Vipassanā

Vipassanā (Pāli) or vipaśyanā (Sanskrit) literally "special, super

Translations of
(Vi), seeing (Passanā)",[1] is a Buddhist term that is often
translated as "insight". The Pali Canon describes it as one of two Vipassanā
qualities of mind which is developed in bhāvanā, the training of English insight, clear-seeing,
the mind, the other being samatha (mind calming). It is often special seeing,
defined as a practice that seeks "insight into the true nature of distinct seeing
reality", defined as anicca "impermanence", dukkha "suffering,
Sanskrit विपश्यना
unsatisfactoriness", anattā "non-self", the three marks of existence
(vipaśyanā)
in the Theravada tradition,[2][3] and as śūnyatā "emptiness" and
Buddha-nature in the Mahayana traditions. Pali विपस्सना
Vipassanā
Vipassanā practice in the Theravada tradition largely fell out of
Burmese ဝိပဿနာ
practice by the 10th century, but was reintroduced in Toungoo and
(WiPakThaNar)
Konbaung Burma in the 18th century, based on contemporary
readings of the Satipaṭṭhāna sutta, the Visuddhimagga, and other Chinese 觀
texts.[4] A new tradition developed in the 19th and 20th centuries, (Pinyin: guān)
centering on 'dry insight' and downplaying samatha.[5] It became Khmer វិបស្សនា
of central importance in the 20th century Vipassanā movement[6] (vipassana)
as developed by Ledi Sayadaw and U Vimala and popularised by
Sinhala විපස්සනා
Mahasi Sayadaw, V. R. Dhiravamsa, and S. N. Goenka.[7][8][9]
Tibetan ལྷག་མཐོ ང་
In modern Theravada, the combination or disjunction of vipassanā (Wylie: lhag mthong;
and samatha is a matter of dispute. While the Pali sutras hardly THL: lhak-thong)
mention vipassanā, describing it as a mental quality alongside
samatha which develops in tandem and leads to liberation, the Vietnamese quán
Abhidhamma Pitaka and the commentaries describe samatha and Glossary of Buddhism
vipassanā as two separate techniques, taking samatha to mean
concentration-meditation. The Vipassanā movement favors vipassanā over samatha, but some critics point
out that both are necessary elements of the Buddhist training, while other critics argue that dhyana is not a
single-pointed concentration exercise.

Contents
Etymology
Origins
Theravāda
Relation with samatha
Vipassanā movement
Vipassana meditation
Morality, mindfulness of breathing, and reflection
Stages of Jhana in the Vipassana movement
Northern tradition and Mahāyāna
Texts
 Sunyata
Sudden insight
East Asian Mahāyāna
Tibetan Buddhism
See also
Notes
References
Sources
External links
History
Background
Practice

Etymology
Vipassanā is a Pali word derived from the older prefix "vi-" meaning "special", and the verbal root "-
passanā" meaning "seeing".[1] It is often translated as "insight" or "clear-seeing". The "vi" in vipassanā has
many possible meanings, it could mean to '[see] into', '[see] through' or to '[see] in a special way.'[3]

A synonym for vipassanā is paccakkha "perceptible to the senses" (Pāli; Sanskrit: pratyakṣa), literally
"before the eyes," which refers to direct experiential perception. Thus, the type of seeing denoted by
vipassanā is that of direct perception, as opposed to knowledge derived from reasoning or argument.

In Tibetan, vipaśyanā is lhaktong (Wylie: lhag mthong). Lhak means "higher", "superior", "greater"; tong is
"view, to see". So together, lhaktong may be rendered into English as "superior seeing", "great vision" or
"supreme wisdom." This may be interpreted as a "superior manner of seeing", and also as "seeing that
which is the essential nature." Its nature is a lucidity—a clarity of mind.[10]

Henepola Gunaratana defined vipassanā as "Looking into something with clarity and precision, seeing each
component as distinct and separate, and piercing all the way through so as to perceive the most fundamental
reality of that thing."[3]

