracted externally (bahiddhā-vikkhepa-gataṃ), that is a hindrance to concentration.

According to the commentary, the term ‘beginning, middle, and end of an in-breath’ (assāsādi- majjha-pariyosāna) means a tip of nose or upper lip (nāsikaggaṃ vā mukhanimittaṃ) is the beginning, a heart is the middle, a navel is the end, of the air which is entering in. The

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‘beginning, middle, and end of an out-breath’ means a naval is the beginning, a heart is the middle, a tip of nose or upper lip is the end, of the air which is going out. - (Paṭis-a. II: pp.470- 471). iii) Such conduct of craving as longing for, that is to say, wishing for gross in-breath is hindrance to the concentration. iv) Such conduct of craving as longing for, that is to say, wishing for gross out-breath is hindrance to the concentration. v) Infatuation in acquiring out-breath when one is oppressd by either very long or very short in-breath is a hindrance to the concentration. vi) Infatuation in acquiring in-breath when one is oppressed by either very long or very short out-breath is a hindrance to the concentration.

Second group of six kinds of knowledge of impurity is as follows. i) By adverting to the sign (point of the touch of the breath), one’s mind becomes shaky with respect to the in-breath, this is a hindrance to concentration. ii) By adverting to the in-breath, one’s mind becomes shaky with respect to the sign (point of the touch of the breath), this is a hindrance to concentration. iii) By adverting to the sign (point of the touch of the breath), one’s mind becomes shaky with respect to the out-breath, this is a hindrance to concentration. iv) By adverting to the out-breath, one’s mind becomes shaky with respect to the sign (point of the touch of the breath), this is hindrance to concentration. v) By adverting to the in-breath, one’s mind becomes shaky with respect to the out-breath, this is a hindrance to concentration. vi) By adverting to the out-breath, one’s mind becomes shaky with respect to the in-breath, this is a hindrance to concentration.

These are the twelve defilements of the ānāpānassatisamādhi. Mind of the distracted-one does not release. Those who do not understand release become dependent on someone else.

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According to the commentary, ‘sign’ (nimitta) is the spot where breath touches at the time of inhaling and exhaling.190 While inhaling and exhaling the breath touches at the nose tip (nostrils) if the nose is long and it touches the spot on upper lip (uttaroṭṭha) if the nose is short. - (P.A.II:67). The term sign (nimitta) in the text agrees with the explanation of Goenka, as the spot where the breath touches. It is also supported by the commentarial explanation.

Third group of six kinds of knowledge of defilement is as follows. i) The mind that runs after the past is affected with distraction and is a hindrance to concentration. ii) The mind that is shaken due to the wish for the future is a hindrance to concentration. iii) The sluggish mind is affected by idleness and it is a hindrance to concentration. iv) Over held up by exertion mind is affected by agitation and is a hindrance to concentration. v) A Tempted mind is affected by lust and is a hindrance to concentration. vi) A Repelled mind is affected by malevolence and is a hindrance to concentration.

These are six defilements of the ānāpānassatisamādhi. The One with defiled-thought, does not understand the higher concentration (adhicitta).

Due to these eighteen difilements ānānpānassati remains completely undeveloped and his body and mind are disquieted, perturbed, and agitated. The One whose ānāpānassati has been developed and perfected, his body and mind are quietened, unperturbed, and unagitated.

The Commentary says, ‘the mind that runs after the past’ (atītānudhāvanaṃ cittaṃ) is the mind that follows in-breath or out-breath that has passed beyond the place of touch and gone away from it.191 The mind that wishes for the future’ (anāgatapaṭikaṅkhanaṃ cittaṃ) is the mind that expects and awaits an in-breath or out-breath not yet arrived at the place of touch.192 The tempted mind is the mind frequently bent, stuck in objects of gratification (assāda-vatthūsu bhusaṃ nataṃ allīnaṃ). - (Paṭis-a. II: pp.472-473).

190 Nimittanti assāsapassāsānaṃ phusanaṭṭhānaṃ. – (Paṭis-a. II: p.471). 191 Atītānudhāvanaṃ cittanti phusanaṭṭhānaṃ atikkamitvā gataṃ assāsaṃ vā passāsaṃ vā anugacchamānaṃ cittaṃ. – (Paṭis-a. II: p.472). 192 Anāgatapaṭikaṅkhanaṃ cittanti phusanaṭṭhānaṃ appattaṃ assāsaṃ vā passāsaṃ vā paṭikaṅkhamānaṃ paccāsīsamānaṃ cittaṃ. – (Paṭis-a. II: p.472).

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The initial description guides the student about certain do’s and don’ts, and the technique to be followed while meditating. During the practice, many kinds of knowledge arise, like eight kinds of knowledge with respect to hindrances, eight with respect to support and eighteen with respect to defilements.

Goenka discusses, directly or indirectly, most of them from time to time during the practice. About the beginning, middle and end of in-breath and out-breath, he instructs not to move along with the breath, instead, focus the attention at the entrance of the nostrils. This agrees with the text.

3) Description of the knowledge of purity (Vodānañāṇaniddeso)

Thirteen kinds of Knowledge of purity are explained here. i) The mind that runs after the past is affected by distraction. By avoiding it, one focuses the mind on a single point, thus the mind does not get distracted. ii) The mind is shaken due to the wish for the future. By avoiding that, one composes it there, and the mind does not get distracted. iii) A sluggish mind is affected by idleness. By exerting it, one abandones idleness, and the mind does not get distracted. iv) An over-worked mind is affected by agitation. By curbing it, one abandons agitation, and thus mind does not get distracted. v) A tempted mind is affected by lust. By being mindful of that, one abandons lust, and the mind does not get distracted. vi) A repelled mind is affected by malevolence. By being mindful of that, one abandons malevolence, and thus the mind does not get distracted.

In these six places mind becomes pure, clean and arrives at the unities. These unities are of four kinds: vii) The unity in establishing the intention-to-relinquish a gift (dāna-vosaggupaṭṭhān-ekattaṃ). viii) The unity in establishing the sign of serenity (samatha-nimitta-upaṭṭhānekattaṃ). ix) The unity in establishing the characteristic of decay (vaya-lakkhaṇupaṭṭhān-ekattaṃ). x) The unity in establishing cessation (nirodhupaṭṭhān-ekattaṃ).

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The unity in establishing charity belongs to those resolute on giving up. The unity in establishing the sign of serenity belongs to those engaged in higher concentration. The unity in establishing the characteristic of decay belongs to those practising insight. The unity in establishing cessation belongs to noble persons.

In these four instances mind arrives at unity (in the following three manners): xi) by becoming ready to take-up task of purifying the progress, xii) is strengthened with equanimity, xiii) and gets delighted with knowledge.

After describing the thirteen kinds of knowledge of purity, the text gives details of the four- fine-material and four-immaterial absorptions, eighteen great insights, and four supramundane paths with respect to the beginning, middle, and end.

For example, regarding the first absorption it explains purification of the mode of progress (paṭipadāvisuddhi), as the beginning; strengthening of equanimity (upekkhānubrūhana) as the middle; and delight by knowledge (sampahansana) as the end of the first jhāna.

Purification of the mode of progress as the beginning of the first jhāna has three characteristics. a) mind is purified of hindrances to that jhāna; b) Since it is purified, mind starts going to the central (state of equipoise which is the) sign of serenity (majjhimaṃ samathanimittaṃ, according to the commentary it is nothing but the attainment concentration - appanāsamādhieva); c) the mind which is on the way to the attainment concentration finally settles into it. Hence it is said that the first jhāna is welfare in the beginning and endowed with its characteristics.

Strengthening of equanimity as the middle of the first jhāna has three characteristics. a) one observing with equanimity the purified mind; b) observsing with equanimity the mind on the path of tranquillity; c) observsing with equanimity the one-pointed mind. Hence it is said that the first jhāna is welfare in the middle and endowed with its characteristics.

Delighting by knowledge as the end of the first jhāna has three characteristics. a) Delighting by knowledge in the sense of non-excess i.e. the balance of tranquillity and insight; b) Delighting by knowledge in the sense of all the spiritual faculties of faith etc., having only one taste of liberation; c) Delighting by knowledge in the sense that the appropriate energy is effective; d) Delighting by knowledge in the sense of frequent cultivation of such meritorious states. Hence it is said that the first jhāna is welfare in the end and endowed with its characteristics.

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Mind that has reached the threefold course (of beginning, middle, and end) thus and has welfare in three ways and possesses the ten characteristics, is endowed with mental resolution (adhiṭṭhāna, according to the commentary one pointedness - ekaggatā) along with other four factors of the first absorption and with five faculties of faith and so on.

