Practices    (Patipatti)
The Sixteen Yanas

 
7. 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: Back to Content
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 –
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. Back to Content
            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) – 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.