Ashin Dhammacara

06/11/2026

Then add one mental formation at a time: discern first one type, then add one, so you discern two types of mental formation; add one more, so you see three; add one more, so you see four etc. until eventually you see all thirty-four types of mental formation in each first-jhāna impulsion consciousness. They are:

1) consciousness........................... (citta)

MENTAL FACTORS (cetasika)

Seven Universals (sabba·citta·sādhārana)
1) contact ...................................... (phassa)
2) feeling........ . . . . . . . . . . . . . . . (vedanā)
3) perception................................. (saññā)
4) volition..................................... (cetanā)
5) one-pointedness. . . . . ... . . . (ek·aggatā)
6) life faculty..................... (jīvit·indriya)
7) attention.......................... (manasikāra)

Six Occasionals (pakinnaka)
1) application . . . . . . . . . . . . . . . . . . . . . . . (vitakka)
2) sustainment . . . . . . . . . . . . . .. . . . . . (vicāra)
3) decision............................................... (adhimokkha)
4) energy.............................................................. (viriya)
5) joy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . (pīti)
6) desire............................................................. (chanda)

Nineteen Beautiful Universals (sobhana·sādhārana)
1) faith........................................... (saddhā)
2) mindfulness................................ (sati)
3) conscience................................... (hiri)
4) shame......................................... (ottapa)
5) non-greed............................... (a·lobha)
6) non-hatred.............................. (a·dosa)
7) ever-evenness..... (tatra·majjhattatā)
8) tranquillity of [mental] body ................ (kāya·passaddhi)
9) tranquillity of consciousness........ (citta·passaddhi)
10) lightness of [mental] body.............. (kāya·lahutā)
11) lightness of consciousness........ (citta·lahutā)
12) flexibility of [mental] body... (kāya·mudutā)
13) flexibility of consciousness.... (citta·mudutā)
14) wieldiness of [mental] body......(kāya·kammaññatā)
15) wieldiness of consciousness....(citta·kammaññatā)
16) proficiency of [mental] body.......(kāya·pāguññatā)
17) proficiency of consciousness... (citta·pāguññatā)
18) rectitude of [mental] body......... (kāy·ujukatā)
19) rectitude of consciousness......... (citt·ujukatā)

1) Non-Delusion (a·moha): wisdom faculty.............. (paññ·indriya)

After this, discern all the types of mental formation in the sequence of six types of consciousness that comprises a mind-door process (mano·dvāra·vīthi) of the first jhāna.

The six types of consciousness are first:

1) A mind-door adverting consciousness (mano·dvār·āvajjana): 12 mental formations

2) A preparatory consciousness (parikamma): 34 mental formations

3) An access consciousness (upacāra): 34 mental formations

4) A conformity consciousness (anuloma): 34 mental formations

5) A change-of-lineage consciousness (gotrabhu): 34 mental formations

6) An uninterrupted sequence of jhāna impulsion-consciousnesses (jhāna·javana·citta): 34 mental formations, which you have by now already discerned.

To discern all these mental formations, you must again re-establish the first jhāna, such as the first ān·āpāna jhāna, emerge from it, and again discern the bhavanga and patibhāga-nimitta together.

When the nimitta appears in the bhavanga, discern the jhāna mind-door process that just occured. You discern each of the different consciousnesses in the first jhāna mind-door process, and their twelve or thirty-four types of mental formation.

After this, and to give you an understanding of mentality as a whole, discern the characteristic common to all mentality (nāma), to all mental formations, which is the characteristic of bending towards (namana) and adhering to the object, in this case, the ān·āpāna patibhāga-nimitta.

You need, in the same way, to discern and analyse the mentality of also the second, third, and fourth ān·āpāna jhānas, as well as any other jhānas of other meditation subjects that you have attained; for example, foulness-, white kasina-, and loving-kindness jhāna.

If, however, you have only access concentration, with four-elements meditation, you must begin your discernment of mentality there: you cannot discern the mentality of a jhāna consciousness without jhāna.

In that case, you must with four-elements meditation re-establish access concentration, where the translucent form of your body sparkles and emits light. After resting there for some time, turn to vipassanā with a refreshed and clear mind, and discern the mentality of that access concentration.

Having now discerned the different mental processes in all your previous samatha practice, be it access or jhāna concentration, you then move on to discern the different mental formations of
a sensual-sphere process (kām·āvacara vīthi).