Origins
According to Thanissaro Bhikkhu, in the sutta pitaka the term "vipassanā" is hardly mentioned, while they
frequently mention jhana as the meditative practice to be undertaken.[11][note 1] When vipassanā is
mentioned, it is always in tandem with samatha, as a pair of qualities of mind which are developed.[11]
According to Thanissaro Bhikkhu, "samatha, jhana, and vipassana were all part of a single
path."[11][note 2] Norman notes that "the Buddha's way to release [...] was by means of meditative
practices."[13] According to Vetter and Bronkhorst, dhyāna constituted the original "liberating
practice".[14][15][16] Vetter further argues that the eightfold path constitutes a body of practices which
prepare one, and lead up to, the practice of dhyana.[17] Vetter and Bronkhorst further note that dhyana is
not limited to single-pointed concentration, which seems to be described in the first jhana, but develops into
equanimity and mindfulness,[18][19][note 3] "born from samadhi"[20] but no longer absorbed in
concentration, being mindfully aware of objects while being indifferent to it,[21] "directing states of
meditative absorption towards the mindful awareness of objects."[22]
Though both terms appear in the Sutta Pitaka[note 4], Gombrich and Brooks argue that the distinction as
two separate paths originates in the earliest interpretations of the Sutta Pitaka,[27] not in the suttas
themselves.[28][note 5] Henepola Gunaratana notes that "[t]he classical source for the distinction between
the two vehicles of serenity and insight is the Visuddhimagga."[29] According to Richard Gombrich, a
development took place in early Buddhism resulting in a change in doctrine, which considered prajna to be
an alternative means to awakening, alongside the practice of dhyana.[30] The suttas contain traces of
ancient debates between Mahayana and Theravada schools in the interpretation of the teachings and the
development of insight. Out of these debates developed the idea that bare insight suffices to reach
liberation, by discerning the Three marks (qualities) of (human) existence (tilakkhana), namely dukkha
(suffering), anatta (non-self) and anicca (impermanence).[27]

According to Buddhist and Asian studies scholar Robert Buswell Jr., by the 10th century vipassana was no
longer practiced in the Theravada tradition, due to the belief that Buddhism had degenerated, and that
liberation was no longer attainable until the coming of the future Buddha, Maitreya.[2] It was re-introduced
in Myanmar (Burma) in the 18th century by Medawi (1728–1816), leading to the rise of the Vipassana
movement in the 20th century, re-inventing vipassana meditation and developing simplified meditation
techniques, based on the Satipatthana sutta, the Visuddhimagga, and other texts, emphasizing satipatthana
and bare insight.[5][31][note 6] Ultimately, these techniques aim at stream entry, with the idea that this first
stage of the path to awakening safeguards future development of the person towards full awakening,
despite the degenerated age we live in.[34][note 7]

Theravāda

Relation with samatha

While the Abhidhamma and the commentaries present samatha and vipassana as separate paths,[note 8] in
the sutras vipassana and samatha, combined with sati (mindfulness), are used together to explore "the
fundamental nature of mind and body.[12] In the later Theravada tradition, samatha is regarded as a
preparation for vipassanā, pacifying the mind and strengthening concentration in order for insight to arise,
which leads to liberation.

The Buddha is said to have identified two paramount mental qualities that arise from wholesome bhavana
(training or development of the mind):

Samatha, calm abiding, which steadies, composes, unifies and concentrates the mind;
Vipassanā, insight, which enables one to see, explore and discern "formations" (conditioned
phenomena based on the five aggregates).[38]

The Buddha is said to have extolled serenity and insight as conduits for attaining the unconditioned state of
nibbana (Pāli; Skt.: Nirvana). For example, in the Kimsuka Tree Sutta (SN 35.245), the Buddha provides
an elaborate metaphor in which serenity and insight are "the swift pair of messengers" who deliver the
message of nibbana via the noble eightfold path.[39]

In the Four Ways to Arahantship Sutta (AN 4.170), Ven. Ānanda reports that people attain arahantship
using calm abiding and insight in one of three ways:

1. They develop calm abiding and then insight (Pāli: samatha-pubbangamam vipassanam)
2. They develop insight and then calm abiding (Pāli: vipassana-pubbangamam
samatham)[note 9]
 3. They develop calm abiding and insight in tandem (Pāli: samatha-vipassanam
yuganaddham), for instance, obtaining the first jhāna and then seeing in the associated
aggregates the three marks of existence before proceeding to the second jhāna.[40]

In the Pāli canon, the Buddha never mentions independent samatha and vipassana meditation practices;
instead, samatha and vipassana are two "qualities of mind" to be developed through meditation. As
Thanissaro Bhikkhu writes,

When [the Pāli suttas] depict the Buddha telling his disciples to go meditate, they never quote
him as saying 'go do vipassana,' but always 'go do jhana.' And they never equate the word
"vipassana" with any mindfulness techniques. In the few instances where they do mention
vipassana, they almost always pair it with samatha — not as two alternative methods, but as
two qualities of mind that a person may 'gain' or 'be endowed with,' and that should be
developed together.[41]

