11. 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 – 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. – and that life is getting short and one may soon die – 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 – neither dislike nor like of nama-rupa – 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 – 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 suffering (dukkhanupassana), it is called appanihitta-nibbana.

If the mind is liberated to nibbana by non-self (anattanupassana), it is called sunnata-nibbana.