Manual of Insight by Mahasi Sayadaw

By Mahasi Sayadaw

Contributor note: advent by way of Joseph Goldstein and Daniel Goleman
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The so much complete handbook of the perform of perception meditation (vipassana), written via considered one of its ultimate twentieth century proponents, is translated into English for the 1st time.

Manual of Insight is the magnum opus of Mahasi Sayadaw, one of many originators of the “vipassana movement” that has swept throughout the Buddhist international during the last hundred years. The handbook provides a finished evaluation of the perform of perception meditation, together with the foundational elements of moral self-control, figuring out the philosophical framework for the perform, and constructing simple focus and mindfulness. It culminates with an in-depth exploration of many of the varieties of perception and non secular culmination that the perform yields.

Authored by way of the grasp who introduced perception meditation to the West and whose scholars comprise Joseph Goldstein, Jack Kornfield, and Sharon Salzberg, Manual of perception is a veritable Bible for any practitioner of vipassana. 

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62] Having achieved thi~; exquisite human life, if one's mind is not purified because of attachment to 44 Vimalamitra gain, respect and desire, one will have deceived only one's self in this world of gods and men. Therefore, one should leave worldly involvement and seek solitude in order to practice quiescence and insight. Also, it is stated in Heap of Jewels [of Dharma]: Kasyapa, a person is carried away by great ocean waves, and dies of thirst. Similarly, Kasyapa, some ascetics and brahrnins have realized many teachings but have not dispelled the cravings of desire, cravings of hatred, and cravings of ignorance.

The practice of quiescence and ins-ight meditations that one may thoroughly accomplish the goal of abandoning all obscurations. This alone is the state of enlightenment. Therefore, one who wishes to achieve enlightenment must practice quiescence and insight meditations. If one does not practice these, one cannot realize the reality of things and will be unable to attain the perfect goal. The meditator should then practice quiescence meditation by first placing his or her mind on an image of the Tathagata which has been seen or heard about.

For example, when one examines the reflection of or\e' s face in a mirror, one can detect the quality of the 'face, see a spot and so 16 Vimalamitra forth. In the same way, when one realizes suchness through the characteristic of phenomena, one understands the reality of things. Therefore, the first stage of the Bodhisattva is called the comprehension of the reality of things. Similarly, like the use of medicinal elixir, through the path of meditation a practitioner may momentarily transform [their defiled state of mind] into the thoroughly pure state on the remaining stages of the path of meditation.

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