Join Now

On this page:

What are the principles necessary to attend a Meditation Retreat?
What are the Buddhist precepts?
What is a conscious donation?
What do you need to bring?

Vipassana Meditation
10 Day Retreat
Code of Discipline

For the Retreat to be Beneficial for everyone,
some basic but essential principles
must be observed.

These Principles are necessary to get the most out of a Meditation Retreat, for yourself, and also for respecting others and offering them to practice in the best conditions possible.

If you feel you can't or don't want to observe these principles,
please restrain from attending a retreat.

Principles:

If you don't understand the reasons for these principles but you are ready to observe them, we could talk about them the first evening during the introduction for clarification,
not for negociation.

Let's start with the Buddhist 8 first precepts applied during a retreat:

to abstain from killing or harming any living beings;
to abstain from stealing, taking what is not offered;
to abstain from all sexual intercourse;
to abstain from speaking, silence during the retreat
and before and after noble silence: to abstain from iddle chatter, false speech, telling lies;
to abstain from all types of intoxicants.
to abstain from eating after midday;
to abstain from sensual entertainment (dancing, music, shows...)
and from wearing makeup, perfume, decorations... ;
to abstain from using tall or luxurious sleeping or seating places.

These 8 precepts have several purposes, the main one is to purify the mind, they prevent distractions, support the meditation practice for concentration and insights and trigger in the mind a more wholesome way of being.

In addtion during the Vipassana Meditation Retreat:

- Noble Silence
From the first evening after the introduction until the morning after breakfast of the 9th day, noble silence is observed, in addition of not speaking, it also includes not interacting with non verbal communication, signs...
Unless you have an emergency that needs to be dealt with or during your interview with the instructor, pleae observe complete silence.

- Drugs and intoxicants, tabacco
For your own benefit and for the well being of others, no drugs, alcohol, intoxicants or tabacco can be consumed during the retreat and on the premises.

- Physical contact
In addition of not having any interaction with others, it also includes not having any physical contact, this applies for couples as well.

- Food
We offer vegetarian meals (no meat, no fish, no dairy, no gluten...) almost fully organic,
if you have any allergies or conditions requiring specific diets, let us know before booking your spot so we can tell you if this is manageable on our side.

- Eating time
As rrecommended by the Buddha for monks and for lay people during retreats and special days, eating is restricted to one or two meals a day taken before midday.
It could be a good idea to get used to this schedule a week or two before the retreat,
while adapting it to your life, eating less in the afternoon and/or stopping at 3-4 pm for instance.

- Mental diseases
If you have any mental conditions or diseases, make sure with your doctor that this kind of practice is compatible, we can't be responsible for your well-being and safety in this case.

- Distraction (reading, writing, music, phone, movies...)
This principle is often overlooked but of utmost importance. Distracting the mind during a retreat will lead to poor concentration, mental agitation and unability to get valuable insights. So, please, during the retreat, don not use any distraction like reading, music, writing, phones, movies...

- Clothes and more...
In the spirit of the 7th precepts, do not wear "attractive" clothes, keep it simple and comfortable, do not wear perfumes or deodorants for respect of others, no jewelry, decorations or make up...

- Outside contact
This is also not easy for most people, but the reason is similar to the previous one, by having outside contact, you will create in your mind distraction that will lead to agitation, worry, restlesness and therefore lead to poor concentration and insights.
This is why turning off your phone during the 10 days is necessary
and part of the principles to observe.

- Recording
For the privacy of the participants and volunteers on site as well as for not being distracted, no pictures, camera or audio recording can be taken during the retreats. If you wish to take pictures, please do so the first day of arrival or last day or departure and make sure to ask anyone that is visible on the pictures, videos... if they agree with being filmed, pictured or recorded.

- Physical exercice
This principle is to not practice any physical exercices (streching, yoga, tai chi...) for several reasons, as it could be a distraction for the mind, it triggers subtle energies that could potentialy not be aligned with this type of practice of meditation and it could disturb others.

Conscious Donation?

We offer Vipassana retreats based on donations, but what does it mean?
The idea is for anyone to be able to participate no matter what their financial situation is.
At the same time, we do have many costs involve in organizing retreats.
people often ask what is the right donation.
The first answer is heart based, it is what feels rifght for you, a donation given from the heart.
The second is mental, related to what you receive and in relation with fair costs.
So for the the heart based, it depends on you.
For the mental part, we can give you notions that can give you a clear idea of costs and then you will be able to decide for yourself what you can and want to give.
A conscious donation is all about looking in ourself to know what is the right donation we feel to give...

Considering our costs can guide you in your decision.
By asking yourself, can I financially cover the costs
or do I enjoy others' donation to benefit from the teachings and opportunity.
Can I offer more than the costs to help others receive this opportunity so my contribution is for the benefit of others and not only for my own benefit.

The main costs for a usual retreat:
Food = 15 to 20€ per day
Lodging = 20 to 40€ per day
(depending if we have to rent a place or just contribute for expenses)
Organization + volunteer expenses + Administration of the association (charges...)
= 50 to 150€ per day
(on the high range of these expenses, your donation provide enough to contribute for those who can't afford to donate enough).


These costs allows us to function, pay expenses on our side, provide for volunteer expenses, travel, food, lodging, website hosting, insurances...

Anyone is welcome to participate to a retreat, ideally we wish to receive a minimum of donations to cover main costs so we as board members
and volunteers do not have to pay ourselves for expenses.

That being said, anyone is welcome to participate and to offer a conscious donation.

Buddha vipassana meditation retreat
Buddha vipassana meditation retreat

What do I need to bring?

Comfortable and warm clothes
Sleeping bag + bed cover + pillow case
Head lamp
Watch (time + alarm / no wifi, bluetooth...)
Your own meditation cushion if you have one

// Depending the weather/season but always a good idea //
Poncho or waterproof jacket/pants
Good shoes (waterproof)

Buddhism vipassana retreat meditation
Buddhism vipassana retreat meditation

If you want to:

- Participate to a 10 Day Vipassana Retreat
- Receive the dates and location of our next retreats,
- Ask information about the virtual retreat and courses

Please send us a message and tell us about you...

gold-colored Buddha statue
gold-colored Buddha statue

Vipassana Retreat Location?

In Europe in the forest...
How to come?

Depends where it will be...

Our team is located all around the world and our main teacher is nomad, therefore we offer retreats in different locations around the world.

For now the next retreats will be held in Europe...
- When? Dates depends on you and other participants. You can also offer a place if you have on in mind...
- The Cost? Based on Donations. Click here for details about donations.

Deeper explanations of the
8 Buddhist precepts.

In Buddhism, the eight precepts (Sanskrit: aṣṭāṇga-śīla or aṣṭā-sīla, Pali: aṭṭhaṅga-sīla or aṭṭha-sīla) is a list of precepts that are observed by lay Buddhists on observance days and festivals. They include general precepts such as refraining from killing, but also more specific ones, such as abstaining from cosmetics and entertainments. This tradition of keeping the eight precepts on observance days are still widely practice in all Theravadin Buddhist countries and Theravadin Buddhist communities worldwide. Based on pre-Buddhist sāmaṇa practices, the eight precepts are often upheld on the Buddhist observance days (Sanskrit: upavasatha, poṣadha, pauṣadha, Pali: uposatha, posaha), and in such context called the uposatha vows or one-day precepts. They are considered to support meditation practice, and are often observed when staying in monasteries and temples. In some periods and places the precepts were widely observed, such as in 7th–10th-century China by government officials.[1] In modern times, there have been revival movements and important political figures that have observed them continuously.

