Difference between revisions of "Vipassana" - New World Encyclopedia

From New World Encyclopedia
m
 
(36 intermediate revisions by 5 users not shown)
Line 1: Line 1:
−
{{Ready}}
+
{{Copyedited}}{{Approved}}{{Submitted}}{{Images OK}}
−
'''Vipassanā''' ([[Pāli]]) or '''vipaśyanā''' (विपश्यना) in ([[Sanskrit]]) means "insight" and is often used to describe a type of Buddhist meditation practice called "insight meditation." While the practice of vipassana meditation varies from school to school, the underlying principle is the investigation of phenomena as they manifest in the four foundations of mindfulness highlighted in the ''Satipatthana Sutta''; namely: kaya (body or breath), vedana (feeling or sensation), [[citta]] (mind), and [[dhamma]] (mind objects). These phenomena differ from the [[Skandha]]s (aggregates) because the citta factor is not connected to any aggregate.
+
[[File:1. Buddha in meditation, 2nd century CE, Loriyan Tangai, Gandhara Gallery, Indian Museum, Kolkata. - 4857-A23211..jpg|thumb|200px|right|Buddha in meditation]]
−
 
+
'''Vipassanā''' ([[Pali|Pāli]]) or '''vipaśyanā''' (विपश्यना) in ([[Sanskrit]]) means "insight" and is often used to describe a type of [[Buddhism|Buddhist]] [[meditation]] practice called "insight meditation." The underlying purpose of Vipassanā meditation is the cultivation of mindfulness. Vipassanā is often contrasted with a second type of Buddhist meditation called ''[[samatha]]''. Whereas Samatha focuses on calming the mind, it is seen as a preliminary stage for vipassanā practice. Pacifying the mind and strengthening concentration allows the practitioner to begin the work of insight (Vipassanā). These two types of Buddhist meditation are sometimes described as "stopping and seeing." Thus, while samatha calms the mind, only insight meditation is said to be able to reveal how the mind was disturbed to start with, which leads to ''[[Prajna|prajñā]]'' (Pāli: ''paññā'', knowledge) and ''[[Jnana|jñāna]]'' (Pāli: ''ñāṇa'', wisdom).
−
In a broader sense, vipassanā has been used as one of two poles for the categorization of types of [[Buddhist]] meditation, the other being ''[[samatha]]'' ([[Pāli]]) or ''śamatha'' ([[Sanskrit]]). Samatha is a focusing, pacifying and calming meditation, common to many traditions in the world, notably  [[yoga]]. It is used as a preparation for vipassanā, pacifying the mind and strengthening the concentration in order to allow the work of insight. This dichotomy is also sometimes discussed as "stopping and seeing." In Buddhist practice it is said that, while samatha can calm the mind, only insight can reveal how the mind was disturbed to start with, which leads to ''[[Prajna|prajñā]]'' (Pāli: ''paññā'', knowledge) and ''[[Jnana|jñāna]]'' (Pāli: ''ñāṇa'', wisdom) and thus understanding, preventing it from being disturbed again.
+
{{toc}}
−
 
+
The term is also used to refer to the Buddhist vipassana movement (modeled after [[Theravada|Theravāda]] [[Buddhism]] meditation practices), which employs vipassanā and ānāpāna meditation as its primary techniques and places emphasis on the teachings of the ''Satipaṭṭhāna Sutta''.  
−
The term is also used to refer to the Buddhist vipassana movement (modeled after [[Theravada|Theravāda]] [[Buddhism]] meditation practices), which employs vipassanā and ānāpāna meditation as its primary techniques and places emphasis on the teachings of the ''Satipaṭṭhāna Sutta''.
 
  
 
==Etymology==
 
==Etymology==
−
''Vipassanā'' is a [[Pāli|Pali]] word from the Sanskrit prefix "vi-" and verbal root √paś. It is often translated as ''"insight"'' or ''"clear-seeing,"'' though, the "in-" prefix may be misleading; "vi" in [[Indo-Aryan languages]] is equivalent to our (Latin) "dis." The "vi" in vipassanā may then mean to see apart, or ''discern.'' Alternatively, the "vi" can function as an intensive, and thus vipassanā may mean "seeing deeply." In any case, this is used metaphorically for a particularly powerful mental perception.
+
''Vipassanā'' is a Pali word from the [[Sanskrit]] prefix "vi-" and verbal root √paś. It is often translated as ''"insight"'' or ''"clear-seeing,"'' though, the "in-" prefix may be misleading; "vi" in [[Indo-Aryan languages]] is equivalent to our ([[Latin]]) "dis." The "vi" in vipassanā may then mean to see apart, or ''discern.'' Alternatively, the "vi" can function as an intensive, and thus vipassanā may mean "seeing deeply." In any case, this is used metaphorically for a particularly powerful mental perception.
  
