Abstract

This thesis has three objectives; of the insight meditation practice, to study of investigating knowledge and the sixteen insight knowledge, and to study of the relationship between the investigating knowledge and insight knowledge in insight meditation practice. Clarified data are taken from the Theravada Buddhist scriptures and other related documents, then composed, summarized, analyzed, explained in details, corrected and verified by Buddhist scholars. From the study it found that;

Insight meditation development was the practice for wisdom development in order to realize three common characteristics of all formations based on the principle of four foundation of mindfulness (Mahāsatipaṭṭhāna) through contemplation on body, feeling, mind and mental objects. These objects of contemplation were summarized into the Metter (Rūpa) and Mind (Nāma) contemplating which leaded to insight knowledge respectively.

Investigating knowledge was contemplation with clear observing. It was knowledge after the full knowledge as the known and causing the rise of the full knowledge as abandoning. Papancasūdanī commentary explained that it was contemplation on lump (Kalāpa) etc. with conformity-knowledge (Anulomañāṇa) as final but it was not quite clear. the clear and domain were knowledge of comprehending mentality-materiality as impermanent, unsatisfactory and not-self (Sammasanañāṇa) and knowledge of contemplation on rise and fall which were the bases of investigating knowledge, so insight knowledge signified to the observing name and forms with three common characteristics; impermanence, suffering and non-self which started from knowledge of the delimitation of mentality-materiality and so on at the beginning and reached to final knowledge, that was knowledge of reviewing at the end.

The relationship between investigating knowledge and insight knowledge the wisdom considered in Kalāpa Sammasanañāna and has Anulomañāna as final which is the consideration of the rising and falling destroying scary broken and full of punishment boring and would like to escape from these form and name. When mind see through a trick of form and name the knotting temperament will be disappear. Mind become unfear in form and name, without seeing the penalty of form and name, without boring in form and name, without release in form and name, without suffering without happiness, without pleasure, without displeasure. There is only mind which being equanimity to all temperament and knotting very well until enter to Anulomanāna respectively.

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