Description

Translations of
eight preceptsChinese八關齋/八關齋戒
(Pinyin: baguan zhai, baguan zhai jie)Japanese八斎戒
(Rōmaji: hakkansai, hassaikai)Korean八關會
(RR: p'algwan hoe)Sinhalaඅට සිල්
(ata sil)TagalogWalong utosThaiศีลแปด
(RTGS: sin paet)VietnameseBát Quan Trai / Bát Quan Trai GiớiGlossary of Buddhism

The first five of the eight precepts are similar to the five precepts, that is, to refrain from killing living beings, stealing, damaging speech, and to abstain from intoxicating drink or drugs,[2] but the third precept is abstinence of all sexual activity instead of refraining from sexual offenses.[3] The final three precepts are to abstain from eating at the wrong time (after midday); to abstain from entertainment such as dancing, singing, music, watching shows, as well as to abstain from wearing garlands, perfumes, cosmetics, and personal adornments; and to abstain from luxurious seats and beds.[4][5]

To summarise, following anthropologist Barend Jan Terwiel's translation from the Pāli language used in Thai ceremonies:

  1. I undertake [to observe] the rule of abstinence from taking life

  2. I undertake [to observe] the rule of abstinence from taking what is not given

  3. I undertake [to observe] the rule of abstinence from unchastity

  4. I undertake [to observe] the rule of abstinence from false speech

  5. I undertake [to observe] the rule of abstinence from intoxicants which cause a careless frame of mind

  6. I undertake [to observe] the rule of abstinence from taking food at the wrong time

  7. I undertake [to observe] the rule of abstinence from dancing, music, visiting shows, flowers, make-up, the wearing of ornaments and decorations

  8. I undertake [to observe] the rule of abstinence from a tall, high sleeping place.[6]

In Thailand, when the eight precepts are taken, it is believed that if one of them is broken, they are all broken.[7] In the Pāli tradition, the precepts are described in the Dhammika Sutta, part of the Sutta-Nipāta.[8] In many medieval Chinese texts, the order of the last three items is different, with numbers 6 and 8 switched.[9][10]

Purpose

The mae chi in Thailand observe the eight precepts all the time as part of their way of life.

In the context of uposatha practice, observing the eight precepts is described by the Buddha in the early texts as "cleansing of the sullied mind through expedient means" (Pali: upakkamena).[11] The Pāli texts describe that one undertakes the eight precepts on the observance days following the example of the enlightened disciples of the Buddha.[12][13] In the early texts, the Buddha is described as drawing a distinction between the Buddhist and Jain ways of upholding the uposatha. The Jain way is criticized as being more focused on outward appearance than substance, and the Buddhist practice is dubbed as genuine moral discipline.[14] The eight precepts are meant to give lay people an impression of what it means to live as a monastic,[15][16] and the precepts "may function as the thin end of a wedge for attracting some to monastic life".[17] People who are observing the eight precepts are sometimes also addressed differently.[18][19] The objective of the eight precepts is different from the five in that they are less moral in nature, but more focused on developing meditative concentration, and preventing distractions.[20] Indeed, in Sri Lanka, lay devotees observing the eight precepts are expected to spend much time and effort on meditation, focusing especially on meditation on the parts of the body. This is intended to develop detachment.[21]

Practice

Buddhist lay devotees observe the eight precepts often during yearly festivals such as Vesak.

On regular observance days, Buddhist lay devotees often observe the eight precepts. In that context, the eight precepts are also called the uposatha vows (Sanskrit and Pali: upavāsa; Sanskrit: poṣadhaśīla, Pali: uposatha-sīla).[22][15] When laypeople stay in a Buddhist monastery[2] or go on a meditation retreat,[23] they also observe the eight precepts often; they are also upheld during yearly festivals such as Vesak.[24][25] Presently, the uposatha vows are mostly associated with Theravāda Buddhism in South and Southeast Asia,[2] but it was a widespread practice in China as well,[25] and is still practiced.[26] In practice, in Theravāda traditions, the precepts are mostly observed by faithful devotees above 40 years of age.[20] Since the eight precepts are often observed for one day, they are also known as the one-day precepts.[27] Sometimes a formula is recited confirming the observance for one day (and one night):

"I undertake to observe in harmony during this day and this night these eight precepts that have been designed by the wisdom of the Buddha."[6]

Observance does not need to be temporary, however: some lay devotees choose to undertake the eight precepts continuously to improve themselves in morality.[5] The eight precepts are also undertaken by people preparing for ordination as a monk, sometimes called anagarika in Pāli or pha khao in Thai.[28] Furthermore, many nuns in Buddhist countries, such as the mae chi in Thailand or the dasa sil mata in Sri Lanka, observe the eight or ten precepts all the time as part of their way of life.[29][30]

Among the eight precepts, the first precept is about not killing animals. As recorded in the Edicts of Aśoka, there was a custom that he had established not to kill animals on the uposatha days, which indicates that by this time observance of Buddhist uposatha had become a state institution in India. The custom was most strictly observed on the full moon and the day following.[31] The third precept is about maintaining chastity. Buddhist tradition therefore requires lay people to be chaste on observance days, which is similar to the historical Indian tradition of being chaste on parvan days. As for the sixth rule, this means not having food after midday, with an allowance for fluids, in imitation of a nearly identical rule for monks.[32][20] Physician Ming-Jun Hung and his co-authors have analyzed early and medieval Chinese Buddhist Texts and argue that the main purposes of the half-day fast is to lessen desire, improve fitness and strength, and decrease sleepiness.[33] Historically, Chinese Buddhists have interpreted the eight precepts as including vegetarianism.[34]

The seventh precept is sometimes also interpreted to mean not wearing colorful clothes, which has led to a tradition for people to wear plain white when observing the eight precepts.[20][35] This does not necessarily mean, however, that a Buddhist devotee dressed in white is observing the eight precepts all the time.[36] As for the eighth precept, not sitting or sleeping on luxurious seats or beds, this usually comes down to sleeping on a mat on the floor. Though not specified in the precepts themselves, in Thailand and China, people observing the precepts usually stay in the temple overnight. This is to prevent temptations at home to break the eight precepts, and helps foster the community effort in upholding the precepts.[37]

History

According to ethicist Damien Keown, the eight precepts were derived from the regulations described in the Brahmajala Sutta, an Early Buddhist Text. Since in this discourse the Buddha describes his own behavior, Keown argues that the eight precepts and several other moral doctrines in Buddhism are derived from the Buddha as a model figure.[38]

Religion scholar J. H. Bateson and Pāli scholar Shundō Tachibana have argued that the eight precepts may be partly based on pre-Buddhist brahmanical practices (vrata) during the fast on the full and new moon,[8][39] but more recent scholarship has suggested that early Buddhist and Jain uposatha practices did not originate in Brahmanism. The brahmin poṣadha was held in preparation for a sacrifice, whereas the Buddhist and Jain practices were not. Also, according to some scholars, Brahmanism did not migrate to the early Buddhist region till some time after the advent of Buddhism. Instead, Asian religion scholar Benjamin Schonthal and religion scholar Christian Haskett suggest that the Buddhist and Jain practice originate from a common, informal sāmaṇa culture, sāmaṇa (Pāli; Sanskrit: śrāmaṇa) referring to the non-Vedic religious movement current at the time of early Buddhism and Jainism. They base their argument on textual evidence that Jain and other samana also upheld uposatha practices. Finally, an earlier, less well-known theory by Indologist Jean Przyluski proposes a Babylonian origin. Przyluski argued that the lunar calendar followed in Buddhist uposatha practice was more likely to be based on Neo-Babylonian influence than Vedic, based on the distribution of observance days.[40]

