Vipassan

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Category:Mindfulness

Vipassan (Pli) or vipayan (Sanskrit: ; Chinese: gun; Standard Tibetan: ,

lhaktong; Wyl. lhag mthong) in the Buddhist tradition means insight into the true nature of
reality,[1][2] namely as the

Three marks of existence: impermanence, suffering or unsatisfactoriness, and the realisation of

non-self.
Vipassan meditation is an ancient practice taught by Buddhas, reintroduced by Ledi Sayadaw
and Mogok Sayadaw and popularized by Mahasi Sayadaw,[3][4][5] S. N. Goenka, and the
Vipassana movement, [6] in which mindfulness of breathing and of thoughts, feelings and actions
are being used to gain insight in the true nature of reality. Due to the popularity of Vipassanmeditation, the mindfulness of breathing has gained further popularity in the west as
mindfulness.[6]

Contents

1 Etymology

2 Insight
o 2.1 Origins
o 2.2 Bare insight
o 2.3 Relation with samatha

3 Practice
o 3.1 Theravda

3.1.1 Vipassan movement

3.1.2 Vipassana-meditation

3.1.3 Stages in the practice

o 3.2 Mahyna

3.2.1 Vajrayana

3.2.2 Mahmudr and Dzogchen

4 See also

5 Notes

6 References

7 Sources

8 External links
o 8.1 History
o 8.2 Background
o 8.3 Practice

Etymology
See also: Enlightenment in Buddhism, Sotpanna, Jnana, Prajna, Bodhi, Vidhya and Kensho
Vipassan is a Pali word from the Sanskrit prefix "vi-" and verbal root pa. It is often translated
as "insight" or "clear-seeing," though, the "in-" prefix may be misleading; "vi" in Indo-Aryan
languages is equivalent to the Latin "dis." The "vi" in vipassan may then mean to see into, see
through or to see 'in a special way.'[2] Alternatively, the "vi" can function as an intensive, and thus
vipassan may mean "seeing deeply."[citation needed]
A synonym for "Vipassan" is paccakkha (Pli; Sanskrit: pratyaks a), "before the eyes," which
refers to direct experiential perception. Thus, the type of seeing denoted by "vipassan" is that of
direct perception, as opposed to knowledge derived from reasoning or argument.[citation needed]
In Tibetan, vipashyana is lhagthong (wylie: lhag mthong). The term "lhag" means "higher",
"superior", "greater"; the term "thong" is "view" or "to see". So together, lhagthong 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 luciditya clarity of mind.[7]
Henepola Gunaratana defined Vipassan 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" [2]

Insight
Origins
In the sutta pitaka the term "vipassan" is hardly mentioned:
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 vipassan to mean clear-seeing, they otherwise confirm none of the received

wisdom about these terms. Only rarely do they make use of the word vipassan 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 vipassan," but always "go do
jhana." And they never equate the word vipassan with any mindfulness techniques.[8]

Bare insight
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).[9] This is a summation on the knowledge and insight on the Four Noble Truths
which can only be reached by practising the Noble Eightfold Path. According to Theravada
tradition enlightenment or Nibbana can only be attained by discerning all Vipassana insight
levels when the Eightfold Noble Path is followed ardently. This is a developmental process
where various Vipassana insights are discerned and the final enlightenment may come suddenly
as proposed by other schools.
The Sthaviravda, one of the early Buddhist schools, emphasized sudden insight:
In the Sthaviravada [...] progress in understanding comes all at once, 'insight' (abhisamaya) does
not come 'gradually' (successively - anapurva).[10]
The Mahasanghika, another one of the early Buddhist schools, had the doctrine of ekaksana-citt,
"according to which a Buddha knows everything in a single thought-instant".[11] 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 emphasises prajna, insight into sunyata, dharmata, the two truths
doctrine, clarity and emptiness, or bliss and emptiness:[12]
[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.[13]
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.[14][note 1]
The emphasis on insight is discernible in the emphasis in Chn on sudden insight,[10] though in
the Chn-tradition this insight is to be followed by gradual cultivation.[note 2]

Relation with samatha

See also: Samatha, Samadhi (Buddhism), Dhyna in Buddhism, Mahamudra and Raja yoga
In the Theravada-tradition two types of meditation Buddhist practices are being followed,
namely samatha (Pli; Sanskrit: amatha; "calm") and vipassana (insight).[16] Samatha is a
primary meditation aimed at calming the mind, and it is also being used in other Indian
traditions, notably Raja yoga.
Contemporary Theravada orthodoxy regards samatha as a preparation for vipassan, pacifying
the mind and strengthening the concentration in order to allow the work of insight, which leads
to liberation. In contrast, the Vipassana Movement argues that insight levels can be discerned
without the need for developing samatha further due to the risks of going out of course when
strong samatha is developed.[17] For this innovation the Vipassana Movement has been criticised,
especially in Sri Lanka.[18][19]
Though both terms appear in the Sutta Pitaka[note 3], Gombrich and Brooks argue that the
distinction as two separate paths originates in the earliest interpretations of the Sutta Pitaka,[9]
not in the suttas themselves.[24][note 4] According to Gombrich, the distinction between vipassan
and samatha did not originate in the suttas, but in the interpretation of the suttas.[9][note 5] Various
traditions disagree which techniques belong to which pole.[26]

