Section 3 - Result
3-1 Sixteen Yanas
3-1-1 Nama-rupa-pariccheda-nama ( Knowledge of mind-matter determination )
3-1-2 Paccaya-pariccheda-nana. ( Knowledge of conditionality )
3-1-3 Sammasana-nana. ( Mastering Knowledge )
3-1-4 Udayabbayanana. ( Knowledge of ariising and falling away )
3-1-5 Bhanganupassananana (Knowledge of Dissolution)
3-1-6 Bhayatupatthana-nana (Knowledge of Fearfulness)
3-1-7 Adinavanana (Knowledge of Danger)
3-1-8 Nibbida-nana (Knowledge of Disgust)
3-1-9 Munnacittukammayata-nana (Knowledge of the Desire for Deliverance)
3-1-10 Patisankha-nana (Knowledge of Reflective Contemplation)
3-1-11 Sankhara-rupekkhanana (Knowledge of Equanimity about Formations)
3-1-12 Anulomanana (Knowledge of Adaptation and Conformity)
3-1-13 Gottarabhu-nana (Purity of the knowledge and vision of the way of progress)
3-1-14 Magga-nana (Purity of knowledge and vision)
3-1-15 Phala-nana (Knowledge of Fruition)
3-1-16 Paccavekkhana-nana (Knowledge of Consideration, Reflection)
Nama-rupa-pariccheda-nama.
( Knowledge of mind-matter determination )
This is the wisdom by which the practitioner realize sabhava-dhamma in the present moment. Sabhava is the true state of the nature of nama and rupa. This wisdom changes the wrong view that nama-rupa is 'self' . The wisdom of this yana is very difficult for the practitioner to catch in the present moment, because the kilesa (wrong view) that thinks nama-rupa is "I" or "me" has existed for a long time. The one who would reach this yana must follow the right practice of Satipatthana , as laid down by the Lord Buddha in the Mahasatipatthana discourse.
The yogi who would succeed must catch nama and rupa in the present moment very often, with more and more cinta wisdom , until sati-sampajanna has strong wisdom. Then samma-ditthi (right view) will occur. For example, when right view occurs, the yogi will know, in the present moment , which rupa and which nama is being observed (sitting rupa,nama hearing, etc.) -- and he will also realize that it is nama that knows it is sitting rupa, etc. And, further, he will know that everything in the world is now know this , even in his deepest mind . When the wrong view is destroyed of self-hood, the yogi will feel very frightened because ever since being born, he has never had the feeling of there being no "I" or "me".
Because of the very strong vipassana-panna that roots kilesa out of his feeling, he can now realize the true state of the nature of nama and rupa.
The yogi that reaches this yana will know by himself, It is like tasking sugar -- he will not have to be told what is tastes like.
In the Anguttara-Nikaya the Lord Buddha said dhamma is ; "Paccatangve ditabbha vinnuhi" (directly experienceable by the wise) . Dhamma doesn't need a teacher to explain that you reach a certain wisdom -- you reached a certain yana, but is not really sure. If one is not certain , it is quite probable that the yana has not been reached.
This yana is called ditthi-visuddhi (or "purity of view") , because at the moment of realization, there is no kilesa. But this right view has not realized the three characteristics yet, and further practice is needed to see anicca, dukkha and anatta.
This wisdom (1st yana) becomes the "refuge" of the yogi , because he has realized the true state of the nature which he knows by tasting , as he would sugar . He knows it because he has tasted it himself.
From now on he knows "he" doesn't sit, rupa sits, ..."he" doesn't see, nama see, etc.-- and furthermore, he knows every being he sees is only nama and rupa . From this point on , rupa and nama become his teacher.
Paccaya-pariccheda-nana. ( Knowledge of conditionality )
When the yogi realizes the 1st yana, if he is still observing rupa and nama in the present moment, he will realize there are many rupa and many nama and the observing will not mix the two together, For example, when sitting rupa has pain and he is aware of it, he knows sitting rupa is suffering rupa has pain and he is aware of it, he knows sitting rupa is suffering but doesn't see the suffering as nama-vedana. But now he sees that rupa suffers and nama-vedana knows that rupa suffers. So at this yana , he sees that nama and rupa both exist from cause and each is dependent (paccaya) on the other, For nama to function, it must have a heart base, sense door, and object to know.