Goenka explains mainly first six knowledges during the practice without using the same terminology. He does not refer to the remaining seven knowledges. He explains proximate and attainment concentration during the long courses. Further, he mentions that attainment concentration is not must, but proximate concentration of the first jhāna is good enough for further practice of insight. This does not comply with this explanation of the text.

Sign (nimitta), in-breath and out-breath are not objects of a single mind (citta); one does not attain development, without understanding these three states. But by understanding them, one can attain development.

Sign (Nimitta or Mukhanimitta) means the nose-tip or spot on the upper lip where breath touches, is the sign for fixing of mindfulness. It is the cause and the sign for fixing mindfulness.

This is further explained with the help of a simile of the saw. ‘Suppose a tree is kept on a plain ground and a man cuts it with a saw. Awareness of the man is established by means of teeth of the saw where they touch the tree, without his giving attention to teeth of the saw which have not yet arrived at that point or those which have gone beyond the point of touch, however none of them remains unrecognized by him. He exerts and continues to work. As the tree kept on plain ground, so is the sign to be followed closely. As teeth of the saw, so are inhaling and exhaling. As the man’s mindfulness established on teeth of the saw where they touch the tree, without his paying an attention to teeth of the saw which have already passed or yet to pass the point of touch, though they are not unrecognized by him as they do so, and who exerts and continues to work. So, the bhikkhu sits, having established mindfulness at the nose tip or on the upper lip, without paying attention to inhaling and exhaling which have already passed or yet to pass the point of touch, though none of them remains unrecognized by him as they do so, and who exerts and continues to work and achieves distinction. The exertion means pliablity of body and mind of the energetic one. Work means the abandoning of defilements and calming down of applied thoughts of the energetic one. Distinction means abandoning of the fetters and destroying the dormant dispositions.

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One whose ānāpānassati is perfect (paripuṇṇā) well-developed (subhāvitā); gradually brought to growth, as the Buddha taught (yathā); he illumines this world, like the full moon, free from cloud.

Breathing in (āna), is the in-breath, not the out-breath; breathing out (apāna), is the out-breath, not the in-breath. Establishment (upaṭṭhāna) (foundation) by way of in-breath is mindfulness (sati); the establishment by way of out-breath is mindfulness. It is established for him who breathes in; it is established for him who breathes out. Goenka explains categorically about these instructions in the ten-day course in order to have clarity about establishment of the mindfulness and to avoid confusion on the part of a practitioner.

4) Description of the knowledge of exercise of mindfulness (Satokāriñāṇaniddeso)

This section discusses the detailed analysis of the practice of sixteen stage ānāpānassati. This practice is one of the many methods of developing the four establishments of mindfulness.

The description begins in a standard manner as: Here, a monk having gone to the forest, or to the foot of a tree, or to an empty cell, sits down cross-legged, with his upper body erect, keeping his mindfulness in front of him; ever mindful he breathes-in and mindful he breathes-out. The text enumerates sixteen stages which forms four quadrates. Then thirty-two kinds of knowledge of mindful worker (sato kārī) are explained.

Ever mindful one breaths in, mindful one breaths out: one is a mindful worker in thirty-two aspects: when one knows unification of mind and non-distraction through breathing in long, mindfulness is established in one. By means of that mindfulness and that knowledge one is a mindful worker. Similar explanation is there for thirty-two aspects of the sixteen stages.

One who understands one-pointedness and non-distraction of mind by means of each of these thirty-two ways, mindfulness is established in him. By means of that mindfulness and that knowledge, he practises mindfulness.

The description of first quadrate (Paṭhama-catukka-niddeso)

I) How is that breathing in long, one understands ‘I breathe in long’, breathing out long, one understands ‘I breathe out long.’?

One understands the long in-breath and out-breath in nine ways as follows:

(a-1) One takes in a long in-breath from the point of view of its long duration (addhānasaṅkhāte). (b-1) One breathes out a long-breath from the point of view of its long

396 duration. (c-1) One breathes in and breathes out long in-breaths and out-breaths from the point of view of its long duration, and then interest () arises.

(a-2) With interest he takes in a long in-breath subtler than earlier from the point of view of its long duration. (b-2) With interest he breathes out a long out-breath subtler than earlier from the point of view of its long duration. (c-2) With interest he breathes in and breathes out long in- breaths and out-breaths subtler than earlier from the point of view of its long duration, and then delight (pāmojja) arises.

(a-3) With delight he breathes in a long in-breath, more-subtle than earlier from the point of view of its long duration. (b-3) With delight he breathes out a long out-breath more-subtle than earlier from the point of view of its long duration. (c-3) With delight he breathes in and breathes out long in-breaths and out-breaths, more-subtle than earlier from the point of view of its long duration. His mind turns away from the long in and out breaths and equanimity (upekkhā) is established.

In this explanation of nine methods of long in-breaths and out-breaths are a body (kāyo). Presence is mindfulness. The thorough scrutiny (anupassanā) is knowledge. The body is a foundation, and not mindfulness. Mindfulness is both a foundation and a mindfulness. By means of that mindfulness and that knowledge, one thoroughly scrutinises that body. Hence it is said that ‘development of the foundation of mindfulness consisting in thorough scrutiny of the body, in a body’.

Thorough scrutiny and four kinds of development

While discussing how one thoroughly scrutinises body it explains the seven thorough scrutinies. One thoroughly scrutinises it as impermanent, not as permanent; as suffering, not as happiness and so on.

There are four kinds of development: a) Development in the sense of non-excess of states produced in him (tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā). b) Development in the sense of single function of faculties (indriyānaṃ ekarasaṭṭhena bhāvanā). c) Development in the sense that the appropriate energy is effective (tadupaga-vīriya- vāhanaṭṭhena bhāvanā). d) Development in the sense of repetition (āsevanaṭṭhena bhāvanā).

Here, with respect to these four kinds of development the practice of mindfulness and clear comprehension (sati-sampajañña) is explained in detail.

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When one understands one-pointedness and non-distraction of mind through long in-breaths and out-breaths, his feelings are recognised as they arise, recognised as they stay and recognised as they pass away. His perceptions are recognised as they arise, recognised as they stay and recognised as they pass away. His applied thoughts are recognised as they arise, recognised as they stay and recognised as they pass away.

The arising of feeling is recognised in the sense of conditioned arising thus: With the arising of ignorance (avijjā) there is the arising of feeling. The same is explained with respect to craving (taṇhā), action (kamma), contact (phassa), and characteristic of generation (nibbattilakkhaṇa). In this way arising of feelings is recognised.

When one gives attention (to feelings) as impermanent (aniccato manasikaroto), the stay as decay (khayatupaṭṭhānaṃ) is recognized. When one gives attention as suffering (dukkhato), the stay is recognised as fear (bhayatupaṭṭhāna). When one gives attention as not self (anattato), stay is recognized as empty (suññatupaṭṭhāna). In this way stay of feelings is recognised.

The passing away of feeling is recognised in the sense of conditioned cessation thus: With the cessation of ignorance, there is the cessation of feeling. The same is explained with respect to craving (taṇhā), action (kamma), contact (phassa), and characteristic of generation (nibbattilakkhaṇa). In this way passing away of feelings is recognised. This is how feelings are recognised as they arise, recognised as they stay, recognised as they pass away.

Similar explanation is there regarding the perception and applied thoughts (saññā and vitakkā).

This practice of the development with respect to feeling, perception and applied thought is very much congruent with the practice of the sati-sampajañña in the Goenka-tradition. For the practical purpose the Goenka-tradition emphasizes on feeling but perception and applied thought are understood in the practice.

The next step explained is connecting the faculties, powers and so on.

When one understands one-pointedness and non-distraction of mind through long in-breaths and out-breaths, one connects i) the faculties, ii) the powers, iii) the enlightenment factors, iv) the path (magga), v) mental objects (dhamma); one understands the domain of these five aspects and is able to penetrate with regard to these five aspects.

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One connects the faith faculty in the sense of resolution (adhimokkhaṭṭhena), one connects the energy faculty in the sense of exertion (paggahaṭṭhena) and so on. This person connects these faculties with this object. Hence it is said ‘he connects the faculties’. He knows the object as his domain and understands the steady and pure state of mind.

One connects the faith power in the sense of unshakability (akampiyaṭṭhena) by non-faith, one connects the energy power in the sense of unshakability by indolence (kosajje) and so on. This person connects powers with this object. Hence it is said ‘he connects the powers’.

One connects the mindfulness enlightenment factor in the sense of establishment. He connects the investigation-of-states enlightenment factor in the sense of investigating and so on. This person connects these enlightenment factors on this object. Hence it is said ‘he connects the enlightenment factors.’