Buddhist and Asian studies scholar Robert Buswell Jr. states that the method most often described in the
Pāli canon is one where samatha and vipassana are practiced together. Jhana is induced by samatha, and
then jhana is reflected upon with mindfulness, becoming the object of vipassana, realizing that jhana is
marked by the three characteristics. Buddhist texts describe that all Buddhas and their chief disciples used
this method. Texts also describe a method of "bare insight", or "dry insight" where only vipassana is
practiced, examining ordinary physical and mental phenomena to discern the three marks. In the Nikaya-
texts this method is less common, but has become the foundation of the Vipassana movement.[4] According
to Thai meditation master Ajahn Lee, the practice of both samatha and vipassana together allows one to
achieve various mental powers and knowledges (Pali: abhiññā), including the attainment of Nirvana,
whereas the practice of vipassana alone allows for the achievement of Nirvana, but no other mental powers
or knowledges.[42]

Vipassanā movement

The term vipassana is often conflated with the Vipassana movement, a movement which popularised the
new vipassana teachings and practice. It started in the 1950s in Burma, but has gained wide renown mainly
through American Buddhist teachers such as Joseph Goldstein, Tara Brach, Gil Fronsdal, Sharon Salzberg,
and Jack Kornfield. The movement has had a wide appeal due to being open and inclusive to different
Buddhist and non-buddhist wisdom, poetry as well as science. It has together with the modern American
Zen tradition served as one of the main inspirations for the 'mindfulness movement' as developed by Jon
Kabat-Zinn and others. The Vipassanā Movement, also known as the Insight Meditation Movement, is
rooted in Theravāda Buddhism and the revival of meditation techniques, especially the "New Burmese
Method" and the Thai Forest Tradition, as well as the modern influences[6] on the traditions of Sri Lanka,
Burma, Laos and Thailand.

In the Vipassanā Movement, the emphasis is on the Satipatthana Sutta and the use of mindfulness to gain
insight into the impermanence of the self. It argues that the development of strong samatha can be
disadvantageous,[43] a stance for which the Vipassana Movement has been criticised, especially in Sri
Lanka.[44][45] The "New Burmese Method" was developed by U Nārada (1868–1955), and popularised by
Mahasi Sayadaw (1904–1982) and Nyanaponika Thera (1901–1994). Other influential Burmese
proponents are Ledi Sayadaw and Mogok Sayadaw (who was less known to the West due to lack of
International Mogok Centres); Mother Sayamagyi and S. N. Goenka which were both students of Sayagyi
U Ba Khin.[46] Influential Thai teachers are Ajahn Chah and Buddhadasa. A well-known Asian female
teacher is Dipa Ma.
Vipassana meditation

Morality, mindfulness of breathing, and reflection

Vipassanā meditation uses sati (mindfulness) and samatha (calm), developed through practices such as
anapanasati (mindfulness of breathing), combined with the contemplation of impermanence as observed in
the bodily and mental changes, to gain insight into the true nature of this reality.[47][48]

Practice begins with the preparatory stage, the practice of sila, morality, giving up worldly thoughts and
desires.[49][50] Jeff Wilson notes that morality is a quintessential element of Buddhist practice, and is also
emphasized by the first generation of post-war western teachers. Yet, in the contemporary mindfulness
movement, morality as an element of practice has been mostly discarded, 'mystifying' the origins of
mindfulness.[49]

The practitioner then engages in anapanasati, mindfulness of breathing, which is described in the
Satipatthana Sutta as going into the forest and sitting beneath a tree and then to simply watch the breath. If
the breath is long, to notice that the breath is long, if the breath is short, to notice that the breath is
short.[51][52] In the "New Burmese Method," the practitioner pays attention to any arising mental or
physical phenomenon, engaging in vitarka, noting or naming physical and mental phenomena ("breathing,
breathing"), without engaging the phenomenon with further conceptual thinking.[53][54] By noticing the
arising of physical and mental phenomena, the meditator becomes aware how sense impressions arise from
the contact between the senses and physical and mental phenomena,[53] as described in the five skandhas
and paṭiccasamuppāda. According to Sayadaw U Pandita, awareness and observation of these sensations
is de-coupled from any kind of physical response, which is intended to recondition one's impulsive
responses to stimuli, becoming less likely to physically or emotionally overreact to the happenings of the
world.[55]

The practitioner also becomes aware of the perpetual changes involved in breathing, and the arising and
passing away of mindfulness.[56] This noticing is accompanied by reflections on causation and other
Buddhist teachings, leading to insight into dukkha, anatta, and anicca.[57][56] When the three characteristics
have been comprehended, reflection subdues, and the process of noticing accelerates, noting phenomena in
general, without necessarily naming them.[58][47][48]

