Vipassana Meditation

In ancient Pali language the word passana means to see and vipassana to see clearly or specially. In terms of Buddhist Canons Vipassana is ‘to known things as they are’ ( yathabhoota nanadassana ). Such action of knowing things if practiced regularly, helps in developing mental insight which eventually leads to understanding non-superficial world.

Vipassana meditation is an ancient technique re-discovered by Gautam Buddha 2500 years back. For forty five years he taught this technique to people from all sections of society and it was well received.   

The word ‘vipassana’ is less frequently used in Buddhist Suttas or is used in conjunction with jhana ( Dhyan ) & samtha ( Shamath ) as meditative practice to be undertaken. Some scholars believe that these three are all part of a single path whereas some others feel that samtha and vipassana are two qualities of mind which are to be developed by means of meditative practice.

The method and training of insight ( vipassana ) has been mentioned in Buddhist discourses or Suttas.  Satipatthana Sutta of Majjhim Nikaya and Mahasatipatthana Sutta of Diggha Nikaya deal with method of training for insight. Vipassana & its method has been discussed in many Buddhist books with slight variations here and there.

In Sarvastivada and the Sautrantika traditions vipassana meditation was practiced as per texts like Abhidhammakosakarika and Yogacarabhumi Sastra.

Vasubandhu states in Abhidhammakosakarika that vipassana is practiced after Samadhi absorption by cultivating four types of mindfulness.

Abhidhamma-samucchaya by Asanga mentions that practice of samtha-vipassana is part of Bodhisatta’s path at the beginning. 

Bodhisattvacaryavatara by Shantideva states that samtha is pre-requisite to vipassana.

2. History

The practice, commentaries and discussions on vipassana seems to have waned around 10^th century or so. This was due perhaps to general decline of Buddhism in India and also due to adverse activities of invaders etc. A belief that liberation is not possible before appearance of future Maitreya Buddha was also in circulation those days.

Vipassana was revived in Burma in late 18^th century based mainly on Satipatthana Sutta & Visuddhimagga in Thervada tradition. Later in 19^th & 20^th centuries Vipassana spread as ‘movement’ in practically all parts of the world.

Some of the prominent names which contributed to this movement are – Medawi ( 1728 – 1816 ), U Narada, Mahasi Sayadaw, Nyanikponika Thera, Sayagi U Ban Khin, Satya Narayan Goenka, Ajahn Chah and Buddhadasa. Last two names are in Thai Forest Tradition.

3. Vipassana Meditation

Buddhist canonical sutta Satipatthana Sutta or the Discourse on Mindfulness gives guidelines to a meditator as to how he should proceed to get insight in four phases of meditation. Gautam Buddha explained this sutta in a town called Kammasadamma in Kuru country in northern India.

This process can by no means, be called easy. It is strenuous work and requires time, energy and firm resolution on the part of learner. Further, the mindfulness and insight so gained is own direct knowledge and is not based on any dogmas, irrationals, or any revelations by any creator god. To begin with vipassana it would be better to keep aside all beliefs including even rebirth or karma theory. One should work with an open mind and concentrate only on body and activities in and on body.

Arousing of mindfulness in body or consciousness by any physical or mental object via six senses ( eyes, ears, nose, tongue, body and the mind ) is the starting step of getting insight. Four arousings of mindfulness are: body or Kaya, sensations or Vedana, consciousness or Chitta and mental objects or Dhamma. These four are discussed in brief, as under.

4. Contemplation of body ( Kayanupassana )

First step in vipassana meditation is observing the breath as it comes in and as it goes out without disturbing the rhythm of the breath. For this the learner sits down cross legged with backbone erect and with eyes closed in a secluded place where there is least disturbance.

While inhaling, breath may come in from left, right or both nostrils, it may be cool or warm, short or long. Whatever it be, it is only to be observed. Similarly, while exhaling, breath may be short or deep, warm or cool it has to be observed only and is not to be disturbed.

Meantime the mind may get distracted and run away from observing breath but has to be brought back to observing breath. After a while the breath will slow down and then whole-body may be observed. For this a slow mental journey from top of the head towards toe nails and from toe nails to top of the head may be undertaken to feel the body parts and activities going thereon.

After a while one becomes aware that the body progressively cools down and becomes calm. The body and activities in the body are to be observed but not to be disturbed. After gaining experience as above, observation of body may be extended to other postures like walking, standing and lying down (called Iryapath in Pali ).  

With practice one becomes aware of minute activities and sensations happening on the body. Sensations arise in the body, stay for a while and disappear. This continues at a fast pace all the time and keeps the mind occupied needlessly.

After gaining experience, meditative awareness needs to be focused on unattractiveness ( kayagatasati and asubha ) inherent in the body.

 Next step is to be aware of and to analyze properties of parts of bodies. These are similar to the properties of basic elements or Dhatu - earth, air, water and fire (Dhatuvatthana ).

For those who are excessively attached to sexual pleasures cemetery visit has been suggested ( sivathika ) to understand the difference between attractive body and its final status. 