06/11/2026

05/11/2026

THE FOUR STAGES TO DISCERNING MENTALITY

Mentality is discerned in four stages:

1) Discerning all the types of consciousness (citta) that occur internally.

2) Discerning each and every mental formation (nāma·dhamma) in all the types of consciousness one is able to discern.

3) Discerning the sequences of consciousnesses, that is, the mental processes (vīthi) that occur at the six sense doors (dvārā).

4) Discerning external mentality (bahiddha·nāma) generally.

HOW YOU DISCERN JHĀNA MENTAL PROCESSES

If you have attained jhāna with, for example, ān·āpāna·sati (mindfulness-of-breathing), the best place to start to discern mentality is the jhāna consciousnesses and associated mental factors. There are two reasons for this.

The first reason is that when developing jhāna, you discerned the five jhāna factors, which means you have some experience in discerning those associated mental factors. The second reason is that the jhāna impulsion-consciousnesses (jhāna·javana-citta) occur many times in succession, and are therefore prominent, and easy to discern.

This is in contrast to a sensual-sphere process (kām·āvacara·vīthi), in which impulsion (javana) occurs only seven times before a new mental process occurs. So, to discern the mentality of jhāna you begin by re-establishing the first jhāna with, for example, ān·āpāna·sati, till the light is bright, brilliant, and radiant.

Emerge from it and discern the bhavanga (mind door), and the ān·āpāna patibhāga-nimitta together. When the nimitta appears in the bhavanga, discern the mental formations that are the five jhāna factors according to their natural characteristic.

The five jhāna factors are:

1) Application (vitakka): directing and placing the mind on the ān·āpāna patibhāga-nimitta.

2) Sustainment (vicāra): maintaining the mind on the ān·āpāna patibhāga-nimitta.

3) Joy (pīti): liking for the ān·āpāna patibhāga-nimitta.

4) Bliss (sukha): happiness about the ān·āpāna patibhāga-nimitta.

5) One-pointedness (ek·aggatā): one-pointedness of mind on the ān·āpāna patibhāga-nimitta.

Practise until you can discern all five jhāna factors all at once in each first-jhāna impulsion consciousness (javana·citta). And then proceed to discern all thirty-four mental formations. You begin with either consciousness (viññāna), contact (phassa), or feeling (vedanā); whichever is most prominent.

04/11/2026

Question 4.11 Can those who have discerned the thirty-two parts of the body see them in someone else, with their eyes open?

Answer 4.11 It depends. Beginners can with their eyes open see only the external parts. They can see the internal parts only with their vipassanā knowledge eyes. If you want to know this scientifically, please try to see it yourself with your vipassanā knowledge.

A Mahāthera, however, may, because of previous practice, be able to see another’s skeleton with his eyes open, like the Venerable Mahā-Tissa, who was an expert in skeleton meditation. He always practised internal skeleton meditation as repulsiveness up to the first jhāna, and then vipassanā.

He discerned mentality-materiality, their causes, and nature of impermanence, suffering, and non-self. This was his usual practice. One day he went for alms (pinapāta), from Anuradhapura to Mahāgāma village. On the way, he met a woman who tried to attract his attention with loud laughter.

When he heard the sound, he looked her way, saw only her teeth, and then used them for skeleton meditation. Because of his previous constant practice he saw her as a skeleton, and not as a woman. He saw only a skeleton. Then he concentrated on his own skeleton, attained the first jhāna, and practised vipassanā quickly.

He attained the Arahant Path standing in the road. The woman had quarrelled with her husband, and had left home to go to her parents’ house. Her husband followed her, and also met Mahā Tissa Mahāthera. He asked him, ‘Bhante, did you see a woman go this way?’

The Mahāthera answered, ‘Oh, lay-supporter (dāyaka), I saw neither man nor woman, I saw only a skeleton going this way.’ This story is mentioned in the Visuddhi·Magga in the ‘Morality Chapter’. This is an example of how someone who has, like Mahā Tissa Mahāthera, practised skeleton meditation thoroughly may be able to see another’s skeleton with his eyes open.