Similar explanation is there regarding the path (magga) and mental objects (dhamma).

II) How is that breathing in short, one understands ‘I breathe in short’, breathing out short, one understands ‘I breathe out short.’?

One understands the short in-breath and out-breath in nine ways. While explaining the nine ways of knowing, it mentions ‘short duration’ (ittarasaṅkhāte) instead of ‘long duration’ (addhānasaṅkhāte) and ‘short’ instead of ‘long breath’. Further steps of ‘thorough scrutiny and four kinds of development etc. are explained in the same manner as the first stage.

III) How is that one trains thus ‘I shall breathe in experiencing the whole body’, one trains thus ‘I shall breathe out experiencing the whole body’?

Experiencing the whole body (Sabbakāyapaṭisaṃvedi), here the text mentions two bodies: the mental body (nāmakāyo) and the material body (rūpakāyo). Feeling, perception, volition, contact, attention, mentality, and that which is known as formations these are called the mental body. The four great elements and secondary materiality which arises depending on them, in- breath and out-breath, sign and connection (nimittañca upanibandhanā), and whatever is known as body formations; this is the material body. – (Ñāṇamoli Bhikkhu.1997: p.183).

How these bodies are known (paṭividitā honti)?

One who understands one-pointedness and non-distraction of mind through long or short in- breaths and out-breaths, his mindfulness is established. By means of that mindfulness and that

399 knowledge these bodies are known. They are known to the one who adverts, who understands, who sees, who reviews, and so on. That is how these bodies are known.

While experiencing the whole body, in-breaths and out-breaths are body. The establishment is mindfulness. The thorough scrutiny is knowledge. The body is establishment, but it is not mindfulness. Mindfulness is both the establishment and mindfulness. By means of that mindfulness and that knowledge he thoroughly scrutinises that body. Hence it is called ‘the development of establishment of mindfulness consisting in thorough scrutiny of the body in a body.’

One thoroughly scrutinises that body as impermanent, suffering, non-self, and so on, and abandons the perception of permanence and so on.

The three higher trainings

The training part for next successive fourteen stages (which deal with the future aspect) consists of the training in the higher virtue, higher concentration, and higher wisdom. It is explained in the following manner.

In-breaths and out-breaths while experiencing the whole body are purification of virtue in the sense of restraint, they are purification of mind in the sense of non-distraction, they are purification of view in the sense of seeing. The meaning of restraint therein is training in the higher virtue; the meaning of non-distraction therein is training in the higher mind; the meaning of seeing therein is training in the higher wisdom. One trains oneself in these three trainings by adverting, knowing, seeing, and so on. Further steps of ‘thorough scrutiny and four kinds of development’ etc. are explained in the same manner as the first stage.

IV) How one trains thus, ‘I shall breathe in tranquillising the bodily formation’, one trains thus ‘I shall breathe out tranquillising the bodily formation’?

The body formation is explained as: Long in-breaths and out-breaths, short in-breaths and out- breaths, and experiencing the whole body while breathing in and out, are of the body. These states being bound up with the body, are body formations. He trains himself by tranquillising, ceasing, calming, those body formations.

When there are such body formations whereby there is bending backwards, sideways, in all directions, forwards, perturbation, excitement, moving, and shaking, of the body, he trains thus ‘I shall breathe in and out tranquillising the body formation.’ When there are such body

400 formations whereby there is no bending backwards, sideways, in all directions, and forwards, and no perturbation, excitement, moving, and shaking, of the body, quiet and subtle, he trains thus ‘I shall breathe in and out tranquillising the body formation.’

Then he trains thus ‘I shall breath in and out tranquillising the body formation.’ That being so, there is no production of experience of wind, no production of in and out breaths, no production of mindfulness of breathing, no production of concentration by mindfulness of breathing, and concequently the wise neither enters into nor emerges from that attainment.

Then he trains thus ‘I shall breath in and out tranquillising the body formation.’ That being so, there is production of experience of wind, production of in and out breaths, production of mindfulness of breathing, production of concentration by mindfulness of breathing, and concequently the wise enters into and emerges from that attainment. Then, the text gives the simile of gross to subtler to subtlest sound of the metal gong to elaborate the concept of sign (nimitta), along with the subtlest breath.

In-breaths and out-breaths tranquillising the body formation are body. The establishment is mindfulness. The thorough scrutiny is knowledge. The body is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment and the mindfulness. By means of that mindfulness and that knowledge he thoroughly scrutinises that body. Hence it is said ‘development of the establishment of mindfulness consisting in thorough scrutiny of the body in a body.’

Further steps of ‘thorough scrutiny and four kinds of development’ etc. are explained in the same manner as the first stage.

The importance of sati-sampajañña is emphasised here. While explaining ‘tranquillizing the body formation’ (passambhayaṃ kāyasankhāraṃ), the text mentions different activities of the physical body, like bending backwards, sideways and so on, which shows connection with the sampajaññapabba of the Satipatthāna-sutta. Here, observation of a physical body is clearly indicated.

I have discussed the first two grounds which are related to one who is practising mindfulness now i.e. deals with present knowledge. The remaining fourteen grounds are related to one who is training for future attainment of concentration, insight and path. Here, I have discussed only the third and fourth ground from these fourteen grounds since the presentation style and

401 structure of explanation remains the same for all fourteen grounds except for the substitution of certain key words.

The Goenka-tradition expects the practice of only four stages of the first quadrate of the sixteen stage ānāpānssati. From the practice point of view there are certainly some similarities in the explanation of this first quadrate with Goenka-tradition. Especially, most of the knowledges of the first three groups are in congruence with the Goenka-tradition. The eighteen kinds of knowledge of imperfections, and the first six knowledges of purity, the practical aspect of sign (nimitta), and few knowledges of obstacles and help are the common points with the Goenka- tradition. The over-all thorough explanation along with technical terminology in the ānāpānassatikathā of the Paṭisambhidāmagga does not match with the Goenka-tradition. The latter seven knowledges of purity and in general the thirty-two knowledges of the exercise of mindfulness in the ānāpānassatikathā of the Paṭisambhidāmagga do not match with the Goenka-tradition. Rather, the Goenka-tradition goes closer to the practice and theoretical explanation with respect to the ānāpānassati in the Mahāsatipaṭṭhānasutta and the Kāyagatāsatisutta of the Dīghanikāya and Majjhimanikāya.

6.3.3 - Indriyakathā

The faculties play a very vital role in the practice of concentration and insight, and specifically it helps a lot in the development of ānāpānassati. In what way the five faculties of faith, effort, awareness, concentration, and wisdom are purified or cleansed in fifteen ways is explained first.

Purification of faculties –

Each of the five faculties is to be purified in three ways, firstly by avoiding people who do not have faith, effort and other faculties (Commentary says faith in the triple gem), Secondly by consulting, respecting, and visiting the people who have these faculties, thirdly by reviewing the discourses which are conducive to faith. In case of the remaining faculties the same scheme has been prescribed. Each of the remaining four faculties are to be purified by reviewing the right efforts, the establishments of mindfulness, the four fine-material absorptions and eight releases (jhānavimokkha), and the conduct of profound knowledge (gaṃbhīrañāṇacariyaṃ) (Commentary says, the discourses related to the four noble truths, law of causation, or the knowledges explained in the ñāṇakathā etc).

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Similarly, the text explains in what way the five faculities are being developed and how many ways they are developing, and so on.

Five angles –

The recluses or brāhmaṇas who understand as really is the arising, passing away, gratification, danger, and escape of these five faculties, can be reckoned among the recluses and brāhmaṇas. Those good people after realising themselves, by having understood well, here and now enter upon and dwell in recluseship and brāhmaṇaship. The text further explains in detail: the forty ways of arising, passing away; twenty-five ways of gratification, danger; and one hundred eighty ways of escape with respect to these five faculities.

Faculties and their places -

The text explains the twenty ways in which these five faculties are to be found. Prominently, the faith faculty is to be found among the four factors of stream-entry, namely associating with righteous men, hearing the true doctrine, proper consideration (yoniso manasikāro), and following the course in gross and subtle states (dhammānudhammapaṭipattiyā). The effort faculty is to be found among the four right endeavours. The awareness or mindfulness faculty is to be found among the four establishments of mindfulness. The concentration faculty is to be found among the four absorptions. The wisdom faculty is to be found among the four Noble Truths.

Description in the sense of dominance etc. –

These five faculties are to be found in six aspects (chahākārehi). They are to be found in the sense of dominance (ādhipateyyaṭṭhena), in the sense of purifying the beginning (ādivisodhanaṭṭhena), in the sense of exceeding or outstandingness (adhimattaṭṭhena), in the sense of determination (adhiṭṭhānaṭṭhena), in the sense of exhaustion (pariyādānaṭṭhena), in the sense of establishing upon (patiṭṭhāpakaṭṭhena).