Practice
See also: Buddhist Paths to liberation
Vipassan can be cultivated by the practice that includes contemplation, introspection and
observation of bodily sensations, analytic meditation and observations on life experiences like
death and decomposition. The practices may differ in the modern Buddhist traditions and nonsectarian groups according to the founder but the main objective is to develop insight. [1]

Theravda
Vipassan movement
See also: Vipassana movement and Buddhist modernism
The term vipassana became popular due to the influence of the Vipassana movement which
started in the 1950s in Burma. It has come to be considered a practical solution to handle
emotions in a complex society like the West.
The Vipassan Movement, also known as the Insight Meditation Movement, refers to a number
of schools of modern Theravda Buddhism, especially the Thai Forest Tradition and the "New
Burmese Method", which emphasize development of insight into the three marks of existence as
a means to become awakened and enter the Stream.
The modern influences[6] on the traditions of Sri Lanka, Burma, Laos and Thailand originating
from various Theravda teachers like Ledi sayadaw, Mogok Sayadaw who was less known to the

West due to lack of International Mogok Centres, Mahasi Sayadaw, Ajahn Chah, and Dipa Ma,
as well as derivatives from those traditions such as the movement led by S. N. Goenka. The
Vipassan Movement also includes contemporary American Buddhist teachers such as Joseph
Goldstein, Tara Brach, Gil Fronsdal, Sharon Salzberg, and Jack Kornfield.
In the Vipassan Movement, the emphasis is on the Satipatthana Sutta and the use of mindfulness
to gain insight into the impermanence of the self-view.
Vipassana-meditation
Vipassan-meditation uses mindfulness of breathing, combined with the contemplation of
impermanence, to gain insight into the true nature of this reality. All phenomena are investigated,
and concluded to be painful and unsubstantial, without an immortal entity or self-view, and in its
ever-changing and impermanent nature.[27][13]
Mindfulness of breathing is described throughout the Sutta Pitaka. The Satipatthana Sutta
describes it 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.[28][29]
By observing the breath one becomes aware of the perpetual/continous changes involved in
breathing, and the arising and passing away of mindfulness. One can also be aware of and gain
insight into impermanence through the observation of bodily sensations and their nature of
arising and passing away.[30]
Stages in the practice
See also: Four stages of enlightenment
Vipassan jhanas are stages that describe the development of vipassan meditation practice as
described in modern Burmese Vipassana meditation.[31] Mahasi Sayadaw's student Sayadaw U
Pandita describes the four vipassan jhanas as follows:[32]
1. The meditator first explores his body, then his mind, discovering the three characteristics.
The first jhana consists in seeing these points and in the presence of vitakka and vicara.
Phenomena reveal themselves as appearing and ceasing.
2. In the second jhana, the practice seems effortless. Vitaka 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.

Eventually Vipassan-meditation leads to insight into the impermanence of all phenomena, and
thereby lead to a permanent liberation.[13]

Mahyna
Vajrayana
Main articles: Vajrayana and Tibetan Buddhism
Indian Mahyna Buddhism employed both deductive investigation (applying ideas to
experience) and inductive investigation (drawing conclusions from direct experience) in the
practice of vipayan.[note 6][note 7] According to Leah Zahler, only the tradition of deductive analysis
in vipayan was transmitted to Tibet in the strayna context.[note 8]
In Tibet direct examination of moment-to-moment experience as a means of generating insight
became exclusively associated with vajrayna.[35][note 9][note 10]
Mahmudr and Dzogchen
Mahmudr and Dzogchen use vipayan 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 Vajrayna (tantric) path, the true nature of mind is
pointed out by the guru, and this serves as a direct form of insight.[note 11]

See also

npna

Atthakavagga and Parayanavagga

Buddhism

Buddhist meditation

Global Vipassana Pagoda

Jna

Jhna

Meditation

Monastic silence

Samatha

Satipatthana

Tipitaka

Upasana

Vipass Buddha

Zazen

Notes
1.

Khantipalo recommends the use of the koan-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?'"[15]

2.

