The Direct Path of Mindfulness

THE DIRECT PATH OF
MINDFULNESS
Pure Insight Meditation
In Theravada Buddhism
Tzung-Kuen Wen, PhD
DarChen Publisher．New Taipei City

In memory of my parents:
Shui-ju Wen and Mei-lian You
Contents
Contents
Contents i
Foreword by Ven. Bhikkhu Bodhi vii
Aacknowledgments xiii
Abbreviations xv
Introduction 1
1. Statement 1
2. Situating of the Book 2
2.1 The General Background to Buddhist Meditation 2
2.2 The Rise of Sukkhavipassaka Traditions in 20th Century
Burma 4
2.3 The First Monk to Advocate Sukkhavipassaka Practice in
the 20th Century 8
2.4 Mahāsi Sayādaw’s Works on Vipassanā Meditation 10
2.5 Debates on the Sukkhavipassaka during the Third
Quarter of the 20th Century 12
2.6 Other Recent Studies Related to the Sukkhavipassaka
Doctrine 16
3. Methodology and Sources 23
4. Technical Terms Defined 28
4.1 Bhāvanā 28
4.2 Vipassanā (Skt. vipaśyanā) 28
4.3 Jhāna (Skt. dhyāna) 30
4.4 Samatha (Skt. śamatha) 31
5. Outline of the Book 32
Part I: The Study of Sukkhavipassaka in the Nikāya Texts
Chapter 1: The Methods for Attaining Enlightenment 39

§1.1 The Four Stages of Enlightenment in General 39
§1.2 Individual Stages of Enlightenment 45
§1.2.1 The Stage of the Stream-Enterer 45
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The Direct Path of Mindfulness
§1.2.2 The Stage of the Once-Returner 51

§1.2.3 The Stage of the Non-Returner 53
§1.2.4 The Stage of the Arahant 57
§1.3 The Methods for Attaining Enlightenment 64
§1.3.1 The Attainment of Enlightenment through Insight
Meditation 64
Meditation Preceded by Jhāna Practice 72
§1.3.3 The Knowledge of Rising and Falling 77
§1.4 Summary 82
Chapter 2: Is Jhāna Necessary for Supramundane Attainment? 85

§2.1 Concentration, Right Concentration and Jhāna 87
§2.1.1 Concentration 87
§2.1.2 Right Concentration and Jhāna 96
§2.2 Enlightenment without a Form-Sphere Jhāna Experience 110
§2.2.1 The Teachings of Pure-Insight 110
§2.2.2 Further Evidence for the Attainment of Stream-entry
without the Help of the Form-Sphere Jhāna 115
§2.2.3 Further Evidence for Attainment of the Higher Stages
of Enlightenment without the Help of the
Form-Sphere Jhāna 118
Chapter 3: Satipaṭṭhāna as Sukkhavipassaka Meditative Practice

127
§3.1 Brief Definition of Satipaṭṭhāna 127
§3.1.1 Insight Meditation 129
§3.1.2 The Mental Qualities Required for Successful
Practice 130
§3.1.3 The Immediate Benefits 135
§3.2 The Formula for Each Satipaṭṭhāna Practice 137
§3.2.1 Contemplating Internally and Externally 138
§3.2.2 Contemplating Rising and Falling 143
§3.2.3 The Result of Satipaṭṭhāna Practice 145
§3.3 The Contemplation of the Body 147
§3.3.1 Attention to Repulsiveness and the Nine Cemetery
Contemplations 148
§3.3.2 Mindfulness of Breathing 150
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Contents
§3.3.3 Mindfulness of Postures and Bodily Activities 155

§3.3.4 Attention to the Elements 163
§3.4 The Contemplation of Feelings 166
§3.4.1 The Contemplation of Pleasant Feelings 169
§3.4.2 The Contemplation of Painful Feelings 170
§3.4.3 The Contemplation of Neither-Painful-Nor-Pleasant
Feelings 175
§3.5 The Contemplation of Mind 176
§3.6 The Contemplation of the Dhammas 181
§3.6.1 The Contemplation of the Five Hindrances 182
§3.6.2 The Contemplation of the Five Aggregates 184
§3.6.3 The Contemplation of the Sense Bases 187
§3.6.4 The Contemplation of the Enlightenment Factors 191
§3.6.5 The Contemplation of the Four Noble Truths 194
§3.7 Satipaṭṭhāna, Vipassanā, and the Only Way 197
Part II: The Study of Sukkhavipassaka in the Pāli Commentarial

Literature
Chapter 4: What Is Sukkhavipassaka? 205

§4.1 The Definition of Sukkhavipassaka 205
§4.2 Access Concentration and Momentary Concentration 215
§4.2.1 Access Concentration 215
§4.2.2 Momentary Concentration 220
§4.3 The Meditation Subject of the Sukkhavipassaka 230
§4.3.1 The Analysis of the Four Elements 230
§4.3.2 Satipaṭṭhāna and the Dry-Insight Practitioner 234
§4.3.3 Effects of Skipping the Development of Form-Sphere
Jhāna 236
Chapter 5: Who is the Sukkhavipassaka? 249

§5.1 One Liberated-By-Wisdom vs. Dry-Insight Practitioner 250
§5.2 Sukkhavipassaka in the Aṅguttara-nikāya 252
§5.2.1 In the Catukkanipāta 252
§5.2.2 In the Other Nipātas 263
§5.3 Sukkhavipassaka in the Saṃyutta-nikāya, Majjhima- nikāya
and Dīgha-nikāya 265
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§5.4 Sukkhavipassaka in the Khuddhaka-Nikāya 268

§5.5 Sukkhavipassaka in the Puggalapaññatti 273
§5.6 Miscellaneous 277
Part III: Counterparts of the Sukkhavipassaka Doctrine in Other

Buddhist Schools
Chapter 6: The Complete Type of Wisdom-Liberated One in the

Sarvāstivāda’s Canonical and Commentarial Literature
283
§6.1 The Susīma Sutta of the Saṃyukta-āgama 284
§6.1.1 The Translation of the Susīma Sutta in the
Saṃyukta-āgama 285
§6.1.2 Comments 294
§6.2 A Comparison of the Three Versions of the Susīma Sutta .295
§6.2.1 The Place where the Buddha Dwelt 296
§6.2.2 The Reason for Susīma’s Going Forth 296
§6.2.3 Susīma’s Going Forth 297
§6.2.4 Susīma’s Encounter with the Wisdom-Liberated
Arahants 297
§6.2.5 Susīma’s Conversation with the Wisdom-Liberated
Arahants 298
§6.2.6 Susīma’s Questions to the Buddha 299
§6.2.7 The Buddha’s Detailed Explanation 301
§6.2.8 The Ending 301
§6.2.9 Comments 302
§6.3 The Complete Type of Wisdom-Liberated One 306
§6.3.1 The Story of Susīma in the *Mahāvibhāṣāśāstra 307
§6.3.2 The Complete Type of the Wisdom-Liberated One 311
§6.4 The Chinese Susīma Sutta vs. the Pāli Commentary 318
§6.5 Right Concentration in the Āgama texts of the Sarvāstivāda
323
Chapter 7: The Susīma Sutta in the Eyes of the *Satyasiddhiśāstra

and the Yogācārabhūmiśāstra 327
§7.1 The Susīma Sutta in the *Satyasiddhiśāstra 328
§7.1.1 The Attainment of Arahantship Based on
Sense-Sphere Concentration 328
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Contents
§7.1.2 Two Types of Meditative Approaches Leading to

Nibbāna 335
§7.2 The Yogācārabhūmiśāstra’s Comments on the Susīma Sutta
338
Chapter 8: Conclusion 343
Bibliography 363
Appendix 1: Satipaṭṭhāna Meditative Techniques in Various Sources

381
Appendix 2: Tables of References to the Khaṇikasamādhi and
Khaṇikacittekaggatā 389
Appendix 3: The Chinese Text of the Susīma Sutta of the
Saṃyukta-āgama 391
Appendix 4: The Story of Susīma in the Mahāsāṃghikavinaya 397
4.1 The Chinese Text 397
4.2 English Translation 401
Appendix 5: The Chinese Text of the Story of Susīma in the
*Mahāvibhāṣāśāstra 407
Appendix 6: The Chinese Text of the Story of Susīma in the
*Abhidharmavibhāṣāśāstra 409
Appendix 7:The Instances of Pāli Exegetical Materials Appearing in the
Madhyama-āgama 411
Index 417
v
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Foreword
Foreword
Ven. Bhikkhu Bodhi
In the middle of the last century Buddhist meditation underwent a

resurgence that has continued strong right up to the present. Today the
practice of Buddhist meditation thrives not only among monks and
nuns but among laypeople; not only among Asians but among
Westerners; and not only among Buddhists but among followers of
other religions and secularists without fixed religious identity. Systems
of meditation long preserved in exclusive monastic lineages suddenly
went public, so that lay Buddhists could learn them and practice them at
home. Monasteries and meditation centers teaching meditation to the
general population mushroomed across the face of Buddhist Asia.
Renewed interest in meditation has spread far beyond the confines of
Southeast Asia, attracting people from the four corners of the earth.
Many who practiced in Asian monasteries have returned to their home
countries and are teaching their countrymen the practices they learned
in the traditional enclaves of Buddhism.
One of the most popular styles of Buddhist meditation to emerge
in this revival is the system of “satipaṭṭhāna-vipassanā” taught by the
Burmese elder Ven. Mahasi Sayadaw (1904–82), which employs the
four foundations of mindfulness as a means to insight. Mahasi Sayadaw
streamlined the teachings of the well-known Satipaṭṭhāna Sutta and
thereby made the practice accessible to people with a modern outlook
who sought an experiential confirmation for their commitment to the
practice. Mahasi Sayadaw counted among his pupils a large number of
gifted meditating monks, some of whom are now famous meditation
teachers. Prominent among them are Ven. U Pandita Sayadaw and Ven.
vii
Chanmyay Sayadaw, who have both taught in the West and in other
Asian countries.
What is characteristic about the style of meditation promoted by
Mahasi Sayadaw is its emphasis on the practice of “bare” insight
meditation (suddhavipassanā). This is the direct development of insight
without first establishing a basis in the jhānas, the meditative
absorptions often mentioned in the Buddha’s discourses. One who takes
up this style of practice is called a sukkhavipassaka, a “dry insight
meditator.” The lineage stemming from Mahasi Sayadaw is not the only
one to propagate bare insight meditation. Also of major importance are
a number of contemporary teachers who look to the distinguished
scholar-monk Ven. Ledi Sayadaw (1846–1923) as their inspiration. In
the English-speaking world, teachers in this class include U Ba Khin
(1899–1971) and his pupil, S.N. Goenka, the guiding teacher of a
worldwide network of meditation centers. Despite minor differences, all
these teachers have minimized the role of the jhānas and affirmed the
possibility of proceeding directly to insight meditation with little or no
foundation of concentration.
This mode of practice has not gone unchallenged. More
traditionalist Theravāda monks and scholars have initiated a backlash
against bare insight practice, questioning its validity. The traditionalists,
who include both Asian and Western monks, claim to adhere solely to
the Nikāyas, on the basis of which they decry the dry-insight style of
practice as a deviation from the pure path laid down by the Buddha. In
their opinion, progress on the path must proceed from virtuous conduct
(sīla) to concentration (samādhi) and from concentration to insight
(paññā, vipassanā); further, they hold, the concentration needed to
develop insight must reach the level of the jhānas. Thus, they contend, a
sequence that bypasses the jhānas is defective, lacking the essential
viii
Foreword
prerequisite for the development of insight.

Of course, these scholars acknowledge that dry-insight meditators,
even dry-insight arahants, are mentioned in the Pāli commentaries.
However, they hold, the commentaries are not beyond question. In their
opinion, when such commentators as Buddhaghosa and Dhammapāla
write about dry-insight meditators, they are introducing a new idea
foreign to the suttas, an idea that departs from the Buddha’s intention.
Thus such traditionalists posit a tension, even a discrepancy, between
the Nikāyas, which they regard as the sole valid source for
understanding the Buddha’s intention, and the later commentaries,
which they say represent the views of interpreters who may have
distorted the teachings.
The present book by Tzung-Kuen Wen offers a careful and
sustained defense of the authenticity of the dry-insight approach to
meditation based on the texts of Pāli Buddhism. Wen explores some of
the most vexing and challenging questions about the dry-insight style of
practice. His intention is to show that while such terms as
suddhavipassanā (bare insight) and sukkhavipassaka (dry-insight
meditator) first appear in the commentaries, the ideas they represent can
be traced back to the Buddha’s discourses and receive confirmation
across the spectrum of the early Buddhist schools.
Wen holds that the concept of dry insight meditation made explicit
in the commentaries is not the invention of a later era but points to the
approach to practice given prominence in the Satipaṭṭhāna Sutta. Its
validity is also testified to in numerous suttas of the Saṃyutta Nikāya,
where the Buddha is seen teaching his disciples how to attain the
world-transcending path, and even attain arahantship, by contemplating
the impermanent, unsatisfactory, and selfless nature of the elements of
existence, such as the five aggregates, the sense bases, and the different
ix
kinds of feelings.
Wen explores the concept of the dry-insight meditator through the
various stages of its development. Starting with the Nikāyas, he moves
on to the Pāli commentaries, where the sukkhavipassaka is first given
explicit recognition. But Wen’s analysis is not confined to Pāli
materials. Rather, he takes account of all the sources available,
including those that have come down from other early Buddhist schools.
Followers of Theravāda Buddhism seldom realize that the Theravāda
school, with its literature in Pāli, was merely one of a multitude of
Buddhist schools that emerged from the original teaching long before
the rise of Mahāyāna Buddhism. Each of these schools had their own
sūtra collections and commentaries, preserved in other early Indian
languages or in Sanskrit renditions. In many cases these have as strong
claims to authenticity as the Pāli collections.
Unfortunately, owing to the destruction of Buddhism in India, only
some of these documents have survived. Most of those that have been
preserved had been translated into Chinese at an early time and are now
found in the Chinese Tripitaka. This is where Wen has an edge over
scholars who are familiar only with the Pāli sources. His knowledge of
Chinese enables him to make use of these materials to shed further light
on the concept of the sukkhavipassaka. He especially focuses on the
Susīma Sutta. One version of this text is found in the Pāli Saṃyutta
Nikāya. Today proponents of dry-insight meditation often cite it as a
source for the concept of the dry-insight meditator, while more
conservative scholars question their interpretation, arguing that this
position is found only in the commentary, not in the sutta itself. Wen
examines three versions of the Susīma Sutta, two from non-Pāli schools,
as well as fragments cited in later works. He finds that several of these,
especially the version preserved in the Saṃyuktāgama, clearly affirms
x
Foreword
the existence of meditators who gain arahantship without the jhānas.

Wen also examines other texts relating to the dry-insight meditator
from the Abhidharma and treatises of non-Theravāda schools. Since the
schools that harbored the concept of a dry-insight meditator largely
followed independent lines of development, it seems unlikely that this
concept arose in one school and was then passed on to other schools. It
is far more likely, Wen argues, that the concept, if not the designation,
originated prior to the division of the original Buddhist community into
different schools. In his opinion, the figure of the dry-insight meditator
goes right back to the time of the Buddha. Although the concept was
designated differently in different schools, and although these schools
treated it with differences in emphasis, the concept itself can claim to
be an authentic part of the Buddha’s teaching. Thus, Wen holds, the
style of dry-insight meditation being taught today is in no way a
deviation from the genuine teaching. To the contrary, it marks the
revival of an ancient mode of practice that has become particularly
relevant under the conditions of contemporary life.
Ven. Bhikkhu Bodhi

Chuang Yen Monastery
Carmel, New York, U.S.A.
xi
xii
Aacknowledgments
The present book is a revised version of my doctoral thesis

submitted to the University of Queensland in 2009. I would like to
express my deep gratitude to my principal advisors, Dr. Primoz
Pecenko, his wife, Dr. Tamara Ditrich, and Dr. Chris Kang of the
School of History, Philosophy, Religion, & Classics, University of
Queensland, for their useful guidance, timely help and warm friendship
throughout my journey of research.
I also want to thank my Pāli teachers in Taiwan, Teacher Yang-zhu
Xu of Taiwan, Nandasiri Sayadaw (Vinaya-Pāḷipāragū) of Burma, and
his student, U Paṇḍita (Sāsanatakkasīla-Dhammācariya). Without their
instructions, I would not have been able to go into the world of Pāli
studies.
I am indebted to Ven. Bhikkhu Bodhi for his generous responses to
my questions related to the issue of the dry-insight arahant and difficult
Pāli commentarial passages. My thanks goes to Dr. Houtman of the
U.K. for kindly sending me his valuable PhD thesis on the insight
meditation movement in Burma; and to Ven. Anālayo for his
informative articles on Buddhist meditation and email discussions.
In addition, I want to thank Ven. Ñāṇaraṃsi of Malaysia, who
gave me detailed instructions on insight meditation as well as
compassionate attention when I was temporarily ordained as a monk
and practiced insight meditation in Chanmyay Yeiktha, Hmawbi,
Burma, from August to September 2000. I owe thanks also to Ven.
Yan-guan Fa-shih for providing me with comfortable accommodation
in Nan-shan Fan-sheng Monastery, Taipei from Dec 2006 to Nov 2007.
My sincere gratitude also goes to Ven. Hou-guan Fa-shih, Ven.
xiii
Jing-zhao Fa-shih for providing me with a lecturer position in Fu-yan

Buddhist Institute, Taiwan, from September 2005 onwards.
Last, but not the least, I want to express my thanks to my family. I
feel wholeheartedly thankful to my parents, Shui-ju Wen and Mei-lian
You, who had always been supportive and encouraging in their own
ways, no matter what dream I chosed to go after. Sadly, they passed
away not long after I received my Phd degree. My mother died of liver
cancer on February 3, 2011 and my father died of acute myocardial
infarction on March 31, 2012.
I also like to express my appreciation towards my four elder sisters
and their families since without their taking responsibility for the care
of my parents before they died, I, as my parents' only son, could not
have pursued the PhD degree at the age of 34. I also would like to take
this opportunity to express great appreciation to my cherished partner
and best dhamma friend, Meng-ling Ho, for her continued
encouragement, support, care, love, and straight-forward admonishment.
Without my family’s love and support, I would not be who I am now.
xiv
Abbreviations
Abbreviations
A. Pāli and Chinese Texts
AN Aṅguttara-nikāya
Abhidh-s Abhidhammatthasaṅgaha
As Atthasālinī (= Dhs-a)
Iti Itivuttaka
Iti-a Itivuttaka-aṭṭhakathā
Ud Udāna
EĀ Ekottara-āgama
Kv Kathāvatthu
Kv-a Kathāvatthu-aṭṭhakathā
Tikap Tikapaṭṭhāna
Th Theragāthā
Th-a Theragāthā-aṭṭhakathā
Thī Therīgāthā
DĀ Dīrgha-āgama
Dhp Dhammapada
Dhs Dhammasaṅgaṇī
Nidd1 Mahāniddesa
Nidd1-a Mahaniddesaṭṭhakathā (= Saddhammapajjotikā)
Nidd2 Cullaniddesa
Nidd2-a Cullaniddesaṭṭhakathā (= Saddhammapajjotikā)
Nett Nettipakaraṇa
Paṭis Paṭisambhidāmagga
Paṭis-a Paṭisambhidāmaggaṭṭhakathā (= Saddhammappakāsinī)
Pj I Paramatthajotikā I (Khp-a)
Pp Puggalapaññatti
Pp-a Puggalapaññatti-aṭṭhakathā
Ps Papañcasūdanī (MN-a)
Ps-pṭ Papañcasūdanī-purāṇaṭīkā (= Dutiyā Līnatthapakāsinī)
MĀ Madhyama-āgama
Mil Milindapañhā
MN Majjhima-nikāya
Mp Manorathapūraṇī (AN-a)
Mp-ṭ Manorathapūraṇī-ṭīkā
Vibh Vibhaṅga
xv
Vin Vinaya
Vism Visuddhimagga
Vism-mhṭ Visuddhimagga-mahāṭīkā
Vjb Vajirabuddhi-ṭīkā
SĀ Saṃyukta-āgama (T1, no. 99)
SĀ2 Saṃyukta-āgama (T1, no. 100)
SN Saṃyutta-nikāya
Sn Suttanipāta
Sn-a Suttanipāta-aṭṭhakathā = Paramatthajotikā II (Pj II)
Sp Samantapāsādikā
Spk Sāratthapakāsinī (SN-a)
Spk-pṭ Sāratthapakāsinī-purāṇaṭīkā
Sp-ṭ Sāratthadīpanī
Sv Sumaṅgalavilāsinī (DN-a)
Sv-ṭ Sumaṅgalavilāsinī-purāṇaṭīkā
B. Dictionaries and other standard works of reference
BGS The Book of Gradual Sayings, 5 vols, trans. by

F.L.Woodward and E.M. Hare. PTS, London, 1923–1926.
BHskt Buddhist Hybrid Sanskrit Grammar and Dictionary, vol. 2,
by Franklin Edgerton. Delhi: Motilal Banarsidass Publishers,
1998.
CDB The Connected Discourses of the Buddha: A New Translation
of the Saṃyutta Nikāya, trans. by Bhikkhu Bodhi, Boston:
Wisdom Publications, 2000.
CMA A Comprehensive Manual of Abhidhamma, trans. by Bhikkhu
Bodhi, Mahāthera Nārada, and U Rewata Dhamma. Kandy:
Buddhist Publication Society, 1993.
CPED Concise Pali-English Dictionary, by A.P. Buddhadatta
Mahāthera. Delhi: Motilal Banarsidass, 1997.
CPD A Critical Pāli Dictionary, eds. by V. Trenckner et al.
Copenhagen: Royal Danish Academy of Sciences and Letters,
1924–
DOP A Dictionary of Pāli (Part I), ed. by Margaret Cone. Oxford,
xvi
Abbreviations
PTS, 2001.
DPPN Dictionary of Pāli Proper Names, 2 vols, by G.P.
Malalasekera. London, 1937–1938.
HPL A Handbook of Pāli Literature, by Oskar von Hinüber. New
Delhi: Munshiram Manoharlal, 1997.
LDB Thus Have I Heard: The Long Discourses of the Buddha,
trans. by Maurice Walshe. London: Wisdom Publication,
1986.
MLDB The Middle Length Discourses of the Buddha : A New
Translation of the Majjhima Nikāya, trans. by Bhikkhu
Ñāṇamoli and Bhikkhu Bodhi. Boston: Wisdom Publication,
1995.
PED Pāli-English Dictionary, by T.W. Rhys Davids and W. Stede.
London: PTS, 1921–1925.
PL K.R. Norman, Pāli Literature. Wiesbaden: Otto Harrassowitz,
1983.
SVMCR Satipaṭṭhāna Vipassanā Meditation: Criticism and Replies. ed.
by Buddhasāsanānuggaha organization. Yangon:
Buddhasāsanānuggaha organization. 1977.
C. General
Be Burmese edition noted in PTS edition

CBETA Chinese Buddhist Electronic Text Association
CS Burmese edition from CSCD
CSCD Chaṭṭha Saṅgāyana CD-ROM (Vers. 3.0)
Ee PTS edition
PTS Pāli Text Society
Skt Sanskrit
xvii
T Taishō shinshū daizōkyō 大正新脩大蔵経

Thai Thai editon from BUDSIR on Internet
(http://www.budsir.org/program/)
Trans Translation/ Translated
VRI Vipassana Research Institute, Igatpuri, India
Note 1
All Pāli quotations in this book are from the Pāli Text Society (PTS)
editions. When editions of Pāli primary sources are not available in
PTS editions I use Burmese edition in the CSCD. When there is
preferred reading I note it in round bracket; when there is correction I
note it in square bracket. In quoting the Pāli literature my references are
to volume, page and line number. For example, “DN I 64,5-10” represents
the Dīgha-nikāya volume 1, page 64, line 5–10. In the case of the
Saṃyuttanikāya and the Aṅguttaranikāya, sometimes references are to
saṃyutta or nipāta number and sutta number of PTS edition. For
example, “SN 12:70” represents Sutta no. 70 in the Nidānasaṃyutta of
the Saṃyutta-nikāya; “AN 4:123” represents sutta no. 123 in the
Catukkanipāta of the Aṅguttara-nikāya. Sometimes the references are
to both pages and sutta number for convenience of readers. For the
Dhammapada and the Suttanipāta, quotations are by verse number.
Note 2
All Chinese Buddhist texts are cited from CBETA CD-ROM (Feb. 2006)
published by the Chinese Buddhist Electronic Text Association in
Taipei, Taiwan. In quoting the Chinese Buddhist texts, my references
are to volume, page, column and line of the edition of Taishō shinshū
daizōkyō (大正新脩大蔵経). For example, “T2, 96b,2-5” represents
Taishō shinshū daizōkyō volume 2, page 96, second column, line 2–5.
In quoting the Āgama texts, references are also to the number of the
sutta of the same edition. For example, “SĀ 347” represents sutta no.
347 in the Saṃyukta-āgama.
xviii
Abbreviations
Note 3
All translations from primary sources (Pāli and Chinese) are mine
unless otherwise stated. When I translate Pāli texts into English, I
frequently consult the English translations by Ven. Bodhi (for details
see the Bibliography) as well as those in the Pāli Text Society’s
publications. In order to translate consistently I used to adopt Bodhi’s
translation for technical terms.
xix
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Introduction
Introduction
1. Statement
This book aims to explore an important meditative doctrine in Pāli
Buddhism, viz. the doctrine of sukkhavipassaka, dry-insight
practitioner; the insight is described as ‘dry’ due to the lack of moisture
of form-sphere jhāna experience. According to this meditation theory, it
is possible for a practitioner to attain the final goal of Buddhism, that is,
the complete cessation of one’s mental defilements and suffering, by
developing insight into the truths hidden in one’s mind and body
without the prior experience of form-sphere jhāna (Skt. dhyāna), a
meditative attainment normally recommended by most important
canonical and post-canonical texts, through which the mind becomes
highly concentrated and tranquil. It is said that this sukkhavipassaka
doctrine is not explicitly expressed in the early Pāli Nikāya texts,
wherein the samathayānika (one who makes calm as his vehicle)
doctrine, which emphasizes form-sphere jhāna attainment as a
prerequisite for enlightenment, is far more dominant. Though this
sukkhavipassaka theory has been revived, put into practice, and
believed by millions of Buddhist practitioners to be the authentic
teaching of the Buddha, especially those in Burma since the early
nineteenth century, some scholars have cast doubt on its authenticity,
arguing that it is a later development not taught by the Buddha nor
given in the Pāli Nikāyas.
The different descriptions of this doctrine given by scholars also

seem to contradict one another in some respects. The questions
concerning the sukkhavipassaka doctrine, that is, whether the theory
has its origins in the Pāli Canon and how exactly it is described in the
Pāli Canon and commentarial literature, are extremely significant: not
1
only are they scholarly issues unresolved in the field of Buddhist

studies, but they are also the main concern of many Theravādin
followers who adhere to the sukkhavipassaka doctrine to attain the final
goal of Buddhism. This book attempts to draw on wider sources to
examine the sukkhavipassaka doctrine in a more detailed way so as to
gain a thorough picture of it and to evaluate its role in the early history
of Buddhist meditation. I will argue that the sukkhavipassaka theory,
which skips the development of jhāna, is already established in the Pāli
Canon. I will also demonstrate that since the doctrine is shared by
several early Buddhist schools, it could be regarded as the common
heritage of those early Buddhist traditions, which was passed down
from an earlier tradition, probably back to the time of the Buddha and
his immediate disciples.
2. Situating of the Book

2.1 The General Background to Buddhist Meditation
According to the early Buddhist Canon, the Buddha taught two

main ideas: suffering and the cessation of suffering.1 It is said that
ordinary beings (puthujjana), including beings in hell, animals, ghosts,
humans, and celestial beings, wander about in the beginningless cycle
of rebirth (saṃsāra) and are all subject to suffering (dukkha)—suffering
of birth, aging, illness, death, union with what is displeasing, separation
from what is pleasing, not having what one wants, and the suffering
intrinsic to the five aggregates. These beings do not realize by
themselves the “four noble truths" (ariyasacca) as they really are and
therefore are filled with and tortured by such mental defilements as
1
SN III 119,5-7: “Sādhu sādhu Anurādha pubbe cāhaṃ Anurādha etarahi ca
dukkhañceva paññāpemi dukkhassa ca nirodhanti. MN I 140,14-16: Pubbe câhaṃ
bhikkhave, etarahi ca dukkhañ-c’ eva paññāpem, dukkhassa ca nirodhaṃ.
2
Introduction
greed (lobha), hatred (dosa), and delusion (moha). In order to be free

from saṃsāra and the suffering it entails, beings are instructed to
devote themselves to Buddhist practice (paṭipatti), which comprises
three kinds of training (sikkhā): morality (sīla), concentration (samādhi),
and wisdom (paññā). 2 Among these three, morality in speech and
bodily behavior is a basis for mental concentration, as only when
immoral behavior is absent can one establish good concentration and a
peaceful mind. Concentration is in turn a proximate cause of wisdom,
as by means of which alone, one penetrates into the ultimate truths and
is capable of eradicating one’s latent mental defilements and therefore
the mass of suffering. For the cultivation of concentration and wisdom
various meditation subjects (kammaṭṭhāna)3 are prescribed in the early
Buddhist Canon.
In the Pāli commentaries, meditation is classified into two

categories: insight meditation (vipassanā-bhāvanā) and serenity
meditation (samatha-bhāvanā). Insight meditation is meant to develop
wisdom by means of seeing the three universal characteristics of mental
and physical phenomena as they really are, that is, as governed by
impermanence (anicca), suffering (dukkha) and non-self (anatta). In
contrast to insight meditation, serenity meditation is usually utilized to
develop deep concentration and mental calmness such as the highly
absorbed mental states, i.e., the four rūpajjhānas and the four
arūpajjhānas. According to Abhidhamma texts, the concentrated mind
can remain immersed in these eight jhānas for several hours up to
2
SN I 103,18-19 gives a verse describing the Buddha’s practice: sīlaṃ samādhi
paññañca, maggaṃ bodhāya bhāvayaṃ; patto-smi paramaṃ suddhiṃ. MN I 71,27-29:
bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭhe va dhamme aññaṃ
ārādheyya. Also cf. Vajirañāṇa, 1987, pp. 6–16.
3
Kammaṭṭhāna is translated as “meditation subject” following CMA (329); and
Bhikkhu Ñāṇamoli (1991a, p. 90).
3
seven days without interruption.4
2.2 The Rise of Sukkhavipassaka Traditions in 20th Century

Burma
Alhough a number of meditation subjects (kammaṭṭhāna) are
recorded briefly in the Pāli Canon and elaborated in later commentaries,
they might not have been practised by the majority of devoted
Buddhists at every period of history and in every region because
sometimes the lineage of meditative practice was lost or retained only
by a minority in secluded forest or mountain areas. For example, it is
reported that before the insight meditation traditions were imported
from Burma, most Buddhists in Sri Lanka in the middle of the 20th
century regarded that the attainment of nibbāna was inaccessible for
both monks and lay people in the near future, and that Buddhist
meditation was not practised seriously for one’s final liberation from
the circle of life and death (saṃsāra), as it is prescribed in the Pāli
Canon.5
The situation in Burma and Thailand over the last two hundred
years seems to be different. What concerns our discussion here are the
meditation traditions in 20th century Burma because it is in modern
Burma that the meditative approach of sukkhavipassaka, which
bypasses the development of jhāna, has received its great revival6. The
4
Some technical terms used in this book will be further defined below in section 3.3.
5
Cf. Bond, 1992, pp. 137–142, 149, 155. Also cf. U Sīlānanda, 1982, p. 135. However,
nowadays, besides vipassanā meditation centers, there are other forest hermitages
where samatha meditation is practised (Cousins, 1996, p. 37; and Carrithers, 1983).
6
Half a century ago, King (1964, p. 197) has noticed that ‘…one must say that in
contemporary Burmese Buddhism, the Direct or Vipassana Route has become the
preferred or typical one…’ For the forest meditation tradition of Thailand during the
19th century and 20th century, see Tambiah (1984) and Tiavanich (1997).
4
Introduction
long-term debate on sukkhavipassaka in Pāli scholarship of the 20th

century would not have arisen but for the revival of the
sukkhavipassaka meditative traditions in the 20th century Burma.
Therefore it will not be out of place to give a brief overview here of
those vipassanā meditation traditions in modern Burma.
According to Houtman, since the 19th century, many writings on

insight meditation had begun to appear sporadically in Burma,7 and
some Buddhist monks were even acknowledged to have attained the
highest goal of Buddhism, the arahantship. This small trend of insight
meditation continued to grow and expand gradually and in the course of
time, various vipassanā meditation traditions sprang up. By the middle
of the 20th century, the practice of vipassanā meditation had gradually
become a prevalent phenomenon among both lay Buddhist and monks
in Burma.
Some well-known meditation teachers from Burma who are

believed to be Buddhist saints are Thilon Sayādaw (1786–1860), Ledi
Sayādaw (1846–1923), Mingun Sayādaw (1869–1954) 、 Sunlun
Sayādaw (1878–1952), Mohnyin Sayādaw (1873–1952), U Thet–gyi
(1873–1946), U Ba Khin (1899–1971), Webu Sayādaw (1896–1977),
Taungpulu Sayādaw (1897–1986), Mogok Sayādaw (1900–1962) and
Mahāsi Sayādaw (1904-1982). 8 Among them Ledi Sayādaw and
Mingun Sayādaw may be said to be the most important figures in the
early stage of the vipassanā meditation movement in Burma, since
other later meditation teachers are either their immediate disciples,
7
Houtman, 1999, pp. 7–8; and Houtman, 1990, pp. 38–41.
8
For brief biographies of these meditation teachers, see Houtman (1990, appendix B)
and Edhamma website (http://www.edhamma.com/). For field research on meditation
centers in Burma, see Kim (1997; 1998); Kornfield (1993); Maquet (1980); and
Bond (1987).
5
descendents or influenced by their books on meditation.9
Ledi Sayādaw (1846–1923) is said to be the icon of modern

Burmese Buddhism, which is prestigious in South-East Asia due to its
promotion of Abhidhamma studies. In the early 20th century, Ledi
Sayādaw was well respected by the Pāli Text Society (PTS) in Britain
for his unrivalled knowledge of Pāli Buddhism. He is also
acknowledged to be the first monk in the history of modern Burmese
Buddhism, who exerted himself to spread to the lay population both
vipassanā meditation and Abhidhamma studies. 10 To my best
knowledge, he is also the first monk in modern Burma to advocate the
sukkhavipassaka method in his systematic writings. Among those
meditation teachers mentioned above, Mohnyin Sayādaw11 (1873-1952)
and U Thet-gyi (1873-1946) are immediate disciples of Ledi Sayādaw.
Mogok Sayādaw (1900–1962) 12 and Webu Sayādaw 13 (1896–1977)
are influenced by Ledi Sayādaw’s writings on meditation. U Ba Khin14
(1899–1971) learned vipassanā meditation from U Thet-gyi; and it is U
Ba Khin’s disciple, S.N. Goenka (1924– ) who has worked hard to
spread vipassanā meditation outside Burma by successfully
9
Cf. Houtman, 1990, pp. 43.
10
Cf. Jordt, 2001, pp. 11–12; King, 1992, pp. 120–21; Webu Sayādaw, 1991, p. 19 n. 6;
Mahāsi Sayādaw, 2000c, pp. 111–12. According to Ludu Daw Ahmar (1994, p. 34),
Ledi Sayādaw’s religious works were copied in stone in memory of his great
contribution to Buddhism. Some of his Pāli works were also collected in the CSCD
published by VRI. For Ledi Sayādaw’s bibliography, see Ledi Sayādaw (1999a, pp.
iii–viii).
11
For Mohnyin Sayādaw’s teaching on meditation see Kornfield (1993, chapter 11).
12
Mogok Sayādaw is also famous for teaching Abhidhamma and inventing a chart used
to explain the law of dependent origination (paṭiccasamuppāda). For Mogok
Sayādaw’s teaching see U Than Daing (1996); Kornfield (1993, chapter 12); and
Kyaw Thein (2000).
13
Webu Sayādaw’s meditation method is also based on the mindfulness of breathing
(ānāpānasati). For meditative his teachings, see Webu Sayādaw (1991; 1992).
14
For U Ba Khin’s teaching on meditation, see King (1992, pp. 125–132); Confalonieri
(2003, pp. 109–118, 127–161, 177–197) and Kornfield (1993, chapter 13).
6
Introduction
establishing in about 25 countries around the world a number of

meditation centers where the vipassanā meditation of Ledi’s tradition is
taught.15
Mingun Sayādw (1869–1954) is another important figure in

spreading the sukkhavipassaka doctrine and practice in the early 20th
century. Like Ledi Sayādaw, he is renowned for his achievement both
in scriptural learning (pariyatti) and meditative practice (paṭipatti).16
He is said to be a dhamma heir of the vipassanā tradition of Thilon
Sayādaw (1786–1860), the most prestigious arahant of the 19th century
in Burma. Mingun Sayādw is known to meditators outside Burma
mainly because Taungpulu Sayādaw 17 (1897–1986) and especially
Mahāsi Sayādaw (1904–1982) learnt vipassanā meditation from him.
Nowadays, most of the internationally renowned Burmese meditation
teachers are from the lineage of Mahāsi Sayādaw.18
The most important figure in spreading vipassanā meditation both

inside and outside of Burma after its independence in 1948 was no
doubt Mahāsi Sayādaw (1904–1982). In 1949 he was invited by the
then Prime Minister, U Nu, and Sir U Thwin to teach meditation and
reside at the Sāsana Yeiktha in the capital of Burma, Yangon, which
later became the most well-known meditation center in the country and
15
It should be noted that even though the disciples learn from the same meditation
teacher, there may be subtle differences between the disciples, or between the
disciples and their teacher in their way of teaching meditation. For U Ba Khin’s
teaching, see VRI (2003a, pp. 155–178) and King (1992, pp. 125–132). For Goenka’s
ten-day vipassanā course, see VRI (2003b, pp. 207–216).
16
According to Bapat, P.V. and Dr. J.N. Takasaki (n.d.), Mingun Sayādw’s works
include the Milinda-aṭṭhakathā, Peṭakapadesa-aṭṭhakathā, Kaṭhinaviniccaya and
Nibbānakātha.
17
For Taungpulu Sayādaw’s teaching, see Teich, 1996.
18
For example, Shwedagon Sayādaw (U Paṇḍita, 1921– ); Dhammananda Sayādaw (U
Sīlānanda, 1928–2005; website: www.tbsa.org/); Chanmyay Sayādaw (U Janaka,
1928– ; website: www.chanmyay.org).
7
perhaps in the world. 19 Like Ledi Sayādaw and Mingun Sayādaw,

Mahāsi Sayādaw was recognized as a great scholar and meditation
teacher. His knowledge in pariyatti might be seen from both his heavy
involvement in sorting through Pāli texts during the Sixth Buddhist
Council (1954–1956) in Burma and his various writings on Buddhist
practice that include a Burmese translation of the Visuddhimagga, a
Burmese Nissaya (Pāli-Burmese word-for-word translation) for the
Visuddhimagga-mahāṭīkā and two Pāli works, the Visuddhiñāṇakathā
(A Discourse on Purification and Knowledge) and the Visuddhimagga-
nidānakathā (An Introduction to the Visuddhimagga).20 As we will see
below, it was Mahāsi Sayādaw’s teaching and writing on vipassanā, in
the Visuddhiñāṇakathā that drew the eyes of Pāli scholars outside
Burma to the doctrine of sukkhavipassaka, and thus aroused debate in
the Pāli scholarship.
2.3 The First Monk to Advocate Sukkhavipassaka Practice in

the 20th Century
To our best knowledge, Ledi Sayādaw was probably the first
scholar monk in the 20th century to advocate in his writings the
development of vipassanā meditation without form-sphere jhāna as its
basis.21 His Bodhipakkhiya Dīpanī, which is, in his own words, “aimed
19
According to Jordt (2001, pp. 105–106), there were 332 meditation centers of
Mahāsi tradition in 1994. Since the opening of Mahāsi Sāsana Yeiktha in 1947, more
than one million meditators (1,085,082) had undertaken an intensive course of
meditation there.
20
Mahāsi Sayādaw authored more than seventy books, some of which are available in
English (see, http://www.mahasi.org.mm). For a complete biography, see U
Sīlānanda (1982).
21
It is uncertain whether those Burmese authors mentioned by Houtman (1999, pp.
7–8), who wrote books on vipassanā in the 19th century, encouraged people to follow
the way of sukkhavipassaka.
8
Introduction
at the lowest of the Buddhist saints (ariyas), namely the bon-sin-san,

sukkhavipassaka sotāpanna”, was written on June 1904.22 In this book,
Ledi Sayādaw states:
These fifteen dhammas are the property of the highest

jhānalābhī (Attainer of jhānas). So far as sukkhavipassaka
(practising Insight only) individuals are concerned, they should
possess the eleven of caraṇa dhammas, i.e., without the four
jhānas.23
According to another book, the Ānāpānadīpanī, written by Ledi

Sayādaw on March 1904, it is clear that he taught mindfulness of
breathing in a way that conforms to the theory of sukkhavipassaka:
It is also permissible to proceed to vipassanā from the second

jhāna, or from the first jhāna, or from the access stage prior to
full attainment of jhāna, or from the connection stage, or even
from the counting stage after one has overcome the wandering
tendencies of the mind.24
However, unlike Mahāsi Sayādaw, Ledi Sayādaw’s writings and

teaching did not attract any attention or criticism and thus gave
no rise to debates at an international level during his time despite
the fact that he was actually the first monk in Burma to encourage
people to follow the direct vipassanā method. One probable
reason could be that the English translations of his books on
meditation appeared very late, some only first translated in 1952,
22
Ledi Sayādaw, 1999a, p. 195.
23
24
Ledi Sayādaw, 1999b, How To Proceed To Vipassanā section, para. 1.
9
and they are not easily available outside Burma.25
2.4 Mahāsi Sayādaw’s Works on Vipassanā Meditation

It seems that Mahāsi Sayādaw’s writings include much more Pāli
sources about the theory of sukkhavipassaka than those of any other
meditation teacher in Burma. Mahāsi Sayādaw learned vipassanā
meditation from Mingun Sayādaw for four months in 1932. He started
to teach vipassanā meditation in 1938, first to his relatives and then his
followers. From then on he began to write books on vipassanā for the
benefit of meditators who came to learn from him. The first book was
his Burmese Nissaya of the Mahāsatipaṭṭhānasutta. In 1944, he took
seven months to complete a treatise of more than 800 pages, titled The
Method of Vipassanā Meditation.26 This work was later translated from
Burmese into Pāli by Bamaw Sayādaw and published in 1999; the Pāli
title of this translation is Vipassanānayappakaraṇa (The Method of
Vipassanā). This book was the most comprehensive book on vipassanā
meditation among Mahāsi Sayādaw’s writings, and should have been
the essential source for understanding Mahāsi’s vipassanā doctrine.
However, this treatise was not used by those scholars who had launched
criticism on Mahāsi’s teaching of vipassanā meditation.
25
See Ledi Sayādaw, 1999b, “Editor’s Foreword”.
26
The Method of Vipassanā Meditation consists of two volumes. According to Mahāsi
(1991, pp. 3–4), the first volume deals with the theory of vipassanā, while the second
with the practice of vipassanā. In all the chapters, except chapter five which is the
only one translated into English, discussions are made with reference to Pāli texts,
commentaries and sub-commentaries. U Sīlananda (1982, p. 62) comments: “A
considerable number of books on vipassanā have been written and published in
Burma. However, none has yet been found like this text book on ‘The method of
Vipassanā meditation’ which is remarkably comprehensive in the field of practical
Vipassanā”.
10
Introduction
Another important work of Mahāsi Sayādaw is the

Visuddhiñāṇakathā, which was originally written in Burmese and later
translated into Pāli by himself in 1950. This treatise was written to
explain the progress of insight knowledge and was originally intended
for meditators who had concluded a strict course of practice at the
Mahāsi Yeiktha. It was not originally intended for wider publication.
However, at the request of the translator, Ñāṇaponika Thera
(1901–1994), the founder of the Buddhist Publication Society (BPS) in
Sri Lanka, an English translation was published in Sri Lanka in 1965.27
In this treatise, Mahāsi Sayādaw gives a brief description of the method
of suddhavipassanāyānika (“one who has bare insight as his vehicle”) a
synonym of sukkhavipassaka:
Tesu suddhavipassanāyānikena yoginā yathāvuttasīla-

visuddhiyā sampannakālato paṭṭhāya nāmarūpapariggahe
yogo kātabbo. Yogaṃ kurumānena ca attano santāne pākaṭāni
pañcupādānakkhandha- saṅkhātāni nāmarūpāni yāthāva-
28
sarasato pariggahetabbāni.
Among them, the practitioner making bare insight his vehicle

should endeavor to contemplate the mental and physical
phenomena when purification of morality has been established.
In doing so, he should contemplate, according to their
characteristics, the five aggregates subject to clinging, i.e. the
mental and physical phenomena that become evident to him in
his own continuity [of mind and body].
27
Mahāsi Sayādaw, 1985, pp. iii–v. Its Pāli version in Burmese script was published in
1956 in Burma.
28
Ibid, p. 50.
11
With regard to the training of concentration needed for developing

wisdom, Mahāsi Sayādaw states that though sukkhavipassakas do not
possess full absorbed concentration (appānasamādhi = jhāna) or access
concentration (upacārasamādhi), they do develop momentary
concentration, which alone is sufficient to fulfill the training of
concentration needed for the development of wisdom.29
2.5 Debates on the Sukkhavipassaka during the Third Quarter

of the 20th Century
In 1955, Mahāsi Sayādaw at the request of Prime Minister of Sri
Lanka sent his disciples headed by U Sujata to Sri Lanka to teach
vipassanā meditation. Thereupon some Sinhalese monks started to
criticize Mahāsi Sayādaw for his teaching of vipassanā meditation. The
most outspoken criticism came from three elders of the Vajirārāma
temple in Colombo: Soma Thera, Kassapa Thera, and Kheminda
Thera.30 Among the three, Soma Thera and Kheminda Thera offered
more substantive and scholarly critiques of Mahāsi Sayādaw’s
sukkhavipassaka teaching.31 Both of them objected to the teachings of
Mahāsi Sayādaw on two grounds: to practise vipassanā meditation
without having attained jhāna beforehand, as taught by Mahāsi and his
followers, (1) lacked scriptural authority and (2) violated the paradigm
of the gradual path taught in the Pāli Canon, which represents the words
of the Buddha.
29
Ibid, p. 53.
30
Cf. Bond, 1992, pp. 162–171; Houtman, 1990, p. 186; Buddhasāsanāuggaha
Organization, 1979, pp. i–v. Gombrich, 1983, p. 28.
31
Bond (1992) points out that Kasspa Thera’s emotional criticisms against Mahāsi
Sayādaw reflect “the intensity of the threat perceived in the [Burmese] bhāvanā
movement by [Sinhalese] traditionalist monks” (p.164).
12
Introduction
Soma Thera’s view on Buddhist meditation is revealed in his

article, “Contemplation in the dhamma”, published in 1959. In this
article he emphasizes the importance of gradual training, gradual work,
and gradual practice with reference to the attainment of nibbāna. He
repeatedly points out the necessity of jhāna attainment:
It is certain that, from the structure of the Satipaṭṭhāna Suttas,

the testimony of other suttas, and the whole architecture of the
Noble Eightfold Path seen from different angles, there is no
getting away from the fact that the development of insight is
impossible to one who has not brought into being the
antecedent part of the Path, at least, the first jhāna. This is
because it is admitted on all hands that the lowest jhāna needed
in the Supramundane Path is the First Jhāna.32
Soma Thera insists that the Buddha only attributes the abandoning of
33
the five hindrances (nīvaraṇa) through suppression to those
practitioners who attain at least the first jhāna and according to the
Buddha’s words in the Pāli texts, to develop insight, the attainment of
the first jhāna is definitely not optional, but rather it is indispensable.34
Kheminda Thera holds similar views to that of Soma Thera. While

Soma Thera made arguments mainly based on the Pāli Canon,
Kheminda Thera further tried to argue that Mahāsi Sayādaw’s
understanding of the “purification of mind” (cittavisuddhi) and the
sukkhavipassaka theory in his Visuddhiñāṇakathā are wrong and find
32
Soma Thera, 1959, p. 360.
33
They are 1. sensual desire (kāmacchanda), 2. ill will (byāpāda), 3. sloth and torpor
(thīnamiddha), 4. restlessness and remorse (uddaccakukkucca), and 5. doubt
(vicikicchā).
34
Soma Thera, 1959, pp. 361–362.
13
no support from Pāli commentarial literature. In an article published in

the Sri Lankan journal, World Buddhism, in 1966, he insisted on the
inevitability of jhāna meditation, criticizing Mahāsi Sayādaw for
including momentary concentration (khaṅikasamādhi) into the
35
definition of citta-visuddhi. Kheminda Thera argued that right
concentration (sammāsamādhi), and the faculty of concentration
(samādhindriya) are defined by the Buddha as the four jhānas, which
means form-sphere jhāna attainment is not optional for
enlightenment.36
Against Kheminda Thera’s critique, Ñāṇuttara Sayādaw37 wrote a

rejoinder to dispute Kheminda’s view, which was also published in the
same magazine. From then a series of debates on the topic of
sukkhavipassaka appeared in World Buddhism, from the July 1966 to
December 1970. These papers were later collected and published in a
book by Mahāsi Sāsana Yeiktha in 1979, titled Satipaṭṭhāna Vipassanā
Meditation: Criticisms and Replies. 38 The articles of Ñāṇuttara
Sayādaw provide very useful information about sukkhavipassaka theory,
and hence are of great help to my research.
Ñāṇamoli Thera is another famous scholar monk in Sri Lanka

from this period, who also cast doubt, but not sharply, on the direct
vipassanā meditation that skips the practice of jhāna. In his English
translation of the Pāli commentary to the Khuddakapāṭha, Ñāṇamoli
Thera gave a short comment on the sukkhavipassaka theory in a note:
35
Buddhasāsanāuggaha Organization, 1979, pp. 1–14.
36
Buddhasāsanāuggaha Organization, 1979, pp. 1–14.
37
Ñāṇuttara Sayādaw, who was a valuable assistant of Mahāsi Sayādaw in both the
field of paṭipatti and pariyatti, is the chief compiler and author of the Sāsana Pitaka
Pāli-Burmese Dictionary, the most voluminuous of the extant Pāli dictionaries over
the world. Cf. U Sīlānanda, 1982, pp. 90, 178, 236.
38
Buddhasāsanāuggaha Organization,1979, p. v.
14
Introduction
‘Sukkhavipassaka—Bare insight practitioner’ (or ‘Dry insight

practitioner’): a commentarial term for one who practises
insight not on jhāna. … It is nowhere stated in the suttas that
the Path can be actually attained in the absence of jhāna. … So
a sukkhavipassaka would seem to be one who, at minimum,
does not use jhāna for insight for attaining the Path.39
Ñāṇamoli Thera here seems to reject the origin in Pāli Nikāyas of the
idea that “noble path” (ariyamagga) can be achieved by one who has
not attained jhāna concentration. He suggests another definition of
sukkhavipassaka, which differs from the one given in his English
translation of the Visuddhimagga that defines sukkhavipassaka as
“bare-(or dry-) insight practitioner (one who attains the path without
previously having attained jhāna)”.40
It should be mentioned that not every scholar monk in Sri Lanka at

that time disagreed teaching of sukkhavipassaka, which obviously
received its revival only in Burma. For example, Vajirañāṇa Thera in
his Buddhist Meditation in Theory and Practice, wrote thus:
Even in the Buddhist system the Jhāna …, is not the only

means of gaining perfection, nor is it indispensable. For
example it is not absolutely necessary for the attainment of
Arahatship; for we read of those Arahats called
“Sukkhavipassakā” (lit. “dry-seers”)41
Ñāṇaponika Thera, who had learned vipassanā meditation at the
39
Ñāṇamoli, 1991c, pp. 192–93 n. 25.
40
See Ñāṇamoli, 1991a, p. 876 “Pali–English Glossary”.
41
Vajirañāṇa, 1987, p. 141. This book is the outcome of three years of research
(1933–1936) when he studied at the University of Cambridge.
15
Mahāsi Yeiktha before the opening of the Sixth Buddhist Council, in his
book, The Heart of Buddhist Meditation, states:
It is the combined practice of Tranquility and Insight which is

most frequently described in the Buddhist scriptures. But we
meet also, and not at all rarely, with a method which, in later
terminology, is called the practice of Bare Insight
(sukkhavipassanā), i.e. the direct and exclusive meditative
practice of it without a previous attainment of the Absorptions
[jhanās].42
While being aware that the term ‘sukkhavipassanā’ is a later one,

Ñāṇaponika Thera not only acknowledges the validity of the practice of
bare or dry insight but also regards it as an authentic teaching in the
Pāli Canon.
Judging from the discussion above, it is clear that among

Theravādin scholar monks there seems to be no agreement as to the
definition of ‘sukkhavipassaka’: while Ledi Sayādaw and Mahāsi
Sayādaw equate sukkhavipassaka with one who can successfully
develop insight without having had jhāna attainment, Kheminda Thera
and Ñāṇamoli Thera suggest otherwise. Thus, it still seems to remain an
open question requiring further investigation as to whether or not the
direct way of vipassanā meditation without jhāna finds support in the
Pāli Canon and commentaries.
2.6 Other Recent Studies Related to the Sukkhavipassaka

Doctrine
42
Ñāṇaponika, 1975, p. 103
16
Introduction
During the last two decades, the debates on sukkhavipassaka

doctrine have continued. Recent Pāli scholars have disagreed as to the
question of whether or not the method of vipassanā meditation skipping
jhāna has its origin in the Pāli Canon (or whether it was taught by the
Buddha). The opinions of scholars related to this question can be
conveniently divided into three groups.
Group (1)
The first group argues that the sukkhavipassaka approach is not

only justified by later Pāli commentaries but also corresponds to the
ideas expressed in the Nikāyas or the Buddha’s words.
King proclaims that jhānic practice is originally

Brāhmaṇical-yogic or non-Buddhist; only vipassanā meditation sets
Buddhism apart from all other religious meditative practices. With
respect to sukkhavipassaka, King comments thus:
Vipassanā is absolutely essential to Nibbānic attainment, but

the peaceful abidings (jhānas and formless meditations) are not.
Although this is not clearly formulated in the Pāli Canon, the
later tradition recognizes as authentic those bare-insight
practitioners or “dry-visioned saints” who, with no reference to
jhānic attainments, let alone the higher formless meditations,
achieve arahantship.43
King observes that the sukkhavipassaka doctrine is not formulated, but

rather already implied in the Pāli canon.44
43
King, 1992, p. 16.
44
King, 1992, p. 116.
17
In his work aimed to investigate jhānas from the perspective of the

Theravāda tradition, Gunaratana Thera reaches a conclusion in terms of
Abhidhamma concepts:
Thus, the answer to question whether jhāna is needed to reach

nibbāna is clear, settled by the recognition of two kinds of
jhāna: mundane jhāna is helpful but not absolutely necessary;
supramundane jhāna is essential but doesn’t necessarily
presuppose the mundane. It results from insight either alone or
in combination with mundane jhāna.45
With regard to the origins of sukkhavipassaka theory, Gunaratana

Thera claims that a number of suttas indeed provide evidence of
it.46
Group (2)
The second group views the sukkhavipassaka approach as being

somewhat alien to the teaching of the Pāli Nikāyas and suggests that
while insight meditation is the key to nibbāna, a certain level of jhāna,
as a stepping stone, is still indispensable for the realization of nibbāna.
In an article dealing with the origins of insight meditation, Cousins

tends to deny the origin of sukkhavipassaka in the earlier Pāli texts,
writing:
The later tradition does accept that there were arahats ‘liberated
by wisdom’ (paññāvimutta) who had not developed all or even
any of the four jhānas. However, the actual references to such
arahats in the earlier texts seem mostly to say that they had not
45
Gunaratana Thera, 1985, p. 213.
46
Gunaratana Thera, 1985, pp. 148–149.
18
Introduction
developed the formless attainments or the first five abhiññā.

The first four jhānas are conspicuously not mentioned.47
Cousins argues that the possibility of omitting jhāna is well-established

only in the post-canonical commentaries, while in the Buddhist Canon,
the development of insight normatively follows after jhāna or
samatha.48 In response to Cousins’s viewpoint about the position of the
jhāna in the Pāli Canon, Gombrich summarises: “In his [i.e. Cousins’s]
view, all the canonical texts assume (even if they do not state explicitly)
that attainment of the four jhāna[s] is a prerequisite not merely for
Enlightenment but even for stream-entry”.49
Based on his study of the thirty-seven factors of enlightenment

(bodhipakkhiyā dhammā), Gethin comments on the development of
jhāna at the conclusion of his book, The Buddhist Path to Awakening:
The texts immediate solution is that we must attempt to still the

mind— we must practise calm (samatha) and concentration
(samādhi)…….So, in the technical terminology of the texts,
one must cultivate the jhānas.50
Gethin criticizes King for taking jhānas as somehow not really

‘Buddhist’, and argues that jhāna meditations are the heart of the early
Buddhist meditation. In Gethin’s opinion, some modern scholars such
as King misunderstood Buddhaghosa, the most important commentator
in Pāli Buddhism, as they fail to grasp adequately the theory of
meditation presented in the Nikāyas and Abhidhamma texts.51
47
Cousins, 1996, p. 57.
48
Cousins, 1996, pp. 50, 56. Also cf. Cousins, 1984, pp. 55–68.
49
Gombrich, 1996, p. 126, n.21.
50
Gethin, 1992, p. 345.
51
Gethin, 1992, pp. 346–350.
19
Crangle also suggests that in the Pāli Canon, “right concentration”

is defined as the four jhānas and is the final qualifying attainment for
the development of insight leading to wisdom.52 He wrote, “In the
Buddhist meditative context, salvation implies varying degrees of skill
in jhāna combined with wisdom, paññā”. 53 According to Crangle,
modern scholars and contemplatives’ separation of samatha-bhāvanā
from vipassanā-bhāvanā is not shown in the earliest Pāli suttas that
instead instruct “a single method wherein two interdependent and
interactive aspects mature to a flawless soteriological harmony”.54
Group (3)
With regard to the question of whether jhāna is necessary for

enlightenment, the stance of scholars in the third group seems to be a
compromise between the first and second group. In an unpublished
article, “Jhānas and the Lay Disciple: According to the Pāli Suttas”,
Bhikkhu Bodhi adopts a new approach to this question. He examines
the descriptions in the Nikāya texts of the personal qualities and
lifestyles of noble lay disciples and suggests the following:
A number of texts on stream-enterers and once-returners imply

that they do not possess the jhānas as meditative attainment
which they can enter at will. … It thus seems likely that
stream-enters and once-returners desirous of advancing to
non-returnership in that very same life must attain at least the
first jhāna as a basis for developing insight.55
52
Crangle, 1994, p. 257.
53
Crangle, 1994, p. 235.
54
Crangle, 1994, pp. 263–264.
55
In an email dated 9 June 2004, Ven. Bhikkhu Bodhi replied to my question about
20
Introduction
Thus, Bhikkhu Bodhi’s suggestion on the question as to the origins of

sukkhavipassaka is distinct from the members of the first and second
group as we have seen above.56
Anālayo holds exactly the same view as Bhikkhu Bodhi’s. In his

informative book that investigates the satipaṭṭhāna doctrine in the four
Nikāyas, Anālayo comments on the relation between the realization of
supramundane attainment and the experience of absorption (jhāna)
thus:
Although absorption abilities are not directly mentioned in the

Satipaṭṭhānasutta, the general picture provided by the suttas
suggests that the ability to attain at least the first absorption is
required for the higher two stages of awakening.57
Judging from our survey of the rise of sukkhavipassaka traditions in

Burma and the different opinions held by modern Pāli scholars on the
concept of sukkhavipassaka, it is clear that a more detailed study of the
sukkhavipassaka doctrine in Pāli Buddhism is in need.58
sukkhavipassaka and sent me this article, which was written by him “years ago”. It
now available on internet, see Bodhi (2004).
56
In the same email, Ven. Bhikkhu Bodhi says: “So far as I can see, there is no explicit
recognition of a dry insight arahant in the Nikayas, and no indication of an approach
to arahantship that can dispense with the jhanas. … and so far as I have been able to
determine, the first two stages of realization (stream-entry and once-returning) can be
attained without jhana. The point where jhana becomes, if not essential, extremely
important is in making the transition from the second stage to the third,
non-returning. … It is preferable…. to see the dry-insight arahants….as a
commentarial innovation not found in the suttas. (Which does not mean there is no
such thing!).” Later in an article published in 2007, Bhihhu Bodhi (2007, p. 74)
suggests that SN 12:40 gives a very delicate hint that such an achievement is possible:
“But as I read it, even the older version of the sutta, S 12:70 and perhaps too M-Vin,
originally intended to establish the possibility of arahantship without the jhāna.”
57
Anālayo, 2003, p. 82.
58
With regard to the research of Buddhist meditation, I do notice that there exist
another two groups, which consider vipassanā meditation (or paññā) and samatha
21
Though these debates on the sukkhavipassaka theory in the Pāli

scholarship seem unresolved, until now the majority of vipassanā
meditation teachers in Burma still follow the direct way of vipassanā
meditation without requiring jhāna attainment as a prerequisite for
enlightenment.59 To my best knowledge, very few teachers in Burma
are reported to have taught meditators to gain the ability of accquiring
jhāna states before they practise vipassanā meditation.60
meditation (or samādhi) to be two separate and different soteriological approaches

simultaneously existing in the Nikāya texts. The fourth group maintains that some
tension or contradiction between these two approaches could be found in the Nikāya
texts. In order to resolve the seeming contradiction, members of this group have
proposed different theories about the development of Buddhist meditation in the
Nikāya world. Some scholars belonging to this group, as already noticed by Rupert
Gethin (1998, pp. 200–201), are La Vallée Poussin, Schmithausen (1981), Griffiths
(1981; 1986), Bronkhorst (1993), Vetter (1988), and Gombrich (1996). The fifth
group, including Keown (2001) and Mills (2004) agree that samatha and vipassanā
are two different approaches, but they think it reasonable that both approaches
co-exist in the same tradition. Since their idea that concentration or samatha alone
can lead to liberation contradicts the principle acknowledged by most Buddhist
traditions such as Theravāda and Sarvāstivāda that only wisdom, instead of
concentration, leads to liberation, I will not adopt in this book the research
approaches of the fourth and fifth groups.
59
Dhammapiya (2004) comments that “In the present age, Buddhists in Burma
(Myanmar) mostly practice vipassanā meditation without developing samatha
jhāna”(p. 127).
60
For example, Pa-Auk Sayādaw (1934– ) is famous for his jhāna-first approach.
Meditators are instructed to first cultivate jhāna attainment through mindfulness of
breathing or kasiṇa meditation, and then practice vipassanā meditation. (Another
unique characteristic of his teaching distinct from other traditions is that
Abhidhamma theory is almost entirely applied to practical vipassanā meditation.)
Nevertheless, Pa-Auk Sayādaw’s teaching is not without controversy. According to
Jordt (2001, p. 137) and Houtman (1999, p. 272), Pa-Auk Sayādaw’s voluminous
book, was banned by the Ministry of Religious Affairs from 1995 due to its implied
criticism of the other vipassana methods. His book was not allowed to be published
openly in Burma until 2005. For Pa-Auk Sayādaw’s teachings, see Pa-Auk
Sayādaw( 2000; 1998a; 1998b). According to a meditation teacher in Taiwan, who
practiced vipassanā for three years at the Paṇḍitārāma in Yangon, U Paṇḍita Sayādaw
(1921–), who became the next Ovādācariya (Principle Preceptor) of the Mahāsi
Yeiktha after the demise of Mahāsi Sayādaw in 1982, also teaches meditators to
attain jhāna, but only after they complete the course of vipassanā meditation.
22
Introduction
3. Methodology and Sources

From the discussion above, we find that several questions related
to the sukkhavipassaka doctrine can be put forward.
On account of the lack of agreement between scholars as to the

doctrine’s origins in the Pāli Canon, the first question is to what extent
the sukkhavipassaka doctrine which completely ignores the jhāna
experience can find support in the Pāli Canon?
Since there are also differing opinions on the definition of

sukkhavipassaka and scholars usually gave incomplete informations
from the Pāli exegetical literature, the second question that could be
asked is how exactly do those Pāli commentators delimit this doctrine
and what materials in the Pāli Canon are used as their sources in
describing the sukkhavipassaka doctrine?
If there is no indication at all in the Pāli Canon of the likelihood

that one could attain Buddhist sainthood without the help of jhāna
attainment, the third question that should be posed is from where did
those ancient Pāli commentators source the sukkhavipassaka doctrine?
Did they simply invent this theory by themselves? Or did they borrow
this idea from elsewhere? Scholars who deny the canonical origins of
the sukkhavipassaka doctrine do not provide us with satisfactory
answers to these questions.
Since modern Pāli scholars who discuss the origins of

sukkhavipassaka doctrine use mainly the Pāli sources preserved by
Theravāda school, we may also ask whether it is possible that the
sukkhavipassaka doctrine is not peculiar to the Pāli commentarial
23
tradition, but rather common to and accepted by other early Buddhist

schools, such as Sarvāstivāda.61 If the texts of other early Buddhist
schools clearly present a similar doctrine to the
sukkhavipassaka doctrine of Pāli Buddhism, what would that mean?
In order to answer these questions I divide this book into three

parts, wherein the philological method and comparative method are
utilized accordingly.
In this book, Part 1, “The Study of Sukkhavipassaka in the Nikāya

Texts”, is designed to answer the first question. Here the materials from
the Nikāya texts are treated broadly and synchronically; there is no
attempt to imply any historical development of Buddhist meditation in
the suttas, because there is indeed a lack of proper methodology for the
stratification of the suttas in the four Nikāyas.62
Part 2, “The Study of Sukkhavipassaka the Pāli Commentarial

Literature”, is meant to answer the second question above. In this part, I
will examine all Pāli passages related to sukkhavipassaka theory in the
Pāli commentarial literature. I depend on the Chaṭṭha Saṅgāyana
CD-ROM (CSCD v.3) published by Vipassana Research Institute (VRI),
utilizing its search function to locate all passages relevant to key words
such as sukkhavipassaka, suddhavipassanāyānika, vipassanā-yānika,
61
According to Yin-shun, the schism of Buddhist Saṅgha in India into two main
braches, the Mahāsaṅghika and the Sthavira occurred before 300 B.C. A further
division within the Sthavira yielded the Sarvāstivāda and Vibhajyavāda. One
sub-school of the Vibhajyavāda is Tāmraśāṭīya, which early established itself in Sri
Lanka. For the schism of early Buddhist sects in India, see Yin-shun (1971, pp.
867–870); Yin-shun (1981, pp. 315–354); Lamotte (1988, pp. 517–592); Hirakawa
(1990, pp. 105–126); Dutt, (1987, pp. 34–56). For Vibhajjavādins, also see Cousins
(2001. pp. 131–182). For an introduction to Buddhist schools see Cox (2004).
62
I agree with Hamilton (2000, p. 5), who says: “Any attempt to take into account a
diachronic perspective would immediately render one vulnerable to far more serious
criticism from those who suggest one should take the entire Pāli canonical corpus as
being ‘simultaneously preserved”.
24
Introduction
and khaṇikasamādhi. This should provide sufficient commentarial

materials and serve the purpose of exploring the sukkhavipassaka
doctrine in the Pāli exegetical literature.
Part 3, “Counterparts of the Sukkhavipassaka Doctrine in Other

Buddhist Schools”, is devised to answer the last three questions. With
the help of Akanuma’s work63, I identify the Chinese Āgama parallels to
those Pāli suttas that were either selected in Part 1 or viewed by Pāli
commentators to be a canonical testimony for sukkhavipassaka theory.
The aim is to see whether or not the Chinese parallels preserve a similar
doctrine to that of Pāli Buddhism. I will also locate, with the help of
CBETA CD-ROM, and explore the commentaries of early Buddhist
schools other than Theravāda on those Chinese canonical parallels. By
doing so, I aim to find out the orthodox opinions held by other early
Buddhist traditions on the issue of sukkhavipassaka.
For Part 1 of this book, the primary sources will be the first four
Nikāyas, simply because they contain sufficient materials to explore the
sukkhavipassaka doctrine in the Pāli Canon. However, a few important
passages from the fifth Nikāya, i.e. the Khuddaka-nikāya, and the
Puggalapaññatti will be drawn on. The Chinese parallels to those
Nikāya passages preserved in the Āgamas will also be cited to compare
with their Pāli counterparts when necessary.
The sources used in Part 2 are Pāli commentaries (aṭṭhakathā) on

the Pāli Canon and their subcommentaries (ṭīkā), together with the
Visudhimagga and its subcommentary, the Visudhimagga-māhaṭīkā. In
quoting the Pāli literature, I follow the PTS editions, whether canonical
or post-canonical. On the occasion that the PTS editions are not
63
Akanuma, 1929.
25
available or seem unreadable, I use the editions of Chaṭṭha Saṅgāyana

CD-ROM (v.3) published by Vipassana Research Institute (VRI), India.
Sources for Part 3 are the canonical and post-canonical materials

belonging to early Buddhist schools other than Theravāda, which are
mainly preserved in Chinese. All of them are closely related to the
Susīma Sutta (SN 12:70). I will compare two Chinese versions of the
Susīma Sutta —one is preserved in the Chinese Saṃyukta-āgama 雜阿
含經 (Za-ahan-jing)64, the other in the Chinese Mahāsāṃghikavinaya
摩訶僧祇律 (Mohe-sengqi-lu)65—with its Pāli counterpart, which is
regarded by some modern Pāli scholars and ancient Pāli commentators
as important evidence in the Nikāya texts for the sukkhavipassaka
doctrine. This section will also investigate in detail the comments on
the same sutta given in the Abhidharma works of the Sarvāstivāda,
such as the Chinese *Mahāvibhāṣāśāstra 大毘婆沙論 (Da-piposha-lu),
of which the original texts are now lost,66 and those given in the
64
The text (T2, no. 99) is a Chinese counterpart of the Pāli Saṃyutta-nikāya. It was
translated into Chinese by Bao-yun 寶雲 between 435–445 C.E. based on the
original manuscript either read out by Guṇabhadra 求那跋陀羅 or brought from
Ceylon by Fa-xian 法顯. Cf. Yin-shun, 1983, p. 1. According to Enomoto (2001, pp.
31–41), the original manuscript was less likely brought by Fa-xian from Ceylon than
it was by Guṇabhadra from the middle reaches of Ganges.
65
The text (T22, no. 1245) is the Vinaya of the Mahāsāṃghika. It was translated into
Chinese by Buddhabhadra and Fa-xian during 416–418 C.E., based on a manuscript
found by Fa-xian at Pāṭaliputra. Cf. Yin-shun, 1971, p. 70; Prebish, Charles, 1994, p.
57.
66
There are three Chinese translations: 1. *Mahāvibhāṣāśāstra 阿毘達磨大毘婆沙論
Abidamo-dapiposa-lun (T27 no. 1545); 2. *Abhidharmavibhāṣaśāstra 阿毘曇毘婆沙
論 Abitan-piposa-lun (T28, no. 1546); 3. *Vibhāṣāśāstra 鞞婆沙論 Piposa-lun (T28,
no. 1547). The earliest translation is Piposa-lun, which was first translated by
Saṃghabhūti 僧伽跋澄 in 383. C.E. and revised by Saṃghadeva 僧伽提婆 in 389
or 390 C.E. The second translation is Abitan-piposa-lun, translated by
Buddhavarman 浮陀跋摩 and Dao-tai 道泰 during 425–427 C.E. The last and most
complete translation is Abidamo-dapiposa-lun, translated by Xuan-zang 玄奘 during
656–659 C.E. According to Yin-shun (1968, pp. 204–209, 212), the original was
26
Introduction
*Satyasiddhisāstra 成實論 (Cheng-shi-lun) by Harivarman (3rd-4th

Century C.E.).67 Materials relevant to the sukkhavipassaka doctrine
found in other non-Theravādin commentarial texts, such as
*Abhidharmasaṃgīti- paryāyapādaśāstra 阿毘達磨集異門足論
(Apidamo-jiyimenzu-lun), which is considered by scholars to be one of
the oldest Sarvāstivāda Abhidharma texts, 68 and the
Yogācārabhūmiśāstra 瑜伽師地論 (Yuqieshi-di-lun)69, which contains
exegeses on Sarvāstivādin Āgama passages, are also cited as evidence
for the existence of the sukkhavipassaka doctrine in the early history of
Indian Buddhism. For the sake of convenience, all the Chinese texts are
taken from the Chinese Buddhist Electronic Text Association CD-ROM
(Feb. 2006 version).
Secondary sources are also essential for my research; most of them

have been mentioned above in section 2. Among them, the most
important are the following: Satipaṭṭhāna Vipassanā Meditation:
Criticisms and Replies compiled by Buddhasāsanāuggaha Origination70,
all English translations of the Mahāsi Sayādaw’s suttas, the
Visuddhiñāṇakathā71, and the Vipassanānaya- ppakaraṇa72; The Path of
Serenity and Insight: An Explanation of Buddhist Jhāna by Gunaratana
probably compiled around 150 C.E. in Kashmir. Willemen, Dessein and Cox (1998, p.
66) also date it to the second century C.E.
67
This text was translated into Chinese (T32, no. 1646) by Kumārajīva 鳩摩羅什
during 411–412 C.E. According to Yin-shun (1986, pp. 573–576) the author
Harivarman 訶黎跋摩 might have lived around the 3rd and 4th century. See also
Frauwallner (1995, pp. 39, 132–134).
68
Cf. Willemen, Dessein and Cox, 1998, pp. 66–67; Yin-shun, 1986, pp. 133–135. Its
Chinese translation was done by Xuan-zang in 659 C.E..
69
Translated by Xuan-zang in 648 C.E..
70
Buddhasāsanāuggaha Origination (Ed.), 1979.
71
Mahāsi, 1985, pp. 49–71.
72
Mahāsi Sayādaw, 1999p.
27
Thera 73 . English translations of the Pāli Canon and commentaries

including the Visuddhimagga, the Vibhaṅga, and the Atthasālinī are
also important to my research and will be consulted frequently.74
4. Technical Terms Defined

Throughout this book some technical terms for Buddhist
meditation and their English translation will be used repeatedly. Here I
define their meaning and usage in advance so that no misunderstanding
can arise.
4.1 Bhāvanā
The term bhāvanā is usually translated as “meditation”.75 The
word is derived from the verb bhāveti, which means “to beget, produce,
increase, cultivate, develop”.76 Therefore bhāvanā is better translated
as “cultivation” or “development,” rather than “meditation”. However,
while I will use the word “meditation” as a translation of bhāvanā since
this term has been used for a long time and readers are familiar with it,
one should keep in mind that it is used to denote here the practical
methods of Buddhist mental training.
4.2 Vipassanā (Skt. vipaśyanā)

The Pāli word vipassanā is derived from the verb vipassati
73
Gunaratana Thera, 1985.
74
See Bibliography section B “Translations Into English From Pāli and Chinese”.
75
For example, see Gombrich (1994, p.115) and Vajirañāṇa (1987, pp. 25–26).
76
PED, s.v. bhāveti, bhāvanā.
28
Introduction
(vi-√pass), which literally means “to see clearly”. 77 Some Pāli

commentaries construe it as “seeing in various ways,” taking the prefix
vi- as “in various ways”.78 Therefore vipassanā is usually rendered by
“insight,” which usually refers to the concept of wisdom (paññā).
Though in the Pāli canon, the meaning of vipassanā is never specified,
in the Paṭisambhidāmagga, it is first technically defined: “Insight is in
the sense of contemplation as impermanent; insight is in the sense of
contemplation as painful; insight is in the sense of contemplation as not
self.”79 The Pāli commentaries used to identify vipassanā in two ways:
it is identified with “the knowledge of comprehending formations”,80
or with the seven kinds of contemplation, i.e. contemplation of
impermanence, contemplation of suffering, contemplation of non-self,
contemplation of repulsion, contemplation of dispassion, contemplation
of passing away, and contemplation of relinquishment.81 In this book, I
do not adopt the view held by some scholars82 that vipassanā (and
77
PED, s.v. vipassati, vipassanā.
78
Paṭis-a I 20,34-35: Vipassanā’ti ca vividhā passanā vipassanā. Nidd1-a I 221:
Vipassanā ti maggasampayuttā vividhākārena passanā paññā ’va.
79
Patis II 96,29-31: Rūpaṁ aniccato anupassanaṭṭhena vipassanā, rūpaṃ dukkhato
anupassanaṭṭhena vipassanā, rūpaṃ anattato anupassanaṭṭhena vipassanā. Also cf.
Vism-mhṭ II 521–522CS: aniccādivasena vividhehi ākārehi passatīti vipassanā. “It
sees [mental and physical objects] in various ways in relation to impermanence and
so on, so it is insight.”
80
Mp II 119,23: Vipassanā ti saṃkhāra-pariggāhikañāṇaṃ. Mp III 388,7: Vipassanā ti
saṃkhārapariggahañāṇaṃ.
81
Ps II 346,25-26: Vipassanā ti satta-vidhā anupassanā. Ps I 157,9-13: Vipassanāya
samannāgato ti sattavidhāya anupassanāya yutto. Sattavidhā anupassanā nāma,
aniccânupassanā, dukkhânupassana, anattânupassanâ, nibbidânupassanā,
virāgânupassanā, nirodhânupassanā, paṭinissaggânupassanā ti. Tā Visuddhimagge
vitthāritā. On the seven contemplations, cf. Vism 290–291, 628–629. Scholars who
adopt such traditional interpretations are many, e.g Cousins (1996), Gunaratana
(1985), Bodhi (2007), Harcharan (1992). It is interesting to note that Bucknell (1988
and 1983), by comparing canonical parallel lists of stages in Buddhist practice,
proposes a new interpretation, which equates te-vijjā with vipassanā. Also cf.
Crangle, 1994, 233–235.
82
E.g. Griffith, 1981, pp. 611–613; Vetter, 1988, pp. XXXV–XXXVI; Gombrich, 1996,
29
paññā) is merely an ‘intellectual analysis or ‘reasoning’ because in the

Pāli Canon the phrase yathābhūtaṃ, which is used adverbially to mean
“in reality” or “in its real essence,”83 and usually translated as “as it
really is,” is repeatedly utilized to modify such verbs as pajānāti (“to
know”), passati (“to see”) when the texts give meditative instructions
such that one should “know” or “see” the three characteristics or the
four noble truths in order to get rid of suffering.84 Therefore vipassanā
meditation aims to see the true natures of mental and physical
phenomena as they really are and this is done by intuition without any
kind of intervening preconception and deliberate reasoning intervened.
4.3 Jhāna (Skt. dhyāna)

The Pāli word jhāna is derived from the verb jhāyati, which means
“to contemplate [objects], to meditate”.85 In the Nikāyas, it usually
refers to a state of deep concentration, but sometimes retains its original
meaning “meditation”.86 In the Samantapāsādikā,87 jhāna is said to be
pp. 96, 133–134. Also cf. Gethin, 1998, pp. 198–201.

83
CPED s.v. yathā.
84
SN 22: 55 (III 55–58); SN 35: 99 (IV 80); SN 56: 1 (V 414); SN 17: 26 (II 237); AN
8: 6 (IV 157–160). For a detailed study of the usage of yathābhūtaṃ in the Nikāya
texts, see Mori (1995, pp. 106–135).
85
PED, s.v. jhāyati, jhāna.
86
Cf. Anālayo, 2003, p. 75. An important example where jhāna retains its original
meaning is Dhp 372: N’atthi jhānaṃ apaññassa, paññā n’atthi ajhāyato; yamhi
jhānañ ca paññā ca, sa ve nibbānasantike.
87
Sp I 145,28–146,11: Paccanīkadhamme jhāpetīti jhānaṃ, iminā yogino jhāyantīti pi
jhānaṃ, paccanīkadhamme dahanti gocaraṃ vā cintentīti attho. Sayaṃ vā taṃ
jhāyati upanijjhāyatīti jhānaṃ, ten’ eva upanijjhāyanalakkhaṇan ti vuccati. Tad etaṃ
ārammaṇūpanijjhānaṃ lakkhaṇūpanijjhānan ti duvidhaṃ hoti. Tattha
ārammaṇūpanijjhānan ti saha upacārena aṭṭha samāpattiyo vuccanti, kasmā,
kasiṇārammaṇūpanijjhāyanato; lakkhaṇūpanijjhānan ti vipassanāmaggaphalāni
vucanti, kasmā, lakkhaṇūpanijjhāyanato, ettha hi vipassanā aniccalakkhaṇādīni
upanijjhāyati. Vipassanāya upanijjhānakiccaṃ pana maggena sijjhatīti maggo
lakkhaṇūpanijjhānan ti vuccati, phalaṃ pana nirodhassa tathālakkhaṇam
upanijjhāyatīti lakkhaṇūpanijjhānan ti vuccati. Also cf. Vajirañāṇa, 1987, pp. 23–25.
30
Introduction
of two kinds: 1. ārammaṇūpanijjhāna, “jhāna that contemplates objects

closely”; and 2. lakkhaṇūpanijjhāna, “jhāna that contemplates the
characteristics closely”. Ārammaṇūpanijjhāna implies nine types of
jhāna: the four form-sphere jhānas (rūpajjhāna), four formless jhānas
(arūpajjhāna), and access jhāna (upacārajjhāna). The last is a term
found only in Pāli commentaries and not in the Pāli Canon, and it will
be discussed in detailed in Chapter Four (§4.2). The first eights jhānas
represent different levels of capability of mind to become deeply
absorbed in, for example, (1) one single mental image (nimitta), such as
a mental image of white round disk, parts of body, corpse, skeleton; or
(2) a single mental state, like loving-kindness (metta), compassion
(karuṇā), altruistic joy (muditā) and equanimity (upekkhā).
Lakkhaṇūpanijjhāna is threefold: vipassanā, magga (“path”), and phala
(“fruit”). Of these three, vipassanā is called jhāna because it
contemplates closely the three universal characteristics: impermanence
(anicca), suffering (dukkha), non-self (anatta); magga is called jhāna
because it fulfills the function of vipassanā; phala is said to be jhāna
because it realizes the true nature of nibbāna. While vipassanā is still a
mundane attainment, magga and phala belong to the supramundane
sphere. Since the word jhāna in the Pāli Nikāyas is normally taken to
refer to the four form-sphere jhānas, in this book when the word jhāna
is mentioned without any further explanation, the reference is to the
four form-sphere jhānas alone.88
4.4 Samatha (Skt. śamatha)

The word samatha literally means “calm” or “tranquility”. 89
88
For a discussion of the nature of form-sphere jhānas see Cousins, L. S. (1973).
89
PED, s.v. samatha.
31
Though samatha usually appears together with vipassanā in the Pāli

Canon90, it does not necessarily refer to the form-sphere or formless
jhānas. The Pāli commentary does sometimes equate samatha with the
eight attainments, 91 but it is also defined more loosely in other
contexts.92 Therefore, in this book samatha is not taken as a synonym
for eight jhānas. Nevertheless, when the term “serenity meditation”
(samatha-bhāvanā) is used, it implies the type of mental development
which aims to develop the eight jhānas together with upacārajjhāna by
means of directing one’s mind towards one single meditative object.
5. Outline of the Book

Besides the introduction, this book is divided into three parts that
include eight chapters.
Chapter 1: The Methods for Attaining Enlightenment
This chapter discusses respectively the concepts of the four noble

beings (ariya), that is, the stream-enterer (sotāpanna), once-returner
(sakadāgāmī), non-returner (anāgāmī) and arahant, together with the
methods by which one can attain these four stages of Buddhist
enlightenment. Here it is explored how meditation methods transform
an ordinary human being into a Buddhist saint, and what is the role of
jhānas and insight meditation in the Buddhist path to enlightenment in
90
E.g. DN III 213; 273; MN I 494, MN III 289–290, 297; SN IV 295, 360, 362; SN V
52; AN I 61, 95, 100; AN II 140, 247; AN III 373.
91
Ps II 346,24-25, Mp-ṭ III 8CS: Samatho ti vipassanāpādikā aṭṭha samāpattiyo.
92
E.g. Ps II 401,34: samatho ti ekaggatā; Sv III 983,1,: samatho samādhi; Mp II 119,22:
Samathoti cittekaggatā. Paṭis-a I 125,4-5: Kāmacchandādayo paccanīkadhamme
vināsetī ‘ti samatho. Vism-mhṭ II 251CS: kāmacchandādike paccanīkadhamme
sametīti samatho.
32
Introduction
the four Nikāyas.
Chapter 2: Is Jhāna Necessary for Supramundane Attainments?
In this chapter, I first discuss the notions of concentration

(samādhi), right concentration (sammasamādhi) and jhāna as presented
in the Nikāyas, to demonstrate that concentration or right concentration
is not necessarily confined to the form-sphere or formless jhānas, and
that insight meditation itself is able to result in right concentration as
well as in jhāna experience, i.e. the so-called vipassanā-jhāna. Here, I
argue that the experience of form-sphere jhānas is not the sine qua non
of fulfillment of the noble eightfold path. I also discuss the canonical
suttas, which describe disciples’ attainment of various stages of
enlightenment through the dry-insight approach. Taken together, the
canonical suttas as a whole suggest that there were dry-insight arahants
at the time of the formation of the Nikāyas.
Chapter 3: Satipaṭṭhāna as Sukkhavipassaka Meditative Practice
This chapter discusses in detail the satipaṭṭhāna meditative

techniques as shown in the Satipaṭṭhāna Sutta, which have sometimes
been claimed to be positive evidence for the origins of sukkhavipassaka
in the Pāli Canon. I argue that most of the meditation subjects included
in the Satipaṭṭhāna Sutta are designed exactly for vipassanā meditation,
and it is reasonable for a dry-insight practitioner to begin his insight
meditation with anyone of them according to his personal inclination
and ability. In the last section of this chapter, I employ the
Yogācārabhūmi and the literature of Sarvāstivāda school to discuss the
ground for calling satipaṭṭhāna as “the only way.”
Chapter 4: What is Sukkhavipassaka?
With the commentarial literature as the sources, this chapter aims
33
to investigate the doctrine of the dry-insight practitioner in more detail.

