Manual For Checking Your Vipassana

Kammatthana Progress By

Phra Rajsiddhimuni (Jodok, P.9)

Hea d Instructor For Vipassana Dhura.

For Free Distribution

THE GIFT OF TRUTH (THE DHAMMA)

EXCELS ALL GIFTS (DHA,MMAPADA. 354)
 Manual For C hecking Your

\/ipassana Kammatthana Progress

By

Phra Rajsiddhimuni \ Jodok, P. 9 )

He"d !nst;uctor For Vipassana Dhwra..

 Pbra Rajsiddhimuni ( Jodok, P. 9 )

llead lnstmctor For 1/passana Dhura.

 PREFACE
When we say BUDDISM J:3 FLOURISHING
it is meant that both of the branches ( Dhuras ),
the study of Buddhist scrptures or Kantha Dhura and
the practice of its concepts nr Vipassana Dhura
( meditation ), are prospering. At present it might
be said. that Buddhism in Thailand is progressing~
because both branches havc heen developed side
by side. During the past 8-9 yea~ a large number of
foreigners carne to Thailand with the intention to study
a~d practise Vipassana Kammatthana. Many of them
were ordained Buddhist monks for practising, and some
of them have bel'!n doing so in the monk~life untii now.
After the practice for a period o time the Ordet
of the Know!eges (Nanas) are preached to let the
practitioners know the result, and up to what stage.
T!:ese Nanas can be understood by a Thai withol!t much
difficulty, whereas for foregners to get a perect
translation by a competent intetpreter who can give
full understanding is not at all easy. For this reason
the Thai edition of the MANvAL FOR CHECKING
VIPASSAN KAMMATTHANA PROGRESS has
been translated into English, and it is now in your hands.
On the occasion of m,y visit to your country to
teach Vipassana I desired that such guidance for foreign
practitioners should be printed, and Lady Sangiam
 [2]
Bisalakasetr has with faith donated the fund as ;:, gift to
foreigners, for which I feel iadeed grateful. In the name
of TJJc C'Jmt)::iHec for Vipassana Dhun I fervantly
wish her happiness and prosperity in Dharma forever.
It is hoped that this boo;,;c~t ,\ill he usc-fd !D
giving guidance both to the instructors and practitioners
?S far as O"'J.r pu,po~es are concerned.
Let us prny fot the ptog::ess of the two DhUtas
and for the perpetual peace to all mankind. Moreover,
let it be OUI' resv!ntion that the practice of Vipassana
shall be disseminated as much as possible, so that the
world at large will realize the fact that genuine pe2.~.:
of mind is derivable only from Dharma, as taught by
the Lord Ruddha.

Ven. Phra Rajsiddhimuni

Head Instructor for Vipassana Dhura

Central Offic~ of Division of V1pas.am Dhura

5 Section, Mahadhatu Monastery
Bangkok, Thailand
15 Apr1l B.E. 2507
Translated by Bhikkhu V. Tissadatt a
 1. NAMARUPA PARICCHEDA NAN.A -
a) Dstinguishing NAMA fr.,m RUPA and vice
versa, thus: fhe rl!ling an aliing of the belly is RUPA;
the mind which acknowldges this is N AMA. The move-
ment of the foot is RUPA, the consciousness of which is
NAMA,
b) Distinguishing NAMA and RUPA with regard
to the five-sense doorS thus:
1. In seeing a form, colour is RUPA and
L" consciousness of the sight is NAMA.
2. In hearing a sound, sound is RUPA and
consciousness of the hearing is NAMA.
3. In smelling, smell is RUPA and oonsciousness
of the smell is NAMA.
4. In tasting, taste is RUPA and consciousness
of the taste is NAMA.
5. In touching, what is cold, hot, soft or hard,
touch is RUPA and consciousness of the
contact is NAMA.
c) In conclusion, the whole body is RUPA and
the mind is NAMA. There are only RUPA and
NAMA. There is no being, no individual, no self, no
I, he, etc.
2. P.ACCAYA PARIGGAHA NANA
a) In some instances RUPA is the cause and
NAMA the effect, thus : when the belly rises the
consciousness follows.
2

