INSIGHT, BY ORGANIZED TRAINING

　　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 natural 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 is 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

　　 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

　　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 is full of joy and devoid of any defilement. Joy develops when there is Moral Purity (Sila visuddhi); morality is a prerequisite. This is stated in the texts (Rathavinitasutta, Majjhima - nikaya, 24), where the practice is described as proceeding in a series of stages called 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 behavior and is prerequisite to purification of the mind (Citta - visuddhi). Purification of the mind, achieved when the mind has been rendered free of any contamination, is conducive to Purification 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 is 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 visuddhi). 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.

　　Moral purity is faultless behavior by way of body and …

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