Conversely, rupa depends on nama to function -- to walk, move, etc. When the yogi realizes in the present moment that nama and rupa exist from cause, and are dependent on each other, he realizes that rupa and nama aren't created by a god or supernormal power (iddhi)
In the Seven Purities, this yana (2nd) is called Kankhavitarana visuddhi, which means "the right view without the defilement of doubt." At this yana the practitioner feels at ease, because he is sure he will be born into a happy state (sugati), if he dies. One who realizes this is called culla sotapanna ("little sotapanna").
Sammasana-nana. ( Mastering Knowledge )
At the previous yana, the yogi only realizes the cause (arising) of nama and rupa, but not the falling away -- because of the rapid sequence of rupa and nama. At that point, the wisdom of the practitioner is still weak.
If the yogi continues to see rupa and nama frequently in the present moment, he will soon see the falling away of rupa and nama. But this wisdom is still not strong enough to see the separation of santati (continuity). For example, when sitting, and then a change is made to standing , the yogi will see the falling away in the old position (sitting) , But when the yogi is sitting in the present moment he doesn't see the rising and falling away, because wisdom is not strong enough yet. He can, however, realize the three characteristics in rupa and nama. This is still not true present moment; this does not occur until the fourth yana.
Visuddhi Magga calls this tiranaparinna, "full knowledge as investigating"
In the Seven Purities this yana is termed Magga nanadassana visuddhi --- which means "purity of the knowledge and vision regarding path and not path" . This yana, then, leads to the path --- i.e., the next yana.
Udayabbayanana. ( Knowledge of ariising and falling away )
This is the wisdom that realizes the arising and falling away of nama and rupa, and santati (the illusion of continuity) is now seen as being actually separate states of nama and rupa -- in the (vipassana) present moment. At this stage of wisdom the yogi sees nama and rupa arising and falling at away seventeen times faster than rupa -- but the yogi is not fast enough to see this . He sees the two (nama and rupa) arising and falling together. This yana sees clearly the three characteristics in rupa and nama, and it can eradicate hidden kilesa in nama (mind) that is tanha, atta (illusion of 'I' ego), ditthi (wrong view), and vipallasa.
This yana tells the yogi weather he is on the right path or not. If the path is right it leads to nibbana. The knowledge of tight path is vipassana wisdom. If it is not the right path there will ge defilements of insight -- ten of these, which are called vipassanupakilesa, (See paragraphs following this yana for vipassanupakilesa).
If vipassanupakilesa exists, it means the yogi's purity is not sufficient to detect the kilesa -- because the kilesa is very deep and weak wisdom cannot detect it. The kilesa is caused by having too much samadhi, which takes phenomena, which he tends to mistake for nibbana. This phenomena includes bright lights; rapture (piti), and strong tranquility . Yogis who have done this samadhi in the past and have developed too much samadhi, will find that if this samadhi is allowed to recur, it will be a strong obstacle to vipassana wisdom. Too much faith (saddha) and too much earnestness can also be an often be drawn into them, and, infatuatedly thinking they are nibbana, will not even believe his teacher when told the contrary. If the yogi cannot escape these defilements, he cannot go on to higher stages of insight.
Purity of knowledge and vision of the path progress. This is insight wisdom which occurs in this yana (the fourth), if practice is correct. It is called this, because it is the correct path and not mixed with defilement, craving and delusion. All three characteristics are included in this yana --- so it is very important. when the right path is reached in this yanna the three characteristics will be seen clearly. The more wisdom is gained, the more kilesa is eradicated. When rupa is observer and becomes clear, the yogi will see nama by himself.
Defilements of Insight.(Vipassanupakilesa) As noted before, there are ten of these defilements of insight:
1. Illumination (Obhasa). When the yogi sees bright lights he might think he has reached nibbana, and so becomes satisfied with this state, causing tanha to arise. This is wrong view. It is his ego that thinks he has reached nibbana.
2. Knowledge (yana). Some yogis who know dhamma theory well, will think about it all the time, and this will pull then out of the present moment.
3. Rapture (piti). Because the yogi has too much samadhi, he feels rapture, and this is kilesa. When practicing vipassana one cannot have rapture, because realizing the three characteristics does not lead to a joyful feeling.
4. Tranquility (passaddhi). Sometimes a very peaceful state will arise, this is also from too much samadhi. The three characteristics can't be realized with tranquility, and wisdom cannot be developed.
