Verified
Grammatical Analysis
Udayabbayañāṇa: [nt.] Knowledge of arising and passing away. Formed by udaya (arising, birth) + vaya/abbaya (passing away, destruction) + ñāṇa (knowledge).
Orthodox Definition
Udayabbayañāṇa is a critical turning point in insight meditation. It is the direct, unmediated vision of the rapid, continuous generation and dissolution of physical and mental phenomena at the microscopic level.
Initially, this knowledge is “tender,” during which the meditator may experience the Ten Corruptions of Insight (upakkilesa)—such as brilliant auras of light, overwhelming rapture, and intense faith. The practitioner must use discernment to avoid clinging to these sublime states as awakening. Once these corruptions are bypassed, the knowledge becomes “mature” (balava-udayabbaya-ñāṇa). The meditator no longer relies on inductive reasoning but literally sees existence as an incredibly fast succession of flashing realities.
Quote
Tasmā taṃ sampādetukāmena upakkilesavimuttaṃ udayabbayañāṇaṃ ādiṃ katvā etesu ñāṇesu yogo karaṇīyo.
Therefore, one who desires to perfect this should apply himself to these knowledges, beginning with the knowledge of arising and passing away, free from defilements.Puna udayabbayañāṇe yogo kimatthiyoti ce?
If one asks, “Why is there again application to the knowledge of arising and passing away?”Lakkhaṇasallakkhaṇattho.
It is for the purpose of rightly apprehending the characteristics.Udayabbayañāṇaṃ hi heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ hutvā yāthāvasarasato tilakkhaṇaṃ sallakkhetuṃ nāsakkhi.
Indeed, the knowledge of arising and passing away, being defiled by the ten defilements below, was unable to rightly apprehend the three characteristics according to their true nature.Upakkilesavimuttaṃ pana sakkoti.
But that which is free from defilements can do so.Tasmā lakkhaṇasallakkhaṇatthamettha puna yogo karaṇīyo.
Therefore, application should again be made here for the purpose of rightly apprehending the characteristics.Lakkhaṇāni pana kissa amanasikārā kena paṭicchannattā na upaṭṭhahanti?
But why do the characteristics not become apparent, due to non-attention to what, and being concealed by what?Aniccalakkhaṇaṃ tāva udayabbayānaṃ amanasikārā santatiyā paṭicchannattā na upaṭṭhāti.
The characteristic of impermanence, first of all, does not become apparent due to non-attention to arising and falling, being concealed by continuity.Dukkhalakkhaṇaṃ abhiṇhasampaṭipīḷanassa amanasikārā iriyāpathehi paṭicchannattā na upaṭṭhāti.
The characteristic of suffering does not become apparent due to non-attention to constant oppression, being concealed by postures.Anattalakkhaṇaṃ nānādhātuvinibbhogassa amanasikārā ghanena paṭicchannattā na upaṭṭhāti.
The characteristic of not-self does not become apparent due to non-attention to the analysis of various elements, being concealed by compactness.Udayabbayampana pariggahetvā santatiyā vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāti.
However, by apprehending arising and falling, when continuity is broken, the characteristic of impermanence becomes apparent according to its true nature.Abhiṇhasampaṭipīḷanaṃ manasikatvā iriyāpathe ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti.
By attending to constant oppression, when postures are exposed, the characteristic of suffering becomes apparent according to its true nature.Nānādhātuyo vinibbhujitvā ghanavinibbhoge kate anattalakkhaṇaṃ yāthāvasarasato upaṭṭhāti.
By analyzing the various elements, when compactness is broken, the characteristic of not-self becomes apparent according to its true nature.— Visuddhimagga (Chapter XXI)
Textual References
- Canonical: Paṭisambhidāmagga – The definitive structural breakdown of the fifty ways of contemplating arising and passing away.
- Commentary: Visuddhimagga (Chapter XX & XXI) – Marking the transition between “Purification of the Path” and “Purification by Knowledge and Vision of the Way.”