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Theravada Buddhism Insight Knowledge is intended as an page introduction for the new arrival in Thailand — my country of residence for the past ten years.
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Please try again later. I liked how it explained the eightfold pathway and lists other translations for them. One person found this helpful. Amazon Giveaway allows you to run promotional giveaways in order to create buzz, reward your audience, and attract new followers and customers. For the first time he can see this complete process of arising, manifesting, and cessation of experience.

In seeing the complete process of impermanence, he also has more insight into unsatisfactoriness and not-self. The extent to which these latter two of the universal characteristics will become apparent depends on the individual. This stage is central to the practice. As you can see on your chart, knowledge of arising and passing away includes three purifications: In practical terms, for most meditators it is a hard slog to get this far; it can feel like climbing up a steep and rocky hill.

In certain respects it gets easier from here on, because now that the meditator can clearly see the arising and cessation of experiences he knows he is on the right path. Whatever he has done to get this far is all he has to do is continue. Often meditators feel a surge of confidence in themselves and the practice. For many meditators, this is the nice one. They may see light. They experience faith saddha , rapture piti , tranquillity passadhi and bliss sukkha. The arising and passing away of experience is very clear.

They can notice anything easily, and it seems that the meditation is going on by itself. All the meditator has to do is sit back and enjoy the show.

This ease, enjoyment and sense of fulfilment, however, carry a danger. As I said before, the practice is about process, once we begin to hang on to anything, process stops, and the practice bogs down. This stage of the practice is both enjoyable and dangerous. It is easy to give up and settle for pleasant, even spectacular meditation experiences, rather than pushing on.

It is this early, immature stage of knowledge of arising and passing away which is the mature stage of purification of overcoming doubt , characterised as it is by the clarity of meditative experience and by the arising of faith. If the meditator merely watches these blissful phenomena, they pass. The sense of clinging and attachment to blissful experience passes, and the meditator enters into the purification of knowing and seeing what is and what is not the path.

He understands more clearly the importance of just seeing experience as experience; not getting stuck by projecting any ego or judgements on to it. As he continues to practice, the process of arising and passing away becomes faster and faster, until it becomes almost instantaneous. The attention is moving very rapidly, but always with clarity and penetration. As soon as something arises, it is seen; as soon as it is seen, it ceases.

Theravada Buddhism Insight Knowledge

And again things change. Now we enter an interesting stage of the practice characterised by a series of nanas known as the dukkha-nanas. Remember that the meditator has already attained the purification of overcoming doubt and the purification of knowing and seeing what is and what is not the path.

The essentials of the practice have already been revealed, and in the process the meditator has experienced faith, rapture and bliss. What is essential to this practice is seeing the arising and passing away of experience. In attaining to knowledge of arising and passing away, the meditator has already done this.


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As a result, he now sees only the passing away of phenomena. It is as if his awareness is so fast, it is faster than the experiences he is examining, As soon as he places his attention on some aspect of his experience, it disappears. This is the knowledge of dissolution bhanga-nana. In a weak aspect, this can take the form of the meditator apparently losing his concentration.

It seems like he can no longer focus on anything; his attention keeps sliding off whatever he tries to look at. It can be lie trying to grasp something that slips out of your hand the moment you touch it. In a stronger aspect, it can be like falling into the black hole of Calcutta.


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Wherever you look, there is nothing - only blackness. The meditator is shocked, because he used to be able to focus on anything. Now, it seems, he can focus on nothing at all. All his good work has dissolved into nothing. Another thing that meditators report at this stage is the disappearance of the form of the body. Before, the meditator saw experience break up into specific and discrete experiences, but he always knew that they were experiences of something.

For example, the experience of the rising movement of the abdomen when breathing in breaks up into movement, pressure, tension. But there was always the sense, while examining these sensations, that they belonged together, as different aspect of the same thing. But now movement is just movement; pressure is just pressure; tension is just tension. There is no sense of what part of the body these sensations belong to. The sense of the body disappears; all that is left is a series of apparently disconnected individual sensations. There is no "body" as such. This gives way to the knowledge of fear , bhaya-nana.

In the disappearance of everything examined, the mind at some level begins to realise: There is no foundation.

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At a fundamental level, there is nothing at all. The result is existential anxiety. In its strong form this can manifest as panic. In its weak form, it can be merely a sense of existential unease, a sense of nothing going right, a sense of helplessness, a sense of loss of control. Next comes the knowledge of danger, adinava-nana. The meditator realises there is no rest, no security, in anything. Notice that the emphasis here is on anything. The meditator by this time is fantasising about escape from, the meditation centre.

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