How are the faculties to be found in the sense of dominance? When one abandons wish for sensual-desires through renunciation, the faith faculty is to be found in him in the sense of dominance of resolution; and through the faith faculty the energy faculty is to be found in the sense of exertion, the mindfulness faculty is to be found in the sense of establishment, the concentration faculty is to be found in the sense of non-distraction, the wisdom faculty is to be found in the sense of seeing. In the similar way there is description with respect to ill-will (byāpāda), laziness (thinamiddha), etc all defilements.

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Development of Samādhi and Vipassanā –

An ordinary worldling, while developing concentration, is skilled in establishing it in the following seven ways. Due to having been adverted to, he is skilled in establishing the object, in establishing the sign of serenity, the sign of exertion, in establishing the non-distraction, in establishing light, in establishing encouragement, in establishing equanimity.

An ordinary worldling while developing insight, is skilled in establishing and non-establishing it in nine ways. He is skilled in establishment as impermanent, and non-establishment as permanent. Similarly, there is an explanation regarding suffering and happiness, non-self and self, etc.

Goenka does not explain five faculties in such thorough and analytical manner. He explains five faculties as five friends in relation to as enemies. We can find some reference in that direction in the description given above in the sense of dominance.

6.3.4 - Vimokkhakathā -

Vimokkha literally means liberation, deliverance, release, emancipation. One who is engaged in the development of faculties is naturally inclined towards liberation.

Types of vimokkha

There are three liberations (vimokkha) as: emptiness or void (suññato), signless (animitto), and desireless (appaṇihito). These three are entrances or gateways to liberation (vimokkhamukha). According to the commentary, these three liberations are obtained optionaly by partial removal of defilements at the moment of insight, and absolutely at the path-moment by complete uprooting of defilements.193 The text also discusses sixty-eight kinds of liberations. It explains the interrelationship of the five faculities, four attachments etc., with liberations.

The three liberations are described as follows. Emptiness liberation – here, a monk, gone to the forest or to the root of a tree or to an empty cell, discriminates thus, ‘this is empty of self, or of what belongs to self’. He does not build self inclination thereon, thus it is liberation by emptiness.

193 Ime tayā vimokkhā pariyāyena vipassanākkhaṇe tadaṅgavasenāpi labbhanti, nippariyāyena pana samucchedavasena maggakkhaṇeyeva. – (Paṭis-a. II: p.152).

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Signless liberation – here, a monk, gone to the forest or to the root of a tree or to an empty cell, discriminates thus, ‘this is empty of self, or of what belongs to self’. He does not make sign thereon, thus it is liberation by signlessness.

Desireless liberation – here, a monk, gone to the forest or to the root of a tree or to an empty cell, discriminates thus, ‘this is empty of self, or of what belongs to self’. He does not make desire thereon, thus it is liberation by desirelessness.

Grasping and liberation ( and Vimokkha)

The text explains relation of the four graspings (upādāna) with the thorough scrutiny of impermanence (aniccānupassanā), the thorough scrutiny of suffering (dukkhānupassanā), the thorough scrutiny of non-self (anattānupassanā), and so on. The knowledge as thorough scrutiny of impermanence is freed from these three kinds of graspings: wrong-view grasping, rites and rituals grasping, and self-theory grasping (diṭṭhupādānā, sīlabbataupādānā, and attavādaupādānā). The knowledge as thorough scrutiny of suffering is freed from one grasping of sensual-desire (kāmupādānā). The knowledge as thorough scrutiny of non-self is freed from these three graspings: wrong-view grasping, rites and rituals grasping, and self-theory grasping (diṭṭhupādānā, sīlabbataupādānā, and attavādaupādānā).

Aniccānupassanā and anattānupassanā, both of these are freed from the same graspings. It shows the interrelation of these two characteristics as explained earlier in the evolvement of anattā from anicca in the fourth chapter.

Insight - the Processs of detachment

The commentary explains the processs of freedom form attachment or practice of insight as follows. In the beginning one having seen again and again (passitvā passitvā) the arising and passing away of formations sees clearly by means of the thorough scrutiny of impermanence; later-on observing only the dissolution of formations he sees clearly by means of the thorough scrutiny of signlessness. The thorough scrutiny of signlessness is attained along with the thorough scrutiny of impermanence - (Paṭis-a. III: p.560).

Though, Goenka mentions the liberation in his discourses he does not explain it in such details as compared to the text. The process of detachment and interrelation of anicca and anatta are very clearly explained here. These are in congruence with the Goenka-tradition.

6.3.5 - Maggakathā

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Various aspects of path are discussed here. The aspects of noble path are: being able to abandon perversion of perception, citta, and view.

Path: In what sense path?

At the moment of the path of stream-entry right-view in the sense of seeing is the path and a cause for the abandoning of wrong-view. It is the path and cause for the support of conascent states, for the abandoning of defilements, for the purifying of the beginning of penetration (according to the commentary, virtue and view are the beginning of truth penetration), for the determination of mind, for the purity of mind, for the attainment of distinction, for further penetration, for the realisation of truth, and for the establishing in cessation. The similar explanation following these ten ways is given with respect to the right thought, right speech etc., factors of the and four suprmundane paths. The path is also explained with respect to the seven factors of enlightenment, five faculties and strengths etc.

In the sense of root, will (chanda) is the path; in the sense of origination, thought (manasikāra) is the path; in the sense of combining, touch (phasso) is the path; in the sense of coming together (samosaraṇaṭṭhena), feeling is the path; in the sense of being foremost, concentration is the path; in the sense of dominance, mindfulness is the path; in the sense of being the highest of all, wisdom is the path; in the sense of essence, deliverance (vimutti) is the path; in the sense of conclusion, Nibbāna, an ambrosia is the path.

Goenka does not explain the path categorically by using the similar terminology, rather he explains the path in the sense of purification of mind, realisation of truth and cessation etc. The mention of vedanā samosaraṇaṭṭhena maggo supports the Goenka tradition. Similar type of discussion in figurative language is there in the Maṇdapeyyakathā. Vedanā samosaraṇaṭṭhena maṇdo is mentioned, maṇda means the best part or fine extract to be drunk.

6.4 – Yuganaddhavaggo

Yuganaddhakathā

Four paths

Ven. Ānand addressed the monks: ‘anyone who has declared the attainment of Arahantship in my presence has attained it by these four paths or by one or the other of them.’ Those are as follows -

406 i) A monk develops insight (vipassanā) preceded by serenity (samatha). ii) Develops serenity preceded by insight. iii) Congruent development of serenity and insight together. iv) A monk’s mind is wrongly grasped by restlessness about the states (dhamma), later comes an occasion when his mind becomes internally steady, composed, unified, and concentrated.

As a result, the first supramundane path (ariya magga) is generated in him after every path (paṭipadāmagga). One pursues, develops and cultivates this path further; consequentialy, his fetters are abandoned, and dormant dispositions are uprooted.

According to the commentary, ‘four paths’ means by the four paths of mode of progress mentioned above and not by the noble paths, (catuhi paṭipadāmaggehi, na ariyamaggehi). With respect to the expression ‘by one or the other of them’ (etesaṃ vā aññatarenā’ti) the commentary says, the dry-insight practitioner (Sukkhavipassaka) after attaining path of the stream-entry by following dhammauddhacca path first, then he attains the remaining three paths by way of pure-insight (Suddhavipassanā) to attain arahatship, these paths are dhammauddhaccapubbaṅgama. The other three paths of mode of progress as ‘develops vipassanā preceded by samatha’ and so on, either attaining or without attaining the dhammauddhaccaviggaha, each one attains Arhatship respectively by attaing four paths one by one, is preceded by that particular path. - (Paṭis-a. III: p.584-585).

According to the commentary ‘Congruent development’ of samatha-vipassanā means one has to come out of the eight absorptions (samāpatti) one by one and then one thoroughly knows formations (sankhāre sammasati) as impermanent etc., and again enters into the succeeding absorption. Thus, this is to be followed in alternate sequence upto the base of neither- perception-nor-non-perception. – (Paṭis-a. II: p.585-586).

The commentary explains an expression ‘Dhammauddhaccaviggahitaṃ mānasaṃ hoti’ as follows:

An insight-practitioner (vipassaka) having slow wisdom is confused with respect to ten states such as light etc., which are also known as the impurities of insight. On account of this confusion he develops distraction with respect to these states. Further, due to this distraction his mind goes in the wrong direction. Alternatively, the mind distracted with respect to the ten impurities of insight being the cause gives rise to craving, conceit, and wrong view which further leads the mind in a wrong direction. (Paṭis-a. II: p.585-586).