−
A synonym for "Vipassanā" is ''paccakkha'' (Pāli; Sanskrit: ''pratyakṣa''), "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.
+
A synonym for "Vipassanā" is ''paccakkha'' (Pāli; Sanskrit: ''pratyakṣa''), "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, ''vipashyana'' is ''lhagthong''. The [[semantic field]] of "''lhag''" means "higher," "superior," "greater"; the semantic field of "''thong''" is "view" or "to see." So together, ''lhagthong'' may be rendered into English as "superior seeing" or "great vision." 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.<ref>Ray, Reginald A. (Ed.)(2004). ''In the Presence of Masters: Wisdom from 30 Contemporary Tibetan Buddhist Teachers''.  Boston, Massachusetts, USA: Shambala.  ISBN 1-57062-849-1 (pbk.: alk. paper) p.74. </ref>
+
In Tibetan, ''vipashyana'' is ''lhagthong''. The semantic field of "''lhag''" means "higher," "superior," "greater"; the semantic field of "''thong''" is "view" or "to see." So together, ''lhagthong'' may be rendered into English as "superior seeing" or "great vision." 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.<ref>Reginald A. Ray (ed.), ''In the Presence of Masters: Wisdom from 30 Contemporary Tibetan Buddhist Teachers'' (Boston, Massachusetts, USA: Shambala, 2004), 74.</ref>
  
 
==Practice of vipassanā==
 
==Practice of vipassanā==
−
Vipassanā meditation is a simple technique that depends on direct experience and observation.   It can be related to the three trainings taught by the Buddha as the basis of a spiritual path- adherence to a ''[[Sila|sīla]]'' (Sanskrit: ''śīla'') (abstinence from killing, stealing, lying, sexual misconduct and intoxication), which is not an end in itself but a requirement for the second part, concentration of the mind (''samādhi''). With this concentrated mind, the third training, in the context of this technique (''paññā'', Sanskrit ''prajñā''), is detached observation of the reality of the mind and body from moment to moment.
+
Vipassanā meditation is a simple technique that depends on direct experience and observation. It can be related to the three trainings taught by the Buddha as the basis of a spiritual path: adherence to a ''[[Sila|sīla]]'' (Sanskrit: ''śīla'') (abstinence from killing, stealing, lying, sexual misconduct and intoxication), which is not an end in itself but a requirement for the second part, concentration of the mind ''(samādhi)''. With this concentrated mind, the third training, in the context of this technique (''paññā'', Sanskrit ''prajñā''), is detached observation of the reality of the mind and body from moment to moment.  
  
−
The actual instructions for Vipassana meditation are not often published in clear terms in public venues. This is simply to avoid confusion and prevent incorrect technique. The instructions are not esoteric or difficult but basically involve retraining the mind to avoid its innate conditioned response to most stimuli. In order to obtain maximum benefit, it is recommended that this be learned from a legitimate source as it does have deep cleansing effects. Although Vipassana includes body awareness as part of the practice, it is not a "body scan" technique. The purpose is also not to release past trauma, but to bring full awareness of the mind, body and all sensations and be fully present. This practice is thought to develop a deep, experiential understanding of the impermanence of all phenomena and also brings to the surface and dissolves deep-seated complexes and tensions. The technique fosters development of insight and needs to be continued as a way of life in order to having lasting effects.
+
The actual instructions for Vipassana meditation are not often published in clear terms in public venues. This is simply to avoid confusion and prevent incorrect technique. The instructions are not esoteric or difficult but basically involve retraining the mind to avoid its innate conditioned response to most stimuli. In order to obtain maximum benefit, it is recommended that this be learned from a legitimate source as it does have deep cleansing effects. Although Vipassana includes body awareness as part of the practice, it is not a "body scan" technique. The purpose is also not to release past trauma, but to bring full awareness of the mind, body and all sensations and be fully present. This practice is thought to develop a deep, experiential understanding of the impermanence of all phenomena and also brings to the surface and dissolves deep-seated complexes and tensions. The technique fosters development of insight and needs to be continued as a way of life in order to having lasting effects.  
  
 
Put another way, Vipassanā meditation consists of the experiential observation of mind and matter (nāma and [[rupajhana|rūpa]]) in their aspects of [[impermanence]], [[Dukkha|unsatisfactoriness]] and lack of an inherent, independent essence or [[anatta|self]].
 
Put another way, Vipassanā meditation consists of the experiential observation of mind and matter (nāma and [[rupajhana|rūpa]]) in their aspects of [[impermanence]], [[Dukkha|unsatisfactoriness]] and lack of an inherent, independent essence or [[anatta|self]].
  
