16 STAGES OF INSIGHT
Return to the Original Place
This is a description of the process that the mind goes through on its way to nibbana. This can be useful for understanding the changes that occur while engaged in the practice of insight. The following information has been paraphrased from Achan Sabin’s book Insight Meditation, information which he has gathered from the Visuddi Magga, (Path of Purification) and his own long experience as an instructor. Some or all of the symptoms in each stage of insight may occur to the meditator. This is really just a general guide. It is very difficult to know for sure exactly which stage you might be in. This section is primarily intended as a reference guide for people beginning, or already embarked upon, a practice of insight meditation. It does however, clearly illustrate the psychological nature of this technique and shows the Buddhist ideal of enlightenment as a real achievement grounded in a process of mental development. In this description of the stages the rise and fall of the abdomen is being used as the meditation object.
Distinction Between Mental and Physical States
Cause-Effect Relationship Between Mental and Physical States
Mental and Physical Processes as Impermanent, Dissatisfying and Not-Self
Arising and Passing Away
Dissolution of Formations
Fearful Nature of Mental and Physical States
Mental and Physical States as Dissatisfying Disenchantment
Desire to Abandon the Worldly State
Investigation of the Path that Leads to the Decision to Practice to Completion Regarding Mental and Physical States with Dispassion
Conforming to the Four Noble Truths, Preparation for Path Entry and Approach to Nibbana
Deliverance from the Worldly Condition Abandoning Defilements
Realizing the Fruit with Nibbana as Object
Reviewing Remaining Defilements
1. DISTINCTION BETWEEN MENTAL AND PHYSICAL STATES
When distinguishing between mental and physical processes, the rising and falling of the abdomen is known as “form” (rupa), the acknowledgment of the movement is mind-known (nama). In walking meditation, the movement of the feet is form and the acknowledgment of the movement is mind-known. Knowing is the observing consciousness. Its only meaning in vipassana is being aware of mental and physical objects as they arise and pass away each moment. In distinguishing mentality and materiality when seeing a form, the eyes and colour are form; consciousness of seeing is known by mind. With sound, sound and hearing are form; consciousness of thinking is known by mind. For the sense of smelling, odor and the nose are form, consciousness of smelling is known by mind. Taste and tongue are form; consciousness of tasting is known by mind. When touching, the object contacted is form and consciousness of contact is known by mind. Thinking has the idea contacted as form and consciousness of thinking is known by mind. When sitting, standing, walking or reclining, the body is form; awareness of these postures is known by mind.
2. CAUSE-EFFECT RELATIONSHIP BETWEEN MENTAL AND PHYSICAL STATES
Form is sometimes the casual condition and the mental condition is the result, e.g. when the abdomen rises first and the mind’s acknowledgment follows immediately. At other times, the mind is the cause and form is the result; volitional activity precedes the physical action. The intention to move is the cause; the body starting to move is the result. In this stage, the abdomen may rise but fails to fall immediately. Other possible signs of this stage might include the abdomen falling deeply and remaining in that position for an extended period of time. Rising-and-falling may seem to disappear. The hand may be placed on the abdomen to feel the movement. At times, meditators may feel disturbed, endangered, or ill at ease. Hallucinations may cause distractions. The rising-and-falling of the abdomen can occur together with its acknowledgment. The body may suddenly jump as though frightened and might fall forwards or backwards. The meditator realizes that existence in this life exists only as mental and physical processes and a continual round of cause-effect relationships. The rising of the abdomen is divided into two stages: the beginning of rising and ending of rising.
3. MENTAL AND PHYSICAL PROCESSES AS IMPERMANENT, DISSATISFYING AND NOT-SELF
The meditator considers mind-body processes through the five senses as having the three characteristics of impermanence, dissatisfaction and emptiness. The abdominal movement on rising and falling consists of three sections: originating, continuing and disappearing. Many disturbances appear in consciousness. These mental images (nimitta) disappear slowly and gently. The rising and falling movements of the abdomen may appear to cease for either a long or short interval. The breathing may be fast, slow, smooth, irregular or obstructed. The mind may be confused or distracted. This condition demonstrates the three characteristics of impermanence, dissatisfaction and emptiness. Also, the hands or feet may flick, clench, or twist. About this stage, it is said that the imperfections to insight will likely occur.
