Beruflich Dokumente
Kultur Dokumente
CONTENT
Preface
2. Explanation of Insight
3. Objects of Insight and How to Develop Insight According to the Pali Canon
8. The Third Insight (Purity of Knowledge and Insight into the Right and Wrong
Paths)
10. The Fourth Insight (Purity of Knowledge and Insight into Progress)
**
PALI SPELLING:
PREFACE
The “Insight
Meditation” is one part of
Buddhist Meditations compiled
by Somdet Phra Vanarat
(Buddhasiri Thera) who was
well versed in Tripitaka and
was also “a well known
meditation master” (Buddhist
Era 2349-2434 / cf AD 1806-
1891). He was a senior monk
in the reign of King Rama IV
(King Mongkut) and King
Rama V (King Chulalongkorn)
of Chakri dynasty; he wrote
many kinds of books on
Buddhism, especially on
meditation practice. This work
was taken from the Pali Canon
and its Commentaries,
summarising them for the
purpose of the study and practice of Buddhist Meditation.
This book is used as a handbook for the 4th year undergraduates of Mahamakut
Buddhist University (M.B.U.). As it was written in Thai, foreigners generally could
not make use of it. On the other hand, the rule of this University requires the 4th year
undergraduates to answer their examination papers in English; so I, being assigned to
give lectures on Insight Meditation in this class, take it to be necessary to translate this
book into English in order to make it beneficial to readers on a wide scale.
I feel deep gratitude to Mr. Geoffrey Bell and Mr. Siri Buddhasukh, lecturers in
English at Mahamakut Buddhist University, who have seen my work in English
helping in its completion.
I hope this book can help those who are interested in Buddhist Meditation
practice to find the Path leading to real peace.
Phra Rajavisuddhikavi
(Pichitr Thitavanno)
Academic Deputy Secretary-General
Mahamakut Buddhist University
Wat Somanas Vihara
Bangkok, Thailand
Octber B.E. 2533 / 1990.
INSIGHT MEDITATION
One who wants to practise the Vipassanaabhaavanaa , first of all, should know
the meaning or the definition of it: “The Vipassanaabhaavanaa is
mind development realized by a meditator.”
One who wants to develop Insight Meditation has to study the above mentioned
doctrines that are the grounds of insight, together with asking what he does not
understand until he has clear understanding, and then remembers and recites them.
Such a person can practise Insight Meditation.
Two kinds of purification, that is, purity of morals (siilavisuddhi) and purity of
mind (cittavisuddhi) are the causes of insight.
The following five kinds of purity are the insight itself. They are:
3. Purity of knowledge and insight into the right and wrong paths
(Maggaamagga n~aan adassan ..avisuddhi),
Purity of views is the clear comprehension of name and form (naamaruupa) with
their respective characteristics, essence, manifestation and proximate cause, realizing
that there is no being, no person apart from the mere name and form.
Purity of knowledge and insight into right and wrong paths is the knowledge in
the purity consisting of knowing--“This is the insight which is the Path and its
Fruition (Maggaphala), this is the defilement of insight, which is not the Path.”
The nine parts of knowledge of insight beginning with Udayavayan~aan ..a and
lasting with Anuloman~aan ..a are called “Purity of knowledge and insight into
progress.”
The knowledge of the Four Noble Paths and Four Noble Fruits is called “Purity
of knowledge and insight.”
The last five kinds of purity mentioned above are insight itself.
A meditator who has developed the above mentioned insight perfectly is said
to have practised insight in the right way and he can attain the highest goal of
the Insight Meditation in Buddhism.
2. EXPLANATION OF INSIGHT
First of all, it is necessary for a meditator to have pure precepts and the mind
being free from mental hindrances through the practice of concentration. He also
has to get rid of wrong views by realizing that those wrong views (the defilements of
insight) are useless and that they are not the path of insight.
What is the essence of insight? The essence of insight is dispelling the darkness
of ignorance in compounds as permanent, happy and self, realizing that they are
impermanent, unhappy and non-self and impure or ugly.
So it should not be believed at all in a person who has impure precepts and
distracted mind, claiming that he has achieved any stage of his insight development.
Because the pure moral conduct is the cause of concentration; concentration is the
cause of insight; insight is the cause of the Noble Paths and the Noble Paths are the
causes of the Noble Fruits. The nature of Dhamma thus appears, not in another way.