HOW YOU DISCERN MENTALITY

INTRODUCTION

In our last talk, we discussed how to develop four-elements meditation, and also how to analyse the particles of materiality called ‘rūpa-kalāpas’. In this talk, we shall discuss briefly about how to discern mentality (nāma·kammatthāna), which is the next stage in vipassanā meditation.

Let me begin by explaining briefly the basic facts of the mind necessary to understand the discernment of mentality. As is explained in the Abhidhamma, the mind consists of
a consciousness (citta) that knows its object, and associated mental factors (cetasika) that arise with that consciousness.

There are fifty-two such associated mental factors, for example: contact (phassa), feeling (vedanā), perception (saññā), volition (cetanā), one-pointedness (ek·aggatā), life faculty (jīvit·indriya), and attention (manasikāra).

There are a total of eighty-nine types of consciousness, and they can be classified according to whether they are wholesome, unwholesome, or indeterminate, or according to their sphere of existence, the sensual sphere (kām·āvacara), fine-material sphere (rūp·āvacara), immaterial sphere (arūp·āvacara), or according to whether they are mundane (lokiya) or supramundane (lokuttarā). We may, however, speak of just two basic types of consciousness:

1) The consciousness of the mental process (citta·vīthi).

2) The ‘process-separate’ (vīthi·mutta) consciousness outside the mental process: at rebirth and death, and of the bhavanga.

There are six types of mental process. The first five are the eye door-, ear door-, nose door-, tongue door-, and body-door processes, whose respective objects are visible forms, sounds, smells, tastes, and tangibles. They are together called the ‘five-door process’ (pañca·dvāra vīthi).

The sixth type of process has all objects as its objects, and is called the ‘mind-door process’ (mano·dvāra·vīthi). Each mental process comprises a series of different types of consciousness. The consciousnesses in any one mental process occur according to the natural law of consciousness (citta·niyāma).

If you want to discern mentality, you must see them as they occur in the order of that natural law. To do so, you must first have developed concentration with either ān·āpāna·sati (mindfulness-of-breathing), another samatha meditation subject, or four-elements meditation.

A pure-vipassanā-vehicle yogi must also have finished the discernment of materiality (rūpa·kammatthāna), before he starts on discernment of mentality (nāma·kammatthāna).
A samatha-vehicle yogi, however, can choose: he can first discern materiality, or first discern the mentality of the jhānas he has attained (fine-material /immaterial mentality). Although to discern sensual realm mentality, he too needs first to have finished the discernment of materiality.

04/11/2026

Question 4.10 Could the Sayadaw please explain the light experienced in meditation scientifically?

Answer 4.10 What is the light seen in meditation? Every consciousness (citta), except rebirth-linking consciousnesses, which arises dependent upon the heart base (hadaya·vatthu), produces consciousness-born materiality (cittaja·rūpa): consciousness-born nutritive-essence octad-kalāpas (cittaja·oj·atthamaka·kalāpa).

One consciousness produces many consciousness-born rūpa-kalāpas. Of the heart-base-dependent consciousnesses, samatha-meditation consciousnesses (samatha·bhāvanā-citta) and vipassanā-meditation consciousnesses (vipassanā·bhāvanā-citta) are very strong and powerful; they produce very many rūpa-kalāpas.

When we analyse those rūpa-kalāpas, we see the eight types of materiality. They are: the earth, water, fire, and wind elements, colour, odour, flavour, and nutritive essence. The materiality of colour is bright.

The more powerful the samatha and vipassanā-meditation consciousnesses are, the brighter is the colour. Since, rūpa-kalāpās arise simultaneously as well as successively, the colour of one rūpakalāpa and the colour of another rūpa-kalāpa arise closely together like in an electric bulb: that is why light appears.

Again, in each rūpa-kalāpa born of samatha and vipassanā-meditation consciousnesses, there is the fire element, which also produces many new rūpa-kalāpas. They are called temperature-born materiality, because they are produced by the fire element, which is temperature (utu). This occurs externally as well as internally. When we analyse these rūpa-kalāpas we see the same eight types of materiality: earth-, water-, fire-, and wind element, colour, odour, flavour, and nutritive essence.

Colour is again one of them. Because of the power of the samatha and vipassanā-meditation consciousnesses that colour too is bright. So the brightness of one colour and the brightness of another colour arise closely together, like in an electric bulb. The light of consciousness-born materiality and temperature-born materiality appear simultaneously.

