The Practice Which leads to Nibbana - A Buddhist Library

dhammas that are the objects of vipassanŒ knowledge these twoare also called –Œta pari––Œ (full understanding as the known).Thirdly, the impermanence, painful, and not-self nature of allrèpas, nŒmas, and their causes must be clearly seen. During the stagesof insight from sammasana –Œöa onwards, which constitutevipassanŒ, these rèpas, nŒmas, and their causes are contemplated byseeing the three characteristics of each of them.Of these vipassanŒ –Œöas the two of sammasana –Œöa andudayabaya –Œöa, whose function are to investigate and discern theimpermanence, painful, and not-self characteristics of all rèpas,nŒmas, and their causes, are called tiraöa pari––Œ (full understandingof investigating).From bhaºga –Œöa up through the remaining vipassanŒ –Œöasonly the passing away of all rèpas, nŒmas and their causes is known,together with the anicca, dukkha, and anatta characteristics of thosedhammas. As at that time the defilements that should be abandonedare removed temporarily these –Œöas are called pahŒna pari––Œ (fullunderstanding as abandoning).The ariyamagga –Œöas completely remove without remainderthe ignorance (avijjŒ) = delusion (moha) which cloud the mind andmake it unable to know: All the rèpas and nŒmas which are dukkhasacca, the causes of these rèpas and nŒmas which are samudayasacca, and the anicca, dukkha, and anatta nature of dukkha saccaand samudaya sacca. Because of the ariyamaggas function andpower to complete the function of knowing these dhammas and tocomplete the function of investigation of these dhammas as anicca,dukkha, and anatta they are given the name of –Œta pari––Œ andtiraöa pari––Œ. They are also called pahŒna pari––Œ because theyremove defilements without remainder.A meditator must endeavour to attain complete knowledge of allthe rèpas and nŒmas which make up the five aggregates of clingingw 145