According to the Teachings of Lord Buddha, any Dharma Practitioner who continuously practises according to what has been described will gain Viapassana Jhana 16. He will be a special person in the Lokuttara (supramundane). He will be an Ariyapuggala and attain the Pativedhadhamma and Mugga Jhana will also occur at the same time. Therefore, I would like to elaborate about wisdom in the Lokiya .
1. Rupa-Nama is Paridhesadha Jhana
Wisdom knows Rupa-Nama. It is certain that there are two types of reality, which are Rupa Dhamma ( what has been indicated to be real ) and Nama-Dhamma (what has been penetrated to be real) by relying on feeling of the six sense-door of consciousness;
2. Nama-Rupa is Paccayapariggadha Jhana
Wisdom knows conditions of Rupa-Nama. It knows Nam-Rupa that they compliment one another;
3. Dhammasana Jhana
It gains Anatta. Has not been able to cease all. It has to proceed according to all the conditions. When Rupa-Nama combine it will disintegrate according to its true nature. For Dharma Practitioner who has been practising his awareness continuously, he will be able to control his Moha (ignorance)
4. Udhayhabha Jhana
Wisdom sees Rupa-Name rise and fall at the same time. Only Dharma Practitioners can understand that Rupa-Nama rise and fall at the same time. Present becomes past. For future, should clearly concentrate on the Rupa-Nama and be sure to understand the `Common Signs of Beings’ which is called the Trilakhana and the Citta must be without any Kilesa. Concentrate on the Paramattha Dhamma and do not allow your awareness to fall into anything that has been assumed to be real.
5. Bhanga Jhana
Wisdom sees the disintegration of Rupa-Nama much clearer than before as a result of Vipassana which allows Dharma Practitioners to see the rise and fall of Rupa-Nama at the same time simultaneously. This is similar to seeing a couple embracing one another and then disappear in a thin air. Vigorous Dharma practice strengthens Dharma wisdom.
6. Phayadhou Patthana Jhana
Wisdom sees the rise and fall of the Rupa-Nama similar to a fire ball which seems to be very scary. When practising Vipassana and manage to see the disintegration of the Rupa-Nama as a result of vigorous and continuous practice. Dharma Practitioners can always see the appearance of Aniccang Dukkhang Ananta . Also they will the disintegration of Rupa-Nama like a big and scary `bon-fire’. If we do not know Vipassana we will not be able to examine it.
7. Adhinava Jhana
Wisdom sees the disintegration of Rupa-Nama as Dukkha. This is a punishment if one has a wish or for not clinging on the Rupa-Nama at all.
8. Nibbhidha Jhana
Wisdom is fed up with the seeing of the disintegration of the Rupa-Nama. Vipassana Practitioners once reach the level of Nibbhidha Jhana are disgusted and displeased with the birth and disintegration of Rupa-Nama. This is similar to someone wearing a clean and beautiful clothes. He will certainly be disgusted when seeing dirty clothes, and he would wish to remain wearing clean and beautiful clothes only.
9. Muncidhukamayadha Jhana
Wisdom sees the disintegration of Rupa-Nama and wish to escape from it. A Vipassana Practitioner who has attainted this level of Jhanaa would like to completely escape from Rupa-Nam which has been disintegrated.
10. Padhisankara Jhana
Wisdom sees the rise and fall of Rupa-Nama and seeking a way to escape from it. When Vipassana can see the rise and fall of the Rupa-Nama and also see the appearance of the Trailakhana fixed with the Rupa-Nama as its supporting base that means Vipassana can clearly see the danger and pitfall while becoming fed up and would like to escape from it by seeking an Arrom or a way to place the Rupa-Nama. For example, a person tries to catch a fish by using a small bamboo cage, once he catches a fish in the cage, he feels very happy. The important thing is that the man thought that he had caught a fish in the cage, but when he puts his hand in the cage he could not catch the fish. He feels like going home and escape from it all. This is similar to a Vipassana Practitioner, once he sees the Rupa-Nama very clearly he would take it as an Ananta (no self), but when he examines it clearly until he sees the rise and fall, its impermanence, its sufferings. He realises that he cannot control it. He sees its consequences and becomes scared. This is similar to the man that could not catch a fish in a bamboo cage.