Division of Insight
1. Aniccam . , impermanence.
3. Dukkham . , suffering.
5. Anattaa, non-self.
All compounds including name and form which are impermanent, are dukkha
(suffering) because they are subject to rising, ceasing and to change under the
influence of the fire of suffering, that is, decay or old age, sickness and death that
always oppress, crush and burn the name and form.
The stage of rising, ceasing and undergoing change under the influence of the
fire of suffering as mentioned above is dukkhalakkhan ..a, the fundamental
characteristics of suffering.
All compounds and non-compound (Nirvaan ..a) are non-self (anattaa) because
they are null, void, empty, ownerless and masterless.
The meditator who is endowed with the purity of morality and the purity
of mind as thus explained is said to be proper in his insight development; he can
indeed achieve his insight practice.
The following is the explanation of the Dhammas which are the objects of
grounds (Bhuumi) of insight, and the way to develop insight as described in the Pali
Canon:
“All compounds, both animate organisms and inanimate objects, are the
objects of insight contemplation.” And the insight having all compounds as its
objects can be found in both aniccalakhan ..a and dukkhalakkhan ..a which are
mentioned in Pali: “Sabbe san .khaaraa anicca – All compounds are impermanent.”,
“Sabbe san .khaaraa dukkhaa – All compounds are suffering or painful.”
Again, all Dhammas, both compounds and non-compound (Nirvaan ..a) are the
objects of insight contemplation. And the insight, having all kinds of Dhamma as its
object, can be found in only anattalakkhana which is mentioned in Pali: “Sabbe
dhammaa anattaa – All states (Dhamma) are non-self.”
Again, there are five groups or aggregates: (1) ruupa-- body, (2) vedanaa --
feeling, (3) san~n~aa--perception, (4) sankhaara--mental activities and (5)
vin~n~aan .a--consciousness.
Of these, body (ruupa) is so called in the sense of “ruppati ”-- “to change” or
“todecay” under the influence of opposite physical conditions such as heat and cold. It
consists of its own characteristics, that is, the four elements: (1) earth, (2) water, (3)
fire and (4) wind and of twenty-four dependent forms (upaadaayaruupas) derived
from the four elements. All kinds of ruupa are called “The aggregates of body
(ruupakhandha).”
These five aggregates as described above are the objects of insight. And such
insight can be found in both aniccalakkhan ..a and anattalakkhan ..a as mentioned
in Pali: “ruupam .aniccam .– form (body) is impermanent.”, “vedanaa aniccaa –
Feeling is impermanent.”, “san~n~aanaiccaa – perception is impermanent.”,
“san .khaaraa aniccaa – mental activities are impermanent.”,
“vin~n~aanam .aniccam .– consciousness is impermanent.”
The meditator should develop insight using five aggregates as its objects as
thus mentioned in Pali.
Again, the insight having the five aggregates as its objects can be found in the
three characteristic marks, that is in aniccalakkhan ..a, dukkhalakkhan ..a and
anattalakkhn ..a as mentioned in Pali:
Insight having the Five Aggregates along with their Cause as its Objects
Again, insight having the five aggregates along with their cause as its objects can
be seen in the three characteristic marks as mentioned in Pali:
“Ruupa is suffering. Whatever is the cause of the body is also suffering. How
can the body originating from the suffering cause be happy ?”
“Ruupa is soulless. Whatever is the cause of the body is also soulless. How can
the body originating from the soulless cause be self ?”
“Vedanaa is soulless. Whatever is the cause of feeling is also soulless. How can
the feeling originating from the soulless cause be self ?”
Insight having five aggregates along with their causes as its objects is thus
mentioned in Pali.
So, the meditator should develop the insight which has the five aggregates as its
objects or that which has the five aggregates along with their cause as its objects as
mentioned above.
Insight Development of One Who has First Attained to the Jhaana State.
The meditator who has attained the Jhaana states should fully comprehend
and distinguish the name and form as thus described.
Insight Development of One Who has not First Attained the Jhaana States.
Again, he should contemplate the body and the name together with mental
concomitants (cetasikas) by dividing into five aggregates:
After he has fully comprehended the five aggregates with their individual
characteristics, he should summarize them into name and form.
Ruupakhandha is called “ruupa” in the sense of change or decay but the four
kinds of aruupakhandha: feeling, perception, mental activities and consciousness, are
called “name” in the sense of bending towards the objects.
