The Six Vipassana Bhumi (AI Generated)

Below is one way to present the translation using seven paragraphs. The first five paragraphs list the five primary Vipassana Bhumi with their subtopics (when known), and the final two paragraphs list the two lineages under Interdependent Factors.

Bhumi 1: Five Aggregates

Main Title: Five Aggregates (Pañca-khandha) Topical Names:

• Form (Rūpa): The material body and all physical phenomena.
• Feeling (Vedanā): The basic affective tones (pleasant, unpleasant, neutral) arising upon contact.
• Perception (Saññā): The recognition, labeling, and conceptualizing of experiences.
• Mental Formations (Saṅkhāra): All volitional activities, impulses, and conditioned reactions.
• Consciousness (Viññāṇa): The awareness that continually registers the interplay of the other aggregates.

Bhumi 2: Twelve Sense Doors

Main Title: Twelve Sense Doors (Ḍvādasindriya) Topical Names:

• Internal Sense Bases (6): • Eye, Ear, Nose, Tongue, Body, Mind
• Corresponding External Sense Objects (6): • Visible Forms, Sounds, Odors, Tastes, Tactile Phenomena, Mental Objects

Each sense door is the channel through which experiences arise; mindfulness of these contacts ultimately aids in recognizing the conditioned unfolding of sensory life.

Bhumi 3: Eighteen Elements

Main Title: Eighteen Elements (Dhātu-yo) Topical Names:

• Six Internal Sense Bases: (as above)
• Six External Sense Objects: (as above)
• Six Types of Consciousness: The distinct moments of awareness (e.g., eye-consciousness, ear-consciousness, etc.) that emerge when the internal meets the external.

This framework demonstrates that every moment of experience is a composite of these 18 factors—a vivid reminder of impermanence and conditionality.

Bhumi 4: Twenty-Two Intricacies (Intriyani)

Main Title: Twenty-Two Intricacies These factors provide a refined map of insight into the subtle workings of mind and matter. Practitioners may reflect upon each as you progress in your vipassana practice:

The First Group – The Direct, Observable Faculties (Items 1–8):

1. Visual Faculty: The ability to perceive forms through the eyes.
2. Auditory Faculty: The capacity to register sounds through the ears.
3. Olfactory Faculty: The sense of detecting odors through the nose.
4. Gustatory Faculty: The faculty by which tastes are distinguished through the tongue.
5. Tactile Faculty: The capacity to feel textures and contact through the body.
6. (Additional Sensory Faculty): A facet that, though less prominent in everyday awareness, contributes to the full spectrum of sensory experience.
7. Mental Discernment Faculty: A preliminary aspect of mind that becomes active as reflection and recognition emerge.
8. Life Faculty: An integrated factor encompassing both the physical aspect of living (the “form” of life) and its mental, name-related dimensions.

Note: In our ordinary experience, it is the first five faculties—the eyes, ears, nose, tongue, and body—that are continuously active in perceiving the external world. Items 6–8, while more subtle, round out the complete field of sensory expression by including aspects of mental recognition and the quality of life itself.

The Second Group – The Abstract Experience of Feeling and Mind (Items 9–14):

9. All-Encompassing Mind: The totality of mental awareness that arises in every moment of experience.
10. Bodily Pleasure: The immediate feeling of physical or sensory delight.
11. Bodily Suffering: The sensation of physical discomfort or pain that accompanies certain experiences.
12. Mental Pleasure: The inner, joyful or satisfying quality experienced on an emotional or intellectual level.
13. Mental Suffering: The experience of distress or discomfort that arises in the mind itself.
14. Equanimous Feeling: A state of neutrality in which one feels neither pleasure nor pain.

Observation: This ordered series shows that whenever the life aspect (Item 8) is present, the mind (Item 9) naturally arises, bringing with it a cascade of feelings. Because the mind is ever-present, there is a strong human tendency to cling to the pleasurable sensations (Item 10), even as other feelings (Items 11–14) provide a full spectrum of affective experience.

The Third Group – The Quality that Illuminates Daily Experience (Item 15):

15. Faculty of Faith or Confidence: An uplifting quality that ensures all arising phenomena appear clear and radiant, free from impurities. It is this attribute that helps distinguish a wholesome and bright state of mind from one that is marked by a gloomy, unclean, or unwholesome quality. (Recall that on some days one might notice a clouded, murky state not due to sorrow per se but because of unwholesome influences.)

The Fourth Group – The Five Practicing Faculties That Cultivate Wisdom (Items 16–19):

16. Effort or Energy Faculty: The commitment and vigor devoted to practice.
17. Mindfulness Faculty: The constant, attentive awareness of present experience.
18. Concentration Faculty: The stabilizing factor that unites the mind in focused engagement.
19. Insight (Wisdom) Faculty: The penetrating understanding that discerns the true nature of phenomena.

Purpose: These five qualities are actively trained to purify the mind. Their cultivation prepares the practitioner for the deeper insights that follow, ensuring that the mind becomes receptive to the truth of impermanence, dissatisfaction, and non-self.

The Final Group – The Three Wisdom Faculties Leading to Full Enlightenment (Items 20–22):

20. Intuitive Knowledge Faculty: This is the insight that clearly perceives the Noble Truths. It arises together with a particularly wholesome and penetrative state of mind state that could not emerge without the prior cultivation of the five practicing faculties. As this intuitive knowledge deepens, the habitual clinging to pleasurable sensations lessens, setting the stage for a more integrated understanding of conditioned phenomena.
21. Discriminative Insight Faculty: Building on the previous insight, this faculty represents the ever-refining wisdom that persists from the arising of a wholesome state until one reaches the final stage of purity. It marks the progressive lessening of defilements as the practitioner discerns the nature of nirvana and the true reality of the Buddhist teachings.
22. Culminating Refined Intuition Faculty: At last, this final factor arises with the perfected mind of the enlightened one. When this faculty is fully attained, a state of profound lightness and unburdened clarity is realized—a state in which no further defilements or attachments remain, and no additional actions are required.