h) At other times, ?\AMAis the cause and RLTPA

the effect, thus: when volitional activity preceeds physical
action- the consciousness got ahead of any happening.
c) The wi~h to $i! is the cause and the sitti.ng is
thc cffect.
d) The helly may ri se hut f ai l lo fali.
e) The hf'lly Tl_lBY fali deeply and remain 1n that
position.
f) Rising and falling of the betly has disappeared
bnt when touched by hand the functioning still exists.
g) At times there are distressed feelings, at others
less, or might he nnderstood to be unfortunate.
h) ~fuch distu:-bed by Yisual cogmttons or
hallucinations such as wild animais and mountains.
i) Rising and falling of the belly and eonsci0usnes~
of acknowledgment function rhythmically.
j) One may be startled, bending s~m1<'tirne
forward or backward.
k) One conceives that this existence, the n<"xt and
all the existences have only the cause- and effect. and
consist only of NAMA and RUPA.
I) One !'sing of the belly is devided into two
smg(>s. the beginning and the end.
3. SAMMASANA NANA
a) One conside,:: NAMA nnd Jn ;Pi\ through
the fivesense doors as being TRILAKSANA, the three
characteristics, .ANICCA, DUKKHA and ANATTA.
h) One ri~ing ha~ three -;cction';, UPADHA,
DTITI an BHANKA - exist, p1e\aii and vanish.
 a
One falng has three sections, UPADHA,
DTITI and BHANKHA - exist, prevail and vanish.
d) There are distressed feelings which disappear
only slowly after 7-8 acknowledgments.
e) There a1e many NIMITTAS (mental images)
which disappear slowly after long acknowledgments.
f) Rising and falling of" the Lelly may disappear
either for a short or long interval.
g) Breathing may be fast, smooth or obstructed.
h) The miod may be distracted whch shows
that it is aware of TRILAKSANA, the three
characteristics.
i) Hands or feet may be clenched or twitched.
j) Some of the ten VIPASSANUP AKILESAS
(Defilements of Insight) appear in this NANA.
THE TEN VIPASSANUPAKILESAS
1. OBHASA (Effulgence of Light) the descriptions
of which are as follows :
a) Light equal to a firefly, that of a torch, or a
motor-car headlight.
b) The whole room lit up sufficient to see one's
body.
c) Light as though the enclosed room has no
wall.
d) Light which enables one to see various
places appearing closely in front.
e) Bright light as though the dvur itl upen. Sume
lift the hand to shut it, uthers open their eycs to sec,
whereas others lift up the hand t<1 see,
 f) Bright Hght enabling one to see flowers of
~~-_:-:r ~! c~1Gi.3 ;lp 1 Jta.t~i1g ~losely4
g) One mav see severa! mles of sea.
h) Rays of light seem to be emitted fi'Om on!:'s
body and heart.
i) Hallucinations sucb as an elephant may
nppe3r.

2. PITI means joy or delight consisting of five

kinds:
a) Khuddaka Piti. b) Khanika Piti. c) Okkantika
Piti. d) Ubbenka Piti. e) Pharana Piti. The charact-
eriatics worthy to be noted are :
a) Khuddaka Piti :
1. White cololl1.
2. Coolnesst hairs erected on ends, heaviness
and dizziness.
3. T ears dropping and terrified.
b) Khanika Piti :
1. Lightning flashes in the eyes.
2. Sparks as Struck from flint .
3. Nervous twilchng as thougb fish are
nibbling one's body.
4. Stiffness all ovcr the l.Jod~.
5. Feeling ~s though ants are climbing on
the body.
6. Feeling hot nll ovn the body.
7. Shivering.
8. Seeing various tcd colours.
9. Hair erected on ends frequently,_ but not
much.
 5
10. Itchy alike ants or lce are scrambling on
the face and body.
c) Okkantika Piti:
1. The body shaky, slanting, joggling and
wavering.
2. Face, hands and feet twitched.
3. Shaking up and down as though the bed
is going to turn upside down.
4. Nausea and at times actual vomiting occurs.
5. Feeling as if the waves touch the shore.
6. Feeling as if being tossed by ripples.
7. Vibrating as a stick which is being fixed
in a flowing stream.
8. Light yellow colour is observed.
9. Body bending to and f1o.
d) ebbenga l'iti:
1. The body getting taller and ascending.
2. Feeling as though lice are climbing on
the face and body.
3, Diarrhea and dysentery.
4. The body bending forward and backward.
5. Fceling alike being pushed by some body.
6. Feeling alike one's head has been turned
forward and backward by some body.
7. The mouth chewing, open or closed.
8. The body sways alike a tree being
b!0wn by the v.-ind.
9. The body bendf> forward and may fall
right down.
lU. The bocly fdgeting.
11. The body jump~.
6