−
==Vipassanā in the [[Theravada|Theravāda]], [[Mahayana|Mahāyāna]] and [[Vajrayana|Vajrayāna]]==
+
==Vipassanā in the Theravāda, Mahāyāna and Vajrayāna==
 
===In the Theravāda===
 
===In the Theravāda===
−
Vipassanā as practiced in the Theravāda is the understanding of the Four Noble Truths that were taught by the Buddha. It is understanding the transitory nature of phenomena and the selflessness of persons, that the conceptual consciousness, "I" does not exist. 
+
Vipassanā as practiced in the [[Theravāda]] is the understanding of the Four Noble Truths that were taught by the Buddha. It is understanding the transitory nature of phenomena and the selflessness of persons, that the conceptual consciousness, "I" does not exist.  
−
 
 
−
Most of Theravāda's teachers refer to knowledges evolving during practice. The meditator gradually improve his perception of the [[three marks of existence]] until he reaches the step [[Vedana|sensations]] constantly disappear, which is called '''{{IAST|bhaṅgānupassanā ñāṇa}}''' ([[Sanskrit]]: '''{{IAST|bhaṅgānupaśyanājñāna}}'''), knowledge of dissolution.  
 
  
−
The yogi will then experience fear and ceasing of attachment, and eventually will reach the step of '''{{IAST|saṅkhārupekkhāñāṇa}}''' ([[Sanskrit]]: '''{{IAST|saṃskāropekṣājñāna}}'''): knowledge of equanimity of formations. This step leads to the attainment of [[Nirvana|nibbāna]].
+
Most of Theravāda's teachers refer to knowledge evolving during practice. The meditator gradually improves his or her perception of the three marks of existence until he or she reaches the step sensations constantly disappear, which is called ''{{IAST|bhaṅgānupassanā ñāṇa}}'' ([[Sanskrit]]: ''{{IAST|bhaṅgānupaśyanājñāna}}''), knowledge of dissolution.  
  
−
In practice one can use various methods to do Vipassanā Meditation. For example one method is that there are 40  topics that can be concentrated by the meditator such as '''[[Impermanence|anitya]]''' (Pāli '''anicca''', impermanence), '''[[dukkha|{{IAST|duḥkha}}]]''' (Pāli '''dukkha''', suffering), '''roga''' (illness), and so on. The meditator can meditate on one of these until he sees the truth in everything in the universe.
+
The yogi will then experience fear and ceasing of attachment, and eventually will reach the step of ''{{IAST|saṅkhārupekkhāñāṇa}}'' ([[Sanskrit]]: ''{{IAST|saṃskāropekṣājñāna}}''): knowledge of equanimity of formations. This step leads to the attainment of [[Nirvana|nibbāna]].
  
 
===In the Mahāyāna===
 
===In the Mahāyāna===
−
[[Mahayana|Mahāyāna]] Vipaśyanā consists of meditating on the two truths: conventional truth and absolute truth. One realizes that phenomena likewise have a lack of inherent existence, and have the nature of emptiness ([[Shunyata|śūnyatā]]). This is determined by the inferential path of reasoning and direct observation through meditation.
+
[[Mahayana|Mahāyāna]] Vipaśyanā consists of meditating on the two truths: conventional truth and absolute truth. One realizes that phenomena likewise have a lack of inherent existence, and have the nature of emptiness ([[Sunyata|śūnyatā]]). This is determined by the inferential path of reasoning and direct observation through meditation.
−
 
 
−
Gradualism or [[Subitism]] and the realisation is a debate in the Mahāyāna. Nevertheless, [[Huineng]], sixth patriarch of the [[Zen]], considered the practice cannot be described as gradualistic nor subitist, but implies people with more or less clear minds.
 
  
 
===In the Vajrayāna===
 
===In the Vajrayāna===
−
[[Mahamudra|Mahāmudrā]] and [[Dzogchen]] use Vipaśyana extensively, though in a different manner than in the [[Theravada|Theravāda]]. In the Vajrayāna ([[Tantra|tantric]]) path, the true nature of mind is pointed out by the guru, and the practitioner takes the path of direct experience.
+
[[Mahamudra|Mahāmudrā]] and [[Dzogchen]] use Vipaśyana extensively, though in a different manner than in the [[Theravāda]]. In the [[Vajrayāna]] ([[Tantra|tantric]]) path, the true nature of mind is pointed out by the guru, and the practitioner takes the path of direct experience.
  
−
<blockquote>"''In the Sūtra path (Theravāda) 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."''
+
:"In the Sūtra path (Theravāda) 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."<ref>Thrangu Rinpoche, ''Looking Directly at Mind: The Moonlight of Mahāmudrā'' (SAB, 2007).</ref>
−
-[[Thrangu Rinpoche]], Looking Directly at Mind : [[The Moonlight of Mahāmudrā]]
 