5. Bliss ( sukkha). A feeling of bliss is also too much samadhi. When sukkha occurs, dukkha cannot be seen.
6. Fervour (adhimokkha). This causes the yogi to falsely believe he has seen nibbana, and he will often not even believe his teacher, when told the contrary. This is caused by having too much faith (saddha), too little panna (normally panna and satta should be equal.)
7. Exertion (pakkaha). Too much perseverance or effort can make the yogi tired, his citta (mind) is not clear, and foonge (wandering mind) sets in. Usually, perseverance and concentration should be equal. Too much perseverance leads to foong, and too much concentration will cause the yogi to stop practicing.
8. Excess sati (uppathana). Too much sati can lead to excess samadhi and the yogi will see nimitas (sign that appear before the eyes). Then he will lose rupa and nama as objects--- i.e., he will be out of the present moment, and won't be able to continue.
9. Equanimity (uppekha). Sometimes strong equanimity will arise, and the yogi will falsely believe that he has no kilesa--- it has been eradicated by nibbana; but he still has the kilesa of wrong view(moha), and like(lobha) and dislike(dohsa) have only gone temporarily, In this stage he cannot continue to practice.
10. Delight (nikanti). The yogi becomes happy with all of the vipassana-upakilesa, and is satisfied to remain as he is. And so he cannot continue practice.
Vipassanupakilesa is kilesa of vipassana and occurs because of too much samadhi; this gives the yogi the wrong view that he has reached a state of no kilesa, or has reached nibbana. Because it practices with an 'I' in mind. (This is not Vipassana, because Vipassana does not practice with an 'I".)
This feeling is good for samattha but it is not good for vipassana. Samattha requires strong samadhi, but Vipassana does not, because samattha encourages nimitas.
Vipassanupakilesa will not occur in three types of yogis:
1. A yogi who is not practicing Vipassana the right way, In this case the defilements that arise cannot be called defilements of insight.
2. One who has weak perseverance (with weak perseverance, strong samadhi will not occur).
3. One who is ariya and knows the right path.
When the yogi gets rid of vipassanupakilesa, he will soon see the arising and falling away of nama and rupa very clearly. IN the Seven Purities this yana (the 4th) up to the 11th (anulomana) is called patipadananadassana visuddhi--- purity of knowledge and vision of progress.
Bhanganupassananana (Knowledge of Dissolution)
This yana is the wisdom that sees only the falling away of rupa and nama. The yogi sees the dissolution of the five khandas, both inside (citta) and outside (object). For example, sitting rupa is perceived to be falling away and nama that knows sitting rupa is falling away too.
This phenomenon, never seen before, produces a sense of awe and fear in the yogi. This wisdom is strong enough to uproot moha (wrong view) with atapi, sati, and sampajanna. The felling of falling away is so powerful that the yogi concentrates only on it, and pays no attention to the arising. This wisdom that sees the dissolution of rupa and nama has a frightening impact on the yogi, because he realizes that everything in the world is insubstantial and disappears the moment it appears.
The wisdom of this yana will destroy vipallasa (perversity of perception) ¡V the type called nicca-vipallasa, the wrong perception that the body and mind are permanent. When this wisdom is reached, the yogi will feel that this is correct practice, and will not want to do incorrect practice.
This yana is the first step of eradication (pahana-parinna) of kilesa (see Fig. 3-1) which continues up until the last yana ( magga-nana). Kilesa is beginning to be pulled out, kilesa that one has been saturated in by many passages through samsara-vata (rebirth in samsara).
There are eight benefits to this yana:
1. Realizing there is no pleasure in any future becoming.
2. Seeing there is no pleasure in this life, because it is realized that this life is dukkha.
3. Development of a stronger desire to end suffering
4. In the case of a monk, leads to a desire to have simple requisites.
5. Also gives the monk a strong desire to follow the vinaya.
6. Makes the one who reaches this yana incapable of breaking the precepts.
7. The practitioner becomes easy to please in terms of needs, is slow to anger if incited, is patient with other people's defilements, and is not bothered by disturbances, such as loud noises, etc.
Bhayatupatthana-nana (Knowledge of Fearfulness)
In this yana the wisdom is realized that nama-rupa is harmful. Because dissolution was seen in the 5th yana, the feeling arises that rupa and nama are insubstantial ¡V always arising and vanishing quickly ¡V and this causes fear and terror in the yogi. The meditator sees no pleasure in rupa and nama, and even to be born in any bhava (becoming) in the future is seen as fearful ¡V as it was in the past. This yana causes tanha to be arrested, but does not completely eradicate is. This wisdom is the enemy of tanha, but it is like putting a medication on skin that itches, and when the medication wears off, the skin begins to itch again.
