Ten steps of Vipassana knowledge and the Ten dangers to Vipassana

Ten steps of Vipassana knowledge and the Ten dangers to Vipassana’.

Ten levels of knowledge of Vipassanā by Sayagyi U Ba  Khin

“There are ten levels of knowledge of Vipassanā, namely:

(i) Sammasana: the appreciation of anicca, dukkha and anattā by close observation and analysis, of course, theoretically.

(ii) Udayabbaya: knowledge of the arising and dissolution of rūpa and nāma.

(iii) Bhanga: knowledge of the fast-changing nature of rūpa and nāma—as a swift flow of current or a stream of energy.

(iv) Bhaya: knowledge of the fact that this very existence is dreadful.

(v) Ādīnava: knowledge of the fact that this very existence is full of evils.

(vi) Nibbidā: knowledge of the fact that this very existence is disgusting.

(vii) Muccitu-kamyatā: knowledge of the urgent need to escape from this very existence.

(viii) Patisankhā: knowledge of the fact that the time has come to work with full realization for salvation with anicca as the base.

(ix) Sankhārupekkhā: knowledge of the fact that the stage is now set to get detached from sankhāra and to break away from ego-centrism.

(x) Anuloma: knowledge that would accelerate the attempt to reach the goal.

These are the levels of attainment that one gets through during the course of Vipassanā meditation, which in the case of those who reach the goal in a short time can be known only in retrospect. 

With progress in the understanding of anicca, one gets through these levels of attainment; subject, however, to adjustments or help at certain levels by a competent teacher. 

One should avoid looking forward to such attainments in anticipation, as this will distract one from the continuity of awareness of anicca which alone can and will give one the desired reward.”

The Imperfections of Insight (Dasa vipassanupakkilesa) [also referred to as The Ten Defilements of Insight / Ten dangers to Vipassana] by The Venerable Webu Sayadaw

“Now when the meditator is a beginner of insight, ten imperfections of insight arise in him. For imperfections of insight do not arise either in someone who has reached Nibbana or in persons with weak morality, neglectful of their meditation subject and idlers. They arise only in a meditator who keeps to the right course, devotes himself continuously to his meditation subject and is a beginner of insight.

But what are these ten imperfections? They are: 

(1) illumination, (2) knowledge, (3) rapturous happiness, (4) tranquility, (5) bliss (pleasure), (6) resolution, (7) faith, (8) mindfulness, (9) equanimity, and (10) attachment.

The Visuddhimagga (XX, 105-125) describes ten such imperfections:

(1) illumination (obhasa)

(2) knowledge (nana)

(3) rapturous delight (piti)

(4) calmness (passaddhi)

(6) faith (adhimokkha)

(7) energy (paggaha)

(8) assurance (upatthana)

(9) equanimity (upekkha) 

(10) attachment (nikanti).

(1) Due to the developed state of his mind at this stage, a brilliant light appears to the meditator. At first he catches a glimpse of something like a lamplight in the distance. 

Even if there is no lamp inside his hut, he seems to see one even with his eyes open. He then discovers that this light emanates from his own body. 

Though his teacher had instructed him to simply make a mental note of everything he sees, the meditator now pays no heed to those instructions. He concludes that the teacher had not foreseen this event and was mistaken on this point. He even presumes that he is now more developed in meditation than his teacher. 

So he continues to enjoy the illumination without making a mental note of it. In such situations as these a meditator must not fall into delusion. 

The teacher's advice stems from the lineage of the Buddha and the Arahants. Therefore the meditator should regard his teacher's advice as if it were given to him by the Buddha himself and be diligent in making mental notes.

A skilful meditator endowed with discretion would be more cautious in a situation like this. 

He, too, first thinks that this illumination is a sign of some supramundane attainment. But he recognizes a desire for this illumination, and wisely reflects that that desire would not have arisen in him if he had actually attained a supra-mundane stage. So he concludes that this could not possibly be the path, and dismisses the illumination with a mental note. In the same way he becomes aware that craving arises whenever he thinks: "This is my illumination," and that conceit arises at the thought: "Even my teacher does not possess an illumination like mine." Also, in conceiving his experience to be a supra-mundane stage, he recognizes that he is holding a wrong view. So he refuses to be misled by the illumination and succeeds in abandoning this particular imperfection of insight.