Firstly, I explore the definitions of the Pāli term sukkhavipassaka and
its synonyms. In order to understand these definitions, I discuss in
detail the two types of concentration that dry-insight practitioners
utilize as a basis to develop insight meditation, that is, access
concentration and momentary concentration. Thereupon, I endeavour to
answer the question: “Which meditation subject do dry-insight
practitioners generally adopt to start the development of insight
meditation?” In the end, the advantages and disadvantage of the
dry-insight meditative approach are discussed in accordance to the Pāli
commentarial literature.
Chapter 5: Who is the Sukkhavipassaka?
This chapter is devoted to finding out whom in the Nikāyas the

Pāli commentators call a dry-insight practitioner and which suttas or
passages in the Pāli Canon are considered to relate to dry-insight
practitioners. The Pāli commentaries consider that dry-insight arahants
are implied when the Buddha mentions the arahant liberated by
wisdom (paññāvimutta). The phrase no ca kho aṭṭha vimokhe kāyena
phassitvā viharati93 (“he does not contact with the body and dwell in
the eight deliverances”) is sometimes taken to be a token of the
dry-insight practitioner. More suttas are found in the Aṅguttara-nikāya
which are considered as relating to dry-insight practitioner than in any
other Nikāyas. Though the idea of the dry-insight practitioner occurs
many times in the commentarial literature, I can find only two
dry-insight practitioners whose names are known, that is, Cakkhupāla
in the commentary of Dhammapada (Dhp-a I 12), and Susīma in the
Susīma Sutta (SN 12:70).
93
AN II 90,30-31.
34
Introduction
Chapter 6: One Liberated by Wisdom in the Sarvāstivāda’s

Canonical and Commentarial Literature
In this chapter, I examine relevant Chinese sources pertaining to

the Sarvāstivāda school. I compare the extant three versions of the
Susīma Sutta and focus my discussion on materials concerning the
Sarvāstivādin version of the text, from which arises the Sarvāstivādin
doctrine of the “complete type of wisdom-liberated one” (全分慧解脫),
a concept similar to “dry-insight arahant.” The Sarvāstivādin version of
the Susīma Sutta explicitly expresses that those arahants liberated by
wisdom do not possess the four jhānas. In consideration of all three
versions, I suggest that in this regard, our Sarvāstivādin version might
have been changed under the influence of the commentarial tradition
shared by Sthaviras. According to the Sarvāstivādin commentarial
literature, one can attain arahantship with the support of “not-arriving
concentration” (未至定, anāgamya), which is a kind of form-sphere
concentration that is inferior to the first form-sphere jhāna. In brief,
these Sarvāstivādin sources enable us to infer that the idea of arahants
without jhāna must have been prevalent before the first schism of
Buddhism.
Chapter 7: The Susīma Sutta in the Eyes of the *Satyasiddhiśāstra

and the Yogācārabhūmiśāstra
In this chapter, the interpretations given by two important treatises

of other Buddhist schools on the relation between concentration and
attainment of arahantship are discussed. The *Satyasiddhiśāstra (成實
論 Chengshi-lun) preserves a doctrine similar to the sukkhavipassaka
doctrine in Pāli Buddhism. The *Satyasiddhiśāstra apparently takes for
granted that the arahants mentioned in the Sūsīma Sutta do not possess
even the first form-sphere jhāna, and it understands that the
35
concentration those arahants possess to attain arahantship is a kind of

sense-sphere concentration called “lightning-like concentration”(如電
三味). I also find in the Yogācārabhūmiśāstra two passages about the
relation between concentration and arahantship. Apparently, this treatise
simply inherits Sarvāstivāda school’s version of the Susīma Sutta as
well as its interpretation for that sutta.
Chapter 8: Conclusion
To conclude the research of the preceding chapters, I review the

evidence as well as the argument of each chapter and discuss the role of
the doctrine of sukkhavipassaka in the early history of Indian
Buddhism.
36
Part I
The Study of Sukkhavipassaka in the Nikāya
Texts
37
38
The Methods for Attaining Enlightenment
Chapter One
In this chapter, I investigate the concepts of the four noble beings

(ariya) and the methods for attaining these four stages of Buddhist
enlightenment as showed in the four Nikāyas. In doing so, I aim to give
a general picture of the essential role of wisdom (paññā) in Buddhist
practice. I show that it is not the jhāna attainment which at best serves
as a support for development of wisdom, but it is insight meditation, by
which one can realize the true nature of mental and physical
phenomena, that leads one all the way to different stages of
enlightenment. Section §1.1 gives a survey of the four stages of
enlightenment as a whole. Section §1.2 separately deals with the
qualities and types of individual stages of enlightenment. Section §1.3
focuses on the methods through which Buddhists attain enlightenment.
Section §1.4 is a summary of this chapter.
§1.1 The Four Stages of Enlightenment in General

In the Cūlasīhanāda Sutta (MN 11) and the Samaṇa Sutta1 (AN
4:239), the Buddha is said to have admonished his disciples to roar a
lion’s roar:
Bhikkhu, only here is there an ascetic, only here a second

ascetic, only here a third ascetic, only here a fourth ascetic. The
doctrines of others are devoid of ascetics: that is how you
1
The PTS edition of the Aṅguttara-nikāya does not give titles to its suttas, the titles
used here follow CSCD edition.
39
should rightly roar your lion’s roar.2
Only in the Buddha’s dispensation are there the four ascetics, namely
the stream-enterer (sotāpanna), the once-returner (sakadāgāmī), the
non-returner (anāgāmī) and the worthy one (arahant); the dispensations
of others are devoid of these four ascetics.
According to the Mahāparinibbāna Sutta (DN 16), the Buddha

is said to have explained to a wandering ascetic, Subhadda, who later
becomes the last disciple of the Buddha, the relationship between the
four ascetics and the “noble eightfold path”. The Buddha says that, in a
dispensation where the noble eightfold path is not found, none of the
four ascetics are found, and such four ascetics are found only in the
Buddha’s dispensation, where the noble eightfold path can be found. At
the end of the discourse, the Buddha adds:
Further, Subhadda, if these bhikkhus live rightly, the world

would not lack for arahants.3
In the Mahāvacchagotta Sutta (MN 73), we also read that all four
types of enlightenment are within the reach of those who have gone
2
MN I 63-64; AN II 238,26–239,2: Idh’ eva, bhikkhave, samaṇo, idha dutiyo samaṇo,
idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇehi aññe ti.
Evam etaṃ, bhikkhave, sammā sīhanādaṃ nadatha. Cf. MLDB 159.
3
DN II 152,3-4: Ime ca Subhadda bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi
assâ ‘ti. Its parallel can be found at DĀ 2 (T1, 25b,7-8): 佛告須跋，若諸比丘皆能自
攝者，則此世間羅漢不空. “The Buddha told Subhadda: if bhikkhus are able to
restrain themselves, then this world will not be devoid of arahants.” Regarding “live
rightly”, the commentary of DN comments that even if one who begins insight
(vipassanā) for the sake of the path of stream-entry explains to another person the
meditation subject with which he is well acquainted and makes him begin insight for
the same goal, then he is said to “live rightly” (Sv II 589,30-33: Sot’āpatti-
magg’atthāya āraddha-vipassako attano paguṇa- kammaṭṭhānaṃ kathetvā aññam pi
sot’āpattimagg’atthāya āraddhavipassakaṃ karonto sammā viharati nāma).
40
forth i.e. bhikkhus and bhikkhunīs.4 Among lay followers, those male
(upāsaka) and female lay followers (upāsikā) who still enjoy sensual
pleasures (kāmabhogin) can reach the second stage of enlightenment,
the once-returner5; while those lay followers, whether male or female,
leading lives of celibacy reach the stage of non-returner. It is said that
because not only the Buddha himself but also his disciples were
accomplished in this dhamma, the Buddha’s teachings is complete.
The canonical passages cited above indicate that the four ascetics
(samaṇa) are believed by the compiler(s) of the Pāli Canon to be
peculiar to the teachings of the Buddha, and the only way to attain
those states is the noble eightfold path, which cannot be found
elsewhere except in the Buddha’s dispensation. Some corresponding
passages are recorded as well in their parallel suttas of the Āgamas,
which are attributed to early Indian Buddhist schools other than the
Theravāda.6
4
It is possible for lay persons to attain the arahantship, like Yasa at Vin I 17.
According to the Kathāvathu (Kv 267,1–268,22) and its commentary (Kv-a 73,1-15),
which quotes Dhp 142: alaṃkato ce pi samaṃ careyya santo danto niyato
brahmacārī sabbesu bhūtesu nidhāya daṇḍaṃ so brāhmaṇo so samaṇo sa bhikkhu,
lay arahants might live with the appearance of a lay person. Nevertheless, the
Milindapañhā (Mil 264,29–266,3) sets a stricker rule that a lay person who attains
arahantship either enters the order or dies that day due to the faults in having the
appearance of a householder (gihiliṅga). Also cf. CDB 1961 n.372; Bluck, 2002.
5
This is testified by AN 7:44 (V 347–351) and AN 10:75 (V 137–144), where the
Buddha is said to have pronounced that both Purāṇa, who lived the holy life
(brahmacārī) while abstaining from sexual intercourse (virato methunā), and his
brother, Isidatta, who did not live the holy life, instead taking pleasure in his wife
(sadārakasantuṭṭho), to be once-returners. Cf. its parallel sutta, SĀ 990 at T2,
257b,26–258a,26.
6
A parallel passage to MN I 64 is found in MĀ 103 at T1, 590b,7-10: 爾時！世尊告諸
比丘：此中有第一沙門，第二、第三、第四沙門。此外更無沙門、梵志。異道
一切，空無沙門、梵志。汝等隨在眾中，作如是正師子吼. Parallel passages to that
at DN II 151 are as follows: DĀ 2 at T1, 25a,25–b,2: 佛告之曰：若諸法中，無八聖
道者，則無第一沙門果，第二、第三、第四沙門果。須跋！以諸法中有八聖道
故，便有第一沙門果。第二、第三、第四沙門果。須跋！今我法中有八聖道，
41
This fact implies that the concept of the four ascetics as “noble
beings” (ariyas), and of the noble eightfold path as the only possible
way of transformation into an ariya is most probably not a gradual
invention of Theravāda school, but rather a common heritage shared by
early Indian Buddhist schools.7
The standard and perhaps most frequent formula for the list of
these four stages of enlightenment occurs, for example, in the Mahāli
Sutta (DN 6), where the Buddha teaches that it is for the sake of the
four stages of enlightenment that bhikkhus lead the holy life
(brahmacariya) under the Buddha’s guidance:
(i) Here, a bhikkhu, with the utter destruction of three fetters

becomes a stream-enterer, no longer bound to the nether world,
fixed in destiny, with enlightenment as his goal.
(ii) After that a bhikkhu with the utter destruction of three

fetters and with the diminishing of greed, hatred, and delusion,
become a once-returner who, after coming back to this world
only one more time, will make an end to suffering.
(iii) And then, a bhikkhu, with the utter destruction of the five
有第一沙門果，第二、第三、第四沙門果。外道異眾，無沙門果. Also see SĀ2 at

T2, 752b, and SĀ 979 at T2, 254b. A parallel passage to the one in MN 73 is found in
SĀ 964 at T2, 247a,9-14: 若沙門瞿曇成等正覺，若比丘、比丘尼；優婆塞、優婆
夷修梵行者；及優婆塞、優婆夷服習五欲，不得如是功德者，則不滿足。以沙
門瞿曇成等正覺，比丘、比丘尼；優婆塞、優婆夷修諸梵行；及優婆塞、優婆
夷服習五欲，而成就爾所功德故，則為滿足. Also see SĀ2 198 at T2, 446b-c which
omits the attainment of sakadāgāmī by lay followers who still “enjoy fivefold
sensual pleasure.”
7
For a different approach to the four stages of Buddhist attainment, see Manné (1995),
who argues that the scheme of the four stages is an ongoing structure for some
original elements in Original Buddhism.
42
lower fetters, becomes “one of spontaneous birth”,8 due to

attain nibbāna there without returning from that world.
(iv) And then, a bhikkhu, by the destruction of the taints, in this

very life, enters and dwells in the taintless liberation of mind,
liberation of wisdom, realizing it himself with super
knowledges.9
In the Saṃyojāna Suttaṃ of the Aṅguttara-nikāya (AN 4:88), the same

description is given to the four enlightenment stages, but each of them
gains an interesting name. The stream-enterer is called samaṇamacala
(“unshaken ascetic”) the once-returner samaṇapuṇdarīka (“blue-lotus
ascetic”), the non-returner samaṇapaduma (“white lotus ascetic”), and
the arahant is said to be samaṇesu samaṇasukhumāla (“graceful ascetic
among ascetics”).10
The three fetters (saṃyojanas) mentioned above in describing the

stream-enterer and the once-returner are sakkāyadiṭṭhi (“identity view”),
vicikicchā (“doubt”) and sīlabbataparamāsa (“distorted grasp of rules
and vows”). The five lower fetters (orambhāgiya-saṃyojana) for the
description of the non-returner are the first three fetters plus sensual
desire (kāmarāga) and ill will (vyāpada) (SN V 61). The taints (āsavas)
for the description of the arahant consist of the taint of sensuality
8
The Opapātika is included in the four types of birth at DN III 230,23-24 and MN I
73,13-15. The commentary glosses opapātika: “this is the word in opposition to the
remaining [three] births” (sesayonipaṭikkhepavacanam etaṃ).
9
DN I 156,8-26: Idha … bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti
avinipāta-dhammo niyato sambodhi-parāyaṇo. …Puna ca paraṃ … bhikkhu tiṇṇaṃ
saṃyojanānaṃ parikkhayā rāga-dosa-mohānaṃ tanuttā sakadāgāmī hoti, sakid eva
imaṃ lokaṃ āgantvā dukkhass’ antaṃ karoti. …Puna ca paraṃ … bhikkhu
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha
parinibbāyi, anāvatti-dhammo tasmā lokā. …Puna ca paraṃ … bhikkhu āsavānaṃ
khayā anāsavaṃ ceto-vimuttiṃ paññā-vimuttiṃ diṭṭhe va dhamme sayaṃ abhiññā
sacchikatvā upasampajja viharati.
10
AN 4:88 (II 88–89). Cf. its parallel EĀ 28:7 at T2, 653c.
43
(kāmāsava), the taint of existence (bhavāsava), the taint of view

(diṭṭhāsava), and the taint of ignorance (āvijjāsava).11 As Horner has
pointed out, such a formula and its like “clearly present an increasing
range of elimination of wrong states, from which it may be deduced
that an increasing range of moral and spiritual development from
stream-winning to arahantship was intended.”12
Some Pāli passages indicate that the higher the stage of

enlightenment one attends, the higher the spiritual attainment that is
cultivated. In the Indriya-saṃyutta of the Saṃyutta-nikāya, the four
stages are differentiated in terms of the progressive development of the
five faculties (indriyas) – faculties of faith (saddhindriya), energy
(viriyindriya), mindfulness (satindriya), concentration (samādhindriya)
and wisdom (paññindriya). It is said that one can attain the stage of
arahant through the completion and fulfillment of the five faculties,
and that if one’s faculities are weaker than those required for an
arahant, one is a non-returner; if still weaker, a once-returner; if still
weaker, a stream-enterer.13 Some suttas relate the process of spiritual
development to the three trainings (sikkhā), viz., training in the higher
virtue (adhisīla), training in the higher mind (adhicitta), and training in
the higher wisdom (adhipaññā), the undertaking of which should be
keenly desired by bhikkhus14. In AN 3:85 (II 231–232), we read that
both a stream-enterer and a once-returner develop the higher virtue in
11
DN II 81, 84, 91, 94, 98, 123, 126; AN I 165.
12
Horner, 1979, p. 213.
13
SN V 200,17-20: Imesaṃ kho bhikkhave pañcindriyānaṃ samattā paripūrattā arahaṃ
hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato
mudutarehi sotāpanno hoti. Cf. its parallel sutta, SĀ 652 at T2, 183a,24.
14
Otherwise, the bhikkhu just follows behind other bhikkhus who possess the three
trainings, thinking “I’m a monk!” like the donkey who just follows behind a herd of
cow, thinking himself a cow, but in reality is not like a cow in any respect. Cf. AN
3:81.
44
full, with the remaining two forms of training developed to a certain

extent. A non-returner develops both the higher virtue and higher mind
in full with the development of higher wisdom to a certain measure, and
as to the condition of the arahant, all the three trainings are developed
in full.
Among the four stages of enlightenment, the state of the arahant is

inevitably the enlightenment which is most difficult to realize since it
represents the highest spiritual development. Therefore, we read in SN
55:52 (V 406) that few are the arahant bhikkhus, more are anāgāmī
bhikkhus, even more are the sakadāgamī bhikkhus, and even more
again are the sotāpanna bhikkhus. Thus, the stage of sotāpanna is the
enlightenment that is most frequently attained. This distinction in
frequency among the four stages of enlightenment is illustrated in
various canonical passages where the Buddha declares openly various
supramundane attainments of his disciples.15
§1.2 Individual Stages of Enlightenment

§1.2.1 The Stage of the Stream-Enterer
In the Nikāyas, the stage of stream-enterer receives much more
attention than those of once-returner and non-returner do. The suttas
have given information about the definition of the term sotāpanna, its
advantages, classifications, and the criteria for determining a
stream-enterer.
In SN 55:5 (V 347–348), the term sotāpanna (“stream-enterer”) is
15
See DN II 93. The purpose of the Buddha to declare the attainments of his disciples,
according to MN I 468,23-29, is not for his own gain or fame, but for inspiring and
gladdening those disciples with faith.
45
analysed: “stream” (soto) is explained as the noble eightfold path (ariyo

aṭṭhaṅgiko maggo), and one who possesses this noble eightfold path is
called a “stream-enterer”. One who becomes a sotāpanna obtains many
advantages. As the formula mentioned in section §1.1 has shown, the
most obvious advantages are the following: 1. “no longer bound to the
nether world,” that is, no longer to be reborn in the four planes of
misery: hell, ghost, animal, and asura; and 2. “with enlightenment as
his goal,” which means “the higher three stages of enlightenment will
16
definitely be attained by him.” The Ānisaṃsa sutta of the
Aṅguttara-nikāya (AN 6:97/ III 441) adds six advantages: a
stream-enterer has: (i) certainty about the doctrine of the Buddha
(saddhammaniyato) 17 , (ii) no tendency to diminution [of spiritual
attainment] (aparihānadhammo), (iii) the suffering of one making [his
existence] limited (pariyantakatassa dukkhaṃ18), (iv) the endowment
with uncommon knowledge (asādhāraṇena ñāṇena samannāgato),19
and (v-vi) he has clearly understood the causes and the results arisen
through causes (hetu c’assa sudiṭṭho hetusammuppannā ca dhammā). It
is to be noted that the third advantage is illustrated in eleven suttas of
the Abhisamaya-saṃyutta (SN II 133–139) and twelve suttas of
Sacca-saṃyutta (SN V 457–465), where the Buddha first contrasts two
remarkably incommensurate quantities and then compares this disparity
with that between the amount of suffering a stream-enterer, called there
“a person accomplished in view (diṭṭhisampanna),” has eradicated and
the amount which still lingers in the maximum span of seven lives.
16
Sv I 313,2: Avinipātadhammo ti catusu apāyesu apatana-dhammo. Sv I 313,4-6:
Sambodhi-parāyaṇo ti upari magga-ttaya-saṃkhātā sambodhi paraṃ ayanaṃ assa,
sā tena vā pattabbā ti sambodhiparāyano.
17
Mp III 414,16: saddhammaniyato ti sāsanasaddhamme niyato.
18
Reading with Be for Ee’s “pariyantakatassa na dukkhaṃ,” which perhaps means:
“there is no suffering of a limited one, i.e. a worldling (puthujjana).”
19
Mp III 414,17: Asādhāraṇenâ ti puthujjanehi asādhāraṇena.
46
Some suttas further divide the category of stream-enterer into

three subtypes:
With the utter destruction of three fetters, he becomes one

having seven lives at most; after transmigrating and being
reborn seven more times among devas and mankind, he makes
an end of suffering. With the utter destruction of three fetters,
he becomes a clan-to-clanner; after transmigrating and being
reborn in two or three more clans, he makes an end of suffering.
With the utter destruction of three fetters, he becomes a
one-seeder, and after producing one humankind existence, he
makes an end of suffering.20
The difference between these three types of stream-enterer lies mainly

in the number of existences that a stream-enterer still has to endure
before he reaches the state of cessation of all suffering. Although the
text makes no distinction between them in relation to the defilements
abandoned by them, according to SN 48:24 (V 204–205), these three
types of stream-enterer do have different degrees of the five faculties:
the five faculties of a “one-seeder” (ekabījin) are stronger than those of
a “clan-to-clanner” (kolaṃkola), the latter’s faculties are still stronger
than those of a “one having seven lives at most” (sattakkhattu-
parama). However, this threefold classification causes a problem:
21
because the one-seeder only has one more rebirth among mankind,
20
AN I 233,12-19: so tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti
sattakkhattuparamaṃ deve ca mānuse ca sandhāvitvā saṃsāritvā dukkhassa antaṃ
karoti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni
sandhāvitvā saṃsāritvā dukkhassa antaṃ karoti. So tiṇṇaṃ saṃyojanānaṃ
parikkhayā ekabījī hoti, ekaṃ yeva mānusakaṃ bhavaṃ nibbattetvā dukkhassa
antaṃ karoti. Cf. Pp 15–16; SN V 69, 205.
21
But Pp-a 196,24-25 adds that it is also possible for the one-seeder to be reborn as a
deva (Devabhāvaṃ nibbattetīti pi pana vattuṃ vaṭṭati yeva).
47
his spiritual development must be higher than that of the once-returner

who still needs to be reborn at least twice (see §1.2.2). It seems
unreasonable that SN 48:24 gives to the once-returner a position higher
than one-seeder. In contrast, sutta no. 653 of the Saṃyukta-āgama of
Sarvāstivādaa gives a list where the faculties of the one-seeder are said
22
to be even stronger than the faculties of the once-returner.
Furthermore, the Abhidharmakośaśāstra (俱舍論 Jushe-lun) (T29,
no. 1558) includes the one-seeder in the category of the once-returner,
23
and allows it a higher status than the once-returner in general. Thus,
it seems to me that the way the Sarvāstivāda understands the
relationship between once-returner and one-seeder is more logical than
Pāli sources.
In the Paṭhamagiñjakāvasatha Sutta, SN 55:8, the Buddha is said

to have taught his disciples “the mirror of the dhamma” (dhammādāsa)
so that one through reflecting on them is able to determine by oneself
whether one is a stream-enterer or not. The Buddha says that one
equipped with the four factors of stream-entry (sotāpattiyaṅga) could
declare himself a stream-enterer if he wishes. The four factors of
stream-entry in question are as follows:
Here, bhikkhus, the noble disciple possesses confirmed

confidence in the Buddha thus: “The Blessed One is an arahant,
perfectly enlightened, accomplished in true knowledge and
conduct, fortunate, knower of the world, unsurpassed leader of
22
T2, 183b,9-10: 彼若軟、若劣，得一種；於彼若軟、若劣，得斯陀含. “If those faculties
are weaker and worse, he becomes a one-seeder; if still weaker and worse, a
once-returner”. It is noticeable that EĀ 28:7 at T2, 653c and EĀ 34:6 at T2, 697a
offer the same sequence as in SN 48:24.
23
T29, 124a,17-18: 即一來者，進斷餘惑，若三緣具，轉名一間. “A once-returner
continues too abandon the remnant defilements; if equipped with three conditions, he
gains the name of one-intervaler [ i.e. one-seeder].”
48
persons to be tamed, teacher of devas and humans, the

Enlightenment One, the Blessed One.”24
He possesses confirmed confidence in the dhamma thus: ‘The

dhamma is well expounded by the Blessed One, directly visible,
immediate, inviting one to come and see, applicable, to be
personally experienced by the wise.’25
He possesses confirmed confidence in the Saṅgha thus: ‘The

Saṅgha of the Blessed One’s disciples is practising the good
way, practising the straight way, practising the true way,
practising the proper way: that is, the four pairs of persons, the
eight types of individuals— this Saṅgha of the Blessed One’s
disciples is worthy of gifts, worthy of hospitality, worthy of
offerings, worthy of reverential salutation, the unsurpassed
field of merit for the world.’26
He possesses the virtues dear to the noble ones— unbroken,

untorn, unblemished, unmottled, freeing, praised by the wise,
ungrasped, leading to concentration.27
24
SN V 343,1-5: Idha bhikkhave ariyasāvako buddhe avecca pasādena samannāgato
hoti. Iti pi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato
lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā ti.
Cf. CDB 1788.
25
SN V 343,6-8: Dhamme avecca pasādena samannāgato hoti. Svākkhāto bhagavatā
dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhī ti.
Cf. CDB 1788.
26
SN V 343,9-15: Saṅghe avecca pasādena samannāgato hoti. Suppaṭipanno Bhagavato
sāvakasaṅgho, ujupaṭipanno Bhagavato sāvakasaṅgho, ñāyapaṭipanno Bhagavato
sāvakasaṅgho, sāmīcipaṭipanno bhagavato sāvakasaṅgho, yad idaṃ cattāri
purisayugāni aṭṭhapurisapuggalā, esa Bhagavato sāvakasaṅgho, āhuneyyo
pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo anuttaraṃ puññakkhettaṃ lokassā ti. Cf.
CDB 1789.
27
SN V 343,16-18 : Ariyakantehi sīlehi samaññāgato (CSCD samannāgato) hoti
akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi
aparāmaṭṭhehi samādhisaṃvattanikehi. Cf. CDB 1789.
49
The first three factors of stream-enterers are in essence deep confidence

or faith in the three gems of Buddhism: the Buddha, the dhamma, and
the saṅgha. This type of confidence is not blind faith, but is grounded
in a personal realization of the teachings of the Buddha. The last three
advantages of attaining stream-entry, as mentioned at AN 6:97, are that
the stream-enterer is equipped with uncommon knowledge, and is able
to see clearly the law of dependent origination (paṭiccasamuppāda).
The fact that the dependent origination is clear to a stream-enterer is
borne out in two passages: SN 12:33 (II 58,16-20) records that the
stream-enterer has purified both “knowledge of the principle”
(dhamme ñāṇa) and “knowledge through inference” (anvaye ñāṇa)
with regard to the law of dependent origination; while SN 12:41 (II
70,22-23) says that the sotāpanna has clearly seen and thoroughly
28
penetrated with wisdom the “noble method” (ariya ñāya), which is a
synonym of dependant origination in this context.
There are also numerous suttas providing information about what

could have been realized by the sotāpanna. For example, SN 56: 49–60
(V 457–465) reveals that the stream-enterer who is accomplished in
view understands the “four noble truths” (ariya sacca) as they really are
(yathābhūtaṃ pajānāti). SN 22:109 and SN 23:7 states that a noble
disciple who is a stream-enterer understands, as they really are, the
rising (samudaya), passing away (atthaṅgama), gratification (assāda),
danger (ādīnava), and the escape (nissaraṇa) of the five aggregates.29
The stream-enterer is said to know, as they really are, the same pentad
28
The commentary notes that wisdom here is insight wisdom that repeatedly arises
(Spk II 73,6-7: paññāyā ti aparâparaṃ uppannāya vipassanāya paññāya).
29
SN III 160,27–161,3: Yato ca kho bhikkhave ariyasāvako imesam pañcannam
upādānakkhandhānaṃ samudayañca atthagamañca assādañca ādīnavañca
nissaraṇañca yathābhūtam pajānāti. ayaṃ vuccati bhikkhave ariyasāvako sotāpanno
avinipātadhammo niyato sambodhiparāyano ti. Also cf. SN III 193,1-5.
50
of the five faculties beginning with faith-faculty (SN 48:3/ V 192–193),

of the six faculties beginning with eye-faculty (SN 48:26/ V 205), and
of the faculties of pleasure, pain, joy, displeasure and equanimity (SN
48:32/ V 207).
The Okkantisaṃyutta (SN III 225–228), consisting of ten suttas,

makes it clear how a stream-enterer differs from those still on the way
to stream-enter in the ways they understand the Buddha’s teachings. It
is said that the stream-entry “has known and seen directly” (evaṃ
pajānāti evaṃ passati) the six internal bases (SN 25:1), the six external
bases (SN 25:2), the six classes of consciousness (SN 25:3), the six
classes of contact (SN 25:4), the six classes of feeling (SN 25:5), the six
perceptions (SN 25:6), the six classes of volition (SN 25:7), the six
classes of craving (craving for form etc.) (SN 25:8), the six classes of
element (SN 25:9), and the five aggregates (SN 25:10) as impermanent
(anicca), changing (vipariṇāmin), and becoming otherwise
(aññathābhāvin).
§1.2.2 The Stage of the Once-Returner

Here, the interpretations of Pāli commentaries on the two qualities
of the once-returner will be examined: the diminution of defilements
and the one remaining rebirth in this world.
As to the diminution of defilements, the commentary of the

Majjhima-nikāya states, “the diminution should be understood in two
ways: arising rarely and of weak possession. Greed, hatred and delusion
do not arise as often in the once-returner as in the worldings, but arise
only rarely. When they arise, they do not arise very densely in him as in
51
30
the worldings, but arise a little like the wing of a fly.”
In relation to the once-returner’s one more rebirth in this world,

the Majjhima-nikāya’s commentary explains: “this world refers to the
world of sense sphere (kāmāvacaralokaṃ). If one attains the fruition of
once-returner in the human world, he might be reborn in the celestial
world and realize arahantship right there or come back again to the
human world and realize arahantship there. If one attains the fruition of
the once-returner in the celestial world, he might be reborn in the
human world and realize arahantship right there or come back again to
the celestial world and realize arahantship there.”31
Also, when commenting on the phrase “one more rebirth in this

world,” the commentary of the Puggalapaññatti lists five possibilities,
two of which are not found in the Majjhima-nikāya’s commentary: (i)
One attains the fruition of a once-returner in the human world, takes
rebirth in the human world and attains final nibbāna; (ii) one attains the
fruition of once-returner in the celestial world, takes rebirth in the
32
celestial world and attains final nibbāna.
In this way, according to the commentaries, a once-returner might
30
Sv II 543,21-26: Rāga-dosa-mohānaṃ tanuttāti ettha kadāci uppattiyā ca,
pariyuṭṭhāna-mandatāya cā ti: dvedhā pi tanubhāvo veditabbo. Sakad-āgāmissa hi
puthujjanānaṃ viya abhiṇhaṃ rāg’ādayo na uppajjanti, kadāci karahaci uppajjanti,
uppajjamānā ca puthujjanānaṃ viya bahala-bahalā na uppajjanti, macchika-puttaṃ
(CSCD makkhikāpattaṃ) viya tanuka-tanukā uppajjanti.
31
Sv II 543,36–544,6: Imaṃ lokan ti idaṃ kāmāvacara-lokaṃ sandhāya vuttaṃ; ayaṃ
h’ ettha adhippāyo: sace hi manussesu sakad-āgāmi-phalaṃ patto devesu nibbattitvā
arahattaṃ sacchikaroti, icc’ etaṃ kusalaṃ. Asakkonto pana avassaṃ manussalokaṃ
āgantvā sacchikaroti, devesu sakad-āgāmiphalaṃ patto pi sace manussesu
nibbattitvā arahattaṃ sacchikaroti icc’ etaṃ kusalaṃ; asakkonto pana avassaṃ
devalokaṃ gantvā sacchikarotī ti.
32
Pp-a 197,32–198,1: Ekacco hi idha sakadāgāmiphalaṃ patvā idh’ eva parinibbāyati,
ekacco idha patvā devaloke paribibbāti, ekacco devaloke patvā tatth’ eva
parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāti.
52
need to have two more rebirths at most before he attains final nibbāna.
§1.2.3 The Stage of the Non-Returner

According to the formula at section §1.1, a non-returner, after
having been reborn spontaneously, “is due to attain nibbāna there
without returning from that world”.33 However, it is not clear where he
is reborn and from which world he does not return. In this regard, the
commentaries offer different interpretations: one passage in the
Majjhima-nikāya’s commentary states that he attains nibbāna in the
Brahmā world.34 Likewise, the Dighā-nikāya’s commentary says: “He
has the nature not to come back through rebirth-linking from the
Brahmā world”. 35 Nevertheless, the Puggalapaññatti’s commentary
glosses that he attains final nibbāna in the worlds of pure abode
(suddhāvāsaloka): avihā, atappā, sudassā, sudassī, akaniṭṭhā. 36
Because these five abodes could be included in the Brahmā world, there
seems to be no contradiction between these interpretations given by the
commentaries.
In many places of the Canon, for instance, DN III 237, the stage of
non-returner is subdivided into five levels: (i) attainer of nibbāna in the
interval (antarāparinibbāyī), (ii) attainer of nibbāna upon landing
(upahaccaparinibbāyī), (iii) attainer of nibbāna without exertion
(asaṅkhāra-parinibbāyī), (iv) attainer of nibbāna with exertion
(sasaṅkhāraparinibbāyī), and (v) one bound upstream, heading towards
the Akaniṭṭha realm (uddhaṃsoto akaniṭṭhagāmī).
33
DN I 156,20-21: tattha parinibbāyī, anāvattidhammo tasmā lokā.
34
Ps I 164,8-9: Tatthaparinibbāyī ti tatth’ eva Brahmaloke parinibbāyī.
35
Sv I 313,14-15: Anāvattidhammo ti tato brahma-lokā puna paṭisandhi-vasena na
āvattana-dhammo.
36
Pp-a 198,17-18: Tattha parinibbāyī ti tattha Suddhāvāsaloke parinibbāyitā.
53
In general, the suttas give no further elaboration on these

subclasses apart from the information we have already from the
formula of the non-returner. However, there is a unique sutta in the
Aṅguttara-nikāya, the Purisagati Sutta (AN 7: 52), where more
qualities of the non-returner are portrayed: the non-returner obtains
equanimity, “he does not find pleasure in existence or birth, he sees
with right wisdom the peace which is the higher goal. But he has not
realized it thoroughly, and not abandoned thoroughly the tendencies of
pride, greed for existence, and ignorance,”37 which are equivalent to
four of the five higher fetters (uddhambhāgiyāni saṃyojanāni) that are
destroyed completely only when one attains arahantship.38 In this sutta,
each subclass of once-returner is given a simile of an iron slab that is
heated and beaten and brings forth splinters which take different length
of time to cool down and have various influences on its surroundings.
Three similes are used for the “attainer of nibbāna in the interval”: an
iron splinter coming off might simply cool down immediately, or fly up
37
AN IV 70,10-16: …upekkhaṃ paṭilabhati. So bhave na rajjati, sambhave na rajjati,
atthuttari padaṃ santaṃ sammappaññāya passati. Tañca khvassa padaṃ na sabbena
sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na
sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo
pahīno hoti. The commentary adds, “he obtains equanimity: he obtains equanimity
about insight. he does not find pleasure in existence: he does not find pleasure in
the five-fold aggregates of the past through greed and wrong view. or in birth: also
he does not find pleasure in those of the future. the peace which is the higher goal:
the higher peace, the Nibbāna. See with right wisdom: see thoroughly with the
wisdom of the path together with the wisdom of insight. not thoroughly: not
completely in all respects due to the darkness concealing the truths that has not been
shattered in that some defilements have not been abandoned.” (Mp IV 38,23–39,7:
upekkhaṃ paṭilabhatî ti … vipassanupekkhaṃ paṭilabhati. Bhave na rajjatî ti atīte
khandhapañcake taṇhādiṭṭhīhi na rajjati. Sambhave na rajjatî ti anāgate pi that’ eva
na rajjati. Atth’ uttariṃ padaṃ santanti uttariṃ santaṃ nibbāna-padaṃ nāma atthi.
Sammappaññāya passatî ti taṃ sahavipassanāya maggapaññāya sammā passati. Na
sabbena sabban ti ekaccānaṃ kilesānaṃ appahīnattā saccapaṭicchādakassa tamassa
sabbaso aviddhaṃsitattā na sabbākārena sabbaṃ.)
38
SN V 61, 192; Vism 685.
54
and cool down, or fly up and cool down in the air before falling on the
ground. An iron splinter that cools down after having flown up and
fallen to the ground is analogous with an “attainer of nibbāna upon
landing”. An iron splinter that falls on a small heap of grass and sticks,
consumes them, and then cools down due to a lack of fuel is analogous
with the subclass of “attainer without exertion”. An iron splinter that
falls on a large heap of fuel and then consumes it is analogous with an
“attainer of nibbāna with exertion”. An iron splinter that falls on a large
heap of fuel and then cools down after having caused a fire that spreads
to the surrounding scrubland and woodland is analogous with “one
bound upstream, heading towards the Akaniṭṭha realm.”
If these similes are taken into consideration, the term

antarāparinibbāyī means one who attains nibbāna in the interval
between two lives, i.e. this life and the next life in a Brahmā world. The
upahaccaparinibbāyī is one who attains nibbāna upon landing on the
ground in the new existence, that is, immediately after rebirth. The
asaṅkhāraparinibbāyī is one who attains nibbāna in the new existence
without exertion, i.e. after having made only a small amount of efforts.
The sasaṅkhāraparinibbāyī is one who attains nibbāna with exertion in
the new existence, i.e. after having made a great effort. The
uddhaṃsoto akaniṭṭhagāmī is one who takes rebirth in successive Pure
Abodes and finally attains final nibbāna in the Akaniṭṭha realm, the
highest Pure Abode.
However, as some scholars have pointed out,39 the Theravāda’s

later standard interpretations of the first two subclasses do not conform
to what the Purisagati Sutta has said. In the Puggalapaññatti, the
antarāparinibbāyī is said to bring forth the arahantship immediately
39
See Somaratne, 1999; CDB 1902 n.65.
55
after the meditator’s rebirth or before reaching the middle of his life
span in the new existence.40 Here, the upahaccaparinibbāyī becomes
one who brings forth the arahantship in the new existence only after
going beyond the middle of his life span or on his deathbed. The reason
that these interpretations are made is most probably that later
Theravādins (Kv 361–366) deny the existence of an interval state
between two lives (antarābhava). On the contrary, the explanations
proposed by the Sarvāstivādins who accept the existence of
antarābhava are consistent with the ideas given in the Pāli Purisagati
Sutta and its Chinese parallel sutta, MĀ 6. To illustrate, the
*Mahāvibhāṣāśāstra (大毘婆沙論 Da-piposha-lu) says of the antarā-
parinibbāyī: “Question: why is the name antarāparinibbāyī? Answer:
this type of individual, having gone beyond the sphere of sense, stays in
the interval state and attains final nibbāna there without reaching the
fine material sphere, so he gains the name antarāparinibbāyī…
Question: why is the name upahaccaparinibbāyī? Answer: this type of
individual realizes Arahantship and attains final nibbāna not long after
his taking birth, so he gains the name upahaccaparinibbāyī.”41
There is no doubt that among these five types of non-returner, the

“attainer of nibbāna in the interval” has the highest spiritual
development since he spends the minimum time to attain the
arahantship after the end of his life and therefore, this type is the most
difficult to attain. That is why SN V 201–202 indicates that the five
faculties pertaining to the antarāparinibbāyī are stronger than the five
40
Pp 16, 27-29: so upapannaṃ vā samanantarā apattaṃ vā vemajjhaṃ āyupamāṇaṃ
ariyamaggaṃ sañjaneti upariṭṭhimānaṃ saññojanānaṃ pahānāya.
41
T27, 874b,28–c,2: 問：何故名中般涅槃？答：此補特伽羅已過欲界，未到色界住
彼中有而般涅槃，故名中般涅槃. T27, 874c,19-21:問：何故名生般涅槃？答：此補
特伽羅，生彼未久，得阿羅漢果而般涅槃，故名生般涅槃. Also cf. *Abhidharma-
saṃgītiparyāyapādaśāstra at T26, 425c ff.
56
faculties of the remaining types of non-returner.
§1.2.4 The Stage of the Arahant

The stage of arahant is the highest goal for which people go forth
and undertakes training under the Buddha’s guidance. Therefore, it is
extremely important to know the qualities and characteristics shared by
all arahants. From its stereotyped descriptions of the words uttered at
the moment of enlightenment by an arahant, we are able to know more
about the qualities and characteristics of an arahant. Three formulae of
such stock passages can be easily found in the Nikāyas:
(i) Destroyed is birth, the holy life has been lived, what had to
be done has been done; there is no more for this state of
being.42
(ii) An arahant, one whose taints are destroyed, who has lived
the holy life, done what had to be done, laid down the burden,
reached his own goal, utterly destroyed the fetters of existence,
once completely liberated through final knowledge.43
(iii) The knowledge and vision arose in me: ‘Unshakable is my

liberation of mind; this is my last birth; now there is no more
renewed existence.’44
These formulae convey several points. First, the arahant has completed
all the work that a disciple must fulfill in order to become an arahant
42
CDB 568, 588. SN II 51,2-3, 82,20-21: Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ
karaṇīyaṃ, nāparam itthattāyāti.
43
CDB 966. SN III 161,11-14: bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo
ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto ti.
44
CDB 646. SN II 171,1-2: Ñāṇañ ca pana me dassanaṃ udapādi akuppā me
cetovimutti ayam antimā jāti natthi dāni punabbhavoti.
57
(kataṃ karaṇīyaṃ). That is why the Buddha has said in SN 35:134 (IV
125) that arahants have done their work with diligence; they are
incapable of being negligent (kataṃ tesaṃ appamādena, abhabbā te
pamajjituṃ). Second, arahants have eradicated all taints (āsavas)
including the fetters of existences, i.e. greed for existences (of the
sensual, fine material, and formless spheres), which remains partly even
in the non-returner. That is to say, arahants have completely destroyed
all defilements (kilesas), so we read at SN 38:2 (IV 252) that the
definition of arahantship is the destruction of lust, hatred and delusion.
Third, arahants do not have any further rebirth, though they still suffer
old age, illness and are bound one day to die (SN I 71).
It should be noted that although the arahantship represents the

highest goal of the holy life under the Buddha’s guidance
(tadanuttaraṃ brahma-cariyapariyosānaṃ)45, not every arahant has
fulfilled in all respects the trainings taught by the Buddha. This is
mainly because it is indeed not necessary to do so in order to transform
oneself into an arahant. To illustrate, not every arahant possesses the
five super knowledges (abhiññā). Therefore, in the Nikāyas, there exist
different subclasses of arahants, which are classified in terms of their
“mundane” spiritual achievement.
According to SN 8:7, the Buddha once classified arahants into

four subclasses: (1) the triple-knowledge bearer (tevijja), (2) the bearer
of six super knowledges (chaḷabhiñña), (3) one liberated in both ways
(ubhatobhāgavimutta), and (4) one liberated by wisdom
46
(paññāvimutta).
45
DN I 177; MN I 40; SN I 140; AN I 282.
46
SN I 191,21-24: Imesaṃ pi Sāriputta pañcannaṃ bhikkhusatānaṃ saṭṭhi bhikkhū
tevijjā saṭṭhi bhikkhū chaḷabhiññā saṭṭhi bhikkhū ubato bhāgavimuttā atha itare
paññāvimuttā ti. Cf. its parallel sutta: SĀ 1212 at T2, 330b,24-26; MĀ 121 at T1
58
The three knowledges implied by “triple-knowledge bearer” are

specified in the Canon (e.g. AN I 164–165; MN I 22–23): (1) the
knowledge of recollecting past abodes (pubbenivāsānussati- ñāṇa); (2)
(1) the triple-knowledge bearer (tevijja), (2) the bearer of six super
knowledges (chaḷabhiñña), (3) one liberated in both ways
(ubhatobhāgavimutta), and (4) one liberated by wisdom (paññāvimutta).
(dibbacakkhu), which sees how beings are reborn in new existences
according to their previous kamma; and (3) the knowledge of the
destruction of taints (āsavakkhayañāṇa). In addition, there are the
knowledge of reading others’ minds (cetopariyañāṇa), the divine ear
(dibbasota), by which one can hear sounds of human and celestial
beings far away, and the spiritual powers (iddhividha), including the
power to become invisible, to pass through a wall, to walk on water, to
fly through the air etc., and together these six knowledges are called
cha abhiññā (“six super knowledge”) (DN III 281).
The third and fourth types of arahant are defined in the Kītāgiri
Sutta, where they are differentiated in terms of the capacity of their
concentration:
Bhikkhus, what kind of person is one liberated in both ways?

Here, bhikkhus, some person contacts with the body and dwells
in those liberations that are peaceful, transcending forms, and
formless, and his taints are destroyed by his seeing with
wisdom. Bhikkhus, this kind of person is called one liberated in
both ways. I do not say of such a bhikkhu that he still has work
to do with diligence. …
Bhikkhus, what kind of person is one liberated by wisdom?
610b,24-26. SĀ2 228 at T2 457c,11-12.
59
Here, bhikkhus, some person does not contact with the body
and does not dwell in those liberations that are peaceful,
transcending forms, and formless, but his taints are destroyed
by his seeing with wisdom. Bhikkhus, this kind of person is
called one liberated by wisdom.47
Those “liberations that are peaceful, transcending forms, and formless”

are in reality the four formless attainments, namely, the “base of the
infinite space” (ākāsānañcāyatana), the “base of the infinite
consciousness” (viññāṇañcāyatanaṃ), the “base of nothingness”
(ākiñcaññāyatana), and the “base of neither-perception-nor-non-
perception” (nevasaññānāsaññāyatana).48 This passage does not make
it clear whether one has to fulfill all the four formless attainments in
order to be called “one liberated in both ways”. However, following the
commentary’s exegesis49, the distinction between these two arahants
lies in whether or not an arahant attains any of these four formless
47
MN I 477,25-30: Katamo ca bhikkhave puggalo ubhatobhāgavimutto: Idha bhikkhave
ekacco puggalo ye te santā vimokhā atikkamma rūpe āruppā te kāyena phassitvā
viharati, paññāya c’ assa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati bhikkhave
puggalo ubhatobhāgavimutto. Imassa pi kho ahaṃ, bhikkhave, bhikkhuno ‘na
appamādena karaṇīyan’ti vadāmi. MN I 477,33–478,2: Katamo ca bhikkhave puggalo
paññāvimutto: Idha, bhikkhave, ekacco puggalo ye te santā vimokhā atikkamma rūpe
āruppā te na kāyena phassitvā viharati, paññāya c’ assa disvā āsavā parikkhīṇā
honti. Ayaṃ vuccati bhikkhave puggalo paññāvimutto. Imassa kho ahaṃ bhikkhave
bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.
48
In DN III 224, they are termed “the four formless” (cattāro āruppā). In MN I 33–34,
they are made to follow the four rūpajjhānā in a sequence of spiritual attainment.
49
The Papañcasūdānī syas: There liberated by two ways: liberated from two parts.
He is liberated from the material body through the formless attainment and from the
mental body through the Path. It is fivefold: four are those who investigate
formations and attains arahantship after having emerged from any of the four
formless attainments, and one is a non-returner, who attains arahanship after having
emerged from cessation. (Ps III 188,7-15: Tattha ubhato bhāgavimutto ti dvīhi
bhāgehi vimutto, arūpasamāpattiyā rūpakāyato vimutto, maggena nāmakāyato. So
catunnaṃ arūpasamāpattīnaṃ ekekato vuṭṭhāya saṅkhāre sammasitvā arahattaṃ
pattānaṃ catunnaṃ, nirodhā vuṭṭhāya arahattaṃ patto anāgāmino ca vasena
pañcavidho hoti).
60
attainments. It follows that the arahant who does not attain any one of
the formless attainments is said to be “one liberated by wisdom,” and if
an arahant is able to attain the base of infinite space, he qualifies for
the title “one liberated in both ways”.
From the descriptions above of the four types of arahant, it is clear

that only the “knowledge of the destruction of the taints” consists of the
condition for transformation into an arahant, and, therefore, is shared
by all the four types of arahants. As many scholars have shown,50 the
first five of the six super knowledges are not conditions for the
attainment of enlightenment for an arahant. They do not comprise of
any of the factors that make one n arahant, and only represent those
optional spiritual attainments that might be totally ignored by an
arahant. In the same way, because the four formless attainments,
according to its definition, are said to be not present in the
wisdom-liberated arahant, they are not essential conditions for
attaining arahantship, even though in some suttas the Buddha does
encourage his disciples to exert themselves to develop these
attainments.51
It is important to note that one passage in the Puggalapaññatti

seems to give alternative definitions of the ubhatobhāgavimutta and
paññāvimutta.52 When defining the two terms, the Puggalapaññatti
replaces the “peaceful attainments” given in the Kīṭāgiri Sutta (MN 70)
50
Horner, 1979, pp. 85–87; Vajirañāṇa, 1987, pp. 441–453.
51
For example, in MN I 472, the Buddha says that if a forest-dwelling (āraññika)
bhikkhu does not apply himself to these four attainments, he will be questioned by
other people saying that his seclusion in the forest is in vain.
52
Pp 73,18-25: Katamo ca puggalo ubhatobhāgavimutto? Idh’ ekacco puggalo aṭṭha
vimokkhe kāyena phusitvā viharati paññāya c’ assa disvā āsavā parikkhīṇā honti:
ayaṃ vuccati puggalo ubhatobhāgavimutto. Katamo ca puggalo paññāvimutto? Idh’
ekacco puggalo na h’ eva kho aṭṭha vimokkhe kāyena phusitvā viharati paññāya c’
assa disvā āsavā parikkhīṇā honti: ayaṃ vuccati puggalo paññāvimutto.
61
with the “eight deliverances” (aṭṭha vimokha). Similar definitions also

occur at DN II 69–71, where the eight deliverances are ascribed merely
to “one who is liberated in both ways”, and not to the “one who is
liberated by wisdom”. 53 These eight deliverances are specified
elsewhere in the Canon:
Possessed of material form, one sees forms—this is the first

liberation. Not perceiving form internally, one sees forms
externally—this is the second liberation. One is resolved only
upon the beautiful—this is the third liberation. With the
complete surmounting of perceptions of form, with the
disappearance of perceptions of sensory impact, with
non-attention to perceptions of diversity, aware that ‘space is
infinite,’ one enters and abides in the base of infinite
space—this is the fourth liberation … the base of infinite
consciousness … the base of nothingness … the base of
neither-perception-nor-non- perception … By completely
surmounting the base of neither-perception-nor-non-perception,
one attains and abides in the cessation of perception and feeling:
this is the eighth liberation.54
The first three liberations are not easy to understand and they are
elaborated nowhere in the Canon, so we must rely on the Pāli
commentary. According to the commentaries55, the first liberation is the
attainment of the four form-sphere jhānas (rūpajjhāna) utilizing a
meditation subject called kasiṇa that is derived from a coloured object
in one’s own body such as hair. The second is the attainment of the
53
Also cf. its counterpart passages in DĀ 13 at T1, 62b and MĀ 97 at T1, 582b.
54
MLDB 638–639.
55
Mp II 75,17-27; Ps III 255,17–256,19.
62
form-sphere jhānas utilizing a kasiṇa that is derived from an external

object. The third is the attainment of the jhānas obtained through either
a purified and clean kasiṇa or the four divine abodes (brahmavihāra):
the development of loving-kindness (mettā), compassion (karuṇā),
altruistic joy (muditā), and equanimity (upekkhā). To put it briefly, the
first three liberations represent the development of the four form-sphere
jhānas.
Following the definition given by the Puggalapaññatti to

differentiate the two types of arahant, the commentators understand the
eight deliverances as a criterion for distinguishing “one liberated by
wisdom” from “one liberated in both ways”. Thus, the former is an
arahant who does not attain any of the eight deliverances including the
four form-sphere jhānas, and the latter as an arahant who attains at
least one of the eight deliverances. This implies the existence of
arahants who do not experience any form-sphere jhāna.56 Therefore, it
is reasonable for the Puggalapaññatti’s commentary to classify an
arahant who does not attain form-sphere jhāna into the category of
paññāvimutta. 57 It is to be noted that in the literature of the
Sarvāstivāda, which includes the parallel sutta of the Kītāgiri Sutta,58
only the definition using the eight deliverances as a criterion is adopted.
56
Bodhi (2007, p. 69) says that this definition “suggests that the arahant liberated by
wisdom need not possess any of the eight emancipations, including the lower three,
which comprise the four jhānas.”
57
Pp-a 191,22-23: so sukkhavipassako catūhi jhānehi vuṭṭhāya arahattaṃ pattā cattāro
cāti pañcavidho hoti.
58
T1, 751b,14-16：云何比丘有俱解脫？若有比丘，八解脫身觸成就遊，已慧見，諸
漏已盡已知，如是比丘有俱解脫. T1, 751b,20-22：云何比丘有慧解脫？若有比丘，
八解脫身不觸成就遊，以慧見，諸漏已盡，已知，如是比丘有慧解脫. Also see SĀ
936 at T2, 240a; SĀ2 160 at T2, 434b; T26, 436a. On the *Mahāvibhāṣāśāstra’s
explanation, see T26, 278c ff. However, the*Śāriputrābhidharma 舍利弗阿毘曇論
(T28，no. 1548) adopts the form-lese jhāna as the criteria: 云何慧解脫人？若人寂
靜解脫過色無色，彼非身觸行見慧斷有漏，是名慧解脫人. (T28, 588a,24-25)
63
This might imply that such a definition is perhaps older than the one
using the four formless attainments as a criterion.
In summary, the canonical passages on the subtypes of arahant

suggest that there is a disparity among arahants in terms of their
supernormal powers and concentration ability. Therefore, although all
arahants necessarily complete what is to be done for uprooting mental
defilements, there still might be some spectacular spiritual attainments
remaining for him to develop, even though they have no significant role
in transformation of a sentient being into an arahant.59
§1.3 The Methods for Attaining Enlightenment

In the previous section, the general qualities and characteristics of
the four stages of enlightenment as well as their subclasses were
surveyed. In this section, the methods prescribed in the Canon to attain
these different stages of enlightenment will be discussed. The methods
for attaining the four stages of enlightenment are described throughout
the Canon, but it suffices to focus here only on those directly relevant to
insight meditation (vipassanā bhāvanā) and serenity meditation
(samatha bhāvanā). In doing so, I aim to show that, at least in some
suttas, it is insight meditation that leads one to enlightenment rather
than serenity meditation, which functions at best as a support for insight
meditation, but not as an immediate cause for attainment of
enlightenment.
59
On the idea “arahant can develop”, see Engelmajer, 2003.
64
Meditation
In the Nikāyas, there are many suttas which claim that one can
attain the four stages of enlightenment through developing insight
meditation, without reference to the development of serenity meditation
or the attainment of form-sphere jhāna.
A passage showing that insight meditation leads one directly to the

final goal of arahantship can be found in SN 22:110 and SN 23:8. There
the arahantship is said to be attained through understanding as they
really are the origin, passing away, gratification, danger and escape of
the “five aggregates subject to clinging” (pañca-upādānakkhandha).60
When listing seven types of person who are worthy of gifts
(dakkhiṇeyyā), the world’s peerless field for merit (anuttaraṃ
puññakkhettaṃ), two suttas in the Aṅguttara-nikāya (AN 7:16–17)
point out that arahantship and the fruit of non-returner can be attained
through insight meditation. There it is said that one who abides
contemplating impermanence (aniccānupassī) in all formations
(sabbasaṅkhāra), perceiving it (aniccasaññī), experiencing it
(aniccapaṭisaṃvedī) constantly, continually, and uninterruptedly
(satataṃ samitaṃ abbhokiṇṇaṃ), being clear about it (cetasā
adhimuccamāno), and fathoming it by wisdom (paññāya
pariyogāhamāno) enters and abides in the taintless liberation of mind
either in this very life or on his deathbed. 61 In the same way,
contemplation of suffering or non-self also brings forth the same result.
60
SN III 161,8-14: Yato ca kho bhikkhave bhikkhu imesaṃ pañcannaṃ
upādānakkhandhānaṃ samudayañca atthagamañca assādañca ādīnavañca
nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto hoti, ayaṃ vuccati bhikkhave
bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho
parikkhīṇabhavasaññojano sammadaññāvimutto ti. Also cf. SN III 193,11-17.
61
One who attains arahantship on one’s deathbed is called “equal-headed” (samasīsī)
in the Puggalapaññatti. Pp 13,26-27: Yassa puggalassa apubbaṃ acarimaṃ āsava-
pariyādānañ ca hoti jīvitapariyādānañ ca: ayaṃ vuccati puggalo samasīsī.
65
It is additionally said that if the arahantship is not attained one can

attain the fruit of the non-returner through the same method.62 Three
suttas in the Aṅguttara-nikāya, AN 6:98–100, reveal that insight
meditation is a necessary condition for attaining the four stages of
enlightenment. Furthermore, it is impossible for one who sees
permanence (nicca), pleasantness (sukha) or self (attan) in any
formation to be equipped with “patience in conformity” (anulomika
khanti) and likewise to enter the fixed course of rightness
(sammattaniyāma) and realize the four noble fruits. Only when one sees
impermanence, suffering or non-self in formations can one be endowed
with patience in conformity and realize the four noble fruits.63
62
E. g. AN 7:16 (IV 13,13-17): Idha bhikkhave ekacco puggalo sabbasaṅkhāresu
aniccānupassī viharati aniccasaññī aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ
cetasā adhimuccamāno paññāya pariyogāhamāno. So āsavānaṃ khayā…pe…
sacchikatvā upasampajja viharati. AN IV 13,20-24: Puna ca paraṃ bhikkhave idh’
ekacco puggalo sabbasaṅkhāresu aniccānupassī viharati aniccasaññ,
aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya
pariyogāhamāno. Tassa apubbaṃ acarimaṃ āsavapariyādānañ ca hoti
jīvitapariyādānañ ca. AN IV 14,12-17 has sabbasaṅkhāresu dukkhānupassī,
sabbasaṅkhāresu anattānupassī.
63
AN 6: 98 (III 441,19–442,7): So vata bhikkhave bhikkhu kañci saṅkhāraṃ niccato
samanupassanto anulomikāya khantiyā samannāgato bhavissatī ti n’etaṃ ṭhānaṃ
vijjati. Anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatī ti
n’etaṃ ṭhānaṃ vijjati. Sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā
sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī ti n’etaṃ
ṭhānaṃ vijjati. ‘So vata bhikkhave bhikkhu sabbasaṅkhāre aniccato samanupassanto
anulomikāya khantiyā samannāgato bhavissatī ti ṭhānam etaṃ vijjati. Anulomikāya
khantiyā samannāgato sammattaniyāmaṃ okkamissatī ti ṭhānam etaṃ vijjati.
Sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā
anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī ti ṭhānam etaṃ vijjatī ti. AN 6:99 is
about contemplation of suffering, AN 6: 100 about contemplation of non-self. The
same Pāli passages are quoted in the Paṭisambhidāmagga. The commentary (Paṭis-a
III 697,22-27) glosses anulomika khanti as knowledge of insight (vipassanāñāṇa) and
classifies it into three subtypes: (i) mudukānulomikā khanti which includes
comprehension by groups (kalāpasammasana) and the knowledge of rising and
falling (udayabbayañāṇa); (ii) majjhimānulomikā khanti which begins with the
knowledge of dissolution (bhaṅgañāṇa) and ends in the knowledge of equanimity
about formation (saṅkhārupekkhāñāṇa); and (iii) tikkhānulomikā khanti which is the
conformity knowledge (anulomañāṇa).
66
The four factors for stream-entry (sotāpattiyaṅga), which, as I

shall show below, culminate in insight meditation, are also given by the
Buddha as the methods for attaining all the four stages of enlightenment.
The Sotāpattisaṃyutta (SN 55:55–58) mentions four conditions that
lead one to the realization of the four noble fruits. These are called the
four “factors for stream-entry” (sotāpattiyaṅga): (1) association with
superior persons (sappurisasaṃseva); (2) hearing the true dhamma
(saddhammassavana); (3) careful attention (yonisomanasikāra); and (4)
practice in accordance with the dhamma (dhammānudhammappaṭipatti).
These four conditions are to be practised in sequence: one first finds a
reliable teacher, listens closely to what he teaches, pays careful
attention to what one has heard from him, and lastly puts into practice
the intellectual knowledge he has heard and contemplated.64 The fourth
condition is highly praised in the Nikāyas. Two suttas in the
Saṃyutta-nikāya (SN 38:16, 39:16) reveal that practising in accordance
with the dhamma is the most difficult task among the Buddha’s
teachings, more difficult than going forth and finding pleasure in going
forth. 65 In the Mahāparinibbāna Sutta (DN 16), it is said that
whoever—bhikkhu, bhikkhunī, male or female lay person—dwells
practising in accordance with the dhamma, he or she honours the
Buddha and pays him the supreme homage.66
The commentaries differ slightly in their interpretations as to the
64
SN 55: 55 (V 410,25–411,2): Cattāro me bhikkhave dhammā bhāvitā bahulīkatā
sotāpattiphalasacchikiriyāya saṃvattanti. Katame cattāro? Sappurisasaṃsevo
saddhammasavanaṃ yonisomanasikāro dhammānudhammapaṭipatti. SN 55:56, SN
55:57 and SN 55: 58 concern once-returner, non-returner, and arahant respectively.
65
SN 38:16 (IV 260,22-23), SN 39:16 (IV 262,18-19): Abhiratena kho āvuso
dhammānudhammapaṭipatti dukkarā ti.
66
DN II 138,17-21: Yo kho Ānanda bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā
dhammânudhamma-paṭipanno viharati sāmīci-paṭipanno anudhamma-cārī, so
Tathāgataṃ sakkaroti garukaroti māneti pūjeti paramāya pūjāya.
67
fourth item of practice, i.e., practice in accordance with the dhamma

(dhammānudhammappaṭipatti). Some commentarial passages define it
merely as insight meditation (vipassanādhamma).67 The commentary
of the Itivuttaka (Iti-a II 90,12) states that it is the preliminary portion of
the practice beginning with the purification of morality (sīlavisuddhi-
ādi pubbabhāgapaṭipadādhamma). The commentary of the
Paṭisambhidāmagga (Paṭis-a III 542,12-13) also defines it broadly as
morality, concentration and wisdom (sīlasamādhipaññā). Here, I shall
demonstrate that in the Nikāyas the fourth item is always intended to be
a practice of insight meditation. In the Nikāyas, the practice in
accordance with the dhamma is depicted as a practice for revulsion
against mental and physical phenomena. For example, SN 22: 115
describes that when one is practising for the purpose of revulsion
towards one of the five aggregates, for its dispassion and cessation
(nibbidāya virāgāya nirodhāya paṭipanno), one can be called a bhikkhu
practising in accordance with the dhamma (dhammānudhamma-
ppaṭipanno bhikkhu). 68 Similarly, the same formula is used in SN
12:16 (II 18) and SN 12:67 (II 114 ff)69 with the twelve factors of
dependent origination replacing the five aggregates, 70 and in SN
35:154 (IV 141) with the six internal bases replacing the five
67
Spk III 253,5-6; Sv II 556,10-11: Dhammânudhamma-paṭipannā ti ariyassa
dhammassa anudhamma-bhūtaṃ vipassanā-dhammaṃ paṭipannā.
68
SN III 163,21-23: Rūpassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti
dhammānudhammapaṭipanno bhikkhūti alaṃ vacanāya. It is to be noted that the Pāli
passage implies that even a lay person could be called a “bhikkhu practising in
accordance with the dhamma” if he practices in the right way. This supports the gloss
on the term bhikkhu given in the commentary to the Satipaṭṭhāna Sutta (Ps I 241,3-6:
Bhikkhū ti paṭipattisampādaka-puggalanidassanam etaṃ. Aññe pi vā devamanussā
paṭipattiṃ sampādenti yeva, seṭṭhattā pana, paṭipattiyā bhikkhubhāvadassanato ca,
bhikkhū ti āha).
69
Cf. its parallel sūtra, SĀ 364 at T2, 100c.
70
E.g. SN II 18,11-13 : Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya
paṭipanno hoti dhammānudhamma- paṭipanno bhikkhūti alaṃ vacanāya.
68
71
aggregates. In SN 22:39, what accords with the dhamma
(anudhamma) is explained as being engaged in revulsion towards
(nibbidābahula) the five aggregates.72
The question to be posed here is the following: how does one

remain engaged in revulsion toward all these mental and physical
phenomena called the five aggregates? Many suttas say that the attitude
of repulsion towards these mental and physical phenomena comes
directly from insight meditation. For instance, in SN 22:76 it is said that
seeing the three characteristics of the five aggregates, the instructed
noble disciple experiences revulsion towards (nibbindati) these mental
and physical phenomena, experiencing revulsion he becomes
dispassionate, and through dispassion he is liberated (nibbindaṃ
virajjati, virāgā vimuccati).73 Also in the Dīghanakha Sutta (MN 74),
it is said that after seeing (passati) that the three feelings, i.e., pleasant
feeling, painful feeling and neither-painful-nor-pleasant feeling, are
impermanent (anicca), conditioned (saṅkhata), dependently arisen
(paṭiccasamuppanna), subject to destruction (khayadhamma),
vanishing (vayadhamma), fading away (virāgadhamma) and ceasing
(nirodhadhamma), the instructed noble disciple experiences revulsion
towards these feelings. 74 Further, there are twenty suttas in the
71
E.g. SN IV 141,15-17 : Cakkhussa ce bhikkhu nibbidāya virāgāya nirodhāya
paṭipanno hoti dhammānudhamma- paṭipanno bhikkhūti alaṃ vacanāya.
72
SN III 40,23-27: Dhammānudhammappaṭipannassa bhikkhave bhikkhuno ayam
anudhammo hoti yaṃ rūpe nibbidā-bahulo vihareyya, vedanāya nibbidā-bahulo
vihareyya, saññā nibbidā-bahulo vihareyya, saṅkhāresu nibbidā-bahulo vihareyya,
viññāṇe nibbidā-bahulo vihareyya.
73
SN III 224,21-23: Evaṃ passam bhikkhave sutvā ariyasāvako rūpasasmiṃ nibbindati
vedanāya nibbindati saññāya nibbindati saṅkhāresu nibbindati viññāṇasmiṃ
nibbindati. Also cf. SN III 20, 66–68.
74
MN I 500,20-32: Sukhā pi kho… Dukkhā pi kho… adukkhamasukhā pi kho
Aggivessana vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā
vayadhammā virāgadhammā nirodhadhammā. Evaṃ passaṃ Aggivessana sutavā
ariyasāvako sukhāya pi vedanāya nibbindati, dukkhāya pi vedanāya nibbindati,
69
Rāhulasaṃyutta showing that one experiences revulsion, dispassion

and liberation through seeing the three characteristics in the cases of the
six internal bases (SN 18:1,11), six external bases (SN 18:2,12), six
consciousness (SN 18:3,13), six contacts (SN 18:4,14), six feelings (SN
18:5,15), six perceptions (SN 18:6,16), six volitions (SN 18:7,17), six
cravings (SN 18:8,18), six elements (SN 18:9,19) and five aggregates
(SN 18:10,20).75 Yet more importantly, it is said in SN 22: 40–42 that
practising in accordance with the dhamma is unambiguously defined as
insight meditation, that a bhikkhu practising in accordance with the
dhamma should contemplate in the five aggregates the characteristics of
impermanence, suffering or non-self (aniccānupassin, dukkhānupassin,
anattānupassin).76
These suttas mentioned above indicate that in the Nikāyas,

practice in accordance with the dhamma denotes the practice of insight
meditation (vipassanābhāvanā), which enables one to see the
characteristics of mental and physical phenomena and is the meditative
practice that leads one directly to the arahantship.
The four establishments of mindfulness (satipaṭṭhāna), as they are

described in the Satipaṭṭhāna Sutta, are a set of insight-meditation-
oriented practices, which may or may not include the element of
serenity meditation (see Chapter Three). Therefore, it might be suitable
adukkhamasukhāya pi vedanāya nibbindati, nibbindaṃ virajjati, virāgā vimuccati,

vimuttasmiṃ vimuttam-iti ñāṇaṃ hoti; khīṇā jāti, vusitaṃ brahmacariyaṃ kataṃ
karaṇīyaṃ nâparaṃ itthattāyâti pajānāti.
75
SN II 244–252.
76
SN III 41,6-8: Dhammānudhammapaṭipannassa bhikkhave bhikkhuno ayam
anudhammo hoti, yaṃ rūpe aniccānupassī vihareyya…la…parimuccati dukkhasmāti
vadāmīti. SN III 41,10-11: Dhammānudhamma…la… yaṃ rūpe dukkhānupassī
vihareyya …la… parimuccati dukkhasmā ti vadāmīti. SN III 41,13-16:
Dhammānudhammapaṭipannassa bhikkhave bhikkhuno ayam anudhammo hoti, yaṃ
rūpe anattānupassī vihareyya..vedanāya… saññāya… saṅkhāresu … viññāṇe
anattānupassī vihareyya.
70
to give here some suttas that depict the satipaṭṭhānas as effective

methods for attaining enlightenment.
In SN 47:477, it is said that the four satipaṭṭhānas can lead one to

the four stages of enlightenment: 78 those bhikkhus who are newly
ordained should be exhorted to develop the four satipaṭṭhānas in order
to know mental and physical phenomena as they really are; those who
are trainees (sekha), 79 aspiring for the unsurpassed security from
bondage, i.e. arahantship, 80 should continue to develop the four
satipaṭṭhānas in order to understand fully (pariññā) the mental and
physical phenomena; and those who are arahants still continue to dwell
in the same practices with a mind detached. Similar statements are
found in three suttas in the Anuruddhasaṃyutta. SN 52:4–5 state that
both trainees (sekha) and those beyond training (asekha) “should enter
and dwell in the four establishments of mindfulness” (cattāro
77
SN V 144,15-18: Ye te bhikkhave bhikkhū navā acirapabbajitā adhunāgatā imaṃ
dhammavinayaṃ, te ve bhikkhave bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya
samādapetabbā nivesetabbā patiṭṭhāpetabbā. SN V 144,1-9: Yepi pi te, bhikkhave
bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemam patthayamānā viharanti, te
pi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā
samāhitā ekaggacittā kāyassa pariññāya; ……vedanānaṃ pariññāya …… cittassa
pariññāya …… dhammānaṃ pariññāya. SN V 144,10-19: Yepi te bhikkhave bhikkhū
arahanto khīṇāsavā …… tepi kāye kāyānupassino viharanti ātāpino sampajānā
ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyena visaṃyuttā …… vedanāhi
visaṃyuttā…… cittena visaṃyuttā…… dhammehi visaṃyuttā.
78
Cf. its parallel sūtra SĀ 621 at T2, 173c. Note that in the Chinese version, the term
於法遠離 (dhammehi visamyutta) is used to describe both the practices of the sekha
and asekha, whereas the Pāli version only relates to the asekha. This makes their
practices exactly the same and must be a mistake caused in its transmission, which
needs to be corrected in accordance to the Pāli version.
79
The term sekha usually refers to those noble persons who are not arahants, i.e. the
seven trainees, but sometimes virtuous worldlings are included. Cf. Spk I 105,25-26:
sekhā ti satta-sekhā; Mp III 113,22: sekhoti satthavidho pi sekho; Mp II 123,24:
sekhoti: iminā satta sekkhe dasseti. Ettha ca sīlavantaputhujjano pi sotâpannen’eva
saṃgahīto.
80
Ps I 41,5-7: Anuttaran ti seṭṭhaṃ, asadisan ti attho. Catuhi yogehi khemaṃ
anupaddutan ti yogakkhemaṃ, arahattam eva adhippetaṃ.
71
satipaṭṭhānā upasampajja vihātabbā).81 In SN 52:9, Ven. Anuruddha

declares that arahants usually dwell with a mind well established in
satipaṭṭhānas.82 As to the distinction between the practice of a trainee
and an arahant, SN 47:26–27 offers the following definition: “Because
one has partly developed the four establishments of mindfulness, that
one is trainee. … Because one has completely developed the four
establishments of mindfulness that one is beyond training.”83
It is of significance to the Buddha’s educational system that all

Buddhist disciples, including arahants, trainees, and even new bhikkhus,
practise the same four establishments of mindfulness. It implies that
what one tries to learn and practise from the very beginning in order to
reach the final goal, that is, to become an arahant is the same as what
arahants practise and do after their attainment of arahantship.
Nevertheless, there must exist differences in the degree and quality
among the ways in which a new bhikkhu, a trainee and an arahant
practise the four establishments of mindfulness.

Meditation Preceded by Jhāna Practice
There are numerous suttas in the Nikāyas where jhānas occur as a
spiritual attainment developed before one’s enlightenment. In these
81
SN V 298,29-30: Sekhenāvuso Sariputta bhikkhunā cattāro satipaṭṭhānā upasampajja
vihātabbā. SN V 299,7-8: Asekhenāvuso Sariputta bhikkhunā cattāro satipaṭṭhānā
upasampajja vihātabbā..
82
SN V 302,4-7: Yo so āvuso bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo
ohitabhāro anuppattasadattho parikkhīṇabhavasaññyojao sammadaññā vimutto, so
imesu catūsu satipaṭṭhānesu suppatiṭṭhitacitto bahulaṃ viharatī”ti. Cf its parallel
passage in SĀ 543 at T2, 141a.
83
SN V 175,6-7: Catunnaṃ kho āvuso satipaṭṭhānaṃ padesaṃ bhāvitattā sekho hoti.
SN V 175,17-18 : Catunnaṃ kho āvuso satipaṭṭhānaṃ samattaṃ bhāvitattā sekho hoti.
Cf. CDB 1653.
72
suttas, the jhāna attainments seem to serve as either a meditative object

or the support for the development of insight meditation; the texts do
not state that they are intended to be the immediate cause for attainment
of enlightenment.
In the Aṭṭhakanāgara Sutta (MN 52), Ānanda teaches eleven

methods by which a bhikkhu can attain either the third or the fourth
stage of enlightenment. It is said that a bhikkhu who enters any one of
the eleven concentration attainments—the four form-sphere jhānas, the
four divine abodes (cattāro brahmavihārā), and the first three formless
jhānas (arūpajjhāna)—then takes them as meditative objects to be
analysed with insight meditation is able to attain either the destruction
of the taints, i.e. arahantship, or the destruction of the five lower fetters,
i.e. the state of non-returner. The following passage describes the
knowledge obtained through insight meditation:
The first jhāna (or the second jhāna etc.) is conditioned and
volitionally produced. But whatever is conditioned and
volitionally produced is impermanent, subject to cessation.84
Here, each of the eleven concentration attainments serves as an object

to be examined with insight meditation in order to see therein the real
nature of impermanence and conditionality. The Mahāmālunkyaputta
Sutta (MN 64), where the Buddha teaches seven methods to abandon
the five lower fetters, offers a somewhat different account of how the
insight knowledge is developed with the jhānas as its object:
Whatever exists therein of material form, feeling, perception,
84
MN I 350,13-16: Idam pi paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ, yaṃ
kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tad aniccaṃ nirodhadhamman ti
pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. Cf. MLDB 455.
73
formations and consciousness, he sees those states as

impermanent, as suffering, as a disease, as a tumor, as a dart, as
a misery, as an affliction, as alien, as disintegrating, as empty,
as nonself.85
Similar methods for the development of insight meditation with the

mental states of jhāna attainment as the object are recorded in the
Aṅguttara-nikāya. Insight meditation is applied to the four form-sphere
jhānas in AN 4:124 (AN II 128,10-29.) and to the four form-sphere jhānas
and the first three formless jhānas in AN 9:36 (IV 422–426) The reason
why the fourth formless jhāna, the base of neither-perception-nor-non-
perception, is not described in these suttas as an object to be
investigated by insight meditation is, according to the commentary of
the Aṅguttara-nikāya, that the constituent factors of this formless
attainment, i.e. the four formless mental aggregates, are too subtle to be
used as objects of insight meditation.86
Elsewhere in the Nikāyas, it is said that the jhāna attainments

function not as objects of insight meditation but as a supportive ground
that makes the mind calm and concentrated, and thus facilitates the
development of insight meditation. In the Mahāsuññata Sutta (MN 22),
we read that a bhikkhu after having developed the four jhānas directs
his mind to insight meditation and abandons the conceit ‘I am’. It is
said there that,
…a bhikkhu should abide contemplating rising and falling in

these five aggregates subject to clinging: “Such is material
85
MN I 435,31-35: So yad-eva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ
saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato
aghato ābādhato parato palokato suññato anattato samanupassati.
86
Mp IV 197,16-18: Atha nevasaññā-nâsaññâyatanaṃ kasmā na gahitan ti? Sukhumattā,
yasmiṃ hi cattāro pi arūpakkhandhā sukhumā na sammasanūpagā.
74
form, such its arising, such its disappearance; such is feeling,

such its arising, such its disappearance; such is perception, such
its arising, such its disappearance; such are formations, such
their arising, such their disappearance; such is consciousness,
such its arising, such its disappearance. When he abides
contemplating rising and falling in these five aggregates subject
to clinging, the conceit ‘I am’ based on these five aggregates
affected by clinging is abandoned in him.”87
According to SN 22:89, which also connects the abandonment of the

conceit “I am” to insight meditation, the conceit “I am” is the
defilement that still lingers in mind even after one becomes a
non-returner through discarding the five lower fetters. Therefore, the
abandonment of the conceit “I am” actually represents the attainment of
arahantship.88
The Sāmaññaphala Sutta (DN 2) and Subha Sutta (DN 10)

illustrate the development of insight meditation based on the four
jhānas. After giving the four jhāna attainments, they go on to say:
When his concentrated mind is thus purified, bright,

unblemished, rid of imperfection, malleable, wieldy, steady,
and attained to imperturbability, he directs and inclines it
87
MN III 114,32–115,5: Pañca kho ‘me, Ānanda, upādānakkhandhā. Yattha bhikkhunā
udayabbayānupassinā vihātabbaṃ. Iti rūpaṃ iti rūpassa samudayo iti rūpassa
atthagamo; iti vedanā iti vedanāya samudayo iti vedanāya atthagamo; iti saññā…;
iti saṃkhārā…; iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthagamo’ti.
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo
pañcs’upādānakkhandhesu asmimāno so pahīyati. Cf. MLDB 975.
88
SN III 131,4-7: Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino
viharato yo pissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti māno
‘asmī’ti chando ‘asmī’ti anusayo asamūhato, so pi samugghātaṃ gacchati. Vism
685,25-26, explains that conceit (māna) is to be abandoned by the path knowledge of
arahant: Māna-bhavarāgāvijjānusayā catutthañāṇavajjhaṃ.
75
towards knowledge and vision. And he sees thus: “This body of

mine, made of material form, consisting of the great elements,
procreated by a mother and father, and built up out of boiled
rice and porridge, is subject to impermanence, to being worn
and rubbed away, to dissolution and disintegration and this
consciousness of mine is supported by it and bound up with
it.”89
“Knowledge and vision” is glossed by the Pāli commentary as insight

knowledge (vipassanāñāṇa).90 From the context, it is indicated that
after making the mind concentrated, malleable and steady, the four
jhānas are able to serve as a supportive ground for insight meditation to
unfold more smoothly. Although these suttas do not point out expressly
where the insight meditation assisted by the jhāna can lead to, it can be
inferred on the basis of the suttas quoted in section §1.3.1, that it leads
one to the highest stage of enlightenment. This inference may be
supported by the fact that in the Sāmaññaphala Sutta (DN 2) and the
Subha Sutta (DN 10), the six super knowledges (abhiññā) are to follow
the development of the four jhānas and insight meditation.
The Chabbisodhana Sutta (MN 112) also talks of the “knowledge

of the destruction of the taints” (āsavakkhayañāṇa) being attained
immediately after the development of the four jhānas. However, this
kind of sequence of attainment is not frequent in the Nikāyas; what is
89
DN I 76,13-30; I 208,23-24,: So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe
vigatûpakkilese mūdūbhūte (CSCD mudubhūte) kammaniye ṭhite ānejjappatte
ñāṇa-dassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti: Ayaṃ kho me
kāyo rūpī cātu-mahā-bhūtiko mātā-pettika-sambhavo odana-kummās-upacayo-
anicc-ucchādana-parimaddana-bhedana-viddhaṅsana-dhammo (CSCD viddhaṃsa-
na-dhammo); idañ ca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan ti. Cf. LDB
104.
90
Sv I 220,13-15: Idha pana ñāṇa-dassanāya cittan ti idaṃ vipassanā-ñāṇaṃ
ñāṇa-dassanan ti vuttaṃ.
76
much more popular is the sequence of meditative attainment where the

four jhānas are followed immediately by the three true knowledges.91
For example, in the Mahā-assapura Sutta (MN 39), when the Buddha
teaches what makes someone an ultimate ascetic, i.e. an arahant, and
gives a list of items of practice with the later items to be practised
(uttariṃ karaṇīyaṃ) after the earlier have been developed. After the
four jhānas are developed, the following items are practiced in
sequence: (1) the knowledge of recollecting past abodes; (2) the divine
ear; and (3) the knowledge of the destruction of the taints. The Buddha
himself is also said to have attained his own enlightenment through this
sequence of meditative practice.92 It seems that the destruction of taints
in the instances discussed here is attained through insight meditation (as
expressed by these aforementioned suttas in the form of understanding
the four noble truths) while being supported by the four jhānas.
The discussion above has provided evidence to demonstrate that

whether with the assistance of jhānas or not, one develops insight
meditation to see the mental and physical phenomena as they really are,
and so attains the four stages of enlightenment.
§1.3.3 The Knowledge of Rising and Falling

The knowledge of rising and falling (udayabbayañāṇa) plays an
extremely significant role not only in the meditation theory of Pāli
commentarial literature (cf. Vism 629ff), but also in the Buddhist
soteriology of the earliest period of Pāli Buddhism, that is, in the
91
MN 27 (I 181ff); MN 51 (I 347ff); MN 60 (I 412ff); MN 65(I 441ff); MN 76 (I
521ff); MN 79 (II 38ff); MN 94 (II 162); MN 101 (II 226ff); MN 125 (III 136); AN
3:58–59 (I 163–168).
92
See MN 4 (I 21–22); MN 19 (I 117); MN 36 (I 247–249); MN 85 (II 93); MN 100
(II 212).
77
Nikāyas. Here, the knowledge of rising and falling will be investigated

in the context of the Nikāyas in order to discover the status of insight
meditation as a soteriological method in the early Buddhism.
As discussed in section §1.3.2, contemplating rising and falling in

the five aggregates leads to the highest enlightenment. There are several
suttas which document this view. According to SN 35: 153, when one
who dwells contemplating rising and falling (udayavyayānupassī) in
any one of the six doors, i.e., eye, ear, nose, tongue, body and mind,
experiences revulsion towards them, becomes dispassionate, and then
liberated, he is called “one equipped with faculties” (indriyasam-
panna).93 The knowledge of rising and falling could result not only in
arahantship but also in Buddhahood. When relating how the Bodhisatta
Vipassī attains his final enlightenment, the Mahāpadāna Sutta (DN 14)
describes that he was liberated from the taints by his non-clinging, not
long after his contemplation on the rising and falling of the five
aggregates.94 Similarly, according to the Aggivacchagotta Sutta (MN
72), Gotama Buddha also declares that he was liberated through
non-clinging after having contemplated the rising and falling of the five
aggregates.95
93
SN IV 140,25-33: Cakkhundriye ce bhikkhu udayavyayānupassī viharanto
cakkhundriye nibbindati ... sotindriye … ghānindriye … jivhindriye … kāyindriye …
manindriye ce bhikkhu udayavyayānupassī viharanto manindriye nibbindati,
nibbindaṃ virajjati …la… vimu[t]tasmi vimuttamhīti ñāṇaṃ hoti- khīnā jāti vusitam
brahmacariyaṃ, kataṃ karaṇīyaṃ nāparam itthattāyāti pajānāti.
94
DN II 35,14-24: Atha kho bhikkhave Vipassī Bodhisatto aparena samayena
pañcas’upādāna-kkhandhesu udaya-vyayânupassī vihāsi: Iti rūpṃ, iti rūpassa
samudayo, iti rūpassa atthagamo; iti vedanā, iti vedanāya samudayo, iti vedanāya
atthagamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthagamo; iti saññā, iti
saññāya samudayo, iti saññāya atthagamo; iti saṃkhārā, iti saṃkhārānaṃ samudayo,
iti saṃkhārānaṃ atthagamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa
atthagamo ti. Tassa pañcas’upādāna-kkhandhesu udaya-vyayānupassino viharato na
cirass’ eva anupādāya āsavehi cittaṃ vimucci.
95
M I 486,12-20: Diṭṭhaṃ h’ etaṃ Vaccha Tathāgatena: iti rūpaṃ, iti rūpassa samudayo,
78
The wisdom of rising and falling is frequently used to gloss paññā

(“wisdom”) in different sets of technical terms. It is said in the
Bodhirājakumāra Sutta (MN 85) that a bhikkhu who possesses the “five
factors of striving” (pañcimāni padhāniyaṅgāni) may arrive at
distinction, the arahantship, within half a day after being instructed by
the Buddha. These five factors are (1) endowment with faith (saddha);
(2) freedom from illness and affliction (appābādha, appātaṅka); (3)
endowment with honesty and sincerity (asaṭha, amāyāvin); (4) energy
(āraddhaviriya); and (5) wisdom (paññavat). Wisdom is defined as
“wisdom directed towards rising and passing away (udayatthagāminī
paññā) that is noble (ariyā), penetrative (nibbedhikā) and leads to the
complete destruction of suffering” (sammādukkhakkhayagāminī). 96
Wisdom directed towards rising and passing away also appears as a
gloss for the “faculty of wisdom” (paññindriya) in SN 48:9;97 for the
“power of wisdom” (paññābala) of a trainee (sekha) in AN 5:2;98 for
the wisdom of a lay follower (upāsaka) in SN 55:37;99 for the wisdom
of a great man (mahāpurisa) in AN 8:30;100 for the wisdom among the
iti rūpassa atthagamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthagamo;
iti saññā, iti saññāya samudayo, iti saññāya atthagamo; iti saṅkhārā, iti
saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthagamo; iti viññāṇaṃ, iti viññāṇassa
samudayo, iti viññāṇassa atthagamo ti. Tasmā Tathāgato sabbamaññitānaṃ
sabbamathitānaṃ sabba-ahiṃkāra-namiṃkāra-mānānusayānaṃ khayā virāgā
nirodhā cāgā paṭinissaggā anupādā vimutto ti vadāmîti.
96
MN II 95,12–20. Cf. AN 5:53; MN II 128; DN III 237, III 277.
97
MN V 197,19-21: Udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya
sammādukkhakhayagāminiyā. Idaṃ vuccati bhikkhave paññindriyam.
98
AN III 2,25-28: Idha bhikkhave ariyasāvako paññavā hoti, udayatthagāminiyā
paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Idhaṃ
vuccati bhikkhave paññābalaṃ.
99
SN V 395,29-32: Idha Mahānāma upāsako paññavā hoti udayatthagāminiyā paññāya
samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, ettāvatā kho
Mahānāma upāsako paññāsampanno hotī ti.
100
AN IV 234,31-35: Idha bhikkhave bhikkhu paññavā hoti udayatthagāminiyā paññāya
samannāgato ariyāya nibbedhikāya sammā-dukkhakkhayagāminiyā. Paññavato
79
seven saddhamma of a noble disciple in MN 53.101
The knowledge of rising and falling is highly praised in several

suttas. In three suttas of the Khandhasaṃyutta (SN 22: 126–128), it is
stated that one who does not understand the five aggregates as they
really are, i.e. subject to rising and vanishing (samudayadhamma,
vayadhamma), is immersed in ignorance (avijjāgata), whereas one who
understands them as they really are (yathābhūtaṃ pajānāti) has arrived
at true knowledge (vijjāgata).102 According to SN 35: 204 (35: 245
according to CSCD), when a bhikkhu understands the rising and the
passing away (samudayañca atthagamañca yathābhūtam pajānāti) of
the six “bases for contact” (phassāyatana), or of the five aggregates
subject to clinging (upādānakkhandha), or of the four great elements
(mahābhūta), his vision is well purified (dassanaṃ suvisuddhaṃ).103
The Chachaka Sutta (MN 148) shows that when the rising and falling
are discerned with regard to the mental and physical phenomena, the
ayaṃ bhikkhave dhammo, nāyaṃ dhammo duppaññassā ti iti yaṃ taṃ vuttaṃ idam
etaṃ paṭicca vuttaṃ
101
MN I 356,19-21: Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya
nibbedhikāya sammādukkhakkhayagāminiyā.
102
E.g. SN III 171,6-30: Idha bhikkhu assutavā puthujjano samudayadhammaṃ rūpaṃ
samudayadhammaṃ rūpanti yathādhammaṃ (CSCD yathābhūtaṃ) na pajānāti,
vayadhammaṃ rūpaṃ vayadhammaṃ rūpanti yathābhūtaṃ na pajānāti,
samudayavayadhammaṃ rūpaṃ samudayavayadhammaṃ rūpanti yathābhūtaṃ na
pajānāti …… vedanaṃ …… saññaṃ …… saṅkhāre …… samudayavayadhammaṃ
viññāṇaṃ samudayavayadhammam viññāṇanti yathābhūtaṃ na pajānāti. Ayaṃ
vuccati bhikkhu avijjā ettāvatā ca avijāgato hotīti.
103
SN IV 191,29–192,16: Yato kho āvuso bhikkhu channaṃ phassāyatanānaṃ
samudayañca atthagamañca yathābhūtam pajānāti, ettāvatā kho āvuso bhikkhuno
dassanaṃ suvisuddhaṃ hotīti. … Yato kho āvuso bhikkhu pañcannam
upādānakkhandhānaṃ samudayañca atthagamañca yathābhūtam pajānāti,…Yato
kho āvuso bhikkhu catunnaṃ mahābhūtānaṃ samudayañca atthagamañca
yathābhūtaṃ pajānāti…la…. The commentary explains this purified vision as
meaning either the path of stream-entry (Spk III 55,8-9: dassanan ti
paṭhama-maggass’ etaṃ adhivacanaṃ) or the four ariya paths (Spk III 55,13-14 api ca
cattāro pi maggā dassanam eva.)
80
truth of “non-self” is demonstrated.104 The knowledge of rising and

falling can bring forth not only wisdom but also joy and happiness. In
the Saḷāyatanavibhaṅga Sutta (MN 137) it is said that when one sees
with proper wisdom any one of the six internal or six external bases
(eye etc.) as they actually are, both in the past and present as
impermanent, suffering and subject to change, then arises the happiness
called “joys based on renunciation” (nekkhammasita somanassa).105
The joy caused by insight meditation is so great that it is called “the
deathless” (amata) in verse no. 374 of the Dhammapada: “Whenever
one comprehends the rising and falling of aggregates, one obtains
rapture and gladness, and this is the deathless for those who know.”106
The knowledge of rising and falling is so essential to the religious life
of Buddhists that it is extolled thus in verse no. 113 of the
Dhammapada: “If anyone lives one hundred years not seeing the rising
and falling, living for one day of one who sees the rising and falling
would be better.”107
104
E.g. MN III 282,14-18: Cakkhuṃ attā ti yo vadeyya, taṃ na uppajjati. Cakkhussa
uppādo pi vayo pi paññāyati. Yassa kho pana uppādo pi vayo pi paññāyati, ‘Attā me
uppajjati ca veti cā’ti icc’ assa evam āgataṃ hoti; tasmā taṃ na uppajjati-‘Cakkhuṃ
attā ti yo vadeyya’; iti cakkhuṃ anattā.
105
MN IV 217,29–218,6: Tattha katamāni cha nekkhammasitāni somanassāni?
Rūpānaṃ tveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ: Pubbe c’ eva rūpā
etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā ti evam etaṃ
yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ; yaṃ rūpaṃ
somanassaṃ, idaṃ vuccati nekkhammasitaṃ somanassaṃ; saddānaṃ tveva … pe … ;
gandhānaṃ tveva… pe …; rasānaṃ tveva … pe …; phoṭṭhabbānaṃ tveva … pe …;
dhammānaṃ tvevā aniccataṃ viditvā vipariṇāmavirāganirodhaṃ: Pubbe c’eva
dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā ti evam
etaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ; yaṃ rūpaṃ
somanassaṃ, idaṃ vuccati nekkhammasitaṃ somanassaṃ. Imāni cha
nekkhammasitāni somanassāni.
106
Dhp 374: Yato yato sammasati, khandhānaṃ udayavyayaṃ; labhatī (CSCD labhati)
pītipāmojjaṃ, amataṃ taṃ vijānataṃ.
107
Dhp 113: Yo ca vassasataṃ jīve, apassaṃ udayavyayaṃ; ekāhaṃ jīvitaṃ seyyo,
passato udayavyayaṃ.
81
These texts taken together indicate that vipassanā wisdom which

sees the rising and passing away of the mental and physical phenomena,
is crucial to the practice of Buddhists, in that it not only generates great
joy, rapture and gladness in Buddhist practitioners but also eliminates
their wrong view of eternal self, and leads them all the way to the final
stage of enlightenment.
§1.4 Summary
Since a very early point in the Buddhist history, the four stages of
enlightenment have been regarded as the goals to which Buddhists
aspire. These stages are classified according to the quantity of
unwholesome defilements that are abandoned: the more defilement one
abandons the higher the stage one attains.
Except for the second stage, each of the remaining three stages of
enlightenment is further divided into various subclasses based on the
difference in the spiritual attainments and faculties. Although all
arahants extinguish all taints and defilements, they still differ in the
abilities of their jhāna attainments and supernormal powers. The
canonical descriptions on the distinction between a wisdom-liberated
arahant and an ubhatobhāgavimutta arahant indicate that some
arahants may not have a jhāna experience.
The Pāli canonical texts show that insight meditation can lead one
to the highest goal of Buddhism and that the jhāna experience, which
makes the mind more concentrated and malleable, either functions as an
object to be examined by insight knowledge or at best as a support for
insight meditation. Further, the insight meditation, which presents itself
as knowledge of rising and falling, plays an important role in the
82
soteriology of the Nikāya world. Based on this evidence, one might

challenge the view proposed by some scholars such as Vetter (1988)
and Bronkhorst (1993) that jhāna attainment is the core experience of
liberation.
83
84
Is Jhāna Necessary for Supramundane Attainment
Chapter Two
Is Jhāna Necessary for Supramundane
Attainment?
As discussed in Chapter One, it is recorded already in early

Buddhist texts that insight meditation leads one to the four stages of
enlightenment, whereas jhāna attainment may assist insight meditation
by serving as either an object to be investigated or a basis to make the
mind more suitable for cultivating it. A question can be posed here:
while the formless jhānas are not essential to the attainment of
enlightenment, is it necessary for one to develop form-sphere jhāna
before practising of insight meditation?
It is true that the development of concentration (samādhi) is

necessary for the development of insight knowledge. To illustrate, in
SN 22:5–61, SN 35: 99–100, and SN 56:1–2, the Buddha admonishes
his disciples to exert themselves in seclusion (paṭisallana) 2 and
develop concentration (samādhi) since a bhikkhu who is concentrated
understands the mental and physical phenomena as they really are
(samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.). In SN
35:159–160, the Buddha uses different terms to express the same
1
SN III 13,36-37; SN IV 80,11-12; SN V 414,2-3: Samādhiṃ bhikkhave bhāvetha,
samāhito bhikkhave bhikkhu yathābhūtam pajāṅāti. SN III 15,20-21; SN IV 80,28-29 ;
SN V 414,14-15: Paṭisallāṇe bhikkhave yogam āpajjatha paṭisallīno bhikkhave
bhikkhu yathābhūtam pajānāti.
2
As to paṭisallana, the Sāratthapakāsinī explains, “After seeing those bhikkhus falling
away from bodily seclusion, and knowing that, the Blessed One said, ‘When they
obtain bodily seclusion their meditation practice will profit’”. Spk II 262,6-8:
paṭisallāṇo ti (CSCD paṭisallāṇeti) idaṃ Bhagavā te bhikkhū kāya-vivekena
parihāyante disvā ‘kāya-vivekaṃ labhantānaṃ imesaṃ kamma-ṭṭhānaṃ ṭhitiṃ
(CSCD phātiṃ) gamissatī’ ti ñatvā āha.
85
import, saying: “When a bhikkhu is concentrated, things become

manifest to him as they really are.”3 Also, according to SN 12:23,
concentration is said to be the proximate cause (upanisā) of “the
knowledge and vision as they really are” (yathābhūtañāṇadassana),
which is in turn the proximate cause of the further progression of
insight, that is, revulsion (nibbidā) and dispassion (virāga).4 Similarly,
AN 5:24 (III 19) and AN 6:50 (IV 360) have the following saying:
“… When right concentration is absent, the knowledge and

vision of things as they really are is destroyed from the root of
one who lacks right concentration. When the knowledge and
vision of things as they really are is absent, revulsion and
dispassion are destroyed from the root of one who lacks
knowledge and vision of things as they really are. When
revulsion and dispassion are absent, the knowledge and vision
of liberation is destroyed from the root of one who lacks
revulsion and dispassion.”5
3
SN IV 143,33–144,1: samāhitassa bhikkhave bhikkhuno yathābhūtam okkhāyati. SN
IV 144,20-21: paṭisallīṇassa bhikkhave bhikkhuno yathābhūtam okkhāyat.
4
The commentaries (Spk II 53,24-34; Mp III 229,8-11) interpret yathābhūtañāṇadassana
as “tender insight” (taruṇa-vipassanā) to include “knowledge in defining
formations” (sankhāra-paricchede ñāṇa), “knowledge in overcoming doubts”
(kankhā-vitaraṇe ñāṇa), “knowledge in comprehension” (sammasane ñāṇa), and
“knowledge in what is the path and what is not the path” (maggāmagge ñāṇa
according to CSCD; Ee reads magga-ñāṇa); they interpret nibbidā as powerful
insight (balava-vipassanā) to encompass “knowledge in appearance as terror”
(bhayat’ūpaṭṭhāne ñāṇa), “knowledge in seeing danger” (ādīnav’anupassane ñāṇa),
“knowledge of desire for deliverance” (muñcitu-kamyatā-ñāṇa), and “knowledge of
equanimity about formations” (sankhārupekkhāya ñāṇa); and they interpret virāga as
the supramundane path (magga). These knowledges are fully explained in the
Visuddhimagga Chapters 18–21.
5
AN III 19,23-28: …sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ
hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇa-
dassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati
nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Cf. BGS III 14,
86
Obviously, the cultivation of concentration is just as important as the

development of insight knowledge in the Buddhist system of “three
trainings”. Nevertheless, it is open to question whether concentration or
right concentration necessarily refers to the four form-sphere jhānas,
collectively or individually, and whether one needs the form-sphere
jhāna experience in order to attain the arahantship or even the stage of
stream-entry. In section §2.1 of this chapter, I shall first discuss the
signification of concentration (samādhi), right concentration (samma-
samādhi), and jhāna as revealed in the Nikāyas in order to demonstrate
that concentration or right concentration is not necessarily confined to
the form-sphere or formless jhānas since insight meditation can no
doubt result in concentration, right concentration, or the so-called
vipassanā-jhāna. In section §2.2, I shall provide some instances from
the canonical suttas, which report the disciples’ attainments of
enlightenment without prior experience of form-sphere jhāna. This
evidence confirms the opinion of some Theravādin scholars that the
attainment of enlightenment does not require prior experience of
form-sphere jhāna and that as a consequence it is highly possible that
sukkhavipassaka arahants existed in early Buddhism.
§2.1 Concentration, Right Concentration and Jhāna

§2.1.1 Concentration
Concentration (samādhi) is defined as the “unification of mind”
(cittassa ekaggatā) in the Cūḷavedalla sutta (MN 44/ I 301), and in the
same sutta, the four establishments of mindfulness (satipaṭṭhāna) are
said to be its cause (samādhinimitta). This implies that concentration
256.
87
can be obtained from not only samatha meditation but also from insight
meditation since some forms of practice in the four establishments of
mindfulness consist of both types of meditation. In fact, there are some
suttas that relate to a third type of concentration, concentration on
nibbāna; for example, AN 3:32 (I 132) equates the concentration that is
able to remove the underlying tendency of “I” with the experience of
nibbāna (sabbasaṅkhārasamatha).
It is not difficult to locate the canonical passages relating to the

concentration obtained through samatha meditation. These passages,
such as DN 17/II 185–196 and AN 4:123/II 26–28, mention that people
who are skilled in jhānas may be reborn in the Brahma worlds if they
do not succeed in attaining arahantship before death. Some of these
jhānas are derived from the development of the four “divine abodes”
(brahmavihāra) (e.g. MN 83/II 78, MN 97/II 196; cf. A IV 300, Vism
322). One can even make the mind concentrated (samādhiyati) through
listening to a dhamma lecture, instructing dhamma to others, reciting
dhamma, or reflecting on dhamma (AN 5:26/III 21–23).
Now, what needs to be discussed in detail here is the concentration

derived from insight meditation. If it is possible to gain concentration
through insight meditation, then there is no necessity to develop
samatha meditation beforehand and separately in order to acquire the
concentration needed for the cultivation of insight knowledge.
The Saṅgīti Sutta (DN 33) and AN 4:41 classify the “development
of concentration” (samādhibhāvanā) into four types. The first is the
development of the four jhānas which leads to a pleasant dwelling in
this very life and the second is the perception of light (ālokasaññā)
which gives rise to the supernatural power of the divine eye. These two
should be taken as the development of concentration through samatha
88
meditation. The third and fourth developments of concentration concern

the development of insight meditation; the third development is
described in the text as thus:
Here, friend, for a bhikkhu, feelings are known as they arise,

known as they remain, known as they disappear. Thoughts are
known as they arise, known as they remain, known as they
disappear. Perceptions are known as they arise, known as they
remain, known as they disappear. Friend, this development of
concentration when developed and cultivated leads to
mindfulness and clear comprehension.6
Through this practice, one knows the rising and falling of physical and
mental phenomena, so the passage undoubtedly refers to the
development of insight meditation. The same practice is described by
SN 47:35 as the way in which a bhikkhu stays clearly comprehending
(saṃpajāna).7 According to the Acchariya-abhūta Sutta (MN 123/III
124) it is the same practice that the Buddha describes as a wonderful
and marvelous quality that he possesses. From these passages, it
follows that this practice is surely no shallow and basic clear
comprehension as it so appears in certain stock sequences of Buddhist
practice,8 but rather it is an advanced level practice that is capable of
6
DN III 223,11-17: Idh’ āvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti,
viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā
abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā
abbhatthaṃ gacchanti. Ayaṃ, āvuso, samādhi-bhāvanā bhāvitā bahulī-katā
sati-sampajaññāya saṃvattati. Also cf. AN II 44,15-22, LDB 488.
7
SN V 180,27–181,5: Kathañca bhikkhave bhikkhu sampajāno hoti. Idha bhikkhave
bhikkhuno viditā vedanā uppajjanti, …… viditā abbhatthaṃ gacchanti. Evaṃ kho
bhikkhave bhikkhu sampajāno hoti.
8
The practice of “mindfulness and comprehension” (satisampajñña) is very often
placed after the “restraint of the senses” (indriyasaṃvara) and before the
“abandonment of the hindrances” (nīvaraṇappahāna). Cf. e.g. DN I 70–71, 207; MN
89
producing powerful concentration, and is accessible to both the Buddha

himself and his disciples.
The text conveys the fourth type of development of concentration

in the following manner:
Here, friend, a bhikkhu dwells contemplating rising and falling

in the five aggregates subject to clinging: “Such is form, such
its origin, such its passing away; such is feeling… such is
perception… such are formations… such is consciousness,
such its origin, such its passing away.” But he does not contact
with the body and dwell in the eight deliverances. Thus, friend,
is the development of concentration which, when developed
and cultivated, leads to the destruction of the taints.9
Here, contemplating the rising (samudaya) and passing away

(atthaṅgama) of the five “aggregates subject to clinging” (upādāna-
kkhandha) is described as the development of concentration which
leads to the destruction of the taints when cultivated. Like the third
development, this development of concentration is certainly a practice
of insight meditation. The reason for its differentiation from the third
development may be that it has the five aggregates as its objects, thus
enabling one to observe a wider range of mental and physical
phenomena. It may also due to the fact that it is so penetrative that it
conduces to the destruction of the taints and makes one an arahant.
Insight meditation is sometimes referred to as animitta
I 180–181, 269, 346–347.