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Adinavanana (Knowledge of Danger)
When the sixth yana is realized (fearfulness), it leads to this yana, which sees rupa and nama as a source of peril and danger. From the first vipassana-yana to this one, each yana leads to the next, and each feeling is stronger. The meditator perceives nama and rupa as dangerous, and feels that not to have nama and rupa would be good
Five dangers are realized:
1. Nama and rupa in all three lokas (kama-loka, rupa-loka and arupa-loka) appear as though they are in a hole surrounded by fire.
2. It is realized that nama-rupa in any becoming, is surrounded by eleven fires: the eleven fires of birth, decay, death, grief, etc. (see the eleven dukkha of the First Noble Truth, 1.4.4.2.). The practitioner feels that nama-rupa is very harmful, dangerous and a source of suffering.
3. It is realized the cause of rupa-nama is avijjha (ignorance), and that ignorance is harmful, because it leads only to birth, decay, old age and death.
4. It is realized that rupa-nama is decaying and disintegrating moment by moment, and is thus harmful.
5. It is realized that being born again in samsara is harmful and dangerous ¡V because nama-rupa are a source of suffering in any bhava, and can only lead to torture again
When these five harmful things are realized, benefits from this are also realized. It is seen that:
1. Not having to be reborn is happiness, and that a place where there is no rupa and nama would be desirable.
2. If there is no rebirth in any bhava, there will be happiness, and this will lead to the path to nibbana.
3. If there is no cause (samudaya) to create rupa-nama anymore, there will be freedom from suffering.
4. With no rupa-nama to decay in any bhava, that will be a peaceful place (nibbana).
5. Not having to be reborn in samsara-vata is beneficial and a source of happiness.
In this yana, the yogi realizes that nama-rupa, or the five khandas, is sabhava (no man, no woman) and that sabhava is a harmful state. This yana also has very strong wisdom that prevents tanha from creating vipallasa (perversity of perception) in the mind.
The wisdom of this yana is the enemy of tanha, and makes it very difficult for tanha to function; tanha has no place to lodge in the feeling, because the whole world (Five Khandas) is seen as harmful, perilous, and without pleasure.
In this yana the yogi no longer sees sati as good, but merely something that has the Three Characteristics (anicca, dukkha and anatta) ¡V but sati continues to function. Even panna is seen without like or dislike. This is because there is no tanha or ditthi (wrong view) to cause the yogi to like sati and panna.
The mind that is going to reach nibbana has to practice until it reaches this feeling (that tanha is the enemy), and then the mind will separate from samsara-vata and reach the path of nibbana. If the yogi thinks, on the other hand, that nama-rupa is good, permanent and happy, then the mind cannot separate from samsara-vata and cannot reach nibbana to end suffering. The mind has to realize dukkha, and the panna that realizes dukkha will bring one to nibbana. Nibbana can't be realized by samadhi, because samadhi will cause sukhavipallasa (thinking that the five Khandas are happy) and one can¡¦t see the truth that nama-rupa are harmful.
Nibbida-nana (Knowledge of Disgust)
In each of the yanas, the wisdom becomes stronger. In this yana, a felling of disgust arises with nama-rupa (five Khandas), as a result of the previous yana (seventh). There is no dohsa in the disgust, just panna. This results in a desire not to be reborn again in any bhava, even in the highest state ¡V king, or multi-millionaire. It is like one has come to two paths: the dark path is rebirth in samsara-vata and the bright path is the safety and security of nibbana. Because of disgust with nama-rupa, no pleasure is seen in the dark path, and the bright path to nibbana seems appealing. This wisdom results from being disentangled from tanha, and is called nibbi-dayana. If disentanglement from tanha is complete, it is called viraga (detachment) . This leads to release or emancipation (vimutti). Emancipation leads to nibbana.
The wisdom reached in this yana will realize at least one of the three characteristics: anicca, dukkha or anatta. If the disgust felt has dohsa, it is not nibbida-yana, because this kind of disgust cannot see the three characteristics.
The one who practices vipassana to find freedom from samsara-vata, if he reaches this yana, all of the kilesa, even very strong, will be loosened and disentangled. From this yana the vithicitta leads to the path of nibbana.