−
</blockquote>
 
  
−
[[Dzogchen Pönlop Rinpoche]] clearly charts the developmental relationship of the [[sadhana]]s of ''shamatha'' and ''vipashyana'':
+
Dzogchen Pönlop Rinpoche evokes an extended poetic metaphor from [[Milarepa]] to qualify ''vipashyana'' (as qualitatively different to ''shamatha'') as having the propensity to "eradicate" [[klesha]]:
−
<blockquote>
+
:"Insight, or ''vipashyana'' ''(lhagthong)'', is extremely important because it can eradicate the mental afflications, whereas tranquility [''shamatha''] alone cannot. That is why we want to be able to practice tranquility and insight in a unified manner. This unified practice has three steps; first, we practice tranquility; then we practice insight; and then we bring the two together. Doing this will eradicate the cause of samsara (which is mental afflictions), thereby eradicating the result of samsara (which is suffering). For this reason, it is improper to become too attached to the delight or pleasure of tranquility, because tranquility alone is not enough. As was said by Lord Milarepa in a song: <br />
−
The ways these two aspects of meditation are practiced is that one begins with the practice of ''shamatha''; on the basis of that, it becomes possible to practice ''vipashyana'' or ''lhagthong''.  Through one's practrice of ''vipashyana'' being based on and carried on in the midst of ''shamatha'', one eventually ends up practicing a unification of ''shamatha'' and ''vipashyana''.  The unification leads to a very clear and direct experience of the nature of all things.  This brings one very close to what is called the absolute truth.<ref>Ray, Reginald A. (Ed.)(2004). ''In the Presence of Masters:  Wisdom from 30 Contemporary Tibetan Buddhist Teachers''.  Boston, Massachusetts, USA:  Shambala.  ISBN 1-57062-849-1 (pbk.: alk. paper) p.76. </ref>
 
−
</blockquote>
 
−
 
 
−
[[Dzogchen Pönlop Rinpoche]] evokes an extended poetic metaphor from [[Milarepa]] to qualify ''vipashyana'' (as qualitatively different to ''shamatha'') as having the propensity to "eradicate" [[klesha]]:
 
−
<blockquote>
 
−
Insight, or ''vipashyana'' ''(lhagthong)'', is extremely important because it can eradicate the mental afflications, whereas tranquility [''shamatha''] alone cannot. That is why we want to be able to practice tranquility and insight in a unified manner. This unified practice has three steps; first, we practice tranquility; then we practice insight; and then we bring the two together. Doing this will eradicate the cause of samsara (which is mental afflictions), thereby eradicating the result of samsara (which is suffering). For this reason, it is improper to become too attached to the delight or pleasure of tranquility, because tranquility alone is not enough. As was said by Lord Milarepa in a song: <br />
 
 
::"Not being attached to the pool of tranquility<br />
 
::"Not being attached to the pool of tranquility<br />
−
::May I generate the flower of insight."<ref>Ray, Reginald A. (Ed.)(2004). ''In the Presence of Masters:  Wisdom from 30 Contemporary Tibetan Buddhist Teachers''.  Boston, Massachusetts, USA:  Shambala.  ISBN 1-57062-849-1 (pbk.: alk. paper) p.76. </ref>
+
::May I generate the flower of insight."<ref>Ray, 76.</ref>
−
</blockquote>
 
  
 
== Vipassanā in prisons ==
 
== Vipassanā in prisons ==
−
Vipassana is a practice often taken up in prison, especially in Burma.[http://homepages.tesco.net/~ghoutman/chapter_09.htm] In 1993, Kiran Bedi, a reformist Inspector General of India's prisons, learned of the success of Vipassanā in a jail in Jainpur, Rajasthan. A 10-day course involved officials and inmates alike. In India's largest prison, Tihar Jail, near New Delhi, another attempt was made. This program was said to have dramatically changed the behavior of inmates and jailers alike. It was actually found that inmates who completed the 10-day course were less violent and had a lower recidivism rate than other inmates. This project was documented in the television documentary, [http://www.prison.dhamma.org/dtdv.htm Doing Time, Doing Vipassana]. So successful was this program that it was adopted by correctional facilities in the United States and other countries as well. Unfortunately, the prisoners involved in the study were a biased sample, however, due to the fact that they volunteered for the program, while many who were told they would miss the Super-Bowl if they joined the program chose not to participate. Therefore, it is possible that only prisoners who were willing to make a significant personal sacrifice to "improve" themselves participated in the study.  A less biased study would have taken this self-electing prisoner pool and randomly assigned them to either Vipassana training or a "placebo" meditation training and evaluated the results according to a [[double blind]] protocol.
+
Vipassana is a practice often taken up in [[prison]], especially in [[Myanmar]].<ref> Gustaaf Houtman, ''Mental Culture in Burmese Crisis Politics: Aung San Suu Kyi and the National League for Democracy'' (Tokyo University of Foreign Studies, 1999, ISBN 978-4872977486).</ref> In 1993, Kiran Bedi, a reformist Inspector General of India's prisons, learned of the success of Vipassanā in a jail in Jainpur, Rajasthan. A ten-day course involved officials and inmates alike. In [[India]]'s largest prison, Tihar Jail, near New Delhi, another attempt was made. This program was said to have dramatically changed the behavior of inmates and jailers alike. It was actually found that inmates who completed the ten-day course were less violent and had a lower [[recidivism]] rate than other inmates. This project was documented in a television documentary.<ref>[https://www.imdb.com/title/tt0367665/ Doing Time, Doing Vipassana (1997)] IMDb. Retrieved July 10, 2020.</ref>
 +
 
 +
So successful was this program that it was adopted by correctional facilities in the [[United States]] and other countries as well. Unfortunately, the prisoners involved in the study were a biased sample, due to the fact that they volunteered for the program. Additionally, many who were told they would miss the Super-Bowl if they joined the program chose not to participate. Therefore, it is possible that only prisoners who were willing to make a significant personal sacrifice to "improve" themselves participated in the study.
  