Consciousness-born colour materiality arises internally only, but temperature-born colour materiality arises both internally and externally and spreads in all directions up to the whole world system or universe (cakkavāa) or farther, depending on the power of the samatha and vipassanā-meditation consciousnesses. A Buddha’s Mentality-Materiality Definition Knowledge produces light in up to ten thousand world systems.

The Venerable Anuruddha’s divine-eye consciousness (dibba·cakkhu·citta) produced light in up to one thousand world systems. Other disciples’ vipassanā knowledge produces light going up to one league (yojana), two leagues, etc. in every direction depending on the power of their samatha and vipassanā-meditation consciousnesses.

Usually many yogis realize that this light is a group of rūpa-kalāpas when they have reached the Arise&Perish Knowledge. While practising samatha meditation, they do not yet understand that it is a group of rūpakalāpas, because the rūpa-kalāpas are very subtle. It is not easy to understand and see the rūpa-kalāpas when practising only samatha meditation. If you want to know with certainty, you should try to acquire the Arise&Perish Knowledge. That is the most scientific way to understand the light experienced in meditation.

03/11/2026

Question 4.8 What is the ‘intermediate life’(antara·bhava)?

Answer 4.8 According to the Theravāda Pitaka there is no such thing as an intermediate life (antara·bhava). Between a decease consciousness (cuti citta) and its subsequent rebirth-linking consciousness (patisandhi·citta), there are no consciousness moments, or anything resembling an intermediate life.

If a person were to reach the deva world after death, then between his decease consciousness and the deva’s rebirth-linking consciousness, there would be no consciousness moment or anything like an intermediate life. As soon as death takes place, the deva rebirth-linking consciousness arises.

In the same way, if a person were to reach hell after death, then between his decease consciousness and the rebirth-linking consciousness in hell, there would be no such thing as an intermediate life. He would go to hell directly after death. The idea of an intermediate life usually arises when someone dies, inhabits the peta world for a short time, and is then reborn as a human being again.

He may think his peta life was something like an intermediate life, even though it was, in fact, nothing like an intermediate life. What really happened is this: after the human decease consciousness had passed, the peta rebirth-linking consciousness arose; after the peta decease consciousness had passed, a human rebirth-linking consciousness arose again.

The person suffered in the peta world because of his unwholesome kamma. The kammic potency of that unwholesome kamma finished after only a short time, and he took a human rebirth-linking consciousness again, because of wholesome kamma that had matured. The short life in the peta world is mistaken for an intermediate life by those who cannot see the reality of the round of rebirths or dependent origination.

If they could discern dependent origination with vipassanā knowledge, then this misbelief would disappear. So we should like to suggest that you discern dependent origination with your own vipassanā knowledge. Then the question about an intermediate life will disappear from your mind.

Question 4.9 Are the methods for ān·āpāna·sati (mindfulness-of-breathing) and four-elements meditation the same? Why must we practise fourelements meditation only after ān·āpāna·sati?

Answer 4.9 No, the methods are not the same. In vipassanā you must discern materiality and mentality, and their causes, which is why there are two types of meditation: discernment of materiality and discernment of mentality.

When The Buddha taught discernment of materiality, he always taught four-elements meditation, either in brief or in detail. So if you want to discern materiality, you must practise according to The Buddha’s instructions.

It is better to practise four-elements meditation with deep concentration like the fourth ān·āpāna jhāna, because it helps us see ultimate materiality, ultimate mentality, and their causes clearly. But if you do not want to practise samatha meditation like ān·āpāna·sati, you can practise the four-elements meditation directly: no problem. We discussed this in a previous question.

01/11/2026

In the same way, The Buddha says in the ‘Kūtāgāra’ sutta of the ‘Sacca·Vagga’ that, without knowing the Four Noble Truths with vipassanā knowledge and Path Knowledge, one cannot reach the end of the round of rebirths (sansāra). So if a yogi wants to attain Nibbāna, he must try to know all mentality, materiality, and their causes with the three types of full understanding. What are the three types of full understanding? They are:

1) Full Understanding as the Known (ñāta·pariññā): this is the Mentality-materiality Definition Knowledge (Nāma·Rūpa·Pariccheda·Ñāna), and Cause-Apprehending Knowledge (Paccaya·Pariggaha·Ñāna). They are the vipassanā knowledges that know all ultimate mentality-materiality and their causes.

