Vipassana
(Pali) or Vipassana (Sanskrit) literally means "unique or super
seeing" and is often interpreted as mindfulness, which refers to the
coordination of experiential insight. It is one of two
qualities of mind which is developed in “Bhavana”.
One is the practice of the mind and the other is the stillness of the mind.
This is the exercise that leads to the search for actuality which is explained
as Anica (temporariness), Dukkha (sadness or sorrow) and "Anata" (non-self) are
the three characteristics of being present in the Buddhist Theravada tradition.
The
Vipassana system of Theravada practice lost popularity by the tenth century,
yet was restored in East Asian countries in the eighteenth century based on the
manuscripts of the spotlight on bare perception.
It was the judgement of the centralised importance of the Vipassana movements
of the twentieth century. In present-day Theravada, the debate involves a
mixture or division of Vipassana and Samatha. The Pali Sutras barely pay
attention to Vipassana, which portrays it as a spiritual virtue close to
Samatha that creates couples and promotes tranquillity. Abhidhamma Pitaka and
critics portray Samatha and Vipassana as two different processes, interpreting
Samatha as concentrated meditation. The Vipassana movement argues that
Vipassana is more effective than Samatha. Few scholars underline that both are
fundamental elements of Buddhist exercise.
Vipassana
in the Tibetan language is Laktong Lhak refers to "higher",
"dominant", and "more prominent"; Tong is "sight, to
see." Therefore, Laktong can be translated into English as "dominant
vision", "incredible vision" or "famous insight". It
can be clarified as the perception in a simplified way and discern what the
basic nature is. The inclination is to have explicitness and coherence of mind,
thinking that each part is undeniable and free, and penetrating all the way to
see the main truth of nature.
According
to scholars, the term Vipassana is rarely mentioned in the Sutta Pitaka, while
wisdom (Jnana) is often regarded as a reflective method. When referring to
Vipassana, it is faithfully coupled with Samatha as two characteristics of the
creative mind. As the scholars have pointed out, Samatha, wisdom(Jnana) and
Vipassana are all necessary for a solitary path for enlightenment. The Buddha's
method of insight was through Dhyana (meditation). Scholars argue that
meditation is not limited to one-point fixation. All the descriptions are
depicted in the first wisdom (Jnana), yet it is formed in firmness and
alertness. While being careful, it is indifferent to the fact that
"conditions of retention lead to a careful awareness of the meditators”.
However, both terms are shown in the Manuscript Sutta Pitaka. According to
Buddhist and Asian researchers, Vipassana was not generally practised in the
Theravada tradition in the tenth and eleventh centuries, due to the perception
that Buddhism was in decline. Freedom is not currently practical until the coming
of the next Buddha.
It
was re-introduced as developed by Ledi Sayadaw and U Vimala and popularized by
Mahasi Sayadaw and V. R. Dhiravamsa of (Burma) Myanmar in the eighteenth
century. In the twentieth century, it promoted the ascent of the Vipassana movement,
re-imagining Vipassana meditation and working on reflective methods using
manuscripts of Satipattana Sutta, Vishuddhi Magga and different texts. While
Abhidhamma and analysis present Samata and Vipassana as separate paths,
Vipassana, Samata and Sati (mindfulness) are used together in the Suttas. The
main clue is about the mind and body. In later
Theravada practice, Samatha was seen as the basis of Vipassana, which
synchronises the mind and reinforces the focus on mindfulness, which induces
insight. The Buddha is said to have distinguished two basic mental
characteristics which arise from healthy imagination and higher levels of
perception. These enable one to see, explore, comprehend, nurture, understand,
and adjust towards the higher goal of liberation. In Buddhism, it refers to the
five aggregates of clinging (Pancupadanakkhandha), the five material and mental
factors that take part in the rise of craving and clinging. They are also
described as the five elements that shape and explain the personality and
individuality of an emotional being.