12. Arms and legs idgety and may be raised.

13. The body may be bent forward or
reclined.
14. Silvery grey colour as of pearl is observed.
e) Pharana Piti :
1. Coldness spreads through out the body.
2. Peace of mind sets in occassionally.
3. Feeling itchy ali over the body.
4. Feeling drowsy and disinclined to open
one's eyes.
5. No intention to move the body.
6. Flushing sensation from feet to head and
vice versa.
7. The body cool as though taking a bath or
touchng ice.
8. Observing blue or green colour as of gray
banana leaves or emerald.
9. Feeling itchy as though lice are crawling
on the face.
That is the end of the five Pitis.
3. PASSADHI means tranqu.ility of mental
factor and consciousness. which is defined as follows
a) Quiet and peaceful alike attainment ofinsight
(Phala Samabatti).
h) No restlessness and mental rambling.
c) Acknowledgment is easy.
d) Comfortably cool, non fidgety.
e) Satisfied wtth tbe acknowledgment.
f) Feeling subsided as though falling asleep.
g) Feeling light and adroit.
 7

h) Cm'!<'~ntr;ll'on is good, m, forge tfulness.

i.) Thoughts are quite c!ear.
j) Cruel, harsh and merciless person will realize
that Dharma is profound and in the futurc
he will give up doing bad and do or.l y good
instend.
k) Ruffian and drunkard will he able to give up
the bad habits and converted to be quite a
different man.
4. SUKKHA means happiness which is defined
as follows:
a) Comfortable.
b) Pleasant, amused and enjoy.able. do not wish
to stop but to continue practising for a b ng
time.
c) Wishing to speak and tell other people of the
resu!t which one has already gained.
d) Proud and glad, beyond suppregsion.
e) Some will s!ly that since their birth they have
never known such happines~ .
f) Thinking much of the teacher's benefaction.
g) Fecling that he is near reacly to givE' help.
:>. SADDHA mcans faith wh ich is defin ed as
follows :
:1) Too much faith.
b) \\'shing that ever,yhody comes to pr-acti,;e.
c) Wishing to persuade th ose who Rre near to
pr:tctise.
d) 'Vishing to re;Jay for the benefaction of the
meditation ce:1!re.
 e) Wishin~ tbRt t h P prnNicf\ will be more
improved and proceeded furthe1 and quicker.
f) Wishing to perform meritorious deeds and
givc alms, huild and repair various lasting
materiais.
g) Feeling grateful to the person who persuaded
one to practise.
h) Wishing to send offerings to one's teacher.
i) Wishing to be ordained a Bndd hist monk .
j) Wishing to stay long and not to stop the
practice.
k) Wishing to go and stay in a quiet and peaceful
place.
I) Decided to practise whole--heartedly.
6. PAGGAHA means exertion which is defined .ss
follows:
a) Too diligent thnn necessary.
b) Intend to practise truly cven until death
without restraint.
c) Only over--exertion, so attentiveness an d clear-
consciousness are weak, causi ng distmction
and Iack of Samadhi (co ncentration).
7. UPATTHA~A means mindfulness which is
definecl as folows:
a) Exce~si\'e mimHulness causing one to leave
acknowleclgment o f the present, but inclined
to think of the past and the future.
b) I~ememhering only happenings w hic'h took
place in the past
,c) Seeming somewhat alike one is abie to
rememher pa:;:t live.
 9

