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NOTES

[1]. Here, and in the title of this treatise, the Pàli term nàna has been rendered by "Insight", as, at the outset, the word "knowledge" (being the normal rendering of nàna), might not be taken by the reader with the full weight and significance which it will receive in the context of the present treatise. In all the following occurrences, however, this Pàli term has been translated by "knowledge", while the word "insight" has been reserved for the Pàli term "vipassanà". When referring to the several types and stages of Knowledge, the plural "knowledges", has been used, in conformity with the Pàli (nànàni).

[2]. In the canonical Buddhist scriptures, the seven Stages of Purification (visuddhi) are mentioned in the "Discourse on the Stage Coaches" (Majjhima-Nikàya No. 24). They are the frame work of the Venerable Buddhaghosa's "Path of Purification" (Visuddhi-magga) where they are explained in full (see the translation by Nyanamoli Thera, publ. by A. Semage, Colombo 11, Ceylon).

[3]. 'Motion' (vàyo, lit.: wind, air) refers to the last of the four material elements (dhàtu), or primary qualities of matter. The other three are: Earth (solidity, hardness), Water (adhesion), and Fire (caloricity). These four Elements, in varying proportional strength, are present in all forms of matter. The so-called 'inner Wind Element' which applies in this context, is active in the body as motion, vibration and pressure, manifesting itself in the passage of air through the body (e.g. in breathing), in the movement and pressure of limbs and organs, and so on. It becomes perceptible as a tactile process, or object of touch (photthabbàrammana), through the pressure caused by it.

[4]. The attention directed to the movement of the abdomen, was introduced into the methodical practice of Insight meditation by the author of this treatise, the Venerable Mahàsì Sàyadaw, and forms here the basic object of meditative practice. For details see The Heart of Buddhist Meditation, by Nyanaponika Thera (Rider & Co., London 1962), p. 94f, 106. If preferred, breath itself, instead, may be taken as the basic object of meditative attention, according to the traditional method of 'Mindfulness of Breathing' (ànàpànasati): on which see "Heart of Buddhist Meditation", p. 108ff; "Mindfulness of Breathing", by Nyanamoli Thera (Buddhist Publication Society, Kandy).

[5]. According to Buddhist teachings (Abhidhamma), only the three Elements of Earth, Fire, and Wind constitute the tactile substance in matter. The Element of water is not held to be an object of touch also not in cases where it predominates, as in liquids. What is tactile in any given liquid is the contribution of the first-named three Elements to its composite nature.

[6]. 'Door' is a figurative expression for the sense organs (which, including the mind, are sixfold), because they provide, as it were, the access to the world of objects.

[7]. The preceding sequence of terms is frequently used in the Discourses (Sutta) of the Buddha for referring to those individuals who have attained to the first supramundane stage on the road to Sainthood (arahatta), i.e. Stream-entry (sotàpatti), or the following ones. See Note 33. The term Dhamma refers here to the Nibbàna.

[8].

I. The five Precepts, binding on all Buddhist laymen, are: abstention from 1. killing, 2. stealing, 3. unlawful sexual intercourse, 4. lying, 5. intoxicants.

II. The eight Uposatha Precepts are: abstention from 1. killing, 2. stealing, 3. all sexual intercourse, 4.lying, 5 intoxi-cants, 6. partaking of solid food and certain liquids after 12 noon 7. abstention from (a) dance, song, music, shows (attendance and performance), (b) from perfumes, ornaments, etc., 8. luxurious beds. - This set of eight precepts is observed by devout Buddhist lay followers on full-moon days and on other occasions.

III. The ten Precepts: (1) - (6) = ii, i - 6; (7) = ii, 7 (a); (8)= ii, 7 (b); (9) = ii, 8; (10) abstention from acceptance of gold and silver, money, etc.

[9]. The other three items of the monk's Fourfold Pure Conduct are control of the senses, purity of livelihood, and pure conduct concerning the monk's requisites.

[10]. Access (or Neighbourhood)-- Concentration (upacàra-samàdhi) is that degree of mental concentration that approaches, but not yet attains, the Full Concentration (appanà) of the First Absorption (jhàna). It belongs still to the "sensuous plane" (kàmàvacara) of consciousness, while the Jhànas belong to the "fine-material plane" (rùpàvacara).