This "gradual training" is expressed in teachings as the Five ranks of

enlightenment, Ten Ox-Herding Pictures which detail the steps on the Path, The Three
mysterious Gates of Linji, and the Four Ways of Knowing of Hakuin.

3.

See, for example:

AN 4.170 (Pali):
Yo hi koci, vuso, bhikkhu v bhikkhun v mama santike arahattappatti bykaroti,
sabbo so cathi maggehi, etesa v aatarena.
Katamehi cathi? Idha, vuso, bhikkhu samathapubbagama vipassana bhveti[...]
Puna capara, vuso, bhikkhu vipassanpubbagama samatha bhveti[...]
Puna capara, vuso, bhikkhu samathavipassana yuganaddha bhveti[...]
Puna capara, vuso, bhikkhuno dhammuddhaccaviggahita mnasa 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.
[20]

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."[21]
SN 43.2 (Pali): "Katamo ca, bhikkhave, asakhatagmimaggo? Samatho ca vipassan".
[22]
English translation: "And what, bhikkhus, is the path leading to the unconditioned?
Serenity and insight."[23]
4.

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
"vipassan," there is in fact no place in the suttas where one can definitively claim
that."[24]

5.

Henepola Gunaratana: "The classical source for the distinction between the two
vehicles of serenity and insight is the Visuddhimagga."[25]

6.

Corresponding respectively to the "contemplative forms" and "experiential forms"

in the Theravda school described above

7.

Leah Zahler: "The practice tradition suggested by the Treasury [Abhidharmakoa] .. . and also by Asaga'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 Asaga presented their respective versions of such a method, analogous to but
different from modern Theravda 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 Asaga'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].[33]

8.

This tradition is outlined by Kamalala in his three Bhvankrama texts

(particularly the second one), following in turn an approach described in the Lakvatra
Stra.[34] One scholar describes his approach thus: "the overall picture painted by
Kamalala 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.[34]
9.

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."[35]

10.

Khenchen Thrangu Rinpoche also explains: "In general there are two kinds of
meditation: the meditation of the pan dita
who is a scholar and the nonanalytical
meditation or direct meditation of the kusulu, or simple yogi. . . the analytical meditation
of the pan d ita 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 trmeh 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 stra tradition, there are some nonanalytic meditations, but mostly this
tradition uses analytic meditation."[36]

11.

Thrangu Rinpoche describes the approach using a guru: "In the Stra 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 Mahmudr 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 amatha
is purity of mind, a mind undisturbed by false conception or emotional afflictions. The
fruition of vipayan is knowledge (prajn) and pure wisdom (jna). Jna is called the
wisdom of nature of phenomena and it comes about through the realization of the true
nature of phenomena.[37]

References
1.
2.

"Essentials of Mahamudra: Looking Directly at the Mind, by Khenchen Thrangu

Rinpoche". Amazon.com. Retrieved 2013-05-30.
Henepola Gunaratana, Mindfulness in plain English, Wisdom Publications, pg 21.

3.

King 1992, p. 132-137.

4.

Nyanaponika 1998, p. 107-109.

5.

Koster 2009, p. 9-10.

6.

McMahan 2008.

7.

Ray (2004) p.74

8.

Thanissaro Bhikkhu Year Unknown.

9.

Gombrich 1997, p. 96-144.

10.

Warder 2000, p. 284.

11.

Gomez 1991, p. 69.

12.

13.
14.
15.
16.

Defined by Reginald A. Ray. ""Vipashyana," by Reginald A. Ray.

''Buddhadharma: The Practitioner's Quarterly'', Summer 2004".
Archive.thebuddhadharma.com. Retrieved 2013-05-30.
Gombrich 1997, p. 133.
"Through the Looking Glass, ''Essential Buddhism''".
Bhikkhucintita.wordpress.com. Retrieved 2013-05-30.
Khantipalo 1984, p. 71.
"What is Theravada Buddhism?". Access to Insight. Access to Insight. Retrieved
17 August 2013.

17.

Bond 1992, p. 167.

18.

Bond 1992, p. 162-171.

19.

Robert H. Sharf, Division of Social and Transcultural Psychiatry, Department of

Psychiatry, Faculty of Medicine, McGill University

20.

"AN 4.170 Yuganaddha Sutta: ''In Tandem''. Translated from the Pali by
Thanissaro Bhikkhu". Accesstoinsight.org. 2010-07-03. Retrieved 2013-05-30.

21.

"AN 2.30 Vijja-bhagiya Sutta, ''A Share in Clear Knowing''. Translated from the
Pali by Thanissaro Bhikkhu". Accesstoinsight.org. 2010-08-08. Retrieved 2013-05-30.

22.

"SN 43.2". Agama.buddhason.org. Retrieved 2013-05-30.