If we are speaking of the final truth, then there is no being, nor person, nor self,
nor Deva, nor Brahma beyond the combination of mind and matter called that being,
person, self, Deva or Brahma; it is as if there is no “boat” apart from the combination
of its parts such as a gunwale, an uncompleted dug-out etc.
These, both name and form that depend on each other, wander or sail in the
ocean of the planes of rebirth.
When a meditator determines the name and form realizing them as they really
are, he rejects erroneous conceptions of individuality; he becomes free from
attachment to his personality as being person, self, Deva or Brahma. The acquisition
of this real vision of mind and body and their relation is summarized as purity of view
which is the first kind of insight.
As he thus discerns the causes and conditions of name and form, he overcomes
the doubt in the three phases of time: past, present and future.
The Cause and Condition of Name and Form
What are the cause and condition of mind and body (name and form)? What are
the cause and condition of existence of mind and body? Kamma is the cause and
condition of mind and body. The mind and body are the effects of Kamma, that is,
they originate from kamma.
Kamma is of two kinds, that is, good action (Kusalakamma) and bad action
(Akusalakamma).
Mind and body which arise from bad action, are gross, ugly, bad or low, whereas
mind and body which arise from good action, are subtle, good or eminent. Thus
kamma is said to be the cause and condition of mind and body.
Not only kamma is the cause and condition of mind and body, but also
attachment (upaadaana) is. Even attachment has its own cause and condition, that is,
it arises from craving (tanhaa); and craving arises from ignorance (avijjaa). Ignorance,
therefore, is the real condition of craving; craving is the condition of attachment;
attachment is the condition of becoming (bhavakamma); becoming of birth, that is,
mind and body.
Herein it can be discerned that these four: ignorance, craving, attachment and
karma are the causes and conditions of mind and body; from these four kinds of
Dhamma mind and body arise.
The four elements: earth, water, fire and wind together with food are
compounded to be the body because they support the body. The three kinds of name
(naama), that is, feeling, perception and mental activities, arise from contact (phassa).
The name i.e., consciousness, arises from name-and-form because from the cause of
the eye and visible object there arises visual cognition (cakkhuvin~n~aan ..a); from
the cause of ear and sound there arises auditory cognition (sotavin~n~aan ..a); from
the cause of nose and smell there arises the cognition of smell (ghaanavin~n~aan ..a);
from the cause of tongue and taste there arises the cognition of taste
(jivhaavin~n~aan ..a); from the cause of the body and the touchable object there
arises bodily cognition (kaayavin~n~aan ..a); from the cause of mind and the mental
object there arises mental cognition (manovin~n~aan ..a). In this way,
cakkhuvin~n~aan ..a, sotavin~n~aan ..a, ghaanavin~n~aan ..a ,
jivhaavin~n~aan ..a and kaayavin~n~aan ..a arise from the body only, whereas
manovin~n~aan ..a arises from both mind and body.
So mind and body spring from name (naama – consciousness), that is,
consciousness arises from mind and body.
It, therefore, may be concluded that the five factors, namely ignorance, craving,
attachment, kamma and food are causes and conditions of the body, that is, from these
five factors there arises the body; ignorance, craving, attachment, kamma and contact
are the causes and conditions of name, namely feeling, perception and mental
activities, that is, from these five factors there arise feeling, perception and mental
activities; ignorance, craving, attachment, kamma, name and form which are the
caused and conditions of name, namely consciousness, that is, from these factors there
arises consciousness.
Comprehending the causes and conditions of name and form as described above
a meditator realizes that just as mind and body in the present arise from their causes
and conditions, so even name and form (mind and body) in the past or in the future
arise from their causes and conditions.
Having thus considered the causes and conditions of the existence of name
and form and realized them, he transcends all doubts in the three phases of time.
Sixteenfold doubt in three phases of time is: five concerning the past, five
concerning the future and six concerning the present. They are then 16 in number in
three phases of time.
Five concerning the past: “Was I in the past? Was I not in the past? What was I
then ? How was I then ? From what did I pass to what?”
Five concerning the future: “Shall I be in the future? Shall I not be in the future ?
What shall I be in the future ? How shall I be in the future ? What having been what
shall I be in the future ?”
Comprehending and realizing the causes and conditions of name and form, the
meditator also puts away all doubts belonging to the three phases of time viz. past,
present and future. His knowledge is called “purity of overcoming doubt,” which is
the second insight.