Early Buddhist texts relate that the Buddhist uposatha originated as a response to other contemporary mendicant sects. Specifically, in the Pāli texts of monastic discipline, King Bimbisāra requests the Buddha to establish an uposatha practice, to keep up with competing sects.[41][42] The Buddha then has the monks assemble every fortnight, and later he also has the monks teach lay people and recite the monastic code of discipline on the same days. Many of these practices were consciously borrowed from other sāmaṇa sects, as the uposatha ceremony became part of a wide program by the Buddha to make the spiritual practice of his followers "unique, disciplined and sincere".[43]

In 6th-century Korea, the eight precepts came to be associated with worship of Maitreya, due to the work of Hyeryang, a Korean monk that wrote a tract about these matters.[9] In 7th–10th-century China, government officials would often observe the eight precepts for one or more months a year, during which they often invited monks to teach them at home. On the same months that were designated for such religious observance, called the chai, the government also refrained from executing death penalties.[1]

Modern history

In 19th-century Sri Lanka, there was a revival of observing the eight precepts due to the influence of Anagarika Dharmapala.

In the late 19th century in Sri Lanka, there was a renewed interest in the tradition of observing the eight precepts, during the time of the Buddhist revival. This was mostly because of the influence of Anagarika Dharmapāla (1864–1933), who observed the ten precepts (similar to the eight) continuously, maintaining a status between lay person and monk.[44] The interest was further fostered by campaigns emphasizing Buddhist religious practice on traditional observance days.[45] The Thai politician Chamlong Srimuang (b. 1935) has been known for observing the eight precepts continuously, even during his life as a politician. He has been a member of the Buddhist Santi Asoke movement, which interprets the eight precepts as eating one vegetarian meal a day. Srimuang's strict life following the precepts has led his friends to call him "half monk–half man".[46] Just like the Santi Asoke, the Thai Dhammakaya Temple emphasizes eight precepts, especially in their training programs.[47] In Sri Lanka, in the 2000s, the eight precepts were still observed with great strictness, as was noticed by Religion scholar Jonathan Walters in his field research.[48] In Theravāda traditions in the West, the eight precepts are observed as well.[49]

See also

Source: https://en.wikipedia.org/wiki/Eight_precepts

buddha vipassana retreat meditation
buddha vipassana retreat meditation

Vipassana and Samatha Meditation?

(Wikipedia)

Samatha (Pāli; Sinhala: සමථ; Chinese: 止; pinyin: zhǐ[note 1]), "calm,"[1] "serenity,"[2] "tranquility of awareness,"[web 1] and vipassanā (Pāli; Sinhala විදර්ශනා (Vidarshana); Sanskrit vipaśyanā), literally "special, super (vi-), seeing (-passanā)",[3] are two qualities of the mind developed in tandem in Buddhist practice.

In the Pāli Canon and the Āgama these qualities are not specific practices, but elements of "a single path," and are "fulfilled" with the development (bhāvanā) of mindfulness (sati) and meditation (jhāna/dhyāna) and other path-factors.[4][5] While jhāna/dhyāna has a central role in the Buddhist path, vipassanā is rarely mentioned separately, but is usually described along with samatha.[4][5]

The Abhidhamma Pitaka and the commentaries describe samatha and vipassanā as two separate techniques, taking samatha to mean concentration-meditation, and vipassanā as a practice to gain insight. In the Theravāda tradition, vipassanā is a practice that seeks "insight into the true nature of reality", which is defined as anicca ("impermanence"), dukkha ("suffering, unsatisfactoriness"), and anattā ("non-self"): the three marks of existence.[6][7] In the Mahayana traditions vipassanā is defined as insight into śūnyatā ("emptiness") and Buddha-nature.

In modern Theravāda, the relation between samatha and vipassanā is a matter of dispute. Meditation-practice was reinvented in the Theravāda tradition in the 18th–20th centuries, based on contemporary readings of the Satipaṭṭhāna sutta, the Visuddhimagga, and other texts, centering on vipassanā and "dry insight" and downplaying samatha.[8] Vipassanā became of central importance in the 20th century Vipassanā movement[9] which favors vipassanā over samatha.

Some critics[like whom?] point out that both are necessary elements of the Buddhist training, while other critics[like whom?] argue that dhyāna is not a single-pointed concentration exercise.

Terminology[edit]

See also: enlightenment in Buddhism, sotāpanna, jnana, prajñā (Buddhism), vidya (knowledge), and kenshō

Samatha[edit]

The Sanskrit word śamatha can be translated as "tranquility";[6][1] "tranquility of the mind";[1] "tranquillity of awareness";[web 1] "serenity";[2] "calm";[1] "meditative calm";[1] or "quietude of the heart."[1]

The Tibetan term for samatha is ཞི་གནས་ (shyiné; Wylie: zhi-gnas).[10] The semantic field of Sanskrit shama and Tibetan shi is "pacification", "the slowing or cooling down", "rest."[10] The semantic field of Tibetan né is "to abide or remain" and this is cognate or equivalent with the final syllable of the Sanskrit, thā.[11] According to Jamgon Kongtrul, the terms refer to "peace" and "pacification" of the mind and the thoughts.[10]

Vipassanā[edit]

Vipassanā is a Pali word derived from the prefix "vi-" and the verbal root "-passanā":[3]

vi-

"special," "super";[3] "in a special way," "into, through";[7] "clear."[12]

-passanā

"seeing";[3] "seeing," "perceiving";[7] "free from preconception."[12]

The literal meaning is "super-seeing,"[3] but is often translated as "insight" or "clear-seeing."[citation needed] Henepola Gunaratana defines vipassanā as "[l]ooking 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."[7] According to Mitchell Ginsberg, vipassanā is "[i]nsight into how things are, not how we thought them to be."[12]

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.[citation needed]

In Tibetan, vipassanā 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.[13]

Origins and development[edit]

Early Buddhism[edit]

See also: Pre-sectarian Buddhism

According to Thanissaro Bhikkhu, "samatha, jhāna, and vipassanā were all part of a single path."[4] According to Keren Arbel, samatha and vipassanā are not specific practices, but qualities of the mind that a practitioner fulfills as they develop the factors of the Noble Eightfold Path, including sati ("mindfulness") and jhāna/dhyāna ("meditation").[5] In the Sutta Piṭaka the term "vipassanā" is hardly mentioned, while those texts frequently mention jhāna as the meditative practice to be undertaken. 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 vipassanā," but always "go do jhāna." And they never equate the word "vipassanā" with any mindfulness techniques. In the few instances where they do mention vipassanā, 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.[web 2]

According to Vetter and Bronkhorst, dhyāna constituted the original "liberating practice" of the Buddha.[14][15][16] Vetter further argues that the Noble Eightfold Path constitutes a body of practices that prepare one, and lead up to, the practice of dhyāna.[17] Vetter and Bronkhorst further note that dhyāna is not limited to single-pointed concentration, which seems to be described in the first jhāna, but develops into equanimity and mindfulness,[18][19][note 2] "born from samādhi."[20] Wynne notes that one is then no longer absorbed in concentration, but is mindfully aware of objects while being indifferent to them,[21] "directing states of meditative absorption towards the mindful awareness of objects."[22]

A number of suttas mention samatha and vipassanā as mental qualities that are to be developed in tandem.[note 3] In SN 43.2, the Buddha states: "And what, bhikkhus, is the path leading to the unconditioned? Serenity and insight..."[23] In SN 35.245, the Kimsuka Tree Sutta, the Buddha provides an elaborate metaphor in which serenity and insight are "the swift pair of messengers" who deliver the message of nibbāna (Pāli; Skt.: nirvāṇa) via the noble eightfold path:[note 4]

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

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.[web 3]

Ven. Ānanda reports that people attain arahantship in one of four ways:

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.