8. NANA means knowledge which is defined as

follows:
a) Study becoming mixed with practice ; mis-
understanding but thinking that one is right; fond of
ostentatiousness and c,>ntending with one's teacher.
b) Commenting of various objccts, such as rising
of the belly is "arising" and falling is "ceasing".
c) Thinking of various principies which one
knows or has studied.
d) The present cannot be grasped, mostly it is
the "thinking" which forms up "thought out knowledge"
Cinta Nana.
9. UPEKKHA means feeling indifferent which is
defined as follows :
a) The mind is unagitated, neither pleaged nor
displeased, forgetful, rising and falling of the belly
indistinct and at times imperceptible.
b) Unmindful alike thinking of nothing.
c) Rising and falling of the belly intermittently
perceptible.
d) Mind is undisturhed and peaceful.
e) Inei-t to any welfare at all.
f) Unaffected when in contact with either good
or bad object, acknowledgment disregarded and mind.
ialness allowed to follow exterior objects to a great extent.
10. NIKANTI means gratification which is definerl
as foHows:
a) Satisfied with va~ious objects.
tO
b) Satisfied with light, joy, happiness. fai.th.
exertion, knowleclge and evenmindedness.
c) Satisfied with various Nimilta~ (mental image>s).
That is the end of 10 Vipassanupnkilesa3.

4. UDAYABBAYA NANA
a) One sees that rising anel falling of the belly
consist of 2-3-4-5or6 stages.
b) The rising and falling disappear intermittently.
c) Various feelings disappear after onc or two
nclmowledgments.
d) Acknowledgment is clear and easy.
e) Nimittas disappear quickly, for instance by a
few acknowledgments ' 'Thus seeing, thus seeing''
f) Seeing clear light similar to electricity.
g) The beginning and end of the rising and failing
at'e clearly perceived.
h) While sitting body either bend forward or
backward as though falling asleep, more m less
depending upon concentration. This is cn qed :h e
hreaking of Santati or continuity by way of the thrN'
charact~Jistics: Anicca, Dukkha and Anatta, tlws :
1. Rising and falling becomE> quick and thrm
somnolent drooping sets in. thls is Anicca
(impermanence).
2. Rising and fnlling become stiff and obst: utterl,
this is Dukkha (sufferings).
3. Rising :md falling become light and cvcn, then
somnolent droping set~ in. this is .1\natta
(Nonego)
 ll
i) with good Samadhi one would experience the
ceasing of breath at frequent intervals, feeling as if falling
into an abyss or going through an air pocket on air plane
or in a lift, but actually the body remains motionless.

5. BHANGA NANA
a ) The ending of the rising and falling of the belly
is seemingly clear.
b) The objects of one's concentration not clear the
rising and falling vague.
c) The rising and falling disappear, so one must
acknowledge "Knowing thus, knowing thus" instead.
d) lt might be felt as though not acknowledging
anything.
e) The rising and the falling as well as Citta (mind)
disappear. lt is however noticed by the practitioner that
Rupa disappears first then followed by Nama. In fact
the disappearance takes place almost simultaneously
because of the swift functioning of the Citta (mind).
f) The rising and falling are distinct and faint.
g) There is a feeling of tightness enabling one to
see the continuity of the rising and falling. The first state
of consciousness ceases and the second follows to know
the ceasing.
h) Acknowledgment insufficiently clcar because its
vaous objects are appearing far away.
i) At times there is only the rising and ialHng, thc
fccling of self disappears.
j) Feeling warm ali ovcr the body.
 12
k) Felt a::; lhough OJ1t) is Ci\'Hed by a net.
1) Citta (mind) and its object di:;apJlea altogcther.
m) At first Rupa (material or physical) ccases but
Citta (minei) remains, h0wever the objcct soon disappe!lrs
as well as the consciousness.
n) Some felt that thc dsing and fal ling cease only
for a short time whilc others fo r 24 days until thcy got
bored. Walking is the best remedy for this.
o) Upada, Thiti, Bhanga that is arising, summit and
waning stages of both Nama and Rupa are present but
one not interested, observing only the waning stage.
p) The internai object, the rising and falling are
not clear. Externai objects - standing, sitting, tree, etc.
seem to shake.
q) Everything seems as though looking at the field
full of fog, so vague and obscure.
r) If looking at the sky it seems as if there is
vib1ation in the air.
s) The rising and falling suddenly ccase and suddenly
1eappear.