 
==Vipassanā today==
 
==Vipassanā today==
−
Today, the term "Vipassanā" also refers to a series of meditation techniques used by many branches of modern [[Theravada|Theravāda]] [[Buddhism]], for example in modern [[Sri Lanka]], [[Burma]], [[Laos]] and [[Thailand]], and to a specific branch of Buddhism popularized by [[S. N. Goenka]] and his mentor U Ba Khin as a nonsectarian form of Buddhism, and also by Americans [[Joseph Goldstein]], [[Sharon Salzberg]], and [[Jack Kornfield]] (who were inspired by the monks Mahasi Sayadaw and Ajahn Chah) under the rubric "insight meditation."
+
Today, the term "Vipassanā" also refers to a series of meditation techniques used by many branches of modern [[Theravada|Theravāda]] [[Buddhism]], for example in modern [[Sri Lanka]], [[Burma]], [[Laos]] and [[Thailand]], and to a specific branch of Buddhism popularized by S. N. Goenka and his mentor U Ba Khin as a nonsectarian form of Buddhism, and also by Americans [[Joseph Goldstein]], [[Sharon Salzberg]], and [[Jack Kornfield]] (who were inspired by the monks Mahasi Sayadaw and Ajahn Chah) under the rubric "insight meditation."
  
 
==Notes==
 
==Notes==
 
<references/>
 
<references/>
  
−
== Further reading ==
+
== References ==
−
* ''Mindfulness in Plain English''. Bhante Henepola Gunaratana, [http://www.enabling.org/ia/vipassana/Archive/G/Gunaratana/MindfulnessIPE/ Mindfulness in Plain English]
+
*Flickstein, Matthew, and Bhante Henepola Gunaratana. ''Journey to the Center: A Meditation Workbook''. Wisdom Publications, 1998. ISBN 0861711416
−
* ''Seeking the Heart of Wisdom: The Path of Insight Meditation''. Joseph Goldstein & Jack Kornfield (2001< Reissue) Shambhala. ISBN 157062805X
+
*Glickman, Marshall. ''Beyond the Breath: Extraordinary Mindfulness Through Whole-Body Vipassana''. Tuttle Publishing, 2002. ISBN 1582900434
−
* ''The Art of Living : Vipassana Meditation: As Taught by S. N. Goenka''. William Hart. (1987) HarperSanFrancisco. ISBN 0-06-063724-2.
+
*Goldstein, Joseph, and Jack Kornfield, ''Seeking the Heart of Wisdom: The Path of Insight Meditation''. Shambhala, 2001. ISBN 157062805X  
−
* ''Beyond the Breath: Extraordinary Mindfulness Through Whole-Body Vipassana''. (2002) Marshall Glickman. Tuttle Publishing. ISBN 1582900434. [http://www.amazon.com/Beyond-Breath-Extraordinary-Mindfulness-Whole-Body/dp/1582900434/ref=pd_bbs_sr_1/105-8054634-2986837?ie=UTF8&s=books&qid=1185809359&sr=8-1]
+
*Hart, William. ''The Art of Living: Vipassana Meditation: As Taught by S. N. Goenka''. SanFrancisco: Harper, 1987. ISBN 0060637242
−
* ''Journey to the Center: A Meditation Workbook''. Matthew Flickstein and Bhante Henepola Gunaratana. (1998) Wisdom Publications. ISBN 0-86171-141-6.
+
*Houtman, Gustaaf. ''Mental Culture in Burmese Crisis Politics: Aung San Suu Kyi and the National League for Democracy''.(okyo University of Foreign Studies, 1999. ISBN 978-4872977486)
−
* ''In this Very Life'' Sayadaw U Pandita, [http://web.ukonline.co.uk/buddhism/pandita9.htm In this Very Life]
+
*Ray, Reginald A. (ed.). ''In the Presence of Masters: Wisdom from 30 Contemporary Tibetan Buddhist Teachers''. Boston, Massachusetts, USA: Shambala, 2004. ISBN 1570628491
−
* ''[http://ghoutman.googlepages.com/thesis_alltext2.pdf Traditions of Buddhist practice]''. PhD Thesis, London University, 1990. Gustaaf Houtman
+
*Rinpoche, Thrangu. ''Looking Directly at Mind: The Moonlight of Mahāmudrā''. SAB, 2007.
  
