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As follow the middle path one who wants to attain 苍颈产产腻苍补 must purifies his morality (蝉墨濒补). Then he must cultivate mental concentration on a meditation object. When his concentration is strong enough, he must work on the object of mind and matter. Then mind-and-matter comes into manifestation within him. He sees no 鈥業鈥� nor 鈥榶ou鈥�, but sees mind and matter alone. His knowledge goes beyond the conception of 鈥榖eing鈥�. At that time he attained 鈥榯he analytical knowledge of mind and matter鈥� (苍腻尘补谤奴辫补辫补谤颈肠肠丑别诲补 帽腻峁嘺).

When he has attained this knowledge, his view becomes purified. It is said in Visudddhimagga:

鈥�N膩mar奴p膩na峁� y膩th膩vadassana峁� 诲颈峁�峁�丑颈惫颈蝉耻诲诲丑颈 苍腻尘补鈥欌赌�

purification of view is the correct seeing of mentality and materiality.^[1]

Then he contemplates the cause of mind and matter. He realizes that nothing arises without cause. He attains the knowledge of causality (paccaya pariggaha 帽腻峁嘺). When he attains the knowledge of causality, he overcomes doubt. That is a state of purification by overcoming doubt (办补峁卥丑腻惫颈迟补谤补峁嘺惫颈蝉耻诲诲丑颈). The person, who is endowed with such a knowledge and purification, is called 鈥�肠奴岣穉蝉辞迟腻-panna鈥欌�撯�渓esser stream-enterer鈥�. He has found comfort in the Buddha鈥檚 dispensation, he has found a foothold, he is certain of his destiny.^[2]

Then he starts his 惫颈辫补蝉蝉补苍腻 meditation with the comprehension by groups (办补濒腻辫补蝉补尘尘补蝉补苍补). He contemplates the dhammas which are amenable to comprehension (蝉补尘尘补蝉补苍奴辫补驳补). Ven. Buddhaghosa gives here a guideline thus; 鈥淎nd as regards those dhammas that are amenable to comprehension a beginning should be made by comprehending those among them that are obvious to and easily discernible by the individual meditator鈥�.^[3]

He increases his insight knowledge by contemplating conditioned things to be with the characteristic of anicca etc, he becomes perfect in the knowledge of contemplation (sammasana帽腻峁嘺).

Then he increases his insight knowledge to understand the changing of present phenomena. He attains the contemplation of rise and fall (udayabbhaya帽腻峁嘺). When the contemplation of rise and fall becomes strong enough, he overcomes the defilements of 惫颈辫补蝉蝉补苍腻 (vipassanupakkilesa). He can understand what the path is and what not the path is. Such a state is to be called 鈥榯he purification by knowledge and vision of what is the path and what is not the path (尘补驳驳腻尘补驳驳补 帽腻峁嘺dassana visuddhi).^[4]

Then he continuously practices 惫颈辫补蝉蝉补苍腻 meditation and his insight knowledge that gradually rise becomes stronger and stronger. He attains the following knowledge:

The knowledge of contemplation dissolution (bha峁単a帽腻峁嘺) The knowledge of appearance as terror (bhaya帽腻峁嘺)

The knowledge of contemplation of danger (膩dinava帽腻峁嘺)

The knowledge of contemplation of dispassion (nibbid膩帽腻峁嘺) The knowledge of contemplation of reflection (pa峁璱sa峁卥h膩帽腻峁嘺)

The knowledge of equanimity about formations (蝉补峁卥丑腻谤耻辫别办办丑腻-帽补峁嘺).^[5]

When he has attained these insight knowledges, he is in the state of the purification by knowledge and vision of the way (pa峁璱pad膩帽腻峁嘺dassa峁嘺 visuddhi). Then he increases his concentration and knowledge. He works on and on contemplating the characteristics of mind and matter. His insight knowledge becomes strong enough and becomes well-developed.

When he thus practices contemplation, owing to the ripening of insight, the three or two moments of 惫颈辫补蝉蝉补苍腻 consciousness by the name of preliminary, proximate and adaptation, having for their object any of the characteristics such as impermanence etc, occur just after the mind-door consciousness has arisen following the ceased 产丑补惫补峁単补 at the very moment very close to 补辫辫补苍腻. Thereafter the 驳辞迟谤补产奴 consciousness, having 苍颈产产腻苍补 as its object, occurs, overcoming the lineage of the wordings and evolving the lineage of the ariyas.

Immediately after that consciousness, the path of the streamwinner (蝉辞迟腻辫补迟迟颈尘补驳驳补), realizing the truth of suffering, eradicating the truth of the cause of suffering, attaining the truth of cessation of suffering enters the course of 补辫辫补苍腻. After that two or three moments of fruit-consciousness arise and subside into 产丑补惫补峁単补. Then, arresting the knowledge of reflection occurs. This is how to attain the 苍颈产产腻苍补 state. In this way one attains 苍颈产产腻苍补 through the second path, the third path and finally the fourth path. After having finally attained 苍颈产产腻苍补 he will exist no more in 蝉补峁僺腻谤补.^[6]

Footnotes and references:

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[1]:

Vism II, p. 222

[2]:

Vism II, p. 240

[3]:

Ibid. p. 244

[4]:

Vsm, p. 274

[5]:

Vism, p. 276

[6]:

Abhs, p. 160-161