The Practice Which leads to Nibbana - A Buddhist Library

insight knowledge as impermanent and then he sees the passingaway and ceasing of that insight knowledge and sees that with asecond insight mind as impermanent.Then he repeats this but this time he sees the passing away andceasing as suffering. Then he repeats this again seeing it as notself.He repeats this process alternating between internal andexternal, matter and mentality, causal dhammas and resultantdhammas, past, present, and future.As the meditator continues to discern the passing away andceasing of dhammas in this way then his insight progresses throughthe remaining insight knowledges. That is knowledge of fearfulnessof formations (bhaya –Œöa), knowledge of danger of formations(Œdinava –Œöa), knowledge of detachment from formations (nibbidŒ–Œöa), knowledge of desire for deliverance from formations(muccitukamyatŒ –Œöa), knowledge of reflecting, (patisaºkhŒ –Œöa), and knowledge of equanimity towards formations(saºkhŒrupekkhŒ –Œöa).After this as he continues to discern the passing away and ceasingof dhammas with a wish for release from them he finds thateventually the formations cease and his mind takes the unformednibbŒna as an object.Then the meditator will have attained real knowledge of theFour Noble Truths and will have realised nibbŒna for himself. Withthis realisation his mind becomes purified and free from wrongviews. If he continues in this way he will be able to attain Arahatshipand final nibbŒna.There are many more details that could be explained about thisdevelopment of insight, but we have had to leave them out so thatwe could make this explanation as brief as possible. The best wayto learn this practise is by undertaking a course in meditation witha competent teacher and then you can learn in a systematic waystep by step.w 45