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The text explains the congruent development of serenity and insight in sixteen aspects. According to the commentary here it is congruent development at the path moment.

Bhikkhu Bodhi opines that ‘Since, however, yuganaddha means literally ‘yoked together,’ some interprete the term to mean that in this mode of practice serenity and insight occur simultaneously. The commentarial system does not acknowledge this possibility but several suttas might be read as suggesting that the insight can occur within the jhāna and does not require a meditator to withdraw before beginning contemplation.’ - (Bodhi Bhikkhu. 2012: pp.1706-1707).

Description of the ‘restlessness or agitation about the states’ (Dhammauddhaccavāra- niddeso)

While one reflects on the object of meditation from the point of impermanence, light arises in him. He adverts to the light thus ‘light is a (noble one’s) state’. The distraction due to such thinking is agitation. When one’s mind is perverted due to distraction he does not understand as really is the nature of reality as impermanent, suffering, and non-self. Hence, it was said ‘his mind is wrongly grasped by restlessness about the states, later comes an occasion when his mind becomes internally steady, composed, unified, and concentrated. As a result, the first supramundane path (ariya magga) is generated in him and so on.

The commentary explains an expression ‘while reflecting on the object of meditation as impermanent, light arises in him’ (aniccato manasikaroto obhāso uppajjatīti) as: ‘At the time of thorough scrutiny of arising and passing away (uday-bbayānupassanā) when one is repeatedly practicing insight meditation of the formations by means of the threefold thorough scrutiny he temporarily abandons defilements by the influence of the insight when it is matured. When such a practitioner repeatedly thinks about impermanence, unsatisfactoriness, and egolessness, light naturally appears to him. A practitioner mistakes this light with attainment of path and fruition (magga and phala). Then, he gives-up the insight practice with a confused mind-set, not understanding as really is the three characteristics and becomes distracted. This state is called ‘mind is wrongly grasped by restlessness about the states’ (dhammuddhacca- viggahitamānasa). The commentary further explains that, if such a practitioner of an impure mind decides to invsetigate the light from the point of gratification, he realises that insight has formations as its object, whereas path and fruition have nibbāna as their object. Since, the object of my present mind is formation the light is not a path. Practice of uday-bbayānupassanā is mundane part of the path to nibbana. Thus, he determines properly the difference between

408 path and pseudo path and comes out of the distracted state of mind and practises insight meditation with the knowledge of three characteristics. Hence, he calms down internally, along with knowledge of insight (vipassanā).

Again, a similar situation arises with knowledge (ñāṇa), joy (pīti), tranquillity () etc.

Goenka mentions the congruent practice of concentration and insight in his tradition. When student starts observing sensation at the point below the nostril and above the upperlip along with in-breath and out-breath that is ‘congruence practice of serenity and insight’. That is how right from the beginning one develops congruent practice. In the long course Goenka also explains the ten insight defilements (vipassanupakkilesa) and he advises practitioner not to give importance to light but rather to give importance to sensation for the development of insight.

6.4.1 - Saccakathā

Nature of the Noble Truths

These Four Noble Truths are: such (tathāni), not unsuch (avitathāni), and not otherwise (anaññathāni). Suffering is oppression (pīḷanaṭṭho), being formed (saṅkhataṭṭho), torment (santāpaṭṭho), and liable to change (vipariṇāmaṭṭho). In these four sense it is suffering, which is such, not unsuch, and not otherwise. In the similar manner other three noble truths are explained.

Unity (Ekatta) of the four Noble Truths

The Four Noble Truths have a single penetration in four ways, in the sense of suchness – (tathaṭṭhena), in the sense of non-self (anattaṭṭhena), in the sense of reality (saccaṭṭhena), and in the sense of penetration (paṭivedhanaṭṭhena). These Four Noble Truths in these four ways are treated as one. Whatever is treated as one is unity (ekatta). Since unity is penetrated by a single knowledge, the Four Noble Truths have a single penetration.

Characteristics of the Four Noble Truths

Two characteristics of the Four Noble Truths are: the characteristic of the formed and the characteristic of the unformed.

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Six characteristics of the Four Noble Truths are: the arising of formed truth is evident, the decay is evident, and its changing nature is evident when present. The non-arising of unformed truth is evident, the non-decaying is evident, and its not changing nature is evident when present. Similarly, twelve characteristics are also explained.

Four Noble Truths and gratification, danger, escape aspects

The relation between the Four Noble Truths and these three aspects is explained as ‘the penetration by abandoning gratification in the material-form, as happiness and joy arisen because of the material-form, is the truth of arising. The penetration by exact knowledge of the danger in the material-form, as the impermanent, un-satisfactoriness, and changeable nature of the material-form, is the truth of suffering. The penetration by realization of the escape of the material-form, as the removal and abandoning the exciting desire in the material-form is the truth of cessation. The penetration by development of the view, thought, speech, action, livelihood, effort, mindfulness and concentration, in these three places (with regard to penetration in the truth of arising, suffering, and cessation) is the truth of the path. The same is applicable to the remaining four aggregates of the feeling, perception, conditioned formation, and consciousness.

Three aspects of the Noble truth

In these three aspects it is Noble truth: in the sense of search (esanaṭṭhena), in the sesnse of taking up (pariggahaṭṭhena), in the sense of penetration (paṭivedhaṭṭhena). What is the cause of old age and death, what is the arising of it, what is generated from it, what does it originate from? – This is the noble truth in the sense of search. ‘Old age and death have birth for its cause, have birth for its arising, are born from birth, originate from birth’- this is the noble truth in the sense of taking up. ‘He understands old age and death, and its arising, and its cessation and the way leading to its cessation’- this is the noble truth in the sense of penetration.

The four Noble Truths are explained in relation to the twelve links of the law of dependent origination. Craving is the truth of suffering, feeling is the truth of arising of suffering, the escape from both is the truth of cessation, the act of understanding cessation is the truth of the path.

Goenka does not explain at length the Four Noble Truths in such a detailed manner. He explains the interrelation of the Four Noble Truths and the law of dependent origination in a different way which is explained in the section 3.7.2 of the third chapter.

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6.4.2 - Bojjhaṅgakathā

There are seven enlightenment factors namely ‘mindfulness, investigation of the states, effort, joy, tranquillity, concentration, and equanimity’. These seven enlightenment factors are called bojjhaṅgās from five aspects as follows: bojjhaṅgās are so called because they lead to enlightenment (bodhāya samvattantīti bojjhangā), because they understand (bujjhantīti), they thoroughly understand (anubujjhantīti), they well understand (paṭibujjhantīti), and they fully understand (sambujjhantīti). Similarly, these enlightenment factors are explained in the sense of roots, in the sense of cause, in the sense of condition, in the sense of purification and so on.

The text explains that ‘the factors of enlightenment (bojjhangā) are so called as they know feeling in the sense of junction.194

The text mentions that, Ven. Sāriputta was able to abide in any of these seven enlightenment factors, at any time of the day, according to his wish. It can be boundless (appamāṇo), and thoroughly undertaken (susamāraddho). While it is staying or shifting due to causal condition he could remain aware of the fact accordingly.

Goenka does not give such thorough explanation and does not use such terminology. He explains these seven enlightenment factors from the practice point of view in a limited way.

6.4.3 - Mettakathā

There are eleven advantages of practising loving kindness, develiopng it, increasing it, making it a vehicle, making it a foundation, etc. One of the other advantages of this practice is the easy concentration of mind. The precondition of first absorption is to keep away sense pleasures and other demeritorious states like hatred, aversion, cruelty and so on. When one develops loving kindness, these demeritorious states are removed. Hence, the practice of loving kindness makes it is easy for a practitioner to concentrate.

Three kinds of release of the mind by loving kindness

There are three manners - a) unlimited, pervading release of the mind by loving kindness, b) limited, pervading release of the mind by loving kindness, and c) directional pervading release of the mind by lovingkindness. These three are explained along with its procedure in detail.

Process or mechanism of the Mettā or Eight ways of practising Mettā

194Vedanaṃ samosaraṇaṭṭhena bujjhantīti - bojjhaṅgā. – (Paṭis. II: pp.125).

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The mechanism of release of mind by lovingkindness (mettācetovimutti), is explained as follows. It is loving kindness since it kindly treats living beings in eight ways namely without oppression by avoiding oppression of all beings, without hurting by avoiding hurting them, without tormenting by avoiding their torment, without exhausting by avoiding their exhaustion, without annoying by avoiding their annoyance, with a wish ‘let all beings be free from enmity and not inimical, have happiness and not unhappiness, beings be happy and not unhappy’. Ceto is mind or intention that consideres (cetayati) those states. It is release (vimutti) since it is released from all prepossession of ill-will. Loving kindness and mind (ceto) and deliverance: is release of mind by loving kindness.