[11]. Panc-upàdàna-kkhandha. - These five Groups which are the objects of grasping, are: 1. corporeality, 2. feeling, 3. perception, 4. mental formations, 5. consciousness.

[12]. Also called sukkha-vipassanà-yànika.

[13]. Literally: "according to their true nature and function".

[14]. This method of meditation aims at 'knowledge by direct experience' (paccakkhanàna), resulting from mindfulness directed towards one's own bodily and mental processes. It is for that reason that here express mention is made of "one's own life continuity". Having gathered the decisive direct experience from the contemplation of his own body and mind, the meditator will later extend the contemplation to the life-processes of others, by way of inference (anumàna). See, in the Satipatthàna Sutta, the recurrent passage: "contemplating the body, etc., externally".

[15]. "Noticing" -- sallakkhana is a key term in this treatise. The corresponding verb in the Pàli language is sallakkheti (sam-lakh), which can be translated, adequately as well as literally, by "to mark clearly". Though the use of "to mark" in the sense of "to observe" or "to notice" is quite legitimate in English, it is however somewhat unusual, and unwieldy in its derivations. Hence the rendering by "noticing" was chosen. "Noticing" is identical with "bare attention", the term used in the translator's book "The Heart of Buddhist Meditations" (London 1962, Rider & Co.).

[16]. The Sub-commentary to the Brahmajàla Sutta explains as follows: "Things in their true nature (paramattha-dhammà) have twofold characteristics or marks: specific characteristics and general characteristics. The understanding of the specific characteristics is 'knowledge by experience' (paccakkha-nàna), while the understanding of the general characteristics is 'knowledge by inference' (anumàna-nàna)." The specific characteristics, for instance, of the Element of Motion (vàyo-dhàtu) are its nature of supporting, its function of moving; its general characteristics are impermanence, etc.

[17]. The three terms printed in italics, are standard categories of definition used in the Pàli commentaries and the Visuddhi Magga. In the case of mental phenomena, a fourth category, "proximate condition" (padatthàna) is added. The definition of the Element of Motion (or of Wind) occurs, for instance, in the Visuddhi Magga (tr. by Nànamoli Thera, p. 399), and is shown in this treatise to be a fact of direct experience.

[18]. 'Purification of mind' refers to mental concentration of either of two degrees of intensity: Full Concentration or Access Concentration (see Note 10). In both types of concentration, the mind is temporarily purified from the five Mental Hindrances (see Note 20), which defile the mind and obstruct concentration. See also page 6.

[19]. The "other" objects may also belong to the same series of events, for instance, the recurrent rise and fall of the abdomen.

[20]. The five Mental Hindrances (nìvarana) which obstruct concentration, are: 1. sense-desire, 2. ill-will, 3. sloth and torpor, 4. agitation and remorse, 5. sceptical doubt. For details, see "The Five Mental Hindrances and their Conquest", by Nyanaponika Thera ('The Wheel', No. 27; Buddhist Publication Society, Kandy).

[21]. Insight reaches its culmination on attaining to the perfection of the "Purification by Knowledge and Vision of the Course of Practice". See Note 41 and the beginning of Chapter XXI of the Visuddhi Magga.

[22]. This passage is translated in The Way of Mindfulness by Soma Thera (3rd ed., Kandy 1967), p. 104, where, for our term 'access concentration', the rendering 'partial absorption' is used.

[23]. When occurring during the practice of 'Tranquillity' meditation.

[24]. This is the Fully Absorbed Concentration (jhàna), achieved at the attainment of the Noble Paths and Fruitions.

[25]. In the Commentary to the 111th Discourse of the Majjhima-Nikàya, the Anupada Sutta.

[26]. The Visuddhi Magga says that both terms, 'Knowledge by inductive insight' and 'comprehension by groups', are names for the same type of Insight. According to the Paramattha Manjusà, the commentary to the Visuddhi-Magga, the former term was used in Ceylon, the latter in India.

[27]. The ten Corruptions of Insight (vipassanu pakkilesa) are first mentioned in the Patisambhidà Magga (PTS, vol. ii, p. 100f) and are explained in the Visuddhi Magga (tr. by Nànamoli Thera, p. 739). - The names and the sequence of the terms as given in this treatise, differ slightly from those found in the afore mentioned two sources.

[28]. The five grades of rapture (pìti), dealt with in the Visuddhi Magga (transl., p. 149), are: 1. minor, 2. momentarily recurring, 3. flooding, 4. elevating, 5. suffusing.