6. BHAYA NANA
a) Acknowledgments of objects are present and
vansh together with the consciousness.
b) Feeling fear but unlike that as seeing a ghost.
c) The disappearance of NAMA-RUPA and
becominr: nothing induces one to fear.
d) Neuralgic pain is felt as though suffering n..Hll
a nenou-s discase whcn walking or standing.
 e) Some think of their fl'ends or relatives and cry.
f) Some a1e very much afraid of what they see even
a water jug or bed-post.
g) Now it is known that the Nama-Rupa which
were thought to be good ar-e completely unsubstantial.
li h) No feeling of Leing happy, pleased or enjoying.
li i) Some realize and feeling afraid but not the
li actual fear.

7. ADINAVA NANA
a) The rising and falling disappear by stages, but
appearance vague and obscure.
b) Feeling bad, ugly and til'esome.
c) Nama-Rupa appear quickly but can well be
acknowledged.
d) There is nothing but a bad situation which is
the cause of suffering because of the arising and the
lili splitting of Nama-Rupa which are TRILAKSANAAnicca,
Dukkha and Anatta.
e) In contrast to former days, acknowledgment by
the eye, ear, nose, tongue, body and mind canno.t be
well madc.

8. NIBBIDA NANA
a) Ali objects are tiresome and ugly.
b) Feeling as if lazy but the ability to acknowledge
well is still present.
c) Not joyful, burecl and sad as thuugh being
separated hom whnt onc loves and satisfies.
u
d) Formerly only heard peuplc said abou t being
hlwed, but now one really knows what s boredum.
c) Fonncrly the thou~ht was that only hell is bad,
uut hcaven and human w~>J"ld are ~ooc. At ths stage onc
now fecls tbat only Nbbana is reall y good. There is
nothing clsc just as good, so une is inclined to search fo r
Niubana.
f) Acknowlcdging that NamaRupa are not at all
pleasant.
g) Feelng that everything is bad in every way
and no where can one be enjoyed.
h) Not wishing to meet or speak with anybudy but
prefers to remain in one's room only.
i) Feeling hot and dry as thuugh being exposed in
thc open field where tbe gtass is scorched by the he11.t uf
the sun.
j) Feeling lonely, sad al_)athetic.
k) Some felt that the forrnerly desired L.unc !-tncl
fortune are no more pleasant and enioyable, uut bccome
bored realing that human bcings are prone to decay. All
races or beings, evcn the Devas and Brahma~ are likewise
under this pht.nomenon where there is birth, oid age~
sickness ar.d death prevails, so there is no fceling ot
enjoyment. Boredom thel'efore set:> in with the stl''.l n;.t.
inclination searching for Ni.bbana.
9. MUCITUKAM.A YATA NA;..;.:\
a) Fecling tchy ali ove r the uody as though bitten
by ants or alike small insel:tS cl\mbing on one':dace and
body.
 15
b) Becoming impatient and cannot ackn()wledge
while standing, sitting, lying or walking.
c) Other minor actions cannot be acknowledged.
rl) Feeling uncasy, Jcstless and bored.
C') Wishing to gct away and give up meditation.
f) Some think of rett.1rning home feeling that thE'ir
Parami (pnst merit) is insufficient, so start preparing
thcir belongings in otder to go home. In early days this
was termed "Nanaof rolling thc mat" ~ the characteristics
of Paticca Samuppapada.

10. PATISANKHA NANA

a) Jabbing sensation is felt as though skin being
pierced by splinters throughout the body.
h) There are many other disturhing sensations but
thcy disappear after tw.> or three acknowledgmE'nts.
c) Feeling dr.Jwsy.
d) Body becoming stiff as if one is cntering
Bhalasamapati (Vipassana Trance) but Citta ( mind) still
nctive - audibility still functioning.
c) Feeling as though being lnrlcn with ~ t.mc flr
wooden hurden on one's body.
f) Feeling hot throughout the body.
g) Feeling uncomfortable.

