BHAYA nana: 6 vipasanna nana One experience from Bhanga nana reflects and see danger in such experience that everything that arise can suddenly disappear. This knowledge cause the yogi to reflect that his life can anytime comes to ends. As the yogi continue to note the breath, one experience the swift and rapid passing away of every rising the Middle and end parts vanish. Only see rising and cannot see the continuing of the rising till the end. One see danger in this nana as compare to one life can ends anytime.
Sankharupekkha Nana: 11 vipasanna nana. At EQUANIMITY the yogis are able to note everything with equanimity, no fear, no anger, no like or dislike. And do not take delight in pleasurable or unpleasurable sense object. The yogis are able to note rising and falling without effort and with ease. Everything seem like automatic. There are no bodily discomfort numbness, itching or pain. The yogi sitting posture are firm and erect. At Sankharupekka the mind become calm and clear and yogis come to experience their sense on observing, note and knowing had become more refine and sharp. Subtle feeling as they arise now can be easily notice. The yogis sometime can feel the whole body vibrating or the whole body were sprinkled gently with fine droplets of water and some yogis may even experience the body become extinct leaving the mind. And this leaves the yogis with "knowing, knowing, knowing" accompany with having peace and calm. This experience one has never experience the whole life.
Patisankha Nana:10 vipasanna nana. After muncitu kamyata nana the yogis are experience pain arise quickly as he contemplate and he seem to be shifting sitting positions alot. His wisdom grow after experiencing this pain which are truely sufferrings and wants to stop. The yogis reflects to the LORD BUDDHA dhamma and believe it and determine to stop having these nama and rupa. Now the yogis will be able to move forward to the 10 vipasanna nana MUNCITU KAMYADA NANA Here the yogis find that his noting of the abdominal wall rising and falling become bad again. He is now not discourage as he promise and have great desire to break away the bonding of birth in samsara and believes in what the Buddha teach. He recollect all his vipasanna breathing experience the rise and falling of abdominal wall and saw there are times the mind gets completely peaceful and calm and that he was not able and never able to experience before he practice vipasanna meditation. So he sees that this vipasana meditation is the only way to ends all this physical and mental sufferring.He then continue the vipasanna pratice. And to redevelop onserving and noting again. Here the yogis again experience unbearable pain. Pain appear, here, there and everywhere in this body. Here is without a good vipasanna teacher, many yogis will give up the practice. Here the yogis think he is not improving after so many months or so many years of vipasanna practice. And he wants to give up. The yogi thinks this pain he had experience before long time ago and now he still experience this same pain thinking i must have not been making any progress. Some may even wants to give up practicing vipasanna meditations. Note to yogis: Similar type of pain keep arising and disappearing when one were in 3rd nana, Samasana Nana and Udayabbaya Nana. The different in this 10th vipasanna is the pain does not last long and disappear quickly when yogis note the pain. The yogis are able to note very well in sitting posture but he keep wanting to change sitting posture, his leg, his hand and want to open his eye. Even the noting is good he keep wanting to change posture and look like he is restless. He also keep thinking of getting up to do walking meditation Then after walking he now wants to go into sitting posture. As he sits, again he want to keep changing posture. HERE THE YOGIS MUST NOW TAKE GREAT CARE NOT TO CHANGE MEDITATION POSTURE. One should now start to practice to be patience and preseverance and try to stick to one posture. If one would practice with relentless (in ceaselessly)with effort to overcome all this mind states, the desire to constantly changing posture will disappear completely.
