8. Avoiding unconcentrated people
9. Associating with concentrated people
10. Reflecting on the peace of the jhānic absorptions
11. Inclining the mind toward the development of concentration
7. EQUANIMITY—UPEKKHĀ
Characteristic: the balancing of opposed mental states
Function: filling in where there is a lack and to reduce excess
Manifestation: a state of ease and balance
Ways of arousing:
According to the Buddha: wise attention; that is, continuous mindfulness based on the intention to develop equanimity According to the Commentaries:
1. An equanimous attitude toward all living beings, not to be too attached to anyone
2. A balanced attitude toward nonliving objects, such as property
3. Avoiding people who are deeply possessive or otherwise lack equanimity
4. Associating with those who are not too strongly attached to beings or possessions, and who otherwise demonstrate equanimity
5. Inclining the mind toward developing equanimity
HINDRANCES & ANTIDOTES
Aspects of the concentrated mind have the capacity to remedy problematic mental states. Here are the factors of the first jhāna, or state of concentration, paired with the hindrance each overcomes:
Jhāna Factor
Overcomes
vitakka
thīna middha
aiming
sloth and torpor
vicāra
vicikicchā
rubbing
skeptical doubt
pīti
vyāpāda
delight
aversion
sukha
uddhacca kukkucca
happiness
restlessness and worry
ekaggatā
kāmacchanda
one-pointedness
sense desire
THE PROGRESS OF INSIGHT
As yogis practice vipassanā meditation under the instruction of a qualified teacher, they become able to perceive different truths about reality not accessible to ordinary consciousness. These meditative insights tend to occur in a specific order regardless of personality type or level of intelligence, successively deepening along with the concentration and purity of mind that result from proper meditation practice. This list is provided with a strong cautionary note: If you are practicing meditation, don’t think about progress! It is quite impossible for even the most experienced meditator to evaluate his or her own practice, and only after extensive personal experience and training can a teacher begin to recognize the specific, subtle signs of this progression in the verbal reports of another meditator.
INSIGHT INTO MIND AND MATTER
Awareness of a distinction between the observing mind or consciousness and matter, the objects of consciousness.
Seeing that all of one’s experience is composed of mind and matter, this insight temporarily removes the wrong view that a self exists independent of matter and mind. As long as mindfulness is sustained, doubt in the Dhamma remains in abeyance.
Direct apprehension of the causal relationship between mind and matter. For example, subsequent to a mental intention, a series of physical sensations arise and one has a sudden intuition of the causal relationship. Or, a painful sensation gives rise to a wish to move the body.
Seeing that there is only mind and matter, and that these are the elements that cause each other to come into existence, this insight removes the wrong view that an external force is responsible for our experiences. Seeing that there is only a continuous chain of causes and effects, this insight removes the false idea that events occur in a haphazard, uncaused manner.
INSIGHTS INTO IMPERMANENCE, UNSATISFACTORINESS, AND ABSENCE OF SELF
Aniccā·nupassanā·ñāa: Seeing of impermanence in the perpetual and inescapable vanishing of objects of consciousness. Removes the wrong view of permanence, and lessens pride and conceit.
Dukkhā·nupassanā·ñāa: Observing the breakup of objects, especially painful sensations, one understands the unsatisfactoriness, the oppressiveness of impermanence. Realization that there is no refuge within objects and that impermanence is frightful and undesirable. Removes the false view that enduring satisfaction can be attained within the realm of impermanence.
Anattā·nupassanā·ñāa: Then, seeing the uncontrollability within the impermanence and painfulness of objects. Removes the illusion that oneself, or any other agency, can prevent or direct the passing away of objects, and clears away the false notion that an inherent essence is present in oneself, mind, or matter.
These three intuitions correspond to the first vipassanā jhāna, and are accompanied by reflective thinking about the universality of impermanence, unsatisfactoriness, and absence of self. One reflects that there was no time, nor will there ever be a time, when objects have not been characterized by these three marks of conditionality.
Sammasana·ñāa: Verified knowledge by comprehension. The three marks of impermanence, suffering, and absence of self, seen clearly together. One feels a conviction that the Dhamma is true as one has heard it.