11. SANKHARUPEKHA NANA

a) Not frightened, not feeling glad, but rather
indifferent. The rising and falling of the bt1!y well
:wlmowledged as N11ma-Rnpa only,
16
b) Not happy, not sad, but presence of mind and
consciousness clear. Nama-Rupa well acknowledged.
c) Remembering and acknowledging without
difficulty.
d) Good conct:>ntration - mind remnim; peac<'{ ul and
smooth for a long time alike a car running on a well
pavcd road, fecling satisfied and mny forget the
time.
e) Samadhi (concentration) becoming firm somcwh:.lt
like pastry kneaded be a skilled baker.
f) Various pains and diseases such as paralysis or
nervousness may he rccovered.
g) It can thus be said thnt acknowledgment of
this Nana is easy and feeling satisfied, and one may
forget the time which has been spent in the practice. The
sitting might be even as much as one hour ins~ead of
only half an hour which was intended at first.

12. ANULOMA NANA

Anuloma Nana means progressive wisdom according
to stages as follows :
e) \Visdom derived from the preliminar\' Nanas
beginning with the fourth.
h) Wisdom derived from the higher ~anas,
composing of: 37 Bodhipakkhyadharma, 4 lddhip<~da,
4 Sammappadhana, 4 Satipatthana, 5 lr.driyn and
S Bhala, etc
Anuloma 0::m:> cl~srrihed in line-With TRTL\KSAX~
(Anicca, Dukkha, .Anarial
 1) Anicca: He w?o used In 11ract.e charity anel
.,
' .
-;

precepts will attain the Path hy Anicca . Thus tlte

Tising and falling becoming qnick lmt suddenl y cea"e.
He knows clearly the ceasing which functions when the
belly rses and fa11s, when sitting or touching. T he quick
breath is Ancca. The knowledge of this ceasinr.
whenever it may. be is Anulom~1 N::na, but there must
be no doubt or consideration. He must know and see
cleady the ceasing.
2) Dukkha: He who used to practise Samatha:
(concetltration) will attain the Path by Dukkha. Thus
when he acknowleciges the rising anel falling of the
belly, sitting or touching it becomes obstructed. When
be continues to acknowledge the rising and falling of
the belly or the sitring anel touching, the ceasing wiH
t::~l;:e place.

The functioning of Dukkha 1s obstructed

breath.
Tbe know!edge o{ the ceasing of the rising
and falling of the belly or the sitting and touching
s Anuloma Nana.
3) Anatta: He who used to practise Vipassan a
! ~-1edtation::
or imerested in Vipassana in former live~
wlil uttain the Path by Anatta. Thus the rising and
Rllbg of the bel!y becomes steady, evenly spaced and
then cease. The rl;;ing :md falling of the belly or the
;.;:ting anri rouchin;; will "le seen c1early. '
fhtt hm:tioning which s smooth and light is
Anatta.
18
The ability in knowing clearly the ceasing of
the rising and falling of the belly or the sittmg and
touching is Anulorna Nana.
THE FOUR NOBLE TRUTHS
In this Nana the oour Noble Truths appear clearly
and distinctly as follows:
The beginning of the rising and falling of the
belly when one is approaching Gotrabhu Nana (Decisive
stage) is called Rupa and Nama Jati, that is the arising
of Nama and Rupa, thus when Rupa or Nama commenccs
rising and falling it is "the arising of the rising and
falling ". This is the "Noble Truth of the origin" in
Pali "Samudaya Sacca".
"Jatisamudaya Sacca" Jat is the arising of Nama
and Rpa. That is Samudaya Sacca.
Dukkha Sacca : This means that the rising and
falling of Rupa-Nama are unbearable things which
will have to come to an end, i.e. decay and cessation,
in Pali: "Jaramarnam Dukkhasaccam" - Jara is the
decay of Nama-Rupa, Marana is the death of Nama
Rupa. This is Dukkha Sacca.
Nrodha Sacca: This the simultaneous ceasing of
the rising and falling of the belly together wi th Citta
(mind) which acknowledges tbis. This stage s ~ibbana.
In Pali "Ubhinnampi Nissarnam" - the completion of
Dukkha and its cause is Nirodha Sacca.
13. GOTRABHU NANA
Gotrabhu Nana is the knowledge which entirely
separates one from the worldly state. Nama-Rupa
 19