Udayabbaya nana:4th vipasanna nana. One feel lightness in the body and mind. They may see lights which are so bright with eye closed. The light will come and is so very bright that yogi just do not know what to do. Yogis must not start worrying or start thinking instead Yogis must stay calm and not worry about the light. The light will become even brighter or even blinking but and yogi may during this time feel sukha and yogis must stay calm just observed the light and do not gets excited stay calm and just observed. After sometime the light become dimmer and disappear or it can just suddenly vanish or it will start blinking and stop and the brightness then slowly dim away. When it vanish do not start thinking about the light. If you start thinking that mean you are attracted to that experience and your atta will grow and your meditation cannot progress further.At udayabbaya it is very dangerous because this is the moment one yogi has never have such wonderful knowledge and experience in his whole life. This nana stage many apprehension can arise but yogis must not gets excited instead must be calm and to return to breath once the apprehention vanish and not think back about the light let it go immediately and be calm and go back to continue your breathing rising falling. Yogis will feel peaceful and calm in body and mind never before experience in their life. They will enjoy the vipasanna piti(joy) and sukha(bliss) at this 4th nana. Yogi may indulging in this vipasanna piti and sukha and this is clinging to sukha vedana. It mean raga(lust), lobha(greed), tanha(craving) has come to dwell in the yogi. Yogi must abandon this raga, lobha, tanha which has come to dwell in sukha vedana or yogi will not be able to make further vipasanna meditation progress. If without a teacher, many yogi will attached and cling to the sukha and the atta will grow. vedana are felt very clearly when one reach UDAYABBAYA NANA. Yogi must NOT attached to this sukha vedana and must continue to observed and note "rising, falling after the apprehension vanished. As yogi samadhi gets stronger, the beginning and the end part of the rising and falling become more clear. As one continue to observes and note, one's samadhi will become stronger and suddenly one will come to experience the swift and fleeting arising and passing away of breath. one come to realize that these quick and rapid succession of rising and falling is tiring to follow and it is a form of SUFFERRINGS or DUKKHA. In udayabbaya every phenomenor seems to come and pass very quickly. Sukha come and sukha is gone, apprehension come and it is gone the next minutes. The yogi experience suka vedana arise and vanish quickly at udayabbaya. Now the yogis realise that to keep noting the breath rising and falling also become fast. This is how one come to know the state of UDAYABBAYA has arise in the mind.
Bhanga Nana:5th vipasanna nana. On the breathing part at Bhanga nana, the yogi observed the beginnings of the rising and falling part are clear only middle part are not clear. And if the yogi note any other object within the senses he will only see the beginning and ending are clear. Now we talk about the apprehention part of the body how the yogis mind at Bhanga nana observed the body. For those who reach Bhanga nana as they observed the breath rising, falling, and as their samadhi and vipasanna nana develops, the head, body , legs, hand, abdoman become not clear. Only rising, falling movement and the ending of falling are clear. This is how one come to know the state of BHANGA NANA has arise in the mind. He see the physical form disappearing.
Adinava nana: 7th vipasanna nana The breath continues to vanish on every breathing. From the 3rd vipasanna that is sammasana, Udayabbaya 4th nana, bhanga nana 5th nana, bhaya 6th nana all these nana keep manifesting these 3 sign. Yogis realise after going thru these 3 stages of vipasanna nana, the 3 characteristic of Aniccha, dukkha, anatha are the real player. The breathing as they keep changing and keep variants, appear and disappear of breath. Pain in the body all sorts of unimaginable dukkha keep coming and going. It is endless. They are really UNSATISFACTORY, SUFFERRINGS, and uncontrollable. At this 7th nana Adinava nana, the yogis begin to realize the cause of sufferring are link to having a body and mind and that is impernanent and it is not a nice place to be in. He see DANGER in having nama and rupa. These 5 contemplating object on body of 4 elements consist of hot, cold etc, feelings consist of pain, perception or ideas, mental formations or thoughts, and conciousness are ever changing and it is dangerous as it cause SUFFERRINGS. He then sees faults in the having body and conciousness. Having nama and rupa is really DUKKHA. Here in his breathing meditation, he keep seeing the vanishing of every breath. Thus the yogis see the continue vanishing of breath is IMPERMANENT and never ends. He summery from all the other nana that the rising of breath and the falling of breath are never ending and disgusting as it cause DUKKHA when one pay attention to it.