The
five aggregates or totalities that adhere are:
1. Rupa or form (or material image, impression)
2. Vedana or sensations (or feelings, received from
forms)
3. Samjna or perceptions
4. Sankharaor mental activity or formations
5. Vijnana or consciousness
In the Theravada tradition, suffering occurs when a
person is identified or clings to aggregates. Abandoning attachments to
aggregates eliminates this suffering. The Mahayana tradition argues that the
nature of all aggregates is the inherent void of independent existence. The
Buddha is said to have praised serenity and awareness as channels for the
attainment of unconditional Nirvana (In Sanskrit) or Nibbana (In Pali).
Nirvana
(in Sanskrit) and Nibbana (in Pali:) are "driving out" or
"extinguishing" of the activities of the worldly mind and its
associated sorrow (Dukkha). Nirvana is the goal of the Buddhist path and marks
the doctrine of salvation from worldly miseries and rebirths (samsara). Nirvana
is part of the third Truth on cessation of miseries (dukkha) in the Four Noble
Truths of Buddhism and the goal of the Eightfold Paths. Nirvana has commonly
been clarified as the annihilation of the "three fires", or
"three toxins", which are greediness (raga), hatred (dvesha) and
unawareness (moha). When these fires are extinguished, release from the cycle
of rebirth (samsara) is attained. Nirvana has also been claimed by some
scholars to be matching with "Anata" (non-self) and "Sunyata" (Emptiness).
The
Buddha provides a multifaceted illustration in which tranquillity and awareness
are the quick couples that convey the message of Nirvana or Nibbana
through the eightfold paths (The steps of the
noble eightfold paths are proper understanding, precise Thought, fair speech,
ethical action, equitable livelihood, righteous effort, perfect mindfulness and
deep concentration).
Individuals
attain merit by attaining a calm state and wisdom in one of three ways:
1.
They develop a calm
existence and then insight (Pali: Samata-Pubbangamam Vipassana)
2.
They develop insight and then
remain calm (Pali: Vipassana-Pubbangam Samatham)
3.
They develop a calm existence and
insight (Pali: Samata-Vipasanam Yuganadham),
For
example, gaining the first wisdom and then discovering the three signs of
presence before continuing into the second wisdom. In the Pali documents, the
Buddha never mentions Samatha and Vipassana. All things considered, Samatha
nurtures two mental qualities that must be created through contemplation. When
depicting the Buddha advising his students to meditate, they never quote 'Go do
Vipassana', yet consistently says 'Go do wisdom (jnana). They never relate
"Vipassana" to any awareness plan. In the two contexts in which they
actually express vipassana, they pair it with Samatha, not as two chosen
strategies, but as two characteristics of the mind that a person may obtain or
be endowed with. They should be grown together. According to Buddhist and Asian
scholars, the strategy most illustrated in the Pali manuscript is that Samatha
and Vipassana penetrate together. Wisdom (Jnana) is aroused by Samatha, then
wisdom (jnana) is redirected attentively, becomes the object of concentration,
and realises that wisdom(Jnana) is separated by three qualities. Buddhist texts
state that these steps were used by all Buddhists and their followers. The
texts further illustrate a strategy for "open insight" or "dry
perception" in which Vipassana only works by looking at common physical
and mental characteristics to identify the three marks.
Jhanas are steps that
define the progress of Samatha in vipassana meditation practice as pronounced
in modern Burmese Vipassana meditation. Mahasi Sayadaw's student Sayadaw U
Pandita labelled the four vipassana Jhanas as follows:
The meditator first
discovers the body and mind connection as one, which is nondualism by releasing
three characteristics. The first "Jhana" consists in seeing these points in
the presence of "Vitarka" (reasoning with the object) and "Vicara" (stillness).
Occurrences reveal themselves as emerging and terminating.
In the second "Jhana", the
practice seems easy and "Vitarka" and "Vicara" both vanish.
In the third "Jhana", "Piti" (rupture or ecstasy), disappears and there is only happiness ("Sukha") and
concentration.
The fourth "Jhana" arises,
characterised by purity of mindfulness due to self-control. The practice leads
to direct knowledge. The ease fades because the dissolution of all phenomena is
undoubtedly perceptible. The exercise will show every phenomenon as unsteady,
transitory, and dissatisfied. The longing for liberty will take place.