1ogether with Citta (mind) which knows cease, ;;ecoming

peaceful and quiet. This means one becomes en]ghtened
having Nibbana as the object. When the feeling begins
10 break off the Gotrabhu Nanais reached. In Pali it
ia quoted:
1. Uppadam abhibhuyyatiti gotrabhu: Knowledge
which covers the arising of Nama-Rupa is
called Gotrabhu.
2. Pavattam abhibhuyyatiti gotrabhu: I<nowledge
which covers the continuance of Nama-Rupa
is ealled Gotrabhu.
3. Bahiddhasamkhanranimittam abhibhuyyatiti
gotrabhu: Know:edge which c:O'; ers the
externai Nama-Rupa is called Gotrabhu.
4. Anuppadam Pakkhandatiti gotrabhu: Knowledge
which moves towards the cessatio~ is called
Gotrabhu.
5. Appavattam nirodham nibbaham pa kkhandh~
at1ti gotrahhu : Knowledge- which approaches
~he discont.inuance, cessation, Nibbana j 9
called Gotrabhu.
6. Uppadam abhihuyyitva anuppadam pakkhand-
atiti gotrabhu: Wisdom which covers tha
arising and then approaches the non-arisin~
is called Gotrabhu.
To sum up: \Vhen the feeling breab ofi for th~
first ti..'Ue it is called Gotrabhu Nana, which is betw t-,el
the Lokiya (worldly) Lokuttara (Supramunda::1e-~
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14. MAGGA NANA

Maggr... arises at the tnoment immediately the
feeling is broken off. Kiless (Passion) are cut off
"Samucchedpahara" overcoming by desttoying Sak\:;;,
Ditthi ~ delusion of self; Vicikiccha - donbt; S.ilahha t~'
Paramasa attachment to rites and ceremonies are
completely destroyed in this Nana. Nibbana which is
the mind object of this Nana which is Lokuttara
(Supramundane) i:; reached.
15. PHALA NANA
Phala Nana is the Fruit of the Path which follow.;
iminediat~ly the Magga Nana aris~s. Phala Cit ta h a;
Nbbana as mind object fot two or three moments.
This Nana is Lokuttara.
16. PACCAVEKKHANA NANA
P<~ca..lekkhana Nana consists of the considerarion
of Kile:;a:; still remaining. There are five sorts of
cc.asid.eration as follows :
a: Consideration of the Path that "we have come
hy this Path".
b) Consideration of the Fruit that "we have
gained this result".
) Consideration - of I\:ilesas which have been
destroyed that "we have destl'oyed ~uch and such
Kilesas".
dl Consideration of Kilesas yc;_ :o be destroyed
t hat "such :.md such Kilesas still exist."
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e) Consideration of Nibbana that 'sttch Dharmas
of distinction have been attained by us due to having
Nil>bana as mind object."

Conclu,ion : The acknowledgment of the

practitioner who concentrates on the rising and falling
when attaining the Path, the Fruit and Nibbana has three
possible characteristics - Trilaksana; Anicca, Dukkha
and An1ttta, as already explained, but for this
Paccavekkhan Nana it is for consideration after having
continuous experience of the cessation of feeling, but
after regaining the consciousness it will be felt "What
has happened to me?" that he suddenly rM.1.cknowledged
the rising and falling clearer than usual. This is
Paccavekkhana Nana.
Phalasamapati or Vipassana trance is the
examination of the effect of the, Path along which one
has passed. During the attainment of the trance
the mind will cling to Nibbana. The duration of
the trance may be five minutes, twenty-four hou1s or
seven days which is the 1111ximum depending upon one's
concentration, and of course during this period he
will not be conscious of the five senses seeing,
hearing, smelling, tasting and feeling.
The 12th-15th Nanas arise suddenly and
continuously, with no interval, even a flick of the fingers
is slower. So when one has recovered his consciousness
he will feel "why, what has happened" and that is the
16th Nana.