— AN 4.170, the Four Ways to Arahantship Sutta[note 5]

Disjunction of samatha and vipassanā[edit]

Buddhaghosa, in his influential Theravāda scholastic treatise Visuddhimagga, states that jhāna is induced by samatha, and then jhāna is reflected upon with mindfulness, becoming the object of vipassanā, with the reflector realizing that jhāna is marked by the three characteristics.[24] One who uses this method is referred to as a "tranquility worker" (Pāḷi: samatha yānika).[8] However modern Buddhist teachers such as Henepola Gunaratana state that there is virtually no evidence of this method in the Pāḷi suttas.[25] A few suttas describe a method of "bare insight", or "dry insight" where only vipassanā is practiced, examining ordinary physical and mental phenomena to discern the three marks.[8] Gombrich and Brooks argue that the distinction as two separate paths originates in the earliest interpretations of the Sutta Pitaka,[26] not in the suttas themselves.[note 6]

According to Richard Gombrich, a development took place in early Buddhism resulting in a change in doctrine that considered prajñā to be an alternative means to awakening, alongside the practice of dhyāna.[27] The suttas contain traces of ancient debates between Mahāyāna and Theravāda schools concerning 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 (tilakkhaṇa), namely dukkha (suffering), anattā (non-self), and anicca (impermanence).[28] Thanissaro Bikkhu also argues that samatha and vipassanā have a "unified role," whereas "[t]he Abhidhamma and the Commentaries, by contrast, state that samatha and vipassanā are two distinct meditation paths."[note 7]

Gunaratana notes that "[t]he classical source for the distinction between the two vehicles of serenity and insight is the Visuddhimagga."[29] Ajahn Brahm (who, like Bhikkhu Thanissaro, is of the Thai Forest Tradition) writes that

Some traditions speak of two types of meditation, insight meditation (vipassanā) and calm meditation (samatha). In fact the two are indivisible facets of the same process. Calm is the peaceful happiness born of meditation; insight is the clear understanding born of the same meditation. Calm leads to insight and insight leads to calm."[30]

Theravāda and the vipassanā movement[edit]

By the tenth century meditation 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.[6][note 8] It was reinvented in Myanmar (Burma) in the 18th century by Medawi (1728–1816), leading to the rise of the Vipassanā movement in the 20th century, reinventing vipassanā meditation, developing simplified meditation techniques (based on the Satipatthana sutta, the Ānāpānasati Sutta, the Visuddhimagga, and other texts), and emphasizing satipaṭṭhāna and bare insight.[31][32] In this approach, samatha is regarded as a preparation for vipassanā, pacifying the mind and strengthening concentration, so that insight into impermanence can arise, which leads to liberation. Ultimately, these techniques aim at stream entry, which safeguards future development towards full awakening, despite the degenerated age we live in.[note 9]

Samatha[edit]

According to the Theravāda tradition, samatha refers to techniques that help to calm the mind. Samatha is thought to be developed by samādhi, interpreted by the Theravāda commentatorial tradition as concentration-meditation, the ability to rest the attention on a single object of perception. One of the principal techniques for this purpose is mindfulness of breathing (Pāḷi: ānāpānasati).[citation needed] Samatha is commonly practiced as a prelude to and in conjunction with wisdom practices.[citation needed]

Objects of samatha-meditation[edit]

Some meditation practices, such as contemplation of a kasiṇa object, favor the development of samatha; others, such as contemplation of the aggregates, are conducive to the development of vipassanā; while others, such as mindfulness of breathing, are classically used for developing both mental qualities.[33]

The Visuddhimagga (5th century CE) mentions forty objects of meditation. Mindfulness (sati) of breathing (ānāpāna: ānāpānasati; S. ānāpānasmṛti) is the most common samatha practice (though this term is also used for vipassanā meditation). Samatha can include other samādhi practices as well.

Signs and stages of joy in samatha-meditation[edit]

Theravāda Buddhism describes the development of samatha in terms of three successive mental images or 'signs' (nimitta)[note 10] and five stages of joy (Pīti).[note 11] According to the Theravāda-tradition, pīti, a feeling of joy, gladness or rapture, arises from the abandonment of the five hindrances in favor of concentration on a single object.[35] These stages are outlined by the Theravāda exegete Buddhaghosa in his Visuddhimagga (also in Atthasālinī) and the earlier Upatissa (author of the Vimuttimagga). Following the establishment of access concentration (upacāra-samādhi), one can enter the four jhānas, powerful states of joyful absorption in which the entire body is pervaded with pīti.

Variations in samatha[edit]

In the Theravāda tradition various understandings of samatha exist:[note 12]

  • In Sri Lanka samatha includes all those meditations that are directed at static objects.[36]

  • In Burma, samatha comprises all concentration practices aimed at calming the mind.

  • The Thai Forest tradition deriving from Ajahn Mun and popularized by Ajahn Chah stresses the inseparability of samatha and vipassanā, and the essential necessity of both practices.

Vipassanā[edit]

In modern Theravāda, liberation is thought to be attained by insight into the transitory nature of phenomena. This is accomplished by establishing sati (mindfulness) and samatha through the practice of ānāpānasati (mindfulness of breathing), using mindfulness for observing the impermanence in the bodily and mental changes, to gain insight (P: vipassanā, S: vipaśyanā; P: paññā, S: prajñā) into the true nature of phenomena.[37][38]

Vipassanā movement[edit]

See also: Vipassana movement and Buddhist modernism

The term vipassanā is often conflated with the Vipassanā Movement, which popularised new vipassanā 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 a wide appeal due to being inclusive of 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", the Thai Forest Tradition, and modern influences[9] 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,[39] a stance for which the Vipassana Movement has been criticised, especially in Sri Lanka.[40][41] 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 include Ledi Sayadaw and Mogok Sayadaw as well as Mother Sayamagyi and S. N. Goenka, who were both students of Sayagyi U Ba Khin.[42] Influential Thai teachers include Ajahn Chah and Buddhadasa. A well-known Indian teacher is Dipa Ma.