2) Full Understanding as Investigation (tīrana·pariññā): this is the Comprehension Knowledge (Sammasana·Ñāna), and Arise&Perish Knowledge (Udaya·bbaya·Ñāna). These two vipassanā knowledges comprehend clearly the impermanent, suffering, and non-self nature of ultimate mentality-materiality and their causes.

3) Full Understanding as Abandoning (pahāna·pariññā): this is the higher vipassanā knowledges from the Dissolution Knowledge (Bhanga·Ñāna) to the Path Knowledge (Magga·Ñāna).
The teaching in those two suttas, the ‘Pahama Aparijānana’ sutta, and ‘Kūtāgāra’ sutta, is very important. So, if a yogi wants to practise vipassanā beginning with mindfulness of feeling, he should remember the following:

• He must have discerned ultimate materiality.
• Discerning feeling alone is not enough: he must also discern the mental formations associated with feeling in the six-door processes. Nevertheless, it is in fact possible to become enlightened by discerning only one dhamma, but that is only so long as all the other dhammas have been discerned before: either in this life or in a past life.

Take for, example, the Venerable Sāriputta. When he heard the Venerable Assaji utter one sentence of Dhamma, he became a Stream-Enterer. Then he became a bhikkhu and practised meditation. In the ‘Anupada’ sutta, The Buddha describes how the Venerable Sāriputta was very skilled in discerning the individual mental formations of his jhāna attainments consecutively. But even though the Venerable Sāriputta meditated hard, he did not attain Arahantship.

Then one day, The Buddha taught the ‘Dīghanakha’ sutta to the Venerable Sāriputta’s nephew, explaining one dhamma: feeling (vedanā). At this time, the Venerable Sāriputta was standing behind The Buddha fanning Him, and listening to the teaching. At the end of the teaching, the Venerable Sāriputta attained Arahantship, and his nephew attained Stream-Entry.

He attained Arahantship by contemplating only one dhamma, but that was because he had meditated on all five aggregates beforehand. We shall repeat: The Buddha said that if a bhikkhu does not know all mentality-materiality and their causes with the three types of full-understanding, he cannot attain Nibbāna. It is, therefore, not enough if a yogi tries to discern feeling alone, such as unpleasant feeling, and does not discern ultimate mentality-materiality thoroughly. Here ‘it is not enough’ means he will not attain Nibbāna.

Question 4.7 The Buddha was a great Arahant. What was the difference between Him, and disciples like the Venerables Sāriputta and Mahāmoggallāna who were also Arahants?

Answer 4.7 A Buddha’s Arahant Path is always associated with Omniscient Knowledge (Sabbaññuta·Ñāna), but the Arahant Path of disciples is not. The Arahant Path of disciples comprises the enlightenment (bodhi) of the three types of disciples:

1) Chief Disciple Enlightenment (agga·sāvaka bodhi)

2) Great Disciple Enlightenment (mahā·sāvaka bodhi)

3) Ordinary Disciple Enlightenment (pakati·sāvaka bodhi) The Arahant Path of disciples is sometimes associated with the Four Analytical Knowledges (Patisambhidā·Ñāna); sometimes with the Six Direct Knowledges (Abhiññā); sometimes with the three Direct Knowledges (te·vijja); or is sometimes a pure Arahant Path: either Both Ways Liberated (Ubato·bhāga·Vimutta), or Wisdom Liberated (Paññā·Vvimutta).But it is never associated with Omniscient Knowledge (Sabbaññuta·Ñāna).

Thus, for example, the Venerables Sāriputta’s and Mahāmoggallāna’s Arahant Paths were not associated with Omniscient Knowledge. A Buddha’s Arahant Path, on the other hand, is not only associated with Omniscient Knowledge, but also all the other knowledges, as well as all special qualities of a Buddha.

Another thing is that Buddhas have (because of their matured pāramī) attained the Path, Fruition, and Omniscient Knowledges by themselves without a teacher. But a disciple can only attain the Path and Fruition Knowledges by listening to Dhamma related to the Four Noble Truths from a Buddha, or a Buddha’s disciple. They cannot practise by themselves, without
a teacher. These are the differences.

28/10/2026

Question 4.6 Can one with only momentary concentration (khanika·samādhi), practise mindfulness of feeling (vedān·ānupassanā sati·patthāna) to attain supramundane states?