Stages of Jhana in the Vipassana movement

Vipassanā jhanas are stages that describe the development of samatha in vipassanā meditation practice as
described in modern Burmese Vipassana meditation.[59] Mahasi Sayadaw's student Sayadaw U Pandita
described the four vipassanā jhanas as follows:[60]

1. The meditator first explores the body/mind connection as one, nonduality; discovering three
characteristics. The first jhana consists in seeing these points and in the presence of vitarka
and vicara. Phenomena reveal themselves as appearing and ceasing.
2. In the second jhana, the practice seems effortless. Vitarka and vicara both disappear.
3. In the third jhana, piti, the joy, disappears too: there is only happiness (sukha) and
concentration.
4. The fourth jhana arises, characterised by purity of mindfulness due to equanimity. The
practice leads to direct knowledge. The comfort disappears because the dissolution of all
phenomena is clearly visible. The practice will show every phenomenon as unstable,
transient, disenchanting. The desire of freedom will take place.
Northern tradition and Mahāyāna

Texts

The north Indian Buddhist traditions like the Sarvastivada and the Sautrāntika practiced vipaśyanā
meditation as outlined in texts like the Abhidharmakośakārikā of Vasubandhu and the Yogācārabhūmi-
śāstra. The Abhidharmakośakārikā states that vipaśyanā is practiced once one has reached samadhi
"absorption" by cultivating the four foundations of mindfulness (smṛtyupasthānas).[61] This is achieved,
according to Vasubandhu,

[b]y considering the unique characteristics (svālakṣaṇa) and the general characteristics
(sāmānyalakṣaṇā) of the body, sensation, the mind, and the dharmas.

"The unique characteristics" means its self nature (svabhāva).

"The general characteristics" signifies the fact that "All conditioned things are impermanent; all
impure dharmas are suffering; and that all the dharmas are empty (śūnya) and not-self
(anātmaka).[61]

Asanga's Abhidharma-samuccaya states that the practice of śamatha-vipaśyanā is a part of a Bodhisattva's

path at the beginning, in the first "path of preparation" (sambhāramarga).[62]

The later Indian Mahayana scholastic tradition, as exemplified by Shantideva's Bodhisattvacaryāvatāra,

saw śamatha as a necessary prerequisite to vipaśyanā and thus one needed to first begin with calm abiding
meditation and then proceed to insight. In the Pañjikā commentary of Prajñākaramati (Wylie: shes rab
'byung gnas blo gros) on the Bodhisattvacaryāvatāra, vipaśyanā is defined simply as "wisdom (prajñā)
that has the nature of thorough knowledge of reality as it is.[63]

Sunyata

Mahāyāna vipaśyanā differs from the Theravada tradition in its strong emphasis on the meditation on
emptiness (shunyata) of all phenomena. The Mahayana Akṣayamati-nirdeśa refers to vipaśyanā as seeing
phenomena as they really are, that is, empty, without self, nonarisen, and without grasping. The
Prajnaparamita sutra in 8,000 lines states that the practice of insight is the non-appropriation of any
dharmas, including the five aggregates:

So too, a Bodhisattva coursing in perfect wisdom and developing as such, neither does nor
even can stand in form, feeling, perception, impulse and consciousness...This concentrated
insight of a Bodhisattva is called 'the non-appropriation of all dharmas'.[64]

Likewise the Prajnaparamita in 25,000 lines states that a Bodhisattva should know the nature of the five
aggregates as well as all dharmas thus:

That form, etc. [feeling, perception, impulse and consciousness], which is like a dream, like an
echo, a mock show, a mirage, a reflection of the moon in water, an apparition, that is neither
bound nor freed. Even so form, etc., which is past, future, or present, is neither bound nor
 freed. And why? Because of the nonbeing-ness of form, etc. Even so form, etc., whether it be
wholesome or unwholesome, defiled or undefiled, tainted or untainted, with or without
outflows, worldly or supramundane, defiled or purified, is neither bound nor freed, on account
of its non-beingness, its isolatedness, its quiet calm, its emptiness, signless-ness, wishless-ness,
because it has not been brought together or produced. And that is true of all dharmas.[65]

Sudden insight

The Sthavira nikāya, one of the early Buddhist schools from which the Theravada-tradition originates,
emphasized sudden insight: "In the Sthaviravada [...] progress in understanding comes all at once, 'insight'
(abhisamaya) does not come 'gradually' (successively - anapurva).[66]"

The Mahāsāṃghika, another one of the early Buddhist schools, had the doctrine of ekakṣaṇacitta,
"according to which a Buddha knows everything in a single thought-instant".[67] This process however,
meant to apply only to the Buddha and Peccaka buddhas. Lay people may have to experience various
levels of insights to become fully enlightened.