[29]. This passage refers to the six pairs of qualitative factors of mental activity, which, according to the Abhidhamma, are present in all moral consciousness though in different degrees of development. The first pair is Tranquillity (a) of consciousness, and (b) of its concomitant mental factors. The other pairs are Agility, Pliancy, Wieldiness, Proficiency and Uprightness, all of which have the same two-fold division as stated before. These six pairs represent the formal, or structural, side of moral consciousness. For details see Abhidhamma Studies, by Nyanaponika Thera (2nd ed., Buddhist Publication Society), p.81 f.

[30]. These six obstructions of mind are countered by the six pairs of mental factors mentioned in Note 29 and in the following sentence of the text.

[31]. Non-action, non-activity or non-busyness, refers to the receptive, but keenly watchful, attitude of Noticing (or Bare Attention).

[32]. Advertence is the first stage of the perceptual process, as analysed in the Abhidhamma; it is the first "turning-towards" the object of perception; in other words, initial attention.

[33]. The Supramundane Paths and Fruitions are: Stream-entry, Once-Returning, Non-Returning, Arahantship (Sainthood). By attaining to the first Path and Fruition, that of Stream-entry, final deliverance, at the latest after seven further rebirths, is assured.

[34]. 'Concept of shapes' (santhàna-pannatti) -- The other two types of concepts, intended here, are: the concepts of individual identity derived from the continuity of serial phenomena (santati-pannatti), and collective concepts derived from the agglomeration of phenomena (sammùha-pannatti).

[35]. The idea of formations with their specific features: this phrase elaborates the meaning applicable here, of the Pàli term nimitta, which literally means 'mark', 'sign', 'feature', idea or image (conceived of an object perceived).

[36]. With its particular structure (sa-viggaha); the distinctive (vi-) graspable (gaha) form of an object.

[37]. Bhay-upatthàna. -- The word bhaya has the subjective aspect of 'fear' and the objective aspect of 'fearfulness', 'danger'. Both are included in the significance of the term, in this context.

[38]. This refers to the knowledges described in the following (Nos. 7 - 11).

[39]. Nirojà. lit.: without nutritive essence.

[40]. According to the Visuddhi Magga, the 'Insight leading to Emergence' is the culmination of Insight, and is identical with the following three knowledges: Equanimity about Formations, Desire for Deliverance, and Knowledge of Re-observation. It is called "Leading to Emergence" because it emerges from the contemplation of formations (conditioned phenomena) to the Supramundane Path that has Nibbàna as its object.

[41]. The Visuddhi Magga says: "The Knowledge of Adaptation derives its name from the fact that it adapts itself to the earlier and the later states of mind. It adapts itself to the preceding eight insight knowledges with their individual functions, and to the 37 states partaking of enlightenment that follow."

[42]. Gotrabhu-nàna (Maturity Knowledge) is, literally, the 'knowledge of one who has become one of the lineage (gotra)'. By attaining to that knowledge, one has left behind the designation and stage of an unliberated worldling and is entering the lineage and rank of the Noble Ones, i.e., the Stream-enterer, etc. Insight has now come to full maturity, that is, it matures into the knowledge of the Supramundane Paths and Fruitions. Maturity Knowledge occurs only as a single moment of consciousness; it does not recur, since it is immediately followed by the Path consciousness of Stream-entry or Once-returning, etc.

[43]. 'Path Knowledge' is the knowledge connected with the four Supramundane Paths of Stream-entry, etc. Here, in this passage, only the Path of Stream-entry is meant. Path Knowledge, like Maturity Knowledge, lasts only for one moment of consciousness, being followed by the Fruition Knowledge resulting from it, which may repeat itself many times and may also be deliberately entered into, by way of the 'Attainment of Fruition' (see No. 17).

[44]. That means that Nibbàna has now become an object of direct experience, and is no longer a mental construct of conceptual thinking.

[45]. The knowledge of reviewing defilements still remaining, does not obtain at the stage of Arahantship where all defilemcnts have been eliminated. It may occur, but not necessarily so, at the lower three stages of Stream-entry, etc.

[46]. See Note 43.

[47]. The five Spiritual Faculties (indriya) are: faith, energy, mindfulness, concentration and wisdom. For details see The Way of Wisdom by Dr. Edward Conze ('The Wheel' No. 65/66; Buddhist Publication Society, Kandy).

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