11. Sankharubhekha Jhana
Wisdom sees that there is no self . There is nothing belongs to oneself. There is only an emptiness. Whatever exists in this world does not belong to neither us nor theirs. It does not belong to anyone. It belongs to the world. Once we realise this fact, one has no sufferings. But we still cannot get rid of all the sufferings. We are still suffering from the wheel of rebirth, that is, to be born, to get old, to get sick and to pass away. This is the last hurdle of all the sufferings of all human beings. What I have said so far is the truth. If you wish to know you should practice your Vipassana and then you will see it yourself. Lord Buddha once said that ` Opanayiko - bring it to oneself - Paccatang - know by oneself only and no one will know with you. Whoever practices Dharma he will know Dharma. He will know that once the Sankhara Rupa-Nama has quietened down he will see Dharma and the light of Nibbhana. If this is not the case, it means that we are still lost in a beautiful form of Rupa-Nama
12. Anuromma Jhana
Wisdom sees the disintegration of Rupa-Nama which slowly brings energy back according to the Ariyasacca (Noble Truth) and which is able to combat completely all the darkness. However, to be able to attain the Ariyasacca it depends on the progress, step by step, of the Vipassana in a Anuroma and Patiroma manner (forward and backward order) starting from the Udhayabbhaya Jhana to the Sankharubheka Jhana until one can clearly see the Noble Truth further away from all the Kilesa, and see the disintegration of the Rupa-Nama as Arrom. What I have described is the truth according to the Teachings of Lord Buddha mentioned in the Trepitaka ( Phra Vinaya, Phra Sutra and Phra Abhidharma).
13. Kodhalaphu Jhana
Wisdom that can see Nibbhana can destroy all primary ignorance human beings. It is the knowledge that can destroy Rupa-Nama. It is the knowledge that leans towards Nibbhana. It is the knowledge that can destroy all the Kilesa which hide the truth, but it cannot see Nibbhana. It is the base for the Kodhalaphu Jhana. Its main task is to transfer from the Primary Kodha to the Ariyakodha by relying on the Vipassana as its conditions. Once Kodhalaphu Jhanaa rises and completes its functions, it will disappear. Jhana in the Lokudhala is Mugga Jhana -Phala Jhana by relying on Vipassana as Arrom continuously which has no interruption on its Muggasavana (path). This is similar to a man attempting to cross a small river by swinging vigorously from a rope hanging from some branches. Once he reaches the other side of the river, he releases the rope and brings himself back to his normal position. The way he releases the rope means that he transfers himself from primary source of general human beings whereas the way he brings himself back to his normal position means that he has reached the Sodhadhimugga-Sodhapaddhiphala
14. Mugga Jhana
Wisdom in the Sodhapaddhimugga. Satidhagamimugga, Anagamimugga, Arahantamugga destroy all the Kilesa according to its power by relying on Nibbhana as Arrom as well.
15. Phala Jhana
Wisdom in the Sodhapaddhiphala Sakidhagamiphala Anagamiphala Arahantaphala which rise immediately after the Muggacitta and which has no gap in the Khandha and has Nibbhana as Arrom as well.
16. Paccavakkana Jhana
After examining Mugga, Phala, Nibbhana and all the Kilesa with wisdom, the remaining depends on the power of the Mugga. The merits of Vipassana, to say the least, can transform a bad person to become a good person, an ignorant man to become a clever man, to clearly see what is good and what is bad, to get away from all the temptations, to stop consuming intoxicated drinks, to stop gambling, to stop committing bad karma. Also, to encourage a good person to continue practising good karma and make himself useful for himself, others, religions and for the society. In addition, merits of Vipassana would make a practitioners to have good Sati for their parents, and for those who have helped them and to have good Sati to continue doing good karma. If the power of their Vipassana is powerful enough they might attain Mugga and Phala and eventually see the path to Nibbhana. In conclusion, what I have explained in the Dharma Vipassana , Vipassana of the Six States of Consciousness ( Vipassana Bhumi 6) with all the rules and codes of practices can be found in your very own body. Dharma is not in the body of Lord Buddha or any Arya Sangha. Dharma is not outside your body, but inside your body. There is a Dharma Pali saying that `Bhatso-Atso’ which means `Breathing out as Phra Sutra, Breathing in as Phra Vinaya and Phra Paramattha is inside guarding and preventing from being broken, from being in chaos, from committing any bad karma or anything which may cause danger. In addition, the Dharma Pali stresses further that `Sabhanyatdhiyo Khandhabhanyatdhi Ayatanabhanyatdhi’ which means that Lord Buddha has described the four elements, water, fire, air, and earth within everyoneof us including all animals. Without these four elements in our body, we cannot survive. We will all be dead. It was Lord Buddha who discovered these elements in our body and he had left these with each and everyone of us. He did not leave them in a mountain, a forest or somewhere else, but in our body.
Phra Dharma Pali also describes that `Kusala Dhamma Akusala Dhamma’ Kusala Dhamma is all the good karma we have carried out. They belong to us while we are still alive. They make us feel happy with what we have done. Once we pass away, they will follow us and lead us to Paradise or Nibbhana. If we are to be born again, they will come with us and the Phala (result) is that we will be born without any unimpaired body. This is Kusala Dhamma for all human beings. As for Akusala Dhamma. It is all the bad karma we have carried out during our life time. Again, once we pass away, they will follow us to either Narok (hell), Aveci (Lowest part of hell) or Logun (Darkest part of Hell with heaviest punishment) to become either Asura (demon) or Peta (ghost) depending on the degree of their bad karma who would suffer endlessly. They will suffer half-dead or half-alive while waiting for good merits dedicated to them by their extended relatives. This Akusala Dhamma. It is sinful.