The 16 insight knowledges

What is ñāṇa?

In Abhidhamma terms, ñāṇa (knowledge) is the mental factor of wisdom (Lesson 6) seeing phenomena as they really are. Insight knowledge differs from ordinary knowledge in that it is “seeing for oneself” while mind and matter are actually appearing, not recalling what one has read or heard.

For example, knowing that “consciousness arises and ceases one moment at a time” from Lesson 3 is knowledge at the level of learning. Seeing that arising and ceasing for oneself while practising mindfulness, until the sense of a continuous self loosens — that is ñāṇa.

The 16 knowledges and the 7 purifications

The Visuddhimagga uses the seven purifications (Lesson 15) as its framework and places the knowledges within them. The knowledge of arising and passing away has two phases: an immature phase still accompanied by the imperfections of insight, and a mature phase free of them. Change-of-lineage belongs to no purification, because it is the junction between the mundane and the supramundane.

The early knowledges, 1–3: laying a firm foundation

• 1 Knowledge discerning mind and matter (nāmarūpa-pariccheda) — distinguishing mind from matter by direct seeing, such as seeing that the colour appearing (matter) and the seeing (mind) are two different things, and that in neither is there a “seer”. This is purification of view, free of the view of self (Lesson 2).
• 2 Knowledge discerning conditions (paccaya-pariggaha) — seeing that mind and matter arise from conditions: seeing arises because there is an eye, colour, light and attention, and matter arises from kamma, mind, temperature and nutriment (Lessons 7, 13, 14). Doubt about past, present and future fades. The Visuddhimagga calls one who reaches this knowledge a “lesser stream-enterer” (cūḷa-sotāpanna) — not yet a noble one, but secure on this path.
• 3 Knowledge of comprehension (sammasana) — taking up mind and matter in groups and contemplating them as impermanent, unsatisfactory and not-self, past, present and future, internal and external, coarse and subtle. Some reflective thinking is still involved.

4 Knowledge of arising and passing away, and the imperfections of insight

The knowledge of arising and passing away (udayabbaya) is seeing for oneself, clearly, the arising (udaya) and passing away (vaya) of mind and matter. It is the knowledge the Dhammapada verse above refers to. In its early phase the mind is often joyful, full of rapture and brightness, until what the Visuddhimagga calls the “ten imperfections of insight” appear.

Most of these are good in themselves, but they become obstacles when “nikanti” — attachment and delight — arises, so that one believes one has attained something. The commentary says that only nikanti is truly a defilement; the other nine are grounds for defilement. Knowing that “these are not the path; the path is to go on knowing things as they are” is purification by knowledge and vision of what is and is not the path.

5–9 Knowledges that see the danger in formations

As the knowledge of arising and passing away matures, attention shifts from “arising” to “passing away”, and the danger in formations is seen ever more deeply. The similes below help understanding; some come directly from the Visuddhimagga, such as the golden swan and the fish in the net.

• 5 Knowledge of dissolution (bhaṅga) — seeing only passing away, both of what is known and of the mind that knows, ceasing continuously like bubbles bursting one after another.
• 6 Knowledge of fear (bhaya) — seeing all formations as fearful, because everything is ceasing; there is no refuge in any formation, like seeing a pit of glowing coals ahead.
• 7 Knowledge of danger (ādīnava) — seeing the drawbacks of formations, finding safety in no existence, like a house on fire.
• 8 Knowledge of disenchantment (nibbidā) — weary of formations, delighting in nothing in any existence, like a golden swan that takes no delight in a dirty pond by a village, its mind set only on the lakes of Mount Cittakūṭa.
• 9 Knowledge of desire for deliverance (muñcitukamyatā) — wanting to be free of all formations, like a fish caught in a net, a frog in a snake's mouth, or a bird trapped in a cage.
• The disenchantment in these knowledges is not everyday sadness or aversion, but seeing the danger with wisdom while mindfulness remains clear. Even so, some people feel heavy or uneasy in this phase, which is why having a teacher to guide you matters.