The disgust felt in this yana is summarized in this Dhammapada verse:
Impermanent are all existing things.
With wisdom who perceives this fact
Straightway becomes contemptuous of suffering.
This is the way of Salvation.
Munnacittukammayata-nana (Knowledge of the Desire for Deliverance)
Realizing danger and peril from the seventh yana, and disgust from the eighth, the yogi becomes filled with a desire for deliverance from rupa and nama. It is like someone who is in a jail and wishes every moment to escape
The sixth, seventh and eighth yana are related, with each one becoming stronger. Knowledge of fearfulness leads to knowledge of danger, knowledge of danger leads to knowledge of disgust, which leads to knowledge of desire for deliverance. This yana (ninth) then leads to nibbana. Desire for deliverance results in more earnestness in practice, in order to reach nibbana.
Patisankha-nana (Knowledge of Reflective Contemplation)
In the previous yanas, fear, danger, and disgust led to a desire for deliverance from nama and rupa (9th yana). In this yana, motivated by this desire to be free of rupa and nama, the yogi tries to find a way to escape ¡V but does not yet know how. Having just realized the three characteristics in rupa and nama the feeling is strong to escape from them
The cause of the desire to escape is from the 7th, 8th and the 9th yana, which have come together to produce a very clear and strong panna and desire to get rid of kilesa, and to try to find a way for deliverance: a way to get to the end of samsara-vata, which seems to stretch out for a long way into the future. In this yana, the yogi sees the three characteristics more often than in the previous ones. Having seen that rupa and nama are impermanent, suffering and without self, there is a strong desire to end this suffering.
(The Buddha said that only the Three Characteristics can lead one out of suffering. A yogi who has never seen the Three Characteristics cannot escape from samsara-vata. There is only one way that leads to nibbana, and that is to see nama and rupa as anicca, dukkha and anatta.)
Sankhara-rupekkhanana (Knowledge of Equanimity about Formations)
This wisdom causes indifference to nama and rupa (sankhara or mental and physical formations) to develop; there is no clinging or attachment to nama and rupa ¡V which for so long we thought of as ¡¥I¡¦, ¡¥mine¡¦ or ¡¥myself¡¦. But the indifference is combined with disgust
This wisdom, developed in the previous yana, is very strong and it is clearly seen that the Five Khandas (sankhara) are insubstantial: not a man, a woman, a person, a dog, etc. ¡V and that life is getting short and one may soon die ¡V and there is no pleasure in nama and rupa.
When the mind with wisdom realizes nama-rupa is void (sunnata - not man, not woman), it has no more interest in nama-rupa; it sees the world as void, too. So the mind has equanimity ¡V neither dislike nor like of nama-rupa ¡V but equanimity with disgust. Now the mind wants to reach nibbana. It doesn¡¦t care about nama and rupa anymore. It doesn¡¦t care to be reborn in any of the three lokas.
The wisdom of this yana is the highest vipassana wisdom in the mundane sphere. This wisdom will bring the yogi to magga-citta (path consciousness) and phala-citta (fruition), and the yogi will become ariya-puggala (a noble one). It is very strong wisdom and can get rid of most kilesa, because it sees the Three Characteristics very clearly. This results in very strong chanda (will) to reach nibbana.
The ninth yana (desire for deliverance), the tenth yana (reflecting on the way out -, and the eleventh (equanimity about formations) are all related ¡V but the wisdom of the eleventh is stronger.
The mind that has equanimity with any one of the three characteristics is called vimokkhamukha (liberated mind). If the mind is liberated to nibbana by impermanence (aniccanupassana), it is called animitta-nibbana.
If the mind is liberated to nibbana by impermanent, it is called impermanent-nibbana.
If the mind is liberated to nibbana by suffering (dukkhanupassana), it is called appanihitta-nibbana.
If the mind is liberated to nibbana by non-self (anattanupassana), it is called sunnata-nibbana.
Anulomanana (Knowledge of Adaptation and Conformity)
This yana helps the yogi to realize the Four Noble Truths because it is a very complete wisdom. This wisdom derives from the previous yana. This yana is very strong wisdom: it has more faith, more earnestness, more mindfulness, and more wisdom than the previous yanas ¡V because it has realized dukkha-sacca and samudaya-sacca. Stated in terms of Bodhipakkhiyadhamma, this wisdom is perfect at the level of the Bojjhangas (Seven Factors of Enlightenment) because it helps to realize the Four Noble Truths.