Answer 4.6 Here we need to define momentary concentration. What is momentary concentration? There are two types of momentary concentration:

1) Momentary concentration in samatha meditation

2) Momentary concentration in vipassanā meditation

In samatha meditation there are three types of concentration:

1) Momentary concentration (a type of preparatory concentration)

2) Access concentration

3) Absorption concentration

The momentary concentration in samatha refers in particular to the concentration that takes a patibhāga-nimitta as object, like the ān·āpāna patibhāga-nimitta. It is the concentration before access concentration. This is for a samatha vehicle person (samatha·yānika).

There is another type of momentary concentration for a pure-vipassanā vehicle yogi (suddha·vipassanā·yānika). A pure-vipassanā-vehicle yogi must usually begin with four-elements meditation in order to attain access concentration or momentary concentration, and see the rūpa-kalāpas, and the four elements in one kalāpa.

The Visuddhi·Magga says that is access concentration. But the sub-commentary to the Visuddhi·Magga says it is only a metaphor, not real access concentration, because real access concentration is close to jhāna concentration. Jhāna cannot, however, be attained with four-elements meditation.

When one is able to see the four elements in individual rūpa-kalāpas there is deep concentration, and there is bright, brilliant and radiant light. Even so, one cannot attain jhāna using them
as object. There are two reasons for this:

1) To see the four elements in individual rūpa-kalāpas is to see ultimate materiality (paramattha·rūpa), and to see ultimate materiality is deep and profound. One cannot attain jhāna with ultimate reality as object.

2) Even though one’s concentration while analysing the rūpa-kalāpas is deep, it cannot become as deep as jhāna concentration. Why? Because the rūpa-kalāpas perish as soon as they arise. That means the object is always changing. One cannot attain jhāna with an object that is always changing.

Thus, since four-elements meditation does not produce jhāna, we may understand that the access concentration which takes the four elements in individual rūpa kalāpas as object is not real access concentration, but momentary concentration. Then let us discuss the momentary concentration in vipassanā.

It is discussed in the section on ān·āpāna·sati (mindfulness-of-breathing) of
the Visuddhi·Magga. Here you should know that vipassanā momentary concentration is seeing thoroughly the impermanent, suffering, and non-self nature of ultimate mentality-materiality and their causes. Without seeing ultimate mentality-materiality and their causes, how can there be vipassanā momentary concentration? It is impossible.

When a samatha-vehicle yogi wants to practise vipassanā, he enters the first jhāna, for example, the first ān·āpāna jhāna. This is samatha. He emerges from it, and discerns the thirty-four mental formations of the first jhāna, and then impermanence, suffering or non-self by seeing the arising and perishing nature of those jhāna formations (jhāna dhamma).

He does the same with the second jhāna, etc. At the time of discerning there is still concentration. He concentrates on the impermanent, suffering, or non-self nature of those jhāna formations. His concentration is at that time deep and profound, and does not go to other objects.

This is momentary concentration, because the object is momentary; as soon as it arises, it passes away. In the same way, when a yogi is practising vipassanā to see either the impermanent, suffering, or non-self nature of ultimate mentality-materiality and their causes, then usually his mind does not leave the object.

His mind has sunk into one of the characteristics. This is also called momentary concentration. If a yogi can see ultimate mentality-materiality and their causes thoroughly and clearly, without having done any samatha meditation, it is of course not necessary for him to practise samatha meditation.

If not, he should cultivate one of the samatha meditation subjects, and develop sufficient concentration so as to be able to see ultimate mentality-materiality and their causes.
But in the ‘Samādhi’ sutta of the ‘Khandha Sa yutta’ The Buddha says: Samādhi , bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathā·bhūta pajānāti.

Develop concentration, bhikkhus (Samādhi , bhikkhave, bhāvetha). Concentrated, bhikkhus, a bhikkhu according to reality understands (yathā·bhūta pajānāti). So, you should cultivate concentration to know the five aggregates, their causes and cessation; you should cultivate concentration to know their nature of impermanence, suffering, and non-self.