10–11 Re-observation and equanimity towards formations

• 10 Knowledge of re-observation (paṭisaṅkhā) — contemplating formations again by the three characteristics, in order to find the way out. The Visuddhimagga compares it to a fisherman who puts his hand into a fish trap, grabs something thinking it is a fish, lifts it and sees it is a snake, then raises it above his head, swings it until it is exhausted and flings it away.
• 11 Knowledge of equanimity towards formations (saṅkhārupekkhā) — equanimous towards all formations, neither afraid nor delighted, like a man who has divorced his wife and is unmoved whomever he sees her with, because he no longer regards her as his. This knowledge is subtle and calm, and may last a long time.
• The Visuddhimagga also compares equanimity towards formations to the land-finding crow of sailors, released from a ship at sea to look for the shore. If it sees land it flies straight there; if not, it returns to the ship. So with this knowledge: if the faculties are not yet ready it returns to contemplating formations; when they are ready it runs on to Nibbāna.

Three doors

From equanimity towards formations through to conformity knowledge, one of the three characteristics stands out and becomes the “door” leading to Nibbāna, corresponding to the three aspects of Nibbāna in Lesson 8.

• Impermanence prominent — one with strong faith exits through the signless liberation (animitta-vimokkha).
• Suffering prominent — one with strong concentration exits through the desireless liberation (appaṇihita-vimokkha).
• Not-self prominent — one with strong wisdom exits through the emptiness liberation (suññata-vimokkha).

12–16 The moment of crossing into the noble state

The last five knowledges arise in a single cognitive process called the “path process” (magga-vīthi), which is extremely fast. Knowledges 12 and 13 are still great wholesome consciousness with wisdom (Lesson 6); path and fruition consciousness are supramundane (Lesson 3).

• 12 Conformity knowledge (anuloma) — knowledge in conformity with the Noble Truths, arising for 2–3 moments: preliminary, access and conformity. Its object is still the three characteristics of formations.
• 13 Change-of-lineage knowledge (gotrabhū) — crossing over from the lineage of worldlings, taking Nibbāna as object for the first time, but not yet abandoning defilements. The Visuddhimagga compares it to a man who swings across a stream on a rope and lets go once he reaches the far bank.
• 14 Path knowledge (magga) — arising for just one moment, realising Nibbāna and cutting off defilements for good according to the level of the path (Lessons 5 and 8).
• 15 Fruition knowledge (phala) — arising immediately after the path for 2–3 moments, experiencing the fruit of abandoning defilements, with Nibbāna as object.
• 16 Reviewing knowledge (paccavekkhaṇa) — after the return to the life-continuum, cognitive processes arise that review five things: the path, the fruition, Nibbāna, the defilements abandoned and the defilements remaining (an arahant has no remaining defilements to review, so there are 19 reviewings in all).

After the first attainment

Having attained stream-entry, practitioners who wish to go on to the higher paths develop vipassanā again, starting once more from the knowledge of arising and passing away, passing through the knowledges up to each higher path in turn, until the path of arahantship, which abandons all defilements.

Noble ones can also enter fruition attainment, letting fruition consciousness continue with Nibbāna as object (Lesson 8), resting the mind in the peace of Nibbāna here and now.

Cautions and common misunderstandings

• “Knowing the names of the knowledges will get me there faster.” — No. The names are useful for teachers who guide, but during practice, thinking “which knowledge am I at?” is a thought that pulls us away from knowing the present.
• “This experience means I've reached that knowledge.” — Careful. Thought, memories of what we've read, and imagination can create experiences that resemble knowledges. Assessment is best left to an experienced teacher, and even teachers should be cautious.
• “A higher knowledge means a better person.” — Comparing is conceit (Lesson 5). Those who truly see become more humble, not less.
• “I must hurry to get there as fast as possible.” — Wanting to arrive is craving, which itself blocks the way. This path is walked by knowing each moment steadily, not by rushing.
• “I've reached the knowledges, so I don't need precepts any more.” — No. Virtue is the first purification, on which every stage depends; genuine insight makes virtue firmer.
• If fear, sadness or a sense of unreality becomes strong enough to affect daily life, pause intensive practice, return to normal routines, and consult a teacher or a mental-health professional.