Stages of practice[edit]

Practice begins with the preparatory stage, the practice of śīla (virtue): giving up worldly thoughts and desires.[43][44] 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. However, in the contemporary mindfulness movement, morality as an element of practice has been mostly discarded, "mystifying" the origins of mindfulness.[43]

The practitioner then engages in ānāpānasati (mindfulness of breathing), which is described in the Satipatthana Sutta as going into the forest and sitting beneath a tree 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.[45][46] In the "New Burmese Method", the practitioner attends to any arising mental or physical phenomenon, engaging in vitarka, noting or naming physical and mental phenomena (e.g. "breathing, breathing"), without engaging the phenomenon with further conceptual thinking.[44][47] 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,[44] as described in the five skandhas and paṭiccasamuppāda. According to Sayadaw U Pandita, one's awareness and observation of these sensations is de-coupled from any kind of physical response, which reconditions one's impulsive responses to stimuli, such that one is less likely to physically or emotionally overreact to the happenings of the world.[48]

The practitioner also becomes aware of the incessant changes involved in breathing, and the arising and passing away of mindfulness.[49] This noticing is accompanied by reflections on causation and other Buddhist teachings, leading to insight into dukkha, anattā, and anicca.[44][49] When these three characteristics have been comprehended, reflection subdues[clarification needed], and the process of noticing accelerates, noting phenomena in general, without necessarily naming them.[44][37][38]

According to Thai meditation master Ajahn Lee, the practice of both samatha and vipassanā together allows one to achieve various mental powers and gnosis (Pāḷi: abhiññā), including the attainment of nirvāṇa, whereas the practice of vipassanā alone allows for the achievement of nirvāṇa, but no other mental powers or gnosis.[50]

Vipassanā jhānas[edit]

Vipassanā jhānas are stages that describe the development of samatha in vipassanā meditation practice as described in modern Burmese Vipassanā meditation.[51] Mahasi Sayadaw's student Sayadaw U Pandita described the four vipassanā jhānas as follows:[52]

  1. The meditator first explores the body/mind connection as one nonduality, discovering the three characteristics. The first jhāna consists in seeing these points and in the presence of vitarka and vicara. Phenomena reveal themselves as arising and falling away.

  2. In the second jhāna, the practice seems effortless. Vitarka and vicara both disappear.

  3. In the third jhāna, pīti, the joy, disappears too: there is only happiness (sukha) and concentration.

  4. The fourth jhāna arises, characterized by purity of mindfulness due to equanimity. The practice leads to direct knowledge. The comfort disappears because the dissolution of all phenomena is clear. The practice shows every phenomenon as unstable, transient, disenchanting. The desire of freedom takes place.

Criticism[edit]

Samatha meditation and jhāna (dhyāna) are often considered synonymous by modern Theravāda, but the four jhānas involve a heightened awareness, instead of a narrowing of the mind.[citation needed]

Vetter notes that samādhi may refer to the four stages of dhyāna meditation, but that only the first stage refers to strong concentration, from which arise the other stages, which include mindfulness.[note 13]

According to Richard Gombrich, the sequence of the four rūpa-jhānas describes two different cognitive states.[19][note 14][note 15] Gombrich and Wynne note that, while the second jhāna denotes a state of absorption, in the third and fourth jhāna one comes out of this absorption, being mindfully aware of objects while being indifferent to it.[21] According to Gombrich, "the later tradition has falsified the jhāna by classifying them as the quintessence of the concentrated, calming kind of meditation, ignoring the other – and indeed higher – element."[19] Alexander Wynne further explains that the dhyāna-scheme is poorly understood.[53] According to Wynne, words expressing the inculcation of awareness, such as sati, sampajāno, and upekkhā, are mistranslated or understood as particular factors of meditative states,[53] whereas they refer to a particular way of perceiving the sense objects.[note 16]

Northern tradition[edit]

The north Indian Buddhist traditions like the Sarvastivada and the Sautrāntika practiced 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 samādhi ("absorption"), by cultivating the four foundations of mindfulness (smṛtyupasthāna).[54] 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).[54]

Asaṅga's Abhidharma-samuccaya states that the practice of śamatha-vipaśyanā is a part of the beginning of a Bodhisattva's path, in the first "path of preparation" (sambhāramarga).[55]

The Sthavira nikāya, one of the early Buddhist schools from which the Theravāda tradition originates, emphasized sudden insight: "In the Sthaviravada [...] progress in understanding comes all at once, 'insight' (abhisamaya) does not come 'gradually' (successively—anapurva)."[56]

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".[57] This process however, meant to apply only to the Buddha and paccekabuddhas. Lay people may have to experience various levels of insights to become fully enlightened.

Mahāyāna[edit]

The later Indian Mahāyāna scholastic tradition, as exemplified by Shantideva's Bodhisattvacaryāvatāra, saw śamatha as a necessary prerequisite to vipaśyanā. Thus, one needed to first begin with calm abiding meditation, and then proceed to insight.[citation needed] 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.[58]

Śamatha[edit]

A number of Mahāyāna sūtras address śamatha, usually in conjunction with vipaśyanā. One of the most prominent, the Cloud of Jewels Sutra (Ārya Ratnamegha Sutra, Tib. phags-pa dkon-mchog sprin-gyi mdo, Chinese 寶雲經 T658, 大乘寶雲經 T659) divides all forms of meditation into either śamatha or vipaśyanā, defining śamatha as "single-pointed consciousness" and vipaśyanā as "seeing into the nature of things."[59]

The Sūtra Unlocking the Mysteries (Samdhinirmocana Sūtra), a yogācāra sūtra, is also often used as a source for teachings on śamatha. The Samādhirāja Sūtra is often cited as an important source for śamatha instructions by the Kagyu tradition, particularly via the commentary of Gampopa,[60] although scholar Andrew Skilton, who has studied the Samādhirāja Sūtra extensively, reports that the sūtra itself "contains no significant exposition of either meditational practices or states of mind."[61]

Vipassana—prajñā and śūnyatā[edit]

The Mahayana tradition emphasizes prajñā, insight into śūnyatā, dharmatā, the two truths doctrine, clarity and emptiness, or bliss and emptiness:[62]

[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, prajñā, at the expense of dispassion, virāga, the control of the emotions.[38]

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 sūtra 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".[63]

Although Theravāda and Mahayana are commonly understood as different streams of Buddhism, their emphasis on insight is a common denominator: "In practice and understanding Zen is actually very close to the Theravāda Forest Tradition even though its language and teachings are heavily influenced by Taoism and Confucianism."[64][note 17]

East Asian Mahāyāna[edit]

Chinese Buddhism[edit]

In Chinese Buddhism, the works of Tiantai master Zhiyi (such as the Mohe Zhiguan, "Great śamatha-vipaśyanā") are some of the most influential texts to discuss vipaśyanā meditation from a Mahayana perspective. Zhiyi teaches the contemplation of the skandhas, āyatanas, dhātus, kleshas, false views, and several other elements.[65] Likewise the influential text called the Awakening of Faith in the Mahayana has a section on calm and insight meditation. 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.[66]

Chan/Zen[edit]

The Zen tradition advocates the simultaneous practice of śamatha and vipaśyanā, and this is called the practice of silent illumination.[67] 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.[67]

Chan Buddhism emphasizes sudden insight (subitism),[56] though in the Chan tradition, this insight is to be followed by gradual cultivation. 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.

Indo-Tibetan tradition[edit]

See also: Vajrayana and Tibetan Buddhism

In Tibetan Buddhism, the 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".[68]

According to Thrangu Rinpoche, when śamatha and vipaśyanā are combined (as in the mainstream Mādhyamaka approach of Shantideva and Kamalashila), through śamatha disturbing emotions are abandoned, which thus facilitates vipaśyanā, "clear seeing". Vipaśyanā is cultivated through reasoning, logic, and analysis in conjunction with śamatha.