There are three steps of wisdom in Buddhism (see Fig. 3-1):
1st and 2nd yana: Yataparinna (full knowledge as the known)
3rd and 4th yana: Tiranaparinna (full knowledge as investigating)
5th to 14th yana: Pahanaparinna (full knowledge as abandoning)
Vipassana-dhura (duty) starts from the 1st yana and gets rid of kilesa step by step, until the 12th yana (Anulomanana) is reached. This wisdom is still mundane (lokiya) ¡V it has mundane functions. At Anulomanana the first two Noble Truths, Dukkha-Sacca and Samudaya-Sacca, have been realized, using the three characteristics as an object. With this yana nama and rupa end as an object. And so does vipassana-nana.
Anulomanana is the wisdom that brings any one of the three characteristics (nama-rupa) to cross over to maggavitthi, which is the citta that governs path consciousness (see last 3 paragraphs of 11th yana). This occurs in just three thought moments (cittakhana). The wisdom for Anulomanana comes from sankhara-pekkhanana (eleventh yana). Anulomanana (twelfth) is a supportive or aiding condition (paccaya) of Gottara-bhunana (thirteenth).
The process of crossing from Anulomanana (12th) to Gottara-bhunana (13th) is as follows:
Figure 3-2 Anulomanana
It is like swinging on a rope across a stream. The grasping of the rope is at Parikamma (the 1st wisdom of Anulomanana), which prepares one for Maggacitta (path consciousness); the next swing of the rope takes one to the midstream or Upacara (the second wisdom); and Anulomanana then takes one just above the other shore. When one drops down to the further shore, the mind is in Gottarabhu-nana. The mind now has nibbana as an object.
The way described above, in which the mundane mind goes to supramundane, is called dhammaniyana (the order of the norm).
Gottarabhu-nana (Purity of the knowledge and vision of the way of progress)
This is the wisdom that occurs in maggavitthi, which is the path of the citta that goes to Magga-nana (the 14th yana). This yana is different from other yanas in that, while nibbana is the object (supramundane), the mind (citta) is still mundane. Rupa and nama have been abandoned, but it is not completely supramundane yet (lokkuttara). In the previous yana, both mind and object are mundane.
The wisdom of the citta (mind) in this yana changes the yogi from puttujjana (worldling) to ariya-pugghala (noble one). It is the first citta in samsara-vata to have nibbana as an object. Even though nibbana is the object, this yana cannot destroy kilesa completely (samuched).
Aachan Naeb said that this yana is like a new worker, who isn¡¦t completely familiar with his job yet ¡V and that is why this yana cannot destroy kilesa completely
Magga-nana (Purity of knowledge and vision)
This is the wisdom that occurs in the citta (mental state) that is called magga-citta. Magga-citta comes, or receives its aiding condition, from Gottarabhu-nana (13th yana). This yana has nibbana as an object, like the 13th. But this yana completely destroys kilesa and both citta (mind) and object are supramundane
Kilesa in this yana is completely destroyed by the power of magga-citta. This is the first of the four magga-cittas, which leads to Sotapanna (Stream-winner). Magga-citta acts for just one thought moment (citta-khana), but it reduces future rebirth to a maximum of seven lives (sotapanna).
This yana is called Samma-ditthi (Right Understanding) in the Eight-Fold-Path: the Right Understanding of the Four Noble Truths. The wisdom of this yana is compared to the lightning in a thunderstorm (vachira-panna), because it is very strong and very bright and very sudden.
When magga-citta occurs for the first time, it is called Sotapattimagga. It occurs three more times for the Higher Paths. The yogi, for the first time, becomes ariya-pugghala (noble one). He can no longer be born in apaya (the four states of loss and woe).
This yana is kusula ¡V lokkutura-kusula (supramundane). There are four of these yanas:
1. Sotapatti-magga (consciousness belonging to the Path of Stream Entry
2. Sakadagami-magga (consciousness belonging to the Path of Once-Returning)
3. Anagami-magga (consciousness belonging to the Path of Non-Returning)
4. Arahatta-magga (consciousness belonging to the Path of Arahantship)
Phala-nana (Knowledge of Fruition)
In the Seven Purities, this yana is Nanadassanavisuddhi (Purity of knowledge and Vision). When magga-citta (path consciousness) occurs in the previous yana (14th) and has nibbana as its object, it destroys kilesa completely ¡V then, in this yana, phala-citta arises, and the feeling is of a very deep peace. This sequence is dhammaniyama, the order of the norm ¡V i.e. phala-citta always follows magga-citta. When phala-citta occurs, it happens sometimes in three thought moments, and sometimes two. The faster yogi, with three thought moments, skips parikama (see Fig 3-1) and begins with Upacara, then Anuloma, Gottorabhu, Magga, and then Phala (fruition) three times, instead of two.