9
D III 223,18-24: Idh’ āvuso bhikkhu pañcas’u pādāna-kkhandhesu udayabbayânupassī
viharati— ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthagamo, iti vedanā… iti
saññā… iti saṃkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa
atthagamo. Ayaṃ, āvuso, samādhi-bhāvanā bhāvitā bahulī-katā āsavānaṃ khayāya
saṃvattati.
90
cetosamādhi (“signless concentration of mind”) in the Nikāyas.10 In

most cases the term is not explained, but an exception is in the
Cūḷasuññata Sutta (MN 108), where it is said that the one whose mind
enters into the signless concentration of mind, understands that the
concentration entered therein is conditioned, impermanent and thus
11
subject to cessation. This description makes the signless
concentration in discussion quite a refined practice of insight
meditation in that this single concentration in this context is able to
know itself, or most probably the like of it, as being subject to
impermanence. Indeed the commentator of the Papañcasūdanī 12
glosses this reference to concentration as “counter-insight into insight”
(vipassanāya paṭivipassanā), which according to the Visuddhimagga
(641–642) arises only after one’s insight knowledge reaches the stage
of “knowledge of dissolution” (bhaṅgañāṇa). 13 Another sutta that
probably could be used to show the nature of the insight-orientedness of
the signless concentration of mind is AN 7:53, which records that if one
who abides in such concentration uses suitable resting places,
10
e.g. SN III 93,21-25: Tayo me bhikkhave akusalavitakkā kāmavitakko vyāpādavitakko
vihiṃsavitakko, ime ca kho bhikkhave tayo akusalavitakkā kva aparisesā nirujjhanti.
Catūsu vā satipaṭṭhānesu supatiṭṭhita-cittassa viharato animittaṃ vā samādhiṃ
bhāvayato. SN IV 268,33–269,3: Idha bhikkhu sabbanimittānam amanasikārā
animittaṃ cetosamādhim upasampajja viharati. Ayaṃ vuccati animitto
cetosamādhīti.
11
MN III I08,10-18: Puna ca paraṃ, Ānanda, bhikkhu amanasikaritvā
ākiñcaññāyatanasaññaṃ, amanasikaritvā nevasaññānāsaññāyatanasaññaṃ
animittaṃ cetosamādhiṃ paṭicca manasi-karoti ekattaṃ. Tassa animitte
cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati (CSCD
adhimuccati). So evaṃ pajānāti: Ayam pi kho animitto cetosamādhi abhisaṃkhato
abhisañcetayito. Yaṃ kho pana kiñci abhisaṃkhataṃ abhisañcetayitaṃ tad aniccaṃ
nirodhadhamman ti pajānāti. Cf. MLDB 969.
12
Ps IV 153,24-25: Animittaṃ cetosamādhin ti vipassanācittasamādhiṃ. So hi
niccanimittâdivirahito animitto ti vuccati. Ps IV 154,4-5: Puna animittan ti
vipassanāya paṭivipassanaṃ dassetuṃ vuttaṃ.
13
For a detailed study of animitta, see Harvey, 1986.
91
associates with virtuous people and balances his spiritual faculties, he

may attain arahantship.14
AN 5:29 can also be used to demonstrate the existence of the

concentration derived from insight meditation. Here it is said that
“walking meditation” (caṅkama) can result in five benefits, one of
which is presented thus: “the concentration obtained from walking
meditation lasts long (caṅkamādhigato samādhi ciraṭṭhiko)”. 15 The
Manorathapūraṇī explains this concentration to be the eight jhānas,
including the form-sphere and the formless. 16 However, this
explanation seems to me rather unreasonable if the nature of these
jhānas is taken into consideration. Although the walking posture might
be adopted to develop such samatha meditation as the development of
loving-kindness (mettā),17 it seems to me, this posture, compared with
sitting posture, is not the most suitable posture for samatha meditation.
Samatha meditation aims at focusing the mind on one single meditation
object to the extent that all other thoughts should be excluded; however,
the intention or motive to walk, which must arise before each actual
walking action, will surely disturb or interrupt the continuity of the
mind that is trying to concentrate on the desired meditation object.
Further, if we accept the doctrine of cognitive process (cittavīthi) in the
14
AN IV 78,9–79,3. The Manorathapūraṇī glosses such a person as “one equipped with
powerful insight” (balavavipassaka). Mp IV 40,16-17: Atha bhagavā balavavipassaka-
vasena taṃ dassento evaṃ āha.
15
AN III 29,25–30,4: The remaining four benefits are “endurance to long journey”
(addhānakkhama), “endurance to exertion” (padhānakkhama), “freedom from
disease” (appābādha), and “good digestion” (sammā pariṇāmaṃ gacchati).
16
Mp III 236,20-21: Caṅkamâdhigato samādhī ti caṅkamaṃ adhiṭṭhahantena adhigato
aṭṭhannaṃ samāpattīnaṃ aññatarasamādhi.
17
The Metta Sutta of Suttanipāta points out that, while standing, going, seated, or
lying down, as long as one is free from torpor, one could practise the divine abode of
loving-kindness. Sn 151: Tiṭṭhaṃ caraṃ nisinno vā sayāno vā yāvat’ assa
vigatamiddho, etaṃ satiṃ adhiṭṭheyya, brahmam etaṃ vihāraṃ idha-m-āhu. For a
study of mettā, see Aronson, 1980.
92
Abhidhamma, that during the period of entering into jhāna attainment

no consciousness arises except the consciousness of jhāna, then in this
context it seems that the action of walking would naturally stop
immediately after the jhāna attainment;18 this interruption would surely
make impossible “the endurance for a long journey”, another benefit of
walking meditation given in the very same sutta.
In contrast to samatha meditation, insight meditation allows for

the walking posture very well in that the intention to walk, which is
intrinsically a distraction for samatha meditation, becomes a suitable
meditative object to be observed as it really is during the practice of
insight meditation; this has been taught by modern insight meditation
teachers (cf. Mahāsi, 1991). To support my argument that the
concentration derived from walking mentioned in AN 5:29 is better
explained as one derived from insight meditation, there is some textual
evidence from the Pāli texts. Firstly, the way to practice walking as
insight meditation itself is articulated in quite some detail in the
Satipaṭṭhāna Sutta (MN 10) together with its commentary (see §3.3.3
below). Secondly, the idea that insight meditation suits all four postures
is explicitly recorded in AN 2:12 (II 14–15), where it is said that one
who is able to abandon the five hindrances, arouse unshakable effort,
establish unconfused mindfulness, and make the body tranquil and the
mind concentrated in any one of the four postures by means of “seeing
impartially the rising and falling of the aggregates” (samavekkhitā ca
dhammānaṃ khandhānaṃ udayabbayaṃ) is so called “ardent,
18
Here I agree with Ledi Sayādaw on the idea that the javanas of jhāna maintain the
body in sitting, standing and lying position only. (Paramatthadīpanī 301CS: Na hi
aṅgapaccaṅgānaṃ calanaphandanamattaṃpi viññattiyā vinā sijjhati. Kuto gamanaṃ.
Naca yathāvuttaṃ appanājavanaṃ viññattiṃ samuṭṭhāpetuṃ sakkotīti.) Also cf.
CMA 248.
93
scrupulous, always and continuously energetic and resolute” (ātapī

ottāpī sataṃ samitaṃ āraddhaviriyo pahitatto). Furthermore, the Pāli
commentaries provide some accounts of bhikkhus who try to reach
arahantship through walking meditation. For example, the commentary
of the Theragathā records that before joining the first Buddhist council,
Ven. Ānanda spent much of the night with insight meditation in
walking posture, trying to attain arahantship.19 The same story is also
recorded explicitly in some Chinese Vinaya texts that relate Ānanda’s
attainment of the arahantship; 20 this association may improve the
credibility of the story. Another instance of developing insight
meditation in walking can be found in the Visuddhimagga, according to
which, Mahānāga Thera attains the highest fruit, arahantship, during his
the third step while practising walking meditation.21
It might be interesting to note here in passing that there is a nuance

between the Chinese versions and the Pāli version in relation to the
concentrative benefit one might gain from walking meditation. The
Chu-Yao Jing 出曜經 (T4, no. 212) records thus: “A person who
practises walking meditation obtains concentration quickly” (T4,
755a,16: 經行之人速得禪定); and the Foshuo-cichu-sanguan Jing, 佛
說七處三觀經 mentions two benefits: “One who practises walking
19
Th-a III 112,31-38: ayaṃ thero, sekkho ‘va samāno … vipassanaṃ paṭṭhapetvā
bahu-d-eva rattiṃ vipassanāya kammaṃ karonto caṅkame viriya-samataṃ
alabhitvā, ... .
20
In the Chinese Mahāsāṃghikavinaya 摩訶僧祇律 at T22, 491a,29–b,1, it is said
thus: “At that time, the Ven. Ānanda, striving hard, practised walking meditation
assiduously with the desire to exhaust the taint of existence” (時，尊者阿難，勤加
精進，經行不懈，欲盡有漏). The Mahīśāsakavinaya 彌沙塞部和醯五分律, at T22,
190c,13-15 has the following: “Ānanda … strived to practise walking meditation and
contemplation throughout the first, middle and last period of the night, in the hope to
obtain the liberation” (阿難…初中後夜，勤經行思惟，望得解脫).
21
Vism 635,25-26: Thero kammaṭṭhānaṃ gahetvā cankamaṃ āruyha tatiye padavāre
aggaphalaṃ arahattaṃ pāpuṇi.
94
obtains easily the concentrated mind, and the concentrated mind

obtained lasts long” (T2, 879:a,8-9: 行者易得定意，已得定意為久).
The benefit of easily obtaining concentration through walking
meditation, though not mentioned in the Pāli literature, is advocated by
modern insight meditation teachers of the Māhasi lineage in Burma.22
So far, it has emerged that insight meditation can give rise to not
only insight wisdom but also powerful concentration. This enables us to
conclude that the Pāli passage, samādhiṃ, bhikkhave, bhāvetha,
samāhito yathābhūtaṃ passati, does not imply that it is obligatory for
one desiring insight knowledge to practise samatha meditation for the
development of form-sphere jhānas. In other words, the form-sphere
jhāna is not the sine qua non of the development of wisdom.
It is true that there are some suttas in the Nikāyas that stipulate
concentration (samādhi) as the four jhānas. For instance, a sutta says
that the “faculty of concentration” (samādhindriya) is found in the four
jhānas (SN 48:8/ V 198,23-33); the same is the case with the “power of
concentration” (samādhibala)(SN 48:43/ V 219). In view of the fact
that the Pāli commentary, e.g. the Samantapāsādikā, classifies jhāna
into three classes (cf. Introduction 4.3 above), such stipulations without
any further specification raise two questions: To which kind of jhāna
22
Chanmyay Sayādaw (1992, Chapter 2) suggests that beginners can attain some
degree of concentration more easily in walking meditation than in sitting meditation,
because in walking meditation the movement of the foot is more distinct and hence
easier to observe than the meditation objects of sitting meditation, such as the breath
or abdominal movement. He also suggests that every session of sitting must be
preceded by a session of walking meditation. Paṇḍita Sayādaw (1993: 22) also
emphasizes the importance of practising walking meditation before sitting meditation.
Also Ñāṇārāma Thera (1997: 12) praises walking meditation as well: “This is a
posture which offers an excellent opportunity to arouse the power of concentration.
Many meditators find it easy to develop concentration in this posture.” Also cf.
Sīlānanda Sayādaw, 1996.
95
does the canonical texts refer? If they refer to form-sphere jhāna, to

what extent should this stipulation be applied in the Nikāyas? I shall
now address these questions in my subsequent discussion on jhāna.
§2.1.2 Right Concentration and Jhāna

Right concentration (sammasamādhi) is frequently illustrated with
(or defined as) the four jhānas. For example, the right concentration in
the eightfold path (aṭṭhaṅgika-magga) is illustrated with the stock
formula of the four jhānas:23
Here, bhikkhus, secluded from sensual pleasures, secluded from

unwholesome states, a bhikkhu enters and dwells in the first
jhāna, which is accompanied by initial and sustained mental
application, with happiness and rapture born of seclusion.24
With the subsiding of initial and sustained mental application,
he enters and dwells in the second jhāna, which has internal
confidence and unification of mind without initial and
sustained mental application, but with rapture and happiness
born of concentration. With the fading away of rapture, he
dwells equanimous, mindful, and clearly comprehending as he
experiences happiness with the body; he enters and dwells in
the third jhāna of which the noble ones declare: ‘He is
equanimous, mindful, one who dwells happily’. With the
abandoning of pleasure and pain, and with the previous passing
away of joy and displeasure, he enters and dwells in the fourth
23
CDB 1893, n. 16: In the Abhidhamma-bhājaniya the “path factors” are considered as
exclusively supramundane (lokuttara). For discussion of the validaty of this
interpretation, see Brahmāli, 2007.
24
For a critical discussion of the discrepancy between the account of the first jhāna in
sutta ant that in Abhidhamma, see Stuart-Fox (1989).
96
jhāna, which is neither painful nor pleasant and which includes

the purification of mindfulness by equanimity.25
Since the eightfold noble path is necessary to attain the stages of

enlightenment and is said to be the only path for the “purification of
view”,26 such a stipulation for right concentration has been held by
Kheminda27 as positive evidence for the assumption that in order to
practise insight meditation or to attain the first stage of enlightenment,
one must obtain the experience of form-sphere jhāna. Bhikkhu Bodhi
and Anālayo have recently challenged this assumption using Pāli
canonical texts;28 they suggest that this stipulation could mean that the
jhāna experience is only necessary for fulfilling the development of the
eightfold path at a higher stage of enlightenment, which denotes, for
both of them, the stage of non-returner. Although I do not completely
agree with their final conclusion, the suttas they cite in their argument
are very useful for constructing my own explanation of right
concentration as vipassanā-jhāna.
Firstly, I shall, based on the Nikāyas, argue that the concentration

derived from insight meditation may also be viewed as “right
concentration”. Several suttas when defining right concentration do not
25
SN V 10,5-17: Idha bhikkhave bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi
savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja
viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhavaṃ
(CSCD ekodibhāvaṃ) avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ
upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno,
sukhañ ca kāyena paṭisaṃvedeti, yan tam ariyā ācikkhanti- upekkhako satimā
sukhavihārīti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa
ca pahānā pubbeva somanassadomanassānaṃ atthagamā adukkhamasukhaṃ
upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Cf. CDB 1529.
26
Dhp 274: Es’ eva maggo n’ atth’ añño, dassanassa visuddhiyā; etaṃ hi tumhe
paṭipajjatha, mārass’ etaṃ pamohanaṃ.
27
SVMCR 26.
28
Cf. Bodhi (2004) and Anālayo (2003, pp. 72–91).
97
mention the four jhānas. For example, in the Mahācattārisaka Sutta

(MN 117), the definition of “noble right concentration” (ariya sammā-
samādhi) is said to be the unification of the mind equipped with another
seven path factors: right view, right intention, right speech, right action,
right livelihood, right effort, and right mindfulness. 29 The sutta
emphasizes that among the seven factors “right view” comes always
first and leads the rest.30 This suggests that in order to have right
concentration, the concentration needs the assistance of the other seven
factors, especially the right view. Nevertheless, there is no substantial
evidence in this sutta to suggest that this noble right concentration is
obtained through insight meditation.
The most essential sutta in understanding the relation between

insight meditation and the noble eightfold path is the Mahāsaḷāyatanika
Sutta (MN 149), where it is said that when one knows and sees as they
really are, any of the six internal base, the six external base, the six
kinds of consciousness, the six kinds of contacts, or the dependence of
any of the three feelings upon its corresponding contact, then one is not
inflamed by lust (na sārajjati) for these six internal bases etc. After
describing the lust abandoned through insight meditation regarding to
the mental and physical phenomena, the sutta continues thus:
When one abides un-inflamed by lust, unfettered, un-infatuated,

and contemplating danger, the five aggregates subject to
clinging decrease for oneself in the future; and one’s craving,
which leads to renewed existence, accompanied by delight and
lust, seeking delight here and there, is [temporarily] abandoned.
29
MN III 71,19-21:Yā kho, bhikkhave, imehi sattaṅgehi citassa ekaggatā parikkhatā,
ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi sa-upaniso iti pi, saparikkhāro iti pi.
30
MN III 71,22: Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti..
98
One’s bodily and mental troubles are abandoned, one’s bodily

and mental torments are abandoned, one’s bodily and mental
fevers are abandoned, and one experiences bodily and mental
pleasure.31
The ability of “contemplating danger” (ādīnavānupassī) in the mental

and physical phenomena might be taken as a token of the advanced
stages of insight meditation. When explaining “mental pleasure”
(cetosukha) the Papañcasūdanī does understand it to be resulting from
the “powerful insightthat is the cause of the emergence of
supramundane path”.32 Here, the sutta has described the benefits of
advanced insight meditation; they include the power to heal bodily
disease and the experience of both mental happiness and physical
wellness. 33 Our sutta in discussion then continues to illustrate the
relationship between the insight meditation and the development of the
noble eightfold path in the following words:
31
MN III 288,28–289,2: Tassa asārattassa asaṃyuttassa asammūḷhassa
ādīnavānupassīno viharato āyatiṃ pañcupādānakkhandhā apacayaṃ gacchanti;
taṇhā c’ assa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā c’ assa
pahīyati. Tassa kāyikā pi darathā pahīyanti, cetasikā pi darathā pahīyanti; kāyikā pi
santāpā pahīyanti, cetasikā pi santāpā pahīyanti; kāyikāpi pariḷāhā pahīyanti
cetasikā pi pariḷāhā pahīyanti. So kāyasukham pi cetosukham pi paṭisaṃvedeti. Cf.
MLDB 1138.
32
Ps V 103,19: Ayañ ca maggavuṭṭhānassa paccayabhūtā balavavipassanā.
33
Mahāsi (1984) collects from his meditation centers stories of people healing their
own diseases through insight meditation. Some western scholars studying Burmese
Buddhism also report similar instances in their works, for example King, 1964, p.
218; Spiro, 1982, p. 273. Nowadays, the idea that insight meditation (or the so-called
Mindfulness Meditation in the academics of medicine) is conducive to physical
well-being is testified to a certain extent in modern behavioral medicine; cf.
Grossman et al. (2004), Bear (2003), Davidson R.J., Kabat-Zinn J., et al., (2003). In
the medicine circle, mindfulness meditation is identified with pure insight meditation
(vipassanā) as opposed to concentration meditation (samatha). Strictly speaking, this
is not correct because in the canon some techniques of mindfulness meditation can
contain the element of concentration meditation. In §3.4.2 below, I explore textual
evidence of the healing power of insight meditation.
99
The view of a person such as this is right view. His intention is

right intention; his effort is right effort; his mindfulness is right
mindfulness; his concentration is right concentration. But his
bodily action, his verbal action, and his livehood have already
been well purified. Thus this noble eightfold path comes to
fulfillment in him by his development.34
This passage makes it explicit that one who thus develops powerful
insight is endowed with not only right view but at the same time also
right concentration etc. The assumption that one should always develop
concentration prior to practising insight meditation through some
method other than insight meditation proper is indicated from this
passage to be not universally testified since right concentration can be
developed whilst one practises insight meditation.35 In other words, it
is possible for a meditator to practise insight meditation, and in the
course of his practice, right view and right concentration arises
simultaneously without the help of any systematic practice of samatha
meditation.36 To note in passing, it seems possible that the above Pāli
passages are what was in the mind of Ledi Sayādaw when he explained,
34
MN III 289,2-9: Yā yathābhūtassa diṭṭhi sā ‘ssa hoti sammādiṭṭhi; yo yathābhūtassa
saṃkappo svāssa hoti sammāsaṃkappo; yo yathābhūtassa vāyāmo svāssa hoti
sammāvāyāmo; yā yathābhūtassa sati sā ’ssa hoti sammāsati; yo yathābhūtassa
samādhi svāssa hoti sammāsamādhi. Pubbe va kho pan’ assa kāyakammaṃ
vacīkammaṃ ājīvo suparisuddho hoti. Evam assāyaṃ ariyo aṭṭhaṅgiko maggo
bhāvanā-pāripūriṃ gacchati. Cf. MLDB 1138.
35
We also read in AN 6:68 that it is impossible for one who is not perfect in right view
to be perfect in right concentration. AN III 423,3-4: Sammādiṭṭhiṃ aparipūretvā
sammāsamādhiṃ paripūressatī ti n’etaṃ ṭhānaṃ vijjati.
36
AN 5: 113 (III 138,1-5) mentions five qualities—endurance (khama) against sights,
sounds, smells, tastes and touche— with which one can enter and dwell in right
concentration. According to AN 6:50 (III 360,1-3) and AN 7:61 (IV 99,1-4), the
restraint of senses (indriyasaṃvara), morality (sīla), shamefulness and (hiri)
fearfulness (ottapa) are also conducive to right concentration.
100
in his Maggaṅgadīpanī, how the concentration group37 of the noble

eightfold path (aṭṭhaṅgika magga) arises to a dry-insight practitioner:
According to the method of sukkhavipassaka-puggala (one

who practises Insight only), samatha (serenity) and ānāpāna
(Exhaling and Inhaling), etc., are not practised separately. After
observing the three constituents of the Morality-group of the
Eightfold Path, the practice of the wisdom-group of the
Eightfold Path is undertaken. Three constituents of the
Concentration-group of the Eightfold Path come along together
with the two constituents of the Wisdom-group of Eightfold
Path, and these sets are termed Pañcaṅgika-magga (the five
constituents of the Eightfold Path).38
AN 5:28 also indicates that right concentration can be derived from

insight meditation. Anālayo has suggested that this sutta “lists what is
probably a form of insight meditation as an alternative way to develop
right concentration”.39 I shall herein try to strengthen the rationale of
Anālayo’s suggestion. In AN 5:28, the Buddha teaches the
“development of the fivefold noble right concentration” (ariyassa
pañcaṅgikassa sammāsamādhissa bhāvanā). Among these the first four
are illustrated by the formulae of the four jhānas together with similes;
while the last one is described as thus:
37
MN 44 (I 301,7-9) includes “right effort”, “right mindfulness” and “right
concentration” in the group of concentration. Interestingly, its parallel sūtra, MĀ 58
(T1, 788c,11-12: 正見、正志、正方便，此三道支聖慧聚所攝 ), and the
*Mahāvibhāṣāśāstra (T27, 306c,25-26: 又契經說：正思惟正精進亦慧蘊攝) include
“right effort” in the group of wisdom. But, it seems more reasonable to assign “right
effort” to all the three groups.
38
39
Anālayo, 2003, p. 73, n. 27.
101
Bhikkhus, the sign for contemplation is properly grasped, paid

attention to, held and penetrated by wisdom. Just as someone
might contemplate another, standing might contemplate another
sitting, or while sitting might contemplate another lying down,
so also the sign for contemplation is properly grasped, paid
attention to, hold and penetrated by wisdom.40
This passage is unique in the Pāli Canon; it can not be found elsewhere.
But, the key term paccavekkhaṇānimittaṃ (“sign for contemplation”)
appears also in DN III 277,25–278,2, where another set of fivefold right
concentration is listed: pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā
ālokapharaṇatā, and paccavekkhaṇanimittaṃ. According to the
Vibhaṅga, the first two refer to form-sphere jhānas; the third to the
penetration of others’ mind; the fourth to the divine eye; and the fifth,
paccavekkhaṇānimittaṃ, to the “review knowledge” (paccavekkhaṇa-
ñāṇaṃ) belonging to a person who emerges from any of the above said
concentrations. 41 If the Vibhaṅga’s explanation is applied to the
paccavekkhaṇānimittaṃ mentioned in AN 5:28 —as the Aṅguttara-
42
nikāya’s commentary does— then the practice of grasping
paccavekkhaṇānimittaṃ would denote merely a post-reflection of the
concentration experience that one has attained. From this, it follows
that the fivefold right concentration in AN 5:28 is purely comprised of
40
AN III 27,15-20: Puna ca paraṃ bhikkhave bhikkhuno paccavekkhaṇānimittaṃ
suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Seyyathā pi
bhikkhave añño’va aññaṃ paccavekkheyya, ṭhito vā nisinnaṃ paccavekkheyya,
nisinno vā nipannaṃ paccavekkheyya. Evam eva kho bhikkhave bhikkhuno
paccavekkhaṇānimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ
suppaṭividdhaṃ paññāya. Cf. BGS III 19.
41
Vibh 334,4-7: Dvīsu jhānesu paññā pītipharaṇatā. Tīsu jhānesu paññā sukha-
pharaṇatā. Paracitte ñāṇaṃ cetopharaṇatā. Dibbacakkhu ālokapharaṇatā. Tamhā
tamhā samādhimhā vuṭṭhitassa paccavekkhañāṇaṃ paccavekkhaṇānimittaṃ.
42
Mp III 235,14: paccavekkhanañāṇaṃ eva.
102
samatha meditation. Yet the Vibhaṅga’s explanation is not in accord

with the statement at the end of the sutta in question, which claim that
if one has the fivefold right concentration, one would, if so desired,
attain the destruction of the taints in this very life. It is reasonable to
expect that the element of insight exists in this fivefold right
concentration in view of the fact that insight meditation is needed for
the attainment of arahantship. Thus, a solution is to interpret the fifth
right concentration, as Anālayo has suggested, as the concentration
derived from insight meditation. Thus, I suggest paccavekkhaṇā-
nimittaṃ in AN 5:28 to be translated as “sign for contemplation,” which
refers to the “object to be observed with insight.” To understand nimitta
here as “object”, instead of “knowledge”, can draw support form the
term “samādhinimitta” in DN III 242, which means “object of
concentration” in that context.
My explanation for paccavekkhaṇānimitta in AN 5:28 can claim

textual support from the sources of Sarvāstivāda and other
Non-Theravāda schools. A practice similar to the fifth right
concentration in AN 5:28 is recorded as a practice of the
“contemplation of the body” (kāyānupassana) in the Nian-Shen Jing
念身經 (MĀ 81), a parallel to the Kāyagatāsati Sutta (MN 119), and
the Nian-Chu Jing 念處經 (MĀ 98), a parallel to the Satipaṭṭhāna
Sutta (MN10). In both suttas, the practice can lead to knowing things as
they really are: MĀ 81 has “know it as it really is” (知上如真) and MĀ
98 reads “has knowledge and vison; has true knowledge and
realization” (有知有見，有明有達). This implies the nature of insight
meditation.43 Moreover, the Chinese version of the Yogācārabhūmi-
43
MĀ 81 at T01, 556a,5-11: 比丘修習念身。比丘者，觀相善受、善持、善意所念，
猶如有人，坐觀臥人，臥觀坐人，如是比丘觀相善受、善持、善意所念。如是
103
śāstra comments on this practice: “This shows the observation with

vipassanā of the dependently arisen formations in the three lives [i.e.,
the past, the present, and the future]”. 44 The most interesting and
elucidating explanation for the same practice is found in the
*Śāriputrābhidharma 舍利弗阿毘曇論 (T28, no. 1548), probably the
fundamental treatise for most branches of the ancient Sthaviravāda
excepting the Sarvāstivāda and the Tāmraśāṭīya.45 When explaining the
“noble fivefold concentration,” 聖五支定 (Sheng-wuzhi-ding), the
*Śāriputrābhidharma offers several alternative explanations. All of
them are related to the set of four jhānas, some are related to samatha
meditation and some insight meditation. I translate the first explanation
with regard to the first jhāna here:
How does a bhikkhu skillfully grasp, pay attention to, and

understand the sign for contemplation? Whatever conditioned
states there are, if a bhikkhu pays attention to one of them as
impermanent, knows it as impermanent, understands it as
impermanent, grasps it as impermanent, diligently
contemplating it in this way, he, secluded from sensual
pleasures, from unwholesome states, attains the first jhāna,
which is accompanied by initial and sustained mental
比丘隨其身行，便知上如真。彼若如是，在遠離獨住，心無放逸，修行精勤，
斷心諸患而得定心。得定心已，則知上如真。是謂比丘修習念身.
MĀ 98 at T1, 583a,28–b,4: 比丘觀身如身。比丘者，善受觀相，善憶所念，猶如有
人，坐觀臥人，臥觀坐人，如是比丘善受觀相，善憶所念。如是比丘觀內身如
身，觀外身如身，立念在身，有知有見，有明有達，是謂比丘觀身如身.
44
T30, 439c,3-6: 如有一於所觀相殷勤懇到，善取、善思、善了、善達，謂住觀於
坐，坐觀於臥，或在後行觀察前行，此則顯示以毘鉢舍那行，觀察三世緣生諸
行。.
45
Cf. Yin-shun, 1968, p. 21; Mizuno, 1996, pp. 319–340.
104
application, with rapture and happiness born of seclusion.46
The text continues to mention the attainment of the three higher jhānas
through the same method of insight practice: “第二禪, 第三禪, 第四
禪, 亦如上說” (T28, 704a,1-2). The fact that the attainment of the four
jhānas occur right after the observation of impermanence as its result
indicates that insight meditation can produce jhāna (Skt. dhyāna)
experience. Since the exegetical literature of other Buddhist schools in
ancient India claims that the four jhānas might be obtained through
insight meditation, a question may be posed: can we find the same idea
in the Pāli literature? It might seem, at first sight, very strange to say
that the practice of insight meditation can lead to all four jhānas
because according to the Pāli Abhidhamma (ex. Vibh 263–269; Dhs 69)
the classification of the four jhānas is applied to the form-sphere jhāna
or at best the supramundane jhānas at the moments of magga and phala
which take place only after the culmination of the development of
insight. Yet, in the Samantapāsādikā, vipassanā is said to be jhāna, that
is, lakkhaṇūpanijjhāna, the “jhāna that contemplates objects closely,”
(cf. Introduction 4.3). In the Sāratthapakāsinī there are also jhāna
factors connected with vipassanā such as “the five jhāna factors
connected with vipassanā” (vipassanāsampayuttānaṃ pañcannaṃ
jhānaṅgānaṃ).47 Nevertheless, it is true that in the Pāli commentaries
the jhāna derived from vipassanā is never classified into four
successive levels. In what follows, I will try to argue that the jhānas
46
T28, 703b,6-10: 云何比丘善取觀相、善思惟、善解？如比丘一切有為法，若一處
有為法思惟無常，知無常、解無常、受無常。如是不放逸觀，離欲惡不善法，
有覺、有觀、離生喜樂，成就初禪行.
47
Spk III 121,29-31: Jhān’ akkho ti, vipassanā-sampayuttānaṃ pañcannaṃ
jhānaṅgānaṃ vasena jhāna-maya-akkho. I follow C1 and read jhānaṅgānaṃ vasena
jhāna-maya-akkho for jhānānaṃ avasesa-jjhāna-maya-akkho. Also cf. CDB 1893,
note 12.
105
obtained through insight meditation have their origins in the Nikāyas, as

does their classification into four levels.
In the Pāsādika Sutta (DN 29/III 130ff), the Buddha teaches

Cunda the formulae of four jhānas and calls them “four kinds of
practice devoted to pleasure” (sukhallikānuyogā) that “lead to utter
revulsion, dispassion, cessation, peace, super knowledge, enlightenment,
and nibbāna” (ekantanibbidāya virāgāya nirodhāya upasamāya
abhiññāya sambodhāya nibbānāya saṃvattanti). The sutta continues
and says that those who practise these four jhānas can expect to attain
the four stages of enlightenment. Yet, if these four jhānas were meant to
be the four form-sphere jhānas, it is difficult to understand why it is
suitable to expect the attainment of enlightenment for one practising the
four form-sphere jhānas without developing insight meditation,
considering that elsewhere (e.g. AN 4:123 /II 26–28) the practice of the
form-sphere jhānas leads only to rebirth into the world of Brahma.
Thus I would like to suggest that these four jhānas called the “four
kinds of practice devoted to pleasure” do not refer to the form-sphere
jhānas, but to the jhānas obtained through insight meditation.48
My suggestion that in the Nikāyas there exists a set of four jhānas

derived from insight meditation instead of samatha meditation might
also claim support from AN 8:63, where it is said that the development
of any of the four establishments of mindfulness brings forth various
kinds of concentration:
Bhikkhu, When this concentration [gained through satipaṭṭhāna]

is thus developed and cultivated in you, then you, bhikkhu,
48
Having said that, an alternative way to understand the “four kinds of practice
devoted to pleasure” here is to see them as the jhānas preliminary to the practice of
insight meditation.
106
should develop concentration with initial and sustained mental

application; then develop concentration without initial mental
application but with sustained mental application only; then
develop concentration without either initial or sustained mental
application; then develop concentration with rapture; develop
concentration without rapture; then develop concentration
accompanied with pleasure; then develop it to be accompanied
with equanimity.49
That these various concentrations in fact represent the four jhānas

needs no explanation. 50 Since among the four establishments of
mindfulness, the contemplation of mind and the contemplation of
feeling are pure insight meditation, then based on this sutta passage we
are able to conclude that one could attain the four jhānas through
insight meditation.
It might be worthy to note in passing that the four-level

classification of jhāna gained in insight meditation seems to fit with the
practical experiences of insight meditation as described by modern
insight meditation teachers. Mahāsi Sayādaw and his disciple Paṇḍita
Sayādaw claim that the concentration experience of a meditator
engaged in developing insight knowledge is, in terms of their jhāna
factors, similar to the experience of a meditator who practises the four
jhānas through samatha meditation.51
49
AN IV 301,10-15: Yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato,
tato tvaṃ bhikkhu imaṃ samādhiṃ savitakkam pi savicāram bhāveyyāsi, avitakkam
pi vicāramattaṃ bhāveyyāsi, avitakkam pi avicāraṃ bhāveyyāsi, sappītikam pi
bhāveyyāsi, nippītikam pi bhāveyyāsi, sātasahagatam pi bhāveyyāsi, upekkhā-
sahagatam pi bhāveyyāsi. Cf. BGS IV 300.
50
Cf. MLDB 1340, note 1196. CDB 1453, note 367.
51
Mahāsi Sayādaw points out that “insight-meditation (vipassanā) and jhāna have
some characteristics in common”. He says that the insight meditation at the stage of
107
Since the four jhānas may be gained through either insight

meditation or serenity meditation, and right concentration is defined
with the formula of the four jhānas (SN V 10; MN I 62), one may ask
the following question: which set of the four jhānas does right
concentration refer to, the set derived from samatha meditation or from
vipassanā meditation? In the Sallekha Sutta (MN 8/I 40ff), the Buddha
mentions a set of four jhānas called diṭṭhadhammasukhavihāra
(“pleasant dwellings here and now”). It is interesting to note that while
the Buddha does not call these jhānas as sallekha “effacement [of
defilement]”, he includes “right concentration” (sammasamādhi) in the
category of sallekha. It seems quite clear that the four jhānas known as
“pleasant dwellings here and now” and the “right concentration” do not
refer to the same thing.52 I propose that the four jhānas called “pleasant
dwellings here and now” denote most probably the form-sphere jhānas
that are attained through samatha meditation and that lead to rebirth
into the world of Brahma after one’s death.53 And, in view of the fact
that the concentration obtained through insight meditation is called
right concentration in the Mahāsaḷāyatanika Sutta (MN 149), I suggest
that the four jhānas used to define the path factor of right concentration
sammasanañāṇa “is somewhat like” the first jhāna with its five jhānic factors; the
stage of udayabbayañāṇa the second jhāna with its three jhānic factors; the advanced
stage of udayabbayañāṇa the third jhāna with the factor of pleasure and the factor of
one-pointedness of mind; the higher insight knowledges the fourth jhāna with the
factor of equanimity and the factor of one-pointedness of mind. Cf. Mahāsi Sayādaw,
2000a, pp. 24–25; Mahāsi Sayādaw, 2000b, pp. 69–72; Paṇḍita Sayādaw, 1993, pp.
182, 198ff.
52
The Papañcasūdanī explains that the four jhānas called “pleasant dwellings here and
now” are not called as sallekha because they are not used as a basis for developing
insight meditation. Ps I 186,26-28: Evaṃ yasmā adhimānikassa bhikkhuno jhānavihāro
avipassanāpādakattā sallekhavihāro na hoti, na hi so jhānaṃ samāpajjitvā tato
vuṭṭhāya saṅkhāre sammasati.
53
In MN I 33,30-35, the four jhānas called diṭṭhadhammasukhavihāra are listed before
the formless “peaceful dwellings” (santā vimokkhā), which suggests that the four
jhānas called diṭṭhadhammasukhavihāra are form-sphere jhānas.
108
are better explained as the four jhānas obtained through insight

meditation.
My suggestion to interpret the jhānas of right concentration as the

jhānas obtained through insight meditation might claim support from
those suttas that indicate that insight meditation could be undertaken
and enlightenment could occur even when the ability to enter and
remain in the form-sphere jhānas is lost. In SN 22:88, the Ven. Assaji
tells the Buddha his regret for the loss of his ability to enter into the
concentration that tranquilizes the breaths (kāyasaṅkhāra)54, that is, at
least, the concentration of the fourth form-sphere jhāna.55 The Buddha
consoles him that only outsiders who regard concentration as the
essence will feel remorse at the failure to enter that concentration. He
then teaches Ven. Assaji how one becomes an arahant through
understanding the universal characteristics of the five aggregates and
how an arahant faces the three feelings i.e. pleasant, painful and
neither-painful-nor-pleasant feelings. From the context, it is clear that
the Buddha devalues the concentration of the fourth form-sphere jhāna.
In fact, the interpretation of right concentration as the jhānas obtained
from insight meditation would align with the doctrine of the noble
eightfold path in which right concentration is needed for the attainment
of enlightenment. At the same time, this would not contradict those
suttas in the Nikāyas that record the attainment of the four stages of
enlightenment through pure insight meditation without the prior
experience of the form-sphere jhāna.
54
SN III 125,22-24: Pubbe khvāhaṃ bhante gelaññaṃ passambhetvā passambhetvā
kāyasaṅkhāre vippatisārī viharāmi. So taṃ samādhiṃ na paṭilabhāmi.
55
The breath stops when one enters into the fourth form-sphere jhāna, cf. AN IV
409,11-12: Catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti.
109
§2.2 Enlightenment without a Form-Sphere Jhāna

Experience
The scholars who deny the origin in the Nikāyas of the idea of
attaining arahantship through pure-insight (suddhavipassanā) have
provided their own interpretations of the meditation system in the Pāli
Canon.56 However, there are some suttas which I think have direct
relation with sukkhavipassaka arahant. In order to challenge the denial
of the existence in the Nikāyas of sukkhavipassaka arahant, in this
section I shall focus to present the suttas from the Nikāyas that, in my
opinion, describe either the meditative teachings of the pure-insight
approach or the attainment of various stages of enlightenment in a
pure-insight way.
§2.2.1 The Teachings of Pure-Insight

The most important sutta in revealing the teachings of the
pure-insight approach is undoubtedly the Sīlavanta Sutta in the
Saṃyutta-nikāya (SN 22:122). In this sutta, Ven. Mahākoṭṭhita asks Ven.
Sāriputta the question:
What are the things that a virtuous bhikkhu should carefully

attend to?
Friend Koṭṭhita,” answers the Ven. Sāriputta, “a virtuous

bhikkhu should carefully attend to the five aggregates subject to
clinging as impermanent, as suffering, as a disease, as a tumor,
as a dart, as misery, as an affliction, as alien, as disintegrating,
56
Cf. Cousins, 1996, p. 56; Anālayo, 2003, p. 82, note 69, 70.
110
as empty, as nonself.57
It is to be noted that the question put forward by Ven. Mahākoṭṭhita is

related to a bhikkhu who is a beginner and endowed with sīla only
(sīlavant bhikkhu); the context evidently does not ascribe any
form-sphere jhāna experience to him. Thus, the answer given by Ven.
Sāriputta unambiguously indicates that such a bhikkhu should be
instructed to develop insight meditation right away as long as he has
established himself in the training of morality. The text then makes it
clear that when practising insight meditation a bhikkhu is thus able to
realize the stage of stream-entery,58 which points to the attainment of
stream-entry in the pure-insight way. Ven. Mahākoṭṭhita goes on to
inquire about what is to be carefully attended to by once-returners and
non-returners. The answers given by Sāriputta are the same: they
should continue to practise insight meditation to attend carefully to
these five aggregates subject to clinging in order to attain the higher
stages of enlightenment. It should be noted that no extra instruction is
added to the original advice of practising insight meditation for a
virtuous bhikkhu intending to reach the higher goals, which shows that
pure-insight practice may lead up to the attainment of arahantship.
According to the same sutta, even arahants should continue to attend to
carefully the five aggregates as they really are, but for them there is
actually nothing to be done further for their insight meditation “leads to
only pleasant dwelling in this very life as well as mindfulness and clear
57
Trans. of CDB 970. SN III 167,21-26: sīlavatāvuso Sāriputta bhikkhunā katame
dhammā yoniso manasikātabbā. Sīlavatāvuso Koṭṭhika bhikkhunā pañcupādāna-
kkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato
palokato suññato anattato yoniso manasi kātabbā.
58
SN III 167,31–168,3: Ṭhānaṃ kho panetaṃ āvuso vijjati, yaṃ sīlavā bhikkhu ime
pañcupādānakkhandhe aniccato dukkhato … pe … anattato yoniso manasi karonto
sotāpattiphalaṃ sacchikareyyāti.
111
comprehension”.59
The teaching on satipaṭṭhāna also implies that the Buddha

recommends the pure-insight approach to his disciples. In some suttas
from the Satipaṭṭhānasaṃyutta (SN 47:15, 16, 46), it is said by the
Buddha that after making one’s virtue purified (sīlañca suvisuddhaṃ)
and view straight (diṭṭhi ca ujukā), one should develop the four
establishments of mindfulness (cattāro satipaṭṭhāne bhāveyyāsi). 60
Similarly, the teaching of pure-insight can be drawn out from SN 47:4,
where it is said that the newly ordained bhikkhus not long gone forth,
according to the Buddha, should be exhorted in the development of the
four establishments of mindfulness, as is the case with trainees (sekha)
and arahants.61 In all these suttas, the suitable time to start to practise
satipaṭṭhāna is visibly designated: none suggests a time after the
form-sphere jhāna is developed.
It is true that some teachings on satipaṭṭhāna, especially the

Satipaṭṭhāna Sutta (MN10), might include the element of samatha
meditation and even the development of form-sphere jhāna. Therefore,
it is reasonable for scholars to argue that the teachings of satipaṭṭhāna
do not confine themselves to a system of pure-insight.62 However, in
the Satipaṭṭhāna-sutta, the formula “And he dwells independent, not
59
SN III 168,35–169,3: Natthi khvāvuso arahato uttarikaraṇīyaṃ katassa vā paṭiccayo,
api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva
saṃvattanti satisampajaññāya cāti.
60
E.g. SN V 165,14-16: Yato ca kho te Bāhiya sīlañca suvisuddham bhavissati diṭṭhi ca
ujukā, tato tvaṃ Bāhiya sīlam nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne
bhāveyyāsi.
61
SN V 144,15-18: Ye te bhikkhave bhikkhū navā acirapabbajitā adhunāgatā imaṃ
dhammavinayaṃ, te ve bhikkhave bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya
samādapetabbā nivesetabbā patiṭṭhāpetabbā.
62
CDB 784, note 206; Kuan, 2003, p.276.
112
clinging to anything in the world63” is attached to each of the twenty

one meditative practices (cf. §3.2.3), which clearly indicates that each
one of these practices can lead practitioners to arahantship. Because the
development of just one of the 21 items of practice prescribed by the
sutta could help meditators accomplish the final goal, it is clear that the
teaching of the four establishments of mindfulness does not require
meditators to develop every one of the meditative methods given in the
Sutta. Indeed, there are some other suttas indicating that contemplating
even one part of the mental and physical phenomena as it really is
suffices for the attainment of enlightenment, and thus there seems to be
no need to understand with wisdom all the conditioned phenomena in
one’s own body and mind. For example, SN 47: 11 attributes to each of
the four satipaṭthānas the ability of producing the complete destruction
of the taints.64 This shows that contemplation of feelings (vedanānu-
passanā) and contemplation of mind (cittānupassanā) respectively are
able to lead to the final attainment. In other words, by the
contemplation of feelings alone, one can attain arahantship; the same is
true for contemplation of mind. Also, according to SN 36:5 and SN
36:26–28 those who understand the three feelings (vedanā) as they
really are (i.e., through the practice of vedānānupassanā) are able to
make an end to suffering in this very life.65 These four suttas also
63
MN I 56,27-34: anissito ca viharati, na ca kiñci loke upādiyati.
64
SN V 158,16-23: Idha Sāriputta bhikkhu kāye kāyanupassī viharati, ātāpī sampajāno
satimā vineyya loke abhijjhādomanassam tassa kāye kāyānupassino viharato cittaṃ
virajjati vimuccati anupādāya āsavehi… vedanāsu… cite… dhammesu loke
abhijjhādomanassaṃ tassa dhammesu dhammānupassino viharato cittaṃ virajjati
vimuccati anupādāya āsavehi.
65
SN IV 207,9-14:Yato kho bhikkhave bhikkhuno sukhā vedanā dukkhato diṭṭhā honti,
dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭha hoti,
ayaṃ vuccati bhikkhave bhikkhu sammaddaso acchecchi taṇhaṃ viyattayi
saṃyojanaṃ sammamānābhisamayā antam akāsi dukkhassā ti. SN IV 234–235: .
113
evidently shows vedanānupassanā alone is sufficient to make the

practitioner arahant. In addition, SN 35: 204 shows that insight into the
rising and passing away of the four great elements (mahābhūta)—a
practice of kāyānupassanā—makes one’s view well purified and thus
transforms one into an arahant.66 The same import is conveyed by AN
4:177 as well.67 This exhibits the strong power of attention to elements
(dhātumanasikāra), which is one of the fourteen kāyānupassanā
practices. According to these suttas it is possible that after having
established morality (sīla) one begins to practise insight meditation in
the form of contemplating either the four great elements
(dhātumanasikāra), the four deportments (iriyāpatha), feelings
(vedanā), or the miscellaneous states of mind (citta).68 In other words,
while the teachings of satipaṭṭhāna do not confine themselves merely to
the system of pure-insight, they do allow meditators to practise the four
establishments of mindfulness in a pure-insight way.
AN 4:87 (II 90–91) also prescribes the pure-insight approach. This

sutta contrasts two types of ascetics: a red-lotus ascetic
(samaṇapaduma) and a white-lotus ascetic (samaṇa- puṇḍarīka). The
former is a bhikkhu who contemplates the rising and falling of the five
aggregates subject to clinging, and touches the eight deliverances with
his body, while the latter is a bhikkhu who contemplates the rising and
falling of the five aggregates subject to clinging, but does not touch the
eight deliverances with his body. As I have argued in Chapter One
(§1.2.4), it is obvious that the expression no ca kho aṭṭha vimokkhe
66
SN IV 192,15-16: Yato kho āvuso bhikkhu catunnaṃ mahābhūtānaṃ samudayañca
atthagamañca yathābhūtaṃ pajānāti…la….
67
AN II 165,12-15: Yato kho Rāhula bhikkhu imāsu catusu dhātūsu n’ev’ attānaṃ
nāttani yaṃ samanupassati, ayaṃ vuccati Rāhula bhikkhu acchecchi taṇhaṃ
viyattayi saṃyojanaṃ sammā mānābhisamayā antam akāsi dukkhassāti.
68
Also cf. Anālayo, 2003, pp. 22–23.
114
kāyena phusitvā viharati “he does not contact with the body and dwell
in the eight deliverances” permits the possibility that one practises
insight meditation without attaining any of the four form-sphere jhānas.
§2.2.2 Further Evidence for the Attainment of Stream-entry

without the Help of the Form-Sphere Jhāna
In order to strengthen my argument about the pure-insight
approach, I shall continue to discuss the suttas that describe the
attainment of enlightenment without the help of form-sphere jhāna.
In a number of suttas it is said that people who never attain the

form-sphere jhāna achieve the stage of stream-entry during or
immediately after listening to a dhamma talk that is irrelevant to jhāna
practice. In the Dīghanakha Sutta (MN 74/I 500–501), a wander
Dīghanakha, a skeptic who accepts no one’s teachings, is said to obtain
the “vision of dhamma” (dhammacakkhu), which denotes at least the
stream-entry, immediately after the Buddha teaches him the insight
meditation regarding the body and feelings. It is not far-fetched to
assume that a skeptic who accepts nothing never practised samatha
meditation seriously, much less still attained form-sphere jhāna. Also,
in the Upāli Sutta (MN 56/ I 380), a lay disciple of the Jainas, is
reported to have a vision of dhamma (dhammacakkhu) after Buddha
gives him a progressive instruction (anupubbi kathā) wherein the topic
of giving (dāna), virtue (sīla), heavens (sagga), the dangers of sensual
pleasure, the benefits of renunciation (pabbajjā), and the four noble
truths is given in sequence. Considering the following two facts, it may
not be far from the truth to conjecture that Jainas at the time of the
Buddha never practised samatha meditation for attainment of the
form-sphere jhānas. First, we are told nowhere in the Nikāyas that the
115
development of the four form-sphere jhānas is included in the doctrine

of the Jainas, whose main concern is only to annihilate past kamma
through self- mortification.69 Second, in SN 41:8 (IV 298) we read that
the leader of the Jainas, Nigaṇṭha Nātaputta, does not even
acknowledge the existence of the second jhāna that is deprived of
initial and sustained mental applications.70 Another kind of person who
is frequently said to attain the stage of stream-entry immediately after
listening dhamma talk is a Brahmin. For example, the Brahmāyu Sutta
(MN 91) describes the characteristics of an old Brahmin called
Brahmāyu: he is in his hundred and twentieth year, a master of the
Three Vedas, and fully versed in the marks of a Great Man. If the ability
of attaining form-sphere jhāna were so fundamental for one to realize
stream-entry while listening to progressive instruction, the text should
have made it clear. In fact, the suttas that describe the breakthrough of
the vision of dhamma through listening to progressive instruction never
specify this ability of entering form-sphere jhāna as a characteristic of
those obtainers of the vision of dhamma.71
It is worthy to note that the possibility of attaining enlightenment

while listening to dhamma talk is corroborated by the Puggalapaññatti
(Pp 41), which mentions of two types of people who are able to
penetrate into dhamma (dhammābhisamaya) 72 while listening to a
dhamma talk: one understands as soon as he learns (ugghaṭitaññū),
69
On the doctrines of the Jainism, see MN 10(II 214); DN 2(I 57); SN 42:8(IV 317);
AN 3:70 (I 205). For the early Jaina meditation see Bronkhorst (1993, pp. 31–45).
70
This impression is supported by Bronkhorst (1993), who compares the meditation in
Jaina texts including the so-called sukkajjhāna with the Buddhist meditation and
concludes: “Nothing like Buddhist meditation (for him this mean the four jhānas) is,
understandably, referred to in early Jaina literature” (p. 112). Also, Anālayo (2003, p.
80 n. 63) cites Tatia’s work (1951, pp. 281–293) to suggest that the Jainas did not
practice Buddhist jhānas as early Buddhists did.
71
Cf. DN I 110, II 41; AN IV 186, 209, 213.
72
It is equivalent to the attainment of stream-entry, cf. SN 13:1.
116
while the other understands by exposition (vipañcitaññū). For the

former, the breakthrough to dhamma takes place at the time when the
dhamma is pronounced (saha udāhaṭavelāya dhammābhisamayo hoti);
for the latter, the breakthrough takes place at the time when the
meaning of what is briefly uttered is then analyzed in detail
(saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhi-
samayo hoti). In this regard, a question may be posed: do these people
attain stream-entry by means of merely listening to the dhamma talk or
through putting into practice what they have heard from it? It seems, at
first sight, that both possibilities can not be excluded, yet according to
the Papañcasūdanī, the latter situation is more likely. Commenting on
the Satipaṭṭhāna Sutta, the Papañcasūdanī while describe the
attainments of arahantship and stream-entry respectively by Minister
Santati and Paṭācārā after their listening to a single stanza, and then
gives the following comment:
Since there is no mental development [of wisdom] without

laying hold on something in body, feelings, mind and [mental
and physical] phenomena, it should be understood that they
[i.e., Santati and Paṭācārā] too overcame sorrow and
lamentation in virtue of this path [of satipaṭṭhāna].73
Thus, the fact that one is able to realize stream-entry while or

immediately after listening to a dhamma talk does not mean that
“mental development” (bhāvanā) is not required at all for
enlightenment. The concentration gained from listening to dhamma
73
Ps I 232,28-31: Yasmā pana kāya-vedanā-citta-dhammesu kañci dhammaṃ
anāmasitvā bhāvanā nāma n’atthi, tasmā te pi iminā va maggena sokaparideve
samatikkantā ti veditabbā.
117
certainly can serve as a basis for the insight knowledge to progress,74

but in order to attain enlightenment the contemplation of at least one of
the four objects for satipaṭṭhāna practice, i.e. body, feeling, mind or
dhamma, is always required. People who are endowed with quick
wisdom and are able to attain enlightenment during or immediately
after listening to dhamma simply minimize the length of time needed
for maturing their insight knowledge to such an extent that a few
minutes of insight meditation is sufficient to cause the breakthrough of
dhamma to take place.75
§2.2.3 Further Evidence for Attainment of the Higher Stages

of Enlightenment without the Help of the Form-Sphere Jhāna
Many of the suttas describing the methods for attaining
arahantship as quoted in section §1.3.1 might also be taken as our
textual evidence for the possibility that one can attain arahantship
without the help of form-sphere jhānas since no jhāna is mentioned at
all in those suttas. Cousins is inclined to suspect that these suttas are
addressed to “someone who has already developed jhāna” because he
thinks they can all be viewed as “the elaborations of the teaching which
is particular to the Buddhas (sāmukkhaṃsikā desanā)” and are
“specifically stated to be given when the hearer’s mind is in an
74
SN V 95,27-35 says that when a disciple listens to dhamma with vital concern, the five
hindrances (nīvaraṇa) do not arise.
75
An inclination to emphasize the importance of actual practice could be easily found
in Pāli suttas such as SN IV 133; M I 46; M I 118; AN III 87; AN IV 139. From them,
we know that after giving a dhamma talk the Buddha usually exhorted his disciples
thus: “Whatever should be done, bhikkhus, by a compassionate teacher out of
compassion for his disciples, desiring their welfare, that I have done for you. These
are the feet of trees, bhikkhus, these are empty huts. Meditate, bhikkhus, do not be
negligent, lest you regret it later. This is our instruction to you.” (Trans. of CDB
1212)
118
appropriate state”.76 Nevertheless, I do not see any substantial ground

for such assumption for as has been pointed out, listening to a dhamma
talk can make the mind concentrated, free from hindrances, and able to
develop insight meditation, not to mention the fact that the practice of
insight meditation can by itself generate powerful concentration. For
these reasons, there is no need to develop the form-sphere jhāna
separately and prior to insight meditation.
In order to lend support to the textual evidence in the Nikāyas for

the existence of arahants without form-sphere jhāna, I would like to
mention the suttas that contrast two kinds of attainment of arahantship:
one with the prior experience of form-sphere jhāna and the other
without. First, however, it must be explained why I shall provide no
further evidence for attaining the stage of once-returner through the
dry-insight approach. The reason is simply the difficulty in finding such
sources in the Nikāyas due to the scarceness of suttas dealing with
attainment of that stage. Nevertheless, Anālayo quite convincingly
point out the justification for the attainment of the stage of
once-returner in a pure-insight way:
Once-returners are so called because they will be reborn only

once again in “this world” (i.e. the kāmaloka). On the other
hand, those who have developed the ability to attain absorption
[i.e. jhāna] at will, and have not lost this ability, are not going
to return to “this world” in their next life. They will be reborn
in a higher heavenly sphere (i.e. the rūpaloka or the arūpaloka).
This certainly does not imply that a stream-enterer or a
once-returner cannot have absorption attainments. But if they
76
Cousins, 1996, p. 56.
119
were all absorption attainers, the very concept of a

“once-returner” would be superfluous, since not a single
once-returner would ever return to “this world”.77
Now turning to the textual evidence for the attainment of two higher
stages of enlightenment through the dry-insight way, AN 4:163 (II
150–152) lists four kinds of progress towards the destruction of taints:
(a) painful progress with sluggish super knowledge (dukkhā paṭipadā
dandhābhiññā), (b) painful progress with swift super knowledge
(dukkhā paṭipadā khippābhiññā), (c) pleasant progress with sluggish
super knowledge (sukhā paṭipadā dandhābhiññā) and (d) pleasant
progress with swift super knowledge (sukhā paṭipadā khippābhiññā).
In the first progress, a bhikkhu dwells contemplating foulness in

body (asubhānupassī kāye), perceiving the repulsiveness of food (āhāre
paṭikūlasaññī), perceiving non-delight in the entire world (sabbaloke
anabhiratisaññī), and contemplating impermanence in all formations
(sabbasaṅkhāresu aniccānupassī). The perception of death (maraṇa-
saññā) is well established by him. He dwells dependent on these five
powers of the trainee (sekhabala): the powers of faith (saddhābala),
shamefulness (hiribala), fearfulness (ottappabala), energy (viriyabala),
and wisdom (paññābala). However, the five faculties manifest weakly
to him: the faculties of faith, energy, mindfulness, concentration and
wisdom. Due to the weakness of these five faculties, sluggishly he
reaches what has the immediate result of the destruction of the taints
(So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ
pāpuṇāti āsavānaṃ khayāya.).78
77
Anālayo, 2003, p. 81.
78
The commentary of the Aṅguttara-nikāya glosses ānantariyaṃ as the concentration
of the supramundane path that gives immediate result. (Mp III 138,12-13: ānantariyan
ti anantaravipākadāyakaṃ maggasamādhiṃ.
120
The only difference between the first and second progresses is that
in the second, the bhikkhu, due to the preponderance of the five
faculties, swiftly reaches what has the immediate result of the
destruction of the taints. The first and third progresses are almost the
same except that in the third progress, the five practices beginning with
the contemplation of foulness in the body and ending with the
perception of death are replaced with the attainment of the four jhānas
(described by the formula). The only difference between the third and
fourth progresses is that in the fourth progress, the bhikkhu, due to the
preponderance of the five faculties, swiftly reaches what has the
immediate result of the destruction of the taints.
When these four progresses are compared, the distinction between

“painful progress” and “pleasant progress” is found to lie in the
experience of the four jhānas: the pleasant progress is endowed with
the four form-sphere jhānas; on the contrary, the painful is endowed
with only austere meditations aiming at developing revulsion towards
the world. The “contemplation of impermanence in all formations” is
insight meditation while the remaining four meditations can generate a
certain degree of concentration and provoke the desire to liberate
oneself from saṃsāra. It might be argued that according to the
Visuddhimagga (266), the contemplation of the foulness of the body
can be practised systematically as samatha meditation that leads to the
first form-sphere jhāna, so that the painful progress is endowed with
the first form-sphere jhāna.79 However, if the painful progress were
endowed with the first jhāna called “pleasant dwelling here and now”,
79
According to the Visuddhimagga, both the “perception of death” and the “perception
of the repulsiveness of food” lead only to access concentration (upacāra samādhi).
Vism 238,33-34: appanaṃ appatvā upacārappattam eva jhānaṃ hoti ; Vism 347,4-5:
appanaṃ appanattena upacārasamādhinā cittaṃ samādhiyati.
121
that painful progress would become a “pleasant” experience, and thus

to contrast the “pleasant” progress with the “painful” one would
become pointless. Therefore, the contemplation of the foulness of the
body in this context is better understood as an auxiliary meditation to
insight meditation, which functions to help the meditator reduce
temporarily his attachment to the physical body.
These five types of meditations seem suitable especially for

patients. In AN 5:121 the Buddha teaches a sick bhikkhu that if he does
not forsake these five types of meditation, he may expect to attain
arahantship. The fact that the Buddha teaches the five meditations to
patients also suggests that they are probably designed for insight
meditation. The reason is that illness is in fact an obstacle 80 for
developing deep samatha concentration, especially the form-sphere
jhānas obtained through samatha meditation, since strong painful
feelings tend to interfere trying to keep the mind concentrated on the
intended single meditation object. SN 22:86 conveys, for example, that
Ven. Assaji fell away from what is probably the fourth form-sphere
jhāna due to his serious illness. On the contrary, insight meditation, as
we have seen in MN 149, enables the practitioners to overcome the
painful feelings (cf. §2.1.2 above).81
Similarly to AN 4:163, AN 4:169 (IV 215–216) lists four kinds of

person: (a) a person who enters final nibbāna with exertion in this very
life (puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī); (b) one who
enters final nibbāna with exertion after the break of body (puggalo
kāyassa bhedā sasaṅkhāraparinibbāyī); (c) one who enters final
80
Buddhaghosa (Vism 95,11-16) counts illness (ābādha) as one of the ten obstacles for
the development of (mundane) concentration.
81
In AN 5:70, AN 4:169, these five meditations are said to be able to lead to either the
destruction of the taints or the enlightenment of a non-returner.
122
nibbāna without exertion in this very life (puggalo diṭṭheva dhamme

asaṅkhāraparinibbāyī); and (d) one who enters final nibbāna without
exertion after the break of the body (puggalo kāyassa bhedā
asaṅkhāraparinibbāyī). The distinction between “without exertion” and
“with exertion” lies in the ability of entering the four jhānas: the person
without exertion is able to attain the four form-sphere jhānas, whereas
the one with exertion is equipped with merely the five types of
meditations as described in AN 4:163 above. It seems to me quite
obvious that both AN 4:163 and AN 4:169 contrast two types of
approaches to arahantship: to use the words of the Pāli commentaries,
the approach of dry-insight practitioner (sukkhavipassaka) and the
approach of serenity-vehicle practitioner (samathayānika ).
Here, I would like to comment on the reason proposed by Anālayo

for the suggestion that a non-returner is normally expected to have
access to the form-sphere jhāna. According to Anālayo, since the
once-returner, in contrast to the non-returner, has not yet fulfilled the
development of concentration, the attainment of the form-sphere jhāna
might be of relevance for the realization of non-returning. 82
Nevertheless, there are alternative ways to understand the suttas (e.g.
AN IV 380) on which Anālayo’s suggestion is based. According to
Buddhaghosa’s account in the Visuddhimagga, some of his
contemporaries believed that among the four noble persons, only
arahants and non-returners were able to enter the “fruition attainment”
(phalasamāpatti) and were said to have fulfilled the development of
concentration.83 Their opinion regarding fruition attainment was not
82
Anālayo, 2003, p. 82.
83
Vism 699,31-33: Keci pana sotāpannasakadāgāmino pi na samāpajjanti; uparimā dve
yeva samāpajjantī ti vadanti. Idañ ca tesaṃ kāraṇaṃ, ete hi samādhismiṃ
paripūrakārino ti.
123
accepted by Buddhaghosa, who holds the opinion that all noble persons,
including stream-enterers, each attain their own fruition attainment.
Whether Buddhaghosa is right on this issue is not of my concern, but
the open interpretation of the phrase “one who is endowed with
fulfillment in concentration” (samādhismiṃ paripūrakārī) as ascribed
to a non-returner is worth highlighting. Based on my discussion so far, I
would like to offer my own interpretation: a non-returner is “endowed
with fulfillment in concentration” in the sense that he will not encounter
difficulty in developing the form-sphere jhānas if he desires for them.
Non-returners have eradicated completely and permanently the two
fetters that had been reduced to a certain level by the wisdom of
once-returner, the fetters of sensual desire (kāmacchanda) and ill will
(byāpāda), which are the main hindrances to be abandoned in order to
gain the form-sphere jhānas. Thus, it is very reasonable to assume that
non-returners encounter no difficulty when they practise samatha
meditation to develop form-sphere jhānas. However, the non-returner’s
great potential for developing jhānas does not mean that he is obligated
to possess these jhānas, nor does it mean that a once-returner has to
attain the form-sphere jhānas before he ascends to the next stage of
non-returner.
To sum up, the concentration (samādhi) needed for seeing things

as they really are does not necessarily arise from samatha meditation or
form-sphere jhānas. It is made clear by certain suttas discussed above
that concentration can be generated even when one is listening to or
giving a dhamma talk. Some suttas explicitly designate the practice of
insight mediation as the development of concentration. Walking
meditation as a form of insight meditation is especially said to be able
to produce long-lasting concentration. In at least one sutta, powerful
concentration that arises from insight meditation is also called right
124
concentration, which comes up simultaneously together with insight

knowledge.
Although the Pāli Nikāyas occasionally define right concentration

(sammasamādhi) as the four jhānas, they do not necessarily refer to the
four jhānas derived from samatha meditation. Some suttas imply the
existence of another set of four jhānas, that is, the one that is obtained
through insight meditation and can lead to the four stages of
enlightenment. I suggest that the set of four jhānas obtained through
insight meditation is what is meant by the four jhānas comprising the
path factor of right concentration. Some suttas explicitly point out that
a bhikkhu can start to practise either insight meditation or satipaṭṭhāna,
which orientates him toward direct insight meditation when he is
endowed with morality (sīla). This is also an obvious indication of a
pure-insight approach to enlightenment.
125
126
Satipaṭṭhāna as Sukkhavipassaka Meditative Practice
Chapter Three
Satipaṭṭhāna as Sukkhavipassaka Meditative
Practice
In section §2.2.1 it was argued that even though satipaṭṭhāna

meditation is not limited to a system of pure-insight meditation
techniques, the relevant suttas show the legitimacy of practising
satipaṭṭhāna in a pure-insight way. This chapter makes a detailed
investigation into the practice of satipaṭṭhāna as the meditative method
of those who develop insight meditation without prior experience of
form-sphere jhānas. Section §3.1 presents a brief definition of
satipaṭṭhāna, as is found in many suttas including the Satipaṭṭhāna
Sutta (MN 10). Section §3.2 onwards begins to discuss the actual
meditative techniques of satipaṭṭhāna as given in the Satipaṭṭhāna Sutta
(MN 10). Section §3.2 discusses the formula that follows each of the
twenty-one satipaṭṭhāna meditative techniques. The remaining sections
of this chapter (§3.3–3.6) then investigate the substantial contents of the
satipaṭṭhāna techniques that are suitable for meditators who intend to
develop insight meditation without form-sphere jhāna as a basis.
Section §3.7 discusses the validity of taking satipaṭṭhāna as “the only
way”.
§3.1 Brief Definition of Satipaṭṭhāna

The practice of satipaṭṭhāna (“the establishment of mindfulness”)1
1
The commentaries offer two derivations of satipaṭṭhāna: one from sati + upaṭṭhāna
127
is often referred to in brief in the stock passage of the Nikāya suttas.

The passage forms a short definition of satipaṭṭhāna practice, describes
its significant characteristics, and helps to elucidate the detailed
contents of the satipaṭṭhāna meditative techniques listed in the
Satipaṭṭhāna Sutta (MN 10). The definition in question is as follows:
Here, Bhikkhus, with regard to the body a bhikkhu dwells

contemplating the body, ardent, clearly comprehending,
mindful, removing covetousness and displeasure with regard to
the world. With regard to feelings he dwells contemplating
feelings, ardent, clearly comprehending, mindful, removing
covetousness and displeasure with regard to the world. With
regard to the mind he dwells contemplating the mind, ardent,
clearly comprehending, mindful, removing covetousness and
displeasure with regard to the world. With regard to phenomena
he dwells contemplating phenomena, ardent, clearly
comprehending, mindful, removing covetousness and
displeasure with regard to the world.2
(“the foundations of mindfulness”); the other from sati + paṭṭhāna (“the

establishment of mindfulness”). The first derivation emphasizes the action of setting
up mindfulness, and thus is similar to the ancient Chinese translation of 念住
(Nian-zhu); the latter emphasizes the objects on which mindfulness is established,
thus is similar to 念處 (Nian-chu). Since its Sanskrit form, smṛtyupasthāna, indicates
that it is a compound derived from smṛti and upasthāna (cf. BHskt 614), Modern
scholars prefer the former to the latter. Cf. CDB 1915 note 122; Anālayo, 2003, pp.
29–30; Gethin, 1992, pp. 30–32.
2
MN I 56,3-10: Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Also DN II 94,31-95,4; SN IV 211,4-7; AN I 296,10-13. Cf. MLDB 145; CDB 1627.
128
§3.1.1 Insight Meditation

The fact that each of the objects to contemplate, i.e. body, feelings,
mind and phenomena, occurs twice when describing how one should
contemplate betrays the intrinsic nature of the satipaṭṭhāna practice,
namely, its inclination toward insight meditation. Take the first
satipaṭṭhāna as an example with the instruction kāye kāyānupassī
(“contemplating the body with regard to the body”). Here the first
occurrence of kāya (in the locative) represents the field of object to be
contemplated, while the second occurrence of kāya (as the first member
of the compound kāyānupassī) denotes the thing to be seen or
understood through the first satipaṭṭhāna practice. In other words, when
a meditator contemplates and observes the body, he sees only the body
itself in its true nature and thus he sees the body as it really is. The
Papañcasūdanī (II 241–243)3 provides two purposes for which the
repetition of objects is adopted: one is to determine (vavatthāna) the
objects; the other is to remove (vinibbhoga) the sense of apparent
compactness (ghaṇa) of the objects. What is meant by the first purpose
is: only in the body can the meditator contemplate the body, he cannot
contemplate the body in the sphere of feelings or mind. The second
purpose indicates that the meditator when contemplating the body does
not see things that do not exist in the body, such as, the nature of
permanence (nicca), happiness (sukha), self (atta), man (purisa) or
woman (itthi). What is to be seen is something which really exists in
the body, that is, the nature of impermanence (anicca), suffering
(dukkha), and non-self (anatta) etc. An alternative translation for kāye
kāyānupassī is “contemplating the body as body”. In this case, the
usage of the locative in kāye might be regarded to have the same
3
Cf. Soma, 1981, pp. 32–34.
129
function as the suffix -to as in for example aniccato (“as impermanent”),

dukkhato (“as suffering”), and anattato (“as non-self”). 4 Such a
translation is adopted by the *Smṛtyupasthāna Sūtra 念處經 (Nian-Chu
Jing; MĀ 98), which makes the following renderings: 觀身如身
(“contemplate body as body”), 觀覺如覺 (“contemplate feeling as
feeling”), 觀心如心 (“contemplate mind as mind”), and 觀法如法
(“contemplate dhamma as dhamma”).5 This alternative translation also
sheds light on the nature of the satipaṭṭhāna practice by clarifying that
it aims for the realization of the mental and physical phenomena as they
really are.
§3.1.2 The Mental Qualities Required for Successful Practice

From the brief definition, we also know that the practice of
satipaṭṭhāna requires at least three mental qualities from the meditators:
being ardent (ātāpī), clearly comprehending (sampajāna), and being
endowed with mindfulness (satimā). According to the Papañcasūdanī,
without these three mental qualities the practice of satipaṭṭhāna would
not succeed. 6 The term ātāpī means “being endowed with ātāpa
(“ardor”)”, which is a synonym of viriya (“energy”). To be ardent is to
be strenuous and diligent. The importance of being strenuous is
emphasized by the Buddha in many suttas. In SN 12:22, the Buddha
says that the disciples should arouse their energy thus:
4
Dr. Ole Holten Pind offers this interpretation in his email to Yahoo Pali Group
(messages 9560 and 9567). MLDB 145 has “contemplating the body as a body.”
5
T1, 582b,24; 584a,4; 584a,14; 584a,23.
6
Ps I 243,25-31: Atha yasmā anātāpino antosaṅkhepo antarāyakaro hoti; asampajāno
upāyapariggahe anupāyaparivajjane ca muyhati; muṭṭhassati upāyâpariccāge
anupāyâpariggahe ca asamattho hoti; ten’ assa taṃ kammaṭṭhānaṃ na sampajjati,
tasmā yesaṃ dhammānaṃ ānubhāvena taṃ sampajjati, tesaṃ yesaṃ dhammānaṃ,
ātāpī sampajāno satimā ti idaṃ vuttan ti veditabbaṃ.
130
Willingly, let only my skin, sinews, and bones remain, and let
the flesh and blood dry up in my body, but I will not relax my
energy so long as I have not attained what can be attained by
manly strength, by manly energy, by manly exertion.7
According the same sutta, this kind of heroic effort, which is called as
the “four-factored energy” (caturaṅga-samannāgataṃ viriyaṃ) by the
Sāratthapakāsinī8 , brings people happiness and seclusion from evil
unwholesome states, and thus it should not be misunderstood as an
extreme form of self-mortification. On the contrary, people who are
lazy (kusīta) and lack of such energy live in suffering and are soiled by
evil unwholesome states; thus the Buddha recommends such kind ardor
to all his disciples. In the Aṅguttara-nikāya, the Buddha informs us that
he himself attained enlightenment through employing such energy and
adviced his disciples to arouse the same energy so that they could win
the goal of final liberation in this very life.9 In SN 21:3, it is said that
while Ven. Mahāmogallāna and the Buddha converse with each other
through their supernormal powers, they use the stock phrase
“four-factored energy” to define “one with energy aroused”
(āraddhaviriya). 10 It should be emphasized that although the
four-factored energy appears at first sight to go to the extreme of
self-mortification, it should be understood to be a well balanced and
sustained state of effort that is neither over-strung and leading to
7
SN II 28,23-27: kāmaṃ taco ca nahārū ca aṭṭhi ca avasissatu, sarīre upasussatu
maṃsaṃ lohitaṃ. Yaṃ taṃ purisathāmena purisaviriyena purisaparakkamena
pattabbaṃ na taṃ apāpuṇitvā viriyassa saṇṭhānaṃ bhavissati. The English
translation is adopted from CDB 553.
8
Spk II 49,23-24.
9
AN I 50,6-23.
10
SN II 276,11-17.
131
restlessness (uddhacca) nor over-lax and leading to idleness (kosajja).11

According to modern meditation teachers, in the actual practice of
satipaṭṭhāna, “being ardent” particularly refers to the striving to be
unremittingly mindful of the meditation objects, including the painful
feelings arising in the course of meditation.12
The next mental quality required for the success of the

satipaṭṭhāna practice is sati (“mindfulness”), which is derived from the
verb root √sar (“to remember”). Although sati is related to memory or
remembrance of past events in some circumstances in the Nikāyas,13 it
would be misleading to apply such a connotation to sati in the context
of satipaṭṭhāna practice. Goenka interprets sati as the “awareness of or
attention to the present moment, not the past or the future.”14 This
interpretation is corroborated by the fact that in the Satipaṭṭhāna Sutta
instructs meditators to be clearly aware of what is going on exactly in
the world of one’s own mind and body during the present moment.
Sati as a wholesome mental faculty is listed as a member among

the five faculties (indriya), the seven enlightenment factors (bojjhaṅga)
and the noble eightfold path. According to SN 46:53, the enlightenment
11
Cf. the story of Ven. Soṇa at AN 6:55. AN III 375,18-22: Evaṃ eva kho Soṇa
accāraddhaviriyaṃ uddhaccāya saṃvattati, atilīnaviriyaṃ kosajjāya saṃvattati.
Tasmā ti ha tvaṃ Soṇa viriyasamataṃ adhiṭṭhaha indriyānañ ca samataṃ paṭivijjha
tattha ca nimittaṃ gaṇhātī’ ti.
12
Sīlānanda, 1990, p. 20; Paṇḍita Sayādaw, 1993, pp. 51–54; Mahāsi Sayādaw, 2000d,
pp. 47–51.
13
For the definition of sati, see SN 48:10 (V 197), AN 5:14 (III 11), SN 46:3 (V
67–68).
14
Goenka, 2001, p.13. Mahāsi Sayādaw (1984) understands sati as “the observant
noting of ‘seeing’, ‘hearing’, etc., at each of their respective occurrence” (p. 54 note
2). Also cf. Ñāṇaponika, 1975, p. 9. For the definition of mindfulness utilized in
psychology and behavioral medicine, see Kabat-Zinn (2003, p. 145): “the awareness
that emerges through paying attention on purpose in the present moment, and
non-judgementally to the unfolding of experience moment by moment”. Also cf
Bishop et al., 2004.
132
factor of mindfulness keeps balanced the remaining six enlightenment

factors, which are divided into two groups: one group including the
factors of the discrimination of states (dhammavicaya), energy (viriya),
and rapture (pīti), prevents sluggishness; the other group including the
factors of tranquility (passaddhi), concentration (samādhi), and
equanimity (upekkhā), prevents excitement. The Buddha says that sati
is always useful.15 Similarly, according to the Visuddhimagga, the faith
faculty (saddhindriya) needs to be balanced against the wisdom faculty
(paññindriya), and the concentration faculty (samādhindriya) against
the energy faculty (viriyindriya), while the mindfulness faculty
(satindriya) is helpful in all these instances because it protects the mind
from lapsing into restlessness due to faith, energy and wisdom, and
from sluggishness due to concentration.16 These passages show that
mindfulness is always needed in the sense that it has the function of
balancing and supervising the other mental faculties. Therefore,
mindfulness is highly exalted by the Visuddhimagga: “The mind has
mindfulness as its refuge. Mindfulness is manifested as protection, and
there is no exertion and restraint of the mind without mindfulness”.17
How mindfulness protects the mind can be illustrated by the
Dukkhadhamma Sutta (SN 35:203); even if unwholesome mental states
arise due to a lapse of mindfulness, but as long as the mindfulness arise
again, the mind is able to abandon quickly the unwholesome mental
states.18 Another important aspect of mindfulness is its close relation to
15
SN V 115,6-7: satim ca khvāham bhikkhave sabbatthikaṃ vadāmīti.
16
Vism 130,11-15: Sati pana sabbattha balavatī vaṭṭati; sati hi cittaṃ uddhacca-
pakkhikānaṃ saddhā-viriya-paññānaṃ vasena uddhacca-pātato, kosajjapakkhena ca
samādhinā kosajjapātato rakkhati.
17
Vism 130,18-20: cittañhi satipaṭisaraṇaṃ ārakkhapaccupaṭṭhānā ca sati, na vinā
satiyā cittassa paggahaniggaho hoti.
18
SN IV 190,10-12: dandho bhikkhave satuppādo, atha kho naṃ khippaṃ eva pajahati
vinodeti vyantikaroti anabhāvaṃ gamete. Spk III 54,16-18: dandho, bhihhave,
133
concentration. According to MN I 230, the path factors of sammāsati,

sammāvāyāma and sammāsamādhi comprise the group of concentration
(samādhikkhandha). This suggests that the practice of mindfulness is
conducive not only to the knowledge of reality but also to the
concentration derived from both serenity meditation 19 and insight
meditation. The close relation of mindfulness to concentration is also
reflected in an explanation of sati that is specific to the Pāli
commentarial literature. For example, in the Visudhimagga,
mindfulness has “non-floating” as its characteristic (apilāpana-
lakkhaṇā), and is compared to a pillar because it is firmly grounded in
the meditative objects (ārammaṇe daḷhapatiṭṭhitattā pana esikā viya).20
The last mental quality mentioned in the brief definition is

sampajāna (“clear comprehending”). The Papañcasūdanī glosses it as
one “possessed of the knowledge called clear comprehension”21 and
points out its function in the context of satipaṭṭhāna practice as thus:
“One who does not clearly comprehend is confused about grasping
what is the means and rejecting what is not the means”. 22 In the
Satipaṭṭhāna Sutta, sampajāna itself is a meditative technique among
the fourteen practices of the first satipaṭṭhāna. It also appears within the
compound satisampajañña in suttas that describe the all-inclusive
trainings of the Buddha.23 In both cases, sampajāna refers to a clear
awareness of what is happening in one’s own bodily activities during
satuppādo ti satiyā uppādo yeva dandho, uppanna-mattāya pana tāya (Be kāci)
jīvita-kilesā niggahitā va honti, na saṇṭhātuṃ sakkonti.
19
The formula of the third jhāna mentions sato sampajāno (“mindful and clearly
comprehending”), and that of the fourth jhāna talks of upekkhāsatipārisuddhiṃ (“the
purity of mindfulness due to equanimity”).
20
Vism 464,26.
21
Ps I 243,18-19: sampajāno ti sampajaññasaṅkhātena ñāṇena samannāgato.
22
Ps I 243,26-27: asampajāno upāyapariggahe anupāya-parivajjane ca muyhati. Cf.
Vibh-a 220,2-3; Ñāṇamoli, 1987, p. 277.
23
e.g. DN 2 at I 70,25–71,2.
134
the present moment in everyday life. According to SN 47:35, clear

comprehension is explained as the insight knowledge of the rising,
continuance and falling away of feelings, thoughts and perceptions.24
Thus, clear comprehension is a kind of knowledge that ranges from
bare awareness of what is happening in one’s own bodily activities,
through to the knowledge of the right and wrong ways in the
satipaṭṭhāna practice, and finally to the knowledge of the rising and
falling with regard to mental phenomena. This broad range covered by
clear comprehension is also corroborated by the Pāli commentaries’
fourfold classification of it, which shall be addressed later on. It is
beyond doubt that the degree of clear comprehension depends on the
extent of the effort and mindfulness put into the satipaṭṭhānā practice.
§3.1.3 The Immediate Benefits

In the brief definition of satipaṭṭhāna, the expression “removing
covetousness and displeasure with regard to the world” represents the
immediate benefit of satipaṭṭhāna practice, to wit, the development of
concentration (samādhi). The Papañcasūdanī takes this expression to
mean that the five hindrances are removed by way of the “removal
through substituting the opposite qualities” (tadaṅgavinaya) and the
“removal through suppression” (vikkhambhanavinaya). 25 These two
types of removal are possible only when one establishes the
concentration derived from either insight meditation or serenity
24
SN V 180,27–181,5: Idha bhikkhave bhikkhuno viditā vedanā uppajjanti, viditā
upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā
upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā
upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho bhikkhave bhikkhu sampajāno
hoti.
25
Ps I 243,34-35: Tattha vineyyā ti tadaṅgavinayena vā vikkhambhanavinayena vā
vinayitvā.
135
meditation. According to the Visuddhimagga, the term tadaṅgavinaya

especially refers to the abandonment of defilements through insight
knowledge (vipassanāñāṇa), while vikkhambhanavinaya is used
especially in relation to the abandonment of defilements through
samatha jhāna.26
The Pāli term for our translation “removing” is vineyya, an

absolutive form of vineti (“removes”), but the term is usually rendered
as “having removed”. Understood in this way, vineyya would denote an
action of removal prior to the action of practising satipaṭṭhāna. This
understanding has led to the conclusion that the four types of
satipaṭṭhāna should be undertaken only after the five hindrances are
removed through the first form-sphere jhāna at least.27 However, since
a passage in AN 9:64 prescribes the practice of satipaṭṭhāna in order to
abandon the five hindrances, 28 if the five hindrances were to be
abandoned before satipaṭṭhāna meditation, this passage would become
superfluous and meaningless. Besides, if the Buddha, as Ñāṇuttara
Sayādaw pointed out, had intended to teach satipaṭṭhāna meditation
only to those who already abandoned the five hindrances by
form-sphere jhānas, then in the Satipaṭṭhāna Sutta he would not have
instructed meditators to be aware of the mind with lust (sarāga citta) or
the mind with hatred (sadosa citta) when he taught the third
satipaṭṭhāna, much less to be aware of the five hindrances when he
26
Vism 693,25–696,5. Sīlānanda Sayādaw (1990:23–24) explains these two types of
removal solely in terms of insight meditation.
27
Cf. SVMCR 34 for Kheminda Thera’s argument.
28
AN IV 458,4-5: Imesaṃ kho bhikkhave pañcannaṃ nīvaraṇānaṃ pahānāya cattāro
satipaṭṭhānā bhāvetabbā. BGS IV 300 wrongly translated this sentence as “Monks,
when these five hindrances are put away, four arisings of mindfulness should be
made to become.” The term pahānāya in the dative case should be translated as “in
order to abandon” in place of “when… are put away.”
136
taught the fourth satipaṭṭhāna.29 Therefore, the action denoted by the

term vineyya must be understood to take place concurrently with or at
least immediately after the action of practising satipaṭṭhāna meditation.
The translation of “removing” for vineyya also tallies with the
grammatical rule that the absolutive form of a verb could denote an
action taking place simultaneously with or after the action denoted by
the main verb in the same sentence.30
§3.2 The Formula for Each Satipaṭṭhāna Practice

The Satipaṭṭhāna Sutta attaches a formula to the substantial
content of each of the twenty-one satipaṭṭhānā meditative techniques.
This formula throws light on the universal features common to all the
twenty-one meditative techniques, and thus provides essential
information on them: their contents will be discussed later. The formula
that is attached to the first satipaṭṭhāna, the contemplation of body, thus
reads:
(1) In this way, with regard to the body he dwells

contemplating the body internally, or he dwells contemplating
the body externally, or he dwells contemplating the body both
internally and externally. (2) He dwells contemplating the
nature of arising in the body, or he dwells contemplating the
nature of passing away in the body, or he dwells contemplating
the nature of both arising and passing away in the body. (3) The
mindfulness that “there is a body” is established in him to the
29
SVMCR 116–119. Also cf. Sīlānanda, 1990, p. 22.
30
Collins, 2006, pp.115–116; for more examples from the Nikāyas, see Anālayo, 2003,
p. 68 note 6.
137
extent necessary for bare knowledge and mindfulness. And he

dwells independent, not clinging to anything in the world.31
(Note: Each occurrence of the word “body” in this formula

should be replaced with “feelings”, “mind” or “dhamma”
accordingly for the three remaining satipaṭṭhāna practices.)
I divide this formula into three parts that will subsequently be examined.
The first part delimits the range of objects to be mindful of in
satipaṭṭhāna practice, which covers not only internal phenomena but
also external. The second and third parts disclose the distinct identity of
these satipaṭṭhāna techniques as insight meditation.
§3.2.1 Contemplating Internally and Externally

This first part of the formula is related to the scope of objects for
contemplation. The Pāli term for “internally” is ajjhattaṃ, which can
also be rendered as “concerning oneself” or “in oneself.” 32 This
suggests that its opposite term, bahiddhā (“externally” “outside”) 33
may mean “concerning others” or “in others.” This suggestion is
confirmed by the fact that the Janavasabha Sutta (DN 18) when dealing
with satipaṭṭhāna, treats bahiddhā as a synonym of parakāye (“other’s
body”), paravedanā (“other’s feelings”), paracitta (“other’s mind”),
and paradhamma (“other’s phenomena”).34 The commentary of the
31
MN I 56,27-34: Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye
kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati;
samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ
viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. Atthi kāyo ti vā pan’
assa sati paccupaṭṭhitā hoti, yāvad- eva ñāṇamattāya paṭissatimattāya. anissito ca
viharati, na ca kiñci loke upādiyati.
32
DOP s.v. ajjhattaṃ.
33
PED s.v. bahiddhā.
34
DN II 216,15-22. Ee shows only para-kāya and para-dhamma with an ellipsis of
138
Satipaṭṭhāna Sutta both interpret ajjhattaṃ as attano (“of oneself”) and

bahiddhā as parassa (“other’s”).35 Though the exegetical literature of
the non-Theravāda schools, such as the *Mahāvibhāṣāśāstra36 and the
*Śāriputrābhidharma, 37 provide alternative interpretations, the
denominator of all these exegetical sources, including the Pāli
commentaries, indicates that the word bahiddhā means “other’s, of
others” in the context of satipaṭṭhāna. Nevertheless, such an
interpretation raises some questions: how do meditators contemplate
other people’s bodily phenomena, such as the in-and-out breath, or
anatomical parts of the physical body? How can meditators be aware of
other sentient people’s defecating and urinating? How do meditators
contemplate the mental phenomena of other persons, such as the three
feelings and miscellaneous states of the mind?
Since it is believed that satipaṭṭhāna meditation requires
para-vedanā and para-citta.

