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Practices    (Patipatti)
The Sixteen Yanas

 
4. 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: Back to Content
            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.
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