Relation of faculty, strength, enlightenment factor, path-factors and Mettā

It futher explains in detail that when one resolves with faith as ‘let all beings be free from enmity, be secure, and be happy’, this way of release of the mind by loving kindness is cultivated through the faith faculty. Similarly, it is explained for remaining four faculties, with respect to five strengths (bala), seven factors of enlightenment, and eight path factors.

The release of mind by loving kindness is cultivated by means of these faculties, strengths and so on. Similarly, these are also mentioned as development, adornment, safeguarding requisite and so on of the loving kindness.

With the practice and development of the concentration, faculties, strengths, enlightenment factors, and path factors the loving kindness also develops. We can see interrelation between loving kindness and these factors. This could be a reason why in the Goenka-tradition lovingkindness is practiced at the end of the insight practice. Goenka explains that after purifying a mind little by little with the practice of concentration and insight it is easy to practice the lovingkindness from the depth of a mind. Goenka uses some part of this chaptor for morning chanting on day ten of the ten-day course.

6.4.4 - Virāgakathā

Nature of dispassionateness (viraga)

Dispassionateness is the path, release is its fruit (Virāgo maggo vimutti phalaṃ). ‘Dispassionateness is the path’ is explained as follows: at the path-moment of the Stream-entry the right view in the sense of seeing detaches from wrong view, and it detaches from consequentially related defilements and aggregates, and detaches externally from all signs.

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Two kinds of dispassionateness a) dispassionateness as nibbāna,195 and b) whatever states born with nibbāna as their object all are dispassionateness.’ While explaining, in detail, it mentions that ‘in the sense of coming together feeling is dispassionateness’ (vedanā samosaraṇaṭṭhena virāgo).

Nature of Release

‘Release is its fruit’ is explained as follows: at the moment of Stream-entry fruit the right view in the sense of seeing is released from the wrong view, and it is released from consequentially related defilements and aggregates, and it is released externally from all signs.

Two kinds of release a) Release as nibbāna, and b) whatever states born with nibbāna as their object all are released, is release as its fruit. While explaining in detail it mentions that, in the sense of coming together feeling is release (vedanā samosaraṇaṭṭhena vimutti).

Though in essence Goenka refers to dispassionateness and release in the discourses, he does not explain as thoroughly as in the text.

6.4.5 - Paṭiisambhidākathā

Dhammacakkapavattanavāro

The four Paṭisambhidās are explained with respect to the Dhammacakkapavattana-sutta as follows. ‘There is this noble truth of suffering - in this way was the eye that arose, the knowledge that arose, the wisdom that arose, the (penetrative) higher-knowledge that arose, the light that arose, about states not heard before’.

The eye that arose in the sense of seeing. The knowledge that arose in the sense of what is known. The wisdom that arose in the sense of understanding. The higher-knowledge arose in the sense of penetration. The light arose in the sense of illumination.

The eye, the knowledge, the wisdom, the higher-knowledge, and the light, all these are states. These five states are the object and the suitable place (pasture) for the discrimination of states.

195 Viragoti dve virāgā – nibbānañca virago, ye ca nibbānārammaṇatājātā dhamma sabbe virāgā hontīti – virāgo. – (Paṭis. II: p.140). The commentary – ‘nibbānañca virāgoti - nibbānaṃ virāgahetuttā virago. nibbānārammaṇatājātāti - nibbānārammaṇe jātā, nibbānārammaṇabhāvena vā jātā.’ Te maggasaṃpayuttā sabbeva phassādayo dhammā virajjanaṭṭhena virāgā hontīti virāgā nāma honti. – (Paṭis-a. III: p.608).

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Those that are its object are its pasture; those that are its pasture are its object. Hence, it is said – ‘knowledge in states is the discrimination of states.

In the sense of seeing is a meaning, in the sense of knowing is a meaning, in the sense of understanding is a meaning, in the sense of penetration is a meaning, and in the sense of illumination is a meaning (attha). These five meanings are the object and the pasture of the discrimination of meaning. Those that are its object are its pasture; those that are its pasture are its object. Hence, it is said – knowledge in meanings is the discrimination of meaning.

There is enunciation of word-language in order to point out the five states and enunciation of word-language in order to point out the five meanings. These ten kinds of enunciation are the object and the pasture of the discrimination of linguistic expression. Those that are its object are its pasture; those that are its pasture are its object. So, it is said- knowledge in linguistic expression is discrimination of linguistic expression.

There is knowledge in the five kinds of states and knowledge in the five kinds of meaning and knowledge of ten kinds of linguistic expression. These twenty kinds of knowledge are the object and pasture of the discrimination by insight. Those that are its object are its pasture; those that are its pasture are its object. Hence, it is said – knowledge in the insight (keen perception) is discrimination by insight.

These four discriminative knowledges (Paṭisambhidā) are also explained similarly with respect to the four applications of mindfulness (satipaṭṭhāna), the four basis of psychic power (iddhipāda) and so on.

Further, these Paṭisambhidā are explained with respect to the direct knowledge (abhiññā), full understanding (pariññā), abandoning (pahāna), developing (bhāvanā), realization (sacchikiriyā), aggregate (khandha), element (dhātu), sphere (āyatana), formed (saṅkhata), unformed (asaṅkhata), and four noble truths and so on.

Goenka does not explain these four discriminative knowledges.

6.4.6 - Dhammacakkakathā

The wheel of the dhamma is explained in the sense of five faculties, five strengths, seven factors of enlightenments, and eight path factors and so on. While discussing these it says, ‘feeling is a state in the sense of coming together. The wheel of dhamma is so called as it sets in motion that state’. (vedanā samosaraṇaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ).

414

Again, the wheel of the dhamma is explained with respect to the development of four establishments of mindfulness, and four bases of psychic powers.

Sayagyi U Ba Khin explained the reason why this very first discourse is called the Dhammacakka with respect to the Dhammacakkakathā. In what sense is the setting going of Dhamma called dhammacakka?196 It is the setting going of truth (dhamma) and the wheel (cakka) of the teaching. According to the commentary cakka (wheel) is the dispensation of Buddha. ‘The rotation of the wheel of Dhamma,’ implies two meanins metaphorically: the truth is set forth and the dispensation is set going. Sayagyi expressed his view further: ‘It is the origin of the Four Noble Truths and it also causes the continuous rotation of the noble Dhamma of the Forur Noble Truths. The rotation of the wheel of Dhamma is called the Dhammacakka. The essence of the Dhammacakka is the Four Noble Truths.’ – (VRI. 1994: pp.68,69,71).

It supports the Goenka-tradition regarding the vedanā samosaraṇā aspect and it empahasizes the importance of the practice of four establishments of mindfulness.

6.4.7 - Lokuttarakathā

The thirty-seven states belonging to enlightenment, four noble paths, four fruits of recluseship, and nibbāna these are mentioned as the supramundane states. The chapter explains in what sense they are supramundane states.

6.4.8 - Balakathā

The five strengths are: faith, effort, mindfulness, concentration, and wisdom.

The additional Sixty-eight strengths are also mentioned as follows:

Strength of faith, effort, mindfulness, concentration, wisdom, sense of shame, shrinking back from doing wrong, consideration/discrimination, development, blamelessness, collectiveness, patience, designation/a regulation, reflection/notification, supremacy, determination, serenity, insight, ten strengths of a learner, ten strengths of a non-learner, ten strengths of one whose cankers are exhausted, ten strengths of accomplishment, ten strengths of the Tathāgata - Perfect One. These are explained in detail. Of these, the strengths of serenity and insight are explained below:

196 Dhammacakkan’ti. Kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti - dhammacakkaṃ. – (Paṭis. II:159).

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Strength of serenity is non-distraction as one pointedness of mind through renunciation, non- malice, perception of light, and so on.

By virtue of the first absorption it is not shaken by hindrances. Thus, in that sense serenity is a strength. Similarly, it is explained upto the attainment of neither perception nor non-perception. It is unshakable, immovable, not-trembling by agitation, thus in that sense, serenity is strength.

Strength of insight is thorough scrutiny of impermanence, suffering etc., (seven thorough scrutinies) in material form etc., and five aggregates and so on.

By virtue of the thorough scrutiny of impermanence it is not shaken by perception of permance. Thus, in that sense insight is a strength. Similarly, by virtue of the thorough scrutiny of relinquishment it is not shaken by grasping. Thus, in that sense insight is a strength. It is unshakable, immovable, not-trembling by ignorance and by the defilements and aggregates that accompany ignorance, thus insight is strength.

