Preface

The fact that a reliable compilation of the materials which one who enters upon the practice of meditation ought to be in possession of before commencing the Practice of Exercises of Insight (vipassana- kammatthana) is much needed by the Buddhists of the West, has been duly taken into consideration by the Venerable Ledi Sayadaw, Aggamahapandita. To supply supply such a need he has written the Vipassana-Dipani (Exposition of Insight), first in Pali and afterwards in Burmese, (the latter only being sent to me for translation; the former, I am told, not being yet revised), treating of the following subjects: --the Vipallasa, the Mannana, the Abhinivesa, the Bhumi, the Gati, the Sacca, the causes of phenomena, the Abhinna, and the Parinna. Each of these subjects is fully expounded and furnished with brief illustrations, some of which are drawn from the Pali Text, while others are the product of the Mahathera's own mind and pen.

The purpose of Vipassana or the Exercise of Insight is to resolve into the three salient characteristics of Anicca, Dukkha and Anatta the illusory "Soul" (Atta) or imaginary "Self-principle" which from time out of mind has been held to exist in living beings by all Puthujjanas (ordinary unenlightened people) both Buddhist and non-Buddhist, the idea of "Soul" arising from simple ignorance, or unconsciously or through direct error.

Before the meditator begins his task, it is necessary that he should know how and through what this Soul-theory is formed and maintained; and why and in what it is so deeply rooted, as not to be eradicated or even disturbed no matter what may be done to try to correct it; and what is the destiny of those who take their stand upon this platform of Soul- belief.

The first five sections are intended to serve this purpose, for it will be seen that the belief in Soul is formed by the Vipallasa; that self-esteem is maintained by the Mannana, and that it is not firmly rooted in the soil of the Puthujjana-bhumi because of the Abhinevasa; and that the Putthujjana-gati, the "dispersion of life" is the destiny of all those who take their stand on the platform of Soul-belief.

Under the heading of Sacca and Cause, it will be shown that Atta in the sense of "self" or personal identity, may or may not exist according as we treat of the matter from the standpoint of ordinary every-day speech, or from that of actual truth or fact, and that from a genuinely philosophical point of view, a living being is no more than a collocation of phenomena, mental and material, produced by causes, the classifications of which under categories, are methodically and fully given in detail. The meditator, then, keeping these facts in view, should begin his exercises bearing in mind that phenomena never abide even for a moment, but are continually arising and again disappearing.

To see things thus is what we call "seeing things as they are", namely, in accordance with their three inherent characteristics of impermanency, infelicity, and non-substantiality.

Under the headings of Abhinna and Parinna, the classification of knowledge pertaining to Insight is dealt with, the specific meaning of each being adequately explained; and how each is developed, when each arrives at perfection, and how the final goal is won, also are shown.

In concluding, the Mahathera, faithful to the Master's words: "viriya-vato bhikkhave kim nama na sijjhati" "Brethren, a man of energetic perseverance, why should he not succeed in anything at all." Sums up with the encouraging counsel that a meditator ought never give up the exercises, but continue to practise them until he gains the Paths; for while it is true that some are more highly virtuous than others and are naturally endowed with the power of penetrating into the nature of things in respect to their impermanence, infelicity and unsubstantiality, while others are otherwise; nevertheless the faithful and persistent practiser is sure to gain the Paths either in this life or in the one immediately following; and the Insight of the Dhamma, moreover, cannot be acquired in any perfection save by long and continuous practice.

Turning to the details of the actual translation, the expositions being a blend of metaphysics and ethics, I have ventured to confine every word to its main or original import, and to steer a mean course between the dangers of being too literal on the one hand and too free on the other.

Repetitions of words and small groups of nearly synonymous words have a tendency to spread themselves, as it were, in the obligation I am under to follow the peculiar style adopted by the Mahathera.

Notwithstanding all the pains I have bestowed on this translation, I am well aware of its falling far short of the degree of excellence that might be attained; and therefore in a rendering of this kind, where perfection lies at so great a distance, I have thought it best to limit my ambition to that moderate share of merit which it may claim in its present form, trusting to the indulgence of those for whose benefit it is intended.

U NYANA,
Patamagyaw.

The terms are explained in the body of the work. Meantime, the following brief definitions may be helpful.

• Vipallasa - hallucinations.
• Mannana - fantasies, consciously feigning things to be that which they are not.
• Abhinivesa - firmly rooted beliefs, basic stages of consciousness from which other states develop.
• Gati - stage of going, renewing, faring on.
• Sacca - truth, relative and absolute.
• Abhinna - supernormal knowledge.
  
• Parinna - profound insight.
• Aggamahapandita is a title of honor, meaning "Chief Great Pundit."