Chapter 10 - Right View, Etc.

Vipassana insight is the insight that occurs at every moment of contemplation. The yogi who notes every psycho physical phenomenon becomes aware of its real nature. Thus he focuses his attention on the bending of his arms or legs and he realizes the elements of rigidity and motion. This means right view in connection with //vayodhatu//. Without mindfulness there will arise illusion of “It is the hand”, “It is a man”, and so forth. Only the mindful yogi sees things as they really are.

The same may be said of right view in regard to sensation in the body, e.g. imagination, intention. When the mind becomes fixed and calm, the yogi finds the nama rupa phenomena arising and vanishing and so he gains insight into their anicca, dukkha and anatta.

Right belief implies right intention and other associative dhamma on the path. Insight on the path occurs at every moment of contemplation. With the attainment of perfect insight into the three characteristics of existence, the yogi sees Nibbana. Hence, if Nibbana is to be realized here and now, the practice of vipassana is essential. The yogi who cannot as yet practise vipassana should focus on the path that is the basis of vipassana practice. This basic path means doing good deeds motivated by the belief in Kamma. In other words, it is the practice of dana, sila etc., in the hope of attaining Nibbana.

All the paths (magga) - the basic, the preliminary and the Ariyan, form the three fold path leading to Nibbana. In particular, the yogi must recognize the Ariyan path as the dhamma that is to be desired, cherished and adored. Such a recognition is essential to strenuous effort in the practice of vipassana. The yogi must also accept the vipassana magga as a noble dhamma and know how to practise it.

Some people are ignorant of the way to Nibbana. On top of that they belittle the Nibbana oriented good deeds of other people. Some deprecate the teaching and practice of other people although they have never practised vipassana effectively. Some criticize the right method because they are attached to their wrong method. All these people have avijja which means ignorance of and misconception about the right path. It is avijja not to know that dana, sila and bhavana lead to Nibbana and it is avijja too to regard dana, etc. as harmful to ones interest. The more destructive avijja is ignorance of and illusion about the right method of contemplation.

Ignorance of the right path is the most terrible form of avijja. For it makes its victims blind to good deeds and creates illusions, thereby preventing them from attaining human happiness or divine bliss, let alone the Ariyan path and Nibbana. Yet most people remain steeped in ignorance, unmindful of the need to devote themselves to dana, sila and bhavana.