5. Contemplation of feelings or sensations ( Vedananupassana )

Contact with one of the six senses that is eyes, ears, nose, tongue, the body and the mind gives rise to feelings or sensations. When we meditate, pay attention and analyze these sensations it is observed that these may be pleasant, unpleasant or neutral types. 

Pleasant feelings make us cling to them and we want more of them. We initiate action to repeat and enjoy that sensation thereby giving rise to greed, lust etc.

Unpleasant or painful feelings give rise to hate, fear, unease etc and we want to get away from them or force them to get away.

Neutral feelings are ignored and dismissed usually which may lead to delusion.

Arousing of feelings and consequent related actions are not inevitable. They can be warded off. The chain of contact - sensation - attachment - action can be broken. Being mindful of our body we can be on alert towards changes affecting the body and say – ‘this feeling has arisen’. Having recognised, we can let these feelings go away without any further reaction to them.

6. Contemplations of consciousness ( Chittanupassana )

This is the third of four stages of contemplations in Buddhist Vipassana Meditation. Here one tries to be mindful of consciousness or the Chitta and along with the mental factors called the Chetsikas. The mental factors or Chetsikas are also called ‘associates’ or ‘concomitants’ or ‘mental states’ as both chitta and chetsikas work together – they arise together and cease together. For example, if there is anger or lust as mental factor then the meditator must note that there is consciousness + lust or there is consciousness + anger present at that moment. 

If at that moment mindfulness is strong anger disappears. Meditator will realise that anger is momentary – it arose and then passed away. Like feelings, perception, and emotions the mental factors and the consciousness are not permanent. In fact, Buddhism treats all made up worldly things as impermanent and subject to decay. Attachment to such things ultimately create Dukkha.

From the above examples we can describe two types of minds: the mind with lust or with anger and mind without lust or anger. Such states of mind are simply observed by the meditator and allowed to pass without clinging to desired ones and without resenting the undesired ones. 

After continuous and regular practice, the mind is seen as a sequence of mental states which are temporary or impermanent and without any self.

7. Contemplation of mental objects ( Dhammanupassana )

The last stage of vipassana leads to equanimity. This stage is toughest one requiring continuous practice. It is often described as ‘where study ends, Dhammanupassana begins! It requires high degree of mindfulness together with mental discipline. 

The word Dhamma in Pali and Dharma in Sanskrit represents here concepts, laws, doctrines, theory and teachings of Buddha. It is an all-inclusive word. While starting dhammanupasana certain mental states put hindrances on practice, certain other mental states or qualities help make progress. All these mental states need to be carefully investigated. Meditator needs to contemplate with mindfulness the following phenomena.

8. Five hindrances ( Five Nivaranas )

These are:

1. sensual desire or Kamachhanda,

2. ill will or Vyapada,

3. sloth & torpor or Styana-middha,

4. restlessness & anxiety or Auditya-Kaukritya and

5. doubts or Vichikichha.

These five hinder the progress of dhammanupassana. While contemplating the meditator, notices for example, that ‘there is no sensual desire present within me’ or that ‘there is sensual desire present within me’. If present, he lets the sensual desire go and discerns that sensual desire has been abandoned. He further discerns that there is no future sensuous desire present in me. Same formula is applied to other four hindrances.

9. Five Aggregates ( Five Skandhas )

The five aggregates are:

1. form or Rupa,

2. sensations or Vedna,

3. perceptions or Sanna,

4. mental formations or Sankhara and

5. consciousness or Vinnana

These five aggregates are factors and parts of one’s personality. These give rise to cravings and clinging and which cause suffering. The sufferings can be removed by removing attachments with the above five aggregates.

While contemplating a meditator discerns that ‘this is the form, such is its appearance and such is its disappearance’. Same formula is applied to other four aggregates.

10. Six senses ( Sadayatana )

The six senses are:

1. eyes,

2. ears,

3. nose,

4. tongue

5. the body and

6. the mind

These are our resources to experience outside world. While contemplating the meditator discerns the eye, he discerns the object or the form, he discerns the fetter or hindrance dependent on both eye & form. He discerns how the fetter has been abandoned after arising. He discerns that how there is no further arising of a fetter which was abandoned. This formula is applied again to remaining senses.

11. Seven factors of awakening ( Seven Bodhyangas )

These factors are:

1. mindfulness or Sati,

2. investigating or Dhammavichay,

3. energy or Virya,

4. rapture or Piti,

5. tranquillity or Pashabdi,

6. concentration or Samadhi and

7. equanimity or Upekkha.

While contemplating, the meditator has for example, the first factor of mindfulness present in him. He discerns that ‘mindfulness as a factor of awakening is present within me’.  Or if there is no such factor is present within him then he discerns that ‘no such factor of mindfulness is present within him’. He further discerns how there is arising of unarisen mindfulness as a factor of awakening and culmination thereof once it has arisen. 

It would be observed that mindfulness is foundation of entire process of Vipassana meditation. With well established mindfulness, quality investigation into various phenomena could be done. This requires hard work and energy, energy gives rise to rapture, rapture gives rise to tranquility, tranquility leads to one-pointed concentration and finally concentration gives rise to equanimity.

नमो बुद्धाय 

Disclaimer- Above paragraphs have been written while trying to learn. I am not an expert on the subject. Your comments are welcome.