The Buddha last advice before parinibanna is satipathana. It is vipasanna type of meditation. Vipasanna will leads you to realize 4 noble truth. Here are the 16 vipasanna nana that will guide you to ceesation of sufferrings. Meditator will know their meditation state so they will have confident to continue to progress. Nama rupa Pariccheda Nana:1st vipasanna One observed rising and falling of abdominal wall on in breath is one event not connection with the knowing concious The rising is one event and concious that knows is another. In this way one can clearly distinguished between object and mind or nama and rupa.
Paccaya Pariggaha Nana:2nd vipasanna nana. One realise rising as one events and falling as one events. The mind see it as two events distinguised by it and in this understanding one begins to see rising is the cause and conciously knowing is the effect. In this way cause and effect are being understood.
Nibbida Nana: 8th vipasanna nana of vipasanna insight knowledge. At this nana the yogi can meditate as usual and can see rising, falling almost anythings he can easily watch the breath as abdominal rise on in breath and fall on out breath. He can easily follow the abdomal breathing exercise easily yet he become not very onterested and want to stop the practice. And he begin to think that this meditation practice is not going anywhere it seem to be stagnant. So he become weary of this practice and the body and wants to give up. This is how NIBBIDA Nana come to be understood.
Muncitu kamyata nana: 9th vipasana nana. The yogis are not able to concentrate as he tries to contemplate on his breath as physical pain seem to continuously arising. No matter how many times he change the sitting posture he keep sensing pain quickly arise. The yogis is disgusted with this rupa and wants to liberate from it. He reflect that all his effort on seeing, hearing, touching, sitting, standing, bending, stretching rising, falling etc are tiring and stressful. He want to get away from nama and rupa and that mean to exthinguish birth as told by the BUDDHA. He decide to now be more deligent to continue the vipasanna meditation practice.
वंन्दामी भन्तेजी साधु साधु साधु 🙏🙏🙏
Namo Tassa Bhaghabato Arahato Samma:Sambhudhassa.(3Times).
Sadhu sadhu sadhu.
BHAYA nana: 6 vipasanna nana
One experience from Bhanga nana reflects and see danger in such experience that everything that arise can suddenly disappear. This knowledge cause the yogi to reflect that his life can anytime comes to ends.
As the yogi continue to note the breath, one experience the swift and rapid passing away of every rising the Middle and end parts vanish. Only see rising and cannot see the continuing of the rising till the end.
One see danger in this nana as compare to one life can ends anytime.
Sankharupekkha Nana: 11 vipasanna nana.
At EQUANIMITY the yogis are able to note everything with equanimity, no fear, no anger, no like or dislike.
And do not take delight in pleasurable or unpleasurable sense object. The yogis are able to note rising and falling without effort and with ease.
Everything seem like automatic.
There are no bodily discomfort numbness, itching or pain.
The yogi sitting posture are firm and erect.
At Sankharupekka the mind become calm and clear and yogis come to experience their sense on observing, note and knowing had become more refine and sharp. Subtle feeling as they arise now can be easily notice.
The yogis sometime can feel the whole body vibrating or the whole body were sprinkled gently with fine droplets of water and some yogis may even experience the body become extinct leaving the mind. And this leaves the yogis with "knowing, knowing, knowing" accompany with having peace and calm. This experience one has never experience the whole life.
Patisankha Nana:10 vipasanna nana.
After muncitu kamyata nana the yogis are experience pain arise quickly as he contemplate and he seem to be shifting sitting positions alot. His wisdom grow after experiencing this pain which are truely sufferrings and wants to stop. The yogis reflects to the LORD BUDDHA dhamma and believe it and determine to stop having these nama and rupa.
Now the yogis will be able to move forward to the 10 vipasanna nana MUNCITU KAMYADA NANA
Here the yogis find that his noting of the abdominal wall rising and falling become bad again.
He is now not discourage as he promise and have great desire to break away the bonding of birth in samsara and believes in what the Buddha teach.