The Mahayana tradition emphasizes prajñā, insight into śūnyatā, dharmatā, the two truths doctrine, clarity
and emptiness, or bliss and emptiness:[68]

[T]he very title of a large corpus of early Mahayana literature, the Prajnaparamita, shows that
to some extent the historian may extrapolate the trend to extol insight, prajna, at the expense of
dispassion, viraga, the control of the emotions.[48]

Although Theravada and Mahayana are commonly understood as different streams of Buddhism, their
practice however, may reflect emphasis on insight as a common denominator: "In practice and
understanding Zen is actually very close to the Theravada Forest Tradition even though its language and
teachings are heavily influenced by Taoism and Confucianism."[69][note 10]

The emphasis on insight is discernible in the emphasis in Chan Buddhism on sudden insight (subitism),[66]
though in the Chan tradition, this insight is to be followed by gradual cultivation.[note 11]

East Asian Mahāyāna

In Chinese Buddhism, the works of Tiantai master Zhiyi (such as the Mohe Zhiguan, "Great śamatha-
vipaśyanā") are some of the most influential texts which discuss vipaśyanā meditation from a Mahayana
perspective. In this text, Zhiyi teaches the contemplation of the skandhas, ayatanas, dhātus, the Kleshas,
false views and several other elements.[71] Likewise the influential text called the Awakening of Faith in the
Mahayana has a section on calm and insight meditation.[72] It states:

He who practices 'clear observation' should observe that all conditioned phenomena in the
world are unstationary and are subject to instantaneous transformation and destruction; that all
activities of the mind arise and are extinguished from moment or moment; and that, therefore,
all of these induce suffering. He should observe that all that had been conceived in the past
was as hazy as a dream, that all that is being conceived in the future will be like clouds that rise
 up suddenly. He should also observe that the physical existences of all living beings in the
world are impure and that among these various filthy things there is not a single one that can
be sought after with joy.[73]

The Zen tradition advocates the simultaneous practice of śamatha and vipaśyanā, and this is called the
practice of silent illumination.[74] The classic Chan text known as the Platform Sutra states:

Calming is the essence of wisdom. And wisdom is the natural function of calming [i.e., prajñā
and samādhi]. At the time of prajñā, samādhi exists in that. At the time of samādhi, prajñā
exists in that. How is it that samādhi and prajñā are equivalent? It is like the light of the lamp.
When the lamp exists, there is light. When there is no lamp, there is darkness. The lamp is the
essence of light. The light is the natural function of the lamp. Although their names are
different, in essence, they are fundamentally identical. The teaching of samādhi and prajñā is
just like this.[74]

Tibetan Buddhism

Samatha and vipassana are explicitly referred to in Tibetan Buddhism. According to Thrangu Rinpoche,
when shamatha and vipashyana are combined, as in the mainstream tradition Madhyamaka approach of
ancestors like Shantideva and Kamalashila, through samatha disturbing emotions are abandoned, which
thus facilitates vipashyana, "clear seeing." Vipashyana is cultivated through reasoning, logic and analysis in
conjunction with Shamatha. In contrast, in the siddha tradition of the direct approach of Mahamudra and
Dzogchen, vipashyana is ascertained directly through looking into one's own mind. After this initial
recognition of vipashyana, the steadiness of shamatha is developed within that recognition. According to
Thrangu Rinpoche, it is however also common in the direct approach to first develop enough shamatha to
serve as a basis for vipashyana.[75]

In Tibetan Buddhism, the classical practice of śamatha and vipaśyanā is strongly influenced by the
Mahāyāna text called the Bhavanakrama of Indian master Kamalaśīla. Kamalaśīla defines vipaśyanā as
"the discernment of reality" (bhūta-pratyavekṣā) and "accurately realizing the true nature of dharmas".[76]

Indian Mahāyāna Buddhism employed both deductive investigation (applying ideas to experience) and
inductive investigation (drawing conclusions from direct experience) in the practice of
vipaśyanā.[note 12][note 13] According to Leah Zahler, only the tradition of deductive analysis in vipaśyanā
was transmitted to Tibet in the sūtrayāna context.[note 14]