35
Ps I 249,23-24; 279,15-16; 280,21-22; 286,19-20. The Vibhaṅga (197,38; 200,16) interprets
bahiddhā as assa (of this ).
36
The *Mahāvibhāṣāśāstra provides three ways of interpretation. According to the
first interpretation (T27, 940a,2-6), preferred by its compilers, 內身 (“internal body”)
is glossed as 自相續所攝色 (“form belonging to one’s own continuity”), and 外身
(“external body”) as 他相續所攝色 (“form belonging to other’s body”). The same
method applies to 受 (“feelings”), 心 (“mind”) and 法 (dhamma). The second
interpretation (T27, 940a,6-8), given by some other teachers, has the same explanation
as the first in regard to “feelings” and “mind,” but glosses “internal body” as “form
of sentient beings” and “external body” as “form of non-sentient beings”; this
method also applies to the case of dhamma. The third interpretation (T27, 940a,8-9) is
offered by Ven. Xie 脅尊者, who identifies 內 (“internal”) with 現在 (“of the
present”), and 外 (“external”) with 過去、未來及無 (“of the past, of the future and
non-existent”).
37
The Śāriputrābhidharma (T26, 476b,10–479a,23) glosses 外身(“external body”) as 自
身若在現相續中未得已失，及他有情所有身相( “bodily objects not obtained yet or
lost already in one’s own continuty of the present, or those objects belonging to other
sentient beings”). The same method applies to feelings, mind and dhamma, with the
latter defined as 想蘊 (saññākkhandha) and 行蘊 (saṅkhārakkhandha).
139
meditators to contemplate the mental and physical phenomena through

personal direct experience (paccakkhaṃ) instead of through book
knowledge or intellectual reflection or reasoning, and since to know
and perceive other persons’ mental phenomena directly requires
supernatural powers like the “knowledge of reading others’ minds”
(cetopariyañāṇa), the majority of modern meditation teachers, reluctant
to accept literally the interpretation of bahiddhā as “other’s”, have been
tried to offer alternative explanations.38 However, none fit very well
into all the four satipaṭṭhānas.39 The best solution, in my view, is to
follow the strategy of the Mahāsi tradition, which accepts the Pāli
literature’s explanation of bahiddhā as “other’s,” but interprets
“contemplating other’s [mind and body]” as “contemplating other’s
[mind and body] by inference after having contemplated one’s own
mind and body by direct experience”. In this way, the main task of
meditators is to contemplate systematically the mental and physical
phenomena which is taking place in their own body and mind; only
after they realize the nature of their own mental and physical
phenomena, may they sometimes think of other people and infer that
the mental and physical phenomena of others have the same natures.40
38
An exception I notice is Pa-Auk Sayādaw of Burma, who accepts the interpretation
of the word “externally” as “of others” and claims that meditators shoud contemplate
directly from personal experience, rather than by inference, other people’ physical
and mental phenomena according ot the analysis of mind and matter in Abhidhamma
philosophy. Cf. Pa-Auk, 2000, pp. 172–74, 219; Pa-Auk, 1998a, pp. 18–19.
39
Goenka interprets bahiddhā in the first two satipaṭṭhāna practices as “the surface of
the body”. In the case of the contemplation of mind, he takes “contemplating
externally” to mean “contemplating the mind experiencing an object from outside”.
See Goenka, 2001, pp. 31–32, 54; U Ko Lay, 2002, pp. 61–62. Anālayo (2003:
99–102) provide comprehensive information on the alternative interpretations of
bahiddhā proposed by other meditation teachers and scholars.
40
Mahāsi Sayādaw (1999a, p. 133) writes on the matter: “But, for the purpose of
vipassanā meditation, disciples are mainly concerned with contemplating on what is
happening in one’s body, as definitely stated in the Commentary and subcommentary
of the Anupadā Sutta of Uparipannāsa Pāḷi Canon. Phenomena happening elsewhere
140
The idea that to contemplate one’s own mind and body is

sufficient for success in the satipaṭṭhāna practice is corroborated by the
canonical suttas and commentarial sources, which make it clear that
even if one contemplates only (part of) one’s own mental and physical
phenomena, one is still able to see the true nature of the five aggregates
and realize the four noble truths (ariyasacca). In the Rohitassa Sutta,
which appears in both Saṃyutta-nikāya and Aṅguttara-nikāya,41 the
Buddha instructs a young deity named Rohitassa that the end of the
world cannot be reached by traveling, but at the same time without
reaching the end of the world one cannot end suffering. The sutta points
out that the four noble truths are taught in terms of one’s own
mind-body world only: “It is, friend, in just this fathom-high carcass
endowed with perception and mind that I make known the world, the
origin of the world, the cessation of the world, and the way leading to
the cessation of the world”.42 So it is understood that the world whose
end should be reached signifies one’s own mental and physical world.
Similarly, the Lokantagamana Sutta (SN 35:116) explains the meaning
of the term “world” mentioned in the Rohitassa Sutta to be one’s own
six internal bases (āyatana), which represent also one’s own mental and
need be known only conjecturally.” Similarly, Ñāṇaponika (1975, p. 92) comments

that “It should be noted, however, that in the systematic meditative development of
Insight only internal objects are taken up and brought into the focus of Bare Attention.
This is so because only one’s own bodily and mental processes are accessible to
direct experience.” Also cf. Sīlānanda, 1990, p. 47; Sīlānanda, 1998; U Hla Myint
Kyaw, 1999.
41
SN 2:25 (I 61,17–62,28); AN 4:45 (II 47,22–49,6).
42
SN I 62,19-22: api khvâham āvuso imasmiññeva vyāmamatte kaḷevare saññimhi
samanake lokaṃ ca paññāpemi lokasamudayaṃ ca lokanirodhaṃ ca lokanirodha-
gāminiṃ ca paṭipadanti. Its Chinese parallel passage (T2, 359a) reads: 佛告赤馬:我
今但以一尋之身,說於世界,世界集,世界滅,世界滅道跡. Also cf. its Sanskrit
parallel: asminn eva rohitāśva vyāmamātre kalevare lokaṃ prajñapayāmi
lokasamudayaṃ ca ... gāminīṃ pratipadaṃ. (Enomoto, 1994, p. 58).
141
physical world.43 From these suttas, it seems evident that one is able to
realize the four noble truths (ariya sacca) by means of investigating
one’s own mental and physical world alone. The Rohitassa Sutta was in
fact quoted several times by Pāli commentator Dhammapāla in his
works to document the idea that contemplation of one’s own mental and
physical is sufficient for realization of the four noble truth. For instance,
the subcommentary on the Mūlapariyāya Sutta says: “Even through full
understanding of the phenomena belonging to one’s own continuity [of
mental and physical phenomena], the development of the four noble
truths for the meditation subject would succeed”.44 Another passage
that documents the validity of contemplating one’s own mental and
physical phenomena alone can found be in the Milindapañha, where it
is said that just as cats seek food nearby, so also the meditator must
contemplate the rising and falling of his five aggregates. Following this
analogy is a stanza, which reconfirms its meaning: “One should not be
far from here, as what will the highest existence avail? You should
know your own body called ‘the present.’”45
43
SN IV 95,27-35: Yena kho āvuso lokasmiṃ lokasaññī hoti lokamānī ayaṃ vuccati
ariyassa vinaye loko. Kena cāvuso lokasmiṃ lokasaññī hoti lokamānī. Cakkhunā kho
āvuso lokasmiṃ lokasaññī hoti lokamānī. Sotena kho, āvuso…pe… ghānena kho
āvuso… Jivhāya kho āvuso lokasmiṃ lokasaññī hoti lokamānī. Kāyena kho āvuso…
manena kho āvuso lokasmiṃ lokasaññī hoti lokamānī. Yena kho āvuso lokasmiṃ
lokasaññī hoti lokamānī. ayaṃ vuccati ariyassa vinaye loko.
44
Ps-pṭ I 111CS: Sasantatipariyāpannadhammapariññāmattenapi hi catusacca-
kammaṭṭhānabhāvanā samijjhati. Tenevāha- “imasmiṃyeva byāmamatte kaḷevare
sasaññimhi samanake lokañca paññapemi lokasamudayañca paññapemī”ti-ādi. Also
cf. Ud-a 68–69.
45
Mil 393,25-26: Na ito dūre bhavitabbaṃ, bhavaggaṃ kiṃ karissati; paccuppannamhi
vohāre sake kāyamhi vindathâti. My translation is based on a Burmese translation,
explained to me in Chinese by Nandasiri Sayādaw. Ñāṇaponika’s translation (1975, p.
191) reads, “Not far from here you have to seek: Sublimest heavens what will they
avail? Here in this present aggregation, in your own body will you find it all.”
Horner’s translation (1991, p. 269) reads, “One should not be far from here (or) how
will one produce the Acme of Becoming? In the actual present, know your own
body.”
142
§3.2.2 Contemplating Rising and Falling

The second part of the formula indicates that the practice of
satipaṭṭhāna inevitably leads to the realization of the “nature of rising
and falling” (samudayavayadhamma) of the phenomena that are
contemplated, and reveals the centrally important fact that all
twenty-one of the meditative techniques prescribed in the Satipaṭṭhāna
Sutta fall into the field of insight meditation (vipassanābhāvanā).46
What is said in this part of the formula is echoed in the Vibhaṅga Sutta
of Saṃyutta-nikāya (SN 47:40). In this sutta, satipaṭṭhāna, which is
illustrated only by the brief definition mentioned above, is
differentiated from satipaṭṭhānabhāvanā (“development of the
establishment of mindfulness”), which enables one to “contemplate the
nature of rising and falling” (samudayavayadhammānupassī) in mental
and physical phenomena. A similar description of contemplating the
nature of rising and falling by satipaṭṭhāna practice is also found in the
first sutta of the Anuruddhasaṃyutta (SN V 294–295).
Since vipassanā is defined as seeing the three universal

characteristics of impermanence (anicca), suffering (dukkha) and
non-self (anatta),47 and a repeated confrontation with the characteristic
of impermanence inevitably leads to the realization of the remaining
two characteristics, 48 realizing the characteristic of impermanence
46
The Smṛtyupasthāna Sūtra of the Madhyama-āgama does not mention this formula
on the contemplation of rising and passing away. Nevertheless, the same formula can
be found in the Smṛtyupasthāna Varga in the Śāriputrābhidharma as well as the first
sūtra of the Ekāyana-mārga Varga of the Ekottara-āgama. For a comparison of
various versions that describe satipaṭṭhāna practices in detail, see Appendix 1.
47
Cf. Patis II 96,29-31: Rūpaṁ aniccato anupassanaṭṭhena vipassanā, rūpaṃ dukkhato
anupassanaṭṭhena vipassanā, rūpaṃ anattato anupassanaṭṭhena vipassanā.
48
SN III 22,3-4: SN IV 1,7; SN IV 154,21: yad aniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tad
143
should be seen as the milestone in the progress of insight meditation.

Since the nature of impermanence could be realized only when one sees
clearly the nature of rising and passing away, 49 contemplating the
nature of rising and falling marks a significant breakthrough in the
development of insight meditation as well as in the path to the
realization of the noble fruits. This must be the reason why
“contemplating rising and falling” (udayabbayānupassin) and “wisdom
directed towards rising and passing away (udayatthagāminī paññā), as
we have seen in Chapter One (§1.3.3), are frequently mentioned in the
suttas as effective methods for the realization of different states of
enlightenment including Buddhahood. According to the Visuddhimagga
(632–640), the “contemplation of rising and falling” (udayabbayānu-
passana), as a stage of insight knowledge (vipassanāñāṇa), is
comprised of two stages: tender and advanced. The tender stage, where
the contemplation of rising and falling tends to be obstructed by ten
types of pleasant experience mostly resulting from the power of
concentration, such as, illumination (obhāsa), rapture (pīti), tranquility
(passaddhi) and pleasure (sukha); and therefore, one cannot know
vividly the three characteristics in their true nature. The meditator who
attains this stage is named “beginner of insight” (āraddhavipassaka).
Therefore, modern meditation teachers emphasize that meditators do
not enter the path of vipassanā proper until they reach this tender stage
of the contemplation of rising and falling. The advanced stage of the
contemplation of rising and falling is free from the ten exciting pleasant
phenomena, which thus enables meditators to regain a vivid realization
anattā. SN V 345,24-26: Idha tvaṃ Dīghāvu sabbesaṅkhāresu aniccānupassī viharāhi,

anicce dukkhasaññī dukkhe anattasañjī pahānasaññī virāgasaññī nirodhasaññī ti.
Evaṃ hi te Dīghāvu sikkhitabban ti. Cf. CDB 844–45, 1791; Anālayo, 2003, p. 103.
49
Sv I 121,20; Vibh-a 506,22: Hutvā abhāvaṭṭhena aniccā “Impermanence is in the
sense of an absence after having been”.
144
of the three characteristics. It is interesting to note that according to

50
Visuddhimagga and its subcommentary, the Visuddhimagga-
51
mahāṭīkā, when a stream-enterer, once-returner, or non-returner
practices insight meditation in order to attain the higher stage of
enlightenment, he necessarily begins his meditation with the knowledge
of rising and falling (udayabbayañāṇa).52 The Vimuttimagga (解脫道
論 Jietuodao-lun) has a similar tone. It is said, for example, “Dwelling
in this stage, that yogi endeavours further, wishing to obtain the Fruit of
Once-returner; he sees birth, destruction and the rest.”53
§3.2.3 The Result of Satipaṭṭhāna Practice

The last part of the formula under discussion informs us of the
outcome of diligently cultivating each of the twenty-one meditative
techniques. The meditator, having experienced the rising and falling of
his own mental and physical phenomena, comes to realize that only
bodily phenomena exists when bodily phenomena is observed, and that
only feelings exist when feelings are observed, and so on; thus he
comes to realize that what exists in reality is only the continuity of
fleeting impersonal mental and physical phenomena, that there is no
separate “self” (attan), no permanent “soul” that has been imagined and
50
Vism 676,36–677,3: Tass’ evaṃ paṭipannassa vuttanayen’eva saṅkhārūpekkhāvasāne
ekavajjanena anulomagotrabhūñāṇesu uppannesu gotrabhū-anantaraṃ sakadāgāmi-
maggo uppajjati. The same pattern applies to ānāgāmimagga and arahattamagga.
51
Vism-mhṭ II 487CS: vuttanayenevāti udayabbayañāṇādinaṃ uppādane vuttanayena.
52
Mahāsi Saāydaw (1985, p. 68) makes it explicit: Ariya-puggalānaṃ hi
vipassantānaṃ paṭhamaṃ udayabbayañāṇam eva uppajjatī’ti ayam ettha
dhammatā’ti. “For when the noble disciples are practising vipassanā the knowledge
of rising and falling arises in the beginning. This is the fixed course in this respect.”
53
Ehara et al, 1997, p. 306. Also cf. its original Chinese passage at T32, 458a,16-17: 彼
坐禪人於此地住，於上作精進，為作斯陀含果證，作見生滅所初現觀.
145
attached to consciously and unconsciously. 54 The mindfulness thus

established is conducive to the higher levels of knowledge and
mindfulness. Equipped with such mindfulness and knowledge, the
meditator dwells independent (anissito). SN 2:2 and SN 2:13 also
shows that the meditator becomes “independent” after having realized
the rising and falling of the world of the mental and physical
phenomena. 55 According to the Papañcasūdanī, anissito here may
refer to “independent of greed (taṇhā) and wrong views (diṭṭhi)”.56 The
last expression in the formula, “not clinging to anything in the world”,
if taken literally, must denote the arahants' detached attitude towards the
world, which, according to the commentary,57 refers to the world of the
58
five aggregates. This reconfirms an essential aspect of the
satipaṭṭhāna practice, which the last chapter (§2.2.1) highlighted: each
of the four satipaṭṭḥānas and even each of the twenty-one satipaṭṭhāna
meditative techniques described in the Satipaṭṭhāna Sutta is
individually able to lead the meditators all the way to the final goal.
Therefore, there is no necessity for meditators to practise all those
satipaṭṭhāna meditative techniques for the purpose of gaining the final
goal. This allows meditators to practise satipaṭṭhāna successfully in a
54
Here, I follow the explanation given by Pāli commentaries. Ps I 250,4-7: Atthi kāyo ti
vā pan’ assa sati paccupaṭṭhitā hotī ti kāyo ti ca atthi, na satto, na puggalo, na itthī,
na puriso, na attā, na attaniyaṃ, nâhaṃ, na mama, na koci, na kassaci ti evam assa
sati paccupaṭṭhitā hot.
55
SN I 46,21; SN I 52,25-26: lokassa ñatvā udayabbayañca, sucetaso asito tadânisaṃso
ti. Cf. CDB 140.
56
Ps I 250,12-13: anissito ca viharatī ti taṇhānissaya-diṭṭhinissayānaṃ vasena anissito
viharati. The term Anisstio appears many times in the Nikāyas; for instance, SN SN
1:17 and 35:240 relate “sense restraint” to “independent”.
57
Ps I 250,13-15: Na ca kiñci loke upādiyatī ti lokasmiṃ kiñci rūpaṃ vā … pe …
viññāṇaṃ vā ayaṃ me attā vā attaniyaṃ vā ti na gaṇhāti. Ps I 250,23-25: Idam ekassa
assāsa-passāsavasena abhiniviṭṭha-bhikkhuno yāva arahattā niyyānamukhan ti.
58
Its corresponding passage in EĀ explicitly mentions the attainment of arahantship;
see Appendix 1.
146
way where form-sphere jhāna occupies no place. Nevertheless, this of

course does not mean that meditators aspiring for form-sphere jhāna
are forbidden to practise the meditative techniques that produce
form-sphere jhāna, since some techniques of the first satipaṭṭhāna, as
we shall see in the next section, have the potential to produce the
form-sphere jhāna experience.
§3.3 The Contemplation of the Body

The first satipaṭṭhāna, contemplation of body, comprises fourteen
types of practice: (1) mindfulness of breathing (ānāpānasati); (2)
mindfulness of bodily postures (iriyāpatha); (3) clear comprehension
(sampajañña) in regard to bodily activities and daily routines; (4)
attention to the repulsiveness of the body (paṭikūlamanasikāra) by
analysing the body into its anatomical parts; (5) attention to the
elements (dhātumanasikāra); and (6–14) the nine cemetery
contemplations (navasivatika) that remind of the different stages of a
corpse’s decomposition. Among these techniques, the attention to
repulsiveness and the nine cemetery contemplations require
visualization, imagination or recollection of sights neither seen before
nor experienced personally at the moment of actual practice, and thus
deviate from the spirit of the remaining satipaṭṭhāna techniques, which
require meditators to observe and know the mental or physical
phenomena as they really are whenever these phenomena are personally
experienced by them. Therefore, in the Satipaṭṭhāna Sutta, while the
“attention to repulsiveness” and the “nine cemetery contemplations”
function as samatha meditation at the earlier stage of development,59
59
According to the Visuddhimagga, the “attention to repulsiveness”, named
147
and only at latter stage turn into vipassanā meditation, the remaining
meditative practices are meant to function as pure vipassanā meditation
from the very beginning of development. This distinction makes
“attention to repulsiveness” and the “nine cemetery contemplations”, in
contrast to the remaining practices, fail to become a fundamental
meditation subject (mūlakammaṭṭhāna) for meditators who intend to
develop vipassanā meditation all the way to the final realization
without the previous development of the form-sphere jhāna.
§3.3.1 Attention to Repulsiveness and the Nine Cemetery

Contemplations
The “attention to repulsiveness” aims to view the body as being
full of many kinds of foulness (asubha). Although in the Satipaṭṭhāna
Sutta, this “foulness meditation” (asubhabhāvanā) turns into a practice
of vipassanā meditation at its later stage, it serves in the earlier stage, as
showed in many suttas, as an antidote to sensual attachment to one’s
own body60 as well as the body of the opposite sex.61 In view of the
event recorded in SN 54:9 that more than twenty bhikkhus committed
suicide owing to an undue and overwhelming disgust for their own
kāyagatasati in the Visuddhimagga, and the “nine cemetery contemplations”, named

dasa-asubhā in the Visuddhimagga, if practiced in the way of samatha meditation,
can generate the first form-sphere jhāna. Vism 194,20: Tasmā paṭhamajjhānam ev’
ettha hoti, na dutiyādīni. Vism 266,7-9: Evaṃ paṭhamajjhānavasena ijjhamānam pi c’
etaṃ kammaṭṭhānaṃ vaṇṇasaṇṭhānādisu satibalena ijjhanato kāyagatāsatī ti vuccati.
60
MN I 424,35-36 says that people practising the “foulness meditation” eradicate greed
(asubhaṃ hi te Rāhula bhāvanaṃ bhāvayato yo rāgo so pahīyissati). According to
SN V 105,17-20, the sign of foulness is the denourishment that prevents unarisen
sensual desire from arising and arisen sensual desire from increasing and expanding.
Also the Itivuttaka (80) says that one who contemplates foulness abandons the
underlying tendency of lust for the apparent beauty of the body.
61
According to SN 35:127 (IV 111,13-23), this is counted as one of the reasons why
young bhikkhus are able to maintain bachelorhood and succeed in leading their
complete and pure holy life. Cf. CDB 1198.
148
bodies aroused during foulness meditation,62 it is very possible that this

meditative technique as a means to reduce bodily attachment was not
intended to be a universal practice for all meditators, 63 nor to be
practised as a fundamental meditation subject. The fact that after having
known the events of the bhikkhus’ suicide the Buddha continued to
teach the “mindfulness of breathing” without banning foulness
meditation suggests that this meditative technique is better to be
practised as an auxiliary technique to loosen strong attachment towards
the body and to facilitate the development of other fundamental
meditative practices, which in the context of Satipaṭṭhāna Sutta, are
pure insight meditation. This suggestion might claim support from the
suttas where this meditative practice, together with auxiliary practices,
accompanies other meditative practices pertaining to insight meditation,
such as the contemplation of impermanence in all formations.64
The “nine cemetery contemplations” and the “attention to

repulsiveness” have common characteristics in the sense that they both
begin with directing the meditators’ mind to the unattractive aspects of
the physical body to help develop an attitude of detachment towards it.
Since the section on the “nine cemetery contemplations” also cautions
the meditator with the expression, “This body too is of the same nature,
62
SN V 320,21-24: Te iminā kāyena aṭṭiyāmānā harāyamānā jigucchamānā sattha-
hārakam pariyesanti, dassa pi bhikkhū ekāhena sattham āharanti, vīsam pi…la…
tiṃsam pi ekāhena sattham āharanti.
63
According to Vism (114,19-115,9), sometimes specific type of meditation subject is
relatively suitable to people of particular disposition. Foulness meditation is
assigned to persons of greed disposition.
64
MN I 336,22-24: Etha tumhe bhikkhave asubhānupassī kāye viharatha, āhāre
paṭikkūlasaññino, sabbaloke anabhirata-saññino, sabbasaṅkhāresu aniccānupassino
ti. ; AN III 83,8–84,8: Idha bhikkhave bhikkhu asubhānupassī kāye viharati, āhāre
paṭikkūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī,
maraṇasaññā kho pan’assa ajjhattaṃ supaṭṭhitā hoti.
149
it will be like that [corpse], it is not exempt from that destiny”,65 it

becomes apparent that these practices also supply the function usually
provided by the practices called the “reflection on death” (maraṇassati)
and the “perception of death” (maraṇasaññā). In the practice of the
reflection of death, meditators are reminded of one’s own inevitable
death as well as the urgent necessity for timely and strenuous efforts to
practise dhamma.66 According to AN 6:20 (III 305–06), a bhikkhu who
practises the “recollection of death” (maraṇassati) when night sets in
should remind himself of the many conditions that may cause his own
death. When he sees that there are still unwholesome states lingering in
him, he should arouse extraordinary (adhimatta) efforts, mindfulness
and clear comprehension to abandon these unwholesome states.
§3.3.2 Mindfulness of Breathing

The mindfulness of breathing (ānāpānasati) in the Satipaṭṭhāna
Sutta is listed as the first meditative technique of the first satipaṭṭhāna.
The sutta describes it in terms of four steps:
Here a bhikkhu, gone to the forest or to the root of a tree or to

an empty hut, sits down; having folded his legs crosswise, set
his body erect, and established mindfulness in front of him,
mindful he breaths in, mindful he breaths out. Breathing in long,
he knows: “I breathe in long”, or breathing out long, he knows
“I breathe out long”. Breathing in short, he knows: “I breathe in
short”, or breathing out short, he knows “I breathe out short”.
He trains thus, “I shall breathe in experiencing the whole body”,
or he trains thus: “I shall breathe out experiencing the whole
65
MN I 58,12-13: Ayam-pi kho kāyo evaṃdhammo evaṃbhāvī etaṃ anatīto ti.
66
On the detail of this practice, see Vism 229–239.
150
body”. He trains thus: “I shall breathe in tranquilizing the

bodily formation”, or he trains thus, “I shall breathe out
tranquillizing the bodily formation”.67
The first part of this passage suggests that the most suitable posture for
developing mindfulness of breathing is the sitting posture. Nevertheless
this does not mean that other postures are not advised because
according to the Visuddhimagga (128), meditators should decide by
themselves which of the four postures is more suitable for them to
concentrate the mind. Some modern meditation teachers also suggest
that mindfulness of breathing may be conducted in any of the four
postures.68 The first two steps of the practice, knowing the breathing as
it really is, betray the fact that mindfulness of breathing should be
practised as insight meditation with the aim to understand the physical
phenomenon of breathing as it really is. According to the
Visuddhimagga,69 the expression of the third step “experiencing the
whole body” sabbakāyapaṭisaṃvedī refers to knowing vividly the
whole process, the beginning, middle, and end of every in-breath and
out-breath. 70 The fourth step, to tranquillize the bodily formation
67
MN I 56,12-22: Idha bhikkhave bhikkhu araññagato vā rukkhamūlagato vā
suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya,
parimukhaṃ satiṃ upaṭṭhapetvā. So sato va assasati, sato passasati. Dīghaṃ vā
assasanto: dīghaṃ assasāmîti pajānāti, dīghaṃ vā passasanto: dīghaṃ passasāmîti
pajānāti; rassaṃ vā assasanto: rassaṃ assasāmîti pajānāti, rassaṃ vā passasanto:
rassaṃ passasāmîti pajānāti. Sabbakāyapaṭisaṃvedī assasissāmîti sikkhati,
sabbakāyapaṭisaṃvedī passasissāmîti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ
assasissāmîti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmîti sikkhati.
68
Ñāṇaponika, 1975, p. 62.
69
Vism 273,23-27: Sabbakāyapaṭisaṃvedī assasissāmi … passasissāmī ti sikkhatī ti
sakalassa assāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto, pākaṭaṃ karonto
assasissāmī ti sikkhati; sakalassa passāsakāyassa ādimajjhapariyosānaṃ viditaṃ
karonto, pākaṭaṃ karonto passasissāmī ti sikkhati.
70
Following U Ba Khin’s vipassanā tradition, Goenka (2001, p. 29) interprets this
expression literally as “feeling sensation throughout the body.” According to Anālayo
151
(passambhayaṃ kāyasaṅkhāraṃ), might require meditators to calm

down and still the body deliberately during sitting meditation if the
bodily formation is interpreted as the body itself. According to some
modern meditation teachers, keeping the body deliberately still for
some time without surrendering easily to the compelling desire to move
some part of the body due to uncomfortable feelings is of great help to
meditators in developing sustained concentration. 71 Further, the
Mahākappina Sutta mentions that the concentration developed through
the mindfulness of breathing makes the body remain immovable
without shaking or trembling. 72 An alternative explanation for the
fourth step is that the term kāyasaṅkhāra “bodily formation” refers to
the breath proper, which naturally becomes more and more subtle as the
mind and body becomes more and more peaceful and tranquil in
73
consequence of the mindfulness of breathing. Despite the
Satipaṭṭhāna Sutta describing the practice of the mindfulness of
breathing as pure insight meditation, the commentary of the
Satipaṭṭhāna Sutta takes it to be related to the element of samatha
(2006), this interpretation may find support in the Chinese translation of the
Dhyānasamādhi Sūtra (T15 275b,25-28).
71
Mahāsi Sayādaw (2000c, p. 75) comments, “If it is possible to take up long sessions
of vipassanā bhāvanā without making movements and changing posture, samādhi is
likely to be established easily”. According to Paṇḍita Sayādaw (1993, p. 52),
“calmness and tranquility of mind have their foundation in stillness of body.”
Kuṇḍalābhivaṃsa Sayādaw (1998, p. 11) also advices thus: “Frequent changing
position will weaken concentration.” Instructing on mindfulness of breathing, Sunlun
Shin Vinaya (n.d., p. 22) says, “Breathe without shaking the head and body. This will
obtain concentration quickly.”
72
SN 54:7 (V 316,11-13): Ānāpānasatisamādhissa bhikkhave bhāvitattā bahulīkatattā
neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā na cittassa iñjitattaṃ vā hoti
phanditattaṃ vā.
73
The term kāyasaṅkhāra is defined as assāsapassāsā “in-and-out breath” In SN IV
293,15 (Assāsapassāsā kho gahapati kāyasaṅkhāro) and MN I 301,20-21 (Assāsa-
passāsā kho āvuso Visākha kāyasaṅkhāro). According to Vism 275,17: catutthajjhāne
atisukhumo appavattim eva pāpuṇāti ti, the breath does not completely stop until one
reaches at least the fourth form-sphere jhāna.
152
meditation and capable of producing a form-sphere jhāna experience.74
A more refined version of the practice of “mindfulness of

breathing” is found in the Ānāpānasati Saṃyutta (ex. SN 54:1/V
311–312). In this version, the practice includes sixteen steps in total:
the first tetrad is the same as the four steps in the Satipaṭṭhāna Sutta;
the second tetrad consists of experiencing rapture (pītippaṭisaṃvedī),
experiencing happiness (sukhappaṭisaṃvedī), experiencing the mental
formations (cittasaṅkhārappaṭisaṃvedī), and tranquillizing mental
formations (passambhayaṃ cittasaṅkhāra); the third tetrad comprises
experiencing the mind (cittappaṭisaṃvedī), gladdening the mind
(abhippamodayaṃ cittaṃ), concentrating the mind (samādahaṃ cittaṃ),
and liberating the mind (vimocayaṃ cittaṃ); and lastly the fourth tetrad
concerns contemplating impermanence (aniccānupassī), contemplating
fading away (virāgānupassī), contemplating cessation (nirodhānupassī),
and contemplating relinquishment (paṭinissaggānupassī). In view of the
fourth tetrad, it is clear that this refined version necessarily leads to the
realization of the characteristic of impermanence and thus also falls into
the category of insight meditation. The Visuddhimagga interprets the
experiences mentioned in the third and fourth tetrads of the sixteen
steps, such as rapture (pīti), happiness (sukha) and concentration, as
belonging to a meditator who has attained form-sphere jhāna; therefore
it explains this sixteen-step practice only from the angle of a
samathayānika.75 Yet, as we have seen above, insight mediation itself
74
Ps I 274,24-26: Tattha ānāpānapabbaṃ paṭikūlamanasikārapabban ti imān’ eva dve
appanākammaṭṭhānāni.
75
This interpretation could gain some support from the suttas that relate this practice to
jhāna experience, for example, in SN 54:8 (V 316,25–320,6), the mindfulness of
breathing with sixteen steps leads to the four form-sphere jhānas and even the four
formless states. Also according to Vism 111,13-14: ānāpānasatiyā saddhiṃ dasa
kasiṇā catukkajjhānikā honti, the benefit of the mindfulness of breathing as a
153
can give rise to strong rapture, happiness and concentration, so it is

implausible to interpret these experiences as deriving directly from the
development of vipassanā meditation. 76 In other words, all sixteen
steps might be understood to be practice of insight meditation as well.
This will lead to the conclusion that the sixteen steps concerning the
mindfulness of breathing could be practised in the way of pure insigh
meditation. It is noteworthy that the Visuddhimagga (284–286)
describes in quite some detail how to practise the mindfulness of
breathing with the method combining vipassanā and samatha
meditation, but it fails to explain how to practise mindfulness of
breathing in the way of pure vipassanā. The detailed instruction of how
to practise the mindfulness of breathing in a pure vipassanā way can be
found probably only in the works of modern meditation teachers.77
According to them, the difference between practising the mindfulness
of breathing as vipassanā meditation and practising it as samatha
meditation lies in the way that the attention focuses on breathing. In
insight meditation the meditators pay attention to the various bodily
sensations caused by the in-and-out breathe around the nostril, with
particular emphasis on discerning the change and variations of every
sensation,78 and when any kind of mental image (nimitta) arises due to
samatha meditation culminates in the fourth form-sphere jhāna.

76
Anālayo, 2003, pp. 133–134.
77
Sīlānanda, 1990, pp. 38, 214; Ñāṇaponika, 1975, p. 111; Sunlun Shin Vinaya, n.d.,
pp. 7–8, 50.
78
It is interesting to note that a technique for mindfulness of breathing given in a sutta
of the Ekottara-āgama (EĀ 17:1) corresponds to modern vipassanā meditation
teacher’s instruction. T2, 582a,29–b,1: 出息冷亦知息冷，入息冷亦知息冷；出息暖
亦知息暖，入息暖亦知息暖. (“When out breath is cold, he knows ‘out breath is
cold’; when in breath is cold, he knows ‘in breath is cold’; when out breath is warm,
he knows ‘out breath is warm’; when in breath is warm, he knows ‘in breath is
warm’”.) According to the exegesis given by the commentary of the Ekottara-āgama,
分別功德論(Fenbie-gongde-lun) (T25, no. 1507), the purpose of understanding the
breath’s length and temperature as it really is to discover where the five aggregates
154
the power of perception (saññā), meditators while recognizing the

image do not give attention to it but instead stay with the bodily
sensations. In contrast with samatha meditation, meditators focus
attention to the sensation around the nostril in a general way, not
discriminating various sensations and their changes, and when mental
images (nimitta) arise due to the touch sensation, the mental images
become the primary object which the meditator should focus on
continuously.
Lastly, it is worth noting the relation between the “mindfulness of

breathing” and the four satipaṭṭhānas, as described in the Ānāpānasati
Sutta (MN 118)79. It is said that the mindfulness of breathing with
sixteen steps, when developed and cultivated, fulfils the four
satipaṭṭhānas, which are described in its brief definition (see section
§3.1 above). This implies that the mindfulness of breathing with four
steps as well as other practices belonging to the first satipaṭṭhāna in the
Satipaṭṭhāna Sutta might respectively evolve in the course of time into
a full-fledged meditative technique whose scope of objects is not
confined to the body, i.e. physical phenomena, but extends to all the
objects of the four satipaṭṭhānas, that is, body, feelings, mind, and
dhamma, that include both mental and physical phenomena.
§3.3.3 Mindfulness of Postures and Bodily Activities
go to and where them come from. By contemplation is this way, one can reach the
state of arahant. T25, 49 c,3-6: 所以知長短冷暖者，欲分別五陰所趣深淺、所從
出入尋息本末，知病源由。若息入時不知所從來，若息出時不知去至何所，解
無來往，病亦復然。如是思惟遂得羅漢 . It seems that the development of
mindfulness of breathing in the pure insight way was preserved in other Early
Buddhist school.
79
MN III 82,22–85,6.
155
The next two meditative techniques, the “mindfulness of four

postures” and “clear comprehension as to bodily activities and daily
routines” are both forms of pure insight meditation concerned with the
awareness of bodily activities. They are conducive to the development
of mindfulness not only in formal meditation retreat but also in
everyday life. The way to practise the “mindfulness of postures” is
described in the sutta thus:
When walking, a bhikkhu knows, “I am walking”; when

standing, he knows, “I am standing”; when sitting, he knows, “I
am sitting”; when lying down, he knows, “I am lying down”; or
he knows accordingly however his body is disposed.80
The four postures are adopted accordingly throughout everyone’s life.

According to the Visuddhimagga, the characteristic of dukkha
(“suffering”) in the human body does not become apparent because it is
concealed by the continuous change of posture when ongoing bodily
oppressive sensations are not given attention,81 and because an abuse of
these four postures causes an end to human life.82 Therefore, it is
important to be aware of these postures and to use them in a balanced
way. Nevertheless, people usually adopt these postures unconsciously
due to the over occupation of their mind with the purpose for which
80
MN I 56,36–57,2: Puna ca paraṃ bhikkhave bhikkhu gacchanto vā: gacchāmîti
pajānāti, ṭhito vā: ṭhitomhîti pajānāti, nisinno vā: nisinno ’mhîti pajānāti, sayāno vā:
sayānomhîti pajānāti. Yathā yathā vā pan’ assa kāyo paṇihito hoti tathā tathā naṃ
pajānāti.
81
Vism 640,3-5: Dukkhalakkhaṇaṃ abhiṇhasampaṭipīḷanassa amanasikārā iriyā-
pathehi paṭicchannattā na upaṭṭhāti.
82
Vism 235,32–236,1: It [i.e. life] continues only when the four postures are found
occurring evenly. But with the abuse of any one of them the life formation is cut off
(catunnaṃ iriyāpathānam pi samavuttitaṃ labhamānaṃ eva pavattati,
aññataraññatarassa pana adhimattatāya āyusaṅkhārā upacchijjanti). Cf. Ñāṇamoli
(trans.), 1991, p. 231.
156
these postures are adopted. This satipaṭṭhāna technique requires

meditators to be constantly aware of these four postures, to be precise,
including any other minor postures and movements of the body. 83
Since these four main postures together with other small bodily
movements happen one after another all the time, meditators who
practise this meditation subject have to develop mindfulness directed to
the body continuously as long as they are awake. This instruction is
documented in several suttas. For example, in AN 4:12, the Buddha
admonished a bhikkhu who was fulfilling morality training (sīla) to
establish further unconfused mindfulness and to abandon the five
hindrances while walking, standing, sitting and lying awake.84 Also in
AN 6:29, performing actions mindfully (sato): going forward, returning,
standing, sitting, lying down can maintain mindfulness (anussatiṭṭhāna)
that leads to the further development of mindfulness and clear
comprehension. 85 The commentary of the Satipaṭṭhāna Sutta 86
explains in detail how a meditator realizes the law of dependant
83
According to Sīlānanda (1990, pp. 39–40), the last sentence in the instruction
implies that any small movement of the body is the object of mindfulness..
84
AN II 14,19—15,5: Carato cepi bhikkhave bhikkhuno abhijjhā-vyāpādo vigato hoti,
thīna-middhaṃ uddhaccakukkuccaṃ vicikicchā pahīnā hoti, āraddhaṃ hoti viriyaṃ
asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ
ekaggaṃ caram pi bhikkhave bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ
āraddhaviriyo pahitatto ti vuccati. Ṭhitassa ce pi bhikkhave bhikkhuno
abhijjhā-vyāpādo vigato hoti,…… cittaṃ ekaggaṃ–ṭhito pi bhikkhave bhikkhu
evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhaviriyo pahitatto ti vuccati.
Nisinnassa ce pi bhikkhave bhikkhuno abhijjhā-vyāpādo vigato… cittaṃ
ekaggaṃ–nisinno pi bhikkhave bhikkhu evaṃbhūto… āraddhaviriyo pahitatto ti
vuccati. Sayānassa ce pi bhikkhave bhikkhuno jāgarassa abhijjhā-vyāpādo vigato
hoti… cittaṃ ekaggaṃ– sayano pi bhikkhave bhikkhu jāgaro evaṃbhūto ottāpī
satataṃ samitaṃ āraddhaviriyo pahitatto ti vuccatī ti.
85
AN III 325,9-15: Idh’ Ānanda bhikkhu sato ’va abhikkamati, sato’ va paṭikkamati,
sato ’va tiṭṭhati sato ‘va nisīdati sato ‘va seyyaṃ kappeti sato ‘va kammaṃ adhiṭṭhāti.
Idaṃ Ānanda anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ satisampajaññāya
saṃvattatī ti.
86
Ps I 251,4–252,10. Cf. Soma, 1981, pp. 54–58; Sīlānanda, 1990, pp. 41–47.
157
origination (paṭiccasamuppāda) and breaks the wrong view of identity

(sakkāyadiṭṭhi) through mindfulness of the four postures: the intention
to walk, stand, sit and lie down cause the arising of the air element
(vāyodhātu), through whose diffusion take place the actions of walking,
standing, sitting and lying down. Being mindful the postures meditators
will come to understand that there is no “I” or “person” who is adopting
these postures; what actually exists is only impersonal mental and
physical phenomena arising and falling under the law of dependant
origination. According to the same commentary, through awareness of
the four postures alone, meditators can attain up to the final
enlightenment.87
Of the four postures, walking posture is frequently related to

mental development by the suttas. Several suttas record the Buddha and
his disciples practising “walking meditation” (caṅkama) during both
the day and night.88 The suttas dealing with “devotion to wakefulness”
(jāgariyānuyoga) suggest that walking meditation should be practised
side by side with sitting meditation during the daytime as well as the
first and the third watch of night.89 In addition, walking meditation is a
87
Ps I 252,31-32: Idam ekassa catu-iriyāpathapariggāhakassa bhikkhuno yāva arahattā
niyyānamukhan ti. The Puggalapaññtt’s commentary also reveals that arahantship
can be attained through insight meditation conducted in any of these four postures.
Pp-a 186,13-20: Tattha yo cankamanto va vipassanaṃ paṭṭhapetvā arahattaṃ patvā
caṅkamanto va parinibbāti Padumatthero viya. Ṭhitako va vipassanaṃ paṭṭhapetvā
arahattaṃ patvā ṭhitako va parinibbāti Koṭapabbatavihāravāsī Tissathero viya.
Nisinno va vipassanaṃ paṭṭhapetvā arahattaṃ patvā nisinno va parinibbāti, nipanno
va vipassanaṃ paṭṭhapetvā arahattam patvā nipanno va parinibbāti, ayaṃ
iriyāpathasamasīsī nāma.
88
For the Buddha, see DN I 105; DN III 80; SN I 107, SN I 179; SN I 212; SN II 282;
MN I 229. For his disciples, see SN II 155.
89
SN III 104,30-105,5: Kathaṃ cāvuso jāgariyaṃ anuyutto hoti? Idhāvuso, bhikkhu
divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā
paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti
Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ
accādhāya sato sampajāno, uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimaṃ
158
powerful meditation practice for producing insight knowledge. It was

shown in the last chapter (§2.1.1) that, according to AN 5:29 and its
Chinese parallels, walking meditation in the form of insight meditation
helps to quickly increase concentration not yet obtained and the
concentration it does bring can last a long time. The commentary of the
Satipaṭṭhāna Sutta reports some instances where a bhikkhu attains
arahantship through walking meditation. 90 According to the
commentary of Dīgha-nikāya, Subhadda, the last disciple of the
Buddha, also attains the final realization through walking meditation.91
A more refined instruction on walking meditation can be drawn out
form the Visuddhimagga, where a single step of the foot is divided into
six phrases: lifting up, shifting forward, shifting sideways, lowering
down, placing down, and fixing down. When each phrase is observed
carefully meditators will come to realize the characteristic of
impermanence in these movements and their connection with the four
elements (dhātu).92
yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.

In the suttas, jāgariyānuyoga generally appears together with bhojane mattaññū
(“moderate eating”) and indriyesu guttadvāra (“guard of the doors of sense
faculties”); cf. SN IV 104–105, 176–177; AN I 113–114.
90
According to Ps I 257,32–258,15, Mahāphussadeva Thera attains arahantship in his
twentieth year of fulfiling the duty of going forth and back (gatapaccāgatikavatta).
In Ps I 258,16-30, Mahānāga Thera attains arahantship after sixteen years of fulfiling
the duty of going forth and back. Also cf. Sīlānanda, 1990, p. 57.
91
Sv II 182CS: So… caṅkamaṃ adiṭṭhāya ghaṭento vāyamanto vipassanaṃ
vaḍḍhento … arahattaṃ patvā. Sv II 197Thai reads vipassanaṃ sodhento, and Sv II
590Ee reads Māraṃ nisedhento for vipassanaṃ vaḍḍhento.
92
According to Vism 621,33–622,22, in the movements of lifting up, shifting forward
and shifting sideways, the fire element and air element are predominant while in the
movements of lowering down, placing down and fixing down, the earth element and
water element are predominant. Probably drawing from this passage, modern
meditation teachers of the Mahāsi lineage have devised different ways to divide a
single step into systematic practice of walking meditation. Mahāsi Sayādaw (1991,
pp. 12–13) notes a single step having two phrases—lifting and putting—and having
three phrases—lifting, pushing and putting. Sīlānanda (1990, p. 57) describes an
159
“Clear comprehension” (sampajañña)93, like the “mindfulness of

postures”, is concerned with the mindfulness of bodily postures and
movements. While the “mindfulness of postures” has a bare awareness
of bodily postures and movements aiming to gain insight knowledge,
the practice of “clear comprehension,” as we shall see below, has a
wider scope of function. The instruction for clear comprehension given
in the Satipaṭṭhāna Sutta is as follows:
A bhikkhu is one who acts with clear comprehension when

going forward and returning; when looking ahead and looking
aside; when drawing in and extending the limbs; when wearing
his robes and carrying his outer robe and bowl; when eating,
drinking, chewing his food, and tasting; when defecating and
urinating; when walking, standing, sitting, falling asleep,
waking up, speaking and keeping silent.94
awareness of a single step having four phases: (1) lifting; (2) moving; (3) putting the
foot down; and (4) shifting the body. Kuṇḍalābhivaṃsa Sayādaw (2004, pp. 11–14)
gives three ways on noting the six phrases of a single step. The first way comprises
the following: (1) the beginning of the foot’s rising; (2) the end of the foot’s rising; (3)
the beginning of the foot’s forward motion; (4) the end of the foot’s forward motion;
(5) the beginning of the foot’s downward motion; and (6) the end of the foot’s
downward motion. The second way includes mental phenomena: (1) the desire to lift
the foot; (2) the lifting of the foot; (3) the desire to push the foot forward; (4) pushing
the foot forward; (5) the desire to put down the foot; and (6) putting the foot down.
The third way consists of the following: (1) lifting the hind part of the foot; (2) lifting
the toes; (3) pushing the foot forward; (4) putting it down; (5) touching the ground;
and (6) pressing the ground.
93
The Pāli word, sampajañña, derives from saṃ-√jan, literally means “knowing
completely”. Cf. As 148,9-10: Sammāpakārehi aniccādīni jānātī ti sampajaññaṃ.
Nidd1-a 188,21-22: Sampajānātī ti sampajaññaṃ, samantato pakārehi jānātī ti attho.
The commentaries explain that it contains four kinds of knowing, see the discussion
below.
94
Ps I 57,5-10: Puna ca paraṃ bhikkhave bhikkhu abhikkante paṭikkante sampajānakārī
hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite s. h., saṅghāṭipatta-
cīvaradhāraṇe s. h., asite pīte khāyite sāyite s. h., uccārapassāvakamme s. h., gate
ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
160
This practice of clear comprehension commands meditators to maintain

clear awareness of whatever they are doing from the moment of waking
in the morning to the moment of falling asleep at night.95 The objects
to be observed include not only bodily postures and movement, which
are the objects in the mindfulness of postures too, but also daily
routines that cannot be avoided inside and outside the formal
meditation retreat. The commentary of the Satipaṭṭhāna Sutta classifies
clear comprehension into four aspects and gives detailed explanation:
clear comprehension as to benefitness (sātthaka), suitability (sappāya),
domain (gocara), and non-delusion (asammoha).96 Before undertaking
whatever activity meditators have to know clearly whether or not the
activity intended is beneficial to themselves and others. If the activity is
beneficial, meditators have to consider the suitable time and place for
doing that activity. These two aspects of clear comprehension can also
be applied to ordinary activities outside the meditative retreat. The third
aspect of clear comprehension requires meditators to stay in their own
domain (gocara), i.e. insight meditation (or serenity meditation), no
matter what routine activity is carried out. In other words, meditators
are supposed to practise mindfulness from the time of waking to the
moment of falling asleep. This undoubtedly requires extraordinary
amounts of energy and determination on the part of meditators.97 The
95
A detailed instruction of clear comprehension can be found in Kuṇḍalābhivaṃsa
Sayādaw (2004, pp. 53–89) and Mahāsi (1991, pp. 14–16).
96
For the Pāli commentaries’ explanation of the four types of clear comprehension, see
Sīlānanda (1990, pp. 50–64), Soma Thera (1981, pp. 60–100) and Bodhi (1989, pp.
96–134).
97
The commentary of the Satipaṭṭhāna Sutta depicts how the bhikkhus exert
themselves to fulfill the third aspect of clear comprehension thus: if an activity or
movement is not performed together with meditation practice, they redo that action
again to connect it with meditation practice. Cf. Ps I 257,29-32: Na
kammaṭṭhānavippayuttena cittena pādaṃ uddharati. Uddharati ce, paṭinivattetvā
purimapadesaṃ yeva eti Āḷindakavāsi-Mahāphussadevatthero viya. Also see the
161
fourth aspect is in fact the outcome of successful practice of the third

aspect. When meditators diligently relate mindfulness practice to all
activities they are doing, in due course they naturally come to realize
that in reality there exists no “self” doing all these activities, and thus
eradicate the delusion of “self”.
The fact that the instruction on clear comprehension is usually

situated before the instruction on sitting meditation in the so-called
“gradual path of training”98 has led Bhikkhu Sujato to regard this
practice as merely “a preparation for jhāna”, which helps meditators
only to “settle into meditation”.99 The same fact also led Ven. Anālayo
to take the practice as a foundation for other “more formal meditations”
described in the Satipaṭṭhāna Sutta. 100 While the suggestions of
Bhikkhu Sujato and Ven. Anālayo may be correct in some sense, they
do not give the complete picture. The Visuddhimagga treats “clear
comprehension” in the same way as it does other meditative practices,
and regards it as full-fledged insight meditation.101 Considering the
commentarial explanation given above and the way the Satipaṭṭhāna
Sutta describes “clear comprehension”, it seems better to consider it, at
least in the context of satipaṭṭhāna, as an independent integrated
meditative practice that can lead to arahantship, instead of just a
foundation or preparatory work for other meditative practices. In fact,
because the practice of clear comprehension requires meditators to
develop insight meditation all through the time they are awake, it
story of Mahāthera in Ps I 264,25-35, who bent his arm for a second time since his first
bending was done without paying attention to his meditation object.
98
For the gradual path of training, see MN I 179,22–184,4, DN I 70,7–84,12.
206,10–209,27.
99
Sujato, 2006, pp. 173, 256.
100
Anālayo, 2003, p. 142.
101
Vism 240,12-14: Tattha yasmā iriyāpathapabbaṃ catusampajaññapabbaṃ dhātu-
manasikārapabban ti imāni tīṇi vipassanāvasena vuttāni.
162
provides them with much opportunity to practise mindfulness

continuously day and night without break, and so it may become the
most powerful meditative practice that produces insight knowledge
more quickly and effectively among all meditative practices.102 Indeed,
the commentary of the Satipaṭṭhāna Sutta gives several examples
wherein bhikkhus attained arahantship while engaged in the
development of clear comprehension. The fact that the practice of clear
comprehension proper is an integrated meditative technique for
realization of arahantship is also documented in the narrative of
Ānanda’s realization of arahantship as recorded in the Vinaya
commentary: it is when Ven. Ānanda was lying down with clear
comprehension that his insight knowledge gained momentum to
penetrate the nature of the mental and physical phenomena involved in
that very action and so he realized arahantship.103
§3.3.4 Attention to the Elements

The last practice concerning the contemplation of the body is the
102
According to the subcommentary of Satipaṭṭhāna Sutta, the clear comprehension
described in the sutta should be understood as a practice of insight meditation (Ps-pṭ
I 363: idañcettha sampajaññavipassanācāravasena āgataṃ).
103
According to Sp I 12,8-11: mañcake nisīditvā thokaṃ vissamissāmīti kāyaṃ mañcake
apanāmesi. Dve pādā bhūmito muttā sīsam bimbohanam asampattaṃ, etasmim
antare anupādāya āsavehi cittaṃ vimuttaṃ, after a long time of walking meditation,
Ānanda sat on a couch intending to lie down for rest; just when he was reclining his
body down—his two feet left the floor and his head not yet reaching the pillow— he
attained arahantship. This episode is also recorded in the Madhyama-āgama (MĀ33/
T1, 475a,2-3): 尊者阿難作是說：諸賢！我坐床上，下頭未至枕頃，便斷一切漏，
得心解脫. “The Ven. Ānanda said thus, ‘Friends, I sat on the bed. My head lowered
down but not yet reached the pillow, it is in this interval that I abandoned all taints
and realized the liberation of mind’’’. A similar passage is found in the Dharma-
guptaka’s Vinaya at T22, 967a,26-27: 坐已方欲亞臥，頭未至而枕頃，於其中間，心
得無漏解脫.
163
“attention to the four elements”. The instruction for this practice is quite
brief:
A bhikkhu reviews this same body, however it is placed,

however disposed, as consisting of elements thus: “In this body
there is the earth element, the water element, the fire element,
and the air element.”104
This passage does not clarify the four elements; a more detailed
explanation of them is found in the Mahāhaṭṭhipadopama Sutta (MN
28), the Mahārāhulovāda Sutta (MN 62), and the Dhātuvibhaṅga Sutta
(MN 140), where the four are divided into two categories, internal and
external. Only the internal elements are defined and illustrated in terms
of bodily phenomena such as the bones (earth element), urine (water
element), and in-and-out breath (air element), whereas the external
elements are merely acknowledged in the context that both the internal
and external elements are simply elements. 105 The Visuddhimagga
(351–352) explains that in the practice of attention to four elements
described in the Saitpaṭṭhāna Sutta the meditator aims to perceive these
elements repeatedly in terms of their characteristics (lakkhaṇa).106 The
Visuddhimagga defines the characteristic of the earth element as
104
MN I 57,35-37: Puna ca paraṃ bhikkhave bhikkhu imam- eva kāyaṃ yathāṭhitaṃ
yathāpaṇihitaṃ dhātuso paccavekkhati: Atthi imasmiṃ kāye paṭhavīdhātu āpodhātu
tejodhātu vāyodhātūti.
105
According to the Visuddhimagga 347,28–348,5: Evaṃ tikkhapaññassa dhātu-
kammaṭṭhānikassa vasena Mahāsatipaṭṭhāne sankhepato āgataṃ, the brief
instruction given in the Satipaṭṭhāna Sutta is aimed at meditators with quicker
wisdom (tikkhapañña) while the detailed instruction is for those with slow wisdom
(nātitikkhapañña).
106
The Abhidhammatthasaṅgaha (Abhidh-s 64CS) also says that meditators develop the
first insight knowledge, purification of view (diṭṭhivisuddhi), by discriminating
mental and physical phenomena in terms of their characteristics (lakkhaṇa), function
(rasa), manifestation (paccupaṭṭhāna), and proximate causes (padaṭṭhāna). Cf. CMA
349–350.
164
“firmness” (thaddha = kakkhaḷa “hardness” in the Mahāhaṭṭhi-

padopama Sutta); water element as “cohesion” (ābandhana); fire
element as “heat” (paripācana); and air element as “movement”
(vitthambhana).107 Regarding how to perceive the characteristics of
these elements, the Abhidhammatthasaṅgaha holds that while the water
element can be known only inferentially, the remaining elements can be
physically sensed through the sense of touch.108
As has emerged above, the air element can be perceived through

the practice of the “mindfulness of breath”, the “mindfulness of the four
postures”, and the “clear comprehension”; all the four elements can be
realized even in observing such a phrase as foot’s lifting up, moving
forward, and touching the ground. Also, when practising the “attention
to repulsiveness” (paṭikūlamanasikāra) by analyzing the body into its
anatomical parts in the way of insight meditation, meditators can also
discern the nature of the four elements, as shown in the Mahāhaṭṭhi-
padopama Sutta. 109 Thus, since most of the practices in the first
satipaṭṭhāna, when developed to a certain degree in the way of insight
meditation necessarily relate themselves to the “attention to elements,”
it is reasonable to conclude that the “attention to elements” is in fact the
core of the first satipaṭṭhāna practice. In fact, considering that all the
physical phenomena (rūpa) including the physical body, are a
107
In contrary to the Pāli Canon, where the characteristics of water, fire, and air
element are never explicitly revealed, the counterpart of the Mahāhaṭṭhipadopama
Sutta, the Xiangji-yu-jing 象跡喻經 (MĀ 30), lists the characteristics of all four
elements: “the nature of water is smoothness” (水性潤), “the nature of fire is
hotness”(火性熱), “the nature of wind is movement”(風性動). Cf. T1, 465a,26;
465c,16; 466b,9. Also see Appendix 7.
108
Cf. CMA 238.
109
According to the Visuddhimagga (243,22-25), the “attention to repulsiveness” is
expounded in the Satipaṭṭhāna Sutta from the viewpoint of repulsiveness, but in MN
28, MN 62 and MN 140 it is from the viewpoint of elements.
165
manifestation of the four elements,110 we might reasonably conclude

that it is the fundamental assignment of the first satipaṭṭhāna to know
the true nature of the four elements as they really are. Thus, if we need
to recommend an original version of the Satipaṭṭhāna Sutta from which
later versions belonging to different schools derived, I will suggest the
practice of the “attention to elements” be included in the original
structure of the first satipaṭṭhāna.111
§3.4 The Contemplation of Feelings

Feeling (vedanā) has specific referents in the teaching of the
Buddha comprising pleasant feeling, painful feeling, and neutral feeling
that is neither pleasant nor painful. The practice of the contemplation of
feelings shifts attentive awareness of meditators to whatever feeling
arises in the present moment. The sutta describes this practice as
follows:
Here when feeling a pleasant feeling, a bhikkhu knows, “I feel a

pleasant feeling”; when feeling a painful feeling, he knows, “I
feel a painful feeling”; when feeling a neither-painful-nor-
pleasant feeling, he knows, “I feel a neither-painful-nor-
pleasant feeling.” When feeling a worldly pleasant feeling, he
knows, “I feel a worldly pleasant feeling”; When feeling an
unworldly pleasant feeling, he knows, “I feel an unworldly
110
SN 12:2 (II 3,35–4,2) and SN 22: 56 (III 59,19-21) gloss physical phenomena (rūpa)
with the four great elements (cattāro mahābhūtā) and the form derived from the four
great elements (catunnaṃ ca mahābhūtānaṃ upādāya rūpaṃ). Also cf. MN III
17,15-16, which regards the four great elements as the cause of the manifestation of
rūpakkhandha.
111
On the attempt to find the original form of the Satipaṭṭhāna Sutta, see Guan (2004,
p. 165ff), Sujato (2006, p. 264ff) and Bronkhorst (1985).
166
pleasant feeling”; when feeling a worldly painful feeling, he

knows, “I feel a worldly painful feeling”; when feeling an
unworldly painful feeling, he knows, “I feel an unworldly
painful feeling”; when feeling a worldly neither-painful-nor-
pleasant feeling, he knows, “I feel a worldly
neither-painful-nor- pleasant feeling”; when feeling an
unworldly neither-painful-nor-pleasant feeling, he knows, “I
feel an unworldly neither-painful-nor-pleasant feeling”.112
The instruction given here requires meditators to be simply aware or

mindful of whatever feeling that arises in the present moment, just to
know the feeling vividly as it really is. Like most of other techniques in
the Satipaṭṭhāna Sutta, the strategy is to maintain a bare awareness of
the phenomena that are taking place without intention to change or
maintain them. According to the law of dependant origination, whatever
feeling arises, it may result in the arising of “craving” (taṅhā) and all
the misery that follows, if it is not paid attention to wisely.113 This
shows how significant the contemplation of feelings is.
Feeling can be divided into various subclasses.114 The distinction

between “worldly” (sāmisa) and “unworldly” (nirāmisa) feelings in the
instruction above is concerned with the spiritual value of the feelings,
according to the text’s commentary, the Papañcasūdanī. The worldly
112
MN I 59,12-21: Idha bhikkhave bhikkhu sukhaṃ vedanaṃ vediyamāno: sukhaṃ
vedanaṃ vediyāmîti pajānāti; dukkhaṃ vedanaṃ vediyamāno: dukkhaṃ v. v. pajānāti;
adukkham-asukhaṃ vedanaṃ vedayimāno: adukkham-asukhaṃ v. v. pajānāti;
sāmisaṃ vā sukhaṃ vedanaṃ vediyamāno: sāmisaṃ sukhaṃ vedanaṃ vedayāmîti
pajānāti; nirāmisaṃ vā sukhaṃ … sāmisaṃ vā dukkhaṃ …, nirāmisaṃ vā
dukkhaṃ …, sāmisaṃ vā adukkham-asukhaṃ…, nirāmisaṃ vā adukkhamasukhaṃ
vedanaṃ vedayamāno: nirāmisaṃ adukkhamasukhaṃ vedanaṃ vediyāmîti pajānāti.
113
Cf. SN II 72,3-15; DN II 58,31–59,3.
114
SN 36:22 (IV 231,20).
167
feeling is concerned with the “five cords of sensual pleasure”

(pañcakāmaguṇā), namely, the five desirable and sensually enticing
sensual objects; the unworldly feeling is related to “renunciation”
(nekkhamma), that is, the spiritual trainings in the discipline of the
Buddha.115 The Papañcasūdanī refers us to the Saḷāyatanavibhaṅga
Sutta (MN 137/ III 217) for a detailed exposition of these six types of
feelings. Understood in the context of that sutta, worldly pleasant
feelings are those arising from either the obtainment of desirable
sensual objects or a recollection of them; worldly unpleasant feelings
are those arising from either the loss of desirable sensual objects or the
thought of that loss; and worldly neutral feelings are those arising in
ordinary persons. Similarly, unworldly pleasant feelings are those
arising from the realization of the nature of impermanence in mental
and physical phenomena; unworldly painful feelings are those arising in
the longing for the supreme liberation; and unworldly neutral feelings
are those arising in the knowledge of the impermanence of mental and
physical phenomena. Although the Pāli commentary explains
unworldly pleasant feeling as that arising from knowing the nature of
impermanence, i.e. insight meditation, this does not mean that the
pleasant feeling arising from samatha jhānas cannot be taken as an
object for the contemplation of feeling. In fact, in contrast with
Saḷāyatanavibhaṅga Sutta, SN 36:31 (IV 235ff.) explains “unworldly
rapture” (nirāmisa pīti) as the joy arising from the first two form-sphere
jhānas and “unworldly happiness” (nirāmisa sukha) as joy arising from
the first three form-sphere jhānas.
115
Ps II 279,5-12: Sâmisaṃ vā sukhan ti ādisu sâmisā sukhā nāma pañcakāma-
guṇâmisanissitā cha gehasita-somanassavedanā. Nirāmisā sukhā nāma cha
nekkhammasita somanassavedanā. Sâmisā dukkhā nāma cha gehasita-
domnassavedanā. Sâmisā adukkhamasukhā nāma cha gehasita-upekkhā vedanā.
Nirāmisā adukkhamasukhā nāma cha nekkhammasita-upekkhāvedanā.
168
§3.4.1 The Contemplation of Pleasant Feelings

Sensual pleasant feelings are not conducive to one’s spiritual
progress, and indulgence in sensual pleasure is condemned as low,
unbeneficial, and unworthy of pursuit.116 Even though the pleasant
feelings arising from spiritual progress such as the four jhānas are
extolled and worthy of pursuit, 117 meditators practising the
contemplation of feelings should not forget to observe these unworldly
pleasant feelings since they may turn into objects of attachment and out
of which unwholesome mental states arise. Some suttas warn us that
the desirable pleasant feelings arising in the attainment of jhāna are not
free from dangers. The Brahmajāla Sutta (DN I 36–37) says that some
of the Buddha’s contemporaries wrongly considered the attainment of
jhāna to be equivalent to the attainment of nibbāna here and now. In
the Uddesavibhaṅga Sutta (MN 138), the Buddha explicitly cautions
his disciples not to become “stuck internally” (ajjhataṃ saṇṭhita), that
is, not to be tied and shackled by gratification in the rapture and
happiness involved in the experience of jhāna attainment, in the
equanimity of the third jhāna, or in the experience of neither-pain-nor-
pleasure of the fourth jhāna. According to the Visuddhimagga, if
meditators become attached to the rapture and happiness arising in the
tender knowledge of rising and falling (taruṇa udayabbayañāṇa), these
agreeable experiences, called the “corruptions of insight”
116
Cf. SN V 420,4-5: yo cāyaṃ kāmesu kāmesu khallikānuyogo hīno gammo puthu-
jjanīko anariyo anatthasaṃhito ; MN III 230,8-9: Na kāmasukham anuyuñjeyya
hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ.
117
In MN I 454,22-24, the four jhānas are highly praised to the extent that they are
called “the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of
enlightenment” (nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodha-
sukhaṃ ). Cf. MLDB 1269 n.678.
169
(vipassanupakilesa), are bound to defile or corrupt their progress of

insight knowledge. In contrast, when the unworldly pleasant feelings
are kept under surveillance, meditators will not go astray into the traps
set up by these feelings but instead progress smoothly in the path to
nibbāna.
§3.4.2 The Contemplation of Painful Feelings

When bodily painful feelings118 arise, ordinary people usually turn
to things relevant to sensual pleasure in order to escape the painful
feelings, without knowing clearly how they arise and work on their
minds and bodies.119 When bodily painful feelings arise, meditators
practising the contemplation of feeling do not react as ordinary people,
but shift their awareness immediately to those painful feelings, while
trying to understand them as they really are.120 The contemplation of
painful feelings, in the course of which meditators confront painful
feelings with courage and patience, may be sometimes misunderstood
as a form of self-mortification (attakilamathānuyoga), which is refuted
by the Buddha as unbeneficial and deviates people from the middle
118
According to SN 36:21 (IV 230,1) and AN 10:60 (V 110,7-11) there are eight causes
for the arising of bodily painful feelings: bile disorder (pitta), phlegm disorder
(semha), wind disorder (vāta), an imbalance of the three (sannipātika), a change in
temperature (utupariṇāma), careless behaviour (visama), assault (opakkamika), and
the result of kamma (kammavipāka).
119
SN IV 208,21-23: the uninstructed worldlings do not know of any escape from
painful feeling other than sensual pleasure (Na hi bhikkhave pajānāti assutavā
puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ). It commentary
(Spk III 77,3-5) explains that the [real] escape of painful feeling is concentration, path,
and fruit (dukkhāya vedanāya hi samādhi-magga-phalāni nissaraṇaṃ).
120
Detailed descriptions on how to contemplate painful feelings can be found in the
works of modern insight meditation teachers. Cf. Paṇḍita Sayādaw, 1993, pp. 53–54;
Sīlānanda, 1990, p. 216. Kuṇḍalābhivaṃsa Sayādaw (2004: 42, 151–154, 161–162)
says that for insight meditators, bodily painful feelings are especially prominent at
the stages of sammasanañāṇa and paṭisaṅkhañāṇa and need to be overcome with
patience.
170
path (majjhima-paṭipadā). However, to confront painful feelings on

purpose is not necessarily self-mortification. According to the Sakka-
pañha Sutta (DN 21) and the Sevitabbāsevitabba Sutta (MN 114),121
the value of mental states or material things, whether they are worthy of
pursuit (sevitabba) or not (asevitabba), depend on whether they can
help sentient beings to increase wholesome states and diminish
unwholesome states, or to increase unwholesome states and diminish
wholesome states. Since repeated awareness of painful feelings helps to
develop wholesome mental states such as mindfulness and
concentration and leads to insight knowledge, it certainly does not
concern the extreme of self-mortification and rather is part of the
genuine middle path taught by the Buddha.
The fact that satipaṭṭhāna practice is related to patients in the

suttas suggests that it is of help in dealing with the bodily painful
feelings caused by diseases, For example, in SN 36:7–8, the Buddha
taught some ill disciples to spend the time mindful and clearly
comprehending, that is, to practise the four satipaṭṭhānas and clear
comprehension with regard to the bodily activities and routines of
everyday life.122 In SN 47:29, it is said that Ānanda, knowing that the
householder Sirivaḍḍha’s disease was not improving and his painful
feelings were increasing, out of compassion, instructed him to practise
the four establishments of mindfulness, but not knowing his spiritual
attainment of a non-returner.123
The reason that the practice of satipaṭṭḥānas is especially
121
DN II 278,1–279,13; MN III 45–59.
122
SN IV 211,18-19: Sato bhikkhave bhikkhu sampajāno kālaṃ āgameyya ayaṃ kho
amhākam anusāsanī.
123
SN V 177,24-26: Yāni cimāni bhante Bhagavatā pañcorambhāgiyāni saṃyojanāni
desitāni, nāhaṃ tesaṃ kiñci attain appahīnaṃ samanupassāmī ti.
171
recommended by the Buddha to his disciples with illnesses can be

easily realized after a consideration of the benefits brought to
meditators by the contemplation of feeling and the body. According to
the Kāyagatāsati Sutta (MN 119/III 97), one of the ten benefits of
contemplating the body is the ability to endure (adhivāseti) the “arisen
bodily feelings that are painful, racking, sharp, piercing, disagreeable,
distressing, and menacing to life”.124 The secret of endurance with
painful feeling is revealed in SN 36:6 (IV 207–210): one who
understands as it really is the origin (samudaya), passing away
(nirodha), gratification (assāda), danger (ādīnava), and the escape
(nissaraṇa) of feelings,125 when experiencing a bodily painful feeling,
one feels it only with detachment, and suffers no accompanying mental
painful feeling, i.e. grief (domanassa); such a person is compared to a
man stricken by one single dart, not by a second dart.126 The seventh
and eighth sutta of the Vedanāsaṃyutta also throw light on how
understanding feelings as they really are can be conducive to the
development of patience with bodily painful feelings: when one
understands that feelings are impermanent and conditioned, one
abandons the underlying tendency to aversion concerning painful
feeling.127 The first sutta of the Khandhasaṃyutta (SN 22:1) reveals
that if one does not identify any of the five aggregates with “self” or
“something belong to self” one can keep mind unafflicted even when
124
M III 97,25-27: uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tippānaṃ
kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.
125
For detailed explanation for these terms, see SN 36:15, SN 36:16.
126
Bodily (kāyika) painful feeling is called “pain” (dukkha), while mental (cetasika)
painful feeling is call “grief” (domanassa). Cf. DN II 306,9-16, MN III 250,3-8. One
who suffers both bodily and mental feelings is compared to one stricken by two darts.
Such a person is also compared to one who has not risen up from the bottomless
abyss.
127
SN IV 210–214.
172
the body is afflicted.128 Some instances that illustrate such detachment

can be found in the Nikāyas. According to SN 47:30, when seeing the
householder Mānadinna in grave illness, Ānanda instructed him to
practise satipaṭṭhāna; the householder replied to Ānanda that even
touched by painful feeling, he still dwelt practising the four
satipaṭṭhānas, 129 and hinted that he was already a non-returner.
Similarly, in SN 52:10, Anuruddha explained to some bhikkhus who
were concerned with his serious illness that his ability to keep the
arisen bodily painful feelings from obsessing his mind was due to his
mind being well established in the four satipaṭṭhānas.130
It should be noted that the parallel to SN 47: 30 in the Chinese

Saṃyukta-āgama, i.e. SĀ 1038, differs with regard to the effect
satipaṭṭhāna practice has upon illness. In SĀ 1038, the householder
Mānadinna is reported to recover completely from his disease due to his
practice of the four satipaṭṭhānas.131 Thus, the benefit of satipaṭṭhāna
practice is more than freeing patients from suffering mental painful
feelings—it can even cure patients of physical diseases. Another sutta
in the Saṃyukta-āgama, whose Pāli counterpart is not found, mentions
Anuruddha’s removal of bodily painful feelings through satipaṭṭhāna
practice.132 Although the Pāli suttas never explicitly assign the power
128
SN III 1,16-17: āturakāyassa me sato cittam anāturam bhavissatīti.
129
SN V 178,6: Evarūpāya cāhaṃ, bhante, dukkhāya vedanāya phuṭṭho samāno kāye
kāyānupassī viharāmi ātāpi sampajāno satimā, vineyya loke abhijjhādomanassaṃ …
130
SN V 302,18-20: Catūsu kho me āvuso satipaṭṭhānesu supatiṭṭhitacittassa viharato
uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhanti.
131
T2 271a,15-18: “Ven. Anuruddha asked the houselder: ‘In what kind of dwelling did
you dwell that caused the pain you suffered from disease to subside in time?’ The
householder replied: ‘Veneralbe Anuruddha! since I dwelt in the four satipaṭṭhānas,
single-mindedly developed them, and maintained mindfulness, the bodily pains
subsided in time.’”尊者阿那律問長者言：「汝住何住，能令疾病苦患，時得除差？」
長者白言：「尊者阿那律！我住四念處，專修繫念故，身諸苦患時得休息」.
132
SĀ 541 at T2 140c,19-22: “Ven. Anuruddha says, ‘When I dwelt in the four
173
of healing physical diseases to satipaṭṭhāna practice, as the Chinese

Saṃyuka-āgama has done, the Mahāsaḷāyatanika Sutta (MN 149/III
287ff.), as we have mentioned in Chapter Two, relates the power of
healing diseases to insight meditation. In the Nikāyas, there are other
suttas which relate the power of healing disease to Buddhist meditation.
According to AN 10:60 (V 108ff.), knowing that Girimānanda is sick,
the Buddha told Ānanda that if he talks to the bhikkhu in illness about
the “ten perceptions”, which include both vipassanā and samatha
meditation, then the bhikkhu might recover from illness on the spot.133
Three suttas in the Bojjhaṅgasaṃyutta relate the power of healing
physical disease to the “seven factors of enlightenment.” According to
SN 46:14 and SN 46:15, when Kassapa and Mahāmoggallāna were sick,
the Buddha recited to them the seven factors of enlightenment;
thereupon both of them recovered from their illness. It is also said in
SN 46:16 that the Buddha himself once recovered from illness after he
had heard the seven factors of enlightenment recited by Ven. Cunda.134
It is not impossible that the seven enlightenment factors are produced
merely through hearing a dhamma speech;135 it is documented that
listening to a dhamma talk attentively might lead to powerful
staipaṭṭhānas, the bodily suffering and pains gradually dwindled away … Because I
dwelt in these four satipaṭṭhānas, the bodily suffering and pains in me subsided
gradually.’” 尊者阿那律言：住四念處，身諸苦痛漸得安隱…住此四念處故，身
諸苦痛漸得休息.
133
The ten perceptions are aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā,
pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabba-
saṅkhāresu anicchāsaññā, and ānāpānassati.
134
Its Chinese parallel sutta in the Ekottara-āgama (T2, 731a) contains a different
story: Ven. Cunda recovered from his illness after following the Buddha’s order to
recite the seven enlightenment factors to himself.
135
SN V 95,19-23: Yasmim bhikkhave samaye ariyasāvako aṭṭhiṃ katvā manasikatvā
sabbacetaso sammannāharitvā ohitasoto dhammaṃ suṇāti, imassa pañca nīvaraṇā
tasmiṃ samaye na honti, satta bojjhaṅgā tasmiṃ samaye bhāvanā pāripūriṃ
gacchanti.
174
concentration.136 Nevertheless, as we have argued in section §2.2.2, it

is more likely that these spiritual attainments are generated through the
actual practice of Buddhist meditation, especially the satipaṭṭhāna
meditation, during the time when a dhamma talk is delivered.
In summary, one benefit of the satipaṭṭhāna practice is the ability

of patients to endure bodily painful feelings without experiencing
secondary mental painful feelings. Taking into consideration the suttas
in the Saṃyukta-āgama, a second possible benefit of the satipaṭṭhāna
practice may be the power of healing of physical diseases.
§3.4.3 The Contemplation of Neither-Painful-Nor-Pleasant

Feelings
Neither-painful-nor-pleasant feeling is sometimes called neutral
feeling (upekkhā). 137 It is more subtle than painful and pleasant
feelings and thus is called “peaceful” (santa).138 This neutral feeling is
obscure, unobvious; and not easy to discern due to its subtlety.139
Compared with pleasant and painful feelings, the neutral feeling lends
itself to the underlying tendency to ignorance. Despite the nature of
peacefulness, neutral feelings especially those arising in the progress of
dhamma, such as in jhāna experience,140 should be carefully attended
136
AN III 21,18-21: Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmujjaṃ jāyati,
pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāāo sukhaṃ
vedeti, sukhino cittaṃ samādhiyati..
137
Dhs § 161.
138
SN IV 205,23: adukkhamasukhaṃ santaṃ…
139
Ps I 277,23-24; Vibh-a 266,17: Adukkhamasukhā pana duddīpanā andhakārā
avibhūtā.
140
The experience of the fourth jhāna is an example of neither-painful-nor-pleasant
feeling arising from the progress of spiritual training. See the formula of the fourth
jhāna e.g. at SN V 307,14-15: adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ
jhānaṃ.
175
to and understood as they really are using insight knowledge as taking

delight in even such subtle feelings cannot free one from suffering.141
§3.5 The Contemplation of Mind

The third satipaṭṭhāna practice shifts the focus of mindfulness
from feelings to the mind. The instructions for the contemplation of
mind are as follows:
Here a bhikkhu knows a mind with lust as a mind with lust, and
a mind without lust as a mind without lust. He knows a mind
with hatred as mind with hatred, and a mind without hatred as a
mind without hatred. He knows a mind with delusion as a mind
with delusion, and mind without delusion as mind without
delusion. He knows a contracted mind as a contracted mind,
and a distracted mind as a distracted mind. He knows an
exalted mind as an exalted mind, and an unexalted mind as an
unexalted mind. He knows a surpassable mind as a surpassable
mind, and unsurpassable mind as an unsurpassable mind. He
knows a concentrated mind as a concentrated mind, and an
unconcentrated mind as an unconcentrated mind. He knows a
liberated mind as a liberated mind, and an unliberated mind as
an unliberated mind.142
The objects for contemplation of mind are composed of sixteen types of
141
SN 36:5,7-8 mentions that this neither-painful-nor-pleasant feeling should be seen as
impermanent especially (adukkhamasukhā vedanā aniccato daṭṭhabbā).
142
MN I 59,30-36: Idha bhikkhave bhikkhu sarāgaṃ vā cittaṃ sarāgaṃ cittan ti pajānāti,
vītarāgaṃ vā cittaṃ vītarāgaṃ cittan ti pajānāti; sadosaṃ …, vītadosaṃ …,
samohaṃ …, vītamohaṃ …, saṅkhittaṃ …,, vikkhittaṃ …, mahaggataṃ …,
amahaggataṃ …, sa-uttaraṃ …, anuttaraṃ …, samāhitaṃ …, asamāhitaṃ …,
vimuttaṃ …, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan ti pajānāti.
176
minds, and their scope ranges from unwholesome to wholesome states.

According to the Papañcasūdanī, all these minds are mundane, and
none of them is concerned with supramundane attainments such as the
“path” (magga) and “fruit” (phala).143 Some of the types of minds
listed above are not self-explanatory and require further clarification.
According to the Papañcasūdanī, a contracted mind (saṅkhitta-citta) is
a mind connected with sloth and torpor. Both the exalted mind
(mahaggata-citta) and unsurpassable mind (anuttara-citta) refer to the
mind in the form and formless spheres. A surpassable mind (sa-uttara-
citta) refers to a mind in sensual sphere. The concentrated mind
(samāhita-citta) is the mind of absorption concentration (appanā-
samādhi) or access concentration (upacārasamādhi). The liberated
mind (vimutta-citta) is the mind that is liberated temporarily through
insight knowledge or samatha jhāna.
Like the second satipaṭṭhāna, the contemplation of mind

comprises of continuous bare awareness to whatever mental state arises
in the present moment. The practitioner is supposed to have no desire to
either maintain the mental phenomena when they are agreeable or
change them when they are disagreeable. The purpose of the bare
awareness of the types of minds is simply to know their true natures as
they really are. This feature of bare awareness can be better understood
by contrasting it with other meditative methods in terms of the strategy
of dealing with any arisen unwholesome states of mind. In the
Vitakkasaṇṭhāna Sutta (MN 20/I 118–122), the Buddha teaches five
practical methods to remove any distracting unwholesome thoughts.
Accordingly, if unwholesome thoughts connected with lust, hatred, and
delusion arise due to certain causes (nimitta), the first antidote is to shift
143
Ps I 279,33-34: idha ekapadepi lokuttaraṃ na labbhati.
177
one’s attention to other causes that can lead to wholesomeness (such as

samatha meditation subjects). If this first antidote does not work, then
the second antidote should be applied, in which one reflects on the
dangers of the arisen unwholesome thoughts. If this fails again, then the
third antidote is to ignore these unwholesome thoughts by purposedly
forgetting them and giving them no attention. If the third method fails,
the recommended fourth antidote is to remove the cause of these
thoughts. If it fails again and the unwholesome thoughts persist, the last
resort is to “crush the mind with the mind” with teeth clenched and
tongue pressed against the roof of mouth. The purpose of these five
methods is to remove the unwholesome states of mind forcibly and to
make the mind steady and concentrated; understanding the true nature
of these unwholesome states of mind is not the concern of these
methods. Although these five methods do not belong to the technique of
contemplation of mind proper, meditators can employ them
occasionally as a complementary technique to satipaṭṭhāna practice in
order to overcome those strong and persistent distracting unwholesome
thoughts when their mindfulness and concentration are still weak.
In practising the contemplation of mind, meditators first come to

realize various individual characteristics (sabhāvalakkhaṇa) of their
minds: for example, some are with lust, hatred, or delusion; while some
are concentrated and others are not. When the practice becomes mature,
meditators, as the formula of the Satipaṭṭhāna Sutta points out, come to
realize the rising and passing away of these various minds.144 Knowing
through personal experience that even minds of high spiritual value,
144
According to the commentary of the Saṃyutta-nikāya, even during the timespan of
a finger-snap many hundred thousand of koṭis of minds arise and pass away (Spk II
99,30-31: Ekasmiṃ hi accharā-kkhaṇe anekāni citta-koṭi-sata-sahassāni uppajjanti).
In the same commentary, a koṭi is equal to ten millions (Spk I 219,2: sataṃ
sata-sahassāni koṭi hoti).
178
such as a concentrated or liberated mind are rising and falling leads

meditators necessarily to a deep conviction of the Buddha’s teachings
on the law of impermanence. There are many suttas, e.g. MN 52, MN
64, showing that meditators come to see the nature of impermanence in
the mental phenomena in the form-sphere or formless jhāna
experience. 145 According to the Visuddhimagga, meditators can
experience even the passing away of the mind of insight knowledge
(vipassanācitta) when they progress to the stage of the “knowledge of
dissolution” (bhaṅgañāṇa) at least.146 In the discussion on the fourth
satipaṭṭhāna below, this topic on the contemplation of mind will be
further explored in terms of the specific sets of wholesome or
unwholesome minds.
The same sixteen types of minds listed in the Satipaṭṭhāna Sutta

are also given in the suttas describing the supernormal power of reading
another person’s mind.147 The way in which one with such supernormal
power discerns another’s mind as described in the suttas seems nearly
identical to the way in which one practises the contemplation of mind
145
E.g. MN I 352,20-23: Ayam-pi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā
abhisañcetayitā, yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tad-aniccaṃ
nirodhadhamman-ti. MN I 436,28-32: …na-tthi kiñcîti ākiñcaññāyatanaṃ
upasampajja viharati. So yad-eva tattha hoti vedanāgataṃ saññāgataṃ
saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato
aghato ābādhato parato palokato suññato anattato samanupassati.
146
Vism 642,9-11: yena cittena taṃ rūpārammaṇaṃ khayato vayato diṭṭhaṃ, tassa
cittassa aparena cittena bhaṅgaṃ anupassatī ti attho. Mahāsi Sayādaw (2000e, p. 31)
describes the experience of seeing the dissolution of eye consciousness in the
following manner: “A yogi contemplating dissolution may even have the feeling of
actually seeing mind-consciousness a-fluttering as it resolves into nothingness. The
image of dissolution thus created is so hazy that he might have thought something is
wrong with his eye-sight”.
147
DN I 79,29–80,14: So para-sattānaṃ para-puggalānaṃ cetasā ceto paricca
pajānāti— sa-rāgaṃ vā cittaṃ sa-rāgaṃ cittan ti pajānāti…… avimuttaṃ vā cittaṃ
avimuttaṃ cittan ti pajānāti. Also see DN I 79–80; MN I 34, AN III 280–81, SN II
121–122.
179
as described in the Satipaṭṭhāna Sutta. This suggests that if one intends

to contemplate another’s mind through personal experience, one must
develop the supernormal power of reading another’s mind, which is
attainable only after one masters the form-sphere jhānas.148 However,
to reads other person’s mind through supernormal power is apparently
not a kind of specialty that is accessible to the majority of the Buddha’s
disciples. More importantly, knowing another’s mind does not seem to
be the purpose of the third satipaṭṭhāna practice, as the following words
of the Buddha from the Aṅguttara-nikāya suggest: “Bhikkhu, if a
bhikkhu is not skilled in the course of anothers’ mind, [he should
resolve]: ‘I will be skilled in the course of my own mind’. Thus,
bhikkhus, should you train yourselves”. 149 Considered thus,
experiencing and knowing anothers’ mind as it really is might not be a
compulsory practice. It is only understanding of one’s own mind that
can be seen as the requirement to be met by all meditators who want to
succeed in practising the contemplation of mind.
148
The Nikāyas mention the supernormal powers without describing the ways leading
to their attainment, which nevertheless can be found in the Visuddhimagga (Chapter
12). It is worthy to note that in the Pāli Anuruddhasaṃyutta (e.g. SN 52:12–14,
22–23), Anuruddha attributes all his five mundane supernormal power (abhiññās) to
the development of the four satipaṭṭhānas, but the Chinese version (T2,
139c,16–140b,25 ) mentions only the divine eye. It is difficult to understand how the
satipaṭṭhāna practice as insight meditation can lead to supernormal powers.
Considering the insight-orientedness of satipaṭṭhāna practice, one may assume that
the attainment of supernormal powers through satipaṭṭhāna is simply a by-product of
the powerful concentration established in the satipaṭṭhāna practice, probably only
obtained by those who had developed the same supernormal power in their past lives.
Paṇḍita Sayādaw (1995, pp. 438–439) mentioned in his book similar cases: while
practicing satipatthāṅā in Mahasi tradition, a yogi foresees the future, a sāmaṇera
remembers his life in mother’s womb, a yogi sees what happens at her home far
away in Japan.
149
AN V 92,8-10, 96,25-27, 98,20-22: No ce bhikkhave bhikkhu paracittapariyāyakusalo
hoti, atha sacittapariyāyakusalo bhavissāmî ti evaṃ hi vo bhikkhave sikkhitabbaṃ.
Also cf its MĀ parallel at T2, 598b,10-12: 爾時，世尊告諸比丘，若有比丘不能善觀
於他心者，當自善觀察於己心，應學如是.
180
§3.6 The Contemplation of the Dhammas

The contemplation of the dhammas is constituted of the five sets
of contemplation practice: (1) contemplation of the five hindrances
together with the causes of their arising and disappearance; (2)
contemplation of the five aggregates; (3) contemplation of the six bases
together with the fetters dependent on the bases as well as the causes
for their arising and disappearance; (4) contemplation of the seven
enlightenment factors; and (5) contemplation of the four noble truths.
Among these five contemplations, the first and fourth are concerned
with specific sets of mental qualities, while the other three are
concerned with both mental and physical phenomena. Thus, while the
Pāli term dhamma could assume various meanings, in the context of the
fourth satipaṭṭḥāna, it should be understood as referring to these five
sets of mental and physical phenomena.150 It is noteworthy that the
objects to be contemplated in the contemplation of dhammas, to wit,
“aggregate” (khandha), “base” (āyatana), “truth” (sacca), “cause”
(nidāna), and the “path” (magga) as represented by the seven
enlightenment factors, happen to constitute the fundamental doctrinal
topics of the Saṃyutta-nikāya and the Saṃyukta-āgama, as well as of
the early Abhidharma works such as the Vibhaṅga, the Dharma-
skhandha and the *Śāriputrābhidharma etc.151 This implies that the
150
Different sources on the practice of satipaṭṭhāna meditation contain variations in
the items of contemplation, cf. Appendix 1.
151
Bodhi (2000, pp. 33–34) points out that the Saṃyutta-nikāya mainly serves as the
repository for suttas disclosing the nature of reality and the unique path to realization,
and is therefore suitable for those disciples who have fulfilled the preliminary stages
of meditation training and are intent on direct realizing the ultimate truth. Bhikkhu
Bodhi’s suggestion that the Saṃyutta-nikāya might be especially suitable for
meditators is confirmed by the *Sarvāstivādavinayavibhāṣā, 薩婆多毘尼毘婆沙
181
practice of the contemplation of dhammas is centrally important in the

sense that it is the source of the Buddha’s fundamental doctrines.
§3.6.1 The Contemplation of the Five Hindrances

The first contemplation in the fourth satipaṭṭḥāna practice is
concerned with a set of unwholesome mental qualities, i.e. the five
hindrances. The instructions given in the sutta are as follows:
Here, when sensual desire manifests internally in him, a

bhikkhu knows, “There is sensual desire in me”; or when
sensual desire does not manifest internally in him, he knows,
“There is no sensual desire in me”; and he also knows how
there comes to be the arising of unarisen sensual desire, and
how there comes to be the abandoning of arisen sensual desire,
and how there come to be the future non-arising of abandoned
sensual desire. (The same are the cases of ill will,
sloth-and-torpor, restlessness-and-remorse, and doubt.)152
The five hindrances in fact include the seven unwholesome mental

qualities. These mental qualities prevent the mind from being rightly
(no. 1440) (Sapoduo-pini-piposha), which depicts the role of the Saṃyukta-āgama as

thus, “It talks of various methods of meditation, therefore gets the name
Saṃyukta-āgama, and is [especially] to be learned by meditators” (T23,
503c,29–504a,1: 說種種隨禪法，是雜阿含，是坐禪人所習). Based on Sārvstivādin
legends, Ven. Yin-shun (1983) argues that the sūtraṅga portion that deals with the
topics of khandha, āyatana, niddāna, sacca, and magga, is the earliest layer of the
original version of SN/SĀ, from which the remaining three Nikāyas/Āgamas are
derived. On Yin-shun’s argument, also see Choong (2000, pp. 8–11).
152
MN I 60,11-18: bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ: atthi me ajjhattaṃ
kāmacchando ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ: na-tthi me
ajjhattaṃ kāmacchando ti pajānāti, yathā ca anuppannassa kāmacchandassa
uppādo hoti tañ-ca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti
tañ-ca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañ-ca
pajānāti.
182
concentrated153 and from developing knowledge and wisdom, and thus

they hinder one’s progress in the path to nibbāna.154 In many suttas,
the hindrances are depicted as opposed to the seven enlightenment
factors.155 According to the commentaries, some of these hindrances
assail not only ordinary persons but also trainees (sekha) who have
been trained very well in the teachings of the Buddha and experienced
nibbāna.156 Therefore, to learn how to deal with these unwholesome
mental qualities is extremely important for Buddhists who aspire to
arahantship.
The instruction given in the Satipaṭṭhāna Sutta on dealing with

these mental hindrances is to be aware of whatever is happening in the
mind at the present moment: simply knowing their presence when they
manifest in the mind and their absence when they disappear. This
simple awareness is indeed an ingenious method by which one turns
mental hindrances, which are ethically bad, into useful meditation
objects. As soon as these hindrances are transformed into meditation
objects and recognized mindfully as they really are, these mental states
tend to stop automatically and cease to disturb the mind, even when
meditators engaged in such satipaṭṭhāna practice have no desire to
change or remove these hindrances. 157 When the hindrances are
153
SN V 92,20-25: Evaṃ eva kho bhikkhave pañcime cittassa upakkilesā, yehi
upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti, na ca kammaniyaṃ na ca
pabbassaram pabhaṅgu ca na ca sammā sammā samādhiyati āsavānaṃ khayāya.
154
SN V 96,20-21, AN III 63,10-11: Pañcime bhikkhave āvaraṇā nīvaraṇā cetaso
ajjhārūhā paññāya dubbalīkaraṇā. SN V 97,13-15: Pañcime bhikkhave nīvaraṇā
andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkiyā
anibbānasaṃvattanikā. Also cf. MN II 203, SN V 127.
155
Cf. SN V 63–140.
156
Doubt is removed completely at the moment of realizing of the path of stream-entry;
sensual desire, ill will and remorse at the path of non-return; and sloth-and-torpor and
restlessness at the path of arahantship. Cf. Vism 685,17-20.
157
SN IV 190,8-12; MN I 453,20-26.
183
stubborn and the practice of satipaṭṭhāna is not yet mature, these

hindrances might not stop immediately but continue to linger in mind
even though they have been observed repeatedly with mindfulness.
Thus, the Papañcasūdānī commentary lists methods other than this
bare awareness for meditators to eradicate, at least temporarily, those
strong mental hindrances.158
With the progress of practice, meditators might come to realize

why unarisen mental hindrances come to arise, why arisen mental
hindrances come to be abandoned, and why they will never arise in the
future. This shows that the “conditionality” (idappaccayatā) concerning
the five hindrances is also perceived by meditators who are devoted to
the satipaṭṭhāna practice. According to the description in the
Visuddhimagga of the progress of insight knowledge, the law of
“dependent origination” (paṭiccasamuppāda) is investigated for the first
time when meditators attain the second stage of insight knowledge, the
“knowledge of grasping conditions” (paccayapariggaha), which takes
place only after the individual characteristics of the five aggregates are
seen and before their universal characteristics manifest.159
§3.6.2 The Contemplation of the Five Aggregates

The meditative objects prescribed in the second practice of the
contemplation of dhammas are the five aggregates. The instructions for
the contemplation of the five aggregates are as follows:
Here, bhikkhus, a bhikkhu knows: such is material form, such

its arising, such its passing away; such is feeling, such its
158
Ps I 281,32–286,17. Cf Soma, 1981, pp. 120–129; Sīlānanda, 1990, pp. 99–111;
Anālayo, 2003, p. 200.
159
Cf. Vism 598 ff.
184
arising, such its passing away; such is perception, such is its

arising, such its passing away; such are formations, such are
their arising, such their passing away; such is consciousness,
such is its arising, such its passing away.160
The five aggregates subeject to clinging constitute the first noble truth
dukkhasacca. 161 As Bhikkhu Bodhi points out, the topic of five
aggregates is “the primary scheme of categories the Buddha draws
upon to analyse sentient existence”.162 This contemplation of the five
aggregates in fact includes all mental and physical phenomena into the
scope of meditation objects for the satipaṭṭhāna practice. Thus, the
objects of the contemplation of the five aggregates encompass all the
meditation objects given in the previous three satipaṭṭhāna practices, i.e.
body, mind, and feeling, as well as most other meditation objects given
in the fourth satipaṭṭhāna.
From the instructions, meditators practising the contemplation of

the five aggregates will realize at first the individual characteristic
(sabhāvalakkhaṇa) of the five aggregates,163 and then come to realize
their nature of rising and falling, that is, the so-called “conditioned
164
characteristics” (saṅkhatalakkhaṇa). Seeing the conditioned
160
MN I 61,3-7: Idha bhikkhave bhikkhu: iti rūpaṃ, iti rūpassa samudayo, iti rūpassa
atthaṅgamo; iti vedanā, iti vedanāya s., iti vedanāya a.; iti saññā, iti saññāya s., iti
saññāya a.; iti saṅkhārā, iti saṅkhārānaṃ s., iti saṅkhārānaṃ a.; iti viññāṇaṃ, iti
viññāṇassa samudayo, iti viññāṇassa atthaṅgamo ti.
161
SN 56:13,16-17.: katamañca bhikkhave dukkham ariyasaccam. Pañcupādāna-
kkhandhā tissa vacanīyaṃ.
162
CDB 839.
163
The functions of each aggregate are explained in SN 22:79 (86,22–87,22). The
constituents of each aggregate are specified in SN 22:56, 22:57. Elaborate analysis of
the five aggregates can be found in Vism 443 ff.
164
In the Aṅguttara-nikāya, “rising” (uppāda), “falling away” (vaya), and the
“alteration of that which stands” (ṭhitassa aññathattaṃ) are called “conditioned
characteristics”. AN I 152,7-9: Tīṇ’ imāni bhikkhave saṅkhatassa saṅkhatalakkhaṇāni.
185
characteristics, meditators also come to see the characteristics of

impermanence, suffering, and non-self in the five aggregates. 165 It
should be noted that no specific objects such as the in-and-out breath,
the four postures, or the mind with lust, are mentioned in the
instructions. This suggests that whatever mental or physical
phenomenon falls into the category of the five aggregates can be used
as a meditation object for the contemplation of the five aggregates,
even if that phenomenon is not mentioned explicitly in the instructions
of other satipaṭṭhāna practices. The fact that numerous suttas indicate
that the contemplation of the five aggregates leads to the attainment of
the final realization may be taken to imply that the contemplation of all
five kinds of aggregates in a single session of sitting or walking
meditation is probably a greatly efficacious and promising method to
practise satipaṭṭhāna meditation. Anālayo has suggested that a
meditative way that covers all the four satipaṭṭhānas “ensures speedy
progress and a balanced and comprehensive development”.166 Because
in a single session of sitting or walking meditation, either physical
(rūpa) or mental phenomena (vedanā, saññā, saṅkhara, viññāṇa)
become prominent, it seems evident that in order to maintain
uninterrupted mindfulness, the best strategy is to contemplate whatever
phenomenon becomes prominent at the present moment.167 Therefore,
the broad range of meditation objects for the contemplation of the five
Katamāni tīṇi? Uppādo paññāyati vayo paññāyati ṭhitassa aññathattaṃ paññāyati.