TEN IMPERFECTIONS OF INSIGHT
These ten imperfections must be overcome for progress on the Path to continue. The meditator will not likely experience all the phenomena from each type of imperfection, nor all those listed in each of the stages of insight. The ten imperfections are as follows:
Light or Illumination
Rapturous Joy and Interest
Tranquility of Mental Factors and Consciousness
Bliss or Happiness
Confidence, Determination and Zeal
Exertion and Energy
Strong Mindfulness Knowledge
Equanimity and Indifference
Gratification and Delight
LIGHT OR ILLUMINATION
Light appears to the meditator similar to the brightness of a firefly, a flashlight, car, or locomotive head light. The whole room might seem to be lit up enabling the person to see. Light is defused, shining everywhere, as though the room had no walls. Light arises, as though seeing various places before one’s eyes. A bright light appears to the meditator. The eyes may open to see what caused the light. A kind of brightness occurs, as though seeing an aura around brilliantly coloured flowers. The person may seem to peer out over several miles of sea. Rays of light seem to issue from the head and heart areas. Hallucinations arise, such as seeing frightful images.
RAPTUROUS JOY AND INTEREST
There are five categories of joy. These types of joy disturb the mind in that the mind cannot relinquish clinging nor maintain mindfulness. Each type of joy has qualities that should be noted.
Minor Rapture – The meditator is aware of white colour. There is a sensation of coolness, heaviness, or dizziness. Hair on the body stands on end or tears flow and there may be the feeling that the scalp creeps.
Momentary Rapture – Flashes of light may be seen in the eyes. Sparks fly in the eyes, as if struck from flint. Nervous twitching arises. Stiffness appears in the body. A feeling occurs as though ants are climbing on the body. Heat or energy pulsations occur all over the body. This may be the stirring of kundalini activity. The meditator experiences heart palpitations. The meditator can see various red colours. The hair stands on end frequently but is not accompanied by an intense sensation.
Showering Happiness – The body may rock, clench, shake or tremble and the face, hands and feet may twitch. The meditator may experience shaking up and down. Nausea may appear and at times, vomiting. A feeling appears similar to waves beating against the shore. A sensation occurs as though being touched by ripples or energy streams. One’s body may tremble as a stick that is fixed in a flowing stream. Sometimes the meditator may see a light yellow colour.
Uplifting Joy – So powerful is this rapture that one’s body moves upwards, feels light, and may seem to float in the air. A feeling arises as though bugs are climbing on the face and body. Diarrhea may occur. The body may bend forewords or backwards. At this time, energy is stronger than rapture. Numbness occurs in different parts of the body when sitting or walking. The meditator feels as if their head were being twisted backwards and forewords. The mouth chews, opens and closes or the lips purse. The body sways like a tree being blown by the wind, it bends downwards and may fall down, or it may experience jumping movements. The arms and legs may fidget or be raised and twitch. The body may thrust itself forewords or backwards or may recline. A silvery -grey colour may appear.
Pervading or Rapturous Happiness – A sensation of coolness spreads throughout the body. Peace sets in from time to time. Itchy feelings occur over the body. Drowsiness appears; there is no wish to open the eyes. One has no desire to move the body. A chilling or flushing sensation appears from head to toe or vice-versa. The body is cool, as though taking a bath or touching ice. One sees a blue or emerald-green colour. An itchy feeling occurs, as though ants are crawling on the face. The presence of any of these phenomena may surprise or completely upset the meditator causing mindfulness to weaken or vanish. Some meditators may even leave practice at this point.
TRANQUILITY OF MENTAL FACTORS AND CONSCIOUSNESS
A state of peace and quiet prevails similar to the realization of insight. There is no annoyance or restlessness in the mind. Acknowledgment of objects is convenient and smooth. The body is comfortably cool. There is no desire to fidget. Satisfaction arises with the activity of acknowledgment. The meditator’s feeling subsides similar to falling asleep. Calmness can be a source of defilement because the mind is too relaxed. A meditator may be content with peacefulness and wish to remain in that state. All actions are light and seem correct. Walking mindfulness is soft and gentle. Concentration is keen and there is no forgetfulness. Thoughts are quite clear. One who has a harsh and angry temperament will realize the Dharma is profound. They resolve to replace bad actions with good de