(He who is endowed with this knowledge is said to have gained insight, realized
success, and secured a foothold in the doctrine of the Buddha. He is assured of
emancipation, and is known as “Culla-Sotaapanna – the junior Stream-winner.”)
Having contemplated the causes and conditions of name and form and realized
them until he can transcend all doubts in the three phases of time, the meditator
should contemplate name and form together with their conditions, past, future or
present, internal or external, gross of subtle, low or eminent, near or far, by realizing
that name and form together with their causes and conditions are impermanent
because when they have risen, then again they cease in the time in which they rise.
All Kinds of Name and Form are under the Influence of the Three Characteristic
Marks
Name and form which were born in the past ceased even there; there is nothing
that has come over to this existence from the past.
Name and form which will be born in the future will cease even here. There is
nothing that will have come over to this existence.
Name and form which were born in the present cease there. There is nothing that
will come over to the future from the present.
Name and form which are internal cease even there; there is nothing that has
come over to be external. Name and form which are external cease even there; there is
nothing that has come over to be internal.
Name and form which are gross cease even there; there is nothing that has come
to be subtle. Name and form which are subtle cease even there; there is nothing that
has come over to be gross.
Name and form which are low cease even there; there is nothing that has come to
be eminent. Name and form which are eminent cease even there; there is nothing that
has come over to be low.
Name and form which are near cease even there; there is nothing that has come
over to be far. Name and from which are far cease even there; there is nothing that has
come over to be near.
So all kinds of name and form are impermanent because they have risen,
then they cease there, do not keep in existence beyond there.
Name and form which are impermanent, are full of suffering because they are
oppressed and crushed by arising and ceasing again and again without stopping.
Name and form which are full of suffering, are non-self, ownerless; they are only
name and form; they are not ‘mine,’ not ‘I am,’ not ‘my self.’
6. happiness (sukha),
Of these, illumination means lights or rays emitted from the body on the inward
illumination of insight.
Calmness means the insight-response which tranquilizes the body and mind.
Confidence means faith, resolute and strong, associated with insight exceedingly
serene to the mind and its concomitants.
Great energy means the energy associated with insight, being not laxed, not
tight, strenuous, but upright and well established.
Happiness means happiness rising from insight; it diffuses the whole body of
the meditator with ease and comfort of a higher degree.
Balance of mind means equanimity of insight which is neutral towards all sorts
and conditions of phenomena, and indifferent to mental activities; it is absence of
pleasure or pain during reflection.
Desire means insight desire which arises with love of knowledge of insight. It is
so subtle and so refine that it cannot be distinguished as defilement of insight.
These ten factors are termed “Vipassanuupakilesa – Defilements of insight”,
because they may cause the meditator of insight to be deluded into thinking that he
has attained the final Path of its Fruition. He may stop his effort in developing insight,
not continue his practice towards insight. And his mind may be seized by spiritual
excitement, causing desire, pride or wrong view “mine”, “I”, “my self”. So these ten
factors are called “Defilements of Insight”.
The meditator has thus advanced in contemplation with his budding states of
insight. If anyone of these ten factors of defilements of insight arises in him, he is not
deluded in it thinking, “This is not the final path of its Fruition, the path of insight
is other than this.”
Knowing them thus and understanding their true nature, he proceeds until he
reaches the final goal, the Noble Path and its Fruition. So his knowledge is
established in knowing “This is the Path, and this is not the Path.” This is the Purity
of Knowledge and insight into the right and wrong Paths, which is the third insight.
The disciple who is free from the inimical influence of the ten insight
defilements, and has gained the purity of knowledge of the insight and the wrong
paths in the previous state, develops his insight to its culmination through the
systematic and steady progress of deeper understanding, that is, he should apply
himself to the nine knowledges of insight (vipassanaan~aan ..a) to attain the final
goal of the Noble Path and its Fruition in the following order:
1. Udayabbayan~aan ..a
4. A adiinavan~aan ..a
5. Nibbidaan~aan ..a
6. Mun~citukaamyataan~aan ..a
9. Saccaanulomikan~aan ..a
Of these, the knowledge gained by reflection upon the rise and fall of name and
form is called “Udayabbayan~aan ..a ”. This is mentioned in brief.
5. the rise of the body (without considering its cause and condition).
5. the fall of the body (without considering its cause and condition).