This ordered structure of 22 factors maps the journey from ordinary sensory experience to the refined states of mindfulness and wisdom. It begins with the concrete faculties that engage with the world, move through the subtle dynamics of feeling and mental recognition, and then transitions into the set of qualities intentionally cultivated to bring about transformative insight. Ultimately, as the intuitive and discriminative faculties mature, the practitioner is led step by step to a final state of liberated clarity—a mind so purified that all further defilements have been extinguished.

May this detailed outline serve both as a memorization aid and as a meditative guide as you progress on the path toward insight and liberation.

Bhumi 5: Four Noble Truths

Main Title: Four Noble Truths (Cattāri Ariyasaccāni) Topical Names:

• The Truth of Suffering (Dukkha): Recognition that all conditioned existence is marked by dissatisfaction.
• The Truth of the Origin of Suffering (Samudaya): The arising of suffering through craving, clinging, and ignorance.
• The Truth of the Cessation of Suffering (Nirodha): The possibility of ending suffering by relinquishing its causes.
• The Truth of the Path Leading to the Cessation of Suffering (Magga): The Noble Eightfold Path as the means to liberation.

Reflecting on these truths helps transform theoretical understanding into practical wisdom.

Bhumi 6: Interdependent Factors

This Bhumi examines the conditional arising and the “encasing” nature of phenomena. It is presented in two complementary lineages.

6.1 Twelve Pairs – Arising Lineage

Each pair here reflects the intrinsic duality in the process of conditioned arising—inspired by the traditional 12 nidānas, expanded into a paired dynamic:

1. Ignorance / Latent Delusion: The foundational unawareness paired with its condition that gives rise to misperception.
2. Volitional Formations (Kamma) / Their Activating Condition: The spontaneous impulses of will joined with the karmic energy that conditions them.
3. Consciousness / Conditionally Awakened Awareness: The instant awareness that emerges together with its dependent activity.
4. Name-and-Form / Personal Designation: The mental labeling of experience coupled with the manifestation of physical form.
5. Internal Sense Bases / Inherent Receptivity: The faculties within that are primed to receive, paired with their capacity to generate experience.
6. Contact (Phassa) or sensory meeting. Contact occurs when the internal sense base, the external sense object, and consciousness converge—this triadic interaction generates sensory experience. It is at this junction that feelings, perceptions, and mental formations begin to arise, shaping the cycle of becoming.
7. Feeling / Emergent Sensation: The arising affective tone as a direct result of contact.
8. Craving / Desiring Impulse: The emergence of desire conditioned by the contact and feeling, forming the impulse to cling.
9. Clinging / Intensified Attachment: The deepening of craving into a fixed, habitual attachment.
10. Becoming / Conditioned Existence: The ongoing process that enacts karmic potential and shapes further experience.
11. Birth / Initiation of Identity: The moment of individual emergence, marking the beginning of a conditioned existences continuum.
12. Old Age, Death (Jarā-maraṇa) as well as Rebirth and the Entire Mass of Suffering (Saṅkhāra-dukkha). This element symbolizes the culmination of conditioned existence—the unrelenting cycle of birth, decay, and death, along with the pervasive suffering tied to craving and clinging. These processes unfold in an egoless manner, emphasizing the absence of a permanent self behind the transient phenomena.

6.2 Twelve Pairs – Casing Lineage

Here the same fundamental factors are viewed as the “casing” that outlines and stabilizes the appearance of experiences. Each pair reflects a complementary quality that encases the arising process:

1. Illusion of Self / Veil of Ignorance: The outer manifestation of self-identity that obscures the truth of non-self.
2. Manifestation of Habit / Structuring of Mind: The visible patterns and habitual tendencies that outline one’s mental life.
3. Flow of Awareness / Luminous Consciousness: The sustained, conditioned stream of being that illuminates experience.
4. Identity Imprint / Designation of Name-and-Form: The labeling process that creates an enduring sense of “I” and “mine.”
5. Internal Receptivity / Readiness of the Sense Bases: The internal capacity for sensing, which provides a basis for experience.
6. Joining of Contact / Binding of Interaction: The integrative moment that cements the link between inner faculties and outer objects.
7. Impression of Feeling / Conditioned Reaction: The encapsulated affect that both arises from and reinforces contact.
8. Magnetic Pull of Craving / Encircling Desire: The compelling force of desire that draws attention and binds the mind.
9. Anchoring through Clinging / Stabilization of Attachment: The deep-rooted fixation that maintains habitual patterns.
10. Process of Becoming / Coating of Continuity: The superficial “casing” that supports the ever-renewing process of existence.
11. Inevitable Dissolution / Encapsulation of Aging and Death: The outline marking the transient boundary of individual emergence and eventual decay.
12. Old age, Death and the Whole Mass of Plight plus Rebirth deceases. 

Final Reflections

By internalizing these detailed topics, practitioners not only cultivate a scholarly understanding of the Dhamma but also transform the vision into lived insight. Whether you recite these lists as a memorization exercise or reflect on them deeply in meditation, they serve as a guide to perceiving phenomena as impermanent, unsatisfactory, and not-self.

As you continue to integrate these factors into practice, consider exploring further commentarial texts (such as the Abhidhamma Pitaka and the Visuddhimagga) for additional nuance. This deeper engagement can reinforce both your intellectual understanding and your meditative experience on the path to liberation.