−
==External articles and experiences==
+
==External Links==
−
* [http://www.squ.edu.om:88/mj/Oct2001/Vipass/ Vipassana meditation: A naturalistic, preliminary observation in Muscat]
+
All links retrieved May 3, 2023.
−
* [http://www.accesstoinsight.org/bfaq.html#vipassana "Is Vipassana the same as Theravada?"] An elaboration on the different meanings of Vipassana related in this article
 
−
* [http://www.theravadabuddhism.org www.theravadabuddhism.org ]  Explanation and definitions of Theravada and Vipassana and the similarities and differences.
 
−
* [http://www.accesstoinsight.org/lib/modern/thanissaro/onetool.html "One tool among many"] by Bhikkhu Thannisaro, arguing based on the Pali Tipitaka that Samatha or tranquility meditation and Vipassana go hand in hand
 
−
* [http://homepages.tesco.net/~ghoutman/chapter_09.htm#9.7 About Ledi Sayadaw, U Ba Khin, S.N. Goenka] Chapter 9 from Mental culture in Burmese crisis politics: Aung San Suu Kyi and the National League for Democracy
 
−
* [http://here-and-now.org/VSI/Articles/TheoryMed/theoryHow.htm How Meditation Works] by Shinzen Young
 
−
* [http://www.vri.dhamma.org/publications/buddha6.html Vipassana Meditation] Description from VRI
 
−
* [http://www.sciencenewsden.com/2006/meditationincreasebrainsize.shtml Meditation Found To Increase Brain Size] An article about the benefits of insight meditation
 
−
* [http://dungtrin.com/vipassana/EngMain2ndEdition.htm Vipassana101] A basic handbook preparing you to graduate in the science of seeing the true nature of things
 
−
* [http://dx.doi.org/10.1371/journal.pbio.0050138 Learning to pay attention] Vipassana meditation found to improve performance on attentional tasks
 
−
* [http://blog.rajgad.com/spiritual/2006-08/experience-from-attending-vipassana-course-by-sn-goenka-4-days-out-of-10.html Amit's Experience from attending Vipassana Course by S.N Goenka (4 days out of 10)]
 
−
* [http://ajitupadhyay.tripod.com/vipassana_.htm Ajit covers day to day approach and instructions on each day.]
 
−
* [http://www.aqwi54.dsl.pipex.com/retreats/vipassana/index.htm Simon covers day to day with personal experience and notes on Goenka and his voice, etc.]
 
−
* [http://www.43things.com/entries/view/983157 Erik’s 43 things entry: What do you actually do on a 10 day course.]
 
−
* [http://biology.plosjournals.org/perlserv/?request=get-document&doi=10.1371/journal.pbio.0050166 Learning to Pay Attention]: Article in PLoS Biology about the affect of intensive Vipassana meditation on cognitive and perceptual abilities and neural responses.
 
  
−
==External links==
+
* [http://www.vipassana.com Vipassana Fellowship]
−
All links retrieved November 29, 2007
+
* [http://www.vipassana.info Vipassana.Info]  
−
* [http://www.buddhistchannel.tv/index.php?health Numerous  articles on meditation ]
 
−
* [http://www.vipassana.com Vipassana Fellowship ]
 
−
* [http://www.vipassana.info www.vipassana.info ]
 
−
* [http://www.vipassanafoundation.com www.vipassanafoundation.com ]
 
−
* [http://www.dhamma.org International Vipassana Meditation Website] Vipassana Meditation As Taught By S.N. Goenka
 
−
* [http://web.ukonline.co.uk/buddhism/pandita9.htm Instructions for Vipassana Meditation] in the tradition of Mahasi Sayadaw: Free Public Domain E-Book
 
−
* [http://nibbanam.com/nibbana_guide_en.htm Guide to Vipassana meditation] by Bhikkhu K. Nyanananda
 
−
* [http://www.prison.dhamma.org/ Vipassana Meditation Courses For Correction Facilities] Explanation of how Vipassana is used in jails and prisons around the world
 
−
* [http://www.pariyatti.org/tipitaka.phtml The Pali Tipitaka Project] from Pariyatti
 
−
* [http://video.server.dhamma.org/video/intro/vintro.htm Introduction to Vipassana Meditation] Video introduction by S.N. Goenka
 
−
* [http://pariyatti.org/podcasts Dhamma Podcasts from Pariyatti.org] In the Tradition of S.N. Goenka
 
−
* [http://harmanjit.googlepages.com/vipassana-critique.html A Critique of Vipassana as taught by Mr S N Goenka]
 
−
* [http://www.dharma.org/ Insight Meditation Society, Barre, VT]
 
−
* [http://www.spiritrock.org/ Spirit Rock Meditation Center (San Francisco area)]
 
  
 
[[Category:Philosophy and religion]]
 
[[Category:Philosophy and religion]]
 
[[Category:Religion]]
 
[[Category:Religion]]
 +
[[Category: Buddhism]]
  
 
{{credit|174322577}}
 
{{credit|174322577}}

Latest revision as of 20:31, 3 May 2023

Buddha in meditation

Vipassanā (Pāli) or vipaśyanā (विपश्यना) in (Sanskrit) means "insight" and is often used to describe a type of Buddhist meditation practice called "insight meditation." The underlying purpose of Vipassanā meditation is the cultivation of mindfulness. Vipassanā is often contrasted with a second type of Buddhist meditation called samatha. Whereas Samatha focuses on calming the mind, it is seen as a preliminary stage for vipassanā practice. Pacifying the mind and strengthening concentration allows the practitioner to begin the work of insight (Vipassanā). These two types of Buddhist meditation are sometimes described as "stopping and seeing." Thus, while samatha calms the mind, only insight meditation is said to be able to reveal how the mind was disturbed to start with, which leads to prajñā (Pāli: paññā, knowledge) and jñāna (Pāli: ñāṇa, wisdom).