Phala-citta is lokkutura-vipaka, which is the supramundane result from magga-citta. It just occurs, and then ends ¡V it has no function. After it is over, nibbana is no longer the object. In phala-nana the yogi becomes ariya-pugghala for the second time (the first time was in magga-nana ¡V 14th). He is now called Sotapatti-phala-pugala and is assured of full enlightenment in not more than seven more births.
In the Wisdom Stages, this yana is completely in kata-nana.
Paccavekkhana-nana (Knowledge of Consideration, Reflection)
In this yana the practitioner considers five things realized in the previous yana:
1. Magga-nana (Path Knowledge, 14th yana)
2. Phala-nana (Fruition Knowledge, 15th yana)
3. Nibbana
4. Kilesa that has been abandoned
5. Kilesa still existing
This yana derives from Phala-nana (15th), and is back on the mundane plane again (lokiya). Since nibbana is no longer the object we return to a mundane citta.
One who realizes this yana in any of the first three stages of attainment (Sotapanna, Sakadagami, Anagami) is called Sakha-puggala, or ¡§holy one who is a learner¡¨. In this yana (16th) the arahant considers only four of the above items ¡V since the arahant has no kilesa. Not all sakkha-puggala¡¦s who reach this stage consider all of the above items. Some, with strong wisdom, consider only the first three ¡V and do not cogitate kilesa at all.
The wisdom of this yana is different from the 14th and 15th, where nibbana is the object in the present moment. The yogi is merely reflecting, and is not in the present moment. The previous yana can be compared to tasting salt, while this yana would be like considering what the salt tasted like. Therefore, this yana is not lokkutura-citta, but is lokiya-citta. Even thought this is a mundane wisdom, the Seven Purities classifies it as Nana-dassana-visuddhi (Purity of Knowledge and Vision), which is also the classification that the supramundane yana (14th and 15th) are under. This is because this yana derives from the 14th and 15th.
a) In the first attainment, the 13th yana is called Gottarabhu-nana because the yogi changes from puthujjana to ariyapuggula, but in the succeeding attainment (Sakadagami etc) the yana is called Vodana-nana because, in this case, the attainer is already Ariya. But the path of consciousness (vithicitta) is the same for each attainment.
b) Yanas one to twelve are lokiya (mundane); the 13th is transitional: part lokiya and part lokkutura (supramundane); the 14th and 15th are real lokkutura while the 16th is back again to mundane.
c) There are ten fetters that bind one to rebirth. They are:
1. Wrong view of self
2. Doubt about the Buddha¡¦s teaching
3. Adherence to rites and rituals
4. Sensual desire
5. Hatred
6. Desire for fine material existence (rupa-loka)
7. Desire for immaterial existence (arupa-loka)
8. Pride
9. Restlessness
10. Ignorance
a) Stream-Winner (Sotapanna): the first three fetters are destroyed. Stream-Winner is one who enters the stream leading to nibbana. He can return to this life not more than seven times. He is assured of not being born in any of the lower states of woe: a) hell b) animal state c) hungry ghost d)demon
b) Once-Returner (Sakadagami): 4th and 5th fetters are weakened. He can return to this life (sensual world) only one more time. (Sensual world is human and heavens.)
c) Non-Returner (Anagami): 4th and 5th fetters are destroyed. He will not be reborn in the sensual world.
d) Fully Enlightened (Arahatta): last 5 fetters are destroyed. He can never be reborn again in any world
4) Seven Purities: the first yana (nama-rupa-parichedanana) is purity of view (ditthi-visuddhi) in the Seven Purities (see Figure 3-1).
The second yana (paccaya-parigaha-nana), in the Seven Purities, is purity of transcending doubt (kankha-vitarana-visuddhi).
Yanas 3-4 are knowledge and vision regarding path and not path (magga-magga-nana-dassana-visuddhi).
Yanas 4-13 are purity of knowledge and vision of the way of progress (patipadana dassanaviduddhi).
Yanas 14-16 are purity of knowledge and vision (nana-dassana-visuddhi).