Nyanatiloka Buddhist Dictionary

2. in contemplation of dissolution (bhangánupassaná-ñána),3. in awareness of terror (or the fearful) (bhayatúpattháná-ñána),4. in contemplation of misery (ádínavánupassaná-ñána),5. in contemplation of aversion (nibbidánupassaná-ñána),6. in the desire for deliverance (muccitu-kamyatá-ñána),7. in reflecting contemplation (patisankhánupassaná-ñána),8. in equanimity regarding all formations of existence (sankhárupekkhá-ñána) - which isfollowed by9. in adaptation to truth (saccánulomika-ñána).(1) consists in the meditative observation of the 3 characteristics of existence (impermanence,suffering, no self) in one's own bodily and mental processes. As long as the mind is stilldisturbed by the 10 imperfections (s. V), the 3 characteristics will not become fully clear in theirtrue nature. Only when the mind is free from these imperfections can the characteristics beobserved clearly.(2) When through such repeated practice, knowledge and mindfulness have grown keen and thebodily and mental formations become apparent quickly, at that stage the phase of dissolution ofthese formations will become prominent."Consciousness with (e.g.) materiality as its object arises and dissolves. Having reflected on thatobject, he contemplates the dissolution of (reflecting) consciousness." (Pts.M. I, 57, quoted inVis.M. XXI, 11).The 8 blessings of this knowledge are: abandoning the belief in eternal existence (bhava-ditthi),giving up attachment to life, constant right application (of mind to meditative endeavour), apurified livelihood, overcoming of anxiety, absence of fear, acquisition of forbearance andgentleness, conquest of discontent and sensual delight (Vis.M. XXI, 28).(3) Knowledge consisting in awareness of terror (or fearfulness) is the seeing of terror in theconditions as well as the continuity of existence. For whoso considers the formations asimpermanent, to him the conditions of existence (i.e. the karma-formations producing ever newexistence) appear as terror, as driving towards death. Whoso considers the formations as misery,to him the continuity of existence appears as terror, as something oppressive. Whoso considersthe formations as impersonal, to him the karmaformations, as well as the continuity of existence,appear as terror, as an empty village, as a mirage, etc.(4) Contemplation of misery (or danger) is another aspect of the awareness of terror: "The origin(of existence) is terror ... continuance of existence is terror ... arising is suffering', suchunderstanding in the awareness of terror is the knowledge of misery. 'Non-arising is bliss', this isknowledge of the peaceful state (Pts.M. I, 59); that is, the no-more-arising is safety, is happiness,is Nibbána.(5) Contemplation of aversion means: aversion for all formations as terror, therefore its name'awareness of terror' has come into use. Because it has made known the misery of all theseformations, therefore it has received the name of 'contemplation of misery' (ádínavánupassaná).Because it has arisen through aversion for those formations, therefore it is known as'contemplation of aversion' (nibbidánupassaná).(6) Knowledge consisting in the desire for deliverance means: the desire for freedom and escape