The term is also used to refer to the Buddhist vipassana movement (modeled after Theravāda Buddhism meditation practices), which employs vipassanā and ānāpāna meditation as its primary techniques and places emphasis on the teachings of the Satipaṭṭhāna Sutta.

Etymology

Vipassanā is a Pali word from the Sanskrit prefix "vi-" and verbal root √paś. It is often translated as "insight" or "clear-seeing," though, the "in-" prefix may be misleading; "vi" in Indo-Aryan languages is equivalent to our (Latin) "dis." The "vi" in vipassanā may then mean to see apart, or discern. Alternatively, the "vi" can function as an intensive, and thus vipassanā may mean "seeing deeply." In any case, this is used metaphorically for a particularly powerful mental perception.

A synonym for "Vipassanā" is paccakkha (Pāli; Sanskrit: pratyakṣa), "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, vipashyana is lhagthong. The semantic field of "lhag" means "higher," "superior," "greater"; the semantic field of "thong" is "view" or "to see." So together, lhagthong may be rendered into English as "superior seeing" or "great vision." 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.[1]

Practice of vipassanā

Vipassanā meditation is a simple technique that depends on direct experience and observation. It can be related to the three trainings taught by the Buddha as the basis of a spiritual path: adherence to a sīla (Sanskrit: śīla) (abstinence from killing, stealing, lying, sexual misconduct and intoxication), which is not an end in itself but a requirement for the second part, concentration of the mind (samādhi). With this concentrated mind, the third training, in the context of this technique (paññā, Sanskrit prajñā), is detached observation of the reality of the mind and body from moment to moment.

The actual instructions for Vipassana meditation are not often published in clear terms in public venues. This is simply to avoid confusion and prevent incorrect technique. The instructions are not esoteric or difficult but basically involve retraining the mind to avoid its innate conditioned response to most stimuli. In order to obtain maximum benefit, it is recommended that this be learned from a legitimate source as it does have deep cleansing effects. Although Vipassana includes body awareness as part of the practice, it is not a "body scan" technique. The purpose is also not to release past trauma, but to bring full awareness of the mind, body and all sensations and be fully present. This practice is thought to develop a deep, experiential understanding of the impermanence of all phenomena and also brings to the surface and dissolves deep-seated complexes and tensions. The technique fosters development of insight and needs to be continued as a way of life in order to having lasting effects.

Put another way, Vipassanā meditation consists of the experiential observation of mind and matter (nāma and rūpa) in their aspects of impermanence, unsatisfactoriness and lack of an inherent, independent essence or self.

Vipassanā in the Theravāda, Mahāyāna and Vajrayāna

In the Theravāda

Vipassanā as practiced in the Theravāda is the understanding of the Four Noble Truths that were taught by the Buddha. It is understanding the transitory nature of phenomena and the selflessness of persons, that the conceptual consciousness, "I" does not exist.

Most of Theravāda's teachers refer to knowledge evolving during practice. The meditator gradually improves his or her perception of the three marks of existence until he or she reaches the step sensations constantly disappear, which is called bhaṅgānupassanā ñāṇa (Sanskrit: bhaṅgānupaśyanājñāna), knowledge of dissolution.

The yogi will then experience fear and ceasing of attachment, and eventually will reach the step of saṅkhārupekkhāñāṇa (Sanskrit: saṃskāropekṣājñāna): knowledge of equanimity of formations. This step leads to the attainment of nibbāna.

In the Mahāyāna

Mahāyāna Vipaśyanā consists of meditating on the two truths: conventional truth and absolute truth. One realizes that phenomena likewise have a lack of inherent existence, and have the nature of emptiness (śūnyatā). This is determined by the inferential path of reasoning and direct observation through meditation.

In the Vajrayāna

Mahāmudrā and Dzogchen use Vipaśyana extensively, though in a different manner than in the Theravāda. In the Vajrayāna (tantric) path, the true nature of mind is pointed out by the guru, and the practitioner takes the path of direct experience.