In contrast, in the siddha tradition of the direct approach of Mahamudra and Dzogchen, vipaśyanā is ascertained directly through looking into one's own mind. After this initial recognition of vipaśyanā, the steadiness of śamatha is developed within that recognition. According to Thrangu Rinpoche, it is also common in the direct approach to first develop enough śamatha to serve vipaśyanā.[69] Dzogchen Ponlop Rinpoche charts the developmental relationship of the practices of śamatha and vipaśyanā this way:

The ways these two aspects of meditation are practised 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 practice of vipashyana being based on and carried on in the midst of shamatha, one eventually ends up practicing a unification [yuganaddha] 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.[70]

Samatha[edit]

Tibetan writers usually define samatha practice as when one's mind remains fixed on a single object without moving. Dakpo Tashi Namgyal for example, defines samatha as:

by fixing the mind upon any object so as to maintain it without distraction... by focusing the mind on an object and maintaining it in that state until finally it is channeled into one stream of attention and evenness.[71]

According to Geshe Lhundup Sopa, samatha is:

just a one-pointedness of mind (cittaikāgratā) on a meditative object (ālambana). Whatever the object may be... if the mind can remain upon its object one-pointedly, spontaneously and without effort (nābhisaṃskāra), and for as long a period of time as the meditator likes, it is approaching the attainment of meditative stabilization (śamatha).[71]

Śamatha furthers the right concentration aspect of the noble eightfold path. The successful result of śamatha is sometimes characterized as meditative absorption (samādhi, ting nge ’dzin) and meditative equipoise (samāhita, mnyam-bzhag), and as freedom from the five obstructions (āvaraṇa, sgrib-pa). It may also result in the siddhis of clairvoyance (abhijñā, mgon shes) and magical emanation (nirmāṇa, sprul pa).[72]

According to Culadasa[clarification needed], "Samatha has five characteristics: effortlessly stable attention (samādhi), powerful mindfulness (sati), joy (pīti), tranquility (passaddhi), and equanimity (upekkhā). The complete state of samatha results from working with stable attention (samādhi) and mindfulness (sati) until joy emerges. Joy then gradually matures into tranquility, and equanimity arises out of that tranquility. A mind in samatha is the ideal instrument for achieving Insight and Awakening".[73]

Vipassana[edit]

Indian Mahāyāna Buddhism employed both deductive investigation (applying ideas to experience) and inductive investigation (drawing conclusions from direct experience) in the practice of vipaśyanā. (These correspond respectively to the "contemplative forms" and "experiential forms" in the Theravāda school described above.)[note 18] According to Leah Zahler, only the tradition of deductive analysis in vipaśyanā was transmitted to Tibet in the sūtrayāna context.[75][note 19] 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. In Tibet direct examination of moment-to-moment experience as a means of generating insight became exclusively associated with vajrayāna.[note 20][note 21]

Mahāmudrā and Dzogchen[edit]

Samatha is approached somewhat differently in the mahāmudrā tradition as practiced in the Kagyu lineage. As Traleg Kyabgon Rinpoche explains,

In the practice of Mahamudra tranquility meditation [...] we treat all thoughts as the same in order to gain sufficient distance and detachment from our current mental state, which will allow us to ease naturally into a state of tranquility without effort or contrivance [...] In order for the mind to settle, we need to suspend the value judgments that we impose on our mental activities [...] it is essential that we not try to create a state of tranquility but allow the mind to enter into tranquility naturally. This is an important notion in the Mahamudra tradition, that of nondoing. We do not do tranquility meditation, we allow tranquility to arise of its own accord, and it will do so only if we stop thinking of the meditative state as a thing that we need to do actively [...] In a manner of speaking, catching yourself in the act of distraction is the true test of tranquility meditation, for what counts is not the ability to prevent thoughts or emotions from arising but the ability to catch ourselves in a particular mental or emotional state. This is the very essence of tranquility meditation [in the context of Mahāmudrā] [...] The Mahamudra style of meditation does not encourage us toward the different levels of meditative concentration traditionally described in the exoteric meditation manuals [...] From the Mahamudra point of view, we should not desire meditative equipoise nor have an aversion to discursive thoughts and conflicting emotions but view both of these states with equanimity. Again, the significant point is not whether meditative equipoise is present but whether we are able to maintain awareness of our mental states. If disturbing thoughts do arise, as they certainly will, we should simply recognize these thoughts and emotions as transient phenomena.[78]

For the Kagyupa, in the context of mahāmudrā, śamatha by means of mindfulness of breathing is thought to be the ideal way for the meditator to transition into taking the mind itself as the object of meditation and generating vipaśyanā on that basis.[79]

Quite similar is the approach to śamatha found in dzogchen semde (Sanskrit: mahāsandhi cittavarga). In the semde system, śamatha is the first of the four yogas (Tib. naljor, Wylie: rnal-’byor),[80] the others being vipaśyanā (Wylie: lhag-mthong), nonduality (advaya, Tib. nyime,Wylie: gnyis-med),[81] and spontaneous presence (anābogha or nirābogha, Tib. lhundrub, Wylie: lhun-grub).[82] These parallel the four yogas of mahāmudrā.

Ajahn Amaro, a longtime student in the Thai Forest Theravādin tradition of Ajahn Chah, has also trained in the dzogchen semde śamatha approach under Tsoknyi Rinpoche. He found similarities in the approaches of the two traditions to śamatha.[83]

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 meditating 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 22]

Similar practices in other religions[edit]

Meditations from other religious traditions may also be recognized as samatha meditation, that differ in the focus of concentration. In this sense, samatha is not a strictly Buddhist meditation. Samatha in its single-pointed focus and concentration of mind is cognate with the sixth "limb" of aṣṭāṅga yoga, rāja yoga which is concentration (dhāraṇā). For further discussion, see the Yoga Sūtras of Patañjali.

See also[edit]

Buddhism

Christianity

Islam

Notes[edit]

  1. ^ Also romanized to samatha; Tibetan: ཞི་གནས་, Wylie: zhi gnas, THL: shyiné; English: "calm" or "tranquility"

  2. ^ Original publication: Gombrich, Richard (2007), Religious Experience in Early Buddhism, OCHS Library

  3. ^ See Tatiyasamādhisutta ("Four Kinds of Persons Sutta"), AN 4.94.

  4. ^ Bodhi (2000), pp. 1251–53. See also "Kimsuka Sutta: The Riddle Tree". Translated by Thanissaro Bhikku. 1998. Archived from the original on 2019-09-01. (where this sutta is identified as SN 35.204)

  5. ^ Bodhi (2005), pp. 268, 439 nn. 7, 9, 10. See also "Yuganaddha Sutta: In Tandem". AN 4.170. Translated by Thanissaro Bhikku. 1998f. Archived from the original on 2013-06-19.

  6. ^ (Brooks 2006): "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."

  7. ^ Thanissaro Bhikkhu: This description of the unified role of samatha and vipassanā 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 vipassanā are two distinct meditation paths (see, for example, The Jhanas in Theravada Buddhist Meditation by H. Gunaratana, ch. 5).[web 4]

  8. ^ (Sharf 1995, p. 241): "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."

  9. ^ (Fronsdal 1998, p. 2): "The primary purpose for which Mahasi offered his form of vipassanā practice is the attainment of the first of the four traditional Theravāda levels of sainthood (that is, stream entry; sotāpatti) through the realization of nibbāna, or enlightenment."
    (Sharf 1995, p. 256)"The initial 'taste' of nibbāna 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 (saṃsāra) in relatively short order."

  10. ^ The three nimittas are the preparatory sign, the acquired sign and the counterpart sign. These are mental images of the meditation object, but are also understood as perceptions or sensations that arise in the course of practice. They indicate the level of refinement of the state of meditative awareness.

  11. ^ Five stages of joy:[34]

    1. Slight joy (khuddaka piti) - Raises the hairs of the body

    2. Momentary joy (khanika piti) - Arises momentarily like repeated flashes of lightning

    3. Showering joy (okkantika piti)- Washes over the body, like waves, again and again and then subsides

    4. Uplifting joy (ubbega piti) - Sensations of lifting of the body into the air

    5. Suffusing joy (pharana piti) - Pervades the whole body touching every part - signals 'access concentration'.

  12. ^ (Shankman 2008) comparatively surveys the treatment of samatha in the suttas, in the commentarial tradition of the Visuddhimagga, and among a number of prominent contemporary Theravāda teachers of various orientations.