He recollect all his vipasanna breathing experience the rise and falling of abdominal wall and saw there are times the mind gets completely peaceful and calm and that he was not able and never able to experience before he practice vipasanna meditation. So he sees that this vipasana meditation is the only way to ends all this physical and mental sufferring.He then continue the vipasanna pratice. And to redevelop onserving and noting again.
Here the yogis again experience unbearable pain.
Pain appear, here, there and everywhere in this body.
Here is without a good vipasanna teacher, many yogis will give up the practice.
Here the yogis think he is not improving after so many months or so many years of vipasanna practice. And he wants to give up.
The yogi thinks this pain he had experience before long time ago and now he still experience this same pain thinking i must have not been making any progress. Some may even wants to give up practicing vipasanna meditations.
Note to yogis: Similar type of pain keep arising and disappearing when one were in 3rd nana, Samasana Nana and Udayabbaya Nana.
The different in this 10th vipasanna is the pain does not last long and disappear quickly when yogis note the pain.
The yogis are able to note very well in sitting posture but he keep wanting to change sitting posture, his leg, his hand and want to open his eye. Even the noting is good he keep wanting to change posture and look like he is restless. He also keep thinking of getting up to do walking meditation Then after walking he now wants to go into sitting posture. As he sits, again he want to keep changing posture.
HERE THE YOGIS MUST NOW TAKE GREAT CARE NOT TO CHANGE MEDITATION POSTURE. One should now start to practice to be patience and preseverance and try to stick to one posture. If one would practice with relentless
(in ceaselessly)with effort to overcome all this mind states, the desire to constantly changing posture will disappear completely.
Udayabbaya nana:4th vipasanna nana.
One feel lightness in the body and mind. They may see lights which are so bright with eye closed. The light will come and is so very bright that yogi just do not know what to do. Yogis must not start worrying or start thinking instead Yogis must stay calm and not worry about the light. The light will become even brighter or even blinking but and yogi may during this time feel sukha and yogis must stay calm just observed the light and do not gets excited stay calm and just observed. After sometime the light become dimmer and disappear or it can just suddenly vanish or it will start blinking and stop and the brightness then slowly dim away. When it vanish do not start thinking about the light. If you start thinking that mean you are attracted to that experience and your atta will grow and your meditation cannot progress further.At udayabbaya it is very dangerous because this is the moment one yogi has never have such wonderful knowledge and experience in his whole life. This nana stage many apprehension can arise but yogis must not gets excited instead must be calm and to return to breath once the apprehention vanish and not think back about the light let it go immediately and be calm and go back to continue your breathing rising falling.
Yogis will feel peaceful and calm in body and mind never before experience in their life. They will enjoy the vipasanna piti(joy) and sukha(bliss) at this 4th nana.
Yogi may indulging in this vipasanna piti and sukha and this is clinging to sukha vedana. It mean raga(lust), lobha(greed), tanha(craving) has come to dwell in the yogi. Yogi must abandon this raga, lobha, tanha which has come to dwell in sukha vedana or yogi will not be able to make further vipasanna meditation progress.
If without a teacher, many yogi will attached and cling to the sukha and the atta will grow. vedana are felt very clearly when one reach UDAYABBAYA NANA.
Yogi must NOT attached to this sukha vedana and must continue to observed and note
"rising, falling after the apprehension vanished.
As yogi samadhi gets stronger, the beginning and the end part of the rising and falling become more clear.
As one continue to observes and note, one's samadhi will become stronger and suddenly one will come to experience the swift and fleeting arising and passing away of breath.
one come to realize that these quick and rapid succession of rising and falling is tiring to follow and it is a form of SUFFERRINGS or DUKKHA. In udayabbaya every phenomenor seems to come and pass very quickly. Sukha come and sukha is gone, apprehension come and it is gone the next minutes. The yogi experience suka vedana arise and vanish quickly at udayabbaya. Now the yogis realise that to keep noting the breath rising and falling also become fast.
This is how one come to know the state of UDAYABBAYA has arise in the mind.
Bhanga Nana:5th vipasanna nana.