Further, it explains the thirty-seven states belonging to enlightenment as strengths.

Though, Goenka mentions aspect of strength in the long course he does not explain it in this fashion.

6.4.9 - Suññakathā

Nature of Suñña

Once, Ānand asked the Enlighened One at Sāvatthi, in what respect the world is empty? The answer was, ‘since it is empty of self (attena) or of what belongs to the self (attaniyena) in this repect the world is empty. Further, it is explained that, the eye and other senses are empty of self or of what belongs to the self; material form and other sense objects are empty of self or of what belongs to the self; eye consciousness or other consciousness of senses are empty of self or of what belongs to the self; eye contact or other sense contacts are empty or of what belongs to self; and feeling arises due to the eye contact or other sense contacts, whether pleasant or painful or neutral, are also empty of self or of what belongs to the self.

Empty is explained in twenty-five ways such as, ‘Empty as empty (Suññasuññaṃ), empty with regard to formations (saṅkhārasuññaṃ), empty with regard to change (vipariṇāmasuññaṃ), empty as the highest (aggasuññaṃ), empty with regard to characteristic (lakkhaṇasuññaṃ)’ and so on.

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According to the Commentary, empty is not said in the sense that those states are not there, rather it conveys the nature of nothingness with regard to essence of self and belonging to self in those states. In this way, in this sutta the characteristics of non-self are explained. – (Paṭis- a. III: pp. 631-632).

It is very clear that emptiness is always mentioned as absence of some state with respect to the other state. Therefore, for the practice purpose mainly the characteristics of anicca and dukkha are relevant with their proper understanding.

6.5 – Paññāvaggo

Mahāpaññākathā

Relation of Anupassanā and Paññā

It explains in-detail wisdom (paññā) and its’ relation, with seven thorough scrutinies (anupassanās), various insight knowledge (vipassanā-ñāṇa, magga-ñāṅa, phala-ñāṅa) and so on.

Thorough scrutiny of impermanence when developed and increased accomplishes swift wisdom (javanapaññaṃ paripūreti). Thorough scrutiny of suffering when developed and increased accomplishes penetrative wisdom (nibbedhikapaññaṃ). Thorough scrutiny of non- self when developed and increased accomplishes great wisdom (mahāpaññaṃ). Thorough scrutiny of disgust (nibbidānupassanā) when developed and increased accomplishes sharp wisdom (tikkhapaññaṃ). Thorough scrutiny of dispassionateness (virāgānupassanā) when developed and increased accomplishes abundant wisdom (vipulapaññaṃ). Thorough scrutiny of cessation (nirodhānupassanā) when developed and increased accomplishes deep wisdom (gambhīrapaññaṃ). Thorough scrutiny of relinquishment (paṭinissagānupassanā) when developed and increased accomplishes unequalled wisdom (asāmantapaññaṃ).

These seven types of understanding when developed and increased accomplish erudition (paṇdiccaṃ). These eight types of understanding when developed and increased accomplish understanding far and wide (puthupaññaṃ). These nine types of understanding, when developed and increased accomplish bright wisdom (hāsapaññaṃ). Bright wisdom is the discriminative knowledge itself (paṭibhānapaṭisambhidā) and so on.

Goenka does not explain these various kinds of wisdom.

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6.5.1 - Abhisamayakathā

There is realization. By means of what one realizes? One realizes by means of mind (cittena).197 One realizes by means of presently arisen mind at the moment of the supramundane path and by means of knowledge. At the moment of the supramundane path: there is realization of seeing, which is the right view; there is realization of fixing upon, which is the right thought, and so on. Feeling is realization in the sense of coming together (vedanā samosaraṇaṭṭhena abhisamayo) and so on. According to the commentary, abhisamaya means face to face meeting with truth in the sense of penetration or comprehension.198 - (Paṭis-a. III: p.686).

Goenka explains realization in brief. He does not explain it in such manner.

6.5.2 - Vivekakathā

A Monk develops the right view and other factors of the Noble Eight-fold Path, depending on seclusion, dispassinateness, cessation, and resulting in relinquishment. That is how by depending on morality, established in morality, a monk develops and increases the Noble Eight-fold Path. With respect to the factors of the Noble Eight-fold Path there are five types of seclusion, five types of dispassionateness, five types of cessation, five types of relinquishment, and twelve dependent factors. These five seclusions, dispassionateness, cessation, and relinquishments are: ‘by way of putting aside or suppression (vikkhambhana), partial removal (tadaṅga), uprooting (samuccheda), tranquillizing (paṭipassaddhi), and escape (nissaraṇa).’ With respect to the seclusion and so on, he ‘generates interest (chandajāto), develops strong conviction (saddhādhimutto), and makes a strong mental resolve (cittassa svādhiṭṭhitaṃ)’. In this way right view and other factors of the Noble Eight-fold Path become twelve-fold. Putting aside (suppression) aspect is related to the first absorption, partial removal aspect is related to concentration-associated insight (nibbedhabhāgiyaṃ samādhi), uprooting aspect is related to the supramundane path, tranquilization aspect is related to the moment of fruition, and escape aspect is related to cessation (nibbāna). The same is applicable to the five faculties of faith and so on.

In the development of the Noble Eightfold Path the Goenka-tradition insists the seclusion, dispassionateness, morality, strong determination and so on.

6.5.3- Satipaṭṭhānakathā

197 Abhisamayoti. Kena abhisameti? Cittena abhisameti. – (Paṭis. II: p.215). 198 Abhisamayo’ti saccānaṃ abhimukhena samāgamo; paṭivedho’ti attho. – (Paṭis-a. III: p.686).

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The body, feelings, mind, and mental contents are to be thoroughly scrutinized by seven ways of impermanence (aniccānupassanā), suffering (dukkhānupassanā), non-self (anattānupassanā), and so on.

The Body is to be observed as: ‘earth, water, fire, air, hair on the head, hair on the body, outer- skin, inner-skin, flesh, blood, sinew, bone and bone-marrow.’ Feelings are to be observed as: ‘pleasant, painful, neither painful nor pleasant, carnal or related to sensual desire (sāmisa), free from sensual desire (nirāmisa), and feelings related to the six senses.’ The Mind is to be observed as: ‘with lust, without lust and as the six sense consciousnesses etc.’ Mental contents are to be observed as: all the remaining states excluding the body, feeling, and mind.

Here, treatment with respect to the presentation is different than the Satipaṭṭhānasutta of the Majjhimanikāya. This is clear from following points: i) In the foundation of mindfulness of body the dhātumanasikār-pabba and partly paṭikulamanasikāra-pabba are explained. The aspects of sampajānapabba and the insight process which is indicated by the phrase vineyya loke abhijjhā domanassa etc. are not emphasized. ii) Infact as explained in the Ānāpānassatikathā the four aspects of development namely, development in the sense of non- excess of states produced in him, development in the sense of repetition etc., (anativattanaṭṭhena-bhāvanā, āsevanaṭṭhena bhāvanā), are mentioned alongwith each of the four foundations of mindfulness. iii) In the beginning instead of Kammāsadhamma, Sāvatthinidānaṃ is mentioned. iv) Seven anupassanās are mentioned alongwith the explanation of each of the four foundations of mindfulness.

Goenka does not explain satipaṭṭhansutta in such a manner.

6.5.4 - Vipassanākathā

Here, path insight is mainly discussed with respect to the ‘conviction that is in conformity [with teaching] (anulomikāya khantiyā), and ‘the fixed course [consisting in] rightness (sammatta niyāma).

A Monk receives ‘conviction that is in conformity [with teaching] (anulomika khanti),’ and enters upon ‘the fixed course [consisting in] rightness (sammatta niyāma) in forty manners. Namely, impermanent, suffering, disease, swelling, …, emptiness, not-self, danger, and so on. The one who seeing the five aggregates as impermanent receives ‘conviction that is in conformity [with teaching] (anulomika khanti).’ The one who seeing how the cessation of five

419 aggregates is nibbāna which is permanent, he enters upon the fixed course [consisting in] rightness (sammatta niyāma). Similar explantion is there with forty manners.

Goenka does not explain practice of insight in this manner.

Summary -

The composition of the Dasuttarasutta and the Saṅgītisutta of the Dīghanikāya appears to be prompted by a need to preserve the vast and varied teaching of the Buddha in a concise manner. This was done out of compassion for future generations after seeing the confusion among the disciples of the Nigaṇṭhanāṭaputta on his death. In the same way the Paṭisambhidāmagga might have been composed with the intention of preserving the doctrines of the Theravāda in a systematic manner at around the 2nd or the 3rd century BCE. The thorough explanation of the practical aspect of the Noble Path with respect to insight practice is the main feature of the Paṭisambhidāmagga. Every tradition of practice has limitations regarding the theoretical explanation of various aspects related to the practice. The Goenka-tradition certainly has more such limitations and challenges due to the vast cross-cultural back grond of the lay students.