In Tibet direct examination of moment-to-moment experience as a means of generating insight became

exclusively associated with vajrayāna.[79][note 15][note 16]

Mahāmudrā and Dzogchen use vipaśyanā extensively. This includes some methods of the other traditions,
but also their own specific approaches. They place a greater emphasis on meditation on symbolic images.
Additionally in the Vajrayāna (tantric) path, the true nature of mind is pointed out by the guru, and this
serves as a direct form of insight.[note 17]

See also
Samatha International Meditation Centre
Atthakavagga and Parayanavagga Global Vipassana Pagoda
 Jñāna Upasana
Meditation Vipassana Meditation Centre
Neural mechanisms of mindfulness Vipassī Buddha
meditation Zazen
Secular Buddhism

Notes
1. Thanissaro Bhikkhu: "If you look directly at the Pali discourses — the earliest extant sources
for our knowledge of the Buddha's teachings — you'll find that although they do use the
word samatha to mean tranquillity, and vipassanā to mean clear-seeing, they otherwise
confirm none of the received wisdom about these terms. Only rarely do they make use of the
word vipassanā — a sharp contrast to their frequent use of the word jhana. When they depict
the Buddha telling his disciples to go meditate, they never quote him as saying "go do
vipassanā," but always "go do jhana." And they never equate the word vipassanā with any
mindfulness techniques."[11]
2. Thanissaro Bhikkhu: "This description of the unified role of samatha and vipassana is based
upon the Buddha's meditation teachings as presented in the suttas (see "One Tool Among
Many" by Thanissaro Bhikkhu). The Abhidhamma and the Commentaries, by contrast, state
that samatha and vipassana are two distinct meditation paths (see, for example, The Jhanas
in Theravada Buddhist Meditation by H. Gunaratana, ch. 5)."[12]
3. Original publication: Gombrich, Richard (2007), Religious Experience in Early Buddhism (htt
p://www.ochs.org.uk/lectures/religious-experience-early-buddhism), OCHS Library
4. See, for example:

AN 4.170 (Pali):

“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo
so catūhi maggehi, etesaṁ vā aññatarena.

Katamehi catūhi? Idha, āvuso, bhikkhu samathapubbaṅgamaṁ vipassanaṁ bhāveti[...]

Puna caparaṁ, āvuso, bhikkhu vipassanāpubbaṅgamaṁ samathaṁ bhāveti[...]

Puna caparaṁ, āvuso, bhikkhu samathavipassanaṁ yuganaddhaṁ bhāveti[...]

Puna caparaṁ, āvuso, bhikkhuno dhammuddhaccaviggahitaṁ mānasaṁ hoti[...]

English translation:

Friends, whoever — monk or nun — declares the attainment of arahantship in my presence,

they all do it by means of one or another of four paths. Which four?

There is the case where a monk has developed insight preceded by tranquility. [...]

Then there is the case where a monk has developed tranquillity preceded by insight. [...]

Then there is the case where a monk has developed tranquillity in tandem with insight. [...]

"Then there is the case where a monk's mind has its restlessness concerning the Dhamma
[Comm: the corruptions of insight] well under control.[23]

AN 2.30 Vijja-bhagiya Sutta, A Share in Clear Knowing:

"These two qualities have a share in clear knowing. Which two? Tranquility (samatha) &
insight (vipassana).

"When tranquility is developed, what purpose does it serve? The mind is developed. And
when the mind is developed, what purpose does it serve? Passion is abandoned.

"When insight is developed, what purpose does it serve? Discernment is developed. And
when discernment is developed, what purpose does it serve? Ignorance is abandoned.

"Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not
develop. Thus from the fading of passion is there awareness-release. From the fading of
ignorance is there discernment-release."[24]

SN 43.2 (Pali): "Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Samatho ca vipassanā".[25]

English translation: "And what, bhikkhus, is the path leading to the unconditioned? Serenity
and insight."[26]
5. Brooks: "While many commentaries and translations of the Buddha's Discourses claim the
Buddha taught two practice paths, one called "shamata" and the other called "vipassanā,"
there is in fact no place in the suttas where one can definitively claim that."[28]
6. According to Buddhadasa, the aim of mindfulness is to stop the arising of disturbing
thoughts and emotions, which arise from sense-contact.[32]