He should ponder upon the five characteristics of the rise and five characteristics
of the fall of Vedanaakhandha, san~n~aakhandha, san ..khaarakhandha and
vin~n~aan ..akhandha in the same way as he does in the ruupakhandha, but in
vedanaakhandha, san~n~aakhandha and san ..khaarakhandha contact (phassa) is put
in the place of food by considering them that feeling arises because of the rise of
contact; feeling ceases with the extinction of contact. Perception arises because of the
rise of contact; perception ceases with the extinction of contact. Mental activities arise
because of the rise of contact; mental activities cease with the extinction of contact.
In the case of vin~n~aan ..akhanda name and form are put in the place of food
by considering that consciousness arises because of the rise of name and form;
consciousness ceases with the extinction of name and form.
The knowledge gained by reflecting upon the characteristics of rising and those
of falling of the five aggregates is called “Udayabbayan~aan ..a ”.
Consciousness arises with matter (ruupa) as its object, and ceases. Having
reflected upon that object he sees the breaking up of that consciousness. How does he
see? He sees it as impermanent and not permanent, as suffering and not happy, as
non-self and not “self”.
Seeing that, he feels disgusted at it and disliked, dispassionate and not passionate,
he causes it to cease and not to rise, he relinquishes it and does not cling to it. Seeing
it as impermanent he rejects the idea of permanence; seeing it as suffering he rejects
the idea of happiness; seeing it as non-self he rejects the idea of self. Relinquishing it
he rejects clinging.
(4) Aadiinavan~aana
To him who develops that knowledge of the presence of fear in all forms of
becoming there appears no protection, no shelter, no refuge. Everything that is to be
obtained in all planes of existence is perilous and full of dangers. He feels disgusted at
all compounds, being not delighted at them at all. As a man who loves his life,
knowing food mixed with poison sees danger and does not want to take it, or as a man
knowing there is a big crocodile in the river, does not want to go into it in order to
take a bath. So this meditator having seen all compounds as fearful sees them as
danger and perils on all sides. As he thus sees there arises what is called
“Aadiinavan~aan ..a—The knowledge that reflects upon the danger of
wretchedness of compounds.”
(5) Nibbidaan~aana
Seeing all compounds as dangerhe is repelled by his knowledge, he does not take
delight in all forms of existence. He takes no delight in perishable, fearful, dangerous
worldly things, and sees detachment from them as safety and happiness. He, therefore,
applies his mind the tranquil path of peace. In this stage there arises in him
“Nibbidaan~aana—The knowledge of reflecting upon detachment from, or feeling
disgust at compounds.”
(6) Mun~citukaamyataan~aana
Desiring the escape from all conditions of existence, he sees all compounds as
impermanent, suffering and non-self, that is, he reflects upon them as impermanent, as
lasting for a time, limited by the rise and fall, crumbling, shaky, breaking up,
uncertain, liable to change, lacking essence, unprofitable, conditioned, and liable to
decay.
He reflects upon them as suffering because they are repeatedly repressive,
unbearable, the basis of ill, disease, sickness, calamity, misfortune, non-protection,
non-shelter, non-refuge, because they are burnt with the fire of lust, anger and
delusion, and with that of birth, old age and death.
He reflects upon them as non-self, because they are null, void, empty, ownerless,
and masterless.
Then one sees compounds as having the three characteristic marks, as mentioned
above, in order to achieve the means of escape from all compounds. As a certain man
thinking, “I will catch fish” took a fish basket and sank it in the water, he put his hand
into the basket mouth and, catching in the water a snake by the neck, was glad
thinking, “t a fish”. He thinking, “Great is the fish I have got” raised it up and looking
at it knew by seeing three stripes on its neck that it was a dangerous snake. He was
frightened and seeing the danger, was repelled by his catch and wanted to release it.
So he loosened his hand beginning from the tip of the tail and raised his arm and
twirled the snake two or three times above his head, making it weak, and got rid of it
saying, “Go vile snake!” He ascended the bank of the lake with speed and, saying,
“Ho! From the mouth of a great snake I am free.”, stood looking at the way he had
come; so seeing the compounds thus with their salient features, he comprehends their
true nature in order to achieve the means of escape. In this contemplation there arises,
“Pat ..isan .khaan~aan ..a—The knowledge which reflects upon the analysis of
compounds,” as a means of release there from.
In this story, the time when that man, catching the snake by the neck with the
thought that it was a fish, rejoiced, is like the time when this meditator, after first
obtaining his individuality, rejoices.