Imāni kho bhikkhave tīṇi saṅkhatassa saṅkhatalakkhaṇānī ti. SN 22:37, 22:38
explicitly points out that the three characteristics are to be discerned in the five
aggregates.
165
Nett 27,28–28,1: saṃkhatalakkhaṇānaṃ dhammānaṃ samanupassanalakkhaṇā
aniccasaññā. Tassā uppādavayā padaṭṭhānaṃ.
166
Anālayo, 2003 p. 23.
167
According to Sīlānanda (1990: 119), meditators should not deliberately search for a
certain aggregate. Instead, they should be mindful of whatever aggregate arises in
their own body.
186
aggregates necessarily makes it easier for meditators to develop

uninterrupted mindfulness and sustained concentration.
§3.6.3 The Contemplation of the Sense Bases

The next practice of contemplation of dhamma is the
contemplation of the external and internal bases together with the
mental fetters arising dependent on them. The instructions given in the
sutta are as follows:
Here, a bhikkhu knows the eye, he knows forms, and he knows

the fetters that arise dependent on both; also, he knows the
arising of the unarisen fetter, the abandoning of the arisen fetter,
and the future non-arising of the abandoned fetter. He knows
the ear, he knows sounds, and he knows the fetter that arises
dependent on both; also … He knows the nose, he knows
odors … He knows the tongue, he knows flavors … He knows
the body, he knows tangibles … He knows the mind, he knows
mind-objects, and he knows the fetters that arise dependent on
both; also, he knows the arising of the unarisen fetter, the
abandoning of the arisen fetter, and the future non-arising of the
abandoned fetter.168
168
MN I 61,14-28: Idha bhikkhave bhikkhu cakkhuñ-ca pajānāti, rūpe ca pajānāti,
yañ-ca tad-ubhayaṃ paṭicca uppajjati saṃyojanaṃ tañ-ca pajānāti, yathā ca
anuppannassa saṃyojanassa uppādo hoti tañ-ca pajānāti, yathā ca uppannassa
saṃyojanassa pahānaṃ hoti tañ-ca pajānāti, yathā ca pahīnassa saṃyojanassa
āyatiṃ anuppādo hoti tañ-ca pajānāti; sotañ-ca pajānāti, sadde ca pajānāti —pe—
ghānañ-ca pajānāti gandhe ca pajānāti — jivhañ-ca pajānāti, rase ca pajānāti —
kāyañ-ca pajānāti, phoṭṭhabbe ca pajānāt i— manna-ca pajānāti, dhamme ca
pajānāti, yañ-ca tad-ubhayaṃ paṭicca uppajjati saṃyojanaṃ tañ-ca pajānāti, yathā
ca anuppannassa saṃyojanassa uppādo hoti tañ-ca pajānāti, yathā ca uppannassa
saṃyojanassa pahānaṃ hoti tañ-ca pajānāti, yathā ca pahīnassa saṃyojanassa
187
In this satipaṭṭhāna practice, meditators are required to be continuously

mindful of whatever is taking place in the six sense doors when there is
contact between the internal sense faculties and external sense objects.
Like the contemplation of mind, this practice helps meditators to
understand the unwholesome mental states—called fetters (saṃyojāna)
in this context—as they really are, as well as the causes for their arising
and abandonment.169 Such a practice of contemplation can be said to be
a practice of “sense restraint” (indriyasaṃvara) in the form of insight
meditation. Some suttas in the Saḷāyatana Saṃyutta depict how craving
and other unwholesome mental states do not arise in people who
practise sense restraint, but to those who indulges in grasping general
signs (nimitta) or detailed features (anuvyañjana) of sensory objects
without practising sense restraint when external sensory objects meet
with their corresponding sense faculties.170 The Indriyabhāvanā Sutta
(MN 152) also points out that sense restraint does not amount to
avoiding all experiences of seeing, hearing and touching etc.,171 but
requires meditators not to follow the apparent features of sense objects
which might arouse greed or aversion.172
Although this “sense restraint” is usually situated before the “clear

comprehension” in the path of gradual training and so appears to be
āyatiṃ anuppādo hoti tañ-ca pajānāti.

169
SN V 61,6-12 lists “five lower fetters” (orambhāgiyāni saṃyojanāni): (1) identity
view (sakkāyadiṭṭhi); (2) doubt (vicikicchā); (3) distorted grasp of rules and vows
(sīlabbataparāmāsa); (4) sensual desire (kāmacchanda); and (5) ill will (byāpāda).
SN V 61,13-19 also lists “five higher fetters” (uddhambhāgiyāni saṃyojanāni): (1) lust
for form (rūparāga); (2) lust for the formless (arūparāga); (3) conceit (māna); (4)
restlessness (uddhacca); and (5) ignorance (avijjā). Vism 684,25-33 fixes the stages of
enlightenment where these fetters are abandoned once and for all.
170
SN IV 104,7-21, 112,5-18, 176,3-15, 178,21-31, 189,18-29.
171
MN III 298,11-19.
172
A detailed explanation on this type of sense restrain can be found in Vism 20–22,
where Mahātissathera practices it through asubha-saññā.
188
merely a preparation for other more formal meditation practice,173 it

can be practised in the form of insight meditation, as described above,
and thus it would lead meditators to advanced stages of insight
knowledge. To illustrate, the sixth sutta of Bojjhaṅgasaṃyutta (SN 46:6)
depicts the practice of “sense restraint” (indriyasaṃvara) in an
unordinary way and makes it different from the usual descriptions of
sense restraint. It is said therein that a person contacted by whatever
sense objects, agreeable or disagreeable, can keep his body and mind
steady, internally well-composed, and well-liberated with sense
restraint.174 The Mahāniddesa takes such “sense restraint” to refer to
the “six factors of equanimity” (chaḷaṅgupekkhā)175, which normally
are ascribed to arahants alone in the Pāli commentaries. 176 Even
though it is not suitable to interpret sense restraint in SN 46:6 as the
“six factors of equanimity” possessed by arahants, it should not be
regarded as an insignificant preparation for other meditation subjects.
The explanation of the “supreme development of the faculties”
173
E.g. MN I 180.
174
SN V 74,6-8: tassa ṭhito ca kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ
suvimuttaṃ.
175
Nidd1 I 241,21–242,12: Upekkhakoti chaḷaṅgupekkhāya samannāgato. … cakkhunā
rūpaṃ disvā manāpaṃ nābhigijjhati nābhihasati na rāgaṃ janeti Tassa ṭhito va kāyo
hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho pan’ eva rūpaṃ
disvā amanāpaṃ na maṅku hoti appatiṭṭhīnacitto ādinamanaso abyāpannacetaso.
Tassa ṭhito va kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena
saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena
phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya manāpaṃ nābhigijjhati
nābhihasati na rāgaṃ janeti, tassa ṭhito va kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ
susaṇṭhitaṃ suvimuttaṃ. Manasā kho paneva dhammaṃ viññāya amanāpaṃ na
maṅku hoti appatiṭṭhitacitto alīnamanaso abyāpannacetaso, tassa ṭhitova kāyo hoti,
ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
176
Cf. Vism 160,14-18: iddha khīṇāsavo bhikkhu cakkhunā rūpaṃ disvā neva sumano
hoti, na dummano, upekkhako ca viharati sato sampajāno ti evam āgatā
khīṇāsavassa chasu dvāresu iṭṭhā-niṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvā
vijahanākārabhūtā upekkhā: ayaṃ chaḷangupekkhā nāma.. Also cf. AN III 279, D III
250, AN II 198.
189
(anuttarā indriyabhāvanā) given in the Indriyabhāvanā Sutta (MN 152)

can be taken as an example that illustrates how a meditator practising
insight meditation can stay mindful of whatever phenomena is
happening at the six sense doors in order to develop insight knowledge.
It is said that when contacted by sense objects, physical or mental, a
bhikkhu knows that like or dislike arises in his mind, and knows that
like and dislike are all conditioned, dependently arisen. When he knows
thus, equanimity (upekhā) is established and the like and dislike
disappears.177 By means of a simile of the drops of water that quickly
vaporize at the moment of falling onto an iron plate heated for a whole
day, the text shows that the arisen fetters, which are represented by
likes and dislikes, come to be abandoned as soon as the power of
mindfulness intercedes.178
SN 36:95 reveals the power of mindfulness in protecting the mind

against the fetters that arise while dependant on the contact with
external sense objects and internal sense faculties. There, the Buddha
taught Ven. Māluṅkyaputta to know whatever sense data manifested in
the six sense doors as it really is:
Here, Māluṅkyaputta, regarding things that are seen, heard,

sensed, and cognized by you: in the seen there will be only the
seen; in the heard there will be only the heard; in the sensed
there will be only the sensed; in the cognized there will be only
the cognized.179
177
MN III 299,6-15. Ps V 107 explains equanimity (upekhā) as the equanimity of insight
(vipassanūpekkhā).
178
The same simile also occurs at MN I 453–454,26-29.
179
SN IV 73,4-7: Ettha ca te Mālukyaputta diṭṭa-suta-muta-viññātabbesu dhammesu
diṭṭhe diṭṭhamattam bhavissati, sute sutamattam bhavissati, mute mutamattam
bhavissati, viññāte viññātamattam bhavissati. The same instruction is found in the
190
According to the verses in the same sutta, 180 the meaning of the
instruction given by the Buddha is that when sense data meets with
sense faculties one should be firmly mindful (paṭissato) so that one is
not be inflamed by lust for the six sense objects and is able to
experience the sense objects with a dispassionate attitude. On the
contrary, if one experiences the sense objects with muddled
mindfulness, then covetousness and annoyance will grow due to the
unwise attention to these sense objects.
§3.6.4 The Contemplation of the Enlightenment Factors

The fourth practice of the contemplation of the dhammas consists
of an awareness of the seven enlightenment factors, which refer to the
seven wholesome mental qualities that lead to enlightenments.181 The
instructions for contemplating the enlightenment factors are as follows:
Here, when the enlightenment factor of mindfulness manifests

in him, a bhikkhu knows, “There is the enlightenment factor of
mindfulness in me”. Or when the mindfulness enlightenment
factor does not manifest in him, he knows, “There is no
enlightenment factor of mindfulness in me”. He also knows
how there comes to be the arising of the unarisen
enlightenment factor of mindfulness, and how the arisen
enlightenment factor of mindfulness comes to fulfillment by
development. [Similarly with] the enlightenment factor of
Bāhiyasutta at Udāna 6–9.

180
SN 73,20–75,19.
181
SN V 72,16-17, 83,12-13: Bojhāya saṃvattantīti kho bhikkhu tasmā bojjhaṅgā ti
vuccanti. However, the commentary prefers to understand these qualities as the
“factors or parts of enlightenment”, for example, Vibh-a 310,3: Bojjhaṅgā ti bodhiyā
bodhissa vā aṅgā ti bojjhaṅgā.
191
investigation-of-dhamma … the enlightenment factor of

energy … the enlightenment factor of rapture … the
enlightenment factor of tranquility … the enlightenment factor
of concentration …the enlightenment factor of equanimity …182
Like the contemplation of the five hindrances, the contemplation of the

seven enlightenment factors start with keeping bare awareness of the
presence and absence of those seven wholesome mental qualities. After
the practice progresses, meditators will discover the causes responsible
for the absence, occurrence and perfection of each of these seven
enlightenment factors.183
Although meditators devoted to the contemplation of the

enlightenment factors do not adopt any measures other than simple
awareness of the present moment in order to arouse and maintain the
factors, simply being aware of them is sufficient to strengthen them.
This is in fact suggested by SN 46:6, where the cultivation of the four
satipaṭṭhānas is made in order to fulfill the seven enlightenment factors,
whose development further leads to true knowledge and liberation
(vijjāvimutti).184 How the practice of satipaṭṭhāna fulfills the seven
enlightenment factors is illustrated in detail in SN 54:13 (V 331 ff.): the
182
MN I 61,35–62,14: Idha bhikkhave bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ:
atthi me ajjhattaṃ satisambojjhaṅgo ti pajānāti, asantaṃ vā ajjhattaṃ
satisambojjhaṅgaṃ: na-tthi me ajjhattaṃ satisambojjhaṅgo ti pajānāti, yathā ca
anuppannassa satisambojjhaṅgassa uppādo hoti tañ-ca pajānāti, yathā ca
uppannassa satisambojjhaṅgassa bhāvanāpāripūrī hoti tañ-ca pajānāti. Santaṃ vā
ajjhattaṃ dhammavicaya-sambojjhaṅgaṃ … santaṃ vā ajjhattaṃ viriya-
sambojjhaṅgaṃ … santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ …santaṃ vā ajjhattaṃ
passaddhisambojjhaṅgaṃ …santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ …santaṃ
vā ajjhattaṃ upekhāsambojjhaṅgaṃ…… tañ-ca pajānāti
183
On the exposition of these causes, see Ps I 290–299. Also cf. Sīlānanda, 1990, pp.
124–139; Soma, 1981, pp. 134–149.
184
SN V 73,23-24: Cattāro kho kuṇḍaliya satipaṭṭhānā bhāvitā bahulīkatā
satta-bojjhaṅge paripūrentī ti. Also cf. AN V 116,10-11: cattāro satipaṭṭhānā paripūrā
satta bojjhaṅge paripūrenti.
192
practice of any of the four satipaṭṭhānas arouses the enlightenment

factor of mindfulness, which brings out naturally the remaining six
factors in sequence.185 In other words, the remaining six enlightenment
factors come to grow and increase along with the development of
mindfulness.
The fact that the seven enlightenment factors are closely related to
insight meditation is documented in SN 46:30, according to which, the
Udāyi announced that he had obtained the path leading to arahantship,
that is, the seven enlightenment factors, through contemplating “the
surge and decline” (ukkujjāvakujja) of the five aggregates subject to
clinging.186 The fact that the “enlightenment factor of concentration” is
developed through satipaṭṭhāna insight meditation is worthy of special
attention. 187 According to SN 46:52, the enlightenment factor of
concentration (derived from insight meditation) is of two types: one
with vicāra and vitakka (i.e. the first jhāna) and the other without (i.e.
the second, third, and fourth jhāna).188 Taken together, SN 46:30 and
185
According to SN 46:3, another way to arouse the enlightenment factor of
mindfulness is to recollect (anussarati) and think over (anuvitakketi) the teachings
learned from accomplished teachers. The Vibhaṅga relates the enlightenment factor
of mindfulness to remember what has been done and said long before: Idha bhikkhu
satimā hoti paramena satinepakkena samannāgato cirakatam pi cirabhāsitam pi
saritā anussaritā. (Vibh 227,6-7).
186
SN V 89,8–90,16.
187
Samatha meditation also has its own seven enlightenment factors. Vism 130–135
describe how to use the seven factors wisely when practicing kasiṇa meditation.
According to SN V 95,27-35, even listening to the dhamma attentively may
temporarily abandon the five hindrances and generate the seven enlightenment
factors. Several suttas also describe the development of samatha meditation (e.g.
development of mettācetovimutti at SN 46:54) accompanied by the seven
enlightenment factors. The commentary, Spk III 172,12-16, however, explains that the
enlightenment factors are developed through insight meditation with the
loving-kindness jhāna as its meditation object. For the relation of samatha jhāna and
bojjhaṅga, also see Gethin (1992, pp. 170–172, 180).
188
SN V 111,21-24: Yad api bhikkahve savitakko savicāro samādhi tad api samādhi-
193
SN 46:52 support my argument in Chapter Two (§2.1.2) that the

scheme of the four jhānas might have been applied in the Nikāyas not
only to the concentration obtained through serenity meditation but also
to the concentration obtained through insight meditation.
According to SN 46:53, except for the enlightenment factor of

mindfulness, whose development is beneficial at any time and on all
occasions, the remaining six enlightenment factors should be developed
in a timely, not untimely manner depending on whether one’s mind is
sluggish or excited. It is proper to develop the factors of tranquility
(passaddhi), concentration (samādhi) and equanimity (upekkhā) when
one’s mind becomes excited, not sluggish; and it is equally proper to
develop the factors of discrimination of dhamma (dhammavicaya),
energy (viriya) and rapture (pīti) when one’s mind becomes sluggish,
not excited.189 This suggests that besides from being the ground from
which the remaining six factors grow, the enlightenment factor of
mindfulness also functions as a supervisor to keep the remaining factors
under surveillance.
§3.6.5 The Contemplation of the Four Noble Truths

The last practice of the fourth satipaṭṭhāna is the contemplation of
the four noble truths, which is also a form of insight meditation. The
instructions for it are the following:
sambojjhaṅgo, yad api avitakko avicāro samādhi tad api samādhi- sambojjhaṅgo
samādhisambojjhaṅgo ti iti hi hidam uddesam āgacchati.
189
According to the Abhidhamma method (abhidhammabhājaniya) in the Vibhaṅga ,
the seven enlightenment factors are confined to the supramundane state of
consciousness (Vibh 229,12-20), yet this interpretation surely is not applicable to SN
46:53. For a detailed exposition on the timely development of a specific
enlightenment factor, see Kuṇḍalābhivaṃsa (2004, pp. 121–144).
194
Here, a bhikkhu knows as it really is, “This is dukkha”; he

knows as it really is, “This is the origin of dukkha”; he knows
as it really is, “This is the cessation of dukkha”; he knows as it
really is, “This is the way leading to the cessation of
dukkha”.190
The four noble truths are usually taken to be the most fundamental
doctrine taught by the Buddha; the realization of these truths is said to
be the ultimate goal for the Buddha’s disciples.191 The Buddha is called
the “perfectly enlightened one” (sammāsambuddha) simply because he
has been awakened to these noble truths.192 Nevertheless, the journey
to penetrate the four noble truths is not easy but full of challenges, and
thus requires a lot of effort and enthusiasm from meditators.193 The
fundamental form of dukkha, suffering, or unsatisfactoriness from
which aging, illness, death etc. manifests are the “five aggregates
subject to clinging” according to SN 46:13;194 and the “six internal
bases” according to SN 46:14195. This explanation indeed makes the
contemplation of dukkha almost equivalent to the second and third
practices of the contemplation of dhammas. All in principle aim to
know the mental and physical phenomena as they really are. The
190
MN I 62,21-24: Idha bhikkhave bhikkhu idaṃ dukkhan ti yathābhūtaṃ pajānāti, ayaṃ
dukkhasamudayo ti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodho ti yathābhūtaṃ
pajānāti, ayaṃ dukkhanirodhagāminī paṭipadā ti yathābhūtaṃ pajānāti.
191
Cf. SN 56:3 (V 415,5-24); SN 56:4 (V 415,25–416,14).
192
Cf. SN 56:23 (V 433,20-22): Imesaṃ kho bhikkhave catunnam ariyasaccānaṃ
yathābhūtam abhisambuddhattā Tathāgato arahaṃ sammāsambuddho ti vuccati.
Also cf. SN 56:24 (433,26–434,18).
193
SN V 440,10-14: Ādittaṃ bhikkhave celaṃ vā sīsaṃ vā ajjhupekkhitvā
amanasikaritvā anabhisametānam catunnam ariyasaccānam yathā bhūtam
abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appativānī ca
sati ca sampajaññañ ca karaṇīyaṃ. Also cf. SN 56:45.
194
SN V 425,16-17.
195
SN V 426,6-7: Katamañca bhikkhave dukkham ariyasaccaṃ. Cha ajjhattikāni
āyatanāni tissa vacanīyaṃ.
195
second noble truth, the origin of dukkha is identified with “craving”

(taṇhā); the cessation of craving constitutes the third truth, “cessation
of suffering”; and the way leading to its cessation is the “noble
eightfold path”.196
The time when one penetrates the four noble truths for the first
time is usually taken by the suttas to be the time of realizing
stream-entry.197 Understood in this way, successful contemplation of
the four noble truths becomes impossible for meditators who are still
worldlings (puthujjana). To resolve this problem, Mahāsi Sayādaw
suggests that while the contemplation of the first noble truth is done by
personal observation, the contemplation of the last two noble truths “is
accomplished simply by hearing that the two truths are wonderful and
198
arousing desire to know and attain them”. However, the
contemplation of all four noble truths will becomes possible for
ordinary worldlings if the interpretation of the Visuddhimagga
(631–632) is followed, such that the four noble truths become first
apparent when one develops the knowledge of rising and falling
(udayabbayañāṇa). Mahāsi Sayādaw, probably using this interpretation
provided by the Visuddhimagga, gives a practical explanation in
accordance with the Dhammacakkappavattana Sutta (SN 56:11) on
how insight meditators contemplate the four noble truths at every
occurrence of insight observation.199 Nevertheless, the contents of the
196
Cf. SN V 421.
197
Bodhi (CDB 1521) says “The first penetration of the Four Noble Truths occurs with
the breakthrough to the Dhamma, which marks the attainment of stream-entry.”
198
Sīlānanda, 1990, p. 166.
199
Knowing the nature of imperrmanence etc. of whatever mental or physical
phenomenon, one accomplishes the task of the contemplation of the first noble truth.
No craving arises when one is contemplating the nature of impermanence etc. This
fulfills the task of the contemplation of the second noble truth. The contemplation of
the third noble truth is done when a momentary cessation of craving is achieved at
196
third and fourth noble truths when realized by worlding meditators are
probably more superficial than those realized by noble ones (ariya)
such as stream-enterers.
§3.7 Satipaṭṭhāna, Vipassanā, and the Only Way

According to our analysis above, all twenty one meditation
techniques are insight meditation subjects (kammaṭṭhāna). Among them,
the “attention to the repulsiveness of the body” and the “nine cemetery
contemplations” are necessarily related to samatha meditation, while
the remaining satipaṭṭhāna techniques can be practiced in the form of
pure insight meditation. The Pāli commentary on the Satipaṭṭhāna Sutta
supports our suggestion that most of these twenty-one practices fall in
the category of insight meditation subject. However, the “mindfulness
of breathing” and the “attention to repulsiveness” are considered by the
commentary of the Satipaṭṭhāna Sutta as samatha meditation subjects
that lead to “full absorption” (appanā). 200 Even though these two
each instance of observation. In every act of observation, the eightfold path of

vipassanā is developed. This accomplishes the task of the contemplation of the
fourth noble truth. See Mahāsi, 2000d, pp. 204–206. Also cf. Kuṇḍalābhivaṃsa, 2004,
pp.177–179.
200
Ps I 301,10-16: Ettāvatā anâpānaṃ catu-iriyāpathaṃ catusampajaññaṃ
dvattiṃsâkāraṃ catudhātuvavatthānaṃ nava sīvathikā, vedanânupassanā,
cittânupassanā, nīvaraṇapariggaho, khandhapariggaho, āyatanapariggaho,
bojjhaṅgapariggaho, saccapariggaho ti ekavīsati kammaṭṭhānāni vuttāni, yesu
anāpānaṃ dvattiṃsâkārṃ nava sīvathikā ti ekādasa appanākammaṭṭhānāni honti.
Vism 240,12-19: Tattha yasmā iriyāpathapabbaṃ catusampajaññapabbaṃ dhātu-
manasikārapabban ti imāni tīṇi vipassanāvasena vuttāni. Nava sīvathikapabbāni
vipassanāñāṇesu yeva ādīnavānupassanāvasena vuttāni; yā pi c’ ettha
uddhumātakādisu samādhibhāvanā ijjheyya, sā asubhaniddese pakāsitā yeva.
Ānāpānapabbaṃ pana paṭikūlamanasikārapabbañ ca imān’ ev’ ettha dve
samādhivasena vuttāni. Also cf. Vibh-a 268,17-18; 269,20-21; 285,13-14, according to
which, pure insight only (suddhavipassanāva) is expounded in the sections of
contemplations of feelings, mind, and dhammas (only hindrances and enlightenment
197
meditation subjects at their initial stage may be taken as serenity

meditation, since the Satipaṭṭhāna Sutta explicitly requires meditators
to contemplate the nature of rising and passing away when each
meditative practice comes to its advanced stage, the “mindfulness of
breathing” and the “attention to repulsiveness” can be viewed as an
insight meditation subject as a whole.
Recently, many scholars have given detailed discussions on the

Pāli term ekāyana magga, an appellation given to the satipaṭṭhāna
practice. Some scholars consider the translation “the only way” made
by earlier scholars to be a problematic and incorrect translation for the
Pāli term ekāyana magga.201 Here I am more interested in discussing
the possible grounds, theoretical and textual, for calling satipaṭṭhāna
“the only way”. The question that needed to be explained is in what
sense the four satipaṭṭhānas deserve the designation: “the only way”.
For example, the four satipaṭṭhānas do occupy a unique incomparable
place among the thirty-seven dhammas that contribute to enlightenment
(bodhi-pakkhiyā dhammā). Gethin has pointed out:
It is really only with the material associated with the full

description of the satipaṭṭhānas that any concrete idea of the
basic practice of the bhikkhu might be obtained; it is really only
from this material that one might form an idea of how the
bhikkhu might be expected to set about beginning his progress
along the path. In other words, with the four satipaṭṭhānas we
have the nearest thing in the four Nikāyas to basic general
instruction in Buddhist ‘[meditation] practice’ or yoga. As I
factors are mentioned in Vibhaṅga).

201
Cf. Gethin, 1992, pp. 59–66; Anālayo, 2003, pp. 27–29 (dirct way); Kuan, 2004, pp.
203–206 (point of convergence); Sujato, 2006, pp. 177–186 (leading to unification
(of mind)); Nattier, 2007.
198
hope will become clear, the remaining sets concern rather more
exclusively what actually issues from that meditation practice
and how it progress ―not that these elements are absent from
the account of the satipaṭṭhānas.202
According to Gethin’s words, among the thirty-seven bodhi-pakkhiyā

dhammā only from the material related to satipaṭṭhāna can we find the
practical instructions on how a practitioner should begin his own
meditation practice. This unique characteristic of the material related to
satipaṭṭhāna must reflect the unique position of satipaṭṭhāna in the
Buddhist soteriological system. In other words, satipaṭṭhāna might be
said to be “the only way” in the sense that with the four satipaṭṭhānas
we know how a bhikkhu begins Buddhist meditation.
Further, considering that the four satipaṭṭhānas are as a whole

equivalent to insight meditation, and that only insight meditation —
whether combined with samatha meditation or not— can lead to
liberation, it might not be completely without ground for some
203
scholars to suggest that satipaṭṭhāna does deserve such an
appellation as “the only way”. The suggestion that satipaṭṭhāna is the
only path in fact might gain support from a sutta in the
Satipaṭṭhāna-saṃyutta, i.e. SN 47:12, where it is said that just as every
creature enters or leaves a frontier city through its only single gate
(ekadvāra), so also the Buddhas of the past, present and future attain
the unsurpassed perfect enlightenment through the practice of
satipaṭṭhāna meditation.204
202
Gethin, 1992, p. 66.
203
Soma, 1981, p.17 (the only way); Horner, 1976, p. 71 (this one way); Rhys Davids,
1977, p.327 ( the one and only path)
204
SN V 160,28–161,11: Ye pi te bhante ahesuṃ atītam addhānaṃ arahanto
sammāsambuddhā sabbe te bhagavanto pañcanīvaraṇe pahāya cetaso upakkilese
199
It should be noted that the Sanskrit parallel of ekāyana magga was

indeed translated as “the only way” at least once in the Saṃyukta-
āgama, in a parallel to SN 47:18, viz. SĀ2 10. It is said there:
There is only one way that is able to purify beings, dispel

suffering and sorrow, destroy unwholesome evil kamma, and
bring the benefits of the true dhamma—what is meant is the
four satipaṭṭḥānas.205
This translation is not without textual support, since we find similar

interpretation in some exegetical literature of Indian Buddhist schools.
First, it is interesting to note that an exegetical passage on the four
smṛtyupasthānas in the section of Vastusaṃgrahanī (攝事分 Sheshi-fen)
in the Yogācārabhūmiśāstra (瑜伽師地論 Yuqie-shidi-lun) interprets the
meaning of the Sanskrit parallel of ekāyana magga as “the only way”:
It should be understood: except for these four satipaṭṭhānas,

there exists no other path or object. Through such a path or
such objects, one exhausts the taints and attains nibbāna.
Because there is no second path for purification, it is said that
there is just the only one path that leads to [nibbāna].206
paññāya dubbalīkaraṇe catusu satipaṭṭhānesu suppatiṭṭhitacittā sattabojjhaṅge

yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Ye pi te
bhante bhavissanti anāgatam addhānaṃ arahanto sammāsambuddhā sabbe te
bhagavanto pañcanīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,
catusu satipaṭṭhānesu suppatiṭṭhitacittā sattabojjhaṅge yathābhūtaṃ bhāvetvā
anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavā pi bhante etarahi
arahaṃ sammāsambuddho pañcanīvaraṇe pahāya, cetaso upakkilese paññāya
dubbalīkaraṇe, catusu satipaṭṭhānesu suppatiṭṭhitacitto sattabojjhaṅge yathābhūtaṃ
bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho ti.
205
T2, 410b,12-14: 唯有一道，能淨眾生，使離苦惱，亦能除滅不善惡業，獲正法利，
所言法者，即四念處.
206
T30, 859a,2-4: 應知：除此四種念住，更無有餘不同分道或所緣境，由此道、此
境，能盡諸漏，獲得涅槃，由無第二清淨道故，說純有一能趣正道.
200
According to this passage, besides body, feeling, mind and dhamma,

there are no other objects for practitioners to observe, and besides these
four satipaṭṭhānas there is no other path for purification of mind.
Also in the *Mahāvibhāṣāśāstra (T27, no. 1545), where ekāyana

magga is translated as “one-going path” (一趣道), we find various
ways to interpret the term in question. Among them, some indicate
clearly that the satipaṭṭhāna meditation is the exclusive only path in one
or another sense. One interpretation says, “It is named one-going path
because there is only one path, that is, the ariya path”207 This claim
does not give any explanation. The following two interpretations do
explain in what sense satipaṭṭhāna is the only path. The second
interpretation cites the SĀ 965 (T2, 247c,14–248a,15), a parallel to AN
10:95, which contain the same simile as SN 47:18 above, and says: “All
sentient beings, whether entered or not enter yet the final nibbāna, go
through this path rather than other path, since it goes to one single
palace gate it is named one-going path. (諸有情類，已般涅槃，未般涅
槃，皆由此道，不依餘道。是故，以能趣一解脫宮門，故名一趣道) ”208
Another interpretation explains that since the satipaṭṭhāna opposes
heretic paths so it is called one-going path, and states that “there is only
one single true path, that is, the four satipaṭṭhānas (真道唯一，謂四念
207
T27, 943b,2-3: 以但有一道故名一趣道，則聖道.
208
T27, 943c,2-14: 能趣一解脫宮門，故名一趣道。此中應引《嗢底迦經》所說喻，
如彼說：『佛告嗢底迦：如國邊城，其牆堅厚，卻敵樓櫓、埤堄、寮窗並皆嚴備，
唯有一門，委一人捉，其人聰慧，多聞善習，應入者聽，不應者止。彼每巡城
察之，乃至不見獸往來處，況餘門耶？嗢底迦當知！彼守門者，雖不知日日有
爾所有情入城出城，然其定知諸有入出皆由此門，不從餘門。』如是如來雖不
作意知，爾所有情已般涅槃，爾所有情當般涅槃，然其定知，諸有情類，已般
涅槃，未般涅槃，皆由此道，不依餘道。是故，以能趣一解脫宮門，故名一趣
道.
201
住)”.209
Thus, it is clear that even in the ancient time some Buddhists in

India already gave satipaṭṭhāna the exclusive highest position among
the Buddhist meditative practices. Nevertheless, it should be
emphasized that such exclusive interpretation was not universally
acknowledged since there are other different interpretations mentioned
in various Buddhist exegetical literature.
209
T27, 943c,2: 能對治異道，故名一趣道。謂諸外道，或執不食為道，或執隨日
轉為道，或執臥灰、飲風、服水、茹菜噉果、裸形、麤衣、臥不平等，各以為
道。佛為對治彼異道，故說一趣道。此意義言，彼種種道皆非真道，但是惡邪
妄道，是不善士所習近道，非諸善士所習近道。所以者何？真道唯一，謂四念
住.
202
Part II
The Study of Sukkhavipassaka in the Pāli
Commentarial Literature
203
204
Chapter Four
What Is Sukkhavipassaka?
The term sukkhavipassaka and its synonyms, vipassanāyānika,

suddhavipassaka, and suddhavipassanāyānika, are Pāli terms specific
to the commentarial literature. In this chapter, I focus on references to
them in the Pāli commentaries in order to investigate thoroughly the
doctrine of sukkhavipassaka in the Theravāda commentaries. Section
§4.1 discusses the definitions of sukkhavipassaka (“dry-insight
practitioner”) as well as its synonyms. Section §4.2 tries to clarify the
concentration utilized by a sukkhaviassaka as a basis for developing
insight knowledge. Section §4.3 explores the meditation subject that
dry-insight practitioners use to undertake their practice of insight
meditation. The distinct differences between a sukkhavipassaka and a
samathayānika in terms of their practice of insight meditation are also
discussed.
§4.1 The Definition of Sukkhavipassaka

The Pāli term sukkhavipassaka is a compound word that can be
analyzed into sukkha + vipassa + ka. The meaning of sukkha is “dry,
dried up”;1 vipassa is an action noun derived from the verb vipassati,
which means “to see” or “to have insight”; and -ka is a taddhita suffix,
which forms an adjective or a noun.2 Thus, the term sukkhavipasska
1
PED s.v. sukkha.
2
On the usage of the taddhita suffix, -ka, see Duroiselle, 1997, p.149; Warder, 1974,
205
can be rendered as “one of dry-insight” or “dry-insight practitioner”. A

synonym of sukkhavipassaka is vipassanāyānika, which can be
analyzed into vipassanā + yāna + -ika. Here, vipassanā means “insight”
and yāna “vehicle”, while –ika is a taddhita suffix to indicate in this
context possession.3 Thus, the term vipassanāyānika may be translated
as “one who has insight as his/her vehicle” or “one with an
insight-vehicle.” Another synonym of sukkhavipassaka is
suddhavipassanāyānika. With the adjective suddha qualifying the noun
vipassanā, it could be translated as “one who has pure insight as his/her
vehicle” or “one with the pure-insight-vehicle.” The last synonym of
sukkhavipassaka is suddhavipassaka, for which the translation can be
“pure-insight practitioner.”
All these four synonyms occur in the works of Buddhaghosa.4

Among them, the term sukkhavipassaka is employed by commentators
much more frequently than the remaining three terms; the frequency of
vipassanāyānika is second only to that of sukkhavipassaka. The term
suddhavipassanāyānika occurs only four times in the commentaries and
subcommentaries of the Canon: once in the Visuddhimagga and thrice
in its subcommentary, the Visuddhimagga-mahāṭīkā; while the term
suddhavipassaka occurs only once in the Visuddhimagga (589).
Among the Pāli exegetical texts, the Visuddhimagga is especially

renowned for its detailed elaborations of various meditative techniques.
Considering the importance of the doctrine of the sukkhavipassaka in
the Theravāda Buddhism, I feel a little surprised that the
Visuddhimagga mentions such terms as sukkhavipassaka and
pp. 187–188, 253.

3
On the usage of the taddhita suffix, -ika, see Duroiselle, 1997, pp. 147–148.
4
On Buddhaghosa, see PL 120–130; Adikaram, 1946, pp. 1–8.
206
suddhavipassanāyānika, but does not explain their meaning nor the
reason why the noun vipassa(nā) (“insight”) is qualified by adjectives
sukkha (“dry”) and suddha (“pure”). In fact, there is no explanation or
definition at all for the term sukkhavipassaka or its synonyms in the
commentaries by Buddhaghosa. The mere occurrence of these terms in
Buddhaghosa’s works without explanation seems to suggest that these
terms were self-explaining to their readers and thus there is no need for
further exposition. The reason why the term “insight” is qualified by
“dry” or “pure” cannot be found until the works by Dhammapāla.5
A definition for the term sukkhavipassaka is found in the

subcommentary on the Sumaṅgalavilāsinī:
Dry-insight practitioner: the one whose insight is dry, rough

or im-moist because of the lack of the moisture of serenity
meditation is a dry-insight practitioner.6
The definition for the term suddhavipassanāyānika can be found in the

Visuddhimagga-mahāṭikā by Dhammapāla:
Among them, one with serenity vehicle settles in insight

through the entrance of serenity; but one with insight-vehicle
settles in insight, not relying on serenity. Therefore, he [i.e.
Buddhaghosa] says “one with pure-insight-vehicle.” The
meaning is that he has the insight vehicle that is not mixed with
5
On the date of Dhammapāla and his works, see De Silva, 1970, pp. xli–lv; PL
133–137, 148–149; HPL §§ 272–286, §360, §364.
6
Sv-pṭ II 152,20-21: Sukkhavipassako ti samathabhāvanāsinehâbhāvena sukkhā lūkhā
asiniddhā vā vipassanā etassâti sukkhavipassako. Similar definition can be found in
the Sāratthadīpanī by Sāriputta of the twelfth century. Sp-ṭ I 345CS:
samathabhāvanāsinehābhāvena sukkhā lukhā asiniddhā vipassanā etesanti
sukkhavipassakā.
207
serenity meditation.7
According to the Pāli passages quoted above, the reason why a

dry-insight practitioner’s insight (vipassa) is qualified by the adjective
“dry” (sukkha) is that his insight meditation is devoid of the moisture of
serenity meditation. Similarly, the reason why a suddhavipassanā-
yānika’s insight is described as “pure” (suddha) is that his insight
meditation is not mixed up with serenity meditation. In order to
understand these definitions, it is necessary to delimit the definition of
samatha. As mentioned in Introduction 4.4, the term samatha occurs
very often together with vipassanā as a pair in the Nikāyas, but it is
never defined. The Pāli commentaries provide a range of definitions.
Samatha can refer to the “eight attainments” in its narrowest sense. In
some cases, it includes access concentration (upacārasamādhi), which
still belongs to sensual sphere (kāmāvacara).8 In the loosest sense, it
simply denotes “one-pointedness of mind” or “concentration”.
A passage from the Visuddhimagga-mahāṭīkā of Dhammapāla

suggests that the term samatha in the context of defining
sukkhavipassaka should be taken as the “eight attainments together
with access concentration”.
… serenity is the vehicle, so it is the serenity-vehicle; one who

possess it is a “serenity-vehicle practitioner”. This is a name for
those who practise insight after having abided in either jhāna or
the access to jhāna.9
7
Vism-mhṭ II 351CS: Tattha samathayānikassa samathamukhena vipassanābhiniveso,
vipassanāyānikassa pana samathaṃ anissāyāti āha suddhavipassanāyānikoti,
samathabhāvanāya amissita-vipassanāyānavāti attho.
8
Vism 88,30-31: Tattha sabbāpi upacārekaggatā kamāvacaro samādhi.
9
Vism-mhṭ II 350CS: … samathova yānaṃ samathayānaṃ, taṃ etassa atthīti
208
According to this passage, one who practises insight after having
attained access concentration is not called sukkhavipassaka but
samathayānika. It follows that the term sukkhavipassaka and its
synonyms refer only to those who develop insight with neither the eight
attainments (samapatti) nor “access concentration” (upacārasamādhi).
Dhammapāla’s commentary on the Theragāthā goes further to point out
that the concentration that a dry-insight practitioner possesses as a basis
to develop insight meditation is designated as khaṇikasamādhi
(“momentary concentration”):
And, those who, after having abided just in momentary

concentration, establish insight and attain the highest path are
named sukkhavipassaka because from the beginning and
through the middle [of their practice], their insight has been dry
due to the absence of any connection with the jhāna factors
born from concentration in vipassanā.10
Although Buddhaghosa does not give a definition for the term

sukkhavipassaka or its synonyms, a passage from the Papañcasūdanī,
which mentions of two kinds of “meditation method” (bhāvanānaya),
seems to indicate that Buddhaghosa, like Dhammapāla holds a
sukkhavipassaka to be one who develops insight having attained neither
“access concentration” (upacārasamādhi) nor “absorption
concentration” (appanāsamādhi) through serenity meditation. The
samathayāniko. Jhāne, jhānūpacāre vā paṭṭhāya vipassanaṃ anuyuñjantassa etaṃ

nāmaṃ.
10
Th-a III 208,38–209,3: Ye pana khaṇikasamādhi-matte ṭhatvā vipassanaṃ
paṭṭhapetvā adhigata-agga-maggā, te ādito antarantarā ca samādhi-jena
jhān’aṅgena vipassanâbbhantara-paṭisandhānānaṃ abhāvā sukkhā vipassanā etesan
ti sukkhavipassakā nāma.
209
commentarial passage reads as follows:
Meditation method: one develops insight preceded by serenity;

the other develops serenity preceded by insight. How? Herein,
one first arouses either access concentration or absorption
concentration—this is serenity—then he sees that concentration
and those states connected with it are impermanent etc.—this is
insight. In this way, serenity comes first, and insight comes
later. ….
Herein, the other one sees the five aggregates subject to

clinging as impermanent etc. without having aroused even
the serenity mentioned above—this is insight. Then when
his insight is completed, the one-pointedness of his mind
arises due to its object being the relinquishing of those
states [= nibbāna] rising there [i.e. at the moment of noble
path]—this is serenity. In this way, insight comes first,
and serenity comes later. ...11
Since the second type of person develops insight without attaining even
access concentration, it is clear that the second type of person refers to
a dry-insight practitioner while the first type to a serenity-vehicle
practitioner. This understanding is corroborated by the Papañcasūdanī’s
11
Ps I 108,21–108,27: Bhāvanānayo ti koci samathapubbaṅgamaṃ vipassanaṃ bhāveti,
koci vipassanāpubbaṅgamaṃ samathaṃ. Kathaṃ? Idh’ ekacco paṭhamaṃ upacāra-
samādhiṃ vā appanāsamādhiṃ vā uppādeti, ayaṃ samatho. So tañ ca
taṃsampayutte ca dhamme aniccâdīhi vipassati. Ayaṃ vipassanā. Iti paṭhamaṃ
samatho, pacchā vipassanā, tena vuccati samathapubbaṅgaṃ vipassanaṃ bhāvetī ti.
Ps I 108,32–109,5: Idha pan’ ekacco vuttappakāraṃ samathaṃ anuppādetvā va
pañcupādānakkhandhe aniccâdīhi vipassati. Ayaṃ vipassanā. Tassa vipassanā-
pāripūriyā tattha jātānaṃ dhammānaṃ vossaggârammaṇatā uppajjati cittassa
ekaggatā. Ayaṃ samatho. Iti paṭhamaṃ vipassanā pacchā samatho, tena vuccati
vipassanāpubbaṅgamaṃ samathaṃ bhāvetī ti.
210
subcommentary,12 which adds that although the second type of person
does not have “access concentration” he does acquire “momentary
concentration” when he starts to see the three characteristics of the five
aggregates:
The phrase “without having aroused even” excludes, through

an emphasis [of eva], access concentration instead of
momentary concentration. Indeed, insight does not arise
without momentary concentration.13
How momentary concentration is different from access concentration

will be discussed in more detail below in section §4.2. Here, it suffices
to point out that from the passages quoted above, it seems that in the
opinions of both Buddhaghosa and Dhammapāla, a dry-insight
practitioner does not obtain even access concentration before his
development of insight, and at least for Dhammapāla, the minimum
concentration that functions as a basis for developing insight is
momentary concentration. In other places, however, Dhammapāla
seems to adopt a looser definition for the term sukkhavipassaka, which
allows a meditator with access concentration as a basis for developing
insight to be called a dry-insight practitioner. In the Visuddhimagga-
mahāṭīkā, Dhammapāla states:
One who has pure insight as his vehicle and does not obtain
jhāna is a dry-insight practitioner. He is called “dry-insight
practitioner” because his insight is dry and rough in the sense
12
Ps-pṭ I 204CS: Tattha paṭhamo samathayānikassa vasena vutto, dutiyo vipassanā-
yānikassa.
13
Ps-pṭ I 204CS: Samathaṃ anuppādetvāvāti avadhāraṇena upacārasamādhiṃ
nivatteti, na khaṇikasamādhiṃ. Na hi khaṇikasamādhiṃ vinā vipassanā sambhavati.
211
that his insight is not lubricated by the moisture of jhāna.14
Here, the experience of jhāna, i.e. form-sphere jhāna, becomes the

criterion to decide whether or not one’s insight is “dry”. That the access
concentration is not excluded has an implication that even if one
develops insight after having obtained access concentration, one can
still be called a “dry-insight practitioner”. A similar definition of
sukkhavipassaka is found in Sāriputta’s subcommentary on the
Manorathapūraṇī:15
Those who abide in pure insight and attain the highest fruit
without the moisture of jhāna at a prior stage [of the path] are
dry-insight practitioners by name. But it should not be said that
there is no jhāna moisture at the moment of the [supramundane]
path.16
In this passage, jhāna is mentioned as the criterion in distinguishing a

dry-insight practitioner from one with the serenity vehicle, and access
concentration is not mentioned. This suggests that even if one develops
insight after having attained access concentration, still he is called
sukkhavipassaka. It is worthy of note that the quotation also makes
explicit that for dry-insight practitioners, their insight can be said to
lack for the moisture of jhāna only at the stage of mundane path
(lokiyamagga); at the stage of the supramundane path, there is no lack
of moisture of jhānas since there exists the supramundane jhāna that
14
Vism-mhṭ II 474CS: ajhānalābhī sudhavipassanāyānikova sukkhavipassako. So hi
jhānasinehena vipassanāya asiniddhabhāvato sukkhā lūkhā vipassanā etassāti
sukkhavipassakoti vuccati.
15
On Sāriputta and his works, see Pecenko (1997) and HPL §§ 372–377.
16
Mp-ṭ II 98–99CS: pubbabhāge jhānasinehābhāvena kevalāya vipassanāya ṭhatvā
aggaphalappattā sukkhavipassakā nāma, maggakkhaṇe pana jhānasineho natthī’ti
na vattabbo.
212
has nibbāna as its object.17
In a passage from the commentary on the Paṭisambhidāmagga,

upacārajjhāna is explicitly assigned to dry-insight practitioners as the
minimum level of concentration required for development of insight
knowledge:
He has realized by touching, thus he is a Body-Witness: He

realizes nibbāna by touching the touch of access jhāna if he is a
dry-insight practitioner, by touching the touch of the
form-sphere or formless jhāna if he obtains the form-sphere or
formless jhāna.18
In this way, in the Pāli exegetical literature, there are two kinds of
definition for sukkhavipassaka: one has the lack of form-sphere jhāna
as its criterion, while the other has the lack of access concentration as
its criterion. The fact that there are two kinds of definition for the term
sukkhavipassaka is also borne out by the Sārasaṅgaha, a compendium
book of Theravādin doctrines, written by Siddhattha Thera around the
13th –14th centuries:19
17
Indeed, according to the Visuddhimagga, dry-insight practitioners, like “those who
obtain jhāna but do not use it as a basis for developing insight” and “those who use
jhāna as a basis for developing insight and contemplate miscellaneous formations”
have the supramundane path which is of the first jhāna. Vism 666,34–667,2:
vipassanāniyamena hi sukkhavipassakassa uppannamaggo pi samāpattilābhino
jhānaṃ pādakaṃ akatvā, uppannamaggopi paṭhamajjhānaṃ pādakaṃ katvā,
pakiṇṇakasaṅkhāre sammasitvā uppāditamaggo pi paṭhamajjhānikā va hoti. CSCD
reads paṭhamajjhāniko va hoti for paṭhamajjhānikā va honti. Also cf. As 228; Ps-pṭ I
202CS.
18
Paṭis-a III 563,14-17: Phuṭṭhattā sacchikato ti kāyasakkhī ti sukkhavipassakatte sati,
upacārajjhānaphassassa rūpārūpajjhānalābhitte sati rūpārūpajjhānaphassassa
phuṭṭhāttā nibbānaṃ sacchikato ti kāyasakkhī nāma.
19
For an introduction to the Sārasaṅgaha see Naniwa, 1998, pp. 1–14.
213
The purification of mind, for a serenity-vehicle practitioner, is

the eight attainments together with access concentration. But,
for a practitioner with the insight-vehicle, it is just the access
concentration, or when access concentration is absent, it is
momentary concentration.20
In the opinion of Siddhattha, for dry-insight practitioners, the

purification of mind is either access or momentary concentration. In
other words, the dry-insight practitioner is of two types: one with
access concentration and the other with momentary concentration as the
minimum concentration for the development of insight knowledge. And,
it follows that the criterion in differentiating a dry-insight practitioner
(sukkhavipassaka) from a serenity-vehicle practitioner (samathayānika)
lies just in the experience of form-sphere jhāna.
The pioneer in the revival movement of insight meditation in 20th

century Burma, Ledi Sayādaw, seems to consider jhāna attainment as
the final criterion in deciding whether or not one’s “insight” is dry and
pure. It is said in Ledi Sayādaw’s Pāli work, the Anudīpanīpāṭha:
“Those who have pure insight vehicle are the practitioners with pure
insight-vehicle. Pure: not mixed with samatha jhāna”.21 This looser
definition, using the lack of form-sphere jhāna as a criterion, is adopted
by a well-known dhamma descendant of Ledi Sayādaw, U Ba Khin of
Burma, who instructs meditators to practise insight meditation after
they obtain access concentration through the mindfulness of breathing;
20
Sārasaṅgaha 107,38-40: Cittavisuddhi nāma samathayānikassa sa-upacārā aṭṭha-
samāpattiyo, vipassanāyānikassa pana kevalam upacārasamādhi vā tasmim asati
khaṇikasamādhi vā.
21
Anudīpanīpāṭha 63CS: suddhaṃ vipassanāyānaṃ yesaṃ te suddhavipassanāyānikā.
suddaṃti samathajjhānena asammissaṃ.
214
he still names such meditators as sukkhavipassaka.22
To conclude the discussion on the definitions of sukkhavipassaka,

it appears a sukkhavipassaka is one who develops insight without
having obtained any form-sphere jhāna; therefore even one who
develops insight knowledge after having attained access concentration
through serenity meditation could be called a sukkhavipassaka.
§4.2 Access Concentration and Momentary

Concentration
In order to understand the meanings of the term sukkhavipassaka
more accurately, access and momentary concentration—two types of
concentration that a dry-insight practitioner has as a basis for
developing insight knowledge, that is, access concentration and
momentary concentration—should be investigated in more detail.
§4.2.1 Access Concentration

Differing from the so-called “absorption concentration”
(appanāsamādhi), which may be form-sphere (rūpāvacara), formless
(arūpa) or supramundane (lokuttara), “access concentration” is
inevitably concentration of the sense sphere (kāmāvacara).23 In the
Visuddhimagga Buddhaghosa mentions various ways to obtain the
access concentration:
22
On U Ba Khin’s teachings on the development of access concentration, see King
(1992, pp. 110, 125–132), King (1964, pp. 210–211) and Confalonieri (2003, p. 194).
23
Vism 88,30-31: Tattha sabbāpi upacārekaggatā kāmāvacaro samādhi.
215
Access concentration is the unification of mind obtained

through the following [meditation subjects], i.e. the six
recollections, mindfulness of death, recollection of peace,
perception of the repulsiveness in nutriment, and the analysis of
the four elements, and it is also the unification that precedes
“absorption concentration”.24
According to this passage, access concentration can be divided into two

types: that obtained through the practice of the ten meditation subjects
that at most lead to access concentration; and that obtained through the
practice of the remaining thirty meditation subjects that lead up to
various levels of absorption concentration.25 Both of these two types of
access concentration are able to overcome the five hindrances
temporarily and bring forth the five jhāna factors.26
It should be noted that among the ten meditation subjects that lead
to access concentration, at best, nine meditation subjects are by nature
serenity meditation subjects (samathakammaṭṭhāna); only the “analysis
of the four elements” (catudhātuvavatthāna) is by nature an insight
meditation subject (vipassanākammaṭṭhāna). It is true that the author of
24
Vism 85,19-23: … channaṃ anussatiṭṭhānānaṃ maraṇassatiyā, upasamānussatiyā
āhāre paṭikūlasaññāya catudhātuvavatthānassā ti imesaṃ vasena laddhacittekaggatā,
yā ca appanā-samādhīnaṃ pubbabhāge ekaggatā, ayaṃ upacārasamādhi. Cf. Vism
371,6-9: Tattha dasasu kammaṭṭhānesu, appanā pubbabhāgacittesu ca ekaggatā
upacārasamādhi. Avasesakammaṭṭhānesu cittekaggatā appanāsamādhi.
25
The remaining thirty meditation subjects comprise ten kasiṇas, ten kinds of foulness
(dasa-asubha), four divine abidings (brahmavihāra), the four form-sphere states,
recollection of the body (kāyagatāsati), and mindfulness of breathing (ānāpānasati).
26
As to the ability to overcome the five hindrances (vikkhambhitanīvaraṇa) and
produce the jhāna factors (jhānaṅgāni), for the first type of access concentration, see
Vism 212 (buddhānussati), 217 (dhammānussati), 221 (saṅghānussati), 222
(sīlānussati), 224 (cāgānussati), 225 (devatānussati), 238 (maraṇassati), 294
(upasamānussati), 347 (āhāre paṭikūlasaññā), 352 (catudhātuvavatthāna); for the
second type of access concentration, see Vism 126, 137–138, where the development
of the earth-kasiṇa is given as an example.
216
the Abhidhammatthasaṅgaha classified the “analysis of the four
elements” as a subject of serenity meditation,27 however, considering
the following commentarial passages it must be concluded that
Buddhaghosa considers the “analysis of the four elements” as an insight
meditation subject:
Herein, [attention to the repulsiveness of the body

(paṭikūlamanasikāra)] can be either an insight meditation
subject that is expounded as elements or a serenity meditation
subject that is expounded as repulsiveness.28
… Herein [among the fourteen meditation subjects of

kāyānupassana], these three [meditation subjects], that is, the
sections on postures, on the four kinds of full comprehension,
and on attention to the elements, are expounded as insight.29
“Attention to elements”, the “meditation subject of elements”,

and the “analysis of the four elements” all mean the same
thing.30
Commenting on the second passage quoted above, Dhammapāla has the

following explanation:
Although access concentration arises through the “attention to

elements,” in the practice of the “attention to elements” it is the
27
Cf. CMA 330–337.
28
Vism 243,26-28: Tattha dhātuvasena kathitaṃ vipassanākammaṭṭhānaṃ hoti,
paṭikūlavasena kathitaṃ samathakammaṭṭhānaṃ.
29
Vism 240,12-14: iriyāpathapabbaṃ catusampajaññapabbaṃ, dhātumanasikāra-
pabban ti imāni tīṇi vipassanāvasena vuttāni.
30
Vism 347,26-27: Dhātumanasikāro, dhātukammaṭṭhānaṃ, catudhātuvavatthānan ti
atthato ekaṃ.
217
action of knowing (sammasanavāra) that is distinct. Therefore,

it is said [by Buddhaghosa] that it is expounded as insight.31
Besides the attention to elements, there are other meditation subjects in

the Satipaṭṭhāna Sutta that are said to generate access concentration at
best and fall into the category of insight meditation. According to the
commentary of the Satipaṭṭhāna Sutta, ten kinds of satipaṭṭhāna
practice fail to bring about absorption concentration: (1) the analysis of
the four elements; (2) the contemplation of postures; (3) the four clear
comprehensions; (4) the contemplation of feelings; (5) the
contemplation of mind, (6) the contemplation of the hindrances; (7) the
contemplation of the bases; (8) the contemplation of the aggregates; (9)
the contemplation of the seven enlightenment factors; and (10) the
contemplation of the four noble truths.32 Yet, are these ten meditation
subjects for insight meditation or samatha meditation? From the
Visuddhimagga passage quoted above, it is clear that among the ten
meditation subjects, the contemplation of postures, the analysis of the
elements, and clear comprehension are taken as insight meditation
subjects. Further, the Vibhaṅga’s commentary explicates that the
contemplations of feelings, minds, hindrances, and enlightenment
factors are expounded by the Buddha as “pure insight”
33
(suddha-vipassanā). Thus, only the contemplations of the five
31
Vism-mhṭ I 298CS: Dhātumanasikārakammaṭṭhānena yadipi upacārasamādhi ijjhati,
sammasanavāro pana tattha sātisayoti dhātumanasikārapabbampi
“vipassanāvasena vuttan”ti vuttaṃ.
32
Ps I 301,10-16: Ettāvatā anâpānaṃ catu-iriyāpathaṃ catusampajaññaṃ
dvattiṃsâkāraṃ catudhātuvavatthānaṃ nava sīvathikā vedanânupassanā
cittânupassanā nīvaraṇapariggaho khandhapariggaho āyatanapariggaho
bojjhaṅgapariggaho saccapariggaho ti ekavīsati kammaṭṭhānāni vuttāni. yesu
anâpānaṃ dvattiṃsâkārṃ nava sīvathikā ti ekādasa appanākammaṭṭhānāni honti.
33
Vibh-a 268–269, 285. Therein, in the section on the contemplation of dhammas, only
the contemplations of hindrances and enlightenment factors are mentioned; the
contemplation of the five aggregates, bases, and noble truths are not mentioned at all.
218
aggregates, the bases, the four noble truths are left undefined by the
commentators. Nevertheless, taking into consideration what is said
regarding these objects in the Satipaṭṭḥāna Sutta, the Khandha
Saṃyutta, the Āyatana Saṃyutta, and the Sacca Saṃyutta, one may
confidently presume that these meditation subjects are intended to be
insight meditation.34
Now, there emerge three types of “access concentration” in total

that are derived from (1) insight meditation, (2) serenity meditation
subjects that lead to access concentration at best, and (3) serenity
meditation subjects that can lead to absorption concentration. The
access concentration mentioned in the narrow definition of
sukkhavipassaka that is not obtained by dry-insight practitioners must
refer either to the access concentration obtained through serenity
meditation subjects that lead to at best access concentration, or to the
access concentration obtained through serenity meditation subjects
which lead to absorption concentration; it cannot be the access
concentration derived from insight meditation, for example, the
“attention to elements”.
According to the scheme of the seven purifications (sattavisudhi),

which first appears in the Rathavinīta Sutta (MN 24) and is later
elaborated in the Visuddhimagga, meditators have to fulfill the
successive purifications in order to obtain the noble paths and fruits.
The purification of mind (cittavisuddhi), which has the purification of
34
On these objects, Mahāsi Sayādaw commented thus: “It is even more clear that the
sections like Vedanānupassana, (observation of sensation), Cittānupassana (the
observation of mind), Dhammānupassana (the general observation) have nothing to
do with Samatha, but they are really pure Vipassanā.” Cf. Mahāsi Sayādaw, 2000f,
Answer 14; and Mahāsi Sayādaw, 2000a, pp. 325–326.
219
morality (sīlavisuddhi) as its foundation, is a necessary requirement for

attainment of the next purification, i.e. the purification of view
(diṭṭhivisuddhi), which is the first step in the journey to the
development of wisdom and is in turn a necessary requirement for the
following purifications that comprise a series of insight knowledge and
supramundane attainments. Since Buddhaghosa states that access
concentration can fulfill the function of the “purification of mind”,35
there are reasons to assume that accordingly one who practises insight
meditation from the beginning without having attained any form-sphere
jhānas through serenity meditation is still able to fulfill the purification
of mind with the access concentration obtained in insight meditation.
According to Buddhaghosa, an insight meditation such as

“attention to elements” itself is able to produce access concentration,
which in turn fulfills the function of the purification of mind. So it is
reasonable to conclude that a dry-insight practitioner can develop all
stages of insight knowledge merely through the power of access
concentration. So, what is the reason that causes another commentator
Dhammapāla to say that dry-insight practitioners establish insight after
having abided merely in the momentary concentration (khaṇikasamādhi)
instead of access concentration? What is the difference between “access
concentration” and “momentary concentration”? To answer these
questions we shall turn our attention to the references to momentary
concentration in the Pāli commentarial literature.
§4.2.2 Momentary Concentration

There are nineteen occurrences of khaṅikasamādhi (“momentary
concentration”) and eight occurrences of its synonym,
35
Vism 587,6-7: Cittavisuddhi nāma sa-upacārā aṭṭha samāpattiyo.
220
khaṇikacittekaggatā (“momentary one-pointedness of mind”), in the
commentaries and subcommentaries of the Canon. 36 Because those
references given by Buddhaghosa and Dhammapāla are more
substantially helpful in understanding the meaning of “momentary
concentration”, they shall be focused upon.
In the Visuddhimagga (144), it is said that three kinds of

concentration are perfected when joy (pīti), tranquility (passaddhi), and
happiness (sukha) become matured, that is, “momentary concentration”,
“access concentration”, and “absorption concentration”. 37 The
sequence in which the three types of concentration are listed suggests
that momentary concentration seems to be less powerful than the access
concentration. When commenting on a passage in the Sālasutta of
Satipaṭṭhāna Saṃyutta (SN V144–145), in which the Buddha exhorts
the newly ordained bhikkhus to practise satipaṭṭhāna meditation, 38
Buddhaghosa glosses the term ekodibhūtā (“unified”) with
khaṇikasamādhinā ekaggabhūtā (“unified through momentary
concentration”) and understands samāhitā ekaggacittā (“concentrated
with one-pointed mind”) as referring to upacārappanā (“access and
36
For their references, see Appendix 2.
37
Vism 144,30-32: Sukhaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ tividhaṃ
samādhiṃ paripūreti: khaṇikasamādhiṃ upacārasamādhiṃ, appanāsamādhin ti. The
same passage occurs in Dhs-a 117, Paṭis-a I 183,6-9, and Nidd-a I 129.
38
SN V 144,19-29: etha tumhe āvuso kāye kāyānupassino viharatha ātāpino sampajānā
ekodibhūtā vippasannacittā samāhitā ekaggacittā kāyassa yathābhta ñāṇāya,
Vedanāsu vedanānupassino viharatha ātāpino sampajānā ekodibhūtā
vippasannacittā samāhitā ekaggacittā vedanānaṃ yathābhūtaṃ ñāṇāya. Citte
cittānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā
ekaggacittā cittassa yathābhūtaṃ ñāṇāya. Dhammesu dhammānupassino viharatha
ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā dhammānaṃ
yathābhūtaṃ ñāṇāya.
221
39
absorption concentration”). Interpreted in accordance with
Buddhaghosa’s glosses, the passage in question indicates that one can
obtain all three concentrations just through the practice of satipaṭṭhāna
meditation. While the relation between momentary concentration and
access concentration here is not self-explaining, the subcommentary by
Dhammapāla comments that momentary concentration is not
overpowered by the opponent states (i.e. the five hindrances) and serves
as the preliminary concentration to bring forth access concentration.40
This interpretation supports my suggestion that momentary
concentration is a type of concentration that is inferior to and less
powerful than access concentration.41
However, in the Visuddhimagga there is a passage which describes

“momentary concentration”, or to be precise, “momentary one-
pointedness of mind”, in a different tone:
And when he sees the mind connected with jhāna as vanishing

and falling after having entered and emerged those jhānas
momentary one-pointedness of mind arises by penetrating the
characteristics in the moment of insight.42
Here, “momentary one-pointedness of mind” becomes the kind of
39
Spk III 200,4-5: Ekodibhūtā ti khaṇika-samādhinā ekagga-bhūtā. Samāhitā
ekaggacittā ti upacār’ appanā-vasena sammā ṭhapita-cittā ca ekagga-cittā ca.
40
Spk-pṭ II 469CS: Paṭipakkhadhammehi anabhibhūtatāya eko udetīti ekodīti
laddhanāmo samādhi bhūto jāto etesanti ekodibhūtā. Ettha ca ekodibhūtāti etena
upacārajjhānāvaho pubbabhāgiko samādhi vutto.
41
In discussing momentary concentration, Cousins (1996: 46) says: “However, it is
more likely that Buddhaghosa simply means by momentary concentration a stage in
which moments of access concentration with a semblance nimitta as their object
occur in between moments with other objects.”
42
Vism 289,17-20: Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya, jhānasampayuttaṃ
cittaṃ khayato vayato sampassato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati
khaṇikacitt’ekaggatā.
222
concentration that arises when meditators see with insight knowledge
the passing away of mental and physical phenomena that are connected
with form-sphere jhāna.43 This momentary one-pointedness of mind is
surely a concentration that arises along with insight knowledge. It is not
clear how this momentary one-pointedness of mind is related to the
access concentration mentioned above that is obtained through such an
insight meditation subject as the “analysis of the four elements” (Vism
85). Mahāsi Sayādaw and Ñāṇuttara Sayādaw,44 nevertheless, based on
Dhammapāla’s interpretation of a passage in the Visuddhimagga,
suggest that they both refer to the same thing but have different names.
The Visuddhimagga passage in question is concerned with entering into
access concentration through “analysis of the four elements”:
As he makes effort in this manner it is not long before

concentration arises in him, [which concentration] is grasped
by wisdom that illuminates the classification of the elements, it
only concerns access and does not reach absorption because it
has the states with individual essences as its object.45
On the term upacāramatto samādhi in that Pāli passage, Dhammapāla

comments thus:
The term “access concentration” should be known in terms of

its popular meaning only, because the concentration which
arises at the access to absorption is [real] access concentration,
43
On Khaṇikasamādhi in the Visuddhimagga, also see Kim, 1995.
44
Cf. Mahāsi Sayādaw, 1985, pp. 52–53; SVMCR 66–70.
45
Vism 352,7-9: Tass’ evaṃ vāyamamānassa na ciren’ eva dhātuppabhedā va
bhāsanapaññā-pariggahito sabhāvadhammārammaṇattā appanaṃ appatto
upacāramatto samādhi uppajjati. Cf. Ñāṇamoli, 1991, p. 347.
223
but here [i.e. in the analysis of the four elements] absorption is

absent. However, being similar in characteristic to that [access]
concentration, it [i.e. the concentration obtained through the
analysis of the four elements] is called thus [i.e. as access
concentration].”46
Following Dhammapāla’s interpretation, the concentration obtained

through the “defining of the four elements” is not “real” access
concentration as the “analysis of the four elements” is incapable of
leading to “absorption concentration”. The concentration obtained
through the analysis of the four elements comes to be termed “access
concentration” simply because it is similar to the “real” access
concentration in the characteristic of being able to overcome the five
47
mental hindrances. Since the “access concentration” is the
“sense-sphere concentration which reaches the highest peak”
(sikhāppatto kāmāvacara-samādhi), and since sense-sphere
concentration is only of two kinds—access and momentary—if a
sense-sphere concentration does not deserve the name of “access
concentration”, only then could it be called “momentary concentration”.
This is the reason why the concentration obtained through an insight
meditation subject such as the “analysis of the four elements” is
sometimes called by commentators as “access concentration and
sometimes as “momentary concentration”.
46
Vism-mhṭ I 436CS: Upacārasamādhāti ca rūḷhīvasena veditabbaṃ. Appanaṃ hi
upecca cārī samādhi upacārasamādhi, appanā cettha natthi. Tādisassa pana
samādhissa samānalakkhaṇatāya evaṃ vuttaṃ.
47
Ñāṇuttara Sayādaw points out that “A careful consideration of the above mentioned
passages of the Saṅkhitta Sutta, Bhmicāla Vagga, Aṭṭhaka Nipāta, Aṅguttara-nikāya
and its Commentary, Visuddhimagga and Paramatthamañjūsā, will elicit the fact that
momentary concentration, otherwise known as basic concentration, is capable of
overcoming the hindrances such as sensual desire”. Cf. SVMCR 174.
224
Another reason to call the “momentary concentration” in insight
meditation as “access concentration” is put forward by Ñāṇuttara
Sayādaw, whose argument is given below. 48 As far as serenity
meditation is concerned, “access concentration” is of two kinds: “with
the same adverting mind” (ekāvajjana) and “with a different adverting
mind” (nānāvajjana). 49 The “access concentration with the same
adverting mind” occurs inside the “cognitive process of absorption”
(appanāvīthi), but it is still conducive to the arising of absorption
(appanāya upakārakanānāvajjanupacāra); thus its “adverting mind”
(āvajjana) is different from that “adverting mind” of the cognitive
process of absorption. In contrast, the “access concentration with a
different adverting mind” has an adverting mind that occurs outside and
prior to the cognitive process of absorption proper, so that its adverting
mind is the same as that of absorption mind.50 These two concepts,
according to Ñāṇuttara Sayādaw, fit well into the case of insight
meditation as well. The concentration in the access to the
“supramundane absorption” can be called “access concentration”. This
kind of access concentration is divided into two categories. The
sense-sphere concentration that arises in insight meditation and occurs
inside the “cognitive process of the supramundane absorption” can be
called “access concentration with the same adverting”, and the
sense-sphere concentration that arises from insight meditation but
occurs prior to and outside the cognitive process of supramundane
48
SVMCR 162–166.
49
Vism-mhṭ I 110 CS: Pubbabhāge ekaggatā’ti iminā appanāya upakārakanānāvajjan-
upacārassapi saṅgaho daṭṭhabbo, na ekāvajjanasseva. Vism-mhṭ I 459CS:
Ekaggatāti ekāvajjanavīthiyaṃ, nānāvajjanavīthiyañca ekaggatā.
50
Vism-mhṭ I 189 CS: Nānāvajjaneti yena āvajjanena appanāvīthi, tato bhinnāvajjane,
anekāvajjane vā. Appanāvīthiyañhi upacāro ekāvajjano, itaro anekāvajjano
anekakkhattuṃ pavattanato.
225
absorption can be called “access concentration with different adverting

mind.”
This interpretation given by Ñāṇuttara Sayādaw also seems to

answer satisfactorily the question as to why commentators utilized both
“access concentration” and “momentary one-pointedness of mind” in
different places for the concentration arising from insight meditation. It
is probable that when they employed the term “access concentration”,
they intended its popular meaning, that is, the access concentration
whose adverting mind is different from the one inside the “cognitive
process of the supramundane absorption”; whereas when they
employed the term “momentary concentration” instead of “access
concentration,” they thought of the strict definition of access
concentration, that is, the access concentration the access concentration
whose adverting mind is the same as the one inside the “cognitive
process of the supramundane absorption”.
We have seen that Dhammapāla prefers to call the concentration

arising in insight meditation as momentary concentration. In other
places, he relates that momentary concentration can fulfill the
purification of mind. Commenting a passage that occurs in the opening
of the Visuddhimagga, i.e. “In some instances this path of purification
is taught exactly by insight alone”,51 Dhammapāla makes the following
qualification:
The term “exactly by insight alone” rejects serenity by the

emphasis [of “eva”] because serenity, not morality etc., is the
counterpart of insight. By the word “only” (matta) which
conveys the sense of distinction, it rejects distinctive
51
Vism 2,29-30: So panāyaṃ visuddhimaggo katthaci vipassanāmattavasen’ eva desito.
226
concentration, which consists of access and absorption. Being
an instruction for an insight-vehicle practitioner it does not
reject simple concentration, for no insight comes about without
momentary concentration.52
In the same text, Dhammapāla clarifies the relation between mundane

concentration and surpamundane attainment using the following words:
Indeed, for the serenity-vehicle practitioner, no supramundane

attainment is ever possible without access and absorption
concentration; for the other [i.e. the practitioner with a
pure-insight-vehicle] no supramundane attainment is ever
possible without momentary concentration; for both of them,
no supramundane attainment is ever possible without the three
doors of liberation.53
It should be emphasized that the expression “for the serenity-vehicle

practitioner, no supramundane attainment is ever possible without
access and absorption concentration” does not mean that a
samathayānika attains supramundane attainment as soon as he acquires
access or absorption concentration. What it intends to say is that
“purification of the mind” (cittavisuddhi) is not possible without both
access and absorption concentration. In the same way, the expression
“no supramundane attainment is ever possible without momentary
52
Vism-mhṭ I 11CS: Vipassanāmattavasenevāti avadhāraṇena samathaṃ nivatteti. So
hi tassā paṭiyogī, na sīlādi. Matta-saddena ca visesanivatti-atthena savisesaṃ
samādhiṃ nivatteti. So upacārappanābhedo vipassanāyānikassa desanāti katvā na
samādhimattaṃ. Na hi khaṇikasamādhiṃ vinā vipassanā sambhavati.
53
Vism-mhṭ I 15CS: Samathayānikassa hi upacārappanāppabhedaṃ samādhiṃ
itarassa khaṇikasamādhiṃ, ubhayesampi vimokkhamukkhattayaṃ vinā na kadācipi
lokuttarādhigamo sambhavati.
227
concentration” does not mean that supramundane attainment comes

about immediately after momentary concentration arises. It just means
that for the practitioner with a pure-insight-vehicle, momentary
concentration that arises from insight meditation proper fulfills the
function of the “purification of the mind”. Thus, according to
Dhammapāla, the term “momentary concentration” can be used to
denote not only the concentration arising from insight knowledge in
which the natures of arising and passing away is seen, but also the
concentration that fulfills the function of the purification of mind and
arises in the early stage of insight meditation.
From the discussion above, it is clear that when giving a name for
the concentration arising from insight meditation, Buddhaghosa
apparently prefers “access concentration” to “momentary
concentration”, though he uses the term “momentary one-pointedness
of mind” once. In contrast, Dhammapāla prefers “momentary
concentration” to “access concentration”. No matter which term they
prefer, for both Buddhaghosa and Dhammapāla, the concentration
obtained from insight meditation itself is able to not only fulfill the
function of the purification of the mind but also to sustain the
development of insight knowledge to the attain the supramundane path
and fruit. Therefore, one essential point regarding the concentration of
dry-insight practitioners shared by Buddhaghosa and Dhammapāla is
that there is no need for a dry-insight practitioner to develop
form-sphere jhāna before he begins the practice of insight meditation.
Although the access concentration arising in insight meditation is

similar to that arising in serenity meditation in the sense that they are
both qualified to overcome the five hindrances temporarily, they are
very different in the way they focus the mind on their meditative
objects. The access concentration arising in serenity meditation usually
228
fixes the mind upon a single exclusive meditative object and is bound
to deteriorate if the mind keeps moving from desired meditative object
to objects other than it. In contrast, the access concentration arising in
insight meditation is able to keep the mind focusing on miscellaneous
objects one after the another without losing the momentum of it at all.
Gunaratana describes the characteristics of momentary concentration
thus: “it denotes a dynamic concentration which flows from object to
object in the ever-changing flux of phenomena, retaining a constant
degree of intensity and collectedness sufficient to purify the mind of the
hindrances”.54 In fact, this characteristic of momentary concentration
arising in insight meditation is fully illustrated already by the
subcommentary of the Visuddhimagga:
Momentary one-pointedness of mind is the concentration

lasting only for a moment. This concentration, when occurring
uninterruptedly on its object in a single mode and is not
overcome by its opponent, fixes the mind immovably, as if in
absorption.55
On this passage regarding the characteristics of momentary

concentration, Mahāsi Sayādaw has given a detailed exposition in his
Pāli treatise, the Visuddhiñāṇakathā. 56 According to the treatise,
momentary concentration arises at the moment of observing the five
aggregates. As long as the act of observation continues, the
54
Guṇaratana, 1985: p. 152.
55
Vism-mhṭ I 342CS: Khaṇikacittekaggatāti khaṇamattaṭṭhitiko samādhi. So pi hi
ārammaṇe nirantaraṃ ekākārena pavattamāno paṭipakkhena anabhibhūto appito
viya cittaṃ niccalaṃ ṭhapeti.
56
Mahāsi Sayādaw, 1985 p. 52. For an further exposition of the characteristics of
khaṇikasamādhi arising in insight meditation, also see Paṇḍita (1995, pp. 171–174).
229
concentration born of observation lasts. Although the objects to be

observed are various and numerous, the mind engaged in observation
maintains the same level of power and is in no way overwhelmed by
mental hindrances. The strength of that concentration can even be
compared with that of the absorption concentration when one reaches
the “insight that has reached culmination” (sikhāpattavipassanā), which
refers at least to the “knowledge of equanimity about formations”.57
Finally, it should be mentioned in passing that while the term

“momentary concentration” is usually employed by Dhammapāla to
refer to the concentration arising in the process of the development of
insight meditation, the same term is also used by him in the context of
pure serenity meditation. For example, the term “momentary
concentration” is used by him to refer to the concentration arising in a
meditator who after emerging from the basic jhāna does the preparation
work relating to sound in order to produce the supernormal power of
the “element of divine ear” (dibbasotadhātu).58
§4.3 The Meditation Subject of the Sukkhavipassaka

§4.3.1 The Analysis of the Four Elements
We have seen in Chapter One (§1.3.2) that in some instances,
meditators who develop insight after having experienced samatha
jhānas take the jhāna experience proper as their meditative object to
57
Vism 661,12-14: Sikhāppattā vipassanā ti vā vuṭṭhānagāminī ti vā saṅkhārupekkhādi-
ñāṇattayass’ eva etaṃ nāmaṃ. Some commentators suggest that the various forms of
insight knowledge from the “knowledge of passing away” onwards all be called
“insight that has reached culmination.” Cf. Ps-pṭ I 159CS: saṅkhārupekkhāñāṇaṃ
sikhāppattavipassanā. Keci pana “bhaṅgañāṇato paṭṭhāya sikhāpattavipassanā”ti
vadanti.
58
Vism-mhṭ I 402.
230
investigate with insight knowledge and thereby attain enlightenment;59
in other instances, meditators endowed with jhānas begin to develop
insight meditation through contemplating mental and physical
phenomena other than the jhāna experience. 60 According to the
61
Papañcasūdanī and its subcommentary, the serenity-vehicle
practitioners (samathayānika) usually develop insight through
observing mental phenomena, especially those connected with jhāna
attainment.62 In contrast to serenity-vehicle practitioners, according to
the Pāli commentarial literature, dry-insight practitioners, as a rule,
begin to develop insight through observing physical phenomena
especially through the meditation subject of “analysis of the four
elements”. It is said by Sāriputta in the subcommentary of the
Manorathapūraṇī thus:
The dry-insight practitioner, as a rule, adheres to meditation

through the analysis of the four elements. Therefore, the
commentator mentions “the bhikkhu who practises the
59
For example, MN 52 (I 350); MN 64 (I 435); AN 4:124 (II 128); AN 9:36 (IV 422).
It seems this way of developing insight with the jhānas as objects is not found in
their parallel sūtras of the Chinese Āgama. For example, MĀ 205, the parallel sūtra
to MN 64, only states, “Relying on this base [i.e. the jhāna obtained], he
contemplates the rising and passing away of feelings” (T1, 779c,19: 彼依此處，觀覺
興衰), which treats jhāna as a foundation rather than an object.
60
For example, MN 22 (III 114–115); MN 64 (I 437); DN 2 (I 76), DN 10 (I 207). In
the Chinese Āgama, this kind of developing insight seems to be more frequent than
the other kind. For example, when describing how one with jhāna develops insight
meditation, MĀ 217, the parallel sūtra to MN 52 says, “Relying on this basis, he
contemplates dhammas as dhammas” (T1, 802b,8-9: 彼依此處，觀法如法).
61
Ps I 108,22-32.
62
Ps-pṭ I 204CS: Ayañca nayo yebhuyyena samathayānikā arūpamukhena, tatthāpi
jhānamukhena vipassanābhinivesaṃ karontīti katvā vutto. Also cf. Sv-pṭ II 328, Ps-pṭ
I 369CS: …arūpamukhena pana vipassanābhiniveso yebhuyyena samathayānikassa
icchitabbo, so ca paṭhamaṃ jhānaṅgāni pariggahetvā tato paraṃ sesadhamme
pariggaṇhāti.
231
meditation of elements as a dry-insight practitioner”.63
A passage found in the Cullaniddesaṭṭhakathā about the methods that

lead to the enlightenment of an Individual-Buddha-to-be (pacceka-
bodhisatto) as dry-insight practitioner also reveals the close relation
between dry-insight practitioners and the meditation subject of the
“analysis of the four elements”:
Here, I am going to show the way to describe in brief the

insight of the Individual Buddha. An Individual-Buddha-To-Be
who intends to comprehend matter and mentality, having
entered and emerged from any jhāna of the eight attainments,
form-sphere or formless, determines the jhānic factors such as
“initial application” and its associated phenomena such as
“contact” in terms of their characteristic, function,
manifestation and proximate cause, and defines that all these
are mentality in the sense that they bend towards the object.
After that, searching for its condition he understands that it
arises depending on the “heart-base”. Further, having seen the
[four] essentials that are condition of the [heart-]base and the
derived matter, he finds out that all these are matter because
they are molested. Again, he defines matter and mentality in
brief: “mentality is of the characteristic of bending; matter is of
the characteristic of being molested”. This is said of one with
the serenity vehicle. Further, a dry-insight practitioner defines
the [four] essentials and derived matters by means of the
“analysis of the four elements” and understands that all these
are matter because they are molested. After that, non-material
63
Mp-ṭ II 37CS: Sukkhavipassako yebhuyyena catudhātuvavatthānamukhena kamma-
ṭṭhānābhinivesī hotī ’ti āha sukkhavipassakassa dhātukammaṭṭhānikabhikkhunoti.
232
phenomena, which arise depending on the eye and so on,
present themselves to one who defines the matter in this way.
After that, having taken all these non-material phenomena
together under the characteristic of bending, he understands this
to be mentality. He defines in two ways: “This is matter, this is
mentality.” Having defined thus, he sees “Except for matter and
mentality, there exists no other being, person, god or
brahma.”64
Although in the Visuddhimagga (588), Buddhaghosa in describing the

“purification of view” simply states that both sukkhavipassaka and
samathayānika may discern “mentality and matter” (nāmarūpa) by
means of the “analysis of the four elements” without relating this
meditation subject to dry-insight practitioners in particular, the passages
quoted above indicate that dry-insight practitioners as a rule begin to
develop insight with the meditation subject of the “analysis of the four
elements.” Actually, according to Buddhaghosa, among the forty
meditation subjects described in the Visuddhimagga, only the “analysis
64
Nidd2-a 102,6-26: Tattha nāmarūpapariggahaṃ kātukāmo pacceka-bodhisatto
rūpārūpa-aṭṭha-samāpattīsu yaṃ kiñci jhānaṃ samāpajjitvā vuṭṭhāya vitakkādīni
jhānaṅgāni ca taṃ-sampayutte ca phassādayo dhamme lakkhaṇa-rasa-
paccupaṭṭhāna-padaṭṭhānavasena paricchinditvā sabbam p’etaṃ ārammaṇābhi-
mukhaṃ namanato namanatthena nāman ti vavatthāpeti: tato tassa paccayaṃ
pariyesanto: ‘hadayavatthuṃ nissāya vattatī’ ti passati. Puna vatthussa
paccayabhūtāni ca upādārūpāni ca passitvā idaṃ sabbaṃ ‘ruppanato rūpan’ ti
pariggaṇhāti. Puna tadubhayaṃ ‘namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ
rūpan’ ti evaṃ saṅkhepato nāmarūpaṃ vavatthapeti. Samathayānikavasen’ etaṃ
vuttaṃ. Vipassanāyāniko pana catudhātuvavatthānamukkhena bhūtupādāya-rūpāni
paricchinditvā ‘sabbam p’ etaṃ ruppanato rūpan’ ti passati. Tato evaṃ
paricchinnarūpassa cakkhādīni nissāya pavattamānā arūpadhammā āpātham
āgacchanti; tato sabbe pi te arūpadhamme namanalakkhaṇena ekato katvā ‘idaṃ
nāma’ ti passati, so ‘idaṃ nāmaṃ, idaṃ rūpan’ti dvedhā vavatthapeti; evaṃ
vavatthapetvā ‘nāmarūpato uddhaṃ añño satto vā puggalo vā devo vā brahmā vā
natthī’ ti passati.
233
of the four elements” is a pure insight meditation subject (cf. §4.2.1).