This insight, together with the previous group, is the full development of the first vipassanā jhāna, and the dawning of vipassanā right view, which sees every object and experience under the triple aspects of impermanence, unsatisfactoriness, and absence of self.
INSIGHT INTO ARISING AND PASSING AWAY
The mind clearly sees the momentary arising and passing away of objects, that is, the very rapid beginning and ending of each mental and physical phenomenon.
This insight corresponds to the second vipassanā jhāna, characterized by the weakening of conceptual thought and the arising of extremely strong rapture and comfort. Because some aspects of mindfulness are as yet undeveloped in this stage, there also is grasping onto these pleasant experiences (the “defilements of insight”). Yogis feel strong faith and a desire to preach the Dhamma, and may believe themselves to be enlightened.
INSIGHT INTO PATH AND NOT-PATH
As yogis are encouraged to note the faith and rapture they experience, grasping onto these experiences begins to diminish. Yogis gain the conviction that simple noting is the true path of practice rather than the generation of blissful states. From this point they proceed onward with confidence.
In this insight, the third vipassanā jhāna begins to predominate. Its predominant factor is happiness or comfort, and the equanimity that underlies all the vipassanā jhānas begins to be strongly apparent. Yogis may be able to sit for long periods without suffering from painful sensations.
INSIGHT INTO DISSOLUTION
The mind loses contact with the beginnings and middles of each object, and focuses instead on endings. Thus, awareness perceives nothing but dissolution everywhere it comes to rest. Conceptual images of the body become indistinct.
As insight into dissolutions matures, a neutral feeling begins to predominate in body and mind, neither comfortable nor uncomfortable. The yogi’s mind can rest, coolly observing the dissolution of all phenomena. This insight is the onset of the fourth vipassanā jhāna. The factor of happiness and comfort disappears, and equanimity begins to predominate. Conceptual thought no longer sprouts up within each moment of insight or direct awareness.
INSIGHT INTO FEAR
Seeing the fearsomeness of all phenomena.
INSIGHT INTO DISGUST
Seeing the disgusting nature of all phenomena as they decay and fall apart.
INSIGHT INTO THE WISH FOR LIBERATION
The arising of a profound impulse to continue the practice, driving onward to reach the cessation of all unsatisfying experiences.
INSIGHT INTO EQUANIMITY REGARDING ALL OBJECTS
Balance is reestablished as mindfulness becomes extremely agile, picking up objects quickly before the mind can be perturbed by pleasantness or unpleasantness. There is a sense of coolness and steadiness in the absence of react
ions.
During this insight, practitioners experience a peaceful mental state similar to the mind of an arahant, a perfectly purified enlightened being. It is from this state of extreme balance that the mind may be able to penetrate into the peace of nibbāna.
INSIGHT INTO NIBBĀNA, THE HAPPINESS OF PEACE
Mental and physical phenomena come to a stop. Path and fruition consciousness; nibbāna; reviewing consciousness.
This is the experience commonly known as enlightenment, and it is irreversibly transforming. According to the Buddha there are four levels of enlightenment. Each of them is reached after culmination of the series of insights described above.
On the first level, called sotāpanna or stream entry, path consciousness uproots the defilements of wrong view of self, doubt, and adherence to wrong practices. Moreover, the kilesas strong enough to cause rebirth in hell or as an animal are uprooted, and the remaining kilesas are weakened. It is said that a sotāpanna has only seven more existences remaining in samsāra, meaning that only seven more times can he or she be reborn in a different realm from the one in which he or she expired; and, since the gates to the lower realms have been closed by the first path consciousness, all of these rebirths will take place in the human realm or higher.
Fruition consciousness is compared to water being poured on the ashes of a campfire. It cools the place from which the defilements have been uprooted.
Reviewing consciousness reviews path and fruition consciousnesses, nibbāna as an object of consciousness, and also surveys the path ahead. One realizes that one’s work of purification has, in a sense, just begun, for there are still kilesas remaining to torment one.