The seeing of the three stripes after extracting its head from the basket mouth is
like discernment of the three characteristics in compounds after making differentiation
of density (ghana).
The time of that man’s fright is like this man’s knowledge of presence of fear.
The seeing of danger is like the knowledge of reflecting upon the danger of the
wretchedness of compounds. The time when he is repelled by his catch is like the
knowledge of reflecting upon detachment. His desire of reflecting the snake is like the
knowledge of desire for release. The making of the means of release is like the
contemplation of the three characteristics of the compounds by the knowledge of
reflecting upon the analysis of compounds.
As indeed that man twirled the snake and, making it weak and unable to strike
back, released it altogether, so this meditator twirls the compounds by contemplating
their three characteristics; so he makes them weak and unable to appear again in the
modes of permanence, happiness and the self and releases them altogether. So it is
said that he grasps them in order to achieve the means of release. This kind of
knowledge is called “Pat ..isan .khaan~aan ..a.”
Having thus grasped that all compounds are empty by means of knowledge of
indifference to compounds, he again grasps the two pointed emptiness that it is empty
of self or of anything connected with self.
Having thus grasped the four point emptiness of compounds, he again grasps the
three characteristic marks of them. When he develops this contemplation, his mind
becomes free from fear, delight and becomes indifferent and impartial to all
compounds. He regards nothing as “I” or “mine”, but is indifferent and impartial to
everything. He is like a man who has forsaken his wife. From that time, even if he
saw her with any man doing anything whatsoever, he would not be angry nor fall into
grief. In fact, he would be indifferent and impartial. His consciousness sees no “I” or
“mine” in anything that arises, clings to nothing, but turns away and withdraws from
everything. In this stage there arises in him,
“San .khaarupekkhaan~aan ..a—The knowledge of indifference of compounds.”
The nine stages of the development of insight knowledge, from the knowledge of
the rise and fall of compounds up to the adaptive knowledge, constitute the whole
system of vipassanaa progress. (The whole process is the development of knowledge
rising from insight.) So it is called “knowledge and Insight--n~aan ..adassana.” It
progresses towards the Noble Path, hence it is progress (Pat ..ipadaa). Taken as a
whole it is called “Pat ..ipadaan~aan ..adassanavisuddhi—The purity of knowledge
and insight into progress” which is the fourth insight.
Immediately after anuloman~aan ..a there arises the mental moment called
“Gotrabhuu”, litterally, the knowledge which transcends or overcomes the ordinary
rank (puthujanagotra) and the lower position at each stage, and visualizes
Nirvaan ..a as its object. The psychological value of gotrabhuu is that it stands at the
point of turning to the Path, being the borderline between the world and Nirvaan ..a .
Hence it is neither a part of the insight knowledge, nor does it apperative to of the
knowledge of the Path (Maggan~aan ..a). However, it is associated with the insight
progress as a psychic action, pointing out Nirvaan ..a as the object to the mind; it
should therefore be regarded as a stream of insight.
These three stages of the development of insight knowledge of the rise and fall of
compounds up to this adaptive knowledge are still the parts of
Bhaavanaamayakaamaavacarakusala—Wholesome or merit belonging to the realm
of kaama arising from mind development.
Immediately after gotrabhuu there arises the knowledge of the Path (Magga),
and immediately after the knowledge of the first Path there arises, as its result, two or
three mental moments called “Fruitions (Phala)” in which the bliss of Nirvaan ..a is
expressed.
In the Path process (Maggajavanavithii ) there are only seven kinds of javana as
follows:
If the state of mind of a disciple who is of sluggish intuition (Dandhaabhin~n~aa)
at the attainment of the first Path, the first javana (mental process) is called
“Parikamma ”, the second is called “Upacaara ”, the third is called “Anuloma ”, the
fourth is called “Gotrabhuu ” and the fifth is called the Path, whereas the two last
javanas, that is, the sixth and the seventh are Fruitions.
In this connection, it is said that immediately after the knowledge of the first
Path there arise, as its results, two or three mental moments called “Fruitions”, and
then they lapse into the life-continuum.
The knowledge of the Four Paths: The Path of Stream-winning, the Path of
Once-returning, the Path of Non-returning and the Path of Arahatship is known as
N~aan ..adassanavisuddhi—The purity of knowledge and insight which is the fifth
knowledge of insight.