23.

Bikkhu Bodhi, The Connected Discourses of the Buddha, p. 1373

24.

Brooks 2006.

25.

"Henepola Gunaratana, ''The Jhanas in Theravada Buddhist Meditation''".

Accesstoinsight.org. 2011-06-16. Retrieved 2013-05-30.

26.

Schumann 1974.

27.

Nyanaponika 1998.

28.

Majjhima Nikaya, Sutta No. 118, Section No. 2, translated from the Pali

29.

Satipatthana Sutta

30.

"The Art of Living: Vipassana Meditation". Dhamma.org. Retrieved 2013-05-30.

31.

Ingram, Daniel (2008), Mastering the core teachings of the Buddha, Karnac
Books, p.246

32.

Sayadaw U Pandita, In this very life

33.

Zahler 108, 113

34.

"Some Notes on Kamalasila's Understanding of Insight Considered as the

Discernment of Reality (bhta-pratyaveks )", by Martin Adam, Buddhist Studies Review,
Vol. 25, No.2, 2008, p 3

35.

Pointing out the Dharmakaya by Thrangu Rinpoche. Snow Lion: 2003. ISBN 155939-203-7, pg 56

36.

The Practice of Tranquillity & Insight: A Guide to Tibetan Buddhist Meditation

by Khenchen Thrangu Rinpoche. Shambhala Publications: 1994. ISBN 0-87773-943-9 pg
91-93

37.

Thrangu Rinpoche, Looking Directly at Mind : The Moonlight of Mahmudr

Sources

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Reinterpretation and Response, Motilal Banarsidass Publishers

Brooks, Jeffrey S. (2006), A Critique of the Abhidhamma and Visuddhimagga

Buswell, Robert E. JR; Gimello, Robert M. (editors) (1994), Paths to Liberation. The
Marga and its Transformations in Buddhist Thought, Delhi: Motilal Banarsidass
Publishers

Fronsdal, Gil (1998), Insight Meditation in the United States: Life, Liberty, and the
Pursuit of Happiness. In: Charles S. Prebish and Kenneth K. Tanaka, The Faces of
Buddhism in America, Chapter 9

Glickman, Marshall (1998), Beyond the Breath: Extraordinary Mindfulness Through

Whole-Body Vipassana Meditation, Tuttle Publishing, ISBN 1-58290-043-4

Gombrich, Richard F. (1997), How Buddhism Began. The Conditioned Genesis of the
Early Teachings, New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd.

Khantipalo, Bikkhu (1984), Calm and Insight. A buddhist Manual for Meditators,
London and Dublin: Curzon Press Ltd.

King, Winston L. (1992), Theravada Meditation. The Buddhist Transformation of Yoga,

Delhi: Motilal Banarsidass

Koster, Frits (2009), Basisprincipes Vipassana-meditatie. Mindfulness als weg naar

bevrijdend inzicht, Asoka

Mathes, Klaus-Dieter (2003), Blending the Stras with the Tantras: The influence of
Maitrpa and his circle on the formation of Stra Mahmudr in the Kagyu Schools. In:
Tibetan Buddhist Literature and Praxis: Studies in its Formative Period, 9001400.
Tibetan Studies: Proceedings of the Tenth Seminar of the International Association for
Tibetan Studies, Oxford

McMahan, David L. (2008), The Making of Buddhist Modernism, Oxford University

Press, ISBN 9780195183276

Nyanaponika (1998), Het hart van boeddhistische meditatie (The heart of Buddhist
Meditation), Asoka

Ray, Reginald A. (Ed.) (2004), In the Presence of Masters: Wisdom from 30

Contemporary Tibetan Buddhist Teachers, ISBN 1-57062-849-1

Schumann, Hans Wolfgang (1974), Buddhism: an outline of its teachings and schools,
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Thanissaro Bhikkhu (n.d.), One Tool Among Many. The Place of Vipassana in Buddhist
Practice

Warder, A.K. (2000), Indian Buddhism, Delhi: Motilal Banarsidass Publishers

External links
History

Theravda Spirituality in the West

David Chapman, Theravada reinvents meditation

Background

Insight Meditation Online From Buddhanet.net

A Honed and Heavy Axe

Mahasi Sayadaw, Satipatthana Vipassana: Criticisms and Replies

Jeffrey S, Brooks, The Fruits (Phala) of the Contemplative Life

Practice

Meditation From Yellowrobe.com

Vipassana Fellowship Courses in Vipassana Meditation

Vipassana Meditation as taught by S.N. Goenka and his assistant teachers in the tradition
of Sayagyi U Ba Khin at free centers worldwide

Saddhamma Foundation Information about practicing Vipassana meditation.

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