FURTHER LEVELS OF ENLIGHTENMENT
Sakadāgāmitā, anāgāmitā, arahatta. Progressions of insight leading to the respective three path and fruition consciousnesses.
A sotāpanna is only partially enlightened. Three levels of purification remain to be striven for—three successively deeper immersions in the peace of nibbāna, resulting in three successively deeper levels of happiness and contentment. The happiness of a pure mind is the true birthright of every human being. Every yogi should aspire to arahantship, perfect peace, the eradication of all inner torment.
NUMERICAL LISTS
TWO KINDS OF IGNORANCE
Not seeing what is true, that is, universal impermanence, unsatisfactoriness, and absence of inherent essence or self; and seeing what is not true, namely that objects and experiences possess permanence, happiness, and inherent self-essence.
TWO KINDS OF KILESAS
Those connected with objects, which arise in conjunction with desirable, unpleasant, or neutral objects and in the absence of mindfulness; and those connected with the continuity of existence, which remain dormant and are uprooted by the respective path consciousnesses.
TWO KINDS OF RARE AND PRECIOUS PEOPLE IN THIS WORLD
TWO KINDS OF ULTIMATE REALITIES
Conditioned ultimate realities, sakhata paramattha dhammas; unconditioned ultimate reality, asakhata paramattha dhamma, nibbāna.
TWO MAIN WEAKNESSES OF BEINGS
Lack of security, lack of true possessions.
THREE BATTALIONS OF MĀRA’S NINTH ARMY
Material gain in the form of donations from followers, the reverence of devotees, and fame or renown.
THREE CHARACTERISTICS OF ALL PHENOMENA
Anicca, impermanence; dukkha, suffering; anattā, absence of enduring self-essence.
THREE GREAT ACCOMPLISHMENTS OF BUDDHAS
By virtue of cause, by virtue of result, by virtue of service.
THREE KILESAS UPROOTED BY THE FIRST PATH
CONSCIOUSNESS
Wrong view of self, doubt, and adherence to wrong practices.
THREE KINDS OF KILESAS
Transgressive, obsessive, and latent or dormant.
THREE KINDS OF ULTIMATE REALITIES
Mind, matter, and nibbāna.
THREE KINDS OF PSYCHIC POWERS
Superhuman physical feats, mind-reading, and the power of instruction.
THREE KINDS OF SECLUSION
Kāya viveka, seclusion of the body through renunciation; citta viveka, seclusion of the mind through concentration; upadhi viveka, seclusion due to the weakening of the kilesas.
THREE LEVELS OF EFFORT
Launching, persisting, liberating. Sometimes a fourth, fulfilling.
THREE PERPETUATING DHAMMAS
Conceit, wrong view, and craving.
THREE-PHASE DESCRIPTION USED IN MEDITATION INTERVIEW
Occurrence of the object, your noting of the object, what happened to the object.
THREE TYPES OF PROPERTY
Movable, immovable, knowledge.
THREEFOLD TEACHING (OR TRAINING)
Sīla, samādhi, paññā: morality, concentration, wisdom.
TRIPLE GEM
Buddha, Dhamma, Sangha.
FOUR FOUNDATIONS OF MINDFULNESS
Mindfulness of body, feeling, mind, objects of mind.
FOUR KINDS OF HAPPINESS PERTAINING TO THE FIRST FOUR VIPASSANĀ JHĀNAS
First jhāna, the happiness of seclusion; second jhāna, the happiness of concentration, which leads to rapture and comfort; third jhāna, the happiness of equanimity; fourth jhāna, the purity of mindfulness due to equanimity.
FOUR POSTURES
Lying down, sitting, standing, walking.
FOUR POWERS MOTIVATING A SUCCESSFUL MEDITATION PRACTICE
Willingness, vigor, strength of mind, wisdom or knowledge.
FOUR STAGES OF NIBBĀNIC ATTAINMENT
Sotāpatti, stream entry; sakadāgāmī, once returner; anāgāmī, nonreturner; arahatta, perfection.
FIVE BENEFITS OF WALKING MEDITATION
Stamina for long journeys, stamina for meditation practice, good health, assistance in digestion, durable concentration.