Their cessation you will be able to see at the time of the Arahant Path and Parinibbāna. Also in the ‘Samādhi’ sutta of the Sacca Sa yutta, The Buddha says one should cultivate concentration to know the Four Noble Truths. Now, if a yogi wants to contemplate only feeling, he should be aware of the following facts explained by The Buddha: Sabba , bhikkhave, an·abhijāna a·parijāna a·virājaya a·ppajaha a·bhabbo dukkha·kkhayāya … Sabbañca kho, bhikkhave, abhijāna parijāna virājaya pajaha bhabbo dukkha·kkhayāya.

The all, bhikkhus, not knowing directly (sabba an·abhijāna ), not fully understanding (a·parijāna ), not having dispassion for (a·virājaya ), not abandoning (a·ppajaha ), it is impossible to destroy suffering (abhabbo dukkha·kkhayāya). But, bhikkhus, the all knowing directly, fully understanding, having dispassion for, and abandoning, it is possible to destroy suffering (bhabbo dukkha·kkhayāya).

This is from the first ‘Aparijānana’ sutta in the ‘Saāyatana·Vagga’ of the Sa yutta·Nikāya. What is the all? It is all mentality and materiality and their causes. Unless one knows the all with the three types of full understanding (pariññā), one cannot attain Nibbāna. Only those who know the all with those three types of full knowledge can attain Nibbāna.

27/10/2026

Question 4.4 Can a yogi who has finished the course, but not yet attained Nibbāna, attain the Knowledge Standing on Phenomena (Dhamma·tthiti·Ñāna)? If so, can it regress?

Answer 4.4 Yes, he can attain that knowledge. Pubbe kho Susīma dhamma·tthitiñā a pacchā Nibbāne ñāna . The Knowledge Standing on Phenomena (Dhammatthiti·Ñāna) comes first, the [Path] Knowledge that takes Nibbāna as object comes next.

This was The Buddha’s explanation to Susīma. Susīma was a wanderer (paribbājaka), who ordained to ‘steal’ the Dhamma. But The Buddha saw that he would attain Nibbāna within a few days, so He accepted him. Susīma had heard that many Arahants went to The Buddha and reported that they had attained Arahantship. So Susīma asked them whether they had the eight attainments and five psychic powers.

They answered ‘No’. ‘If you do not have the eight attainments and five psychic powers, how did you attain Arahantship?’ Then they answered ‘Paññā·vimuttā kho maya āvuso Susīma’: ‘Oh, friend Susīma, we are free from defilements, and attained Arahantship by the pure-vipassanā vehicle (suddha-vipassanā yānika).’ He did not understand, so he asked The Buddha the same question.

The Buddha said: Pubbe kho Susīma dhamma·tthitiñāna pacchā Nibbāne ñāna . The Knowledge Standing on Phenomena comes first; the [Path] Knowledge that takes Nibbāna as object comes next. What does this mean? The Path Knowledge is not the result of the eight attainments and five psychic powers; it is the result of vipassanā knowledges.

So the Path Knowledge can occur only after the vipassanā knowledges have occurred. In the ‘Susīma’ sutta, all vipassanā knowledges are referred to as the Knowledge Standing on Phenomena. The Knowledge Standing on Phenomena is the vipassanā knowledge of the impermanent, suffering and non-self nature of all formations, conditioned things (sankhāra·dhamma), that is, mentality, materiality, and their causes.

This is how the Knowledge Standing on Phenomena comes first, and the Path Knowledge that takes Nibbāna as object comes next. Afterwards, The Buddha gave a Teaching on the Three Rounds (tepariva a Dhamma-desanā), which is like the ‘An·Atta·Lakkhaa’ sutta (‘Non-selfCharacteristic Sutta’).

When the teaching was finished, Susīma attained Arahantship, even though he did not have the eight attainments or five psychic powers. He too became a pure-vipassanā-vehicle person. At that time he understood clearly the meaning of The Buddha’s discourse.

If a yogi attains the Knowledge Standing on Phenomena, then although he does not attain Nibbāna in this life, his vipassanā knowledge will not decrease. His vipassanā kammic potency is still powerful. If he is an ordinary disciple, he may attain Nibbāna in his next life.

Question 4.5 Can one attain supramundane states with only access concentration?

Answer 4.5 Yes, one can. At access concentration there is also bright, brilliant and radiant light. With that light, one can discern the rūpa-kalāpas, materiality, ultimate mentality, and their causes. One can then continue with vipassanā meditation stage by stage.