Why is the sixth Stage necessary ? Because of grasping (Upadana), for until this is overcome, one’s training is not finished, But when one has, got rid of grasping, one has come to the end of the practice.
If grasping remains, becoming still takes place, and consequently one still comes to birth. Birth, which is followed by old age, sickness and death, is like a fire which is kept going by it’s fuel; the fuel being the kamma which gives rise to becoming (Kamma Bhava). Grasping feeds the fire with it’s fuel, and we ourselves seize hold of the fuel. We seize hold of ourselves; no one else can seize hold of us, and because we do not want to lose birth and becoming, we cannot let go, and so cannot attain Nibbana.
Why can we not get rid of grasping? It is because we do not have a clear Understanding (Nana) of the three Characteristics, which are: a) Impermanence, (Anicca), b) Suffering (Dukkha), c) Non Self (Anatta), The reason for this is given under the heading of Stage 2.
One should investigate those places where the three Characteristics become manifest. In this realm of existence, all things are compounds of formations (Sankhara), which are, either controlled by mind, or not controlled by mind.1 All things which come into existence, having arisen, must then die away and cease.
The Things which Hide Wisdom (Panna)
If one thinks that things are real, it is wise, if one finds something which one does not possess, to grasp at that thing. Then one becomes the owner of it, and because one thinks only in terms of it being permanent, when the time comes for one to be separated from it, one is full of grief and despair If, howevr, one understands clearly and sees the truth that everything which one has is only with one for the time being; that they are here today and tomorrow one must part from them, one will have no doubt and the heart will feel quite confirmed of this fact. Then Nan& #3642;a knowledge2 does not forget this, and not forgetting it, one has no delusion. Not being deluded one does not grasp and hold on to things which one knows inwardly to be of the above nature.
If we still grasp at things it is because we do not see the three characteristics in those things. The reason why people do not see the three characteristics with wisdom, is because they are addicted to the pleasures of the world. They are avaricious and greedy, they are careless and absent minded, therefore they do not see with wisdom.
If people overcome the addiction to the pleasures of the world, and give up their greed and absent mindedness, they will see with wisdom. Such a person is one who has developed restraint by the use of the moral precepts, and who has a Citta which is firmly established in the factors of the Supreme Perception of Truth.
Wisdom is the means by which one comes to see the truth for oneself. In this case it is of two kinds :
1. Wisdom which arises due to investigation. (or searching thought)
2. Wisdom which arises due to concentration.
The first of these two types of wisdom is more gross than the latter. If they are compared with Samadhi, the former is like the first Jhana and the latter is like the second Jhana. Each Jhana is more subtle than the preceding one, and so are the states of wisdom, right up to the Fruition of the Path (Magga Phala).
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