2-4 Conclusions
Right practice will lead to right result. Right practice depends on wis-dom and previous accumulations (having formerly done good practice in previous lives).
The important thing in this practice is to change the wrong view that rupa and nama are ¡§us,¡¨ self. If the yogi cannot change this wrong view he cannot reach the first yana ¡V and without the first yana he cannot develop the 16 yanas and reach ture nibbana. When the right result occurs, you know by yourself ¡V it is like tasting sugar; you don¡¦t need a teacher to tell you what it tastes like.
This age is the age of strong tanha and weak wisdom. This is because this age is the age of materialism for everyone (not just kings, as of old) and high technology abounds to ever divert our minds. The beginner who thinks he would like to practice and is sure to see dhamma very quickly, that o-ne will fail. This is because kilesa has great power; it has accumulated in us for a long time. The o-ne who would get rid of kilesa in citta, that one has to study the right way to eliminate kilesa and has to understand the practice through studying the relevant statements of the Lord Buddha. Without correct theory (pariyatti) and right practice that will end suffering, one cannot reach nibbana.
Aachan Naeb said that practicing Vipassana successfully is very diffi-cult; more difficult even than walking o-n a tight rope; if the yogi falls, the yogi must continually get back up and try again. This is earnestness (atapi), directed toward helping sati-sampajanna to stay in the present moment. This maintaining of the Middle Way (no like or dislike) requires a great deal of careful balance. It is dufficult, but it is not impossible ¡V if the yogi sincerely wants to end suffering.
Few are those amongst people, who have gone to the other shore. And these other people just follow this shore. (85)
And those who in the well-taught Dharma behave according to it, those people will go beyond the realm of death, that is so difficult to cross. (86)
Having abandoned the bad states let the wise man develop the good states. having come from the house into houselessness, into solitude, which is not fit for pleasures.(87)
A wise one should want delight there, having renounced the sense-pleasures, without anything and having cleansed himself from the impurities of mind. (88)
People, whose mind is truly well developed in the constituents of awakenment, who are delighting in renunciation of attachments, without clinging, with the taints removed and brilliant, they are completely emancipated in this world.(89)
Dhammapada 85-89
Figure 2-1 Ayatana (Sense Spheres) in Vipassana
English translations is coming soon.
Figure 2-2 Sabhava Dhamma (in Detail)
English translations is coming soon.