"In the Sūtra path (Theravāda) 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."[2]

Dzogchen Pönlop Rinpoche evokes an extended poetic metaphor from Milarepa to qualify vipashyana (as qualitatively different to shamatha) as having the propensity to "eradicate" klesha:

"Insight, or vipashyana (lhagthong), is extremely important because it can eradicate the mental afflications, whereas tranquility [shamatha] alone cannot. That is why we want to be able to practice tranquility and insight in a unified manner. This unified practice has three steps; first, we practice tranquility; then we practice insight; and then we bring the two together. Doing this will eradicate the cause of samsara (which is mental afflictions), thereby eradicating the result of samsara (which is suffering). For this reason, it is improper to become too attached to the delight or pleasure of tranquility, because tranquility alone is not enough. As was said by Lord Milarepa in a song:
"Not being attached to the pool of tranquility
May I generate the flower of insight."[3]

Vipassanā in prisons

Vipassana is a practice often taken up in prison, especially in Myanmar.[4] In 1993, Kiran Bedi, a reformist Inspector General of India's prisons, learned of the success of Vipassanā in a jail in Jainpur, Rajasthan. A ten-day course involved officials and inmates alike. In India's largest prison, Tihar Jail, near New Delhi, another attempt was made. This program was said to have dramatically changed the behavior of inmates and jailers alike. It was actually found that inmates who completed the ten-day course were less violent and had a lower recidivism rate than other inmates. This project was documented in a television documentary.[5]

So successful was this program that it was adopted by correctional facilities in the United States and other countries as well. Unfortunately, the prisoners involved in the study were a biased sample, due to the fact that they volunteered for the program. Additionally, many who were told they would miss the Super-Bowl if they joined the program chose not to participate. Therefore, it is possible that only prisoners who were willing to make a significant personal sacrifice to "improve" themselves participated in the study.

Vipassanā today

Today, the term "Vipassanā" also refers to a series of meditation techniques used by many branches of modern Theravāda Buddhism, for example in modern Sri Lanka, Burma, Laos and Thailand, and to a specific branch of Buddhism popularized by S. N. Goenka and his mentor U Ba Khin as a nonsectarian form of Buddhism, and also by Americans Joseph Goldstein, Sharon Salzberg, and Jack Kornfield (who were inspired by the monks Mahasi Sayadaw and Ajahn Chah) under the rubric "insight meditation."

Notes

  1. ↑ Reginald A. Ray (ed.), In the Presence of Masters: Wisdom from 30 Contemporary Tibetan Buddhist Teachers (Boston, Massachusetts, USA: Shambala, 2004), 74.
  2. ↑ Thrangu Rinpoche, Looking Directly at Mind: The Moonlight of Mahāmudrā (SAB, 2007).
  3. ↑ Ray, 76.
  4. ↑ Gustaaf Houtman, Mental Culture in Burmese Crisis Politics: Aung San Suu Kyi and the National League for Democracy (Tokyo University of Foreign Studies, 1999, ISBN 978-4872977486).
  5. ↑ Doing Time, Doing Vipassana (1997) IMDb. Retrieved July 10, 2020.

References
ISBN links support NWE through referral fees

  • Flickstein, Matthew, and Bhante Henepola Gunaratana. Journey to the Center: A Meditation Workbook. Wisdom Publications, 1998. ISBN 0861711416
  • Glickman, Marshall. Beyond the Breath: Extraordinary Mindfulness Through Whole-Body Vipassana. Tuttle Publishing, 2002. ISBN 1582900434
  • Goldstein, Joseph, and Jack Kornfield, Seeking the Heart of Wisdom: The Path of Insight Meditation. Shambhala, 2001. ISBN 157062805X
  • Hart, William. The Art of Living: Vipassana Meditation: As Taught by S. N. Goenka. SanFrancisco: Harper, 1987. ISBN 0060637242
  • Houtman, Gustaaf. Mental Culture in Burmese Crisis Politics: Aung San Suu Kyi and the National League for Democracy.(okyo University of Foreign Studies, 1999. ISBN 978-4872977486)
  • Ray, Reginald A. (ed.). In the Presence of Masters: Wisdom from 30 Contemporary Tibetan Buddhist Teachers. Boston, Massachusetts, USA: Shambala, 2004. ISBN 1570628491
  • Rinpoche, Thrangu. Looking Directly at Mind: The Moonlight of Mahāmudrā. SAB, 2007.

External Links

All links retrieved May 3, 2023.

Credits

New World Encyclopedia writers and editors rewrote and completed the Wikipedia article in accordance with New World Encyclopedia standards. This article abides by terms of the Creative Commons CC-by-sa 3.0 License (CC-by-sa), which may be used and disseminated with proper attribution. Credit is due under the terms of this license that can reference both the New World Encyclopedia contributors and the selfless volunteer contributors of the Wikimedia Foundation. To cite this article click here for a list of acceptable citing formats.The history of earlier contributions by wikipedians is accessible to researchers here:

The history of this article since it was imported to New World Encyclopedia:

Note: Some restrictions may apply to use of individual images which are separately licensed.

Retrieved from https://www.newworldencyclopedia.org/p/index.php?title=Vipassana&oldid=1111419

Content is available under Creative Commons Attribution/Share-Alike License; additional terms may apply. See Terms of Use for details.
Copyright Logo
Powered by MediaWiki