  13. ^ (Vetter 1988, p. xxvi, note 9; p. 13): "...to put it more accurately, the first dhyāna seems to provide, after some time, a state of strong concentration, from which the other stages come forth; the second stage is called samādhija [...] born from samādhi"

  14. ^ Original publication: Gombrich, Richard (2007), Religious Experience in Early Buddhism (audio lecture), OCHS Library, archived from the original on 2019-02-04

  15. ^ Gombrich: "I know this is controversial, but it seems to me that the third and fourth jhānas are thus quite unlike the second."

  16. ^ (Wynne 2007, pp. 106–107): "Thus the expression sato sampajāno in the third jhāna must denote a state of awareness different from the meditative absorption of the second jhāna (cetaso ekodibhāva). It suggests that the subject is doing something different from remaining in a meditative state, i.e. that he has come out of his absorption and is now once again aware of objects. The same is true of the word upek(k)hā: it does not denote an abstract 'equanimity', [but] it means to be aware of something and indifferent to it [...] The third and fourth jhānas, as it seems to me, describe the process of directing states of meditative absorption towards the mindful awareness of objects."

  17. ^ (Khantipalo 1984, p. 71, 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 kōans, such as 'Who drags this corpse around?'")

  18. ^ 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 Gelukpascholars 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, prasaṅga) 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].[74]

  19. ^ 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.[75]

  20. ^ According to contemporary Tibetan scholar Thrangu Rinpoche the Vajrayāna cultivates direct experience. "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 Vajrayāna (secret mantra or tantra) is that in the sutra approach, we take inferential reasoning as our path and in the Vajrayāna approach, we take direct experience as our path. In the Vajrayāna we are cultivating simple, direct experience or 'looking.' We do this primarily by simply looking directly at our own mind."[76]

  21. ^ 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."[77]

  22. ^ Thrangu Rinpoche describes the approach using a guru:

References[edit]

  1. ^ Jump up to:a b c d e f Khippapanyo (2020).

  2. ^ Jump up to:a b Gunaratana (2009), p. 200.

  3. ^ Jump up to:a b c d e Perdue (2014).

  4. ^ Jump up to:a b c Thanissaro Bhikkhu 1997.

  5. ^ Jump up to:a b c Arbel 2016, p. 183.

  6. ^ Jump up to:a b c Buswell (2004), p. 889.

  7. ^ Jump up to:a b c d Gunaratana 2011, p. 21.

  8. ^ Jump up to:a b c Buswell 2004, pp. 889–890.

  9. ^ Jump up to:a b McMahan 2008.

  10. ^ Jump up to:a b c Ray (2004), p. 69.

  11. ^ Ray (2004), p. 70.

  12. ^ Jump up to:a b c Ginsberg (1996), p. 96.

  13. ^ Ray (2004), p. 74.

  14. ^ Vetter 1988, pp. xxi–xxii.

  15. ^ Bronkhorst 1993.

  16. ^ Cousins 1996, p. 58.

  17. ^ Vetter 1988, p. xxx.

  18. ^ Vetter 1988, p. 13.

  19. ^ Jump up to:a b c Wynne 2007, p. 140, note 58.

  20. ^ Vetter 1988, p. xxvi, note 9.

  21. ^ Jump up to:a b Wynne 2007, pp. 106–107, 140, note 58.

  22. ^ Wynne 2007, pp. 106–107.

  23. ^ Bodhi (2000), The Connected Discourses of the Buddha, pp. 1372–73.

  24. ^ Guranatana, Herbert (1995). "The Jhānas in Theravāda Buddhist Meditation". After emerging from a jhāna the meditator will proceed to examine the jhanic consciousness and to discern the way it exemplifies the three universal marks.

  25. ^ Gunaratana, Bhikkhu (4 January 2008). "Should we come out of Jhāna to practice Vipassanā?". budsas.net. Retrieved 2022-11-01.

  26. ^ Gombrich 1997, pp. 96–144.

  27. ^ Gombrich 1997, p. 131.

  28. ^ Gombrich 1997, p. 96-144.

  29. ^ Henepola Gunaratana (1995). "The Jhanas in Theravada Buddhist Meditation". Accesstoinsight.org. Archived from the original on 2018-07-09. Retrieved 2013-05-30.

  30. ^ Brahm (2006). Mindfulness, Bliss, and Beyond. Wisdom Publications, Inc. p. 25. ISBN 0-86171-275-7., Referencing MN 151, vv. 13–19, and AN IV, 125–27.

  31. ^ Buswell (2004), p. 890.

  32. ^ McMahan 2008, p. 189.

  33. ^ Bikkhu Bodhi (1999). "The Noble Eightfold Path: The Way to the End of Suffering". Archived from the original on 2010-02-14.

    • Nyanaponika (1996), p. 108.

  34. ^ Gethin, The foundations of Buddhism, 1998, pg 182-83

  35. ^ Henepola Gunaratana. "The Jhanas In Theravada Buddhist Meditation". Archived from the original on Dec 20, 2016. Retrieved Mar 25, 2023.

  36. ^ Schumann 1997.

  37. ^ Jump up to:a b Nyanaponika 1998.

  38. ^ Jump up to:a b c Gombrich 1997, p. 133.

  39. ^ Bond 1992, p. 167.

  40. ^ Bond 1992, pp. 162–171.

  41. ^ Robert H. Sharf. "Mindfulness or Mindlessness: Traditional and Modern Buddhist Critiques of "Bare Awareness". McGill University. Archived from the original on 2014-10-06. Retrieved 2014-05-25.

  42. ^ Stuart 2020.

  43. ^ Jump up to:a b Wilson 2014, p. 54–55.

  44. ^ Jump up to:a b c d e Mahāsi Sayādaw (2016). "5: Pratical Instructions" (PDF). Manual of Insight. Vipassanā Mettā Foundation. ISBN 9781614292777.

  45. ^ "Anapanasati Sutta: Mindfulness of Breathing". Majjhima Nikāya. Vol. 118. Translated by Thanissaro Bhikku. 2006. 2.

  46. ^ "Satipaṭṭhāna Sutta: The Establishing of Mindfulness Discourse". Majjhima Nikāya. Vol. 10.

  47. ^ Bhante Bodhidhamma (2013-09-12). "Vipassanā as taught by The Mahasi Sayadaw of Burma". Buddhism now. Archived from the original on 2019-03-24.

  48. ^ Sayadaw U Pandita (May 2004). "How to Practice Vipassanā Insight Meditation". Shambhala Sun. Archived from the original on 2014-08-27.

  49. ^ Jump up to:a b Goenka, S.N. "The Art of Living: Vipassana Meditation". Dhamma.org. Archived from the original on 2013-05-25. Retrieved 2013-05-30.

  50. ^ Dhammadharo, Ajaan Lee (1982). The Craft of the Heart (PDF). Taveekij Press. pp. 93–95. Archived (PDF) from the original on 2021-07-09. Retrieved 2021-07-04.

  51. ^ Ingram, Daniel M. (2018). "34. The Vipassana Jhanas". Mastering the core teachings of the Buddha. Aeon. pp. 278–293. ISBN 9781911597100.

  52. ^ Sayadaw U Pandita (1993). "5. The Vipassanā Jhānas". In this Very Life: The Liberation Teachings of the Buddha (2nd ed.). Boston: Wisdom Publications.