This may explain in part why the “analysis of the four elements,”
compared to the remaining meditation subjects, is especially connected
by Buddhaghosa to the development of insight of a dry-insight
practitioner. Considering the fact that “mentality” (nāma) is more subtle
than “matter” (rūpa) and thus is more difficult for beginners to have as
the main objects for observation,65 it seems in reality a good idea to
advise dry-insight practitioners to begin insight meditation with the
investigation into “matter” by means of the analysis of the four
elements.
§4.3.2 Satipaṭṭhāna and the Dry-Insight Practitioner

In Chapter Three, it was suggested that all insight meditation
subjects in the Satipaṭṭhāna Sutta (MN 10), including the “attention to
elements,” are theoretically proper meditation subjects for dry insight
practitioners to begin their development of insight. However, our Pāli
commentators offer alternative opinion regarding the relation between
satipaṭṭhāna meditation and the dry-insight practitioner, as the
following passage from the commentary on the Satipaṭṭhāna Sutta
shows.
And for a serenity-vehicle practitioner who is slow-witted, the

first satipaṭṭhāna is the path to purification because the sign is
obtainable with little trouble; and for the quick-witted the
65
Vism-mhṭ II 354CS: Kāmaṃ vedanādīsu arūpadhammesu na uttaruttarā viya
purimapurimā sukhumā, tathāpi saṅghaṭṭanena vikāra-āpajjanake rūpadhamme
upādāya sabbepi te sukhumā evāti āha “sukhumattā arūpaṃ na upaṭṭhātī”ti.
(“Even though among the immaterial states such as feeling etc., the former states are
not as subtle as the latter states, all the immaterial states are subtle compared to the
material states which undergo change due to close contact. So he said, ‘the
immaterial does not becom evident owing to its subtlety’.”)
234
second satipaṭṭhāna is the path to purification because of his
not becoming steadied on a coarse object. Also for an
insight-vehicle practitioner who is slow-witted, the third
satipaṭṭhāna, which is not greatly divided up as to the object, is
the path to purification; and for the quick-witted the fourth
satipaṭṭhāna, which is greatly divided up as to the object, is the
path to purification.66
Regarding the path to purification for the insight-vehicle practitioner,

the subcommentary adds thus:
But, the mind of insight-vehicle practitioner rejoices in subtle

phenomena, therefore, contemplation of mind and
contemplation of the dhammas are respectively said to be the
path to purification of insight-vehicle practitioner who is
slow-witted and who is quick-witted.67
According to the passages quoted above, it seems that compared to the

first two satipaṭṭhānas, the third and the fourth are more suitable for
dry-insight practitioners. However, this idea apparently contradicts the
opinions of Sāriputta and Upasena given above in section §4.3.1 that
dry-insight practitioners usually develop insight through the “analysis
of the four elements”, which is a meditation subject in the first
satipaṭṭhāna. This contradiction implies that there is no absolute rule as
66
Ps I 239,19-24: Samathayānikassa ca mandassa akicchena adhigantabbanimittaṃ
paṭhamaṃ satipaṭṭhānaṃ visuddhimaggo, tikkhassa oḷārikârammaṇe asaṇṭhahanato
dutiyaṃ. Vipassanāyānikassa pi mandassa nâtippabhedagatârammaṇaṃ tatiyaṃ,
tikkhassa atippabhedagatârammaṇaṃ catutthaṃ. (= Sv III 754,13-18; Vibh-a 215,13-18)
Cf. Ñāṇamoli, 1987, p. 271–272.
67
Ps-pṭ I 339CS: Vipassanāyānikassa pana sukhume citte dhammesu ca cittaṃ
pakkhandatīti cittadhammānupassanānaṃ mandatikkhapaññā-vipassanāyānikānaṃ
visuddhimaggatā vuttā.
235
to which insight meditation subject is best suited to a dry-insight

practitioner, and thus dry-insight practitioners can adopt whatever
insight meditation subject they like to practise insight meditation.
§4.3.3 Effects of Skipping the Development of Form-Sphere

Jhāna
Although the commentaries by Buddhaghosa acknowledge two
approaches to enlightenment—dry-insight and serenity-vehicle—no
reason is given to explain why some people chose the dry-insight
approach while others chose the serenity-vehicle. Interestingly, a
practical reason is mentioned in the Visuddhimagga-mahāṭīkā,
according to which, people choose to follow the dry-insight approach
because they want to escape from the suffering of saṃsāra as soon as
possible:
Because that [opportunity for receiving the teachings of the

Buddha] is hard to obtain, the person who is repeatedly stirred
with religious urgency, not desiring to obtain even absorption,
practises insight meditation after having stood merely in access
concentration [thinking,] “I shall quickly cross over the
suffering of saṃsāra”.68
It is theoretically acceptable to say that bypassing the development of

form-sphere jhāna and the formless attainment enables meditators to
reduce the length of time spent on serenity meditation, and
consequently that needed for attaining enlightenment provided that the
time required for insight meditation is not prolonged due to the lack
68
Vism-mhṭ I 459–60CS: Tassa hi dullabhatāya appanādhigamampi anadhigamaya-
māno saṃvegabahulo puggalo upacārasamādhimhiyeva ṭhatvā vipassanāya
kammaṃ karoti “sīghaṃ saṃsāradukkhaṃ samatikkamissāmī”ti.
236
form-sphere jhāna attainment. In other words, when considering two
people are of the same spiritual qualities, the one who follows the
dry-insight approach will certainly attain enlightenment faster than the
other who follows the serenity-vehicle approach. In this way,
shortening the time needed to attain enlightenment can be a great
advantage of the dry-insight approach.
Nevertheless, this dry-insight approach is not free from drawbacks

or disadvantages. According to Buddhaghosa, dry-insight practitioners
may encounter hardships that are not encountered by serenity-vehicle
practitioners at the early stage of practising insight meditation. In the
Papañcasūdānī, we read the following words:
Firstly, a bhikkhu who practises insight and takes arahantship

after having made [jhāna] attainment a proximate cause does
not grow fatigued, just like a man who crosses a great river
with a ship or a raft etc. and arrives at the far shore does not
grow fatigued. However, taking arahantship by comprehending
miscellaneous formations, the dry-insight practitioner grows
fatigued, just like a man who cuts off the flow with his arm
strength in order to arrive at the far shore grows fatigued.69
Here, the commentary indicates that a dry-insight practitioner may feel

fatigued in the course of his contemplating the miscellaneous
formations (pakiṇṇakasaṅkhāra). However, the passage does not
explain why a dry-insight practitioner, instead of a serenity-vehicle
69
Ps IV 67,16-21: Samāpattiṃ tāva padaṭṭhānaṃ katvā vipassanaṃ vaḍḍhetvā
arahattaṃ gaṇhanto bhikkhu nāvaṃ vā uḷumpâdīni vā nissāya mahoghaṃ taritvā
pāraṃ gacchanto viya na kilamati. Sukkhavipassako pana pakiṇṇakasaṅkhāre
sammasitvā arahattaṃ gaṇhanto bāhubalena sotaṃ chinditvā pāraṃ gacchanto viya
kilamati.
237
practitioner, will feel fatigued in this way. Other passages in the

Papañcasūdānī suggest that the reason for the fatigue of dry-insight
practitioners concerns only a novice dry-insight practitioner when there
is a lack of “resting place” for the bodily and mental fatigue that arise
after having practised insight for a long time.
One passage in the Papañcasūdānī indicates that while the

practice of serenity meditation may overcome bodily and mental
suffering, the practice of insight meditation itself may cause some kind
of bodily and mental suffering:
Here, the development of the body is vipassanā; the

development of the mind is samādhi. Vipassanā is the opponent
of pleasure, the neighbor of suffering. Samādhi is the opponent
of suffering, the neighbor of pleasure. How? For one setting up
vipassanā in the sitting posture, as time goes by, there seems to
be fire everywhere, and sweat runs from his armpit, a swirl of
heat (steam) seems to come up from his head, therefore his
mind is struck, vexed, and writhes. In this way, vipassanā is the
opponent of pleasure, the neighbor of suffering. Further, when
bodily or mental suffering comes up, for one who suppresses
the suffering and attains [jhāna] attainment, the suffering goes
away during the time of [jhāna] attainment, and a lot of
happiness comes up. In this way, samādhi is the opponent of
suffering, the neighbor of pleasure.70
70
Ps II 286,20-32: ettha kāyabhāvanā vipassanā; cittabhāvanā samādhi. Vipassanā ca
sukhassa paccanīkā, dukkhassa āsannā. Samādhi dukkhassa paccanīko, sukhassa
āsanno. Kathaṃ? Vipassanaṃ paṭṭhapetvā nisinnassa hi addhāne gacchante
gacchante tattha tattha aggi-uṭṭhānaṃ viya hoti; kacchehi sedā muccanti;
matthakato usumavaṭṭi-uṭṭhānaṃ viya hoti; cittaṃ haññati vihaññati vipphandati.
Evaṃ tāva vipassanā sukhassa paccanīkā, dukkhassa āsannā. Uppanne pana kāyike
238
This passage, if understood literally, seems to contradict the previously
examined Pāli passages from the Nikāyas, which point out that insight
meditation at an advanced level brings forth extraordinary joy and
happiness to meditators (cf. §1.3.3). Indeed, there is ground to say that
insight meditation at an advanced level, such as knowledge of rising
and passing away, will bring forth mental or bodily suffering to
meditators. So, the subcommentary adds the following comment to the
quotation above saying that the mental and bodily suffering occurs only
to the dry-insight practitioners who are still beginners.
Vipassanā is the opponent of pleasure: For a beginner

dry-insight practitioner who, at the time of discerning the four
great elements etc., prevents his mind from wandering
externally and draws his mindfulness together merely towards
the meditation subject, the bodily pleasure whose enjoyment
has not been obtained does not appear. He is vexed and writhes
as if the cow herd restrained in a crowded pen, and in his body
arises the suffering with [insight as its] proximate cause.
Therefore, it is called the neighbor of suffering.71
In fact, it would be more reasonable to say that bodily and mental

suffering may arise in both a dry-insight novice practitioner as well as a
serenity-vehicle novice practitioner when their concentration and
vā cetasike vā dukkhe taṃ dukkhaṃ vikkhambhetvā samāpattiṃ samāpannassa

samāpattikkhaṇe dukkhaṃ dūrâpagataṃ hoti, anappakaṃ sukhaṃ okkamati. Evaṃ
samādhi dukkhassa paccanīko, sukkhassa āsanno.
71
Ps-pṭ II 211CS: vipassanā ca sukhassa paccanīkāti sukkhavipassakassa-
ādikammikassa mahābhūtapariggahādikāle bahi cittacāraṃ nisedhetvā
kammaṭṭhāne eva satiṃ saṃharantassa aladdhassādaṃ kāyasukhaṃ na vindati,
sambādhe vaje sanniruddho gogaṇo viya vihaññati vipphandati, accāsannahetukañ
ca sarire dukkhaṃ uppajjateva. Tena vuttaṃ “dukkhassa āsannā”ti.
239
insight are still immature in the early stage of developing insight. This
suggestion may be borne out in the following passage, according to
which, when body grows fatigued and the mind is struck and vexed
during the course of insight meditation, serenity-vehicle practitioners
may return to serenity meditation and enter into a jhāna experience for
refreshment:
When a person whose concentration and insight are still tender

practises insight in the sitting posture for a long time, his body
becomes fatigued, fire seems to come up inside, and drops of
perspiration are released from his armpit; a swirl of steam
seems to come up from his head, and his mind is vexed, struck,
cut and writhes. Then he enters into [jhāna] attainment, and
after taming the mind, making it flexible and pliable, he again
practises insight. Then when sitting for a long time as before,
he enters into the attainment again and does things as before.
Indeed, [jhāna] attainment is of great help for insight. Just as a
stronghold with a shield is of great help to soldiers, relying on
it he goes into a battle, where he fights together with elephants,
horses and other soldiers. When the weapons run out or when
there are desires to eat etc., he turns back to enter the
stronghold and obtains weapons, takes a rest, has a meal and
drink, and arms himself. After doing all this, he goes into the
battle again. After fighting there, he enters the stronghold again
because of either being oppressed by excrements or whatever
obligation. Having restrained himself there, he joins the battle
again. In the same way, [jhāna] attainment is of great help to
240
insight like a stronghold to a soldier.72
At the early stage of insight meditation, both dry-insight and

serenity-vehicle practitioners may encounter bodily fatigue and mental
suffering after practising insight meditation for a long time. While the
serenity-vehicle practitioners may put aside insight meditation
temporarily and enter into jhāna attainment in order to revitalize
themselves, dry-insight practitioners have no jhāna attainment to resort
to, but must continue to practise insight meditation with perseverance
instead, trying to overcome the arisen mental and physical suffering
through the practice of insight meditation proper. This is probably the
reason why the Pāli commentary states that a dry-insight practitioner,
rather than a serenity-vehicle practitioner, grows fatigued in the journey
to enlightenment. In this way, the main drawback of the dry-insight
approach to enlightenment is that at the early stage of the practice of
insight meditation, dry-insight practitioners are subject to more mental
and physical suffering due to the lack of jhāna attainment that may be
taken as a refuge. However, according to Mahāsi Sayādaw, such a
72
Ps II 83,22–84,8: Tassa hi samādhi pi taruṇo, vipassanā pi. Tassa vipassanaṃ
paṭṭhapetvā aticiraṃ nisinnassa kāyo kilamati, anto aggi viya upaṭṭḥahati (Be
uṭṭhahati), kacchehi sedā muccanti, matthakato usumavaṭṭi viya uṭṭhahati, cittaṃ
haññati vihaññati vipphandati, uddhataṃ hoti. So puna samāpattiṃ samāpajjitvā taṃ
paridametvā mudukaṃ katvā samassāsetvā puna vipassanaṃ paṭṭhapeti. Tassa puna
aticiram nisinnassa that’ eva hoti. So puna samāpattiṃ samāpajjitvā that’ eva karoti.
Vipassanāya hi bahūpakārā samāpatti. Yathā yodhassa phalakakoṭṭhako nāma
bahūkāro (Be bahūpakāro) hoti, so taṃ nissāya saṅgāmaṃ pavisati. Tattha hatthīhi
pi, assehi pi yodhehi pi saddhiṃ kammaṃ katvā āvudhesu vā khīṇesu,
bhuñjitukā-mâtādibhāve vā sati nivattitvā phalakakoṭṭhakaṃ pavisitvā āvudhāni pi
gaṇhāti, vissamati pi, bhuñjati pi, pānīyaṃ pivati pi, sannāham pi paṭisannayhati.
Taṃ taṃ katvā puna saṅgāmaṃ pavisati. Tattha kammaṃ katvā puna uccārâdipīḷito
vā, kenacid eva vā karaṇīyena phalakakoṭṭhakaṃ pavisati. Tattha santhambhitvā
puna saṅgāmaṃ pavisati. Evaṃ yodhassa phalakakoṭṭhako viya vipassanāya
bahūkārā samāpatti.
241
drawback is not inevitable since it can be reduced by skillfully

confining meditative objects to a few certain physical phenomena such
as the rising and falling movements of the abdomen:
Yogīs, not endowed with jhāna, contemplate only on the

miscellaneous volitional activities such as touching, thinking,
hearing, seeing, etc. When fatigue overtakes them while doing
so, they can not, of course, seek relief by entry to jhāna state.
They revert to the limited objective of noting the rising and
falling of the abdomen. By limiting the object of meditation,
mental and physical fatigue and strain are alleviated. Thus
refreshed they go back to the continuous observation of the
miscellaneous volitional activities.73
As far as dry-insight practitioners are concerned, besides the drawback

of being subject to fatigue and suffering at the early stage of their
practice, the lack of jhāna attainment causes another limitation: the
range of objects that dry-insight practitioners are able to observe is
different to serenity-vehicle practitioners. As to the meditation objects
of dry-insight practitioners, it is said in the subcommentary of the
Papañcasūdanī thus:
About the term “the soil of insight,” among the six kinds of
person—i.e. dry-insight practitioners, ordinary disciples who
obtain mundane supernormal powers, great disciples, chief
disciples, Individual Buddhas, and Fully Enlightened
Ones—dry-insight practitioners, due to not having the wisdom
and skill obtained by means of the jhāna and supernormal
knowledge, cannot gain insight into certain dhammas that they
73
Mahāsi Sayādaw, 2000d, p. 96.
242
wish to when they practise insight meditation, just like blind
men cannot enter into certain places they wish. Having stayed
only in the dhammas as described above, they develop
insight.74
Here, the “soil of insight” (vipassanābhūmi) is somewhat similar to the

“soil of wisdom” (paññābhūmi) that is detailed in the Chapter 17 of the
Visuddhimagga: it indicates the scope of insight meditation objects
covered by the meditators’ insight knowledge. Dhammapāla describes
the scopes of objects for the remaining five persons as thus:
Among these beings, the insight practice of dry-insight

practitioners seems like the light of a glow-worm, that of
ordinary disciples who obtain mundane supernormal powers
seems like the light of a candle, that of the great disciples
seems like the light of a torch, that of the chief disciples seem
like the light of the morning star, that of Individual Buddhas
seems like the light of the moon, and that of Buddhas seems
like the glorious autumn sun’s disk with its thousand rays. In a
similar way, the insight practice of dry-insight practitioners is
like the going of blind men with the point of a stick, that of
ordinary disciples who obtain mundane supernormal powers
like going on a log bridge, that of great disciples like going on
a footbridge, that of chief disciples like going on a cart bridge,
74
Ps-pṭ II 275CS: Tattha “sāvakānaṃ vipassanābhūmī”ti ettha sukkhavipassakā
lokiyābhiññappattā pakatisāvakā [mahāsāvakā] aggasāvakā paccekabuddhā
sammāsambuddhāti chasu janesu sukkhavipassakānaṃ jhānābhiññāhi anadhigata-
paññānepuññattā andhānaṃ viya icchitapadesokkamanaṃ vipassanākāle
icchikicchitadhammavipassanā natthi. Te yathāpariggahitadhammamatteyeva ṭhatvā
vipassanaṃ vaḍḍhenti. In view of its parallel in Spk-pṭ III 230CS, mahāsāvkā should
be inserted.
243
that of Individual Buddhas like going on main foot-path, and

that of Buddhas like going on a great road for carts.75
The fact that the insight practice of dry-insight practitioners is

compared to the dim light of a glow-worm and the going of blind men
with a stick indicates that the insight knowledge of dry-insight
practitioners is quite limited compared with serenity-vehicle
practitioners. According to the quotation above, among the six kinds of
person mentioned, the scope of the dry-insight practitioners’ meditation
object is the narrowest. The scope of objects of an ordinary disciple
who obtains mundane supernormal powers (abhiññappattapakatisāvaka)
is narrower than that of a great disciple (mahāsāvaka), which in turn is
narrower than that of a chief disciple (aggasāvaka), which is again
narrower than that of an Individual Buddha (paccekabuddha). It is
self-evident that the scope of meditative objects of the Buddha is the
widest among all. The subcommentary does not describe how the range
of objects for the dry-insight practitioners’ insight meditation is
restricted. Nevertheless, since dry-insight practitioners do not attain
form-sphere jhāna and formless attainment, which infers there to be no
mental and physical dhammas connected with these attainments arising
in their own continuity of mind and body, it is reasonable to assume
that they are not able to take those mental and physical phenomena as
75
Ps-pṭ II 276CS: Etesu ca sukkhavipassakānaṃ vipassanācāro khajjotapabhāsadiso,
abhiññappattapakatisāvakānaṃ dīpapabhāsadiso, mahāsāvakānam okkāpabhā-
sadiso, aggasāvakānaṃ osadhitārakāpabhāsadiso, paccekabuddhānaṃ
candapabhāsadiso, sammāsambuddhānaṃ rasmisahassapaṭimaṇḍitasaradasūriya-
maṇḍalasadiso upaṭṭhāsi. Tathā sukkhavipassakānaṃ vipassanācāro andhānaṃ
yaṭṭhikoṭiyā gamanasadiso, lokiyābhiññappattapakatisāvakānaṃ daṇḍakasetu-
gamanasadiso, mahāsāvakānaṃ jaṅghasetugamanasadiso, aggasāvakanaṃ
sakaṭasetugamanasadiso, paccekabuddhānaṃ mahājaṅghamagga-gamanasadiso,
sammāsambuddhānaṃ mahāsaka[ṭa]maggagamanasadisoti veditabbo. In views of
its parallel in Spk-pṭ III 231CS, it should read mahāsakaṭamaggagamanasadiso for
mahāsakamaggagamanasadiso.
244
objects for insight meditation. The meditation objects that dry-insight
practitioners are able to investigate when they practise insight
meditation should be confined to those mental and physical phenomena
peculiar to the sense sphere (kāmāvacara).
Notwithstanding the scope of the dry-insight practitioners’ insight

meditation object being restricted and confined to the mental and
physical phenomena of sense sphere, the four noble paths and fruits
attained by them through dry-insight meditative approach are the same
as those attained by serenity-vehicle practitioners through the
serenity-vehicle meditative approach. This is documented in the
subcommentary of the Majjhima-nikāya: “There is no difference in the
liberations of dry-insight practitioners, those with the three true
knowledges, and those with the six super knowledges.”76
Another consequence due to the lack of form-sphere jhāna, for

dry-insight noble disciples, is related to the attainment of cessation
(nirodhasamāpatti). According to the Visuddhimagga, what pushes one
to enter the attainment of cessation is the motive to be without
consciousness, which is motivated by weariness towards the continuous
occurrence and dissolution of “formations” (saṅkhāra). Nevertheless,
worldlings, stream-enterers and once-returners are not able to attain the
“attainment of cessation” (nirodhasamāpatti). Even arahants who are
dry-insight practitioners cannot attain the “attainment of cessation,”
owing to their failure to obtain the “eight attainments” (aṭṭhasamāpatti).
Only those non-returners or arahants who obtain the eight attainments
76
Ps-pṭ II 165CS: na hi sukkhavipassaka-tevijja-chaḷabhiññānaṃ vimuttiyā nānā-
karaṇaṃ atthi.
245
can attain the attainment of cessation.77
That the Pāli commentators consider the experience of

form-sphere jhāna and formless jhāna as commendable achievements
in the dispensation of the Buddha and that they never devalue their due
position and values in the gradual path to enlightenment can easily be
discerned from the extant commentarial passages. Some passages
betray the inferiority of dry-insight practitioners to serenity-vehicle
practitioners. For example, the Papañcasūdanī describes an assembly
gathered by the Buddha, wherein all the participants—1200
bhikkhus—possess the six super knowledges; there is no worldling,
stream-enterer, once-returner, non-returner, nor even dry-insight
arahant present.78 According to the Sāratthapakāsinī, even dry-insight
arahants are not able to digest food offered to and rejected by the
Buddha; only those arahants who are endowed with the “eight
deliverances” are able to digest such kind of food.79 According to the
Sumaṅgalavilāsinī, at the time of the first Buddhist Council (saṅgīti),
the convener, Mahākassapa, selected as participants only those
arahants who were proficient in the entire Tipiṭaka and skilled in the
“analytical knowledges” (paṭisambhidā); he rejected many hundreds
77
Vism 702,21-23: Ke taṃ samāpajjanti, ke na samāpajjantī ti sabbe pi puthujjanā,
sotāpannā sakadāgāmino sukkhavipassakā ca anāgāmino arahanto na samāpajjanti.
Aṭṭha samāpattilābhino pana anāgāmino khīṇāsavā ca samāpajjanti.
78
Ps III 209,8-19: Dīghanakho pana sotâpattiphalaṃ patvâ saranesu patiṭṭhito Bhagavâ
pi imaṃ desanaṃ suriye dharamāne yeva niṭṭhāpetvā gijjhakūṭā oruyha Veḷuvanaṃ
gantvā sāvakasannipātam akāsi. Caturaṅgasamannāgato sannipāto ahosi.
Tatr’imāni aṅgāni– Māghanakkhattena yutto puṇṇama-uposathadivaso. Kenaci
anāmantitāni hutvā attano yeva dhammatāya sannipatitāni “aḍḍhatelasāni
bhikkhusatāni, tesu eko pi puthujjano vā sotâpanna-sakadāgāmi-anāgāmi-
sukkhavipassaka-arahantesu vā aññataro n’atthi, sabbe pi chaḷabhiññā va, eko pi c’
ettha satthakena kese chinditvā pabbajito nāma n’ atthi, sabbe ehibhikkhuno yevâ ti.
79
Spk I 235,34–236,1: Sukkha-vipassaka-khīṇâsavassa pi kucchiyaṃ na pariṇamati,
aṭṭha-samāpatti-lābhī-khīṇâsavassa pana samāpatti-balena pariṇāmeyya.
246
and thousands of bhikkhus including dry-insight arahants.80 Also, in
many sections of the commentaries there are predictions about the
disappearance of the teachings of the Buddha, according to which,
those serenity-vehicle practitioners, such as those with the six super
knowledges (chaḷabhiñña) and those with the three true knowleges
(tevijja), always disappear prior to dry-insight practitioners. 81 Such
predictions suggest that the achievement of dry-insight practitioners is
not as great or admirable as that of serenity-vehicle practitioners.
At last, it should be noted that just because dry-insight

practitioners may choose not to develop form-sphere and formless
jhānas prior to their attainment of the noble paths and fruits does not
necessarily mean that they are unable to attain these jhānas during the
rest of their lives. The Manorathapūraṇī together with its
subcommentary inform that dry-insight arahants may change their
minds and decide to develop the four form-sphere jhānas to dwell
happily in this very life. The Manorathapūraṇī goes on to say thus:
Some bhikkhus develop these four jhāna for one-pointedness of

the mind, some for the basis of insight, some for the basis of
80
Sv I 4,6-12: Thero sakala-navaṅga-satthu-sāsana-pariyatti-dhare puthujjanaso-
tāpanna-sakadāgāmi-anāgāmi sukkhavipassaka-khīṇāsava-bhikkhū anekasate,
anekasahasse ca bajjayitvā Tipiṭaka-sabbapariyatti-ppabheda-dhare paṭisambhidā-
ppatte mahânubhāve yebhuyyena Bhagavatā etad aggaṃ āropite tevijjâdi-bhede
khīṇâsava-bhikkhū yeva ekūnapañcasate pariggahesi.
81
Mp I 87,8-13: Tattha adhigamo ti cattāro maggā cattāri phalāni catasso paṭisambhidā
tisso vijjā cha abhiññā ti. So parihāyamāno paṭisambhidato paṭṭhāya parihāyati.
Buddhānaṃ hi parinibbānato vassasahassam eva paṭisambhidā nibbattetuṃ sakkonti.
Tato param cha abhiññā, tato tā pi asakkontā tisso vijjā nibbattenti. Gacchante
gacchante kāle tā pi nibbattetuṃ asakkontā sukkhavipassakā honti. Eten’ eva
upāyena anāgāmino sakadāgāmino sotāpannā ti. About the disappearance of various
stages of enlightenment, commentators have different opinions. Cf. Mp-ṭ III 243CS
and Naniwa, 1998, p.84.
247
super knowledge, some for the basis of the attainment of

cessation, and some for the distinct existence [i.e. rebirth in the
worlds of the formless sphere (brahmāloka)].”82
As to the first purpose of the development of jhāna, the subcommentary

has the following explanation:
In the third, “for one-pointedness of the mind” means “for the

concentration of the mind”; the meaning is “for blissful
dwelling here and now”, as indeed blissful dwelling here and
now goes under the category of one-pointedness of mind. This
is mentioned with reference to the dry-insight practitioner
whose taints are destroyed.83
82
Mp II 100,13-16: Imāni pana cattāri jhānāni eko bhikkhu cittekaggatthāya bhāveti,
eko vipassanāpādakatthāya, eko abhiññāpādakatthāya, eko nirodhapādakatthāya,
eko bhavavisesatthāya.
83
Mp-pṭ II 11CS: Tatiye cittekaggatthāyāti cittasamādhānatthāya, diṭṭhadhamme
sukhavihārāyāti attho. Cittekaggatā-sīsena hi diṭṭhadhammasukhavihāro vutto.
Sukkhavipassakakhīṇāsavānaṃ vasena hetaṃ vuttaṃ.
248
Who is the Sukkhavipassaka
Chapter Five
Who is the Sukkhavipassaka?
Although the term sukkhavipassaka never occurs in the Nikāyas

nor the seven Abhidhamma works, the commentators in the Theravāda
tradition, including Buddhaghosa, acknowledge that in the Tipiṭaka, or
even during the time of the Buddha, there were already dry-insight
practitioners, who practised insight meditation and attained various
stages of enlightenment without having achieved even the form-sphere
jhānas. Thus, some questions may be posed. In the eyes of the
commentators, who in the Canon are dry-insight practitioners? And
which passages in the Tipiṭaka are related to the doctrine of
sukkhavipassaka? The information of how the Pāli commentators
discern dry-insight practitioners in the Pāli Canon will help elucidate
why they are convinced of the existence of dry-insight practitioners
during the time of the Buddha.
This chapter is divided into six sections. Section §5.1 points out
that dry-insight arahants, according to Buddhaghosa, are included in
the category of arahants liberated by wisdom. Section §5.2 discusses
the Aṅguttara-nikāya passages that are related to dry-insight
practitioner, while sections §5.3 and §5.4 discuss those passages
relevant to dry-insight practitioner in the remaining Nikāyas. Section
§5.5 examines the Abhidharma passages that unambiguously
acknowledge the existence of dry-insight noble beings. Section §5.6
concludes the chapter.
249
§5.1 One Liberated-By-Wisdom vs. Dry-Insight

Practitioner
The Pāli Nikāyas occasionally mention two types of arahant: one
liberated in both ways (ubhatobhāgavimutta) and one liberated-by-
wisdom (paññāvimutta). For example, the Kītāgiri Sutta (MN 70)
describes “one liberated by wisdom” as thus:
Bhikkhus, What kind of person is one liberated-by-wisdom?

Bhikkhus, Here some person does not contact with the body and
dwells in those liberations that are peaceful, transcending forms,
and formless, but his taints are destroyed by his seeing with
wisdom. Bhikkhus, this kind of person is called one
liberated-by-wisdom.1
Also, the Puggalapaññatti gives an alternative definition for the same

type of arahant with a little nuance:
What kind of person is one liberated-by-wisdom? Here some

person does not contact with the body and dwell in the eight
deliverances, but his taints are destroyed by his seeing with
wisdom. This kind of person is called one liberated-by-
wisdom.2
With regard to the wisdom-librated arahants mentioned in the Kītāgiri

Sutta and the Puggalapaññatti as well as other canonical texts, such as
1
MN I 477,33–478,1: Katamo ca bhikkhave puggalo paññāvimutto: Idha bhikkhave
ekacco puggalo ye te santā vimokhā atikkamma rūpe āruppā ten a kāyena phassitvā
viharati, paññāya c’ assa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati bhikkhave
puggalo paññāvimutto. Cf. MLDB 581.
2
Pp 73,22-25: Katamo ca puggalo paññāvimutto? Idh’ ekacco puggalo na h’ eva kho
aṭṭha vimokkhe kāyena phusitvā viharati paññāya c’ assa disvā āsavā parikkhīṇā
honti: ayaṃ vuccati puggalo paññāvimutto. For one liberated by wisdom, also cf.
§1.2.4.
250
DN III 105 and A IV 10, the Pāli commentaries consistently explain

them as comprising five kinds of arahant:
He is liberated by wisdom; therefore he is one liberated-by-

wisdom. [One liberated-by-wisdom] is divided into five types:
one is the dry-insight practitioner and four are people who
attain arahantship after having emerged from the four jhānas.3
When commenting on the wisdom-liberated arahant mentioned in the

Mahānidāna Sutta (DN 15/II 70), Buddhaghosa explains it somewhat
differently from the above quotation:
One liberated-by-wisdom: he is liberated by wisdom. The

meaning is that he is liberated after making the cessation of the
mental and physical aggregates by the power of wisdom alone
without having realized the eight deliverances. Such is divided
into five kinds: the dry-insight practitioner and one who attain
arahantship after residing in any of the four jhānas.4
Thus, it is clear that in the eyes of the commentators, when the Buddha
mentions the arahant liberated by wisdom, the dry-insight arahant is
implied. Although some scholars do not think the descriptions from the
tipiṭaka about one liberated-by-wisdom explicitly refer to the existence
of dry-insight practitioners, it seems reasonable to make this
assumption if the phrase no ca kho aṭṭha vimokkhe kāyena phusitvā
3
Ps III 188,17-19: Paññāvimutto ti paññāya vimuttoti. So sukkhavipassako ca catuhi
jhānehi vuṭṭhāya arahattaṃ pattā cattāro vā ti imesaṃ vasena pañcavidho va hoti.
Also cf. Pp-a 191,21-23 and Mp IV 3,6-8.
4
Sv II 512,19-24: Paññā-vimutto ti paññāya vimutto. aṭṭha vimokkhe asacchikatvā
paññā-balen’ eva nāma-kāyassa ca rūpa-kāyassa ca appavattiṃ katvā vimutto ti
attho. So sukkha-vipassako ca paṭhama-jjhān’ ādīsu aññatarasmiṃ ṭhatvā arahattaṃ
patto cā ti pañcavidho.
251
viharati (“he does not contact with the body and dwell in the eight
deliverances”) is interpreted as “does not contact with the body and
dwell in any one of the eight deliverances” (cf. section §1.2.4 above).
It is interesting to note that in a passage from the

Manorathapūraṇī, one liberated-by-wisdom is understood exclusively
to denote a dry-insight practitioner. The Manorathapūraṇī surprisingly
interprets the wisdom-liberated arahant recorded in AN I 73–74 as a
dry-insight arahant, saying nothing about the remaining four types of
wisdom-liberated arahants: “One liberated-by-wisdom is a dry-insight
practitioner who has destroyed the taints and is liberated by wisdom”.5
This statement is confirmed by its subcommentary: “liberated by
insight: liberated by the wisdom of the highest path without relying on
serenity”.6 However, it is not clear why both the commentary and the
subcommentary interpret the person liberated-by-wisdom exclusively
as a dry-insight arahant. After all, the original context of them (AN I
73–74) gives no clue to interpret it in that way.
§5.2 Sukkhavipassaka in the Aṅguttara-nikāya

§5.2.1 In the Catukkanipāta
Compared with other Nikāyas, the Aṅguttara-nikāya contains
more passages considered by Buddhaghosa to relate to the dry-insight
practitioner. The majority of these passages occur in the Catukkanipāta
(“Book of the Fours”).
AN 4:87 mentions of four types of people: (1) the “unshakable
5
Mp II 147,27: Paññāvimutto ti paññāya vimutto sukkhavipassakakhīṇâsavo.
6
Mp-ṭ II 43CS: Paññāya vimuttoti samathasannissayena vinā aggamaggapaññāya
vimutto, tenāha “sukkhavipassaka- khīṇāsavo”ti.
252
ascetic” (samaṇamacala); (2) the “white-lotus ascetic” (samaṇa-

puṇḍarīka); (3) the “red-lotus ascetic” (samaṇapaduma); and (4) the
“ascetic who is exquisite among ascetics” (samaṇesu samaṇa-
sukhumāla). Among them, the “white-lotus ascetic” and the “red-lotus
ascetic” are described in the sutta as follows:
And how, bhikkhus, is a person a white-lotus ascetic? Here, a

bhikkhu, by the destruction of the taints, in this very life enters
and dwells in the taintless liberation of mind, liberation by
wisdom, realizing it for himself with super knowledge. But he
does not contact with the body and dwell in the eight
deliverances. Thus, bhikkhus, is a person a “white-lotus
ascetic.”
And how, bhikkhus, is a person a red-lotus ascetic? Here, a

bhikkhu, by the destruction of the taints, in this very life enters
and dwells in the taintless liberation of mind, liberation by
wisdom, realizing it for himself with super knowledge. And he
contacts with the body and dwells in the eight deliverances.
Thus, bhikkhus, is a person a red-lotus ascetic.7
On these two ascetics, the Manorathapūraṇī of Buddhaghosa has the

following comments:
A white-lotus ascetic means an ascetic similar to a white lotus.

A white lotus is a lotus with less than one hundred petals. By
7
AN II 87,6-15: Kathañ ca bhikkhave puggalo samaṇapuṇḍarīko hoti? Idha bhikkhave
bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭh’ eva dhamme
sayaṃ abhiññā sacchikatvā upasampajja viharati, no ca kho aṭṭha vimokhe kāyena
phusitvā viharati. Evaṃ kho bhikkhave puggalo samaṇapuṇḍarīko hoti. Kathañ ca
bhikkhave puggalo samaṇapadumo hoti? Idha bhikkhave bhikkhu āsavānaṃ
khayā ……. upasampajja viharati, aṭṭha ca vimokhe kāyena phusitvā viharati. Evaṃ
kho bhikkhave puggalo samaṇapadumo hoti.
253
this [term], the Buddha points to the dry-insight arahant. He is

called a white-lotus ascetic because his merit is incomplete in
the way of lacking in jhāna and [mundane] super knowledge. A
red-lotus ascetic means an ascetic similar to a red lotus. A red
lotus is a lotus complete with one hundred petals. By this
[term], the Buddha points to the arahant liberated in both ways.
He is called a red-lotus ascetic because his merit is complete in
the way of being equipped with [mundane] jhāna and super
knowledge.8
It is noteworthy that if interpreted in accordance with the

Pañcappakaraṇa as shown in section §5.1 above, those persons who
attain arahantship without touching the eight deliverances with the body
may be considered dry-insight arahants or arahants with just one of the
four form-sphere jhānas. However, in the above quotation (Mp III 113),
Buddhaghosa simply equates the “white-lotus ascetic” to the
dry-insight arahant, excluding the possibility of arahant with
form-sphere jhāna. This reveals an inconsistency in the interpretations
existing in Buddhaghosa’s Pāli commentaries.
AN 4:89 lists the same four types of ascetic as AN 4:87 does, but
gives alternative definitions. There, the white-lotus ascetic is said to be
“one who is endowed with right view, right intention, right speech,
right action, right livelihood, right effort, right mindfulness, right
concentration, right knowledge and right liberation, yet does not contact
8
Mp III 113,7-14: Samaṇapuṇḍarīko ti puṇḍarīkasadiso samaṇo; puṇḍarīkaṃ nāma
ūnasatapattaṃ saroruhaṃ. Iminā sukkhavipassakakhīṇâsavaṃ dasseti; so hi
jhānâbhiññānaṃ abhāvena aparipuṇṇaguṇattā samaṇapuṇḍarīko nāma hoti.
Samaṇapadumo ti padumasadiso samaṇo; padumaṃ nāma paripuṇṇasatapattaṃ
saroruhaṃ. Iminā ubhato- bhāgavimuttaṃ khīṇâsavaṃ dasseti; so jhānâbhiññānaṃ
bhāvena paripuṇṇaguṇattā samaṇapadumo nāma hoti.
254
with the body and dwell in the eight deliverances.” 9 In the

Manorathapūraṇī, Buddhaghosa understands this white-lotus ascetic
again as the “dry-insight practitioner whose taints are destroyed”.10
In this way, in the Manorathapūraṇī, Buddhaghosa tends to

explain the arahant who does not contact with body the eight
deliverances as a dry-insight arahant exclusively. However, in the
commentary of the Puggalapaññatti of the Pañcappakaraṇa,
Buddhaghosa provides five possible ways to understand the arahant
who is endowed with the same qualities as the arahants mentioned in
the “Book of the Fours” of the Aṅguttara-nikāya. No matter what the
reason is, it is beyond doubt that both commentaries acknowledge the
canonical passage in question to relate to dry-insight arahants.
AN 4:90, resembling AN 4:87 and AN 4:89, introduces the same

four titles of ascetic, but gives different definitions from the other two
suttas. In AN 4:90, the white-lotus ascetic is described as follows:
Here, bhikkhus, a bhikkhu dwells contemplating the rising and

falling in the five aggregates subject to clinging: “Such is form,
such its origin; such its passing away; such is feeling… such is
perception… such are formations… such is consciousness…”
But he does not contact with the body and dwell in the eight
deliverances. Thus, bhikkhus, is a person a white-lotus
9
AN II 89,34–90,2: Idha bhikkhave bhikkhu sammā-diṭṭhiko hoti, [sammāsaṅkappo hoti,
sammāvāco hoti, sammākammanto hoti, sammā-ājīvo hoti, sammāvāyāmo hoti,
sammāsati hoti,] sammā-samādhi hoti, sammā-ñāṇī hoti, sammāvimutti hoti, no ca
kho aṭṭha vimokhe kāyena phusitvā viharati Evaṃ kho bhikkhave puggalo
samaṇapuṇḍarīko hoti. Cf. LDB 488.
10
Mp III 115,13-16: Dutiyavāre dasaṅgikamaggavasena vā arahattaphalañāṇa-
arahattaphala-vimuttīhi saddhiṃ aṭṭhaṅgikamaggavasena vā sukkhavipassa-
kakhīṇâsavo kathito.
255
ascetic.11
In this sutta, the white-lotus ascetic contemplates the rising and falling
in the five aggregates subject to clinging but does not attain the eight
deliverances; in contrast, the red-lotus ascetic not only contemplates the
rising and falling of the five aggregates subject to clinging but also
attains the eight deliverances. On these two types of ascetics, the
Manorathapūraṇī makes the following comment:
On the second occasion, a trainee individual who undertakes

insight without obtaining jhāna and dwells in diligence is
mentioned. On the third occasion, a trainee individual who
undertakes insight, obtains the eight deliverances and dwells in
diligence is mentioned.12
Although the Pāli term sukkhavipassaka is not used in this

commentarial passage, from the term anuppāditajjhāno (“without
obtaining jhāna”) it can be inferred that the commentator does not
consider the so-called white-lotus ascetic to possess the form-sphere
jhānas. In other words, he is a dry-insight trainee (sekha) without
form-sphere jhāna experience.
AN 4:136 mentions four kinds of people: (1) complete in neither

sīla nor samādhi nor paññā; (2) complete in sīla, but not in the
remaining two trainings; (3) complete in the first two trainings, but not
11
AN II 90,26-32: Idha bhikkhave bhikkhu pañcas’ upādānakkhandhesu udayabbayā-
nupassī viharati: iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthagamo; iti
vedanā … iti saññā… iti saṅkhārā…iti viññāṇaṃ, iti viññāṇassa samudayo, iti
viññāṇassa atthagamo ti, no ca kho aṭṭha vimokhe kāyena phussitvā viharati. Evaṃ
kho bhikkhave puggalo samaṇapuṇḍarīko hoti.
12
Mp III 115,21-24: Dutiyavārena anuppāditajjhāno āraddhavipassako appamāda-
vihārī sekhapuggalo kathito, tatiyavārena āraddhavipassako appamāda- vihārī
aṭṭhavimokkhalābhī sekhapuggalo kathito.
256
in paññā; and (4) complete in all the three trainings. The next sutta, AN
4:137, also enumerates four kinds of people: (1) one who does not
respect nor value the three trainings; (2) one who respects and values
sīla but not the other two trainings; (3) one who respects and values the
first two trainings, but not paññā; and (4) one who respects and values
all the three trainings. In these two suttas, the clue indicating the
dry-insight practitioner is not evident. Nevertheless, the
Manorathapūraṇī still draws out the implication of dry-insight
practitioner in them:
In the sixth [sutta], the first [kind of person] is a worldly person;

the second is a dry insight practitioner who is either a
stream-enter or a once-returner; the third is a non-returner.
Since he [that is, a non-returner] obtains jhāna which lasts a
moment and serves as the cause of rebirth [into the fine
material sphere], he, even as a dry insight practitioner, is also
complete with concentration. The fourth is an arahant. Since he
has abandoned all the adversaries to virtue etc., he is indeed
perfect in every aspect. The analysis of individuals in the
seventh [sutta] should be known by the same method
mentioned in the sixth [sutta].13
Thus, the second kind of person in AN 4: 136 and AN 4:137 is regarded

by the Manorathapūraṇī as a dry-insight practitioner, even though the
suttas themselves say nothing that can be related to dry-insight
13
Mp III 132,13-22: Chaṭṭhe paṭhamo lokiyamahājano; dutiyo sukkhavipassako
sotâpanno ca sakadāgāmī ca; tatiyo anāgāmī, so hi yasmā taṃ khaṇikam pi
uppattinibbattakaṃ jhānaṃ paṭilabhati yeva, tasmā sukkhavipassako pi
samādhismiṃ paripūrakārī yeva; catuttho khīṇâsavo yeva, so hi sabbesaṃ
sīlâdi-paccanīkānaṃ pahīnattā sabbattha paripūrakārī nāma. Sattame pi chaṭṭhe
vuttanayen’ eva puggalaparicchedo veditabbo.
257
practitioner. It is noteworthy that in the Puggalapaññatti (37), three

types of people are listed who are similar to the last three types given in
AN 4:136. The Puggalapaññatti describes the second kind of person,
equivalent to the third type in AN 4:136, as a non-returner, but the first
type of person, equivalent to the second type in AN 4:136, it describes
as either a stream-enterer or once-returner. In this way, there is no
consistency between the Puggalapaññatti and the Manorathapūraṇī as
to the definition of a “person complete in sīla, but not in the other two
trainings”. Nevertheless, this does not mean that the Puggalapaññatti
fails to acknowledge the dry-insight practitioner, as shall become
apparent in section §5.5 below, since it contains a passage that
unambiguously indicates the state of a dry-insight practitioner even
though the term sukkhavipassaka is not used.
The commentarial passage quoted above (Mp III 132) deserves

special note since it provides an answer to the question of why a
dry-insight non-returner is also said to be “complete in concentration”
(samādhismiṃ paripūrakārī). If a dry-insight practitioner attains the
state of non-returner but not yet arahantship, he will necessarily obtain
form-sphere jhāna before his death, at least for a moment. This
momentary form-sphere jhāna experience enables a dry-insight
non-returner to be reborn in the fine material world after death. In view
of the Abhidhamma philosophy, it makes sense to say that if a
dry-insight non-returner does not attain arahantship in this life, he
inevitably attains form-sphere jhāna and then takes rebirth in the fine
material world. The reason is as follows: according to Abhidhamma
philosophy, only the fine-material-sphere consciousness (rūpāvacara-
citta) connected with form-sphere jhāna leads to rebirth in the
fine-material sphere (rūpāvacara). Thus even though the path
consciousness of non-returning (anāgāmimaggacitta) can remove all
258
the fetters of “sensual desire” and “ill will”, it and its result, the
resultant consciousness of non-returning (anāgāmiphalacitta), can not
bring forth the rebirth in the fine material world.
In Chapter Two (§2.2.3), I argued that AN 4:169, which lists four

types of people and ascribes the four jhānas to only the last two types,
implies the existence of a dry-insight practitioner in the context of the
Nikāyas. This argument finds support in the Manorathapūraṇī:
In the ninth suttas, the first two persons are dry-insight

practitioners, who cause the characteristics of formations to
appear with prompting and exertion. Among them, one attains
final nibbāna in this very life by means of the final quenching
of the defilements because his faculties of insight are powerful.
The other one is incapable [of attaining final nibbāna] in this
life because of his weak faculties, but after having obtained the
basic meditation subject in the next selfhood, he, with
prompting and exertion, causes the characteristics of
formations to appear and attains final nibbāna by means of the
final quenching of the defilements. The third and fourth types
are serenity-vehicle practitioners. Of them, one causes the
defilements to be wasted in this life without prompting and
exertion because his faculties are powerful. The other one is
incapable (of attaining final nibbāna) in this life because of his
weak faculties, but after having obtained the basic meditation
subject in the next selfhood, he, without prompting and
exertion, causes the characteristics of formations to appear and
attains final nibbāna by means of the final quenching of the
259
defilements.14
One may argue that since this sutta does not explicitly describe the first
two types of people as lacking of the four form-sphere jhānas, no
evidence for the dry-insight practitioner exists here. Nevertheless, the
fact that the sutta ascribes jhānas to only the last two types of people
suggests that the first two types of persons do not possess the four
form-sphere jhānas. Understood in this way, the commentarial
explanation seems reasonable on this point.
AN 4:170 presents four methods to attain arahantship. The first

two methods contrast with each other. The text describes them thus:
Here, friends, a bhikkhu develops insight preceded by serenity.

When he develops insight preceded by serenity, the path arises
for him. He practises the path, develops and cultivates it. When
he practises, develops, and cultivates it, his fetters are
abandoned, and the underlying tendencies are destroyed. Here,
friends, a bhikkhu develops serenity preceded by insight. When
he develops serenity preceded by insight, the path arises for
him. He practises the path, develops and cultivates it. When he
practises, develops and cultivates it, his fetters are abandoned
and the underlying tendencies are destroyed.15
14
Mp III 142,14-25: Navame pathama-dutiyapuggalā sukkhavipassakā sasaṃkhārena
sappayogena saṃkhāranimittaṃ upaṭṭhapenti; tesu eko vipassanindriyānaṃ
balavattā idh’ eva kilesaparinibbānena parinibbāyati, eko indriyānaṃ dubbalatāya.
Idha asakkonto anantare attabhāve tad eva mūlakammaṭṭhānaṃ paṭilabhitvā
sasaṃkhārena sappayogena saṃkhāranimittaṃ upaṭṭhapetvā kilesaparinibbānena
parinibbāyati, Tatiyacatutthā samathayānikā; tesaṃ eko asaṃkhārena appayogena
indriyānaṃ balavattā idh’ eva kilese khepeti, eko indriyānaṃ dubbalattā idha
asakkonto anantare attabhāve tad eva mūlakammaṭṭhānaṃ paṭilabhitvā
asaṃkhārena appayogena kilese khepetî ti veditabbo.
15
AN II 157,4-14: Idha āvuso bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti,
260
The Paṭisambhidamagga has similar passages together with an

exposition on them. There, the text explains the first method in the
same way as the Canon describes the meditative method of serenity-
vehicle practitioners. The second method is explained as thus:
How does one develop serenity preceded by insight? Insight is

in the sense of contemplation as impermanent, in the sense of
contemplation as painful, in the sense of contemplation as
non-self. The One-pointedness and non-distraction of the mind
due to the states produced therein with relinquishment as their
object is concentration. Thus, insight comes first and serenity
comes later.16
Although the exposition does not mention the dry-insight practitioner,

the statement that insight (vipassanā) comes first and serenity (samatha)
later suggests that insight may take place without the form-sphere
jhānas as its basis. The Manorathapūraṇī when explaining the second
method—the development of serenity preceded by insight—does not
mention the dry-insight practitioner but states only that insight arises
before concentration (samādhi):
“Preceded by insight”: he makes insight as a leader, a guide
tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati. So taṃ

maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato
bahulīkaroto saṃyojanāni pahīyanti, anusayā vyantīhonti. Puna ca paraṃ āvuso
bhikkhu vipassanā- pubbaṅgamaṃ samathaṃ bhāveti, tassa vipassanāpubbaṅgamaṃ
samathaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā
vyantīhonti. Cf. BGS II 162.
16
Paṭis II 96,17-22: Kathaṃ vipassanāpubbaṅgamaṃ samathaṃ bhāveti? Aniccato
anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato
anupassanaṭṭhena vipassanā; tattha jātānaṃ dhammānañ ca vossaggārammaṇatā
cittassa ekaggatā avikkhepo samādhi. Iti paṭhamaṃ vipassanā, pacchā samatho. Cf.
Warder, 1991, p. 289.
261
and then develops serenity. The meaning is that one who

originally obtains insight arouses concentration after having
abided in insight.17
Nevertheless, the subcommentary of the Manorathapūraṇī expressly

confirms that the second method in question is peculiar to dry-insight
practitioners, while the first to serenity-vehicle practitioners:
In the tenth [sutta], “develops insight preceded by serenity” is

said with reference to the serenity-vehicle practitioner. Indeed,
he first arouses access concentration or absorption
concentration—this is serenity—then he sees concentration and
those states connected with it as impermanent etc.—this is
insight. In this way, serenity comes first, and insight comes
later. Therefore, “develops insight preceded by serenity” is said.
“Develops serenity preceded by insight” is said with
reference to the insight-vehicle practitioner. He sees the five
aggregates subject to clinging as impermanent etc. without
having aroused even the serenity just mentioned.18
I might be reminded that even though Buddhaghosa does not clearly

mention the dry-insight practitioner here, but as shown in section §4.1
above, in the commentary of the Majjhima-nikāya when Buddhaghosa
17
Mp III 143,4-6: Vipassanāpubbaṅgaman ti vipassanaṃ pubbaṅgamaṃ purecārikaṃ
katvā samathaṃ bhāveti, pakatiyā vipassanālābhī vipassanāya ṭhatvā samādhiṃ
uppādetî ti attho.
18
Mp-ṭ II 344CS: Dasame samathapubbaṅgamaṃ vipassanaṃ bhāvetīti idaṃ
samathayānikassa vasena vuttaṃ. So hi paṭhamaṃ upacārasamādhiā vā
appanāsamādhiṃ vā uppādeti, ayaṃ samatho. So tañ ca taṃsampayutte ca dhamme
aniccādīhi vipassati, ayaṃ vipassanā, iti paṭhamaṃ samatho, pacchā vipassanā.
Tena vuccati “samathapubbaṅgamaṃ vipassanaṃ bhāvetī”ti. vipassanā-
pubbaṅgamaṃ samathaṃ bhāvetīti idaṃ pana vipassanāyānikassa vasena vuttaṃ.
So taṃ vuttappakāraṃ samathaṃ asampādetvā pañcupādānakkhandhe aniccādīhi
vipassati.
262
comments on the development of serenity preceded by insight in the

context of introducing two meditation methods (bhāvanānaya) he does
regard the same practice to be that of the dry-insight practitioner.
§5.2.2 In the Other Nipātas

In the Dukanipāta (“Book of the Twos”), AN I 63–65 mentions
two types of people: one “who is fettered internally” (ajjhatta-
saṃyojano puggalo) and one “who is fettered outwardly” (bahidhā-
saṃyojano puggalo). The former person is virtuous, restrained with the
restraint of the Pātimokkha (the code of monastic rules), perfect in
conduct and result, seeing fear in the slightest fault, and trained by
undertaking the training precepts. After death, he will return to this state
of sense sphere (itthattaṃ). The second person has the same qualities as
the first person except he will not return to this state of sense sphere
after death. The Manorathapūraṇī glosses the former person as a
dry-insight practitioner:
By this part are referred to the lower two paths and the two
fruits of a bhikkhu who is a dry insight practitioner and has
elements as his meditation subject.19
The reason that the person who is fettered internally is regarded as a

dry-insight practitioner standing at the lower two stages of
enlightenment is probably that the commentator seeks clarification into
the canonical phrase “āgantā itthattaṃ”. Since the experience of
form-sphere jhāna will probably lead a person to be reborn in the
fine-material sphere after one’s death thus not returning to this state of
19
Mp II 134,9-11: Iminā aṅgena sukkhavipassakassa dhātukammaṭṭhānikabhikkhuno
heṭṭhimaṃ maggadvayañ c’ eva phaladvayañ ca kathitaṃ.
263
sense sphere, the “person who is fettered internally” and surely returns
to this state of sense sphere is unlikely to be a jhāna-obtainer. Further,
the person in discussion cannot be a non-returner since according to the
Manorathapūraṇī (III 132) discussed above, a dry-insight non-returner
in the sense sphere will definitely obtain jhāna before his death and so
not return to the sense sphere. Thus, only dry-insight practitioners
standing at the lower two stages of enlightenment will definitely come
back to the sense sphere after death due to the lack of form-sphere
jhāna experience.
AN 5:200 mentions “five elements leading to escape” (nissaraṇīyā

dhātuyo): (1) by giving attention to renunciation (nekkhamma) one
obtains the escape from sensual desire (kāma); (2) by giving attention
to non-ill will (avyāpāda) one obtains the escape from ill will
(vyāpāda); (3) by giving attention to harmlessness (avihesā) one
obtains the escape from harmfulness (vihesā); (4) by giving attention to
immateriality (arūpa) one obtains the escape from materiality (rūpa);
and (5) by giving attention to the cessation of identity (sakkāyanirodha)
one obtains the escape from identity (sakkāya).20
The Manorathapūraṇī glosses the first four types of escape

respectively as “impurity jhāna” (asubhajjhāna), “loving-kindness
jhāna” (mettājhāna), “compassion jhāna” (karuṇājhāna), and
“formless jhāna” (arūpajjhāna). As to the fifth escape, the
Manorathapūraṇī says:
In the fifth section, attending to identity: after emerging from

the fruition attainment, a dry insight practitioner who attains
arahantship after examining the pure formations sends forth his
20
AN III 245,4–246,26. Also. cf. DN 33 (III 239,18–241,2).
264
mind facing the five aggregates of clinging for the purpose of

investigation. This is called the escape from identity: a dry
insight practitioner abides seeing nibbāna with the path or
fruition of arahantship. The arisen arahantship-attainment
consciousness [knowing] that “there is no identity again” in
him is called the escape from identity.21
It is obvious that the Manorathapūraṇī takes the fifth escape to be

something peculiar to the dry-insight practitioner. And, its sub-
commentary also agrees on it:
This is called: the first four sections are meant for the sake of
serenity-vehicle practitioners, but this (fifth section) is for
dry-insight practitioner. Therefore, the master says, “suddha-
saṅkhāre” etc.22
In fact it is impossible to see any relationship between the fifth escape

and the dry-insight practitioner if we read the canonical passage alone
without consulting the commentarial expositions.
§5.3 Sukkhavipassaka in the Saṃyutta-nikāya, Majjhima-

nikāya and Dīgha-nikāya
Except for those previously mentioned, there are no other
21
Mp III 322,14-22: Pañcamavāre sakkāyaṃ manasikaroto ti suddhasaṃkhāre
pariggaṇhitvā arahattaṃ pattassa sukkhavipassakassa phalasamāpattito vuṭṭhāya
vīmaṃsanatthaṃ pañcupādānakkhandhâbhimukhaṃ cittaṃ pesentassa. Idam
akkhātaṃ sakkāyassa nissaraṇan ti idaṃ arahatta-maggena ca phalena ca
nibbānaṃ disvā ṭhitassa bhikkhuno ‘puna sakkāyo natthī’ti uppannaṃ
arahattaphalasamāpatticittaṃ sakkāyassa nissaraṇan ti akkhātaṃ.
22
Mp-ṭ III 75CS: idamakkhātanti samathayānikānaṃ vasena heṭṭhā cattāro vārā
gahitā, idaṃ pana sukkhavipassakassa vasenāti āha “suddhasaṅkhāre”ti-ādi.
265
canonical passages in the Majjhima-nikāya and the Dīgha-nikāya that

the ancient commentators consider to relate to the dry-insight
practitioner. In the Saṃyutta-nikāya, there are numerous suttas where
the realization of arahantship is obtained through the contemplation of
the five aggregates or the twelve bases. Since these suttas do not
mention of form-sphere jhānas at all, one may assume that the
commentators regarded at least some to relate to the dry-insight
practitioner. Nevertheless, a thorough examination of all relevant
instances reveals the incorrectness of this assumption since only two
suttas from the Saṃyutta-nikāya are considered by commentators to
concern the dry-insight practitioner.
In the Susīma Sutta (SN 12:70), a heretic wanderer named Susīma

joined the order of the Buddha as a spy in order to learn the teachings
of the Buddha, so that he and his companions could teach lay people
and in return receive worldly gains such as robes and almsfood. After
joining the order of the Buddha, Susīma met some bhikkhus, who
announced themselves as wisdom-liberated arahants (paññāvimutta)
who had not attained the formless jhāna and mundane super
knowledges (abhiññā). Although the sutta gives no word about the
form-sphere jhāna, its commentary, the Sāratthapakāsinī views those
wisdom-liberated arahants as dry-insight arahants:
The expression “Friend, we are liberated by wisdom” points

out that “Friend! We are dry insight practitioners without jhāna,
we are liberated by wisdom alone”.23
According to the same sutta, Susīma became confused with the
23
Spk II 126,34–127,2: Paññāvimuttā kho mayaṃ, āvuso ti, āvuso, mayaṃ nijjhānakā
sukkha-vipassakā paññā-matten’ eva vimuttā ti dassenti.
266
bhikkhus’ remarks and approached the Buddha for further explanation.

The commentary further remarks on the Buddha’s explanation, adding
that Susīma also became a dry-insight practitioner after the dialogue:
Why does the Buddha start this sentence “Susīma, do you…”?

[He does so] for revealing that those bhikkhus are dry-insight
practitioners without jhāna. This is the intention [of the
Buddha]: “Not only are you a dry-insight practitioner without
jhāna, those bhikkhus are also arahants of the same type”.24
The subcommentary of the Sāratthapakāsinī then confirms that Susīma

became a dry-insight arahant:
“For revealing” means that “Susīma, just as you are

well-established in grasping the cessation of the taints as a
dry-insight practitioner without jhāna, so are those bhikkhus.”25
It is noteworthy that even though the idea of a dry-insight practitioner

occurs several times in the commentaries of the four Nikāyas, virtually
nowhere do the names of these dry-insight practitioners occur. Susīma
discussed above is one of the two dry-insight practitioners whose
names are known. The other dry-insight practitioner with name occurs
in the commentary of the Dhammapada, which shall be discussed in
section §5.6 below.
Another sutta from the Saṃyutta-nikāya that the commentator

considers as relating to the dry-insight practitioner is SN 48:24 (V
24
Spk II 127,22-26: Api nu tvaṃ, Susīmā ti, idaṃ kasmā ārabhi? Nijjhānakānaṃ
sukkha-vipassaka-bhikkhūnaṃ pākaṭa-karaṇ’ atthaṃ. Ayaṃ h’ ettha adhippāyo: na
kevalaṃ tvam eva nijjhānako sukkha-vipassako. Ete pi bhikkhū evarūpā yevā ti. SN
II 127,8 reads Api pana tvaṃ for api nu tvaṃ.
25
Spk-pṭ II 125CS: Pākaṭakaraṇatthanti yathā tvaṃ, Susīma, nijjhānako sukkha-
vipassako ca hutvā āsavānaṃ khayasammasane suppatiṭṭhito, evaṃ tepi bhikkhū.
267
204–205). The sutta classifies the stream-enterer into three types: the
“one-seeder” (ekabījin), the “clan-to-clanner” (kolaṃkola), and the
“seven-lives-at-moster” (sattakkhatt-uparama).26 The Sāratthapakāsinī
comments that the “seven-lives-at-moster” does not refer to a
stream-enterer who is to be reborn seven times only among human
beings and then attain arahantship, nor to a stream-enterer who is to be
reborn seven times only in the world of the devas and then acquire
arahantship among devas. The term is said to refer to a stream-enterer
who attains arahantship after having been reborn seven times
sometimes among human beings and sometimes among the devas. The
term “seven-lives-at-moster,” according to the Sāratthapakāsinī, is a
synonym of idhaṭṭhakavokiṇṇasukkhavipassaka,27 which is explained
by the subcommentary with the following words:
Idhaṭṭhakavokiṇṇasukkhavipassakassa: a dry-insight practi-

tioner who abides in the sense existence and is afterwards
reborn with mixed existences among the humans and devas.28
It is not clear why the term “seven-lives-at-moster” in SN 48:24 is

interpreted by the commentator as referring to a dry-insight practitioner
when it is obvious that other alternative interpretations cannot be
excluded.
§5.4 Sukkhavipassaka in the Khuddhaka-Nikāya

In the Khuddhaka-nikāya, there are some passages regarded by the
26
For the translations for the three types, I follow CDB 1677.
27
Spk III 239,21-23: Tasmā sattakkhattu-paramo ti, idaṃ idh’ aṭṭhaka-vokiṇṇa-
sukkha-vipassakassa nāmaṃ kathitan ti veditabbaṃ.
28
Spk-pṭ II 494CS: Idhaṭṭhakavokiṇṇasukkhavipassakassāti yo imasmiṃ kāmabhave
ṭhito manussadevavasena vokiṇṇabhavūpapattiko sukkhavipassako ca, tassa vasena.
268
commentators as relevant to the dry-insight practitioner.
The Asubhānupassī Sutta of the Itivuttaka records that a bhikkhu

should practise the contemplation of foulness of the body
(asubhānupassī), the mindfulness of breath (ānāpānassati), and the
contemplation of impermanence in all formations (sabbasaṅkhāresu
aniccānupassī). The sutta thus reads,
When you contemplate foulness of the body, the underlying

tendencies of lust for the beauty-element are abandoned. When
the mindfulness of breath is well-established internally in front,
the latent dispositions involved with thoughts and concerning
external things cease to exist. When you abide contemplating
the impermanence of all formations, ignorance is abandoned;
knowledge arises.29
The commentary of the Itivuttaka notes on this sutta that while the first
two practices, asubhānupassī and ānāpānassait, concern both serenity
meditation and insight meditation, the third is taught with reference to a
“pure insight meditation subject” (suddhavipassanākammaṭṭhāna). On
the third type of practice, the Itivuttaka’s commentary says:
Ignorance is abandoned: the ignorance that covers the

intrinsic nature of truths, produces all misfortune, and is the
cause of the whole suffering of saṃsāra is abolished when
people abide contemplating impermanence. This, we know, is
29
Iti 80,11–81,3: Asubhānupassī bhikkhave kāyasmiṃ viharatha, ānāpānassati ca vo
ajjhattaṃ parimukhaṃ sūpaṭṭhitā hotu; sabbasaṃkhāresu aniccānupassino viharatha.
Asubhānupassīnaṃ bhikkhave kāyasmiṃ viharataṃ yo subhāya dhātuyā rāgānusayo
so pahīyati. Ānāpānassatiyā ajjhattaṃ parimukhaṃ sūpaṭṭhititāya ye bāhirā
vitakkāsayā vighātapakkhikā te na honti. Sabba-saṃkhāresu aniccānupassīnaṃ
viharataṃ yā avijjā sā pahīyati, yā vijjā sā uppajjatīti.
269
said by the Blessed One in respect to the dry-insight arahant

who has emerged from the mode of impermanence.30
The contemplation of impermanence in formations is no doubt a

practice of insight meditation. In the sutta, however, the context in
which this contemplation occurs means it cannot be ascribed
specifically to dry-insight practitioners. It is uncertain why the
commentator makes such a connection. Nevertheless, the fact that he
employs the term kira seems to imply his own doubt about the
reliability of his comment.
In the Māgandiya Sutta of the Suttanipāta, there is barely a

canonical passage regarded by the commentary as associating with a
dry-insight practitioner. The Māgandiya Sutta says the following:
For one devoid of perceptions there are no knots. For one

liberated-by-wisdom there are no delusions. But those who
have maintained both perception and view wander in the world,
causing offence.31
The Mahāniddesa, an early canonical commentary on the Aṭṭhakavagga

of the Suttanipāta, has the same passage together with an exegesis of it.
On the first two sentences, the Mahāniddesa comments as follows:
For one devoid of perceptions there are no knots: for one

who develops the noble path preceded by serenity, the knots are
suppressed from the beginning with cause. When arahantship is
30
Iti-a II 89,16-20: yā avijjā, sā pahīyati: yā sacca-sabhāva-paṭicchādanī sabbânattha-
kārī sakalassa vaṭṭa-dukkhassa mūla-bhūtā avijjā, sā aniccânupassīnaṃ viharataṃ
samucchijjati. Idaṃ kira Bhagavatā aniccâkārato vuṭṭhitassa sukkha-
vipassaka-khīṇâsavassa vasena vuttaṃ.
31
Sn 847: Saññāvirattassa na santi ganthā, paññāvimuttassa na santi mohā; saññañ
ca diṭṭhiñ ca ye aggahesuṃ, te ghaṭṭayantā vicaranti loke ti.
270
attained, the knots, delusions, hindrances, sensual perceptions,

perceptions of ill will, perceptions of hurting, and perceptions
of wrong view are all abandoned by an arahant, cut off at the
root, made like a palm stump, obliterated so that they are no
more subject to future arising. In this way, there are no knots
for one who is devoid of perceptions. For one liberated-by-
wisdom there are no delusions: for one who develops the
noble path preceded by insight, the delusions are suppressed
from the beginning with cause. When arahantship is
attained, …(as above) … In this way, there are no delusions for
one liberated-by-wisdom.32
It is noteworthy that the Mahāniddesa interprets “one devoid of

perception” (saññāviratta) as “one who develops the noble path
preceded by serenity”, and “one liberated-by-wisdom” (paññāvimutta)
as “one who develops the noble path preceded by insight”. This implies
that the one liberated-by-wisdom develops insight meditation from the
very beginning without the development of serenity. Both the
Paramatthajotikā II, a commentary on Suttanipāta, and the
Saddhammapajjotikā, a commentary on Mahāniddesa, unanimously
interpret the one liberated-by-wisdom in this context as a dry-insight
practitioner:
32
Nidd1 207,10-23: Saññāvirattassa na santi ganthā ti yo samathapubbaṅgamaṃ
ariyamaggaṃ bhāveti, tassa ādito upādāya ganthā vikkhambhitā honti; arahatte
patte, arahato ganthā ca mohā ca nīvaraṇā ca kamasaññā byāpādasaññā
vihiṃsāsaññā diṭṭhisaññā ca pahīnā honti, ucchinnamūlā tālāvatthukatā anabhāvaṃ
gatā āyatiṃ anuppādadhammā ti, saññāvirattassa na santi ganthā. Paññāvimuttassa
na santi mohā ti yo vipassanāpubbaṅgamaṃ ariyamaggaṃ bhāveti, tassa ādito
upādāya mohā vikkhambhitā honti; arahattapatte, arahato mohā ca ganthā ca
nīvaraṇā ca kāmasaññā byāpādasaññā vihiṃsāsaññā diṭṭhisaññā ca pahīnā honti
ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti
paññāvimuttassa na santi mohā.
271
There, “one devoid of perceptions” means one who has

abandoned sensual perceptions etc. through the development
preceded by the perception of renunciation. By this term, the
serenity-vehicle practitioner liberated in both ways is meant.
“One liberated-by-wisdom” means the one who is liberated
from all defilements through the development preceded by
insight. By this term, the dry-insight practitioner is meant.33
In general, “one liberated-by-wisdom” is classified by commentators

into five types of arahants, including the dry-insight arahant. However,
the commentaries here, surprisingly interpret one liberated-by-wisdom
only as the dry-insight arahant, even though the context in which the
term appears does not necessarily demand so. It seems possible that
both the Paramatthajotikā II and the Saddhammapajjotikā base their
interpretation on their precedent, the Mahāniddesa which interprets one
liberated-by-wisdom as “one who develops the noble path preceded by
insight”; thus, they seem to try to clarify the term using plain language.
The Saddhammapajjotikā gives an exposition on the two kinds of noble
path outlined in the Mahāniddesa, which are trodden respectively by
one devoid of perceptions and one liberated-by-wisdom:
The meaning of “one who develops the noble path preceded

by serenity” is one who, after having let serenity proceed in
advance as a leader, develops the noble path together with
insight. It means that he arouses concentration first and then
arouses the noble path together with insight later. … The
33
Sn-a II 547,32–548,2, Nidd1-a II 313,11-16: Tattha saññāvirattassā ti nekkhamma-
saññāpubbaṅgamāya bhāvanāya pahīnakāmādisaññassa, Iminā padena ubhato-
bhāgavimutto samathayāniko adhippeto; paññāvimuttassā ti vipassanā-
pubbaṅgamāya bhāvanāya sabbakilesehi vimuttassa, iminā sukkhavipassako
adhippeto.
272
meaning of “one who develops the noble path preceded by

insight” is one who, after having let insight proceed in advance
as a leader, develops the noble path. It means that he first
arouses insight and later arouses concentration accompanied by
the noble path.34
Taken together, all the commentarial passages considered thus far,

consistently treat the phrase “preceded by insight” (vipassanā-
pubbaṅgama) as an attribute peculiar to the meditative approach of
dry-insight practitioners.
§5.5 Sukkhavipassaka in the Puggalapaññatti

Among the seven Abhidhamma texts, only the Puggalapaññatti
contains passages that the Pāli commentaries consider directly relevant
to the dry-insight practitioner.
In the beginning of the chapter Ekakapuggalapaññatti, the text

mentions two types of people: one liberated at times (samayavimutta),
and one liberated not at times (asamayavimutta):
What kind of person is one liberated at times? Here some

person abides contacting those eight deliverances with the body
from time to time, and some of his taints are destroyed by his
seeing with wisdom. This kind of person is said to be one
34
Nidd1-a II 313,21-24: Yo samathapubbaṅgamaṃ ariyamaggaṃ bhāvetī ti yo puggalo
samathaṃ pubbaṅgamaṃ purecārikaṃ katvā saha vipassanaṃ ariyamaggaṃ bhāveti;
paṭhamaṃ samādhiṃ uppādetvā pacchā saha vipassanaṃ ariyamaggaṃ uppādetī ti
attho. Nidd1-a II 313,30-33: Yo vipassanāpubbaṅgamaṃ ariyamaggaṃ bhāvetī ti yo
puggalo vipassanaṃ pubbaṅgamaṃ purecārikaṃ katvā ariyamaggaṃ bhāveti,
paṭhamaṃ vipassanaṃ uppādetvā pacchā ariyamaggasampayuttaṃ samādhiṃ
bhāvetīti attho.
273
liberated at times. What kind of person is one liberated not at

times? Here some person does not abide contacting those eight
deliverances with the body from time to time, but his taints are
destroyed by his seeing with wisdom. This kind of person is
said to be one liberated not at times.35
According to the Pañcappakaraṇa, the term “one liberated at times” is

a stream-enterer, once-returner, or a non-returner, who is endowed with
the attainment of the eight deliverances; “one liberated not at times” is
a dry-insight arahant. It is said in the Pañcappakaraṇa thus:
And, here, “liberated not at times” is the name for a

dry-insight practitioner who has destroyed the taints.
Dry-insight stream-enterers, dry-insight once-returners,
dry-insight non-returners, the arahants who have obtained the
eight deliverances, and worldlings are not included in this pair.
They are called “people outside this pair”.36
The canonical phrase “does not abide contacting the eight deliverances
with the body from time to time” is open to interpretations. The
interpretation adopted by the Pañcappakaraṇa is that he never contacts
any of the eight deliverances with the body. However, an alternative
interpretation is that he does contacts those eight deliverances with the
35
Pp 11,1-11: Katamo ca puggalo samayavimutto? Idh’ ekacco puggalo kālena kālaṃ
samayena samayaṃ aṭṭha vimokkhe kāyena phusitvā viharati, paññāya c’ assa disvā
ekacce āsavā parikkhīṇā honti: ayaṃ vuccati puggalo samayavimutto. Katamo ca
puggalo asamayavimutto? Idh’ ekacco puggalo na h’ eva kho kālena kālaṃ
samayena samayaṃ aṭṭha vimokkhe kāyena phusitvā viharati, paññāya c’ assa disvā
āsavā parikkhīṇā honti: ayaṃ vuccati puggalo asamayavimutto. Sabbe pi
ariyapuggalā ariye vimokkhe asamayavimuttā.
36
Pp-a 179,10-14: Asamayavimutto ti pan’ettha sukkhavipassakakhīṇāsavass’ etaṃ
nāmaṃ, sukkhavipassakā pana sotāpanna-sakadāgāmi-anāgāmino aṭṭhasamāpatti-
lābhino ca khīṇāsavā puthujjanā ca imasmiṃ duke na labbhanti, dukamuttaka-
puggalā nāma honti.
274
body, but not very frequently. This alternative interpretation is adopted

in Bimala Law’s translation of the Pañcappakaraṇa, in which he
renders the relevant passage under discussion as the following: “Here a
person goes on experiencing the eight stages of emancipation though
not from time to time ...”.37
In the chapter of Catukapuggalapaññatti, the Puggalapaññatti

mentions four types of people: (1) one who obtains the inner mental
serenity (ajjhattaṃ cetosamatha) but not the higher wisdom of insight
into the dhammas (abhipaññā- dhammavipassanā); (2) one who obtains
the higher wisdom of insight into the dhammas but not the inner mental
serenity; (3) one who obtains neither; and (4) one who obtains both.
These four types of people appear in AN 4:94 too, according to which,
the first three types should endeavor to achieve the state of the fourth
who obtains both “inner mental serenity” and “higher wisdom of
insight into the dhammas”. The sutta, AN 4:94, does not clarify the
meanings of the two terms; while the remarks of its commentary, the
38
Manorathapūraṇī, are still too broad. In contrast, the
Puggalapaññatti itself defines the two terms and shows explicitly that
the second type of person, who obtains the higher wisdom of insight
into the dhammas but not the inner mental serenity, refers to the
How does a person obtain the higher wisdom of insight into the
dhammas but not inner mental serenity? Here some person is
an obtainer of the supramundane path or fruit, but not of the
37
Law (trans.), 1969, p. 17.
38
Mp III 116,3-8: Dutiye ajjhattaṃ cetosamathassâ ti niyakajjhatte appanācitta-
samādhissa. Adhipaññādhammavipassanāyâ ti saṃkhārapariggāhakavipassanā-
ñāṇassa; tañ hi adhipaññāsaṃkhātañ ca pañcakkhandhasaṃkhātesu ca dhammesu
vipassanābhūtaṃ, tasmā adhipaññādhammavipassanā ti vuccatâ ti.
275
attainment connected with materiality or immateriality. In this

way, the person obtains the higher wisdom of insight into the
dhammas but not inner mental serenity.39
Here the attainment connected with materiality (rūpasahagata-

samāpatti) 40 refers to the form-sphere jhāna (rūpajjhāna), and the
attainment connected with immateriality (arūpasahagata) to the
formless jhāna (arūpajjhāna). Thus, this Puggalapaññatti passage
informs that one is able to realize the noble path and fruit without the
experience of form-sphere jhāna. This is therefore self-evident, positive
canonical evidence for the existence of dry-insight noble persons in the
Pāli Canon. 41 When clarifying the meaning of this passage, the
Pañcappakaraṇa identifies the second type of person with the
Connected with materiality: form-sphere attainment with the

sign of form as its object. Connected with immateriality:
formless attainment without the sign of form as its object.
39
Pp 61,31-36: Kathañ ca puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī
ajjhattaṃ cetosamathassa? Idh’ ekacco puggalo lābhī hoti lokuttaramaggassa vā
phalassa vā, na lābhī rūpasahagatānaṃ vā arūpasahagatānaṃ vā samāpattīnaṃ:
evaṃ puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ
cetosamathassa.
40
This term, rūpasahagata, occurs in SN IV 266 and AN IV 416, which describes how
a bhikkhu who enters the base of the infinity of space is assailed by “perception and
attention connected with form” (rūpasahagatā saññāmanasikārā).
41
It is worthy to note in passing that the Puggalapaññatti explains adhipaññādhamma-
vipassanā as the supramundane path and fruit, but that other commentaries offer an
alternative interpretation simply as mundane insight knowledge. Cf. Mp III 116,5-8:
Adhipaññādhamma-vipassanāyâ ti saṃkhāra- pariggāhaka-vipassanāñāṇassa; tañ
hi adhipaññā- saṃkhātañ ca pañcakkhandhasaṃkhātesu ca dhammesu vipassanā-
bhūtaṃ, tasmā adhipaññādhammavipassanā ti vuccatâ ti. Paṭis-a I 103,36–104,5:
Adhipaññādhammavipassanā ti evaṃ saṅkhārānaṃ bhaṅgaṃ passitvā passitvā
aniccādito vipassantassa saṅkhārā ’va bhijjanti, saṅkhārānaṃ maraṇaṃ na añño
koci atthī ti bhaṅga-vasena suññataṃ gahetvā pavattā vipassanā; sā hi adhipaññā
‘va dhammesu ca vipassanā ‘ti katvā adhipaññādhammavipassanā ’ti vuccati.
276
Among them, the first person is a worldling who obtains the

eight deliverances; the second person is a dry-insight noble
disciple; the third person is a noble disciple who obtains the
eight deliverances; the fourth is a worldly person.42
It should be emphasized here that a similar exposition to that given in

the Puggalapaññatti of the four types of people occurs in the early
Abhidharma work of the Sarvāstivāda preserved in Chinese, i.e. the
*Abhidharmasaṃgītiparyāyapādaśāstra 阿毘達磨集異門足論
(Apidamo-jiyimenzu-lun), which will be discussed in the next chapter
(§6.3.2). The consistency between the Puggalapaññatti and the
*Abhidharmasaṃgītiparyāyapādaśāstra suggests that it was a common
doctrine of Sarvāstivāda and Theravāda that one could still become an
ariya (“noble being”) even without the form-sphere jhāna.
§5.6 Miscellaneous
In addition to the evidence already discussed, there are two
commentarial passages that provide information on the dry-insight
practitioner. However, neither directly comments on specific canonical
passage.
Besides Ven. Susīma as mentioned above (§5.3), the other

dry-insight arahant whose name is revealed is Ven. Cakkhupāla who
appears in an episode found in the commentary of Dhammapada.
According the Pañcappakaraṇa, Ven. Cakkhupāla is a contemporary of
42
Pp-a 244,29–245,2: Rūpasahagatānan ti rūpanimittārammaṇānaṃ rūpāvacara-
samāpattīnaṃ. Arūpasahagatānan ti na rūpanimittārammaṇānaṃ arūpasamā-
pattīnaṃ. Ettha ca paṭhamo aṭṭhasamāpattilābhī puthujjano. Dutiyo sukkha-
vipassakaariyasāvako. Tatiyo aṭṭha-samāpattilābhī ariyasāvako. Catuttho
lokiyamahājano veditabbo.
277
the Buddha, living at Sāvatthi. After going forth, Ven. Cakkhupāla

learns from the Buddha that in the Buddha’s dispensation there are only
two burdens i.e., the burden of scriptural study (ganthadhura) and the
burden of insight meditation (vipassanādhura). In consideration of his
old age, Ven. Cakkhupāla forsakes the first burden and selects the
second, thinking that it alone can lead him to the realization of
arahantship; he thus learns an insight meditation subject from the
Buddha. During the three months of the rainy season, Ven. Cakkhupāla
decides to adopt only three postures: walking, standing, and sitting
postures. After one month of not sleeping in the lying posture, his eyes
begin to deteriorate. A physician tries to persuade him to apply
ointment to his eyes while in the lying posture, but he does not listen
and insists on his vow of not lying down for three months. When he
persists in practising meditation with the vow not to lie down, he soon
attains arahantship and simultaneously destroys his eyes. The
commentary of the Dhammapada describes the moment of his
attainment of arahantship in the following words:
At the end of the middle watch, his eyes and his defilements
were broken simultaneously. After having become a dry-insight
arahant, he entered and sat down in the chamber.43
The episode of Cakkhupāla’s attainment of dry-insight arahantship is

also recorded in the commentary of the Theragathā, using different
expressions:
“For me, the cessation of the defilement disease is better than

the cessation of the eye disease,” [thinking thus,] he devoted
43
Dhp-a I 12,16-18: Athassa majjhimayāme atikkante apubbaṃ acarimam akkhīni c’eva
kilesā ca pabhijjiṃsu. So sukkhavipassako arahā hutvā gabbhaṃ pavisitvā nisīdi.
278
himself to insight meditation, neglecting his eye disease. When

he indulged in mental development, his eyes and defilements
were broken simultaneously. He became a dry-insight
arahant.44
It seems that besides Susīma in SN 12:70, Ven. Cakkhupāla is the only

other dry-insight practitioner whom the Pāli commentarial literature
name. That the names of people who are dry-insight practitioners are
less revealed probably reflects the fact that dry-insight practitioners
received less attention from the ancient commentators than
serenity-vehicle practitioners did.
Near the end of the commentary of the Theragāthā, the

commentator mentions different ways to categorize the disciples of the
Buddha. One way to classify the disciples is into five types: (1) one
who reaches perfection (pāramippatta); (2) one who obtains
discriminating knowledges (paṭisambhidāppatta); (3) one endowed
with the six super knowledges (chaḷabhiñña); (4) one endowed with the
three true knowledges (tevijja); and (5) dry-insight practitioner
(sukkhavipassaka). As to the dry-insight practitioner the commentary
has the following notes the following:
This clarification [of the dry-insight practitioner] is said after

examining the general nature of disciples. Here, in the
canonical text, no dry-insight practitioners at all have come
down [i.e., been mentioned].45
44
Th-a I 207,9-13: So ‘akkhi-roga-vūpasamanato kilesa-roga-vūpasamanameva
mayhaṃ varan’ ti akkhi-rogaṃ ajjhūpekkhitvā vipassanāyaṃ yeva yutta-ppayutto
ahosi. Tassa bhāvanaṃ ussukkāpentassa apubbaṃ acarimaṃ akkhīni c’ eva kilesā ca
bhijjiṃsu. So sukkha-vipassako arahā ahosi.
45
Th-a III 209,3-5: Ayañca vibhāgo sāvakānaṃ sādhāraṇa-bhāvaṃ upaparikkhitvā
279
The meaning of these two sentences is somewhat obscure. To the best

of my understanding, it seems to imply that the canonical texts do not
mention any specific arahants as dry-insight practitioners. 46 This
differs from the other categories, such as pāramippatta, paṭisambhidā-
ppatta, chaḷabhiñña, and tevijja, of which the canonical texts freely cite
specific names. In other words, what the commentator desires to
convey to his readers is that in spite of the canonical absence of
specified dry-insight practitioners, an examination of the general
characteristics of disciples mentioned in the Canon reveals that some
were dry-insight arahants.
vutto. Idha pāḷiyaṃ āgatā nattheva sukkhavipasssakā.

46
I am indebted to Ven. Bhikkhu Bodhi for helping me to translate and understand the
second sentence in an email dated 29 Jan, 2008.
280
Part III
Counterparts of the Sukkhavipassaka Doctrine
in Other Buddhist Schools
281
282
The Complete Tyep of Wisdom-Liberated One in the Sarvāstivāda's Canonical
and Commentarial Literature
Chapter Six
The Complete Type of Wisdom-Liberated One
in the Sarvāstivāda’s Canonical and
Commentarial Literature
This chapter examines the canonical and commentarial literatures

of Sarvāstivāda school that are preserved in Chinese translation as well
as investigates the doctrine of the “complete type of wisdom-liberated
one” (全分慧解脫 Quanfen-huijietuo), a concept very similar to that of
the sukkhavipassaka in the Theravāda school. It will be demonstrated
that the doctrine concerning the “complete type of wisdom-liberated
one” is not only preserved in the Sarvāstivāda’s commentarial
literatures but also preserved in its Canon, the Saṃyukta-āgama to be
precise.
Among the suttas of the Sarvāstivāda’s Āgamas, the Susīma Sutta1

(SĀ 347) of the Saṃyukta-āgama2 is the most centrally important one
to be discussed because on the authority of this sutta, the Sarvāstivādin
Abhidharma texts establish the doctrine of the “complete type of
wisdom-liberated one”. To facilitate the investigation into the doctrine
of “complete type of wisdom-liberated one”, section §6.1 presents an
1
The Taishō edition does not give a title; I follow Akanuma (1929, p. 48) who
suggested Xu-shen 須深 as the title.
2
This Saṃyukta-āgama is a Chinese counterpart of Pāli Saṃyutta-nikāya. It was
translated into Chinese by Bao-yun 寶雲 between 435–445 C.E. based on the
original manuscript either read out by Guṇabhadra or brought by Fa-xian 法顯 from
Ceylon. Cf. Yin-Shun, 1983, p. 1. According to Enomoto (2001, pp. 31–41), the
original manuscript was less likely brought by Fa-xian from Ceylon than it was by
Guṇabhadra from the middle reaches of Ganges.
283
English translation of the Susīma Sutta of the Chinese Saṃyukta-āgama.