The Mahāhatthipadopamasutta explains that, all wholesome states can be included in the Four Noble Truths, just as the footprint of any living being that walks can be placed within an elephant’s footprint. In the canonical literature there are different modes to explain the mundane and supramundane nature of the Noble Path. These different modes are: morality, concentration and wisdom (Sīla, Samādhi, Paññā); or seven purifications (satta-visuddhi); or the seventy-three kinds of mundane and supramundane knowledges; or serenity and insight (samatha-vipassana); or caraṇ and vijjā etc. However, the presentations of the Path into three groups of morality, concentration and wisdom, or serenity and insight, and the seven purifications are well known in the monastic community as well as among lay disciples. Some monastic communities are also familiar with the presentation of the seventy-three knowledges. Generally, all Buddhist and non-Buddhist practitioners know initial ten mundane knowledges, and few supramundane knowledges such as path and fruition etc. These ten or twelve knowledges are directly related to the insight meditation from preliminary stage upto the climax of it and the attainment of its goal of cessation or nibbāna. These are the minimum expectations from the insight practitioner, which is reflected in the Suttas of the Nikāyas. The Goenka- tradition fulfils these criteria.

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The Ñāṇakathā elaborates and explains the seventy-three knowledges related to insight. The last seven knowledges are related only to the Tathāgata. The sixty-seven knowledges depict various modes of practices and interpretations of the path pertaining to the variety of disciples. These are mainly grouped under fifteen categories based on their mundane or spramundane nature, or mode of practice etc. These groups are rather different schemes of interpretation of knowledges, which are complementary in nature. The Goenka-tradition emphasizes and explains the foundational aspect of the first group of ten mundane insight knowledges. Since, the ten-day general course concludes with the knowledge of total dissolution, practicaly first seven sequential knowledges of the first group are covered in it. Infact, Goenka provides primary theoretical explanation of the state of total dissolution and other knowledges in a ten- day course. However, he gives detailed explanation of them in long courses. The long courses provide an opportunity to practice further knowledges such as the knowledge of danger, the knowledge of equanimity towards formation, the knowledge of ‘change of lineage’ and so on (ādinavañāna, saṅkhārupekkhāñāṇa, gotrabhūñāṇa).

Most of the remaining knowledges (ñāṇa) discussed in the text are not discussed by Goenka, except a few like magga, phal, catusacca, nirodhasamāpatti. Out of the fifteen groups of knowledges eight are not discussed at all by Goenka. The possible reasons for this could be: a) These eight groups are related mainly to the various supramundane knowledges. Most of the students practically struggle to understand initial ten mundane knowledges at the experiential level as well as intellectual level. Therefore, to introduce intellectual clarification of various supramundane knowledges at this juncture does not fit into the approach of the Goenka- tradition which is strictly practice oriented. The Goenka-tradition priority wise gives much importance to the practical aspect rather than the theoretical aspect. b) To avoid repetition and consequent possible confusion in the minds of the students. c) These groups present different schemes of explanation and interpretation or different modes of practices. These knowledges are not directly relevant to the mode of practice followed in the Goenka-tradition.

The further possible reasons for the Goenka-tradition to limit itself to select knowledges could be as follows: i) Time constraint is an important factor in imparting the practical training, since the duration of meditation retreats is limited. ii) A gap between theoretical and practical tradition is bound to remain. A thorough explanation of almost all aspects of the Buddha’s teaching in the form of a compendium like the Paṭisambhidāmagga was a need of that particular period. Here,

421

Buddha’s important teachings are dealt with analytically as in the Abhidhamma. All the practice-traditions mainly aim at synthesizing the teachings, and making them understandable at the experiential level, rather than analysing them. The Goenka-traditon has emerged as one of the practical schools of Theravāda Buddhism. It has been influenced by many Teachers in due course of time. Their personal experiences in practice form the core of this tradition. Hence, rather than being comprehensive the Goenka-tradition limits itself to the personal experiences of the teachers, and the techniques adopted by them. iii) The Buddha used the word sutvā in a general sense of ‘possesing knowledge’. However, the extent of required knowledge in order to realize the truth is never mentioned clearly in any of the discourses. In view of the Goenka- tradition rather than having the full theoretical knowledge of Buddhism knowing only few things important for the practice is sufficient for the progress on the path. Hence, Goenka discusses only those points of the teachings which according to him are most essential for the practice in his tradition.

Goenka discusses first two groups of knowledges in his discourses with some details. The contents of the remaining five groups are simply touched upon by him in the flow of his discourses. Due to the interrelatedness, and complementary nature of the various aspects of these knowledges, contents of these knowledges can be said to have been covered in nutshell by Goenka in his discourses.

As explained in the commentary this chapter of the Paṭisambhidamagga explains the knowledge of path (maggañāṇa) at six different places to make it clear in a different manner. These are: knowledge of the Path (no.11), knowledge of concentration with immediate result (no.32), knowledge of turning away in the Truths (no.49), knowledge of the destruction of mental cankers (no.55), knowledge of the Path (no.59), and knowledge of the Path leading to the cessation of suffering (no.63). – (Paṭis-a. I: pp.55-56). Out of these six knowledges mentioned here Goenka explains the first and the last one i.e. the knowledge of the Path from group second and the knowledge of the Path leading to the cessation of suffering from group fourteen. He also refers to the knowledge of concentration with immediate result.

Goenka does not specificaly explain six supernormal knowledges (abhiññā) of the twelveth group since these are considered by him to be the distant goal of the practice. The priority of the Goenka-tradition remains to be the attainment of insight knowledge. He talks about the threefold higher knowledges (tevijjā) from this group: the recollection of past lives, divine eye, and the knowledge of the destruction of mental cankers.

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The Goenka-tradition has a major disagreement with the Paṭisambhidāmagga with respect to the thirty-fourth insight knowledge: the nirodhasamāpatti-ñāṇa. This is discussed in the chapter four section 4.3.1.

Now let us see some points of agreement between the Goenka-tradition and the Paṭisambhidamagga together with its’ commentary.

The Ñāṇakathā and its’ commentary explain in detail udayabbaya ñāṇa. The commentarial explanation categorically suggests why the subject of insight practice must include in it, both the categories of matter (rūpa) and mind (arūpa). – (Paṭis-a. I: pp.254-256). One of such subject of insight meditation, sensation (vedanā) is based on the body, it is not exclusively physical in nature; it is also one of the four mental aggregates. Sensation is psychosomatic in nature, it overlaps the two fields of mind and matter. Thus, observation of sensation is a way to explore the mental-physical phenomenon in its entirety. This explanation approves the uniqueness of the sensation as the subject of insight meditation. Hence, sensations as the subject of insight practice in the Goenka-tradition satisfies this criterion.

The commentary of the Diṭṭhikathā explains momentary abandoning of the view of annihilation and eternality by seeing arising and passing away. For practical purpose, this is the right view in the Goenka-tradition. The practice of the ānāpāna in the Goenka-tradition agrees with some knowledges of the ānāpānassatikathā and the practice of sati-sampajañña explained in it. The Vimokkhakathā explains the interrelation of impermanence and non-self. Similarly, Suññakathā emphasizes the importance of the characteristics of anicca and dukkha from the practice point of view. The aspect of the vedanāsamosaraṇā sabbe dhammā is frequently quoted in the text. Especially the Dhammacakkakathā supports the Goenka-tradition regarding the vedanā samosaraṇā aspect, and it empahasizes the importance of the practice of four establishments of mindfulness.

The Yuganaddhakathā and its’ commentary explain the four modes of practice, accordingly we can co-relate the congruent mode of practice with the insight practice of the Goenka- tradition. The practice of mindfulness and clear comprehension (sati-sampajañña) is of central importance to the Goenka-tradition. There are two possibilities, first is that one can attain appanā concentration first, and then can proceed further with insight practice which is congruent with it (yuganaddha), however this is not necessarily expected by Goenka. Second possibility is that, those who can not go beyond access concentration can follow insight practice of the fourth mode (sukkha-vipassanā), as explained in the Yuganaddha-kathā.

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The Vipassanākathā presents the path-insight, ie the supramundane aspect of the insight. However, Goenka explains mundane part of the insight practice, which mainly helps practitioners to progress towards the path-insight.

Thus, relationship of the Paṭisambhidāmagga with the Goenka-tadition is not so direct or exclusive. Although, there is a general theoretical agreement, the Goeka-tradition exhibits a rather creative approach while putting this theory into practice.

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