FIVE CONTROLLING FACULTIES
Faith, energy or effort, mindfulness, concentration, wisdom.
FIVE FACTORS OF THE EIGHTFOLD PATH PREDOMINANTLY DEVELOPED DURING A MOMENT OF MINDFULNESS
Right effort, mindfulness, concentration, right aim, right view.
FIVE HINDRANCES
Kāmacchanda, sense desire; vyāpāda, aversion; thīna middha, sloth and torpor; uddhacca kukkucca, restlessness and worry; vicikicchā, skeptical doubt.
FIVE JHĀNIC FACTORS
Vitakka, aiming; vicāra, rubbing; pīti, rapture or delight; sukha, happiness; samādhi, concentration.
FIVE KINDS OF DOUBT LEADING TO THE THORNY MIND
Doubt of the Buddha, of the Dhamma, of the Sangha, of oneself, and of others.
FIVE MENTAL FETTERS
To be chained to sense objects, overattachment to one’s own body, overattachment to the bodies of others, overattachment to food, wishing for rebirth in a realm of subtle material pleasure.
FIVE PRECEPTS
Not killing, not taking what is not given, abstaining from sexual misconduct, not lying, not taking intoxicants.
FIVE PROTECTIONS FOR MEDITATION (ANUGGAHITAS)
Sīlā·nuggahita, morality; sutā·nuggahita, understanding gained from discourses and texts; sākacchā·nuggahita, a teacher’s guidance; samathā·nuggahita, concentration; vipassanā·nuggahita, forceful and continuous insight practice.
FIVE TYPES OF RAPTURE
Lesser, momentary, overwhelming, uplifting or exhilarating, pervasive.
SIX KINDS OF RIGHT VIEW
Kammassakatā sammā·dihi, right view of kamma as one’s only true property; jhāna sammā·dihi, knowledge arising in conjunction with each of the eight stages of absorption; vipassanā sammā·dihi, right view of the universality of impermanence, suffering, and absence of self; noble path right view, which uproots certain kilesas forever; noble fruition right view, which cools the embers left behind by the extinguished defilements; reviewing consciousness right view, which reviews path and fruition cons
ciousness, nibbāna as an object of consciousness, the defilements uprooted, and the remaining defilements.
SIX SENSE DOORS
Eye, ear, nose, tongue, body, mind.
SEVEN FACTORS OF ENLIGHTENMENT
Mindfulness, investigation, energy, rapture or joy, tranquility, concentration, equanimity.
SEVEN RESULTS OF MINDFULNESS MEDITATION PRACTICE
Purification of the mind, overcoming of sorrow, of lamentation, of physical pain, and of mental displeasure, finally reaching the right path, and the realization of nibbāna.
SEVENFOLD HERITAGE OF NOBLE ONES
Faith; morality; hiri, or moral shame; ottappa, or moral dread; learning or expertise in the theory and practice of meditation; cāga, or liberality with respect to relinquishing kilesas as well as generosity in giving; and wisdom.
SEVEN TYPES OF SUITABILITY THAT SUPPORT MEDITATION PRACTICE
Suitability of place, of resort, of speech, of person (teacher and community), of food, of weather, of posture.
SEVEN ANTIDOTES TO DROWSINESS
Changing one’s attitude and making meditation more dynamic; reflecting on inspiring passages of Dhamma; reciting passages aloud; physical stimulation such as rubbing the ears; washing one’s face and/or eyes; looking at a light; brisk walking meditation.
EIGHT PRECEPTS
Includes the five precepts, with the third converted to refraining from breaking celibacy, plus the following: refraining from taking food after noon, refraining from entertainments and adorning or perfuming one’s body, and refraining from sleeping on a high or luxurious bed.
NOBLE EIGHTFOLD PATH
Right view or understanding, right thought or aim, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
NINE CAUSES FOR GROWTH OF THE CONTROLLING FACULTIES
Attention directed toward impermanence, care and respect for meditation, continuity of awareness, supportive environment, remembering and recreating beneficial circumstances, cultivation of enlightenment factors, intense effort, patience and perseverance, determination to reach liberation.