Section §6.2 then compares the three extant versions of the Susīma
Sutta—two in Chinese and one in Pāli—with the implications drawn
from the said comparison discussed as well. Section §6.3 focuses on the
relevant commentarial passages of Sarvāstivāda school, which either
preserve comments on the Susīma Sutta or quote it as canonical support
for their argument. Section §6.4 discusses how the Susīma Sutta of the
Sarvāstivāda was changed under the influence of the ancient
commentarial tradition. Section §6.5 reveals that the definitions of right
concentration given in the Sarvāstivādin Āgama texts are in concord
with the doctrine of the “complete type of wisdom-liberated one”.
§6.1 The Susīma Sutta of the Saṃyukta-āgama

The Susīma Sutta of Saṃyutta-nikāya (SN 12:70) has sometimes
been viewed as evidence for the existence of wisdom-liberated
arahants who do not obtain any form-sphere jhāna. However, some
scholars have highlighted that the Pāli commentary rather than the
Susīma sutta proper supports the existence of such arahants since the
sutta confirms only that one can attain arahantship without the five
mundane super knowledges (abhiññās) and four formless jhānas; no
reference is given to the form-sphere jhānas. 3 Nevertheless, the
Sarvāstivāda’s version of the Susīma Sutta clearly documents the
arahants who lack form-sphere jhānas, and thus it corresponds to the
Pāli commentarial explanations on the Susīma Sutta given by
Buddhaghosa.
3
E.g. Gunaratana, 1985, pp. 199–200; Thanissaro Bhikkhu, 1998, translator’s note;
CDB 785 nn. 210, 212.
284
Although the Susīma Sutta in the Saṃyukta-āgama plays an

extremely central role in constructing the doctrine of the “complete
type of wisdom-liberated one” in the Sarvāstivāda school, it has not
been well discussed by scholars dealing with the issue of the dry-insight
practitioner. Thus, to facilitate the discussion, I shall first give my
English translation of the sutta.
§6.1.1 The Translation of the Susīma Sutta in the

Saṃyukta-āgama4
Thus have I heard. On one occasion, the Buddha was dwelling at
Rājagṛha in the Bamboo Grove, the Squirrel Sanctuary. Respected,
esteemed, and offered to by kings, ministers, brahmins, householders,
lay persons and other worldly people, the Buddha and his disciple
community obtained great gains such as robes, alms-food, lodgings,
and medicinal requisites. In contrast, the wanderers of other sects were
not respected, esteemed, nor offered to with robes, alms-food, lodgings,
and medicinal requisites.
Now on that occasion, many wanderers of other sects gathered in

the Wonderful Hall,5 where the following conversation took place: “In
the past we were always revered by kings, ministers, householders, lay
persons and other people, respected and offered to by them with robes,
alms-food, lodgings, and medicinal requisites. But, now all these are
gone. People respect and offer only the ascetic Gautama and his
disciple community with robes, alms-food, lodgings, and medicinal
requisites. Now, among this assembly, who is endowed with wisdom
4
For the Chinese text, see Appendix 3.
5
Translation of 未曾講堂. The term 未曾 literally meaning “never”, is probably
translated from the Sanskrit equivalent of the Pāli abbhuta.
285
and great power, able to secretly approach the community of the ascetic
Gautama to go forth there, learn, and teach to us his dhamma so that we
will use the learned dhamma to educate kings, ministers, householders,
and lay persons, to make them have faith and satisfaction and give
offerings to us as much as before?” Then, a person said, “There is a
young man named Susīma, wise and intelligent, able to learn and teach
us Gotama’s dhamma.”
Now on that occasion, those wanderers of other sects approached

the place of Susīma, saying, “Today, we people gathered in the
Wonderful Hall, where the following conversation took place, ‘Before
we were always revered by kings, ministers, householders, lay persons
and worldly people, respected and offered to by them with robes,
alms-food, lodgings, and medicinal requisites. But now all these are
gone. All those kings, ministers, householders, lay persons and worldly
people now respect and offer only the ascetic Gautama and his disciple
community. Among our assembly, who is intelligent and wise, able to
approach secretly the community of the ascetic Gautama to go forth
there, learn dhamma, and come back to educate kings, ministers,
householders, lay persons and thus enable our assembly regain their
respect, esteem and offerings as before?’ One person said, ‘Only
Susīma is intelligent and wise, able to approach secretly the dhamma of
Gautama to go forth and learn, able to learn and remember the dhamma
said by Gautama and come back to preach.’ It is because of this that we
come to invite you. You, venerable sir, should do it!” Then, keeping
silence Susīma consented and approached the Squirrel Sanctuary in the
Bamboo Grove of Rājagṛha.
On that occasion, many bhikkhus were practising walking

meditation in the open outside their rooms. Then, Susīma approached
those bhikkhus and said, “Venerable sirs! May I go forth, obtain full
286
ordination, and lead a holy life in this right dhamma.” Then, those
bhikkhus led Susīma to the Blessed One, they paid homage by touching
the Buddha’s feet with their heads, sat at one side and said to the
Buddha, “Blessed One! This wanderer of other sects desires to go forth,
obtain full ordination, and lead a holy life in this right dhamma.” Then,
knowing the thoughts in the mind of Susīma, the wanderer of other
sects, the Blessed One told those bhikkhus, “You should ordain Susīma
the wanderer of other sects; let him go forth.” Then, those bhikkhus
ordained Susīma willingly.
Half a month after Susīma’s going forth, a certain bhikkhu told

him, “Susīma! You should know that birth has been destroyed by us, the
holy life has been lived, what has to be done has been done. We
understand by ourselves that there is no more future existence.” Then,
Susīma asked the bhikkhu: “Did you venerable one learn to be secluded
from sensual pleasures, secluded from unwholesome states, to enter the
first jhāna accompanied by initial application and sustained
application;6 did you then cause the taints not to arise and make the
mind well-liberated?” The bhikkhu replied, “No, Susīma!”
[Susīma] asked again: “How did you, with the subsiding of the
initial application and sustained application, enter the second jhāna,
which has internal confidence and unification of the mind, is without
initial application and sustained application, and has rapture and
happiness born of concentration; did you then cause the taints not to
arise and make the mind well-liberated?” The bhikkhu replied, “No,
Susīma!”
6
The descriptions of the four jhānas are similar to those usually found in the Pāli
Nikāyas. Here, I adop the English translation by Bhikkhu Bodhi (2000, pp.
1015–1016).
287
[Susīma] asked again: “Ddi you, venerable one, with the fading
away of rapture, dwell equanimous and, mindful and clearly
comprehending, experience happiness with the body, thus enter the
third jhāna about which the noble ones declare, ‘He is equanimous,
mindful, one who dwells happily’; did you cause the taints not to arise
and make the mind well-liberated?” [The bhikkhu] replied, “No,
Susīma!”
[Susīma] asked again, “Did you, venerable one, with the

abandoning of pleasure and pain and with the previous passing away of
joy and displeasure, enter the fourth jhāna which is
neither-painful-nor-pleasant and includes the purification of
mindfulness by equanimity; did you then cause the taints not to arise
and make the mind well-liberated?” [The bhikkhu] replied, “No,
Susīma!”
[Susīma] asked again, “Did you touch with the body and dwell in
those peaceful deliverances which transcend forms, the formless
attainments; did you then cause the taints not to arise and make the
mind well liberated?” [The bhikkhu] replied, “No, Susīma!”
[Susīma] asked again, “Why do your words, venerable one, appear

divers, why does what was said previously contradict what was said
later? How is it possible that you declared [yourself as an arahant]
when you did not obtain jhāna 7 ?” The bhikkhu replied, “I am a
wisdom-liberated one,” Having said thus, those bhikkhus8 rose from
their seats and departed.
7
The Chinese term 禪定 might be the translation of either dhyāna or samādhi.
8
Here, the text has 眾多比丘, so it seems that Susīma was talking to more than one
bhikkhu despite that the text earlier states that Susīma met a certain (一比丘) after his
ordination.
288
On that occasion, knowing that those bhikkhus departed, Susīma

thought, “The words of those venerable ones appear diverse; what was
said previously contradicts what was said later. They said they did not
obtain jhāna but declared they had known and realized [arahantship] by
themselves.” Having thought thus, he approached the Buddha, paid
homage by touching the feet [of the Buddha] with his head, sat at one
side, and told the Buddha, “Blessed One! A number of bhikkhus
declared in front of me thus, ‘Birth is destroyed by me, the holy life has
been lived, what had to be done has been done. I understand by myself
there is no more future existence.’ So I asked those venerable ones
whether they are secluded from sensual desire, secluded from
unwholesome states …(up to)… 9 they dwell [in those peaceful
deliverances that transcend forms, the formless attainments] having
touched them with the body, then whether they cause the taints not to
arise and make the mind well-liberated. They replied to me saying, ‘No.
Susīma!’ so I immediately inquired, ‘[Your] words appear diverse.
What was said previously contradicts what was said later. [How is it
possible that] you did not obtain the [eight] attainments,10 but declared
to have known and realized [arahantship] by yourselves?’ They
answered to me, ‘I am liberated by wisdom’. After having said that,
each one of them rose from their seats and departed. Now I shall ask the
Blessed One, why did their words appear diverse, why does what was
said previously contradict what is said later? How is it possible that
they did not obtain the [eight] attainments, but declared to have known
and realized [arahantship] by themselves?”
9
I render 乃至 as “… (up to) …”. The Chinese term 乃至 is similar to pe in the Pāli
texts.
10
The Chinese term 正受 is the usual rendering for the Sanskrit equivalent to
samāpatti.
289
The Buddha told Susīma, “They first knew the stability of the
dhamma; afterwards, they knew nibbāna. Dwelling alone, withdrawn,
diligent, ardent, and resolute,11 these good clansmen abandoned the
view of ‘I’ and so caused their taints not to exist with their minds
well-liberated.”
Susīma replied to the Buddha, “Even now I do not understand how

it is that they first knew the stability of the dhamma, afterwards
nibbāna, and then dwelling alone, withdrawn, diligent, ardent and
resolute, these good clansmen abandoned the view of ‘I’ and made their
taints not to exist with their minds well-liberated.”
The Buddha told Susīma, “Whether you understand or not, they

first knew the stability of the dhamma, afterwards nibbāna, and then
dwelling alone, withdrawn, diligent, ardent, and resolute, these good
clansmen abandoned the view of ‘I’ and made their taints not to exist
with their minds well-liberated.”
Susīma told the Buddha, “I only wish the Blessed One would
preach the dhamma to me so that I shall be able to know the knowledge
of the stability of the dhamma, and see the knowledge of the stability of
the dhamma,” The Buddha told Susīma, “I shall ask you questions;
answer me as you see fit. Susīma! What do you think that with birth,
aging-and-death comes to be? Without birth aging-and-death cannot
come to be?” Susīma replied, “Yes, Blessed One! With birth,
aging-and-death comes to be; without birth aging-and-death cannot
come to be.”
Just as birth, so are existence, clinging, craving, feeling, contact,
11
I adopt Yuan and Ming editions’ variant reading, 不放逸住 instead of 不放逸法.
In my understanding, “獨一、靜處、專精、思惟、不放逸住” is the rendering for the
Sanskrit equivalent of the Pāli eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto.
290
six sense bases, name-and-form, consciousness, formations, and

ignorance.
“With ignorance, formations come to be? Without ignorance,

formations cannot come to be?” Susīma replied to the Buddha, “Yes,
Blessed One! With ignorance, formations come to be. Without
ignorance, formations cannot come to be.”
The Buddha told Susīma, “Without birth there is no

aging-and-death? Without the cessation of birth there cannot be the
cessation of aging-and-death?” Susīma replied to the Buddha, “Yes,
Blessed One! Without birth there is no aging-and-death. Without the
cessation of birth there cannot be the cessation of aging-and-death.” …
(up to)…“Without ignorance there is no formation? Not Without the
cessation of ignorance there cannot be the cessation of formations?”
Susīma replied to the Buddha, “Yes, Blessed One! Without ignorance
there is no formation. Without the cessation of ignorance there cannot
be the cessation of formations.”
The Buddha told Susīma, “Knowing thus and seeing thus, does
one, secluded from sensual desire, secluded from unwholesome states,
[enter the first jhāna accompanied by initial application and sustained
application] …(up to)… dwell [in those peaceful deliverances that
transcend forms, the formless attainments] having touched them with
the body?” Susīma told the Buddha, “No, Blessed One!” The Buddha
told Susīma, “This is the way how they first knew the stability of
dhamma, afterwards nibbāna, and how dwelling alone, withdrawn,
diligent, ardent and resolute, these good clansmen abandoned the view
of ‘I’ and made their taints not to exist with their minds well-liberated.”
291
After the Buddha delivered this sutra, Ven. Susīma became

dust-free, stainless and obtained a purified vision of dhamma.12 On that
occasion, Susīma saw the dhamma, attained the dhamma, knew the
dhamma, had faith independent of others, crossed independent of others,
and gained intrepidity in the right dhamma.13 Having paid homage by
touching the feet [of the Buddha] with his head, he said to the Buddha,
“Blessed One! I now repent my transgression. I went forth in this right
dhamma for stealing secrets. That is why I repent now.”
The Buddha said to Susīma, “Why did you go forth in this right
dhamma for stealing secrets?” Susīma said to the Buddha: “Blessed
One! A number of wanderers of other sects approached me saying:
‘Susīma! You should know this: In the past we were revered and
offered to by kings, ministers, householders, lay persons and other
worldly people. But now all these are gone. They now offer only the
ascetic Gotama and his disciple community. You should secretly
approach, go forth and learn dhamma among the ascetic Gotama and
his disciples. Once you obtain the dhamma, come back to teach us so
that we could educate the world with the dhamma heard from him and
make people revere and give offering to us as before.’ For this reason,
Blessed One, I went forth in the right dhamma and vinaya for stealing
secrets. Now, I repent. May the Blessed One accept my repentance out
of compassion.”
The Buddha said to Susīma, “I accept your repentance. You should
12
The Chinese sentence “遠塵離垢，得法眼淨” corresponds with but differs from the
Pāli formula virajaṃ vitamalaṃ dhammacakkhuṃ udapādi because in the Chinese
sentence, 遠塵 (yuan-chen) and 離垢 (li-gou) are verbal phrases, not adjectives
qualifying 法眼 (“vision of dhamma”).
13
Similar sentence can be found in the Nikāyas, e.g, MN I 380,8-10: diṭṭhadhammo
pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigata-
kathaṃkatho vesārajjappatto aparappaccayo satthusāsane.
292
repeat this, ‘I was so foolish, so inept, so unwise that I went forth for
stealing secrets in the right dhamma and vinaya. Now I repent.’”
[Susīma replied,] “When one sees one’s transgression, knows one’s
transgression, there will be the fulfillment of future restraint and a
growth of merit, not decrease. Why is it? For whoever sees one’s own
transgression knows one’s own transgression and repents it, there will
be the fulfillment of future restraint, and a growth of merit, not
decrease.”
The Buddha said to Susīma, “Now I shall give a simile. The wise
understand by means of a simile. Suppose the patrols were to arrest a
bandit, bring him fettered to the King, saying, ‘Lord, this man is a
robber. May the King punish him for his crime.’ The King would say to
them, ‘Bind this criminal’s arms behind his back, and lead him around
the country, loudly proclaiming [his crime]. Then take him to the
execution place of criminals outside the city and pierce him with three
hundred spears around his body and four limbs.’ The executioner,
receiving the order of the King, would bind this criminal’s arms behind
his back, and lead him around the city, loudly proclaiming [his crime].
Then he takes him to the execution place of criminals outside the city
and pierces him with a hundred spears around his body and four limbs.
At noon, the King would ask, ‘Is the criminal still alive?’ A courtier
might reply, ‘Alive.’ The King would give order to his courtier again,
‘Pierce him with a hundred spears again. In the evening pierce him
again with a hundred spears.’ But, still he would not dead.” The Buddha
said to Susīma, “The King gives punishment. Pierced by three hundred
spears, will there be any part intact in the criminal’s body as big as his
palm?” Susīma said to the Buddha, “No, Blessed One.” [The Blessed
One] asked Susīma further, “When the criminal is pierced by three
hundred spears, does he suffer extreme and acute pain?” Susīma said to
293
the Buddha, “[He suffers] extreme pain, Blessed One! Even pierced by
one spear he suffers unbearable pains, how can one bear being pierced
by three hundred spears?” The Buddha said to Susīma, “This is
bearable still. If one goes forth in this right dhamma for stealing secrets,
stealing dhamma and preaching it to others, he will suffer pain and
suffering many times more than the criminal.” While the Buddha
delivered this dhamma, Susīma the wanderer of other sects destroyed
the taints with his mind liberated. After the Buddha delivered this sutta,
Susīma felt delighted and rejoiced in what the Buddha said.
§6.1.2 Comments
According to the Susīma Sutta of Sarvāstivāda version, those
arahants liberated by wisdom claim the attainment of arahantship, but
when Susīma asks them about jhāna attainment, they openly deny their
attainment of any of the four formless jhānas and the four form-sphere
jhānas. This statement agrees with the Pāli commentary, the
Sāratthapakāsinī, according to which, those arahants in SN 12:70 are
nijjhānakā sukkhavipassakā (“dry-insight practitioners without jhāna”).
Now, certain questions may be posed as to the antiquity and
authenticity of the two versions of the Susīma Sutta: “Which version
represents the original teachings of the Buddha?” And which version is
more original than the other one? When Gombrich discussed the
Susīma Sutta preserved in the Saṃyukta-āgama, he overlooked the
conversation between Susīma and those bhikkhus liberated by
wisdom—the intention being the existence of arahants without
form-sphere jhānas developed—and consequently he suggested that the
original text of the Susīma Sutta or something resembling is preserved
294
in the Sarvāstivādin version.14 Nevertheless, in view of the agreement

between the Susīma Sutta of Sarvāstivāda and the Sāratthapakāsinī of
Theravāda, it seems more reasonable to suggest the opposite; in other
words, it seems quite possible that the Sarvāstivāda’s Susīma Sutta is a
later version influenced by the subsequent commentarial tradition
inherited and shared by the Sarvāstivāda and Theravāda. If this is the
case, when did the change of the Sarvāstivādin version of the Susīma
Sutta take place?” Yet there is still a possibility that the Sarvāstivāda
version represents the original version that denies those arahants even
the first form-sphere jhāna, while the Pāli version is a later modified
version, whose redactors had deliberately removed the section on
form-sphere jhānas for some uncertain reason, possibly to reemphasize
the importance of form-sphere jhāna.
Since the Susīma Sutta in the Saṃyutta-nikāya and the one in the
Saṃyukta-āgama are ascribed to two different schools, when the two
versions differ, both have the equal right to claim authenticity. Thus, it
is difficult to discern which version or which part thereof represents the
original teaching of the Buddha or the version of the first Buddhist
council. A third version deriving from a Buddhist school other than the
Theravāda and Sarvāstivāda is so required for comparison. The version
representing the original teachings of the Buddha cannot be determined
without a careful study of all available versions of the Susīma Sutta
preserved in the canonical and post-canonical literature of all Buddhist
schools.
§6.2 A Comparison of the Three Versions of the Susīma
14
Gombrich, 1996, pp. 123–24.
295
Sutta
Besides the Sarvāstivāda and Theravāda versions, there is a long
passage recounting the story of Susīma’s going forth as a spy in the
Mahāsāṃghikavinaya 摩訶僧祇律 (Mohe-sengqi-lu),15 the Vinaya of
the Mahāsāṃghika school. The passage can thus be viewed as the
Mahāsāṃghika version of the Susīma Sutta. 16 The following
subchapter discusses the differences and similarities among the three
versions of the story of Susīma in eight sections. The Susīma Sutta in
the Saṃyukta-āgama is abbreviated as SĀS, the Susīma Sutta of the
Saṃyutta-nikāya as SNS, and the story of Susīma in the
Mahāsāṃghikavinaya as MVS.
§6.2.1 The Place where the Buddha Dwelt

At the very onset, there is divergence among the three versions as
to the setting of the story. According to SĀS and SNS, the Buddha was
dwelling at Rājagaha, in the Bamboo Grove, the Squirrel Sanctuary.
However, MVS states that the Buddha was dwelling at Sāvatthī in
Jeta’s Grove, Anāthapiṇḍika’s Park.
§6.2.2 The Reason for Susīma’s Going Forth

As to the reason for Susīma’s17 going forth into the order of the
Buddha, all versions relate a similar story: the Buddha and his disciples
were respected and amply offered requisites, but Susīma and his
15
It is translated into Chinese from a manuscript found by Fa-xian at Pāṭaliputra by
Buddhabhadra and Fa-xian 法顯 during 416–418 C.E. Cf. Yin-shun, 1971, p. 70;
Prebish, Charles , 1994, p. 57.
16
See Appendix 4 for my English translation and the original text of the
Mahāsāṃghika version.
17
Susima is called 須深 in SĀV; 須深摩 in MVS.
296
associates, who belonged to other sects, were not. At the request of his
associates, Susīma promised to go forth as a spy. Though the
descriptions are similar, the difference lies in the detail given: SĀS has
the most detail, while SNS the least. As to their framework, SĀS and
MVS are close to each other since both record how the wanderers of
other sects gathered in an assembly hall and unanimously recommend
Susīma to go forth as a spy.
§6.2.3 Susīma’s Going Forth

According to SĀS, when Susīma arrived at the Squirrel Sanctuary,
he saw many bhikkhus practising “walking meditation” (經行 jing-xing).
Aware of Susīma’s wish to go forth the bhikkhus brought him to the
Buddha, who asked the bhikkhus to give him full ordination despite
knowing his immoral motive.
In SNS, Susīma first visited Ānanda, who then took him to see the
Buddha. The Buddha required Ānanda to ordain him, and he
immediately went forth in the presence of the Buddha.
In MVS, Susīma went to Jeta’s Grove, saw many bhikkhus

practising either “walking meditation” or “sitting meditation” (坐禪
zuo-chan), and expressed his wish to go forth in Buddha’s order. The
bhikkhus replied that outsiders wishing to go forth should first undergo
a probationary period of four months. Susīma accepted the condition,
and after four months, the bhikkhus gave him Susīma full ordination by
themselves without consulting the Buddha.
§6.2.4 Susīma’s Encounter with the Wisdom-Liberated

Arahants
297
In SĀS, just half a month after Susīma’s going forth a bhikkhu

appeared out of nowhere and announced his own attainment of
arahantship. The brevity of the plot seems a little abrupt.
In MVS, Susīma visited the Buddha after his full ordination. At

that time, a number of bhikkhus visited Buddha too. After reporting to
the Buddha about their attainment of arahantship the bhikkhus departed,
and not long after Susīma himself took leave from the Buddha and
approached them.
According to SNS, after Susīma’s going forth, certain bhikkhus

claimed their attainment of arahantship to the Buddha in the absence of
Susīma. Only after hearing about this event did Susīma approach them.
§6.2.5 Susīma’s Conversation with the Wisdom-Liberated

Arahants
The three versions differ in relation to the contents of the
conversation between Susīma and the wisdom-liberated arahants.
Regarding the most significant part on the relation between
concentration and enlightenment, MVS and SNS are akin to each
other as neither mentions the four form-sphere jhānas.
In SĀS, Susīma asked the bhikkhus who claimed arahantship

whether they were endowed with any of the four form-sphere jhānas
and four formless attainments. The bhikkhus denied their attainment of
any of these form-sphere and formless concentrations. Then Susīma
pointed out the contradiction between their open announcement of
arahantship and their acknowledgement of lacking of those jhāna. The
bhikkhus replied that they are “liberated by wisdom” (慧解脫) and then
departed. According to SĀS, the arahants did not attain any
form-sphere jhāna.
298
In both SNS and MVS, Susīma visited and asked the bhikkhus
whether they had claimed arahantship in the presence of the Buddha, to
which they replied in the affirmative. In MVS, Susīma asked them
whether they had attained the supernormal power of divine eye, the
knowledge of past abodes, and the formless attainments, to which they
replied in the negative. In SNS, Susīma’s questions were connected
with the five mundane super knowledges and the formless attainments;
the replies were all negative. In both SNS and MVS, Susīma questioned
the possibility of how one can claim arahantship and at the same time
acknowledge the non-attainment of the five supernormal powers and
the four formless jhānas.18 In response to Susīma’s question, in both
SNS and MVS, like SĀS, the bhikkhus identified themselves as
arahants “liberated by wisdom” (慧解脫 prajñāāvimukta). In both
SNS and MVS, Susīma asked the arahants to explain in more detail,
though their second reply simply restated their identities as
wisdom-liberated arahants without clarifying the meaning for Susīma.
Following the conversation between Susīma and the arahants there is a
passage in both SNS and MVS that describes Susīma’s intention to
approach the Buddha for assistance; this passage is absent in SĀS.
§6.2.6 Susīma’s Questions to the Buddha

Susīma’s questions to Buddha are similar in the three versions.
Among them, SĀS gives the most detail as Susīma recounts his
conversation with the bhikkhus to the Buddha. SĀS unambiguously
shows that Susīma’s confusion concerns the relation between the
18
T22, 363a,11-14: 向者所問諸法皆言不得，云何於世尊前自言：我已得證，我生
已盡，梵行已立，更不受後有。誰當信者？SN II 123,18-19: “Ettha dāni āyasmanto
idaṃ ca veyyākaraṇaṃ imesaṃ ca dhammānaṃ asamāpatti.
299
realization of arahantship and jhānic attainment (samāpatti) as he asks

the Buddha, “Why did their words appear diverse, what was said
previously contradicts what was said later? How is it possible that they
did not obtain the [eight] attainments but declared to have known and
realized [arahantship] by themselves”?”
For SĀS and SNS, the Buddha’s initial answer to Susīma’s

question is the same. Both version mention the sequence of the two
knowledges: first the knowledge of the stability of the dhamma and
then the knowledge of nibbāna. In contrast, MVS contains a different
set of knowledges: first knowledge of the dhamma, and then knowledge
of analogy.19 No matter which set represents the original words of the
Buddha, the crux of his answer is that the attainment of arahantship
concerns the arising of two knowledges in sequence, not the formless
(or in SĀS, form-sphere) attainments and supernormal powers. In all
versions, Susīma remained confused after hearing the Buddha’s initial
answer and asked him to give a more detailed explanation. Surprisingly,
in SĀS, Susīma asks the Buddha only to help him know and see the
knowledge of stability of the dhamma without mentioning the other
knowledge.20
19
The Chinese translation is 先法智後比智(xian-fazhi,hou-bizhi). The two terms 法
智 and 比智 are, in general, the respective renderings for the Sanskrit equivalent of
the Pāli terms dhamme ñāṇa and anvaye ñāṇa (SN 12:33). The anvaye ñāṇa of
Theravāda Buddhism, according to CDB 754 n.104, is interpreted by the
commentary as paccavekkhaṇa-ñāṇa (“reviewing knowledge”), but from its context
it may be better understood as anumānañāṇa (“inferential knowledge”). The term
anvayañāṇa is understood as knowledge based on inference in Vism 642; a similar
interpretation for 比智 can be found in the *Śāriputrābhidharma at T28, 605c,2-8
and the *Tattvasiddhiśastra at T32, 371c,28–372a,2. However, it is noteworthy that the
*Abhidharmanyāyānusāraśāstra (T29, 735c,25-28) opposes to such an interpretation:
然有師釋：『類』謂『比類』，以所現見事比不現見境，比量所攝，得類智名。
此釋不然，說實見故。謂非比量智可立實見名.
20
T2, 97b,15: 令我得知法住智，得見法住智. It seems that the second 法住智
300
§6.2.7 The Buddha’s Detailed Explanation

In all the three versions, the Buddha teaches Susīma the doctrine
of “dependant origination” (paṭiccasamuppāda). While SĀS and MVS
resemble each other in representing the Buddha’s detailed explanation
of Susīma’s questions, SNS uniquely contains an exposition on the
non-self nature of the five aggregates before elaborating the doctrine of
dependant origination. After the exposition of the doctrine of dependant
origination, all three versions have Susīma acknowledging that though
he knows and sees the law of dependant origination, he does not attain
any mundane super knowledge and formless jhāna experience (in SĀS,
together with form-sphere jhāna). Then, in SĀS, the Buddha’s
explanation concludes that this is how one first knows the stability of
the dhamma and afterwards nibbāna. However, in both SNS and MVS,
the Buddha ends his exposition with the same question that Susīma
originally posed to the arahants bhikkhus.21
§6.2.8 The Ending

Both SĀS and MVS mention that once taught by the Buddha the
doctrine of dependant origination, Susīma obtains the “purified vision
of the dhamma” (法眼淨), which refers at least to the attainment of
stream-entry. Though SNS does not articulate that Susīma attained the
“purified vision of the dhamma,” his dialogue with the Buddha suggests
he at least becomes a sotāpanna. Approaching the end of the story, all
(“knowledge of the stability of the dhamma”) is a corruption, perhaps a scribal error,

and should be replaced with 涅槃智 (“knowledge of nibbāna”).
21
MVS: 佛告須深摩：汝自言知如是諸法而復言，不得是諸功德，誰當信者？(T22,
363b,9). SN II 123: “Ettha, dāni, Susima idañca veyyākaraṇam imesaṃ ca
dhammānam asamāpatti.
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three versions have Susīma confessing his immoral motive to go forth

as a spy and then asking the Buddha for forgiveness. The Buddha
accepts his confession and relates a simile on the punishment of
criminals by a king to depict the unwholesome results of going forth as
a spy. The descriptions of punishment in SĀS and SNS both relate to
striking by spears, while that in MVS relates to cutting a person into
pieces with a knife and attacking a person with horses and elephants.
Differing from SNS and MVS, SĀS includes a final statement that
Susīma destroyed all taints with his mind liberated (須深漏盡意解).
§6.2.9 Comments
The fact that the three schools—Theravāda, Sarvāstivāda, and
Mahāsāṃghika—preserve the same story of Susīma in their Tipiṭaka
suggests there to be an original version of the Susīma Sutta, that was
handed down by oral tradition from the time of the first Buddhist
council—the first year after the final nibbāna of the Buddha—or, at
least, from the first schism of Buddhism. The above comparison has
highlighted the complexity arising in the similarity and differences of
the three versions and therefore the difficulty to discern which version
alone is the original or the closest to the original one, as Richard
Gombrich has previously done.
However, it is reasonable to assume that the plots shared by all

three versions most probably represent the content of the original
version of the Susīma Sutta. These plots include the scene of Susīma’s
going forth as a spy, his confusion about the relation between the
formless attainments and the realization of arahantship, and the
Buddha’s exposition on dependant origination. Due to the exposition on
the law of dependant origination, the Susīma Sutta was placed in the
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Nidāna Saṃyutta by the redactors of the Saṃyutta-nikāya.
When a plot in a certain version finds no parallel in the remaining

two, it is often almost impossible to discern which represents the
original. There is, for example, Susīma’s original encounter with the
arahants: in all three versions, the time and place of the meeting differ
from one another. In fact, such variances concerning the identity of the
characters involved and the place where a sermon was preached are
usually characteristic of literature of early Buddhism, which was
handed down through oral transmission. 22 An example of such
variances can be found in the versions of the Susīma Sutta: MVS names
Sāvatthī as the place where it was preached, while SNS and SĀS name
Rājagaha.
It should be noted that the Vinayas of the Sarvastivāda affirm that

if the reciters forget the name of a place where a sermon was given or a
vinaya rule established, they may choose as they wish any name of the
following six places: Campā, Sāvatthī, Vesāli, Rājagaha, Pāṭaliputta,
and Kapilavatthu. Similarly, if the name of a king is forgotten, they can
use that of Pasenadi, if the name of a householder, Anāthapindaka, or if
the name of a laywoman, Visakhā.23 Since the places and persons
22
On oral tradition of early Buddhism, see Allon 1997a and 1997b; Norman, 1997, pp.
41–57; Cousins, 1983, pp. 1–11; Wynne, 2004.
23
The Kṣudrakavastu of Mūlasarvāstivāda, 一切有部毘奈耶雜事 (T24, 328, 15-20)
says: 時鄔波離請世尊曰：大德！當來之世，人多健忘，念力寡少，不知世尊於
何方域城邑聚落，說何經典，制何學處。此欲如何？佛言：於六大城，但是如
來久住大制底處，稱說無犯。若忘王等名，欲說何者？佛言：王說勝光。長者，
給孤獨。鄔波斯迦，毘舍佉. The Vinaya of Sarvāstivāda, 十誦律 Shi-Song-Lu (T23,
288b,26–c,1) says: 在舍衛國，長老優波離問佛：世尊！我等不知佛在何處說修多
羅、毘尼、阿毘曇，我等不知云何？佛言：在六大城——瞻波國、舍衛國、毘
舍離國、王舍城、波羅奈、迦維羅衛城。何以故？我多在彼住，種種變化皆在
是處. Also cf. Schopen (1997).
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mentioned in a sutta do not necessarily represent historical fact, it

seems meaningless to discuss which version represents the original
when such minor details are inconsistent.
When two versions agree with each other but differ from or
contradict the third, it is also impossible to discern which represents the
original. In such cases, there might be at least two ways of
interpretation. First, the two matching versions may represent the
original, while the unique version represents a later addition or change.
Second, the two matching versions represent a later change while the
unique version represents the original version. Unless we can get all
versions of the Susīma Sutta, it is normally not easy to tell which
interpretation is better than the other. The least we can say is that the
two matching versions probably share the same textual lineage while
the unique version does not.
For example, SĀS and SNS both have the Buddha saying that the
“knowledge of stability of the dhamma” (dhammaṭṭhiñāṇa) precedes
the “knowledge of nibbāna” (nibbāne ñāṇa), while MVS has the
Buddha mentioning the “knowledge of dhamma” (法智) and then the
“knowledge of analogy” (比智). Thus, regarding the sequence of the
two knowledges, At least we can say that SNS and SĀS share the same
textual lineage, i.e. the lineage of the Sthaviravāda, while MVS does
not.
Similar to the sequence of the two knowledges in the MVS is the

episode of Susīma’s full ordination. Only MVS mentions Susīma’s
undertaking a probation period of four months before his full ordination.
Since this plot is found neither in SĀS nor in SNS, MVS does not share
the same texual lineage with SĀS and SNS in this point. However,
considering that MSV is the vinaya of the Mahāsāṃghika, it might not
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be impossible that the episode of probation is a later interpolation by

the compilers of MVS in order to make the scene consistent with the
vinaya rule. Even though this plot may be a later interpolation into
MVS, it does not necessarily connote that the notion of a probation
period is a later invention of compilers and falls outside of the teaching
of the Theravāda Buddhism and Sarvāstivada Buddhism. After all, the
same rule on probation is mentioned in different Buddhist schools’
vinayas including Theravāda and Sarvāstivāda.24
Another example is the Buddha’s exposition on the “non-self”

nature of the five aggregates in SNS. The exposition is not found in
SĀS and MVS. So on this point, SĀS and MVS seem to share the same
textual lineage. Normally it is expected that SNS and SĀS share the
same textual lineage since both of them belong to the Sthaviravāda. So
the expositon of non-self in SNS is probably a later addition.
Nevertheless, just because this element was probably added to the
original Susīma Sutta by Theravādin compliers, does not mean that the
idea of the “non-self” nature of the five aggregates is outside the Pali
canon. On the contrary, the contemplation of the non-self nature of the
five aggregates is one of the most central topics in the Nikāya as I have
discussed before. We can not, of course, exclude completely the
possibility that in this point, SNS represent the original version while
the redactors of SĀS (and MSV) had omitted the portion of non-self
nature to suit their purpose.
The most perplexing variance concerns Susīma’s conversation

with the wisdom-liberated arahants about the relationship between
24
Cf. T22, 420c ff; T22, 115a ff; T22, 806c ff. T22, 150b ff; T23, 1031c ff. According
to An (2003, p. 175), some versions of the story about Buddha’s last disciple,
Subhadda, record his laying down the rule of probation for ordaining outsiders.
305
concentration and the realization of arahantship. In this regard, SNS

and MVS are similar to each other, but differ from SĀS, which
unambiguously expresses that the arahants liberated by wisdom do not
obtain any form-sphere jhāna. Since SĀS alone clearly reveals the
non-attainment of form-sphere jhāna by those arahants and differs
from SNS, then this part was much probably inserted much later, either
in India when the sutta was compiled by the redactors or in China when
it was translated into Chinese by the translator, 寶雲 Bao-yun (or the
reciter, 求那跋陀羅 Guṇabhadra). As the next section (§6.3.1) will
demonstrate, the commentarial literature of Sarvāstivāda compiled in
India confirms that the wisdom-liberated arahants mentioned in the
Susīma Sutta did not obtain any form-sphere jhāna; this excludes the
possibility that the part in question was changed later in its Chinese
translation. The change was much probably made already in India when
the Sarvāstivādins compile their Saṃyukta-āgama. Surely, we can not
exclude the other possibility that the SĀS represents the more original
version while the redactors of SNS and MVS omitted the part
describing arahants lack in form-sphere jhānas in order to emphasize
the importance of form-sphere jhānas.
§6.3 The Complete Type of Wisdom-Liberated One

The Abhidharma literature of Sarvāstivāda, especially the
*Mahāvibhāṣāśāstra, 25 contains many expanded expositions and
explanations of technical terms and doctrines recorded in the suttas of
the Āgama texts. Therefore it sometimes functions as a kind of
25
According to Yin-shun (1968, pp. 204–209, 212), the original *Mahāvibhāṣāśāstra
was probably compiled around 150 C.E. in Kashmir. Willemen, Dessein and Cox
(1998, p. 66) also dates this work to the second century C.E..
306
exegetical literature, similar to the Pāli commentaries to the Nikāyas.
§6.3.1 The Story of Susīma in the *Mahāvibhāṣāśāstra

The *Mahāvibhāṣāśāstra records a brief version of the Susīma
Sutta when it presents an alternative interpretation from some
Sarvāstivādin commentators on the two kinds of knowledges in the text:
the “knowledge of the stability of the dhamma” (法住智) and the
“knowledge of nibbāna” (涅槃智). This brief version demonstrates that
the statement made in the extant Sūsīma Sutta of the Samyukta-āgama
as to the non-attainment of form-sphere jhāna by the the
wisdom-liberated arahants is not an invention by the Chinese translator
or reciter, but distinct to the Sūsima Sutta of Sarvāstivāda school. The
following is my English translation of the brief version of Susīma Sutta
recorded the *Mahāvibhāṣāśāstra:
Some other commentators have argued: “the knowledge in the

neighborhood plane” (近分地智) is the “knowledge of the
stability of the dhamma”; and that the “knowledge in principal
plane” (根本地智) is the “knowledge of nibbāna”. “How do
we know?” “Suttas are the standard.” For thus is said in the
sutta: Some wanderers of other sects assembled and had a
discussion. “Before the Buddha appeared in the world, we
received lots of reputation and gains. Now since the Buddha
has appeared in the world, our reputation and gains are
suddenly taken away, just as if the firebrand loses its light when
the Sun rises. By what way can we regain our reputation and
gains? Gautama excels in two aspects: the knowledge of
Buddhist scriptures and his sublime appearance. It might be
difficult to change our appearance, but it is easy to steal the
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knowledge of Buddhist scriptures. Among us, Susīma is

endowed with excellent intelligence and memory, and thus he
is capable of stealing Gautama’s dhamma. If we obtained the
dhamma, we will regain our reputation and gains as before.”
After the discussion was over, they told Susīma their idea.
Susīma accepted their request due to two things: his affection
towards friends and the maturity of his faculties. Susīma left
Rājagṛha for the Bamboo Monastery and told some bhikkhus
there: “I wish to go forth.” Then, those bhikkhus led him to see
the Buddha. The Buddha knew his potential and ordered the
bhikkhus to give Susīma full ordination. After full ordination,
not studying the Tipiṭaka for long, but understanding the
meanings only to a limited extent, Susīma thought: “It is the
time to benefit my friends,” and then he left the Bamboo
Monastery for Rājagṛha. The Buddha is equipped with divine
eyes that see every thing and protect the dhamma, with which
he always watches over the whole world. So, who can steal the
dhamma? On that occasion, five hundred arahant bhikkhus
proclaimed to Susīma their own attainment: “For me, birth is
destroyed, the holy life has been lived, what has to be done is
done. There is no more future existence.” “What concentration”
said Susīma, “does your realization depend on, the first
jhāna … up to… or the base of nothingness?” The bhikkhus
said, “Our realization does not depend on any of those
concentrations.” Susīma said, “How is it possible that one
obtains realization without depending on any of them?” The
bhikkhus said, “We are liberated by wisdom.” Having heard
that, Susīma was confused and did not understand what they
had said, and he thought, “If my friends are to ask me about the
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meanings of this, what should I say?” So he returned to the

Buddha and inquired into their meanings. The Blessed One said
to him, “Susīma, you have to know that the knowledge of the
stability of the dhamma comes first, afterwards comes the
knowledge of nibbāna.” Susīma said: “I know neither the
knowledge of the stability of the dhamma nor the knowledge of
nibbāna.” The Buddha said, “Whether you know or not, this is
how it should be.” Then, Susīma did not fulfill his original
intention [of stealing the dhamma]. No matter how, the five
hundred arahant bhikkhus destroyed the taints with
“not-arriving concentration” (未至定 anāgamya) as the basis;
only after that [destruction of taints] is the “principal
attainment” (根本等至 maulasamāpatti) possibly acquired by
them. From this, we know that the “knowledge in the
neighborhood plane” (近分地智) is the “knowledge of the
stability of the dhamma” and the “knowledge in the principal
plane” (根本地智) is the “knowledge of nibbāna.”26
According to this brief version, the five hundred arahats liberated by

wisdom27 destroyed all the taints inspite of their non-attainment of any
of the seven kinds of concentration, including the first form-sphere
jhāna and the third formless jhāna. This is consistent with the
description of the arahants liberated by wisdom that occurs in the
Susīma Sutta of the Saṃyukta-āgama. Therefore, the Chinese
translation of the Susīma Sutta is very faithful to its original that was
26
For the Chinese text, see Appendix 5.
27
As to these five hundred arahants, the version of *Abhidharmavibhāṣāśāstra (T28,
408a,23-25) adds “Some said that these bhikkhus were created by the Buddha; others
said that these were real bhikkhus” (或有說者，是諸比丘佛所化作。或有說者，是
實比丘).
309
compiled in India and as a result, the idea of arahants lacking even the
form-sphere jhāna comes directly from the Saṃyukta-āgama of
Saravāstivāda.
In the above quotation, the Sarvāstivādin commentator provides an

answer to the important question: “On what concentration did those
bhikkhus depend to attain arahantship?” The answer indicates that they
destroyed the taints using the so-called “not-arriving concentration” (未
至定, anāgamya). The “not-arriving concentration,” according to the
*Mahāvibhāṣāśāstra, is the concentration that does not yet arrive at the
“principal jhāna” (根本禪, mauladhyāna), but is capable of oppressing
defilements.28 At first sight, this “not-arriving concentration” seems to
be equivalent to the so-called upācara-samādhi mentioned in the Pāli
Commentary, which falls in the “sense sphere” (kāmāvacara), 29
because both access and not-arriving concentration are types of
concentration that do not reach the first form-sphere jhāna, but stays in
its neighborhood, a position inferior to the first form-sphere jhāna.30
However, according to the Sarvāstivāda Abhidharma, the “not-arriving
28
T27, 311a,18-19: 問：此地何故名未至耶？答：未入根本能現在前斷諸煩惱，故名
未至. In the *Abhidharmavibhāṣāśāstra, the same passage is 何故名未至耶？答
曰：未入根本地，根本地未現在前而能離欲，名未至地. (T28, 234b,18-20)
29
Vism 88,30-31: Tattha sabbāpi upacārekaggatā kāmāvacaro samādhi.
30
In the passage quoted, the not-arriving concentration refers only to the
“neighborhood concentration” (近分定, sāmantaka) of the first form-sphere dhyānas.
In the *Mahāvibhāṣāśāstra, the term “not-arriving” can be used to refer to the
“access concentration” of any of the form-sphere jhānas and the formless jhānas
(T27, 671b,24-25: 靜慮、無色近分，靜慮中間，皆名未至。並未能入勝根本地，
而能現前斷煩惱故 ). In the *Abhidharmanyāyānusāraśāstra ( 順正理論 ) by
Saṃghabhadra, the same term refers only to the access concentration of the first
form-sphere jhāna (T29, 765c,17-22: 唯初近分名未至者：為欲簡別餘近分故，非此
近分乘先定起，又非住此已起愛味，依如是義，立未至名。非上定邊亦名未至，
皆乘先定勢力引生，及住彼時已起味故。毘婆沙者作如是說：未至本地，立未
至名，是「本地德未現前」義).
310
concentration” is not sense-sphere concentration, but form-sphere.31

Similarly, Harivarman‘s *Tattvasiddhiśastra, as shall emerge in next
chapter (§7.1), considers the “non-arriving concentration” to be
“form-sphere concentration” rather than “sense-sphere concentration”
(欲界定). In spite of the fact that the not-arriving concentration of
Sarvāstivāda Abhidharma is form-sphere and the access concentration
in Theravādin commentaries is sense-sphere, both refer to a level of
concentration inferior to the first form-sphere jhāna. They are both
technical terms developed later and not found in the Nikāyas or the
Āgamas, and so represent the efforts made by the ancient Buddhist
schools in India to provide a systematic interpretation for the early
teachings of the Buddha.
§6.3.2 The Complete Type of the Wisdom-Liberated One

Apart from the brief version of the Sūsima story discussed above,
the *Mahāvibhāṣāśāstra quotes the Sūsima Sutta elsewhere to classify
wisdom-liberated arahants into two categories when elaborating the
relation between the various knowledges and the seven types of noble
persons.
Question: You have mentioned many times that the

“knowledge of the penetration of others’ minds” arises in “one
liberated by wisdom”. The rise of this knowledge must depend
on the “principal jhāna” (mauladhyāna). If the “principal
jhāna” (mauladhyāna) may arise also in one liberated by
wisdom, would this not contradict the Susīma Sutta, where we
read that the “principal jhāna” does not arise in one liberated
31
Cf. Apple, 2003, pp. 528–529.
311
by wisdom. Answer: The wisdom-liberated one is of two types:

the complete type and the incomplete type. The first, second
and third of the four form-sphere jhānas may arise in the
“incomplete type of wisdom-liberated one”; but, none of the
four jhānas arises in the “complete type of wisdom-liberated
one”. Here, in our discussion, the “incomplete type of
wisdom-liberated one” is intended, so it is said that the
“knowledge of the penetration of others’ minds” may arise in
one liberated by wisdom. In the Susīma Sutta, the “complete
type of wisdom-liberated one” is meant, and consequently the
four jhānas cannot arise in him. Understood thus, both of these
two statements are reasonable. 32
In the above quotation, two kinds of wisdom-liberated one (prajñā-

vimukta) are identified: the complete type (全分) and the incomplete
type (少分). It is clear that the complete type of wisdom-liberated one
does not attain any form-sphere jhāna before the realization of
arahantship. Thus, in understanding the *Māhavibhāṣā- śāstra, the
arahants mentioned in the Susīma Sutta fall in the category of the
“complete type of wisdom-liberated one” (全分慧解脫).
The Susīma Sutta in the Saṃyukta-āgama is so important in
32
T27, 564b,5-13: 問：「此中數說慧解脫者起他心智，此起必依根本靜慮，若慧解
脫亦能現起根本靜慮，豈不違害《蘇尸摩經》？彼經中說：慧解脫者不能現起
根本靜慮」。答：「慧解脫有二種：一是少分；二是全分。少分慧解脫於四靜慮
能起一二三。全分慧解脫於四靜慮皆不能起。此論中說少分慧解脫，故能起他
心智。蘇尸摩經說全分慧解脫，彼於四靜慮皆不能起，如是二說俱為善通」. Also
cf. its parallel translation in the *Abhidharmavibhāṣāśāstra at T28, 401a,5-12: 問曰：
「若慧解脫阿羅漢，能起根本禪現在前者，佛經云何通？如說：蘇尸摩問諸比
丘，云何起諸禪現在前？諸比丘答蘇尸摩：當知我等是慧解脫人」。答曰：「慧
解脫有二種，一是少分，二是滿分。少分慧解脫者，能起一禪二禪三禪現在前；
滿分者，乃至不能起一禪現在前。此中說少分慧解脫；經中說滿分慧解脫。是
故二俱善通」.
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understanding the relation between concentration and the realization of

arahantship that it is quoted in many later Abhidharma texts of
Sarvāstivāda school, including the *Nyāyānusāraśāstra 順正理論
(T29, no. 1562) and the *Abhidharmasamayapradīpikāśāstra 阿毘達
磨顯宗論 (T29, no. 1563), both of which are authored by
Saṅghabhadra 眾賢 , a younger contemporary of the famous
Vasubandhu who authors the Abhidharmakośa.33 In fascicle No. 70 of
the *Nyāyānusāraśāstra, when Saṅghabhadra argues that the
“triple-knowledge bearer” (tevijja) can be included in the category of
arahant liberated by wisdom, he quotes the Sūsima Sutta as his
authority to show that some arahants do not possess the form-sphere
jhāna: “Not to all wisdom-liberated arahants does the principal jhāna
arise. For this has been clearly expressed in the Susīma Sutta.”34 Again,
in fascicle no. 78 of the *Nyāyānusāraśāstra, Saṅghabhadra quotes the
Sūsima Sutta as his authority to argue that “not-arriving concentration”
(anāgamya-samādhi) exists, even though it is not expressed clearly in
the Canon:
From suttas and correct principle, we know that there is

“not-arriving”. As the sutta states, there are persons who are
unable to enter and dwell in the first concentration, and so on,
but have destroyed the taints in this very life through noble
wisdom. If there were no not-arriving, on what would the noble
wisdom depend? Further, in the Sūsima Sutta it is said that
there is wisdom-liberated one who does not obtain the principal
33
The *Abhidharmanyāyānusāraśāstra and *Abhidharmasamayapradīpikāśāstra were
respectively translated into Chinese by Xuan-zang 玄奘 during 653–654 B.C. and
651–652 B.C. For an introduction to these two treaties, see Willemen, Dessein and
Cox (1998, pp. 240–249) and Yin-shun (1968, pp. 694–713).
34
T29, 725a,21-22: 非慧解脫靜慮現前，《蘇尸摩經》分明說故.
313
concentration. Do they become a wisdom-liberated one without

depending on concentration? By this it is proved that the
“not-arriving concentration” exists.35
It is intriguing to note that a similar argument for the existence of the

“not-arriving concentration” can be found in the *Mahāvibhāṣāśāstra
as well:
Further, the sutta says, the Buddha said to bhikkhus, “I do not

say that one destroys the taints only when one can, secluded
from sensual pleasures, secluded from unwholesome states,
enter and dwell in the first jhāna, which is accompanied by
initial mental application and sustained mental application,
with happiness and rapture born of seclusion, and so on. For,
one is able to destroy the taints through noble wisdom as well”.
This sutta reveals that there is “not-arriving concentration”,
depending on which the taints are destroyed. Further, those
noble ones who have not yet disposed of sensual desire, have
seen the noble truths without having obtained the jhāna. If
there were no “not-arriving concentration,” on what would they
depend to arouse the noble path and abandon the taints
thoroughly? In this way, we know that there is not-arriving
concentration, depending on which the taints are destroyed.36
35
T29, 765c,6-11：由有契經及正理故，且有未至。如契經言，「諸有未能入初定等，
具足安住，而由聖慧，於現法中，得諸漏盡」。若無未至，聖慧依何？又《蘇使
摩契經》中說：有慧解脫者不得根本定。豈不依定成慧解脫？由此證知有未至
定 . The passage appears in the fascicle 39 of the *Abhidharmasamaya-
pradīpikāśāstra (T29, 970c,2-7).
36
T27, 818a,27–b,4: 又契經說：佛告苾芻，「我不唯說依離欲惡不善法，有尋有伺，
離生喜樂，初靜慮具足住等，能盡諸漏。然由慧見，亦能盡漏」。此經則顯，有
未至定，依之盡漏。又未離欲染聖者，未得靜慮而見聖諦；若無未至定，依何
得起聖道，永斷諸漏。由此故知，有未至定，依之盡漏.
314
It is noteworthy that the argument of the *Nyāyānusāraśāstra is almost

the same as the argument in the *Mahāvibhāṣāśāstra; both of them
quote the two suttas as authority. While the *Nyāyānusāraśāstra clearly
refers to the Susīma Sutta, the *Mahāvibhāṣāśāstra mentions of only
“this sutta” ( 此經 ) without naming the Susīma Sutta. It is also
noteworthy that the first sutta cited in the *Mahāvibhāṣā and the
*Nyāyānusāraśāstra receives no title, and so I cannot locate the quoted
passage or the like of it in the Sarvāstivāda’s Āgama texts, i.e. the
Saṃyukta-āgama and the Madhyana Āgama.37
Nevertheless, all these passages quoted from the *Nyāyānusāra-

śāstra and the *Mahāvibhāṣāśāstra clearly show that, regarding the
part related to the relationship between concentration and the
realization of arahantship, the Susīma Sutta that Saṅghabhadra had in
his hand when he authored the *Nyāyānusāraśāstra is the same as the
Susīma Sutta that the compiler(s) of the *Mahāvibhāṣāśāstra had in
their hand. The passages also show that from the time when the
*Mahāvibhāṣāśāstra was compiled (2nd century C.E.) to the time of
Saṅghabhadra authorship of the *Nyāyānusāraśāstra (4th –5th century
C.E.), the Sarvāstivādins were taking the Susīma Sutta as their authority
to establish the doctrine of the “complete type of wisdom-liberated
one”.
As shown above, the later Abhidharma literature testifies that the

current version of the Sūsima Sutta in the Saṃyukta-āgama is faithful to
37
The *Nyāyānusāraśāstra (T29, 725b,10-15) cited a sūtra passage spoken by Ānanda,
to support the existence of arahants who do not obtain even the first form-sphere
dhyāna: “又遮慧解脫起初根本定故，次慶喜告迦莫迦：「具壽當知，非慧解脫已
入離欲、惡不善法，有尋有伺、離生喜樂初靜慮中，具足安住，然能以慧見諸
漏盡，世尊說為慧解脫者。」由此，彼謂《蘇尸摩經》”. Nevertheless, I can not locate
that sūtra in the extant Chinese Āgamas.
315
its original version compiled by the Sarvāstivāda in India. This Susīma

Sutta alone allows us to ascertain that the Sarvāstivādins acknowledged
the existence of arahats without even the first form-sphere jhāna since
they edited the Susīma Sutta before the compilation of the
*Mahāvibhāṣāśāstra.
As far as I can see, except for the Sūsima Sutta in the Saṃyukta-
āgama, there are no other suttas in the Sarvāstivāda’s Āgamas that
speak so directly and unambiguously of the existence of the “complete
type of wisdom-liberated one”. Nevertheless, in the very early
Abhidharma work of Sarvāstivāda, the Abhidharmasaṃgīti-
paryāyapādaśāstra 阿毘達磨集異門足論, 38 there is a passage that
introduces the idea of noble beings without jhāna. In the Abhidharma
text, four kinds of people are illustrated as follows:
What kind of person obtains inner mental serenity, but not the
higher wisdom of insight into the dharmas? Answer: The
person who obtains the four “mundane jhānas” (世間靜慮), but
not the “noble supramundane wisdom” (出世聖慧). What kind
of person obtains the higher wisdom of insight into the
dharmas but not inner mental serenity? Answer: The person
who obtains the “noble supramundane wisdom”, but not the
four “mundane jhānas”. What kind of person does not obtain
the higher wisdom of insight into the dharmas nor inner mental
serenity? Answer: The person who does not obtain the “noble
supramundane wisdom” and the four “mundane jhānas”. What
kind of person obtains the higher wisdom of insight into the
38
This work was translated by Xuan-zang in 659 C.E.. Scholars have unanimously
suggested that it belongs to the earliest stratum of the history of Sarvāstivāda’s
Abhidharma literature. See Willemen, Dessein and Cox, 1998, pp. 66–67; Yin-shun,
1986, pp. 133–135; KL Dhammagoti, 2004, pp. 5758.
316
dharmas and inner mental serenity? Answer: The person who

obtains the “noble supramundane wisdom” and the four
“mundane jhānas”.39
Since the term “noble supramundane wisdom” 出世聖慧 (chushi-
shenghui) is generally understood as the wisdom belonging to noble
beings (ariya) alone, and the “four mundane jhānas” (世間靜慮) as the
four form-sphere jhānas, the second kind of person mentioned in the
passage should be understood at least as a stream-enterer who does not
obtain even the first form-sphere jhāna. This passage has its counterpart
in the Puggalapaññatti, which Chapter Five (§5.5) employed as a
positive canonical evidence for the existence of dry-insight noble
people in the Pāli Canon.
It should not be regarded as a coincidence that both the

Puggalapaññatti of the Theravāda and the Saṃgītiparyāya of the
Sarvāstivāda record quite similar words that acknowledge the existence
of noble persons who are not endowed with even the first form-sphere
jhāna. I suggest this implies that these two Abhidharma works had
received the passage and the concept of “noble persons deprived of
jhāna” from a common source that may be dated back to the time
before the initial schism of the Sthaviravāda, from which both
Sarvāstivādins and Theravādins were derived. Notwithstanding, it
should be noted that these two Abhidharma texts speak of the concept
of noble beings who do not possess the form-sphere jhāna, rather than
39
T26, 375c,10-18: 何等補特伽羅，得內心止，不得增上慧法觀？答：若補特伽羅
得世間四靜慮，不得出世聖慧。何等補特伽羅，得增上慧法觀，不得內心止？
答：若補特伽羅，得出世聖慧，不得世間四靜慮。何等補特伽羅，不得內心止，
亦不得增上慧法觀。答：若補特伽羅，不得世間四靜慮，亦不得出世聖慧。何
等補特伽羅，得內心止，亦得增上慧法觀？答：若補特伽羅，得世間四靜慮，
亦得出世聖慧.
317
of arahants without jhāna.
§6.4 The Chinese Susīma Sutta vs. the Pāli Commentary

As has been shown, SNS and MVS are consistent in their dealing
with the relation between concentration and the realization of
arahantship, but they differ from SĀS, which is unique in expressly
acknowledging the existence of arahants who do not attain even the
first jhāna. So, it is highly possible that this element of SĀS had been
changed by the Sarvāstivādins in India, while SNS and MVS kept the
original. Now, if this is the case, three questions may be posed. When
did this change occur?” “How did it take place? And why did the
Sarvāstivādins decide to change it?
At least since the time when the *Mahāvibhāṣāśāstra’s

compilation (second century C.E.), the Susīma Sutta in the
Saṃyukta-āgama was regarded by the Sarvāstivādins as canonical
evidences for the existence of arahants who had not attained even the
first form-sphere jhāna. Thus, the Susīma Sutta of Sarvāstivāda version
was changed before the second century C.E in the Northwestern India.
To emphasize, however, this does not mean the concept of the arahant
without jhāna was previously absent in early Buddhism; I argue rather
that the concept derives from the time of the Buddha or at least before
the first schism of Buddhism.
As to the second question, since the commentary of the current

Saṃyutta-nikāya was compiled by Buddhaghosa about the fifth
century—much later than the time the change of the Sūsima Sutta of
Sarvāstivāda version occured—it is impossible that the Sarvāstivādins
borrowed from Buddhaghosa’s commentary the interpretation of the
318
wisdom-liberated arahants and subsequently changed their original

version in order to conform with the standpoint of Theravāda.
In fact, the Theravāda tradition believes that the Pāli commentaries

brought to Sri Lanka by Mahinda, which are the sources of
Buddhaghosa’s commentaries, had already been recited by the five
hundred arahants at the first Buddhist council. 40 Though it is
impossible that all the material in Buddhaghosa’s commentaries was
recited at the first council, Norman has pointed out that since some Pāli
commentarial materials are accepted as canonical by other sects, they
must revert to the earliest days of Buddhism, or in Norman’s own
words, “perhaps to the time of the Buddha himself”.41 Norman further
suggests that “a close comparison of the Theravādin commentaries with
non-Theravādin canonical texts might well bring to light other parallels
of this nature”.
Obviously enough, the consonance between the Susīma Sutta of

the Saṃyukta-āgama and the Sāratthapakāsinī is such that the Pāli
commentarial material is accepted by other non-Theravādin canons.
This parallel suggests, as Norman has said, that “the commentarial and
canonical traditions which underly them are equally old”.42
Here, on the basis of Norman’s finding and the discussion above, I

propose the following explanation for how the Susīma Sutta in the
Saṃyukta-āgama was changed. The notion of wisdom-liberated
arahants as lacking even the first form-sphere jhāna derives from a
common source that may be traced back at least to the very early period
40
On the Pāli tradition’s view of the origin of Pāli commentary, see Adikaram (1946,
pp. 73–79) and Malalasekera (1994, pp. 26–47).
41
Norman, 1997, pp.156–158.
42
Norman, 1997, p.157.
319
before the Sthaviravāda split into various branches; however it may

even extend back to the time of the first Buddhist conuncil. Such an
understanding accompanied the original version of the Susīma Sutta as
exegetical material since the original text was compiled and then
transmitted orally from generations to generations in different Buddhist
communities. Later on, the Sarvāstivādins added the commentarial
material into their version of the Susīma Sutta sometime before the
*Mahāvibhāṣāśāstra was compiled in India, viz., before the second
century C.E. In contrast, the Theravāda kept the same exegetical
material in the commentarial literature, and left their version of the
Susīma Sutta intact when they wrote down the Pāli Canon in the first
century B.C.
In fact, there are some other instances where the words, phrases or
concepts in the Saṃyukta-āgama do not agree with their parallels in the
Saṃyutta-nikāya, but instead, a little surprisingly, they agree with the
commentarial interpretations of their Pāli canonical parallels. To
illustrate, a few examples will be given here.
The Pāli text of SN 7:12 appears to record that the Buddha went to
a Brahmin’s house for alms-food three times in a single morning. This
deed is obviously against the vinaya rule set up by established the
Buddha, so its commentary, the Sāratthapakāsinī, comments that the
words dutiyampi (“the second time”) and tatiyampi (“the third time”)43
respectively mean “the second day” and “the third day”. Interestingly,
its parallel sutta in the Saṃyukta-āgama, SĀ 1157, reads “In this way
he went to the house for almsfood the second day and the third day”.44
Another example concerns the Pāli term opaneyyika, which
43
Spk I 236,11-12: Dutiyam pī ti dutiya-divase pi. Tatiyampī ti tatiyadivase pi.
44
T2, 308a,7: 如是二日、三日，乞食復至其舍.
320
usually denotes the qualities of the dhamma. 45 Buddhaghosa’s

commentary, the Visuddhimagga, provides two glosses, one of which
46
interprets opaneyyika as “what induces nibbāna”. The
Saṃyukta-āgama sometimes translates the Sanskrit equivalent of
opaneyyika merely as “leading to rightly” (正向) and “reaching” (通達),
but sometimes it adds nibbāna to the translation, e.g. “rightly leading to
nibbāna” (T2, 300a:正向涅槃), “reaching nibbāna” (T2, 216b:通達涅
槃), and “approaching nibbāna” (T2, 229b:親近涅槃).
The third instance involves verse no. 155 of the Dhammapada.47

To explain its origin, the Pāli commentary (Dhs-a III 129) narrates a
story about an elderly couple. Even though they possessed the potential
to attain enlightenment and to accumulate wealth, they ended up
accomplishing nothing but remained beggars in the final years of their
lives simply due to their indolence. Interestingly, the same verse as well
as a similar story is found in the sutta no. 1162 of the Saṃyukta-āgama
of Sarvāstivāda (T2, 310b).
These instances and their like suggest strongly that the current
version of the Saṃyukta-āgama as a whole probably represents a later
version influenced by its commentarial tradition that perhaps goes back
to a very early point in the history of Indian Buddhism.48 The same
holds true for the Madhyama-āgama, which is believed to be affiliated
with Sarvāstivāda since it also contains materials found not in their Pāli
45
E.g. SN I 9,7-8: Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opanayiko (Be
opaneyyiko) paccattaṃ veditabbo viññūhî ti.
46
Vism 217,10: Atha vā nibbānaṃ upanetīti ariyamaggo upaneyyo.
47
Dhp 155: Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ; jiṇṇakoñcā va
jhāyanti, khīṇamacche va pallale.
48
For more instances, see Wen, 2006, pp. 12–27. Another example concerning the
practice of “experiencing the whole body” in the “mindfulness of breathing” is
noticed by Anālayo, 2007, p. 146.
321
parallel but only in the Pāli commentarial literature.49
Now, let us return to the third question of why the Sarvāstivādins

decided to change the original version of the Susīma Sutta by
interpolating the commentarial material into it. According to the
*Mahāvibhāṣāśāstra 50 , at the time of the Jñānaprasthāna 發智論
there were some Vibhajyavādins 分別論者51 who argued on the basis
of the parallel verse to verse No. 372 of the Dhammapada 52 that
stream-enterers and once-returners necessarily obtain the “principal
jhāna” (根本靜慮), i.e. at least the first form-sphere jhāna.53 This
opinon was denied by Sarvāstivādins, who tend to understand jhāna in
the verse merely as “proper consideration” (正思擇 zheng-si-ze, a
translation usually adopted by Xuan-zang for pratisaṃkhyā) and so
they insist that not all stream-enterers and once-returners obtain the
principal jhānas. The passage reflects a fact that even before the second
century C.E. there was disagreement amongst the Buddhist schools as
49
See Appendix 7.
50
T27, 693b,26–c,8: 有餘師說：欲止分別論者說預流、一來亦得根本靜慮。彼何故
作是說？依契經故。如說：慧闕無靜慮，靜慮闕無慧。是二具足者，去涅槃不
遠。預流、一來無不有慧故，彼亦有根本靜慮。為遮彼執，顯初、二果未得靜
慮。問：若爾彼所引頌，當云何通？尊者世友作如是說：「彼說正思擇名靜慮，
若不爾者，外道亦得根本靜慮，豈便許彼亦有慧耶？」分別論者作是說言：「許
彼有慧復有何過？」彼說不然，所以者何？具是二者，便於涅槃已為不遠；非
諸外道去涅槃近，以彼無有解脫法故.
51
According to Ven. Yin-shun (1968, p. 412), the Vibhajyavādins mentioned in the
*Mahāvibhāṣāśāstra refer to the schools of Mahīsāsaka, Dharmaguptaka, and
Kāśyapīya, active in the area of Kaśmīra, “but [it] has nothing to do with
Tāmraśāṭīya” which nowadays prevails in the South-East Asia.
52
“There is no dhyāna for one who has no wisdom; there is no wisdom for one who
does not practise dhyāna. The one in whom there is dhyāna and wisdom is near
nibbāna.” Cf. Dhp 372: N’ atthi jhānaṃ apaññassa, paññā n’ atthi ajhāyato. Yamhi
jhānañ ca paññā ca, sa ve nibbānasantike.
53
Among the Vibhajyavādins, the Theravādins hold the view that even dry-insight
stream-enterers possess the supramundane jhāna (cf. Vism 666–67). It is not
impossible that the Sarvāstivādins misunderstood Vibhajyavādins’ supramundane
jhāna as mundane principal dhyāna.
322
to the question of whether stream-enterers necessarily obtain the first

form-sphere jhāna. Facing such opposition, the Sarvāstivādins of
course had to provide further evidence to defense their viewpoint. The
best way to convince their opponents that the principal jhāna was
unnecessary for the attainment of enlightenment was to quote the
Buddha’s own words in the suttas if any applied. Therefore, it is very
likely that the Sarvāstivādins when faced with their opponents’
argument decided to make the commentarial gloss part of their
canonical texts in order to give absolute credibility to the concept of
arahants lacking jhāna.
§6.5 Right Concentration in the Āgama texts of the

Sarvāstivāda
One important fact that urges some scholars to deny the existence
of arahants in the Nikāyas is that the Pāli suttas nearly always equate
“right concentration” with the formula of the four jhānas; the only
exception is probably the Sallekha Sutta (MN 8). Although the formula
of the four jhānas, as I have argued (§2.1.2), may sometimes refer to
the four jhānas obtained through insight meditation, most modern
scholars understand them exclusively as form-sphere jhānas.
In contrast to the Pāli Nikāyas, the Āgama texts of the

Sarvāstivāda contain definitions for right concentration other than the
formula of the four jhānas.54 Sutta no. 785 in the Saṃyukta-āgama lists
two kinds of right concentration ( 正定 ): (1) “mundane right
concentration with the taints and clinging that leads to good destinies”;
54
An example can be found at T1, 736b,16-17: 云何正定？比丘者，離欲、離惡不善
之法，至得第四禪成就遊。是謂正定.
323
and (2) “noble supramundane right concentration without the taints and
clinging, for the complete destruction of suffering, leading to the end of
suffering”. The mundane right concentration is simply defined as the
“abiding of the mind, its undisturbedness, immovableness,
collectedness, calmness, concentration, and the one-pointedness of
mind”(心住、不亂、不動，攝受、寂止、三昧、一心); the supramundane
right concentration is the concentration connected with the untained
attention to the four noble truths.55 Neither of them is defined in terms
of the formula of the four jhānas. MĀ 31 分別聖諦經 (Fenbie-
shengdi-jing), a Sarvāstivādin counterpart of MN 141, gives another
alternative definition for “right concentration”:
What is right concentration? It is when the noble disciples pay

attention to suffering as suffering, origin as origin, cessation as
cessation, path as path; or when they recollect what was done
in their past existences; or when they see the dangers of
formations; or when they see nibbāna, cessation; or when they
see the mind well liberated without attachment, the abiding of
the mind, its jhānic abiding, repeated abiding, undisturbedness,
undistractedness, collectedness, calmness, and right
concentration arises. These are called right concentration.56
In the above passage, four definitions of right concentration are given.

The four jhānas are not mentioned at all here. Among the four types of
55
T2, 204a,7-14: 何等為正定世俗、有漏、有取、轉向善趣？若心住、不亂、不動，
攝受、寂止、三昧、一心，是名正定世俗、有漏、有取、轉向善趣。何等為正
定是聖、出世間、無漏、不取、正盡苦、轉向苦邊？謂聖弟子，苦苦思惟，集、
滅，道道思惟，無漏思惟相應，心法住、不亂、不散，攝受、寂止、三昧、一
心，是名正定是聖出世間、無漏、不取、正盡苦、轉向苦邊.
56
T1, 469b,24-29: 云何正定？謂聖弟子，念苦是苦時，習是習，滅是滅，念道是道
時；或觀本所作；或學念諸行；或見諸行災患；或見涅槃止息；或無著念，觀
善心解脫時，於中若心住、禪住、順住、不亂、不散、攝止、正定，是名正定.
324
right concentration, both the concentration arising from seeing the

dangers of formations and that arising from paying attention to the four
noble truths are beyond doubt connected with the development of
insight meditation. After removing the view that only the form-sphere
jhānas can be termed right concentration is removed it is not difficult to
find the doctrine of arahants without form-sphere jhāna in both the Pāli
Nikāyas and Chinese Āgamas.
325
326
The Susīma Suta in the Eyes of the Satyasiddhiśāstra and the
Yogācārabhūmiśāstra
Chapter Seven
The Susīma Sutta in the Eyes of the
*Satyasiddhiśāstra and the
This chapter explores the interpretations on the Susīma Sutta that

are given by two important commentarial works belonging to two
different ancient Indian Buddhist schools: the *Satyasiddhiśāstra and
the Yogācārabhūmiśāstra. Firstly, it must be said that on the base of the
Susīma Sutta the *Satyasiddhiśāstra, presents the doctrine of
wisdom-liberated one, which is very much similar to the doctrine of
sukkhavipassaka in Theravāda Buddhism. Section §7.1 points out that
the author of the *Satyasiddhiśāstra acknowledges that even without
the first jhāna or the “not-arriving concentration” one is still able to
attain arahantship with sense-sphere concentration as the basis for the
development of wisdom. The *Satyasiddhiśāstra, like the Pāli
commentary, prescribes two kinds of approaches to enlightenment: (1)
the development of samatha preceded by vipassanā: and (2) the
development of vipassanā preceded by samatha. Secondly, section §7.2
reveals that the Yogācārabhūmiśāstra, when explaining the Susīma
Sutta, also describes a meditative development of concentration
preceded by wisdom and acknowledges the existence of arahants who
lack the first form-sphere jhāna. These sources indicate that the idea of
arahants without the first form-sphere jhāna prevailed among
Buddhists in India during the fourth century C.E.
327
§7.1 The Susīma Sutta in the *Satyasiddhiśāstra

§7.1.1 The Attainment of Arahantship Based on Sense-Sphere
Concentration
The *Satyasiddhiśāstra by Harivarman is preserved only in
Chinese translation. 1 Frauwallner restores the Sanskrit title as
*Tattvasiddhi.2 It was translated into Chinese by Kumārajīva (鳩摩羅
什) in 411–412 C.E.. According to Yin-shun and Ryōgon, its author,
Harivarman, can be dated between the 3rd and 4th centuries.3 The only
biography on Harivarman tells us that he first learned the Abhidharma
doctrines of Sarvāstivāda and later became skilled in the doctrines of
five different Buddhist schools, including Sarvāstivāda, Dharma-
guptaka, Mahīsāsaka, Kāśyapīya, and Mahāsaṅghika, as well as the
doctrines of Mahāyāna Buddhism.4 The particular school to which the
*Satyasiddhiśāstra belongs has been a controversial topic among
Chinese Buddhists since it was first studied in ancient China. Ryōgon,
Dutt, and Bapat tend to regard the *Satyasiddhiśāstra as a treatise
affiliated with the Bahuśrutīyas, a later branch of the Mahāsaṅghika.5
However, Yin-shun suggests that while the doctrines of the
*Satyasiddhiśāstra are close to those of the Sautrāntika school,6 the
text does not adhere exclusively to any individual school but has its
own unique characteristics. This information on the background of
Harivarman may thus help us to appreciate the value of the Susīma
Sutta that he quotes in the *Satyasiddhiśāstra.
Discussing the kinds of concentration one has to develop as a basis
1
T32, 239–373.
2
Frauwallner, 1995, p. 32.
3
Cf. Yin-shun, 1968, p.574; Ryōgon, 1969, p. 4.
4
T55, 78b–79a; Ryōgon, 1969, pp. 25–52.
5
Ryōgon, 1969, pp. 25–52; Dutt, 1978, p. 70; and Bapat, 1959, p. 103.
6
Yin-shun, 1968, p. 580. Also cf. Mizuno, 1997, pp. 279–300.
328
in order to abandon mental defilements, Harivarman in the “Chapter of

Abandoning Defilement” (斷過品) gives the following question and
answer.
Relying on the seven foundations, one is able to abandon

defilements. For the Buddha says in the suttas that one destroys
the taints having relied on the first jhāna… up to the base of
nothingness. However, even without these seven foundations
one is still able to destroy the taints. For it is said in the Susīma
Sutta that even without the seven foundations one is still able to
achieve the destruction of the taints. In this way, we know that
one is able to destroy the taints with sense-sphere concentration
as a foundation.7
This passage shows that according to the suttas known to Harivarman,

the types of concentration that one can rely on to attain arahantship fall
into two categories. The first is called the “seven foundations” (七依處
qi-yi-chu), which refers to the four form-sphere jhānas and the first
three formless jhānas.8 Harivarman does not give specific names to the
suttas used to support his statement regarding the “seven foundations”.
However, such a sutta may be well represented by one in the extant
Chinese Madhyama-āgama, that is, MĀ 205, 五下分結經 (Wuxia-
7
T32, 324b,14-18: 因七依處能斷煩惱。如經中佛說：因初禪漏盡，乃至因無所有處
漏盡。又離此七依，亦能盡漏，如《須尸摩經》中說：離七依處，亦得漏盡。
故知，依欲界定亦得盡漏..
8
The statement that each of the seven dhyānas can serve as a foundation for attainment
of arahantship is also documented in the Sarvāstivādin Abhidharma works.
Mahāvibhāṣā at T27, 929b,6-7: 如契經說：有七依定，我說依彼能盡諸漏，謂初靜
慮乃至無所有處. Dharmaskhandh at T26, 493c,28–494a,1: 謂世尊說：苾芻！當知
我說依初靜慮，能盡諸漏。如是我說，依第二、第三、第四靜慮、空無邊處、
識無邊處、無所有處，能盡諸漏.
329
fenjie-jing).9
Even if one cannot obtain any of these seven jhānas, one can try to
base his development of wisdom on the “sense-sphere concentration”
(欲界定 yu-jie-ding) in order to attain arahantship. The sutta quoted to
support this statement is the Susīma Sutta (須尸摩經). The version used
by Harivarman must be similar to that of the Sarvāstivāda (SĀ 347),
rather than that of the Theravāda (SN 12:70), since the latter version
can not support the statement made by Harivarman. It is interesting to
note that having learnt the doctrines of the Mahāsaṅghika and some
branches of the Vibhajyavādins, Harivarman does not mention any
difference between the various versions of the Susīma Sutta that was
exposed to him.
Elsewhere, in the “Chapter of the Three Wisdoms” (三慧品
sanhui-pin), Harivarman again quotes the Susīma Sutta as his authority
to argue the existence of sense-sphere “wisdom consisting in
development” (bhāvanāmayaprajñā):
There are wholesome sense-sphere dhammas that can oppress

the defilements. Therefore, we know that there is “wisdom
consisting in development” in the sense sphere. It is also said in
the sutta that without the seven foundations one is still able to
obtain the path. Therefore, we know that one can obtain true
knowledge based on sense-sphere concentration. Question:
does he obtain the path of the arahant based on the first jhāna
instead of the sense-sphere concentration? Answer: No, the
phrase “without the seven foundations” means “without the
first jhāna and the ‘neighborhood concentration’ (sāmanta)”.
9
T1, 779c,16–780a,6.
330
And, there is no ground that he can make neighborhood

concentration rather than sense-sphere concentration to be his
foundation. If this practitioner were able to enter the
“neighborhood concentration”, why couldn’t he enter the first
jhāna? There is no ground for this. It is also said in the Susīma
Sutta: “First comes the knowledge of the stability of the
dhamma, afterwards comes the knowledge of nibbāna”. The
meaning is that the jhāna does not necessarily come before the
destruction of the taints, but it is necessary that the knowledge
of the stability of the dhamma comes first and the destruction
of the taints comes later. Therefore, we know that the jhānas
(禪定) are excluded. The Susīma Sutta was given [by the
Buddha] in order to exclude the jhānas. If one could enter
neighborhood concentration, the fault would be the same as in
the case of jhānas. Further, there is no sutta by which the
designation “neighborhood” (近地) is mentioned; it was in fact
your own imagination and fancy.10
In this passage, two points are noteworthy. First, Harivarman denies the
existence of the so-called “neighborhood concentration” ( 近地
sāmanta), which is known as a technical term found initially in the
Sarvāstivādin Abhidharma texts. The neighborhood concentration
mentioned by Harivarman in the above citation apparently refers to the
10
T32, 367c,25–368a,8: 亦有欲界善法，能遮煩惱，故知欲界亦有修慧。又經中說：
除七依處亦許得道，故知依欲界定能生真智。問曰：是人依初禪近地得阿羅漢
道，非欲界定。答曰：不然！言除七依，則除初禪及近地已。又此中無有因緣
能依近地，非欲界定。若此行者能入近地，何故不能入初禪耶？是事亦無因緣。
又《須尸摩經》中說：「先法住智，後泥洹智」。是義不必先得禪定，而後漏盡。
但必以法住智為先，然後漏盡，故知除諸禪定。除禪定故說《須尸摩經》。若受
近地，即過同諸禪。又，無有經中說近地名，是汝自憶想分別.
331
neighborhood concentration of the first form-sphere jhāna, that is, the

so-called “not-arriving concentration” (未至定). Secondly, according to
the Susīma Sutta used by Harivarman, one can attain arahantship
without the support of the first form-sphere jhāna, which was taken by
him as a positive evidence for the existence of “sense-sphere
concentration”(欲界定). In the “Chapter of the Three Wisdoms” (三慧
品), Harivarman does not denominate this sense-sphere concentration,
but rather describes it thus: “the mind is concentrated for a little time,
even a moment of consciousness” (少時攝心乃至一念). However, in
the “Chapter of the Eight Deliverances” (八解脫品), Harivarman refers
to the “lightning-like concentration” (如電三昧 rudian-sanmei) by
which one is able to destroy the defilements.11 He also quotes a sutta,
which I cannot locate in the extant Āgamas, to exemplify the case of
attaining such concentration: “For example, in a sutta it is said ‘I saw
that a bhikkhu had defilements when he was taking the robe, but he
became free from defilements after having taken the robe.’” In the
compound dhyānavimokṣa- samādhisamāpatti that is mentioned in the
formula of the “powers of Tathāgata” (Tathāgatabāla), the element
samādhi is interpreted by Harivarman as referring to the “lightning-like
concentration”. Thus, it seems very likely that he uses “lightning-like
concentration” to refer to the sense-sphere concentration on which one
relies to attain arahantship. This is exactly how the famous Chinese
monk, Hui-yuan 慧遠 (523–592 C.E.), understands the sense-sphere
concentration mentioned in the *Satyasiddhiśāstra. In The Chapter of
the Mahāyāna Doctrine (大乘義章 Dachengyi-jang), Hui-yuan makes
the following comments on the sense-sphere concentration that is
mentioned in the *Satyasiddhiśāstra:
11
T32, 339c,17-18: 更有如電三昧，因是三昧，得盡煩惱.
332
Therefore, the *Satyasiddhi remarks: “As the Susīma Sutta says,

in the sense sphere there is lightning-like concentration”.12
Question: why is it that the [Sarvāstivādin] Abhidhamma texts

do not mention “relying on the lightning”? It is because in the
[Sarvāstivādin] Abhidhamma there is no such concentration of
sense-sphere plane. Another question: why is it that the
*Satyasiddhi does not mention “having relied on the
‘not-arriving concentration’(未至定)” nor “having relied on the
‘between concentration’( 中間定 )”? Explanation: the
*Satyasiddhi never acknowledges the “not-arriving
concentration” except for the first jhāna plane. Thus, it does not
say: “having relied on them”.13
It should be noted that one of the reasons that Harivarman does not
acknowledge the existence of “not-arriving concentration” is that no
sutta speaks of such a concentration. The fact that Harivarman employs
the name “lightning-like concentration” implies that he did not intend it
to be a technical term appearing in the Āgama suttas available to him at
that time. The present version of the Āgamas does not include the term
“lightning-like concentration.” However, since the term appears in the
*Śāriputrābhidhamma, 14 it is very probable that Harivarman read
12
T44, 719a,1-3: 故《成實》云：如《須尸摩經》說，欲界更有如電三昧.
13
T44, 644b,16-20: 問曰：毘曇何故不說依於電光？毘曇所說欲界地中，無此定故。
又問：《成實》何故不依未來、中間？釋言：《成實》一向不說，離初禪地別有
未來，是故不依.
14
According to Yin-shun (1968, pp. 20–21, 66), the *Śāriputrābhidharma is the
fundamental Abhidharma work of the Sthaviravāda branches, including the
Vātsīputrīya, Dharmottarīya, Bhadrayānīya, Saṃmatīya, Channagirika, Haimavata,
Mahīśāsaka, Dharmaguptaka, Kāśyapīya, but excluding Sarvāstivāda and
Tāmraśāṭīya (the ascendant of nowadays Theravāda). On the various opinions of its
sectarian affiliation, see Willemen, Dessein and Cox (1998, pp. 164–166) and
333
“lightning-like concentration” in the *Śāriputrābhidhamma or the like

of it when he studied the doctrines of Mahīśāsaka, Dhammaguptaka, or
Kāśyapīya. On the term “lightning-like concentration,” the *Śāriputr-
ābhidhamma offers three glosses, one of which best suites the passages
in the *Satyasiddhiśāstra:
What is lightning-like concentration? This concentration lasts a

little while, for a little time. Just as the lightning lasts a little
while, for a little time, so also does the concentration.15
This definition of the “lightning-like concentration” reminds us of the

Pāli commentarial gloss of the sense-sphere “momentary one-
pointedness of mind”, which is regarded in Theravāda Buddhism as the
fundamental concentration for dry-insight practitioners to develop
insight knowledge, that is, “momentary one-pointedness of mind is the
concentration that lasts for only moment (khaṇikacittekaggatāti
khaṇamattaṭṭhitiko samādhi)”.16 It is possible that both “lightning-like”
(如電) and “momentary” (khaṇika) are descriptive terms used to
describe the common characteristic of sense-sphere concentration as it
usually lasts only for a short duration on a single object. Since the
continuum of sense-sphere concentration is usually interrupted by other
sense-sphere consciousnesses, such as eye-consciousness, ear-
consciousness, the intention to move etc., arising in one’s daily activity,
such as dressing oneself, walking, eating etc., the sense-sphere
concentration in general lasts only a short period on one object alhough
it can arise repeatedly.
Frauwallner (1995, pp. 97–116).

15
T28, 715a,19-20: 云何如電定？若定少少住，少時住，如電少少住，少時住，定
亦如是.
16
Vism-mhṭ I 342CS.
334
§7.1.2 Two Types of Meditative Approaches Leading to

Nibbāna
It has been demonstrated that the *Satyasiddhiśāstra, like the
Theravādin commentaries, acknowledges that one is able to attain
arahantship without the experience of form-sphere jhāna. The
*Satyasiddhiśāstra, like the Pāli Nikāya and the Chinese Āgama,
provides another approach to attain the destruction of the taints, that is,
the development of vipassanā preceded by samatha, which is the
meditative method of the samathayānika in the words of Theravāda.
In the “Chapter of Seven Concentrations” (七三昧品 qi-sanmei-
pin), Harivarman, when explaining the function of concentration,
makes the following comment:
The Abhidharmikas [of Sarvāstivāda] state that there are the

seven foundations (七依): one obtains the destruction of the
taints, having relied on the first jhāna … up to… one obtains
the destruction of the taints having relied on the base of
nothingness. Because one obtains the noble wisdom due to
these seven planes, they are called “foundation” (依). For
example, it is said that one who concentrates is able to arouse
true knowledge. Some people feel satisfied when they obtain
the jhāna. But, the Buddha says that this is not enough, and one
should rely on this [jhāna] concentration to achieve a higher
state. The meaning is that it is named “foundation” (依)
because it helps to destroy the taints. Question: how does one
rely on this jhāna to obtain the destruction of the taints?
Answer: the Buddha says that the practitioner no more pays
attention to the sign (相) or object (緣) by means of which he
335
enters the first jhāna, but whatever forms, feelings, perceptions,

formations, and consciousnesses arise in the first jhāna, he see
them as a disease, as a tumor, as a dart, as misery, as an
affliction, as impermanent, as suffering, as empty, as non-self.
Seeing thus, revulsion arises in the mind and he is free from the
taints. The same applies to the base of nothingness; but for the
three bases beginning with the base of infinite space (literally,
three special bases 三空處), there is no form to be observed.17
Here, the form-sphere and formless jhāna is developed first, and

afterwards, the obtained jhāna is taken as an object to be investigated
by wisdom. It is more than clear that this method of development is
called the “development of insight preceded by serenity” in the Nikāyas,
and people who adopt this meditative method are called samathayānika
in the Pāli commentaries. In fact, the last set of questions and answers
in the “Chapter of Samatha and Vipassanā” (止觀品 zhiguan-pin)
expressly lists the two meditative approaches to nibbāna side by side:
Question: it is said in the sutta that one develops the mind by

means of samatha and obtains liberation by means of vipassanā;
the other one develops the mind by means of vipassanā and
obtains liberation by means of samatha. How is it? Answer: if
one acquires the “knowledge with cessation as its object” due
to the jhānas, one is said to develop the mind by means of
17
T32, 338c,18-28: 論者言：有七依，依初禪得漏盡，乃至依無所有處，得漏盡。
依名，因此七處得聖智慧，如說：攝心能生實智。有人但得禪定，謂之為足，
是故佛言此非足也，應依此定，更求勝法，謂：盡諸漏，故說為依。問曰：云
何依此禪定得盡諸漏？答曰：佛說行者隨以何相、何緣入初禪。是行者不復憶
念是相是緣，但觀初禪中所有諸色若受、想、行、識，如病、如癰、如箭、痛、
惱、無常、苦、空、無我。如是觀時，心生厭離，解脫諸漏。乃至無所有處亦
如是，但三空處無色可觀.
336
samatha and obtain liberation by means of vipassanā. If one

obtains the serenity which has cessation as its object by
discerning the [five] aggregates, [eighteen] elements and
[twelve] bases with a “discursive mind” ( 散心 ) in the
beginning, then one is said to develops the mind by means of
vipassanā and obtain liberation by means of samatha.18
The sutta sentence quoted by Harivarman is similar to the sentence at

SĀ 464 (T2, 118b), “修習於止，終成於觀；修習觀已，亦成於止”,
whose meaning is not as clear as the one quoted by Harivarman. No
matter which sutta he intended, his description of the two meditative
approaches reminds us of the Pāli commentarial passages (Ps I 108–109)
related to the two types of bhāvanā, which were discussed in Chapter
Four (§4.1). It deserves especial attention that the *Satyasiddhiśāstra
unambiguously points out that some meditators start their meditative
practice at the very beginning by discerning the five aggregates with a
discursive mind (散心). Despite the lack of jhāna concentration,
through the practice of insight meditation alone the meditator in the end
is able to obtain the “serenity with cessation as its object” (緣滅止),
which no doubt should be understood as the mind of samatha with
nibbāna as its object.
The *Satyasiddhiśāstra had a great influence on the Chinese

Buddhism during the Southern and Northern Dynasties. It is based on
the *Satyasiddhiśāstra’s description regarding the Susīma Sutta that the
founder of the Tian-Tai school, Zhi-yi 智顗 (538–597 C.E.), gives in
18
T32, 358c,20-25: 問曰：經中說：
「以止修心，依觀得解脫。以觀修心，依止得解
脫。」是事云何？答曰：行者若因禪定，生「緣滅智」，是名「以止修心，依觀
得解脫」。若以散心分別陰、界、入等，因此得「緣滅止」，是名「以觀修心，
依止得解脫.
337
his book, An Exposition of Methods to Achieve the Stages of Meditative

Perfection (釋禪波羅蜜次第法門). He makes the following comments
on the methods of mental development in Śrāvaka Buddhism in
contrast with Mahāyāna Buddhism:
Some disciples develop wisdom practice from the time of their

initial arousal of the determination [for enlightenment]; they
produce the lightning-like concentration and obtain the fourth
fruition even without the first jhāna.19
The texts quoted above, taken together, reveal the fact that the
*Satyasiddhiśāstra acknowledges a version of the Sūsima Sutta closer
to the Sarvāstivādin than the Theravādin. In relation to the level of
concentration of arahants lacking the first form-sphere jhāna, the
standpoint of the *Satyasiddhiśāstra is close to the doctrine of the
dry-insight practitioner (sukkhavipasska) in Theravāda but not the
doctrine of the “complete type of wisdom-liberated one” (全分慧解脫)
in Sarvāstivāda since both the *Satyasiddhiśāstra and Theravāda hold
that sense-sphere concentration is a sufficient basis for the development
of wisdom that leads to arahantship.
§7.2 The Yogācārabhūmiśāstra’s Comments on the Susīma

Sutta
The Yogācārabhūmiśāstra is an important text of the Yogācāra
school in early Mahāyāna Buddhism. It was composed in India around
19
T46, 481b,27-29: 或有聲聞，從初發心即修慧行，發電光三昧，得四果，未具初
禪.
338
the 4th – 5th centruy C.E., and was translated into Chinese by Xuan-zang
玄奘 in 648 C.E.20
In the Yogācārabhūmiśāstra, there is a passage in the section

called Śrāvakabhūmi (聲聞地), which acknowledges the existence of
noble persons who do not possess the “principal jhāna”. I give my
English translation of the Sanskrit passage here:
The trainee who lacks the principal jhāna sees the path [first];
after that he makes effort in developing the enlightenment
factor of mindfulness etc. in order to abandon the defilements
that are to be abandoned by development.21
Since the phrase “trainee who sees the path” (śaikṣo dṛṣṭipadaḥ) refers
at least to a stream-enterer who attains the first level of enlightenment,
the passage indicates that one can attain the first enlightenment without
the assistance of the principal jhāna, i.e. the form-sphere jhāna. It is
true that this passage does not openly acknowledge the arahants
without the principal jhāna. However, there is a passage in the
Yogācārabhūmiśāstra which shows that those wisdom-liberated
arahants mentioned in the Susīma Sutta are without the first
form-sphere jhāna.
It has been discovered by Lu-cheng (呂瀓) and Ven. Yin-shun (印
20
On its author and composition, see Akira, 2002, pp. 314–321, and Lusthaus, Dan;
Charles Muller, “Summary of the Yogācārabhūmi-śāstra”.
21
The sankskrit text (Śrāvakabhūmi Study Group (Ed.), 2007, pp. 132, 134) reads:
tadyathā āryaśrāvako 'lābhī maulānāṃ dhyānānām, śaikṣo dṛṣṭapadaḥ, tataḥ paścād
bhāvanāprahātavyānāṃ kleśānāṃ prahāṇāya prayujyamānaḥ smṛtisaṃbodhyaṅgaṃ
bhāvayati yāvad upekṣāsaṃbodhyaṅgam / iyam adhiprajñaṃśikṣā adhicittaṃśikṣāyā
āvāhikā /. Its Chinese translation by Xuan-zang is as follows: 謂聖弟子未得根本靜
慮，先學見跡；後為進斷修道所斷一切煩惱，正勤加行，修念覺支乃至修捨覺
支，是名增上慧學引發增上心學 (T30, 436b,5-8).
339
順 ) that the Vastusaṃgrahanī section ( 攝事分 sheshi-fen) in the

Yogācārabhūmiśāstra consists of mainly the exegeses of the sūtraṅga
portion of the Saṃyukta-āgama, a portion that is suggested by Yin-shun
to be the earliest layer of the Saṃyukta-āgama as well as the four
Āgamas.22
According to Ven. Yin-shun,23 the Vastusaṃgrahanī makes the

following comments on the Susīma Sutta of the Saṃyukta-āgama of
Sarvāstivāda school:
Those bhikkhus who are endowed with purified sīla and dwell
restrained with the pātṭmokkha restraint, have as their basis the
“concentration that is included in the neighborhood of the first
jhāna” due to the power of the higher traininig of the mind; and
they obtain the “knowledge of the stability of the dhamma” and
the “knowledge of nibbāna” due to the power of the higher
training of wisdom. When practising in seclusion, with these
two knowledges as a basis, equipped with the four perfections
acquired previously, they free the mind from all defilements
and become wisdom-liberated arahants.24
According to this passage, the author of the Vastusaṃgrahanī

apparently takes the “neighborhood of the first jhāna” (初靜慮近分),
that is, the so-called “not-arriving concentration” (anāgamya) to be the
concentration that wisdom-liberated arahants without jhāna utilize as a
basis to develop the two types of knowledges. This concurs with the
22
Yin-shun, 1983, pp. 2, 63. Also cf. Mizuno, 1996b, pp. 357–414; Choong, 2000, p. 9.
23
Yin-shun, 1983b, p. 64.
24
T30, 835c,19-24: 復次，若有苾芻，具淨尸羅，住別解脫清淨律儀，增上心學增
上力故，得初靜慮近分所攝勝三摩地以為依止；增上慧學增上力故，得法住智
及涅槃智。用此二智以為依止，先由四種圓滿，遠離受學轉時，令心解脫一切
煩惱，得阿羅漢成慧解脫.
340
Sarvāstivāda’s interpretation given in the *Mahāvibhāṣāśāstra on the

Susīma Sutta. It seems very possible that the Yogācārabhūmiśāstra
simply accepts this comment on the Susīma Sutta from the
Sarvāstivāda’s commentarial tradition.
The commentarial texts quoted above from the *Satyasiddhiśāstra

and the Yogācārabhūmiśāstra reveals that the existence of arahants
who do not experience even the first form-sphere jhā na was well
acknowledged by Buddhists in the Indian Buddhism of the 4th century.
341
342
Conclusion
Chapter Eight
Conclusion
The origin of the concept of sukkhavipassaka in the Pāli

commentaries has been a controversial issue in the academia since the
middle of the 20th century when the lay movement of vipassanā
meditation spread from Burma to Sri Lanka and other Buddhist
countries in South-East Asia. Since then many scholars have given their
argumentations on this controversial issue: some suggest that there is
no evidence in the earliest texts Nikāyas, indicating that one can attain
Buddhist enlightenment through merely vipassanā meditation, without
the experience of form-sphere jhāna derived from samatha meditation,
while others suggest the opposite.
The complexity of this issue is further multiplied by various

interpretations of the functions of vipassanā meditation and samatha
meditation, and the relation between them as recorded in the Nikāyas:
while the ancient Theravādin commentators view vipassanā meditation
as the genuine Buddhist path to liberation, samatha meditation as a
secondary training in the sense of a support of vipassanā meditation
and a necessary discipline for developing extra supernormal powers,
some modern scholars suggest that samatha meditation and vipassanā
meditation are two separate paths, both of them can independently lead
to the final stage of Buddhist liberation; some scholars propose that
samatha meditation (jhāna) is the original genuine Buddhist path, and
vipassanā meditation is introduced later into Buddhism under the
influence of other traditions in India; and other scholars suggest that
these two kinds of meditation are in fact just two interdependent aspects
343
of one single Buddhist method. To minimize the complexity of this

issue, I, as some scholars did, adopt the interpretations given by the
Theravādin commentators as to the functions of vipassanā meditation
and samatha meditation.
With this background knowledge, in the first three chapters, I

looked into the Pāli Canon in order to present my answer to the
controversial question: to what extent the sukkhavipassaka doctrine
which completely ignores the form-sphere jhāna experience can find
support in the Pāli Canon.
In Chapter One, I discuss the concepts of the four noble beings

(ariya), that is, the stream-enterer (sotāpanna), once-returner (sakadā-
gāmī), non-returner (anāgāmī) and arahant, together with the methods
by which one can attain these four stages of Buddhist enlightenment. In
exploring the concept of arahant, we know for sure that there are
different kinds of arahant: (1) the triple-knowledge bearer (tevijja), (2)
the bearer of six super knowledges (chaḷabhiñña), (3) one liberated in
both ways (ubhatobhāgavimutta), and (4) one liberated by wisdom
(paññāvimutta). This classification indicates that such Buddhist
meditation trainings as the four formless jhānas and the five mundane
super knowledges are not indispensable but only optional. Besides, the
definition of one liberated by wisdom in the Puggalapaññatti allows
the possibility of interpreting the so-called paññāvimutta as merely an
arahant deprived of even form-sphere jhāna.
When we look into the Nikāyas searching the methods for

attaining various stages of enlightenment, we find that the methods
provided by the Nikāyas might be divided into two categories: first,
through pure vipassanā meditation, and second, through vipassanā
meditation preceded by samatha meditation.
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Conclusion
In the suttas that depict the enlightenment through vipassanā

meditation preceded by form-sphere jhāna, we read that the
form-sphere jhāna attainments serve either as the meditative objects to
be observed by practitioners with vipassanā wisdom, or as a
stepping-stone for vipassanā meditation in the sense that they make the
mind concentrated, malleable and steady and then allow insight
knowledge to unfold smoothly.
In contrast, the suttas of the first category do not mention samatha

meditation at all but describe only the practice of vipassanā meditation,
whose symbolic character is seeing the rising and passing away, or the
characteristics of impermanence, suffering and non-self in mental and
physical phenomena. Some of these suttas even claim explicitly that
insight meditation is a necessary condition for attaining the four stages
of enlightenment. Also, when we analyze the four factors for
stream-entry (sotāpattiyaṅga), which are meant to be the causes for the
realization of the four noble fruits, we find no elements of form-sphere
jhānas. Further, a detailed investigation into the canonical material of
the fourth factor —practice in accordance with the dhamma
(dhammānudhammappaṭipatti) — reveals that the last factor itself, as
described in the Nikāyas, refers to nothing but the practice of insight
meditation.
The way the Nikāyas emphasize the importance of the wisdom

directed towards rising and passing away (udayatthagāminī paññā) also
reveals the great significance of vipassanā meditation in the soteriology
in the Nikāyas. It is said that the wisdom directed towards rising and
passing away not only generates great joy, rapture and gladness but also
eliminates the wrong view of eternal self in Buddhist practitioners, and
leads them all the way to the final stage of enlightenment.
345
In this way, the first chapter reveals that vipassanā knowledge is

the proximate cause of Buddhist enlightenment. In some suttas, one
obtains enlightenment through vipassanā meditation together with
jhāna meditation, but in other suttas, one seems to obtain
enlightenment merely through insight meditation.
A main reason that some scholars suspect the existence of

sukkhavipassaka in the Nikāyas is that they find that Buddhist
enlightenment requires the foundation of mental concentration and
calmness, and the Nikāyas frequently identified the so-called right
concentration, which is always necessary, with the four form-sphere
jhānas. In order to establish the existence of sukkhavipassaka in the
Nikāyas, a detailed study of the meaning of concentration (samādhi)
and right concentration (sammasamādhi) is required and more instances
should be located where practitioners gain enlightenment without
form-sphere jhāna.
Therefore, in Chapter Two, I try to show that in the Nikāyas the

minimum level of the concentration or right concentration needed for
developing wisdom is not necessarily confined to the form-sphere
jhānas. I point out that the practice of seeing the rising and passing
away, i.e. insight meditation proper is named “development of
concentration” (samādhibhāvanā) as well as “signless concentration of
mind” (animitta cetosamādhi) with the ability to generate powerful
concentration that leads to the destruction of the taints. I also quote
several suttas and argue that the concentration gained through insight
meditation can be called right concentration. Through an analysis of the
material on the term “sign for contemplation” (paccavekkhaṇānimitta)
preserved in the Nikāyas, the Madhyama-āgama, the Yogācāra-
bhūmiśāstra, and the *Śāriputrābhidharma, I propose that there might
exist a set of four jhānas obtained through insight meditation in the
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Conclusion
Nikāyas, and it is this set of four jhānas, rather than the form-sphere
jhāna, that should be identified with the four jhānas of right
concentration.
To support my argumentation that there are people who attain

enlightenment without practicing form-sphere jhāna meditation, I
locate the suttas where the sequence of trainings for a new bhikkhu is
listed, and show that the beginner may start insight meditation
immediately after the training of morality is fulfilled. I also points out
some suttas which describe attainment of various stages of
enlightenment in a pure-insight way without practising form-sphere
jhāna. For example, some suttas mention that some newcomers who
have no background related to jhāna meditation attain stream-entry
immediately after they hear the “progressive instruction” (anupubbi
kathā). Based on the commentaries of Satipaṭṭhāna Sutta, I suggest that
such people attain stream-entry through practising insight meditation
while listening to the dhamma lecture. I also strengthen my
argumentation that there are arahants without form-sphere jhānas, by
discussing the suttas where two models of practice are contrasted: one
includes jhāna meditation, the other without. In the end of Chapter Two,
I give my interpretation on the phrase of “one who is endowed with
fulfillment in concentration” (samādhismiṃ paripūrakārī). This phrase
is attributed to non-returners, and because of this, some scholars
suggest that one needs to develop the form-sphere jhāna in order to
reach the stage of non-returner. However, my interpretation is that a
non-returner is “endowed with fulfillment in concentration” in the sense
that he will not encounter difficulty in developing the form-sphere
jhānas if he desires for them.
Taken together, the canonical suttas as a whole suggest that there
347
were dry-insight arahants at the time of the formation of the Nikāyas.