On the breathing part at Bhanga nana, the yogi observed the beginnings of the rising and falling part are clear only middle part are not clear. And if the yogi note any other object within the senses he will only see the beginning and ending are clear.
Now we talk about the apprehention part of the body how the yogis mind at Bhanga nana observed the body.
For those who reach Bhanga nana as they observed the breath rising, falling, and as their samadhi and vipasanna nana develops, the head, body , legs, hand, abdoman become not clear. Only rising, falling movement and the ending of falling are clear.
This is how one come to know the state of BHANGA NANA has arise in the mind. He see the physical form disappearing.
මෙම දෙශනාව සිංහල අදහස අකුරෙන් දාන්න පුලුවන්ද ..ලොකු පිනක් තෙරුවන් සරණයි 🙏🙏🙏
Adinava nana: 7th vipasanna nana
The breath continues to vanish on every breathing.
From the 3rd vipasanna that is sammasana, Udayabbaya 4th nana, bhanga nana 5th nana, bhaya 6th nana all these nana keep manifesting these 3 sign.
Yogis realise after going thru these 3 stages of vipasanna nana, the 3 characteristic of Aniccha, dukkha, anatha are the real player. The breathing as they keep changing and keep variants, appear and disappear of breath. Pain in the body all sorts of unimaginable dukkha keep coming and going. It is endless.
They are really UNSATISFACTORY, SUFFERRINGS, and uncontrollable.
At this 7th nana Adinava nana, the yogis begin to realize the cause of sufferring are link to having a body and mind and that is impernanent and it is not a nice place to be in. He see DANGER in having nama and rupa.
These 5 contemplating object on body of 4 elements consist of hot, cold etc, feelings consist of pain, perception or ideas, mental formations or thoughts, and conciousness are ever changing and it is dangerous as it cause SUFFERRINGS.
He then sees faults in the having body and conciousness. Having nama and rupa is really DUKKHA.
Here in his breathing meditation, he keep seeing the vanishing of every breath.
Thus the yogis see the continue vanishing of breath is IMPERMANENT and never ends.
He summery from all the other nana that the rising of breath and the falling of breath are never ending and disgusting as it cause DUKKHA when one pay attention to it.
The Buddha last advice before parinibanna is satipathana.
It is vipasanna type of meditation. Vipasanna will leads you to realize 4 noble truth. Here are the 16 vipasanna nana that will guide you to ceesation of sufferrings.
Meditator will know their meditation state so they will have confident to continue to progress.
Nama rupa Pariccheda Nana:1st vipasanna
One observed rising and falling of abdominal wall on in breath is one event not connection with the knowing concious The rising is one event and concious that knows is another. In this way one can clearly distinguished between object and mind or nama and rupa.
Paccaya Pariggaha Nana:2nd vipasanna nana.
One realise rising as one events and falling as one events. The mind see it as two events distinguised by it and in this understanding one begins to see rising is the cause and conciously knowing is the effect. In this way cause and effect are being understood.
Nibbida Nana: 8th vipasanna nana of vipasanna insight knowledge.
At this nana the yogi can meditate as usual and can see rising, falling almost anythings he can easily watch the breath as abdominal rise on in breath and fall on out breath. He can easily follow the abdomal breathing exercise easily yet he become not very onterested and want to stop the practice.
And he begin to think that this meditation practice is not going anywhere it seem to be stagnant.
So he become weary of this practice and the body and wants to give up.
This is how NIBBIDA Nana come to be understood.
Muncitu kamyata nana: 9th vipasana nana.
The yogis are not able to concentrate as he tries to contemplate on his breath as physical pain seem to continuously arising. No matter how many times he change the sitting posture he keep sensing pain quickly arise.
The yogis is disgusted with this rupa and wants to liberate from it. He reflect that all his effort on seeing, hearing, touching, sitting, standing, bending, stretching rising, falling etc are tiring and stressful. He want to get away from nama and rupa and that mean to exthinguish birth as told by the BUDDHA. He decide to now be more deligent to continue the vipasanna meditation practice.