(2) The same approach applies to the remaining imperfections. The meditator gains a remarkable insight into the meaning of canonical statements, doctrinal points and terms. 

Whatever words he reflects on now reveal to him a depth of meaning he had never previously seen in them. He mistakes this for discriminative wisdom (patisambhida), and interpreting it as a supramundane quality, becomes enthusiastic in preaching. As a result, his meditation suffers a setback. This is the imperfection called "knowledge." The skilful meditator, however, who discerns the craving, conceit and views behind this imperfection, concludes that this is the not-path, abandons it, and moves on to the right path of mental noting.

(3) Because of his progress in comprehension, the meditator becomes transported with joy. 

Uplifting joy arises in him like heaving waves of the sea. He feels as though he is sitting in the air or on a cushion stuffed with cotton-wool. Here, again, the unskilful meditator is deceived. 

The skilful meditator, however, applies the same method of discernment as he did in the case of illumination regarding this imperfection as a manifestation of craving, conceit and wrong view, he frees himself from its deceptive influence.

(4) The fourth imperfection of insight is buoyancy of body and mind. Though the meditator had already experienced some calmness even in the initial stages of meditation, the calmness that sets in at the beginning of the Knowledge of Arising and Passing Away is of a much higher order. At times he wonders whether he has somehow risen up into the air. When he paces up and down, he feels as if the experience is happening spontaneously. The unskilled meditator is misled by these experiences into concluding this to be a supramundane quality, since it is the Arahants who can rise up into the air. The skilful meditator, on the other hand, recognizes the imperfection by the three criteria of craving, conceit and view, and is not misled.

(5) As he is contemplating arising and passing away, a sublime happiness pervades the meditator's body and mind. Uneasiness and pain disappear. Here, too, the unskilful meditator is deceived, while the skilful one recognizes the imperfection and overcomes it.

(6) Sometimes the meditator becomes inspired by an intense faith in the Triple Gem (the Buddha, the Dhamma and the Sangha), in his meditation teacher and in his meditation subject. 

Enthusiasm overwhelms him, like a flood of water gushing forth from a dam. Ecstatic with inspiration, the meditator wants to spend most of his time worshipping and preaching. He feels impelled to write letters to his relatives instructing them in the Dhamma. Due to excessive faith, he even starts crying, which makes him seem ridiculous. This wave of enthusiasm is also an obstacle that must be checked by mental noting. Here, too, the skilful meditator reflects wisely and recognizing the imperfection, returns to the path.

(7) The meditator becomes aware of an intense energy within him. He does not feel sleepy as before. Though he is energetic, there is no restlessness in his mind. He can go on meditating for a long time at a stretch. The unskilful meditator mistakes this, too, to be a supramundane quality and falls into craving, conceit and view. This, again, blocks his progress in meditation.

(8) The meditator also discovers that mindfulness comes effortlessly. Whenever he focuses his attention on some object, mindfulness is already present there, almost automatically. Due to this effortless awareness called "assurance," the unskilled meditator imagines himself to possess the perfect mindfulness of the Arahants; thus he is deceived. The skilful meditator, on the other hand, recognizes the craving, conceit and view behind this idea and passes beyond it.

(9) Equanimity as an imperfection of insight is twofold: namely, equanimity in insight and equanimity in adverting. Here, equanimity means the ability to attend to the meditation subject without much effort. This is different from the equanimity spoken of in connection with feelings. Whereas earlier the meditator had to make a special effort in applying insight to various formations, at this stage he finds that insight is happening automatically, like the turning of a wheel. It is very easy for him now to carry on reflection as the mind almost leaps towards its object. Whatever he reflects upon occurs to him with remarkable clarity. When such mental concomitants as contact, feeling and formations become apparent by themselves from all sides, together with their characteristics such as impermanence, owing to his equanimity in adverting, it is easy enough for a meditator to mistake this for a supramundane insight. What is not so easy is to remain undeceived. But here, too, the skilful meditator succeeds in overcoming this imperfection of insight.

(10) The subtle imperfection of insight called "attachment" is one which is latent in all other imperfections. The unskilful meditator conceives a subtle attachment to his insight which is adorned with such marvellous things as illumination; thus he is carried away by craving, conceit and view. The skilful meditator uses his discerning wisdom and frees himself from the influence.

13th October, 2022