However, this does not mean that form-sphere jhānas are valueless at
all in the soteriology of the Canon; the commentators fairly show in
many ways the superiority of the liberation with samatha attainment
over the liberation without jhāna attainment, as we have seen in
Chapter Four.
After having presented my interpretation of the suttas for the

existence of sukkhavipassaka in the Nikāyas, I turn to investigate in
Chapter Three the practical meditative instructions probably for
sukkhavipassaka practitioners as shown in the Satipaṭṭhāna Sutta. My
basic suggestion is that even though satipaṭṭhāna meditation is not
limited to a pure-insight meditation system but contain the element of
samatha meditation in some occasions, the Satipaṭṭhāna Sutta and other
relevant suttas show the legitimacy of practising satipaṭṭhāna in a pure
insight way.
In Chapter Three, my main suggestions are as follows. The

repetition of the objects in the brief definition of satipaṭṭhāna betrays
that the four satipaṭṭhānas are in nature insight meditation. Similarly,
the formula that follows each item of the twenty-one meditation
techniques shows that the middle goal of each of these twenty-one
techniques is to develop insight knowledge seeing the rising and
passing away of mental and physical phenomena, and the final goal
arahantship. The implication of the formula following each of the
twenty-one techniques is that practising even one technique of them can
lead the practitioner to the final stage of enlightenment. I also point out
a problem in the formula related to the meaning of observing others’
mental and physical phenomena. Based on the Canon and
commentaries, I suggest that the instruction does not mean that
practitioners has to develop supernormal powers such as divine eye and
348
Conclusion
the ability of knowing other’s mind; neither does it mean that one has to
watch others’ behavior during meditation. A better explanation, in my
opinion, is that after seeing clearly the true nature of one’s own mental
and physical phenomena one will know automatically the natures of
others’ by inference based on one’s own experience.
There are twenty-one meditation techniques in total given in the

Satipaṭṭhāna Sutta. I suggest that except for “mindfulness of breathing”,
“attention to repulsiveness” and “nine cemetery contemplations”, which
might contain samatha meditation in their early stage of development,
all of them are clearly pure insight meditation (suddhavipassanā). The
Pāli commentaries tend to assume that mindfulness of breathing at its
early stage of development is necessarily a kind of samatha meditation
with the aim to attain form-sphere jhāna. However, in view of the
description in the Satipaṭṭhāna Sutta, I argue that mindfulness of
breathing can be practised in a pure insight way. This idea may not
claim support from Pāli commentaries, but it is advocated by modern
insight meditation teachers and was already documented at least in the
Chinese Ekottara-āgama (增壹阿含) and its commentary, 分別功德論
(Fenbie-gongde-lun).
Since there are various versions of the Satipaṭṭhāna Sutta, an

academic problem related to satipaṭṭhāna that intrigues scholars has
arised for many years: what meditative techniques does the original
version of the Satipaṭṭhāna Sutta contain? As far as the first
satipaṭṭhāna is concerned, I suggest the “attention to elements” be
included in the original structure of the first satipaṭṭhāna since most of
the techniques consisting in the first satipaṭṭhāna, when developed to a
certain degree in the way of insight meditation, necessarily relate
themselves to the “attention to elements”.
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The practice of the contemplation of feelings and the

contemplation of mind shifts meditators’ attentive awareness from
physical phenomena to mental phenomena. Like the strategy of most
techniques in the first satipaṭṭhāna, the basic strategy of the second and
third satipaṭṭhāna is bare awareness. Practitioners have to observe
whatever feelings, whether it is good or bad, and whatever mental states,
whether it is wholesome or unwholesome, that are arising in the present
moment with bare attention in a non-judgmental and acceptive way.
The only purpose is to understand the true nature of the ongoing
feelings and mental states without intention to change or maintain their
conditions. Such kind of bare attention, nevertheless, automatically
brings both mental and physical benefits to practitioners. According to
some suttas in the Nikāyas and its Āgama parallels, practicing
satipaṭṭhāna, especially the bare attention to painful feelings, can help
people endure unbearable physical pain and even produce the power of
healing physical disease. In fact, modern clinical medicine has
demonstrated that the acceptive awareness of physical suffering
improve one’s tolerance with chronic pain and thus improve one’s sense
of well-being.
Recently, many scholars have given extensive discussions on the

Pāli term ekāyana magga, an appellation given to the satipaṭṭhāna
practice. Some scholars consider the translation “the only way” made
by earlier scholars to be a problematic and incorrect translation for the
Pāli term ekāyana magga. In contrast, I am more interested in
discussing the possible grounds, theoretical and textual, for calling
satipaṭṭhāna “the only way”. First, based on Gethin’s research, I
suggest that satipaṭṭhāna might be said to be “the only way” in the
sense that only with the four satipaṭṭhānas do we know how a bhikkhu
begin Buddhist meditation. Second, based on Theravādin’s
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Conclusion
understanding of vipassanā, I suggest that satipaṭṭhāna may be called

“the only way” in the sense that satipaṭṭhāna is in essence vipassanā
meditation, whether combined with samatha meditation or not. I also
point out that some early Buddhist texts such as the Saṃyukta-āgama
(別譯雜阿含經), the Yogācārabhūmiśāstra (瑜伽師地論), and the
*Mahāvibhāṣāśāstra ( 大毘婆沙論 ), did interpret satipaṭṭhāna
meditation as “the only way”. It is clear that even in ancient times the
satipaṭṭhāna practice was already given high regard by some Buddhists,
whatever the reason might be.
Thus, in the first three chapters, I present my interpretations of the

canonical material and tend to side with the commentarial standpoint on
the issue of sukkhavipassaka. In Chapter Four and Chapter Five, I turn
my attention to the commentarial material themselves that is directly
related to the theory of sukkhavipassaka in order to know in more detail
how the commentators describe this important meditation doctrine. By
doing so, we might find some clue to find out from where the Pāli
commentators get the idea of the so-called sukkhavipassaka.
Considering the importance of the doctrine of the sukkhavipassaka

in the Theravādin meditation system, I feel a little surprised that the
Visuddhimagga mentions such terms as sukkhavipassaka and
suddhavipassanāyānika, but never explain their meaning nor the reason
why the noun vipassa(nā) (“insight”) is qualified by adjectives sukkha
(“dry”) and suddha (“pure”). In fact, there is no explanation or
definition at all for the term sukkhavipassaka or its synonyms in the
commentaries attributed by Buddhaghosa. The reasons why the term
“insight” is qualified by “dry” or “pure” can not be found until we look
into the works by another Theravādin commentator Dhammapāla. A
close investigation of the Pāli commentaries reveals that in the Pāli
351
exegetical literature, there are in fact two kinds of definition for

sukkhavipassaka: (1) one who lacks the form-sphere jhāna but has
access concentration (upacāra-samādhi) as the foundation for
developing insight knowledge, and (2) one who lacks even access
concentration, but has momentary concentration (khaṇikasamādhi) as
the foundation for developing insight knowledge. The momentary
concentration is said to be the minimum level of concentration that a
sukkhavipassaka should possesses as a basis for developing insight
knowledge. The fact that there are two kinds of definition for the term
sukkhavipassaka is clearly borne out by the Sārasaṅgaha, a
compendium book of Theravādin doctrines of the 13th –14th century.
For a better understanding of these two definitions of sukkhavipassaka,
I go further to discuss the meanings of access concentration and
momentary concentration.
In Buddhaghosa’s commentaries, we can in fact find three

categories of “access concentration”: access concentration derived from
(1) insight meditation, (2) from serenity meditation subjects that lead to
access concentration at best, and (3) from serenity meditation subjects
that can lead to absorption concentration (āppana). The access
concentration mentioned in the two definitions must refer either to the
access concentration obtained through serenity meditation subjects that
lead to at best access concentration, or to the access concentration
obtained through serenity meditation subjects which lead to absorption
concentration.
A close investigation into the material of momentary concentration

reveals that momentary concentration arises in four occasions: (1) it
arises before access concentration as its basis; (2) it arises to fulfill the
purification of mind; (3) it arises when insight knowledge takes place;
(4) it arises when one emerging from form-sphere jhāna is working for
352
Conclusion
the supernormal power of divine ear. The commentaries do not explain

the character of the momentary concentration arising in the first, second
and fourth occasion. Only some information about the nature of the
momentary concentration arising in insight knowledge can be found in
Dhammapāla’s sub-commentary, the Visuddhimagga-mahāṭīkā.
When looking into the sources on momentary concentration and

access concentration, we find that while Buddhaghosa used to name the
maximum concentration obtained through insight meditation as access
concentration, Dhammapāla prefers to employ the term momentary
concentration for the concentration arising from insight meditation. For
this, Dhammpāla himself does present an explanation. The
concentration arising in insight meditation is not the real access
concentration, but access concentration by name, because real access
concentration arises immediately before absorption concentration, and
there is no absorption concentration arising immediately after the
concentration emerging in insight meditation.
Besides the definition of sukkhavipassaka, the Pāli commentaries

provide us with the information about the meditation subject with
which a sukkhavipassaka generally starts his insight meditation, as well
as the disadvantages and advantages of being a dry-insight practitioner.
The commentaries tell us that dry-insight practitioner usually adopts the
meditative technique called “attention to the elements”
(dhātumanasikāra) to begin his insight meditation. This sounds very
reasonable because this meditative technique is pure insight meditation
subject and because the four elements are physical phenomena (rūpa),
which are much easier for beginners to observe, compared with the
mental phenomena (nāma). The lack of form-sphere jhāna certainly
affects the course of mental development in the sukkhavipassaka
353
practitioners. According to Buddhaghosa, the dry-insight practitioners

may at the early stage of insight meditation encounter hardships that are
not encountered by serenity-vehicle practitioners. Buddhaghosa
compares the dry-insight practitioner to a man crossing over a great
river by bare arm strength who suffers fatigue; and the serenity-vehicle
practitioner to a man crossing over a great river with a ship who suffers
no fatigue. In other place, Buddhaghosa says that practising vipassanā
in sitting posture for some time, one’s body and mind will gradually
become vexed and afflicted, while in jhāna attainment one enjoys a lot
of happiness. He also says that just a stronghold is of great help to a
soldier in battle filed so also jhāna attainment is of great help to a
practitioner in the development of vipassanā. Thus, according to
Buddhaghosa, the path of sukkhavipassaka is not as easy and
comfortable as the path of samathayānika. Besides the drawback of
being subject to fatigue and suffering at the early stage of mental
development, the lack of jhāna attainment results in another limitation:
the range of objects that dry-insight practitioners are able to observe is
narrower than serenity-vehicle practitioners because they have no
form-sphere mental states to observe. Another consequence due to the
lack of form-sphere jhāna, for dry-insight noble disciples, is that they
do not have the ability to arouse the attainment of cessation
(nirodhasamāpatti). In this way, it is clear that the commentators never
devalue the due position and value of samatha meditation in the
soteriology in Buddhism. In the commentarial passages that predict the
disappearance of Buddha’s teaching, arahants who possess samatha
attainments always disappear before dry-insight arahants. This also
betrays the inferiority of dry-insight practitioners to serenity-vehicle
practitioners. Nevertheless, the path of sukkhavipassaka is not without
advantage. According to Dhammapāla, one who treads on the path of
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Conclusion
sukkhavipassaka will quickly cross over the suffering of saṃsāra,

simply because such a practitioner saves the time needed for the
development of form-sphere jhāna.
In Chapter Five, I locate those suttas or canonical passages that the

Theravādin commentators consider to be related to sukkhavipassaka,
with the thought that the information of how the commentaries discern
dry-insight practitioners in the Pāli Canon might help us elucidate the
reason why the commentators are deeply convinced that during the time
of the Buddha there already existed the dry-insight arahants.
The Pāli commentaries consider that sukkhavipassaka arahants are

implied whenever the Buddha mentions the arahant liberated by
wisdom (paññāvimutta) in the Canon since arahant liberated-by-
wisdom consists of five types: one is the dry-insight practitioner and
four are people who attain arahantship after having emerged from the
four jhānas. The canonical phrase no ca kho aṭṭha vimokhe kāyena
phassitvā viharati (“he does not contact with the body and dwell in the
eight deliverances”) used in describing arahants is sometimes taken to
be a token of arahant liberated by wisdom, and sometimes dry-insight
practitioner exclusively. This seems to reveal an inconsistency in the
interpretations in Buddhaghosa’s commentaries. Among the four
Nikāyas, the Aṅguttara-nikāya contains more suttas than the remaining
three Nikāyas that are considered by Buddhaghosa to be relevant to the
dry-insight practitioner. A commentarial passage in Mp III 132 deserves
special note since it provides an answer to the question of why a
dry-insight non-returner is also said to be “complete in concentration”
(samādhismiṃ paripūrakārī). According to it, if a dry-insight
practitioner attains the state of non-returner but not yet arahantship in
this life, he will inevitably obtain form-sphere jhāna right before his
355
death, at least for a moment. It is this momentary form-sphere jhāna

experience that enables a non-returner of sukkhavipassaka to be reborn
in the fine material world.
Among the seven Abhidhamma texts, only the Puggalapaññatti

(Pp 61,31-36) contains the passages that the Pāli commentaries consider
relevant to the dry-insight practitioner. And one passage of them clearly
conveys in a plain way the possibility that one can obtain
supramundane path without the experience of form-sphere jhāna.
Though the notion of the dry-insight practitioner occurs in many
occasions of the commentarial literature, I can barely find two
dry-insight practitioners whose names are revealed, that is, Ven.
Cakkhupāla in the commentary of Dhammapada (Dhp-a I 12,16-18), and
Ven. Susīma in the Susīma Sutta (SN 12: 70) of the Saṃyutta-nikāya.
After checking all the commentarial passages against the canonical

passages on which they comment, I have an impression that some
interpretations, which discern sukkhavipassaka in the canonical passage,
sound quite reasonable, e.g. in the case in the Puggalapaññatti (Pp
61,31-36); while in some occasions, the interpretations seem to have no
strong ground, e.g. in the case of the Susīma Sutta (SN 12:70). Where
do these interpretations, reasonable or unreasonable, come from? Are
they just imagination of the ancient commentators? Modern scholars
believe that at least some of the contents in the Pāli commentaries can
be traced back to the time of the Buddha or at least the time before the
first schism of Buddhism. K.R. Norman has pointed out that if Pāli
commentarial materials are accepted as canonical by other early
Buddhist schools, they must revert to the earliest days of Buddhism, or
in Norman’s own words, “perhaps to the time of the Buddha himself”.
In Chapter Six, I show that two Pāli commentarial passages on
sukkhavipassaka doctrine can find their counterparts in the canonical
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Conclusion
literature of the Sarvāstivāda school. This suggests that the doctrine of

sukkhavipassaka in the Pāli commentaries very much probably goes
back to the early days of Buddhism and thus can not be the invention of
Theravādin commentators.
In Chapter Six, I compare the extant three versions of the Susīma

Sutta. While the Susīma Sutta in the Saṃyutta-nikāya (SN 12:70) and
the one in the Mahāsāṃghikavinaya do not mention the four jhānas, the
Sarvāstivādin version in the Saṃyukta-āgama (SĀ 347) explicitly states
that those arahants liberated by wisdom, with whom Susīma has a
conversation, do not possess the four form-sphere jhānas. In
consideration of all the three extant versions, I suggest that it is very
possible that the Sarvāstivādin version might have been changed under
the influence of the commentarial tradition shared by the branches of
Sthaviravāda, including Theravāda and Sarvāstivāda even though we
can not entirely exclude the possibility that the Sarvāstivāda version
represents the more original version while the redactors of the other two
versions omitted the part describing arahants lack in form-sphere
jhānas in order to emphasize the importance of form-sphere jhānas.
The Abhidharma literature of Sarvāstivāda, especially the

*Mahāvibhāṣāśāstra, probably a work of the 2nd century C.E., contains
many expanded expositions and explanations of the technical terms and
doctrines recorded in the suttas of the Āgama texts, and thus functions
as some kind of exegetical literature, compared to the Pāli
commentaries on the Nikāyas. The *Mahāvibhāṣāśāstra also records a
version of the Susīma Sutta similar to the one in the Saṃyukta-āgama,
and names the arahants who do not attain any form-sphere jhāna as the
“complete type of wisdom-liberated one” (全分慧解脫), and the
arahants who attain any one of the four form-sphere jhānas as
357
“incomplete type of wisdom-liberated one” (少分慧解脫). At first sight,

the theory of the arahants called “complete type of wisdom-liberated
one” is entirely the same as the doctrine of the sukkhavipassaka
arahant in the Pāli commentaries. However, they are different in
describing the concentration these arahants possess to develop wisdom.
The Sarvāstivādin commentarial literature considers that the basic
concentration for the “complete type of wisdom-liberated one” is
“not-arriving concentration” (未至定, anāgamya), which is a kind of
form-sphere concentration but is inferior to the first form-sphere jhāna;
but the Pāli commentaries consider that the basic concentration for
dry-insight arahants is momentary concentration or access
concentration, both of which are sense-sphere concentration.
Taking into consideration all relevant Sarvāstivādin sources, I

propose the following explanation for how the Susīma Sutta in the
Saṃyukta-āgama might have been changed. The notion of
wisdom-liberated arahants who do not attain even the first form-sphere
jhāna originated from a common early source that might be traced back
to the time of the first Buddhist council or at least to the very early
period before the Sthaviravāda split into various branches. Such an
understanding was handed down in a form of exegetical material along
with the original version of the Susīma Sutta since the original sutta
was compiled and then transmitted orally from generations to
generations in different Buddhist communities. Later on, the
Sarvāstivādins added the commentarial material into their version of the
Susīma Sutta sometime before the *Mahāvibhāṣāśāstra was compiled
in India, viz., before the second century C.E. In contrast, the Theravāda
kept the same exegetical material in the commentarial literature, and
left their version of the Susīma Sutta intact when they wrote down the
Pāli Canon in the first century B.C..
358
Conclusion
To reinforce my argument that the idea of arahants who does not

attain the first form-sphere jhāna, is not an invention by the Theravādin
commentators but a popular doctrine shared by different early Indian
Buddhist school, I discuss in Chapter Seven the interpretations on the
relation between concentration and the attainment of arahantship, given
in two important treatises of other Buddhist schools: the *Satya-
siddhiśāstra (成實論) and the Yogācārabhūmiśāstra (瑜伽師地論).
The *Satyasiddhiśāstra (成實論), probably a work of the 4th – 5th

century, on the authority of to the Susīma Sutta claims that even without
the first form-sphere jhāna and “not-arriving concentration”, one is still
able to achieve the destruction of the taints, with the sense-sphere
concentration as his foundation for the development of wisdom. It is
interesting to note that the *Satyasiddhiśāstra names the sense-sphere
concentration as “lightning-like concentration,” and describes it thus:
“the mind is concentrated for a little time, even a moment of
consciousness.” This reminds us of the Pāli commentarial gloss of the
sense-sphere “momentary one-pointedness of mind”, which is regarded
as the fundamental concentration for dry-insight practitioners to
develop insight knowledge in Theravāda Buddhism. In this way, the
*Satyasiddhiśāstra in fact presents an arahant very similar to the
sukkhavipassaka arahant as described in the commentarial literature of
Theravāda Buddhism.
Also in the Yogācārabhūmiśāstra, an important work of Mahāyāna

Buddhismb compiled around the 4th – 5th century C.E., we find an
exegetical comment on the Susīma Sutta, which says that those
bhikkhus in question, endowed with purified sīla, have as their basis the
“concentration that is included in the neighborhood of the first jhāna”
and obtain the “knowledge of the stability of the dhamma” and the
359
“knowledge of nibbāna”. The “concentration that is included in the

neighborhood of the first jhāna” is nothing but the so-called
not-arriving concentration (anāgamya) as we see in the Sarvāstivāda
literature. In this way, it is clear that the Yogācārabhūmiśāstra takes the
same stance on the issue of Susīma Sutta as the Sravāstivāda does. It
seems that Yogācārabhūmiśāstra simply inherits Sarvāstivādin version
of the Susīma Sutta as well as its interpretation for that sutta.
Both the *Satyasiddhiśāstra and the Yogācārabhūmiśāstra

acknowledge, on the basis of the Susīma Sutta, that there are arahants
who do not experience even the first form-sphere jhāna implies that the
notion of arahant who is deprived of even the first jhāna was very
popular among the Buddhists schools in India during the 4th and 5th
century C.E.
In general, the scholars who do not acknowledge in the teachings

of the Buddha the existence of arahants who never experience
form-sphere jhāna base their arguments only on the Pāli literature of
Theravāda. On the contrary, modern Chinese Buddhists who study early
Buddhism and have access to the Sarvāstivādin version of the Susīma
Sutta, take it for granted that even without the first form-sphere jhāna
one can still attain arahantship. It is quite clear that our knowledge of
the early Buddhist teachings depends on all the available Buddhist
canonical and commentarial materials, especially the suttas or sūtras.
The more versions of the canonical sutta/sūtra there are available for
consultation, then the more objective the knowledge is that can be
extrapolated concerning the teachings derived from the time of the
Buddha, or at least of the early Buddhist literature.
As far as the doctrine of sukkhavipassaka is concerned, whether

or not the suttas in the Nikāyas contain a doctrine of the dry-insight
360
Conclusion
practitioner might be still open to interpretations and remain

controversial. However, the canonical and commentarial sources
preserved in the Chinese Āgama and Abhidharma texts acknowledge
the existence of arahants without form-sphere jhānas and thus they no
doubt provide a different perspective and valuable material for deeper
investigation and discussion. Since most of the available sources related
to the Susīma Sutta—including the Theravāda’s commentarial literature,
the Sarvāstivāda’s Susīma Sutta, the Yogācārabhūmiśāstra, and the
*Satyasiddhiśāstra—acknowledge wisdom-liberated arahants who lack
even the first form-sphere jhāna, then it is much reasonable to suggest
that there existed a common view among Buddhists in the early period
of Indian Buddhism that one does not need form-sphere jhāna to attain
arahantship; and this view was most probably taught already in the time
of the Buddha and then passed down through the oral commentarial
tradition in various Buddhist communities. While this notion was later
written down and systematized as the theory of sukkhavipassaka in the
commentarial literature of the Theravāda tradition, it was included in
the canonical sutta of the Sarvāstivāda, and became the canonical
authority for Sarvāstivādins to develop the theory of the “complete type
of wisdom-liberated one” (全分慧解脫).
I hope that this book has documented that the doctrine of the
dry-insight arahant that is articulated in the Pāli commentarial literature
very much probably originated from a very early time of Indian
Buddhism and thus can not be taken to be an invention by later
Theravādin commentators. I also hope that this book has demonstrated
that in order to evaluate objectively any controversial doctrine in Pāli
Buddhism or to identify the teachings of the historical Buddha or early
Buddhism, an investigation into the sources belonging to Theravāda
Buddhism alone may not be sufficient because the sources of one
361
specific school might be limited or obscured and thus can not represent
the whole teachings of the Buddha. In order to achieve a better result, it
is necessary to consult all the available canonical and post-canonical
texts preserved in the Indian Buddhist schools other than Theravāda
school.
362
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Madhyama-āgama 中阿含經 (Zhong-ahan-jing) (T1, no. 26) (僧伽提婆,
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363
Mahāsāṃghikavinaya 摩訶僧祇律 (Mohe-sengqi-lu) (T22, no. 1425)

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Yogacārabhūmiśāstra 瑜伽師地論 (Yuqieshidi-lun) (T30, no. 1579) (玄奘,
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*Satyasiddhisāstra / *Tattvasiddhiśastra by Harivarman 成實論
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分別功德論 (Fenbie-gongde-lun) (T25, no. 1507) (unknown, Trans.)
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Satipaṭṭhāna Meditative Techniques in Various Sources
Appendix 1
Satipaṭṭhāna Meditative Techniques in Various
Sources
Abbreviations for Appendix 1
MN = Satipaṭṭhāna Sutta (MN I 55–62)

Vibh = Satipaṭṭhāna in Vibhaṅga (Vibh 193–202)
MĀ = Smṛtyupsathāna Sūtra of the Madhyama-āgama (T1,
582b–584b)
EĀ = the first sutta of the Ekāyana-mārga Varga of the Ekottara-āgama
(T2, 567c–569b)
DS = the sixth Varga “Smṛtyuapsthāna” of the section “non-question”
in the Dharmaskhandha (T26, 475c–479b)
ŚA = the nineth Varga “Smṛtyupasthāna” in the Śāriputrābhidharma
(T28, 612b–616b)
ŚBH= Śrāvakabhūmi of Yogacārabhūmiśāstra (T30, 440a–441a)
381
1. Contemplation of the Body

MN Vibh MĀ EĀ DS ŚA ŚBH
1
Mindfulness of breathing × × ×
Mindfulness of postures × × ×
Clear comprehension regarding
bodily activities and daily × × ×
routines
Attention to repulsiveness by
analysing the body × × × × × ×
anatomically
Attention to the elements2 × × × × ×
Cemetery contemplation × × × ×
Extinguishing unwholesome
thoughts with wholesome ×
thoughts
Restraining one mental state
×
with another mental state
The four jhānas ×
Perception of light ×
Grasping well the sign for
×
contemplation
Contemplating the body as
×
dependant on food
Contemplating the body with
× ×
holes leaking out impurity
Contemplating whatever part of
the body as impermanent, as
×
suffering, as non-self, as empty,
as dependantly arisen etc.
Contemplating the body as
×
empty, completely empty
Contemplating the
disadvantages of the body: ×
impermanence etc.
* The symbol “×” indicates “existence.”
1
ŚBH does not provide any instruction for meditative practice, but lists 35 types of
body.
2
MN, EĀ and ŚA all include the four elements, while MĀ and DS add to the four
elements the element of space and the element of consciousness.
382
2. Contemplation of Feelings
When feeling a pleasant/painful/
neither-painful-nor-pleasant
feeling, he knows “I feel a × × × × × × ×
pleasant/painful/neither-
painful-nor-pleasant feeling”.
When feeling a worldly3
pleasant/painful/neither-painful-
nor- pleasant feeling, he knows ×
× × × × × ×
“I feel a worldly pleasant/
painful/neither-painful-nor-
pleasant feeling”.
When feeling an unworldly4
pleasant/painful/neither-painful-
nor-pleasant feeling, he knows ×
× × × × × ×
“I feel an unworldly pleasant/
painful/neither-painful-nor-plea
sant feeling”.
When feeling a pleasant feeling,
not a painful feeling, he knows ×
“I feel a pleasant feeling”.
When feeling a painful feeling,
not a pleasant feeling, he knows ×
“I feel a painful feeling”.
When feeling a neither-painful-
nor-pleasant feeling, without
pain and pleasantness, he knows ×
“I feel neither-painful-nor-
pleasant feeling”.
neither-painful-nor-pleasant ×
× ×
feeling of the body, he knows as
such.
3
The Pāli term for “worldly” is sāmisa. It is translated as “food” (食) in MĀ and EĀ;
“with taste” (有味) in DS; “with defilement” (有染) in ŚA; and “with desire taste”
(有愛味) in ŚBH.
4
The Pāli term for “unworldly” is nirāmisa. It is translated as “without food” (無食) in
MĀ and EĀ; “without taste” (無味) in DS; “without defilement” (無染) in ŚA; and
“without desire taste” (無愛味) in ŚBH.
383
× ×
feeling of the mind , he knows
as such.
feeling of lust, he knows as such
neither-painful-nor-pleasant
×
feeling without lust, he knows
as such.
×
feeling dependent on
enjoyment, he knows as such.
×
feeling dependent on renounci-
ation, he knows as such.
Contemplating whatever feeling
as impermanent, as suffering, as
×
non-self, as empty, as
dependantly arisen etc.
Contemplating the
disadvantages of the feelings: ×
impermanence etc.
384
3. Contemplation of Mind
Knowing the mind affected/
unaffected by lust as the mind × × × × × × ×
affected/unaffected by lust
unaffected by hate as the mind × × × × × × ×
affected/unaffected by hate
unaffected by delusion as the
× × × × × × ×
mind affected/unaffected by
delusion
Knowing the contracted/
distracted mind as the × × × × × × ×
contracted/ distracted mind
Knowing the exalted/unexalted
mind as the exalted/unexalted × × × × × ×
mind5
Knowing the surpassed/
unsurpassed mind as the × × × ×
surpassed/unsurpassed mind
Knowing the concentrated/
unconcentrated mind as the
× × × × × × ×
concentrated/unconcentrated
mind
Knowing the liberated/
unliberated mind as the × × × × × × ×
liberated/ unliberated mind
Knowing the developed/
undeveloped mind as the × × ×
developed/ /undeveloped mind
Knowing the defiled/undefiled
mind as the defiled/undefiled ×
mind
unaffected by passion as the ×
mind with/without passion
unaffected by attachment as the
×
mind with/without attachment
5
In MĀ, DS and EĀ, the equivalents to mahggata and amahaggata are 大 (“great”)
and 小 (“small”) respectively.
385
unaffected by unrestness as the × × ×
mind with/without unrestness
Knowing the pervaded/
unpervaded mind as the ×
pervaded/ unpervaded mind
Knowing the immeasurable/
measurable mind as the ×
immeasurable /measurable mind
Knowing the downcast/lifted
mind as the downcast/lifted × ×
mind6
Knowing the calm/calmless
mind as the calm/calmless × ×
mind7
Contemplating whatever mind
as impermanent, as suffering, as
×
Contemplating the
disadvantages of the mind: ×
impermanence etc.
6
ŚBH has 下心 and 舉心; DS has 沉心 and 策心.
7
ŚBH has 寂靜心 and 不寂靜心; DS has 靜心 and 不靜心.
386
4. Contemplation of the Dhamma

Contemplation of the five
× × × × × ×
hindrances
Contemplation of the five
×
aggregates
Contemplation of the six sense
× × × × × ×
bases
Contemplation of the seven
× × × × × ×
enlightenment factors
Contemplation of the four noble
× ×
truths
Contemplation of the four
×
jhānas
Contemplating the
disadvantages of
saññākkhandha and saṅkhāra- ×
kkhandha, i.e. impermanence
etc.
Contemplation of all the
dhammas except for those
included in the body, and for
feelings and mind, as ×
impermanent, as suffering, as
Entering into nibbāna, cessation
×
of all formations
387
5. The Formula for Each Satipaṭṭhāna Meditative Techniques

MN MĀ EĀ ŚA
Contemplaitng internally,
A externally, and internally and × × × ×
externally
Contemplating the nature of
B rising, passing away, and rising × ×8 ×9
and passing away
Mindfulness that “There is a
body/feeling/mind/dhamma” is
C established to the extent necessary × × ×
for bare knowledge and
mindfulness
Dwelling independent, not
D × × ×
clinging to anything in the world
Mindfulness is established on the
body/feeling/mind/dhamma, the
E meditator is endowed with ×
knowledge and vision, with true
knowledge and penetration10
8
Formulae in EĀ convey a similar meaning. Nevertheless, the Chinese translation in
EĀ is inconsistent. The best translation for formula B, which can be found in EĀ is
as follows: 觀習法，觀盡法，并觀習盡之法。The best for formula C: 或復有痛
而現在前，可知可見 (or it is established “feeling exists”, which is knowable and
visible). For formula D, it has 無所依猗，不起世間想。已不起想，便無畏怖。已
無畏怖，「生死便盡，梵行已立，所作已辦，更不復受有」，如實知之 “Independent,
he does not arouse the perception of the world; without the perception he is fearless.
Being fearless, he knows as it really is that his birth and death is exhausted, the holy
life is lived, what has to be done is done; there is no further existence”.
9
Formulae B, C, D in MN and ŚA are almost the same. The Chinese translations of
these formulae in ŚA are somewhat inconsistent. The more self-explaining one in ŚA
is as follows: “Thus, a bhikkhu dwells contemplating the feelings rising dependently,
contemplating the feelings passing away dependently. Thus a bhikkhu dwells
contemplating the feelings rising and passing away. Mindfulness is [established]
internally [knowing] ‘feeling exists’, he is independent on feeling, dwells
independently, not clinging to whatsoever in the world” (如是，比丘觀受法緣起
行，觀受法緣滅行。如是比丘觀受法起、滅行，「有受」念內，以智以明識，不
依受，無所依行，不受一切世).
10
立念在身，有知有見，有明有達. It is probably an alternative translation of a similar
version of formula C in MN.
388
Tables of References to the Khaṇikasamādhi and Khaṇikacittekaggatā
Appendix 2
Tables of References to the Khaṇikasamādhi
and Khaṇikacittekaggatā
Table 1:
The references to khaṇikasamādhi in the commentaries and
subcommentaries of the Canon
commentator time of occurrence reference
1 Vism 144
Buddhaghosa1 1 Dhs-a2 117
1 Spk III 200
Mahānāma 4 Paṭis-a3 I 183; I 281; I 125; II 477
7 Vism-mhṭ4 I 11, 15, 38, 39, 168, 168, 387;
Dhammapāla 1 Ps-pṭ I 204CS
1 Th-a III 208
Upasena 2 Nidd-a5 I 129, 160
Vajirabuddhi 1 Vjb6 154
1
According to HPL §207, the date of Buddhaghosa ranges from 370 to 450 CE..
2
It is also called Aṭṭhasālinī, cf. HPL §315.
3
It is also called Saddhammapakāsinī. According to HPL §291, it was completed
around 559 or 499 C.E.. Its author, Mahānāma, lived at Mahāvihāra too.
4
It is also called Paramatthamañjūsā. According to HPL §370, its author,
Dhammapāla, later than Buddhaghosa, can be dated about 550–600 C.E., his teacher
seems to be another commentator, Ānanda.
5
It is also called Saddhammapajjotikā, a commentary on the Niddesa. The author was
active in Mahāvihāra. Its date is uncertain, although according to HPL §287, it is
most probably 817 or 877 C.E..
389
Table 2:
The references to khaṇikacittekaggatā in the commentaries and
subcommentaries of the Canon
commentator time of occurrence reference
2 Vism 289, 289

Buddhaghosa
2 Sp7 II 433, 433
Mahānāma 2 Paṭis-a II 503, 503
Dhammapāla 1 Vism-mhṭ I 342
Sāriputta 1 Sp-ṭ8 II 244CS
6
It is a subcommentary to the Samantapāsādikā. According to HPL §367–369, its
author is probably contemporary with Dhammapāla, dated about 550–600 C.E.
7
According to HPL §208–220, the issue of its authorship is not without controversy,
but it is usually considered as the work of Buddhaghosa in accordance to the legend
given by Vajirabuddhi.
8
This is another subcommentary to the Samantapāsādikā. According to HPL §372,
Sāriputta and Parakkamabāhu I are contemporaries from the 12th century.
390
The Chinese Text of the Susīma Sutta of the Saṃyukta-āgama
Appendix 3
The Chinese Text of the Susīma Sutta of the
Saṃyukta-āgama1
如是我聞：一時，佛住王舍城迦蘭陀竹園。若王、大臣、婆羅
門、長者、居士，及餘世人所共恭敬、尊重、供養佛及諸聲聞眾，
大得利養——衣被、飲食、臥具、湯藥；都不恭敬、尊重、供養眾
邪異道，衣被、飲食、臥具、湯藥。
爾時，眾多異道聚會未曾講堂，作如是論：「我等昔來常為國
王、大臣、長者、居士及餘一切之所奉事、恭敬，供養衣被、飲食、
臥具、湯藥，今悉斷絕；但恭敬、供養沙門瞿曇、聲聞大眾，衣被、
飲食、臥具、湯藥。今此眾中，誰有智慧、大力，堪能密往，詣彼
沙門瞿曇眾中出家，聞彼法已，來還廣說；我等當復用彼聞法，化
諸國王、大臣、長者、居士，令其信樂，可得還復供養如前。」時
有人言：「有一年少，名曰須深，聰明、黠慧，堪能密往沙門瞿曇
眾中出家，聽彼法已，來還宣說」
。
時諸外道，詣須深所而作是言：「我今日大眾聚集未曾講堂，
作如是論：我等先來為諸國王、大臣、長者、居士，及諸世人之所
恭敬、奉事，供養衣被、飲食、臥具、湯藥，今悉斷絕。國王、大
臣、長者、居士，及諸世間，悉共奉事沙門瞿曇、聲聞大眾。我此
眾中，誰有聰明、黠慧。堪能密往沙門瞿曇眾中出家學道，聞彼法
已，來還宣說，化諸國王、大臣、長者、居士，令我此眾還得恭敬、
尊重、供養。其中有言：唯有須深聰明、黠慧，堪能密往瞿曇法中，
出家學道，聞彼說法，悉能受持，來還宣說。是故我等故來相請，
仁者當行」
。
1
SĀ 347 at T2, 96b,25–98a,12.
391
時彼須深默然受請，詣王舍城迦蘭陀竹園。時眾多比丘出房舍
外，露地經行。爾時，須深詣眾多比丘而作是言：
「諸尊！我今可
得於正法中，出家受具足，修梵行不？」時眾多比丘，將彼須深，
詣世尊所，稽首禮足，退住一面。白佛言：
「世尊！今此外道須深，
欲求於正法中出家、受具足、修梵行。」爾時，世尊知外道須深心
之所念，告諸比丘：
「汝等當度彼外道須深，令得出家」
。時諸比丘，
願度須深。
出家已經半月。有一比丘語須深言：
「須深！當知我等生死已
盡，梵行已立，所作已作，自知不受後有」
。時彼須深語比丘言：
「尊
者云何學離欲、惡不善法，有覺有觀，離生喜樂，具足初禪；不起
諸漏，心善解脫耶？」比丘答言：
「不也，須深」。
復問：「云何離有覺有觀，內淨一心，無覺無觀，定生喜樂，
具足第二禪；不起諸漏，心善解脫耶」？比丘答言：
復問：「云何尊者離喜捨心，住正念正智，身心受樂，聖說及
捨，具足第三禪；不起諸漏，心善解脫耶」？答言：
復問：「云何尊者離苦息樂，憂喜先斷，不苦不樂捨，淨念一
心，具足第四禪；不起諸漏，心善解脫耶」？答言：
復問：「若復寂靜解脫起色、無色，身作證，具足住；不起諸
漏，心善解脫耶」？
答言：「不也，須深」
。
須深復問：
「云何尊者所說不同，前後相違？云何不得禪定而
復記說」？
比丘答言：
「我是慧解脫也」
。作是說已，眾多比丘各從座起而
去。
爾時，須深知眾多比丘去已，作是思惟：此諸尊者所說不同，
前後相違，言不得正受，而復記說自知作證。作是思惟已，往詣佛
392
所，稽首禮足，退住一面。白佛言：
「世尊。彼眾多比丘於我面前
記說：我生已盡，梵行已立，所作已作，自知不受後有。我即問彼
尊者：得離欲惡不善法…乃至身作證；不起諸漏，心善解脫耶？彼
答我言：不也，須深。我即問言：所說不同，前後相違，言不入正
受，而復記說自知作證。彼答我言：得慧解脫。作此說已，各從座
起而去。我今問世尊：云何彼所說不同，前後相違；不得正受而復
說言自知作證。
佛告須深：
「彼先知法住，後知涅槃。彼諸善男子獨一靜處，
專精思惟，不放逸住2，離於我見，不起諸漏，心善解脫。」
須深白佛：
「我今不知，先知法住，後知涅槃，彼諸善男子獨
一靜處，專精思惟，不放逸住；離於我見，不起諸漏，心善解脫。
佛告須深：
「不問汝知不知，且自先知法住，後知涅槃，彼諸
善男子獨一靜處，專精思惟，不放逸住，離於我見，心善解脫。」
須深白佛：
「唯願世尊為我說法，令我得知法住智、得見法住
智」
。
佛告須深：
「我今問汝，隨意答我。須深！於意云何？有生故
有老死，不離生有老死耶」？須深答曰：「如是，世尊！有生故有
老死，不離生有老死」
。
如是生、有、取、愛、受、觸、六入處、名色、識、行、無明。
「有無明故有行，不離無明而有行耶」？須深白佛：「如是，
世尊！有無明故有行，不離無明而有行。」
佛告須深：
「無生故無老死，不離生滅而老死滅耶」？須深白
佛言：「如是，世尊，無生故無老死，不離生滅而老死滅」
。
2
I adopt the variant reading in the editions of Yuan (元) and Ming (明) rather than that
of Song (宋), 不放逸法.
393
如是乃至「無無明故無行，不離無明滅而行滅耶」？須深白佛：
「如是，世尊，無無明故無行，不離無明滅而行滅」。
佛告須深：
「作如是知、如是見者，為有離欲惡不善法，乃至
身作證具足住不」？須深白佛：「不也，世尊」
。佛告須深：
「是名
先知法住，後知涅槃，彼諸善男子獨一靜處，專精思惟，不放逸住，
離於我見，不起諸漏，心善解脫」
。
佛說此經已，尊者須深，遠塵離垢，得法眼淨。爾時，須深見
法、得法、覺法、度疑，不由他信，不由他度，於正法中心得無畏，
稽首佛足，白佛言：「世尊。我今悔過，我於正法中盜密出家，是
故悔過」
。
佛告須深：
「云何於正法中盜密出家」。須深白佛言：
「世尊！
有眾多外道來詣我所，語我言：須深！當知我等先為國王、大臣、
長者、居士，及餘世人恭敬供養，而今斷絕；悉共供養沙門瞿曇、
聲聞大眾。汝今密往沙門瞿曇、聲聞眾中，出家受法，得彼法已，
還來宣說我等。當以彼聞法教化世間，令彼恭敬供養如初。是故，
世尊！我於正法、律中盜密出家。今日悔過。唯願世尊聽我悔過，
以哀愍故」
。
佛告須深：
「受汝悔過，汝當具說：我昔愚癡、不善、無智，
於正法律盜密出家。今日悔過。自見罪、自知罪，於當來世律儀成
就，功德增長，終不退減。所以者何？凡人有罪。自見、自知而悔
過者，於當來世律儀成就，功德增長，終不退減。」佛告須深：
「今
當說譬。其智慧者，以譬得解。譬如國王有防邏者，捉捕盜賊，縛
送王所，白言：大王！此人劫盜，願王處罪。王言：將罪人去，反
縛兩手，惡聲宜令，周遍國中，然後將出城外刑罪人處，遍身四體，
劖以百矛。彼典刑者，受王教令，送彼罪人，反縛兩手，惡聲宣唱，
周遍城邑，將出城外刑罪人處，遍身四體，劖以百矛。日中，王問：
罪人活耶？臣白言：活。王復勅臣：復劖百矛，至日晡時，復劖百
矛。彼猶不死」
。佛告須深：
「彼王治罪，劖以三百矛，彼罪人身寧
394
有完處如手掌不」？須深白佛：「無也，世尊」
。復問須深：
「時彼
罪人，劖以三百矛因緣，受苦極苦劇」不？須深白佛：「極苦！世
尊！若劖以一矛，苦痛難堪，況三百矛？當可堪忍」
。佛告須深：
「此
尚可耳。若於正法律，盜密出家，盜受持法，為人宣說，當受苦痛
倍過於彼」
。
佛說是法時，外道須深，漏盡意解。佛說此經已，尊者須深聞
佛所說，歡喜奉行。
395
396
The Story of Susīma Sutta in the Mahāsāṃghikavinaya
Appendix 4
The Story of Susīma in the
Mahāsāṃghikavinaya
4.1 The Chinese Text1
佛住舍衛城祇樹給孤獨園。爾時，世人篤信、恭敬、尊重，供
養衣、食、床臥、病瘦醫藥。爾時，出家外道亦在舍衛城，世人不
恭敬、供養尊重衣食床臥病瘦醫藥。時有眾多出家外道，集論議堂，
作如是論：「是沙門瞿曇住舍衛城祇樹給孤獨園。世人深信恭敬尊
重。供養衣食床臥病瘦醫藥。我等不得尊重、供養衣、食、床臥、
病瘦醫藥。誰能往沙門瞿曇法中出家修梵行，誦習彼法已，還我法
中？我等展轉相教，亦當還得供養，與彼無異」。時外道作如是論
已，皆言：「須深摩者於我眾中最為第一，可遣到沙門瞿曇法中出
家，受彼律儀，還來入此」
。
時彼外道語須深摩，作如是言：「沙門瞿曇在祇桓精舍，多人
供養尊重，我等不得此利。汝今可往沙門瞿曇法中出家，修梵行。
受誦彼經已，還我法中展轉相教，亦當還得供養，與彼無異」。須
深摩聞是語已，出舍衛城，往祇桓精舍。精舍門間，見有諸比丘經
行、坐禪。須深摩即往諸比丘所，共相問訊，在一面坐。作是言：
「我本是外道，今欲於如來法中出家受具足，此中應作何等」？諸
比丘答言：「若本是外道，欲於如來法中出家者，當試之四月。四
月過已，得諸比丘意者，當與出家」。時須深摩即受教行，四月過
已，得諸比丘意，便與受具足。
受具足已，往世尊所，頭面禮足，却住一面。爾時，有眾多比
1
T22, 362b,25–363b,21.
397
丘來到佛所，頭面禮足，却住一面，作是言：「我已得證，我生已
盡，梵行已立，更不受後有」。說是語已。頭面禮佛足而退。是諸
比丘去未久，須深摩頭面禮佛足已，詣彼比丘所，共相問訊，問訊
已，在一面坐。問諸比丘言：「長老！向在佛所，自言我已得證，
我生已盡，梵行已立，更不受後有」？答言：
「如是」
。時須深摩復
問言：「長老！如是知，如是見，得清淨天眼，見眾生死此生彼，
好色惡色，善趣惡趣；見眾生身行惡、口行惡、意行惡，誹謗賢聖，
自行邪見，教人行邪見，身壞命終墮三惡道。又見眾生身行善、口
行善、意行善，自行正見，教人行正見，身壞命終生於善處：天上
人中。如是過人清淨天眼，長老得不」？答言：
「不得」
復問：「尊者！如是知，如是見，得宿命智？知過去一生二生
三生四生五生十生百生千生，乃至劫成、劫壞。名姓、種族，死此
生彼，死彼生此，如是無數劫事，長老知不」？答言：「不知」
。
復問：
「離色、過色、無色寂滅解脫，身證具足住？是諸解脫，
長老得不」？答言：「不得」
。
須深摩言：「向者所問諸法，皆言不得，云何於世尊前自言：
我已得證，我生已盡，梵行已立，更不受後有？誰當信者」？諸比
丘答言：「長老！我是慧解脫人」。須深摩言：「所說簡略，義相未
現，可更廣說」。比丘言：「雖義相未現，我自了知慧解脫人」。時
須深摩聞諸比丘語已，作是念：我當往詣世尊所，問如是事，世尊
有所解說，我當受持。作是念已，從坐起往詣佛所。頭面禮足，却
住一面，具以上事廣白世尊：
「是事云何」？佛告須深摩：
「先法智，
後比智」。須深摩又白佛言：「世尊所說隱略，我猶未解」。佛告須
深摩：「汝雖未解故，先法智後比智」。須深摩白佛言：「善哉，世
尊，我猶未解，唯願世尊，廣為我說」
。
佛告須深摩：「我還問汝，隨汝所解答我」。「須深摩！於意云
何，緣生故有老死不」？答言：「如是，世尊」。佛言：「善哉，須
深摩！於意云何，無明緣故，生諸行不」？答言：
「如是」。佛言：
398
The Story of Susīma Sutta in the Mahāsāṃghikavinaya
「善哉！須深摩！於意云何，生緣滅故老死滅不？乃至無明滅故諸
行滅不」？答言：「如是」
。
「善哉！須深摩！」佛告須深摩：「若比丘於此法中，正觀、
正知，所應得者，盡皆得不」？。答言：
「如是」
。又問須深摩：
「汝
知緣生故有老死不？」答言：「如是」。「緣無明故有諸行不」？答
言：
「如是」。又問：「生緣滅故老病死憂悲苦惱盛陰滅不」
。答言：
「如是」
。「無明滅故諸行滅不」？答言：
「如是」
。佛告須深摩：
「汝
知如是法者，汝得天眼宿命智諸解脫得不」？答言：
「不得，世尊」。
佛告須深摩：「汝自言知如是諸法，而復言不得是諸功德，誰
當信者」？須深摩白佛言：「世尊！我為無明惡邪所纏縛故，生如
是邪見。我從世尊所廣聞正法，滅惡邪見，得法眼淨」。須深摩即
頭面禮佛足，胡跪合掌白佛言：「世尊！我於如來正法中，賊心出
家，為偷法故。世尊大慈，唯願受我悔過」
。佛告須深摩：
「汝癡如
小兒，於佛正法中為偷法故，賊心出家。我受汝悔過」。佛告須深
摩：「譬如有人，犯罪於王。王使人裂解支節，刵劓耳鼻，鋸解刀
折，段段斫截，象蹈馬踏，如是種種，若毒斷命。汝於佛法中賊心
出家為偷法故，罪過於是。我受汝悔過，於賢聖法中得增長故，從
今日後勿復更作。」
399
400
The Story of Susīma Sutta in the Mahāsāṃghikavinaya: English Translation
Appendix 4
The Susīma Sutta in the Mahāsāṃghikavinaya
4.2 English Translation
The Buddha was dwelling at Sāvatthī in Anāthapiṇḍika’s Park. On

that occasion, the Buddha was believed in, respected, revered and
offered robes, almsfood, lodgings, and medical requisites. At the same
time, many wanderers of other sects were dwelling at Sāvatthī as well
and they were not respected nor offered robes, almsfood, lodgings, and
medical requisites. On that occasion, many wanderers of other sects
assembled in an assembly hall saying, “This ascetic Gotama dwells at
Sāvatthī in Anāthapiṇḍika’s Park, He is believed in, respected, revered
and offered robes, almsfood, lodgings, and medical requisites. But, we
are not respected and offered robes, almsfood, lodgings, and medical
requisites. Who is able to go forth, lead a holy life in the dhamma of the
ascetic Gotama, and come back and teach us after learning his dhamma?
If we teach his dhamma to other people, we might obtain offerings
again as he does.” Having said thus, those wanderers of other sects said
unanimously. “Susīma is the foremost among us. We can send him to
go forth in the dhamma of the ascetic Gotama, receive his vinaya, and
then come back to our dhamma.”
On that occasion, those wanders of other sects told Susīma thus,

“The ascetic Gotama, staying in the monastery of Jetavana, is respected
and offered to by many people. But, we do not obtain such gains. Now,
you should go forth and lead the holy life in the dhamma of the ascetic
Gotama. After remembering his scriptures, you should come back to
401
our dhamma and teach what you know to us, so that we will obtain
offerings as he does.” Having heard these words Susīma went out of the
city of Sāvatthī and approached the monastery of Jetavana. At the gate
of the monastery, Susīma saw many bhikkhus practising either walking
meditation or sitting meditation. He approached to them and they
greeted each other. After having sat at one side, Susīma said: “I was a
wanderer of other sects, now I wish to go forth and get full ordination
in the dhamma of Tathāgata. What should I do for that?” Those
bhikkhus replied, “Those wanderers of other sects who wish to go forth
and get full ordination in the dhamma of Tathāgata should be a
probationer for four months first. After four months those probationers
with whom bhikkhus are satisfied will be given full ordination.” Then
Susīma immediately followed the instruction and undertook the
probationary period of four months. After four months, those bhikkhus
were satisfied with him, so he was given full ordination.
After full ordination, Susīma approached the Tathāgata, paid

homage to the Buddha by touching his feet with head, and sat at one
side. On that occasion, numerous bhikkhus approached the Buddha,
paid homage to him by touching his feet with their heads and sat at one
side. They then said: “I gained realization, for me, destroyed is birth,
the holy life has been lived, and there is no more future existence.”
Having said these words, they paid homage to the Buddha by touching
his feet with their heads, and departed. Not long after that, Susīma paid
homage to the Buddha by touching his feet with head, he approached
and saluted those bhikkhus. Having saluted he sat at one side and
inquired of those bhikkhus, “Did you, venerable sirs, proclaim in the
presence of the Buddha thus ‘I gained realization, for me, destroyed is
birth, the holy life has been lived, and there is no more future
existence’?” They replied “Yes.” Then, Susīma inquired further
402
“Venerable sirs, knowing and seeing thus, do you obtain the purified
divine eye, do you see beings—beautiful and ugly, fortunate and
unfortunate—passing away here and being reborn there, and do you see
how beings who are engaged in misconduct of body, speech, and mind,
who revile the noble ones, who hold the wrong view, and who teach
others to hold the wrong view, with the breakup of the body after death
have been reborn in the three miserable destinations; and do you see
how beings who are engaged in good conduct of body, speech and mind,
who hold the right view, and who teach others to hold the right view,
with the breakup of the body after death have been reborn in a good
destination, either in heavenly worlds or among humans? Do you
venerable ones obtain such kind of purified divine eye?” They replied,
“No.”
Susīma inquired further, “Knowing and seeing thus, do you,

venerable ones, obtain the knowledge of past abodes, recollecting one
birth, two births, three births, four births, five births, ten births, a
hundred births, a thousand births… up to… many aeons of
world-contraction, many aeons of world-expansion: ‘There I was so
named, of such a clan, passing away from there, I was reborn here;
passing away form there, I was reborn here’? Do you, venerable sirs,
know your past abodes of incalculable aeons in this way?” They replied,
“No.” Susīma inquired further, “Do you, venerable ones, dwell in those
peaceful formless deliverances that are away from form, transcending
forms, having touched them with the body? Such deliverances, have
you venerable ones obtained?” They replied, “No.”
Susīma said: “Those dhammas I just mentioned, you do not obtain.

How is it that you proclaimed in the presence of the Tathāgata: ‘I
gained realization, for me, destroyed is birth, the holy life has been
lived, and there is no more future existence’? Who will believe you”?
403
Those bhikkhus replied: “Venerable sir, we are liberated by wisdom.”

Susīma said, “Your words are brief, their meaning is not clear, please
explain in detail.” Those bhikkhus said, “Though the meaning is not
clear, I know myself as one liberated by wisdom.” Hearing what the
bhikkhus said, Susīma thought, “I should approach the Tathāgata to
inquire about this. Whatever the Tathāgata will explain, I should
remember that.”
Having thought thus, he rose from the seat and approached the
Buddha. Having paid homage to the Buddha by touching his feet with
head, and sat at one side, Susīma told him what had happened in detail,
and then asked, “Why is it?” The Buddha said to Susīma, “First comes
knowledge of dhamma, afterwards knowledge of analogy.” Susīma said
to the Buddha: “The Blessed One’s words are obscure and brief; I don’t
understand.” The Buddha said to Susīma: “Even though you don’t
understand, still first comes knowledge of dhamma, afterwards
knowledge of analogy.” Susīma said to the Buddha: “Blessed One! I
still do not understand. May the Blessed One explain to me in more
detail.”
The Buddha said to Susīma: “I shall ask you questions; answer me

according to your understanding. Susīma! What do you think, with
birth, aging-and-death comes to be?” Susīma replied, “Yes, Blessed
One.” The Buddha said, “Well done, Susīma.” [……] “What do you
think, with ignorance as a condition, formations come to be”? Susīma
replied, “Yes.” The Buddha said, “Well done, Susīma. What do you
think, with the cessation of birth, comes cessation of
aging-and-death”? … up to … “With the cessation of ignorance comes
the cessation of formations”? Susīma replied, “Yes.”
“Well done, Susīma,” said the Buddha, “If bhikkhus in this
404
dhamma see rightly and know rightly, would they obtain all that they
deserve to obtain”? Susīma replied, “Yes.” He asked Susīma further,
“You know with birth as a condition aging-and-death comes to be?”
Susīma replied, “Yes.” [……] “With ignorance as a condition
formations come to be?” Susīma replied, “Yes.” He asked Susīma
further: “With the cessation of birth comes the cessation of
aging-illness-death, sorrow, lamentation, pain, displeasure and
aggregations subject to clinging?” He replied, “Yes.” [……] “With the
cessation of ignorance comes the cessation of formations?” He replied,
“Yes.” The Buddha said to Susīma: “Knowing such dhamma, do you
obtain the knowledges of divine eye, of past abodes, and those
[formless] liberations?” He replied “No, the Blessed One.”
The Buddha said to Susīma, “You said that you know such
dhammas but do not obtain those attainments. Who will believe you?”
Susīma said to the Buddha, “Blessed One, bound by the evil of
ignorance I held the wrong view. This wrong view is distinguished, and
the purified vision of the dhamma arises to me after I hear the right
dhamma in the presence of the Buddha.” Susīma paid homage to the
Buddha by touching his feet with head, raised his joined hands in
reverential salutation in the kneeling position, and said to the Buddha,
“Blessed One! I went forth in Tathāgata’s dhamma with an evil motive
to steal the dhamma. May the Blessed One accept my repentance out of
great compassion.” The Buddha said to Susīma, “You are as stupid as a
little child to the extent that you went forth in Tathāgata’s dhamma with
an evil motive to steal the dhamma. But, I accept your repentance.” The
Buddha then said to Susīma, “Suppose someone were to offend the
king. The king might take away his life by various means, such as,
causing him to be dismembered and disjointed, cutting off his ears and
nose, dissecting him into pieces with a saw and a knife, and causing
405
him to be trodden on by elephants and horses. Your transgression is

heavier than this because you went forth in Tathāgata’s dhamma with
an evil motive to steal it. Nevertheless, I accept your repentance. For
this is growth in the Noble One’s dhamma. Do not make the same
transgression again from today on.”
406
The Chinese Text of the Story of Susīma in the Mahāvibhāṣāśāstra
Appendix 5
The Chinese Text of the Story of Susīma in the
*Mahāvibhāṣāśāstra1
有餘師說：近分地智是法住智；根本地智是涅槃智。云何知然？
經為量故。如契經說：有諸外道共集議言：佛未出時，我等多獲名
譽利養；由佛出世，名利頓絕。如日既出，爝火潛輝。設何方便名
利如本？然憍答摩有二事勝：謂善經論，形貌端嚴。雖形貌難移而
經論易竊，我等眾內有蘇尸摩，念慧堅強，堪竊彼法。若得彼法，
名利如本。既共議已，告蘇尸摩。彼由二緣遂受眾請，一愛親友，
二善根熟，便出王舍城，詣竹林精舍，謂苾芻曰：我欲出家。時諸
苾芻將往白佛。佛知根性，遣諸苾芻，度令出家與受具戒。彼後，
未久誦三藏文，亦少解義，竊作是念：
「欲利親友，今正是時」
。遂
從竹林出欲還王舍城。然佛有遍照護法天眼，恒觀世間，誰能竊者。
時有五百應真苾芻，蘇尸摩前自讚己德：「我生已盡。梵行已
立，所作已辦，不受後有。」蘇尸摩曰：「仁等所證，依何定耶？
為初靜慮？為…乃至無所有處耶？」諸苾芻言：「我等所證，皆不
依彼」。蘇尸摩言：「若不依彼，如何得證？」諸苾芻曰：「我等皆
是慧解脫者」
。時蘇尸摩聞已，忙然不識所謂，便作是念：
「脫我親
友問此義者，我當云何？」還詣佛所問如是義。世尊告曰：「蘇尸
摩當知，先有法住智；後有涅槃智」
。蘇尸摩曰：
「我今不知何者法
住智，何者涅槃智」。佛言：「隨汝知與不知，然法應爾」。時蘇尸
摩不果先願。然彼五百應真苾芻，依未至定得漏盡已，後方能起根
本等至。由此故知，近分地智是法住智；根本地智是涅槃智。
1
T27, 572b,27–c,27.
407
408
The Chinese Text of the Story of Susīma in the Abhidharmavibhāṣāśāstra
Appendix 6
The Chinese Text of the Story of Susīma in the
*Abhidharmavibhāṣāśāstra1
復次，
「諸邊中智是法住智；根本中智是涅槃智」
。何以知之？
經說有眾多異學梵志，共集一處作如是談論，聞有此言：沙門瞿曇
未出世時，我等為國王大臣婆羅門居士，而見尊重供養。今沙門瞿
曇出世，奪我名稱利養，猶如日出，令火無光。我等今當作何方便
還得名譽利養？乃至廣說。復作是念：沙門瞿曇更無異德，但善知
經論，顏貌端正。我等不假顏貌，但知經論者，便可還得名譽利養，
乃至廣說。復作是言：今此眾中誰能堪任於沙門瞿曇法中出家而竊
於法，令我等受持讀誦？復作是言：「今蘇尸摩梵志志念堅固，堪
任於沙門瞿曇法中出家竊法，令我等受持讀誦，即皆往詣蘇尸摩
所，具陳上事而以告之。爾時蘇尸摩以二事故而便可之，一以親愛
眷屬故，二以善根因緣故。
爾時，蘇尸摩出王舍城，詣於竹林，時有眾多比丘在精舍門邊
往反經行。爾時，蘇尸摩遙見諸比丘，即往其所而作是言：諸比丘！
當知我欲於沙門瞿曇法中淨修梵行。時諸比丘即將蘇尸摩詣世尊
所，而白佛言：今此蘇尸摩梵志者，欲於世尊法中，出家受具足戒，
行比丘法。佛告諸比丘：汝等可為蘇尸摩出家授其具足。時諸比丘
即為出家授具足。時蘇尸摩聰明智慧，念力堅固，未久之間，讀誦
三藏，少解其義，便作是念：若欲利我親屬者，今正是時。從竹林
出，欲詣王舍城。世尊有遍照眼守護於法，誰能竊者。爾時，有五
百比丘詣蘇尸摩所，或有說者：「是諸比丘佛所化作」。或有說者：
「是實比丘」
。時諸比丘到蘇尸摩所，皆作是言：
「蘇尸摩，當知我
1
T28, 407c25–408b11.
409
等生分已盡，所作已辦，梵行已立，不受後有」。時蘇尸摩，便問
諸比丘言：
「汝等依於初禪得盡漏耶？」答曰：
「不也」。
「依第二、
第三、第四禪，及過色無色寂靜解脫，得盡漏耶？」答言：
「不也」。
時蘇尸摩復作是言：「汝等既不依禪定而得盡漏，誰當信耶？」時
諸比丘皆作是言：「我等是慧解脫」。時蘇尸摩不識慧解脫：「若我
親屬問是義者，我則不知」
。
以是事故，還詣佛所，具以上事，向佛說之。佛作是答：「蘇
尸摩！當知先有法住智，後有涅槃智」
。蘇尸摩復白佛言：
「世尊！
我今不知何者法住智，何者是涅槃智」
。佛告蘇尸摩：
「汝知與不知，
但法應如是，先有法住智後有涅槃智」。彼諸比丘，先依未至禪盡
漏，後起根本禪。以是事故知，諸邊中智是法住智；根本中智是涅
槃智。
410
The Instances of Pāli Exegetical Materials Appearing in the Madhyama-āgama
Appendix 7
The Instances of Pāli Exegetical Materials
Appearing in the Madhyama-āgama
§1. The Characteristics of the Four Elements
When the Mahāhatthipadopama Sutta (MN 28) elaborates the four

internal elements, it mentions only the characteristic of the earth
element; the characteristics of the remaining three elements—water, fire,
and wind—are not mentioned. These characteristics cannot be known
without examing the commentarial literature. However, the Chinese
parallel sutta of the MN 28, that is, MĀ 30 象跡喻經 (Xiangjiyu-jing)
directly gives the characteristics of all the four elements. Concerning
the internal water element, the Mahāhatthipadopama Sutta (MN I
187,4-5) says: Katamā cāvuso ajjhattikā āpodhātu? Yaṃ ajjhattaṃ
paccattaṃ āpo āpogataṃ upādinnaṃ. The Pāli commentary (Ps II
227,20-21) glosses āpogataṃ with allayūsabhāvalakkhaṇaṃ; and the
subcommentary (Ps-pṭ II 173CS) equates it with dravabhāvalakkhaṇaṃ,
which means “is of the characteristic of fluidity”. This explanation is
similar to the phrase 水性潤 in MĀ 30 (T1, 465a,26), which means
“the nature of water is smoothness”. With regard to fire element, the
Mahāhatthipadopama Sutta says: Katamā cāvuso, ajjhattikā tejodhātu?
Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ … (MN I 188).
The commentary (Ps II 227,29-30) glosses tejogataṃ with
uṇhattalakkhaṇaṃ, which is the similar to 火性熱 in MĀ 30 (T1,
465c,16) meaning “the nature of fire is hotness”. Also, when describing
the internal wind element, MĀ 30 (T1, 466b,9) mentions 風性動“the
nature of wind is movement”. A similar description of the characteristic
of wind element can be found in the analysis of wind element by the
Visuddhimagga (352,2-3): yo vitthambhanabhāvo vā samudīraṇabhāvo
411
vā, ayaṃ vāyodhātū ti (“What is supporting or movement is air

element”).
§2. Form is the Body
When describing the body, the Mahāhatthipadopama Sutta (MN

28) gives the following simile:
Seyyathā pi āvuso kaṭṭhañ-ca paṭicca valliñ-ca paṭicca tiṇañ-ca

paṭicca mattikañ-ca paṭicca ākāso parivārito agāran-t’veva
saṅkhaṃ gacchati; evam-eva kho āvuso aṭṭhiṃ-ca paṭicca
nhāruñ-ca paṭicca maṃsañ-ca paṭicca cammañ-ca paṭicca
ākāso parivārito rūpan-t’ veva saṅkhaṃ gacchati. (MN I
190,15-19)
The Pāli term by which the sutta denotes “body” is rūpa, which literally
means “form” or “materiality”. Thus, to make its meaning clear the Pāli
commentary replaces rūpa with sarīra: sarīran ti vohāraṃ gacchati (Ps
II 229,15). Interestingly, the Chinese parallel to this Pāli passage, like the
Pāli commentary, uses the term 身 (“body”) instead of 色 (“form”):
諸賢！猶如因材木，因泥土，因水草，覆裹於空，便生屋名。
諸賢！當知此身亦復如是，因筋骨，因皮膚，因肉血，纏裹
於空，便生身名.
(T1, 466c,28-467a,2)
§3. The Sixth Question
The Chabhisodhana Sutta (MN112) states that when a bhikkhu
412
declares himself to be an arahant, one should neither approve nor

disapprove it, but rather one should pose some questions for
verification. The sutta lists only five questions relating to the following
subjects: (1) the four kinds of sense datum; (2) the five aggregates
subject to clinging; (3) the six elements; (4) the twelve bases; and (5)
this body with consciousness and all external signs. As Bhikkhu Bohdi
has noticed,1 the commentator found it difficult to account for the term
“sixfold” in the sutta’s title and thus provided two solutions. One is to
divide the fifth question into two, one on the body, the other on
consciousness; the other solution is to add a sixth question related to the
four nutriments.2 Bhikkhu Bodhi comments that a section of the sutta
may in fact be lost. He seems to be right since, interesting enough, the
Chinese parallel to the Chabhisodhana Sutta, MĀ 187 說智經
(Shuozhi-jing) gives six questions in total with a question related to the
“four nutriments” (四食) as the second one.3
§4 Without Seeing the Kamma and its Results
AN 9:20 mentions anāgamanadiṭṭhiko deti, which literally means

“gives [gifts] without seeing what comes”. The Pāli commentary (Mp
IV 179,10-12) explains it with this phrase: na kammañca phalañca
1
MLDB 1317, n.1063.
2
Ps IV 94,19–95,1 : Ettha hi cattāro vohārā pañca khandhā cha dhātuyo cha
ajjhattikabāhirāni āyatanāni attano saviññāṇakakāyo paresaṃ saviññāṇakakāyoti
ime cha koṭṭhāsā visuddhā, tasmā “chabbisodhaniyan”ti vuttaṃ. Parasamudda-
vāsittherā pana attano ca parassa ca viññāṇakakāyaṃ ekameva katvā catūhi āhārehi
saddhinti cha koṭṭhāse vadanti.
3
T1, 732 b,13-17: 賢者！世尊說四食，眾生以此得存長養。云何為四？一曰]摶食麤
細，二曰更樂，三曰意念，四曰識也。賢者！云何知、云何見此四食，得知無
所受，漏盡心解脫耶?
413
saddhahitvā deti, which can be translated as “gives [gifts] without

believing in the kamma and its results”. The Chinese parallel to AN
9:20 is MĀ155 須達哆經(Xudaduo-jing), which has the corresponding
phrase 不觀業果報施 (T1, 677a,17-18) meaning “gives without seeing
the kamma and its results”, and thus agrees with the Pāli commentary.
§5 The Story of Todeyya’s Rebirth as a Dog
The Cūḷakammavibhaṅga Sutta (MN 135) begins with the visit of

the Brahmin student Subha to the Buddha to seek the causes that lead to
diverse conditions of people. The Pāli commentary, the Papañcasūdanī,
tells a story in order to account for Subha’s visit to the Buddha.
According to it, the Brahmin Todeyya, the father of Subha, was
reborn as a dog in Subha’s own house after his death. The Buddha
reveals Todeyya’s identity to Subha by making the dog dig out the
hidden treasure that Todeyya had buried before his death. It is after this
event that Subha had confidence in the Buddha and approached him to
inquire about the question on the mechanism of kamma. Interestingly
enough, a similar story to that given by the Papañcasūdanī occurs
directly at the beginning of MĀ 170 鸚鵡經 (Yingwu-jing) (T1, 703c
ff.), the Chinese parallel to the Cūḷakammavibhaṅga Sutta. It is only
after this story ends that the visit of Todeyya’s son to the Buddha is
given.
These examples where the Pāli commentarial materials happen to

appear in the text of the Madhyama-āgama, if taken together, suggest
that the original version from which the extant Chinese
Madhyama-āgama was translated might be a later version that had been
influenced by the old Sthavira commentarial tradition shared by both
414
the Sarvāstivāda and Theravada. They prove again that some of the Pāli
commentarial sources are as old as the so-called sūtra or sutta texts and
can go back to the time before the schism of the Sthaviravāda.
415
416
Index
Index
ＡＤ
Abhidharmasaṃgītiparyāyapādaśāstra, dependent origination, 50, 68, 184
277, 316 devotion to wakefulness, 158
access concentration, 215, 219, 224, 225 Dhammapada, 81, 267, 277, 278, 321, 322,
Anālayo, 21, 97, 101, 119, 123 356
analysis of the four elements, 216, 231 Dhammapāla, 142, 207, 208, 209, 211, 220,
Ānanda, 73, 94, 163, 171, 173, 174, 297 223, 224, 228, 243, 353
Ānāpānasati Saṃyutta, 153 Dīgha-nikāya, 159, 266
Ānāpānasati Sutta, 155 dry-insight
Anāthapindaka, 303 -advantage, 237
Anuruddha, 72, 173 -arahant, xiii, 33, 34, 35, 246, 247, 249,
arahant, 57 252, 254, 266, 267, 272, 277, 279,
Assaji, 109 280, 348, 358
asubhabhāvanā, 148 -drawback, 242
attention to the four elements, 164 -non-returner, 258
Aṭṭhakanāgara Sutta, 73 -practitioner, 241, 252
Ｂ -practitioners, 245
-trainee, 256
Ba Khin, 5, 6, 214
Dukanipāta, 263
bhaṅgañāṇa, 66, 91, 179
bhāvanā, 28 Ｅ
Bhikkhu Bodhi, 20, 21, 97, 181, 280, 287, ekāyana, 198, 201
413 Ｆ
Bond, 12
factors for stream-entry, 67
brahmacariya, 42
five aggregates, 186
Bucknell, 29
five elements leading to escape, 264
Buddhaghosa, 19, 123, 124, 206, 209, 215,
five hindrances, 184
220, 228, 234, 237, 249, 251, 253, 262,
five meditations to patients, 122
318, 351, 353, 354, 355
four kinds of progress, 120
Ｃ four noble truths, 194, 218, 324, 325
Cakkhupāla, 34, 277, 356 Ｇ
caṅkama, 92, 158
Gethin, 19, 198, 199, 350
CBETA, 25
Goenka, 6, 7, 132
Chanmyay Sayādaw, 95
Gombrich, 19, 294, 302
Chaṭṭha Saṅgāyana CD-ROM, 26
Gunaratana, 18, 229
Chu-Yao Jing, 94
clear comprehension, 89, 112, 134, 135, Ｈ
156, 157, 160, 162, 165, 171, 218 Harivarman, 27, 330, 335
complete type of wisdom-liberated one, 35, Houtman, 5
283, 311, 315, 338, 357, 361 Hui-yuan, 332
contemplating rising and falling, 144 Ｉ
contemplation of feelings, 113, 166
insight meditation, 64, 65
contemplation of mind, 176
-benefits of advanced insight
contemplation of painful feelings, 170
meditation, 99
contemplation of the dhammas, 181
-concentration, 89
counter-insight into insight, 91
-joy, 81
Cousins, 18
-knowledge, 73
Crangle, 20
iriyāpatha, 114, 147
417
Ｊ Majjhima-nikāya, 51, 245, 266

majjhima-paṭipadā, 171
jhāna, 30, 105
Manorathapūraṇī, 92, 212, 231, 247, 253,
form-sphere jhāna, 85
255, 257, 261, 263, 264, 275
jhānas obtained through insight
maraṇassati, 150
meditation, 106
meditation method, 209
Ｋ mindfulness of breathing, 150, 197
Kabat-Zinn, 99 mindfulness of four postures, 156
kammaṭṭhāna, 3, 197 Mingun Sayādaw, 5, 7, 8
mūla-, 148 momentary concentration, 14, 215, 220,
samatha-, 216 222, 226, 227, 228, 229, 230, 352, 358
suddhavipassanā-, 269 momentary one-pointedness of mind, 221,
vipassanā-, 216 222, 223, 226, 334, 359
khaṅikasamādhi, 14, 220 mundane jhānas, 316
khaṇikasamādhi, 209 Ñ
Kheminda Thera, 12, 13, 14, 16 Ñāṇamoli Thera, 14, 15, 16
Khuddhaka-nikāya, 268 Ñāṇaponika Thera, 11, 15, 16
King, 4, 17, 19 Ñāṇārāma Thera, 95
knowledge in principal plane, 307 Ñāṇuttara Sayādaw, 14, 136, 223
knowledge in the neighborhood plane, 307 Ｎ
knowledge of analogy, 304
neighborhood concentration, 331
knowledge of dhamma, 304
noble eightfold path, 33, 40, 46, 98, 99, 101,
knowledge of dissolution, 179
109, 196
knowledge of equanimity about formations,
noble right concentration, 98
86, 230
noble supramundane wisdom, 316
knowledge of nibbāna, 307
non-returner, 53
knowledge of rising and falling, 77, 145,
not-arriving concentration, 35, 309, 310,
169
313, 332
knowledge of the stability of the dhamma,
*Nyāyānusāraśāstra, 312
307
Kumārajīva, 328 Ｏ
Kuṇḍalābhivaṃsa Sayādaw, 152, 160, 170 once-returner, 51
Ｌ one liberated by wisdom, 60, 250, 311, 344,
404
lakkhaṇūpanijjhāna, 31, 105
one liberated in both ways, 250
Ledi Sayādaw, 5, 6, 8, 9, 16, 100, 214
one liberated-by-wisdom, 250, 252
lightning-like concentration, 36, 334
loving-kindness, 31, 63, 92, 264 Ｐ
Lu-cheng, 339 paccavekkhaṇānimittaṃ, 102
Ｍ Paṇḍita Sayādaw, 22, 95, 107, 152, 180
power of healing, 174
Mahāmālunkyaputta Sutta, 73
practice in accordance with the dhamma,
Mahānāga, 94
68
Mahānāma, 389
Puggalapaññatti, 25, 61, 273, 275, 277,
Mahāparinibbāna Sutta, 40
317, 344, 356
Mahāsāṃghika, 296, 302
pure insight, 218, 269, 349
Mahāsāṃghikavinaya, 26, 296
pure-insight, 110, 114, 115
Mahāsi Sayādaw, 5, 7, 8, 9, 10, 11, 12, 13,
purification of mind, 13, 201, 214
16, 27, 107, 152, 159, 196, 223, 229,
purification of the mind, 227
241
purification of view, 97, 220, 233
Mahāsi tradition, 140
*Mahāvibhāṣāśāstra, 56, 139, 201, 306, Ｒ
307, 310, 311, 314, 315, 316, 318, 320, right concentration, 97, 101, 323, 324
341, 351, 357, 358 Rohitassa Sutta, 142
418
Index
Ｓ Theravāda, 23
Thilon Sayādaw, 5, 7
samādhi, 87, 124
Sāmaññaphala Sutta, 75 Ｕ
samatha, 31, 208 udayabbayañāṇa, 77, 145, 169, 196
samathayānika, 1, 123, 153, 205, 209, 214, upacārajjhāna, 31, 32
231, 335, 336, 354 upacārasamādhi, 12, 177, 209
sammasamādhi, 96 Upasena, 235
sampajañña, 147, 160 Ｖ
Saṃyukta-āgama, 26, 285, 323
Vibhaṅga, 102, 218
saṅkhārupekkhāñāṇa, 66
Vimuttimagga, 145
Sārasaṅgaha, 213, 352
vipassanā, 28
Sāratthapakāsinī, 105, 131, 246, 266, 268,
-bhāvanā, 3, 70
319, 320
-dhamma, 68
Śāriputrābhidharma, 104, 139, 346
-meditation, 6, 7, 8, 10
Sāriputta, 110, 212, 231, 235
-meditation movement, 5
Sarvāstivāda, 24
-meditation tradition, 5
satipaṭṭhāna, 70, 112, 127, 218
-method, 9
Satipaṭṭhāna Sutta, 70, 93, 112, 128, 132,
-ñāṇa, 136
139, 143, 147, 150, 155, 160, 166, 178,
-yānika, 205, 206
197, 234, 347, 349
Vipassana Research Institute, 24
satipaṭṭhānabhāvanā, 143
vipassanā-jhāna, 33, 87, 97
Satyasiddhiśāstra, 328, 335, 337, 338
vipassanāñāṇa, 76
sense restraint, 188
Visuddhimagga, 8, 15, 91, 94, 121, 123,
sense-sphere concentration, 330, 334
133, 136, 144, 145, 151, 153, 154, 156,
seven enlightenment factors, 191
159, 162, 164, 169, 179, 196, 206, 215,
seven foundations, 335
221, 222, 233, 243, 351
Siddhattha, 213
Visuddhimagga-mahāṭīkā, 8, 206, 208, 236,
sign for contemplation, 102
353
signless concentration of mind, 91
Visuddhimagganidānakathā, 8
Sīlānanda Sayādaw, 136, 159
Visuddhiñāṇakathā, 8
six factors of equanimity, 189
Soma Thera, 12, 13 Ｗ
Śrāvakabhūmi, 339 walking meditation, 92, 94, 158, 159, 297
stream-enterer, 45 white-lotus ascetic, 253, 254
Subhadda, 40 wisdom directed towards rising and passing
suddhavipassanāyānika, 206, 207, 351 away, 144, 345
sukkhavipassaka, 205, 206, 207, 212, 213 wisdom-liberated one, 311, 312, 313, 327
Susīma, 267 Ｙ
Susīma Sutta, 26, 266, 284, 331, 356, 359,
Yin-shun, 328, 339, 340
360
Yogācārabhūmiśāstra, 27, 339, 340
Ｔ
Ｚ
taruṇa-vipassanā, 86
Zhi-yi, 337
Theragathā, 94
419

The Direct Path of Mindfulness

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THE DIRECT PATH OF

Tzung-Kuen Wen, PhD

DarChen Publisher．New Taipei City

Part I: The Study of Sukkhavipassaka in the Nikāya Texts

Chapter 1: The Methods for Attaining Enlightenment 39

§1.2.2 The Stage of the Once-Returner 51

Chapter 2: Is Jhāna Necessary for Supramundane Attainment? 85

Chapter 3: Satipaṭṭhāna as Sukkhavipassaka Meditative Practice

§3.3.3 Mindfulness of Postures and Bodily Activities 155

Part II: The Study of Sukkhavipassaka in the Pāli Commentarial

Chapter 4: What Is Sukkhavipassaka? 205

Chapter 5: Who is the Sukkhavipassaka? 249

§5.4 Sukkhavipassaka in the Khuddhaka-Nikāya 268

Part III: Counterparts of the Sukkhavipassaka Doctrine in Other

Chapter 6: The Complete Type of Wisdom-Liberated One in the

Chapter 7: The Susīma Sutta in the Eyes of the *Satyasiddhiśāstra

§7.1.2 Two Types of Meditative Approaches Leading to

Chapter 8: Conclusion 343

Appendix 1: Satipaṭṭhāna Meditative Techniques in Various Sources

In the middle of the last century Buddhist meditation underwent a

prerequisite for the development of insight.

the existence of meditators who gain arahantship without the jhānas.

Ven. Bhikkhu Bodhi

The present book is a revised version of my doctoral thesis

Jing-zhao Fa-shih for providing me with a lecturer position in Fu-yan

B. Dictionaries and other standard works of reference

BGS The Book of Gradual Sayings, 5 vols, trans. by

Be Burmese edition noted in PTS edition

T Taishō shinshū daizōkyō 大正新脩大蔵経

The different descriptions of this doctrine given by scholars also

only are they scholarly issues unresolved in the field of Buddhist

2. Situating of the Book

According to the early Buddhist Canon, the Buddha taught two

greed (lobha), hatred (dosa), and delusion (moha). In order to be free

In the Pāli commentaries, meditation is classified into two

seven days without interruption.4

2.2 The Rise of Sukkhavipassaka Traditions in 20th Century

long-term debate on sukkhavipassaka in Pāli scholarship of the 20th

According to Houtman, since the 19th century, many writings on

Some well-known meditation teachers from Burma who are

descendents or influenced by their books on meditation.9

Ledi Sayādaw (1846–1923) is said to be the icon of modern

establishing in about 25 countries around the world a number of

Mingun Sayādw (1869–1954) is another important figure in

The most important figure in spreading vipassanā meditation both

perhaps in the world. 19 Like Ledi Sayādaw and Mingun Sayādaw,

2.3 The First Monk to Advocate Sukkhavipassaka Practice in

at the lowest of the Buddhist saints (ariyas), namely the bon-sin-san,

These fifteen dhammas are the property of the highest

According to another book, the Ānāpānadīpanī, written by Ledi

It is also permissible to proceed to vipassanā from the second

However, unlike Mahāsi Sayādaw, Ledi Sayādaw’s writings and

and they are not easily available outside Burma.25

2.4 Mahāsi Sayādaw’s Works on Vipassanā Meditation

Another important work of Mahāsi Sayādaw is the

Tesu suddhavipassanāyānikena yoginā yathāvuttasīla-

Among them, the practitioner making bare insight his vehicle

With regard to the training of concentration needed for developing

*Satyasiddhisāstra 成實論 (Cheng-shi-lun) by Harivarman (3rd-4th