According to Grzegorz Polak, the four upassanā (foundations of mindfulness) have been
misunderstood by the developing Buddhist tradition, including Theravada, to refer to four
different foundations. According to Polak, the four upassanā do not refer to four different
foundations, but to the awareness of four different aspects of raising mindfulness:[33]
the six sense-bases which one needs to be aware of (kāyānupassanā);
contemplation on vedanās, which arise with the contact between the senses and their
objects (vedanānupassanā);
the altered states of mind to which this practice leads (cittānupassanā);
the development from the five hindrances to the seven factors of enlightenment
(dhammānupassanā).
 7. * Fronsdal: "The primary purpose for which Mahasi offered his form of vipassana practice is
the attainment of the first of the four traditional Theravada levels of sainthood (that is, stream
entry; sotapatti)
through the realization of nibbana, or enlightenment."[34]

* Robert Sharf: "In fact, contrary to the image propagated by twentieth-century apologists, the
actual practice of what we would call meditation rarely played a major role in Buddhist
monastic life. The ubiquitous notion of mappo or the "final degenerate age of the dharma"
served to reinforce the notion that "enlightenment" was not in fact a viable goal for monks
living in inauspicious times."[35]

* Robert Sharf: "The initial "taste" of nibbana signals the attainment of sotapatti-the first of
four levels of enlightenment-which renders the meditator a "noble person" (ariya-puggala)
destined for release from the wheel of existence (samsara)in relatively short order."[36]
8. Various traditions disagree which techniques belong to which pole.[37]
9. While the Nikayas identify that the pursuit of vipassana can precede the pursuit of samatha,
a fruitful vipassana-oriented practice must still be based upon the achievement of stabilizing
"access concentration" (Pāli: upacara samādhi).
10. Khantipalo recommends the use of the kōan-like question "Who?" to penetrate "this not-self-
nature of the five aggregates": "In Zen Buddhism this technique has been formulated in
several koans, such as 'Who drags this corpse around?'"[70]
11. This "gradual training" is expressed in teachings as the Five Ranks of enlightenment, the
Ten Bulls illustrations that detail the steps on the path, the "three mysterious gates" of Linji,
and the "four ways of knowing" of Hakuin Ekaku.
12. Corresponding respectively to the "contemplative forms" and "experiential forms" in the
Theravāda school described above
13. Leah Zahler: "The practice tradition suggested by the Treasury [Abhidharma-kośa] .. . — and
also by Asaṅga's Grounds of Hearers — is one in which mindfulness of breathing becomes
a basis for inductive reasoning on such topics as the five aggregates; as a result of such
inductive reasoning, the meditator progresses through the Hearer paths of preparation,
seeing, and meditation. It seems at least possible that both Vasubandhu and Asaṅga
presented their respective versions of such a method, analogous to but different from
modern Theravāda insight meditation, and that Gelukpa scholars were unable to reconstruct
it in the absence of a practice tradition because of the great difference between this type of
inductive meditative reasoning based on observation and the types of meditative reasoning
using consequences (thal 'gyur, prasaanga) or syllogisms (sbyor ba, prayoga) with which
Gelukpas were familiar. Thus, although Gelukpa scholars give detailed interpretations of the
systems of breath meditation set forth in Vasubandu's and Asaṅga's texts, they may not fully
account for the higher stages of breath meditation set forth in those texts [...] it appears that
neither the Gelukpa textbook writers nor modern scholars such as Lati Rinpoche and
Gendun Lodro were in a position to conclude that the first moment of the fifth stage of
Vasubandhu's system of breath meditation coincides with the attainment of special insight
and that, therefore, the first four stages must be a method for cultivating special insight
[although this is clearly the case].[77]
14. This tradition is outlined by Kamalaśīla in his three Bhāvanākrama texts (particularly the
second one), following in turn an approach described in the Laṅkāvatāra Sūtra.[78] One
scholar describes his approach thus: "the overall picture painted by Kamalaśīla is that of a
kind of serial alternation between observation and analysis that takes place entirely within
the sphere of meditative concentration" in which the analysis portion consists of
Madhyamaka reasonings.[78]
15. According to contemporary Tibetan scholar Thrangu Rinpoche the Vajrayana cultivates
direct experience. Thrangu Rinpoche: "The approach in the sutras [...] is to develop a
conceptual understanding of emptiness and gradually refine that understanding through
meditation, which eventually produces a direct experience of emptiness [...] we are
proceeding from a conceptual understanding produced by analysis and logical inference
into a direct experience [...] this takes a great deal of time [...] we are essentially taking
inferential reasoning as our method or as the path. There is an alternative [...] which the
Buddha taught in the tantras [...] the primary difference between the sutra approach and the
approach of Vajrayana (secret mantra or tantra) is that in the sutra approach, we take
inferential reasoning as our path and in the Vajrayana approach, we take direct experience
as our path. In the Vajrayana we are cultivating simple, direct experience or "looking." We do
this primarily by simply looking directly at our own mind."[79]
16. Khenchen Thrangu Rinpoche also explains: "In general there are two kinds of meditation:
the meditation of the paṇḍita who is a scholar and the nonanalytical meditation or direct
meditation of the kusulu, or simple yogi. . . the analytical meditation of the paṇḍita occurs
when somebody examines and analyzes something thoroughly until a very clear
understanding of it is developed. . . The direct, nonanalytical meditation is called kusulu
meditation in Sanskrit. This was translated as trömeh in Tibetan, which means "without
complication" or being very simple without the analysis and learning of a great scholar.
Instead, the mind is relaxed and without applying analysis so it just rests in its nature. In the
sūtra tradition, there are some nonanalytic meditations, but mostly this tradition uses analytic
meditation."[80]
17. Thrangu Rinpoche describes the approach using a guru: "In the Sūtra path one proceeds by
examining and analyzing phenomena, using reasoning. One recognizes that all phenomena
lack any true existence and that all appearances are merely interdependently related and
are without any inherent nature. They are empty yet apparent, apparent yet empty. The path
of Mahāmudrā is different in that one proceeds using the instructions concerning the nature
of mind that are given by one's guru. This is called taking direct perception or direct
experiences as the path. The fruition of śamatha is purity of mind, a mind undisturbed by
false conception or emotional afflictions. The fruition of vipaśyanā is knowledge (prajnā) and
pure wisdom (jñāna). Jñāna is called the wisdom of nature of phenomena and it comes
about through the realization of the true nature of phenomena.[81]

