Now we shall deal with the organized systems of insight training,
which were not taught by the Buddha but were developed by later
teachers. This kind of practice is suitable for people at a fairly
undeveloped stage, who still cannot perceive the unsatisfactoriness
of worldly existence with their own eyes, naturally. This doesn't mean,
however, that the results obtained by these systems have any special
qualities not obtainable by the nature method, because when we
examine the Tipitaka closely, we find the nature method is the only one
mentioned. Some people consider, however, that nature insight can
be developed only by someone who has become so remarkably
virtuous, or has such a suitable disposition, that for him to come to a
full understanding of things Is just child's play. What is a person to do who
lacks transcendent virtues and the appropriate disposition? For such
people, teachers laid down ordered systems of practice, concise
courses which start from scratch and have to be followed through
thoroughly and systematically.
These systems of practice for developing insight are now known by
the technical term "Vipassana - dhura"
Vipassana - dhura is contrasted with Study (Gantha - dhura) the two
being considered nowadays complementary aspects of training.
Vipassana - dhura is study done within; it is strictly mental training,
having nothing to do with textbooks. Neither the term Study (Gantha -
dhura) nor Vipassana - dhura a mentioned in the Tipitaka, both
appearing only in later books; but Vipassana - dhura is nevertheless
a genuine Buddhist practice, designed for people intent on
eliminating suffering. It is based directly on sustained, concentrated
introspection. In order to explain Vipassana to people, teachers in
former ages considered it in terms of the following questions:
What is the basis, the foundation of Vipassana?Asked what is the basis, the foundation of Vipassana, we answer: morality and concentration. 'Vipassana" means "clear insight," and refers to the unobscured vision that may arise when a person's mind a full of joy and devoid of any defilement. Joy develops when them is Mental Purity (Silavisuddhi); morality is a prerequisite. This is stated in the texts (Rathavinitasuna, Majjhima - nikaya, 24), where the practice is described as proceeding in a series of stages calked the Seven Purifications, and culminating in the Path and the Fruit. Teachers regard the attainment of Moral Purity as the first of the Seven Purifications. It consists of faultless behaviour and is prerequisite to purification of the mind (Citta - visuddhi), Purification of the mind, achieved when the wind has been rendered free of any contamination, a conducive to publication of Views (Ditthi - visuddhi) or freedom from misunderstanding. Freedom from misunderstanding leads to purity by freedom from doubt (Kankhavitarana - visuddhi), and this conduces in its turn to the arising of purity by knowledge and vision of what a the true path to be followed and what is not the path (Magga-magga-Nanadassana - visuddhi). This knowledge of the path to be followed leads to the purity by knowledge and vision of the progress along the path (Patipada - Nanadassana - isuddh). This finally leads to the last stage of full intuitive insight or purity of knowledge and vision (Nanadassana- visuddhi), which is the perfection of the very Noble Path. Because the Fruit of the Path arises automatically once the Path is established, the attainment of the Path is regarded as the culmination of the practice.
What are the characteristics by which we may know that this is Vipassana ?
Just what is the activity called Vipassana?
What should be the ultimate result of Vipassana?