  53. ^ Jump up to:a b Wynne 2007, p. 106.

  54. ^ Jump up to:a b De La Vallee Poussin (trans.); Pruden, Leo M. (trans.) Abhidharmakosabhasyam of Vasubandhu Vol. III page 925

  55. ^ Asaṅga (2001). Abhidharmasamuccaya: The Compendium of the Higher Teaching. Translated by Rahula, Walpola; Boin-Webb, Sara. Asian Humanities Press. p. xxiii.

  56. ^ Jump up to:a b Warder 2000, p. 284.

  57. ^ Gomez 1991, p. 69.

  58. ^ Shantideva (1997). A Guide to the Bodhisattva Way of Life. Shambhala. p. 90. ISBN 978-1-55939-802-2. Archived from the original on 2022-05-06. Retrieved 2019-01-28.

  59. ^ "How to practice Calm-Abiding Meditation," Dharma FellowshipArchived 2009-02-14 at the Wayback Machine,

  60. ^ Chogyam Trungpa (2003). Gimian, Carolyn Rose (ed.). Collected Works. Vol. II. Shambhala Publications. p. 19.

  61. ^ Skilton, Andrew (2002). "State or Statement?: Samādhi in Some Early Mahāyāna Sūtras". The Eastern Buddhist. 34 (2): 57.

  62. ^ Defined by Reginald A. Ray. ""Vipashyana," by Reginald A. Ray.Buddhadharma: The Practitioner's Quarterly, Summer 2004". Archive.thebuddhadharma.com. Archived from the original on 2014-01-02. Retrieved 2013-05-30.

  63. ^ "1. The Practice of the Knowledge of All Modes". The Prajna Paramita Sutra on the Buddha-Mother's Producing the Three Dharma Treasures, Spoken by the Buddha. Tripitaka. Vol. 0227. Translated by Babcock Copper, Richard; Danapala. Archived from the original on 2017-11-15.

  64. ^ "Through the Looking Glass, Essential Buddhism". Bhikkhucintita.wordpress.com. Archived from the original on 2014-01-04. Retrieved 2013-05-30.

  65. ^ Fa Qing (August 30, 2013). "The Śamatha and Vipaśyanā in Tian Tai"(PDF). Poh Ming Tse Symposium 2013: One Master Three Meditative Traditions. Singapore: 30–47. Archived from the original (PDF) on 2015-05-24.

  66. ^ Asvaghosha (1967). "The Awakening of Faith in Mahayana" (PDF). Translated by Hakedas, Yoshito S. Columbia University Press. p. 33. Archived from the original (PDF) on Jul 2, 2015. Retrieved Mar 25, 2023.

  67. ^ Jump up to:a b Guo Gu, Silent Illumination Guo Gu Archived 2017-08-22 at the Wayback Machine, Insight Journal 2014.

  68. ^ Adam, Martin T. "Two Concepts of Meditation and Three Kinds of Wisdom in Kamalaśīla's Bhāvanākramas: A Problem of Translation" (PDF). Buddhist Studies Review. 23 (1): 78–79.

  69. ^ Thrangu Rinpoche (2014). Essentials of Mahāmudrā: Looking Directly at the Mind. Wisdom Publications.

  70. ^ Ray (2004), p. 76.

  71. ^ Jump up to:a b Powers, John (2007). "Meditation". Introduction to Tibetan Buddhism(Revised ed.). Ithaca, N.Y.: Snow Lion. p. 86.

  72. ^ Lati Rinpoche; Denma Locho Rinpoche (1996). Meditative States in Tibetan Buddhism. Translated by Leah Zahler; Jeffrey Hopkins. Wisdom Publications. pp. 53–85. ISBN 0-86171-119-X.

  73. ^ Culadasa Yates, John; Immergut, Matthew; Graves, Jeremy (2015-10-06). The Mind Illuminated: A Complete Meditation Guide Integrating Buddhist Wisdom and Brain Science. Dharma Treasure Press. p. xxxiv. ISBN 9781501156984. Retrieved 2017-09-11.

  74. ^ Zahler 108, 113

  75. ^ Jump up to:a b Adam, Martin (2008). "Some Notes on Kamalasila's Understanding of Insight Considered as the Discernment of Reality (bhūta-pratyavekṣā)". Buddhist Studies Review. 25 (2): 3. doi:10.1558/bsrv.v25i2.194.

  76. ^ Thrangu Rinpoche (2003). Pointing out the Dharmakaya. Snow Lion. p. 56. ISBN 1-55939-203-7.

  77. ^ Khenchen Thrangu Rinpoche (1994). The Practice of Tranquillity & Insight: A Guide to Tibetan Buddhist Meditation. Shambhala Publications. pp. 91–93. ISBN 0-87773-943-9.

  78. ^ Traleg Kyabgon (2004). Mind at Ease: Self-Liberation through Mahamudra Meditation. Shambhala Publications. pp. 149–152, 157. ISBN 9781590301562.

  79. ^ Pointing Out the Great Way: The Stages of Meditation in the Mahamudra tradition by Dan Brown. Wisdom Publications: 2006 pg 221–34

  80. ^ "Dharmakirti College: Curriculum". Archived from the original on 2009-10-03. Retrieved 2009-09-29.

  81. ^ Klein & Wangyal (2006), p. 349.

  82. ^ Klein & Wangyal (2006), p. =357, 359.

  83. ^ Ajahn Amaro (2001). "Ajahn Chah's View of 'the View'". Broad View, Boundless Heart (PDF). Redwood Valley, Calif.: Abhayagiri Buddhist Monastery. Archived from the original (PDF) on Dec 2, 2010. Retrieved Mar 25, 2023.

Sources[edit]

Printed sources

Web-sources

  1. ^ Jump up to:a b Anguttara Nikaya 4.94: Tatiyasamādhisutta, translation Thanissaro Bikkhu

  2. ^ Thanissaro Bhikku (2010). "One Tool Among Many: The Place of Vipassana in Buddhist Practice". Archived from the original on 2010-04-12. Retrieved 2010-01-24.

  3. ^ "Vijja-bhagiya Sutta: A Share in Clear Knowing". AN 2.30. Translated by Thanissaro Bhikkhu. 1998. Archived from the original on 2013-06-19. Retrieved Mar 25, 2023.

  4. ^ "What is Theravada Buddhism?". Access to Insight. 2005. Archived from the original on 21 August 2013. Retrieved 17 August 2013.

External links[edit]

This article's use of external links may not follow Wikipedia's policies or guidelines. Please improve this article by removing excessive or inappropriate external links, and converting useful links where appropriate into footnote references. (November 2021) (Learn how and when to remove this template message)

Vipassana history

Background

Practice

Source: https://en.wikipedia.org/wiki/Samatha-vipassana

Meditation Retreats, Workshops, Mindfulness courses and Virtual events

woman in brown knit sweater holding brown ceramic cup
woman in brown knit sweater holding brown ceramic cup
Meditation Retreats

Experience the profound benefits of Vipassana meditation through our 10-day silent retreats. Learn the technique and practice mindfulness under the guidance of experienced instructors.

woman taking selfie
woman taking selfie
Mindfulness Courses
in-person and virtual

Discover mindfulness in our specialized courses. Learn how to cultivate awareness, reduce stress, and improve overall well-being through various mindfulness practices.

person wearing knit cap facing mountain
person wearing knit cap facing mountain
Workshops

Engage in workshops that delve deeper into the teachings of Vipassana meditation. Explore advanced techniques, philosophy, and practical applications for personal growth.