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11. Thanissaro Bhikkhu n.d.
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 • See also Thanissaro (1998c) (http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.204.th

an.html) Archived (https://web.archive.org/web/20190901184845/https://www.accesstoinsigh
t.org/tipitaka/sn/sn35/sn35.204.than.html) 2019-09-01 at the Wayback Machine (where this
sutta is identified as SN 35.204).

 • See also, for instance, a discourse (Pāli: sutta) entitled "Serenity and Insight" (SN 43.2),
where the Buddha states: "And what, bhikkhus, is the path leading to the unconditioned?
Serenity and insight...." (Bodhi, 2000, pp. 1372-73).
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43. Bond 1992, p. 167.
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External links

History
Theravāda Spirituality in the West (http://www.insightmeditationcenter.org/books-articles/arti
cles/theravada-spirituality-in-the-west/)

Background
Insight Meditation Online (http://buddhanet.net/insight.htm) From Buddhanet.net
Mahasi Sayadaw, Satipatthana Vipassana: Criticisms and Replies (https://www.scribd.com/
doc/57316510/Satipatthana-Vipassana-Criticisms-and-Replies-Mahasi-Sayadaw)
Jeffrey S, Brooks, The Fruits (Phala) of the Contemplative Life (http://www.greatwesternvehi
cle.org/fruit.htm)
Publications in the Theravāda tradition/ Pariyatti.org (http://www.pariyatti.org/)
Publications and resources on Vipassana meditation (as taught by S.N. Goenka) (http://ww
w.vipassanabookstore.org/) (vipassanabookstore.org)

Practice
[1] (http://www.abhidhamma.org/) Abhidhamma Vipassana
Meditation (http://www.yellowrobe.com/practice/meditation.html) From Yellowrobe.com
 Vipassana Meditation (http://www.dhamma.org/en/art.shtml) as taught by S.N. Goenka and
his assistant teachers in the tradition of Sayagyi U Ba Khin at free centers worldwide
Saddhamma Foundation (http://www.saddhamma.org/) Information about practicing
Vipassana meditation.
Practical Guidelines for Vipassanâ (https://web.archive.org/web/20160220185437/http://ww
w.enabling.org/ia/vipassana/Archive/K/Khema/guidelinesForVipassana.html) by Ayya
Khema
Vipassana Meditation Retreats in Spain (https://libremocion.com/en-gb/vipassana-meditatio
n-retreats-spain/)
A Meditator's Handbook (https://store.pariyatti.org/A-Meditators-Handbook-br-spanVipassan
aspan_p_4839.html/) by Bill Crecelius
Turning to the Source (https://www.dhiravamsa.com/english/books/) by V.R. Dhiravamsa
The Middle Path of Life (https://www.dhiravamsa.com/english/books/) by V.R. Dhiravamsa
Healing through Pure Mindfulness (https://www.dhiravamsa.com/english/books/) by V.R.
Dhiravamsa

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