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Vipassana
Introduction
 
            Vipassana is the only practice that can lead the yogi to end suffering. This is the highest aim of Buddhism, and so the practitioner should know what Vipassana is:
            1) Vipassana is the type of wisdom (panna) that knows nama-rupa are impermanent, suffering, and without self (not man, not woman). Only the wisdom that is aware of these three characteristics is Vipassana wisdom. The Visuddhi Magga say this is a special, "excellent wisdom".
            2) The objects of Vipassana are rupa and nama in the present moment. If you are aware of something besides your own rupa and nama, you can't realize the True State of the Nature (sabhava).
            3) The duty of Vipassana is to destroy kilesa wherever it occurs at the six sense doors. Therefore, we have to practice to observe the present moment at the six sense doors, because kilesa occurs at that place.
            4) The benefit of Vipassana is to destroy Vipallasa (perversity of perception) that thinks rupa is beautiful, rupa-nama is permanent, rupa-nama is happy, and rupa-nama is personal.
            5) The practice of Vipassana uses the four foundations of Satipatthana as outlined in the Mahasatipatthana Discourse (the "Great setting Forth of Mindfulness".)
            These dhamma are helpful:
a) Six Vipassana Bhumi (basic knowledge):
b) Sixteen Yanas
c) Seven Purities
            Vipassana bhumi are the objects that we must observe when practicing Vipassana, in order to have Vipassana panna occur. There are six:
1) 5 Khandas
2) 12 Ayatana
3) 18 Dhatu (elements)
4) 22 Indriya
5) 4 Noble Truths
6) 12 Paticcasamuppada
            All of this, to put it briefly, is just rupa-nama, because the one who comes to practice Vipassana has only to observe rupa-nama. Rupa-nama are the objects to be seen by Vipassana panna, and which will bring the truth to Vipassana panna. By knowing that nama-rupa are impermanent, suffering, and not-self the practitioner realizes that truth. That panna is called Vipassana panna, and can destroy kilesa.
            Vipassana bhumi is pariyatti (theory) and it is sabhava, which is very deep and wide. The practitioner has to study the bhumi until they are understood completely. When he comes to practice he has to know how to observe them (rupa-nama). For example, he has to know about the sense spheres (ayatana-Fig.2-1), or the four postures. If he lacks pariyatti (theory) and doesn't know how to observe nama-rupa, he cannot practice Vipassana in the right way and the practitioner's wrong understanding of the theory (pariyatti) cannot be the paccaya (aiding condition) for the result. Pariyattii (practice), and pativedha (result, insight, knowledge) depend on each other and cannot work alone.
            Vipassana must realize the Natural Law that says all existence has three characteristics: anicca, dukkha, anatta (also known as the Three Signs of Being). If one doesn't know the Natural Law, it is called ignorance (avijja). Being ignorant of the Natural Law, one is still in samsara-vatta (rebirth cycle), and can't end suffering. The Scriptures define ignorance as not knowing the Four Noble Truths. If one doesn't know the Natural Law, one can't reach the Four Noble Truths, and so is ignorant of them.
 
Three Types of Practice Wisdom (as differing from worldly wisdom):
            1) Sutta panna(knowing by hearing) is knowing by pariyatti (theory) or hearing dhamma discussions, before practicing.
            2) Cinta panna(knowing by thinking) is knowing by practicing, as we are doing now.
            3) Vipassana panna is knowing by Vipassana panna that there is only rupa and nama, and that they are impermanent, suffering and without self.
            (Right theory will lead to right practice and right practice will lead to insight wisdom, or Vipassana.)
            Vipassana bhavana is different from samattha bhavana. If the yogi doesn't know this, he might mix the two together and Vipassana panna can't occur to end suffering. Samattha bhavana is kusala, but it leads to tranquility and is still in samsara.
            (See difference between Samattha and Vipassana, Section 1.9.)