In this way, insight that is the direct means leading to final
In this way, insight that is the direct means leading to final
deliverance can be fruitfully developed.
Arūpajjhāna (absorption of the formless sphere)
An aspirant who has accomplished the fourth jhāna may be able
to develop the arūpajjhānas, attainment of which is generally spoken of
as arūpasamāpatti. The same procedure, of the rūpa moving from a lower
stage to a higher stage, is also found in the context of the arūpajjhānas.
The arūpajjhānas, or jhānas associated with the formless sphere
(arūpāvacara) admit of a fourfold division:
(1) Ākāsānañcāyatana: the sphere of the infinity of space.
(2)Vīññā añcāyatana: the sphere of the infinity of
consciousness.
The meditative practitioner, who has disciplined himself in
The meditative practitioner, who has disciplined himself in
accordance with the moral principles, and who has developed the habit of
concentration through the practice of samādhi meditation, must then go
on to acquire full knowledge through the development of vipassanā.
The term vipassanā is a one that is unique to Buddhism. It is
derived from the verb vipassati, meaning “to see in many ways
(vividha ),” and also “to see, to penetrate, an object thoroughly.” Thus
English term “insight” is best render of the term “vipassanā”. It is to see
things as they really are. 34
The terms “paññā” (wisdom) and ñā adassana (knowledge and
vision) are generally used to help explain vipassanā and are frequently
encountered in the Pali Canon, especially the Abhidhammapi aka, and
elaborated upon in the commentarial literature, such as the
Visuddhimagga. 35
Two types of practice employing vipassanā are distinguished:
proceeds to the practice of vipassanā or pa .
proceeds to the practice of vipassanā or pa . This is therefore also
spoken of as vipassanā preceded by calm (samathapubba gamavipassanā).
If, on the contrary, the practitioner destroys those same
hindrances through the power of insight, his practice is known as “dryvipassanā”
(sukkhavipassanā) and is spoken of as calm preceded by
vipassanā (vipassanāpubba gamasamatha).
When the practitioner’s mind is free of the hindrances, he trains
until he achieves flexibility of mind, when he may develop penetrative
insight into the aggregates (khandhas), the elements (dhātus), and the
sensebases
(āyatanas), and so on.
Vipassanā, as insight, does not note denote insight in general,
but insight into the specific nature of three characteristics (tilakkha a) of
the phenomenal world, namely, impermanence (anicca), suffering
(dukkha) and nonself
(anattā). Moreover, it is not to be understood as
following subjects: (i) the khandhas (aggregates); (ii) the āyatanas
following subjects: (i) the khandhas (aggregates); (ii) the āyatanas
(bases); (iii) the dhātus (elements); (iv) the indriyas (faculties); (v) the
saccas (the four noble truths); and (vi) the pa iccasamuppāda (the
doctrine of dependent origination). The realisation of the true nature of
things is possible only in the context of knowledge of the above
mentioned subjects. If the practitioner of vipassanā meditation does not
understand the true nature of these subjects, he will fail to penetrate into
the intrinsic nature of things.
According to Buddhism, the acquisition of full knowledge, or
the true view of worldly objects, consists in the comprehension of the fact
that the mental and physical states that constitute phenomenal existence
are liable to change, bring suffering, and lack substance. Nonetheless,
these subjects are known as the ground (bhūmi), or soil, as well as the
object of wisdom (paññā). It is stated in the Bahudhātukasutta 36 that, in
The path of practice leading to the attainment of nibbāna
The path of practice leading to the attainment of nibbāna
involves seven stages of purification. Vipassanā meditation is the means
of attaining the highest purification. The first requirement is that the
practitioner’s mind must be furnished with both moral qualities and
concentration (samādhi). We find that training in morality (sīla) is an
essential preliminary to further progress in all matters of Buddhist
practice and development. Therefore, of the abovementioned seven stages
of purification, it is the purification of morality (sīlavisuddhi) and the
purification of mind (cittavisuddhi) that are said to form the ground for,
and be prerequisites
of, the practice of vipassanā. It is stated in the
Visuddhimagga 37 that the purification of morality and the purification of
mind form the roots of full knowledge, and should be acquired by the
practitioner possessing a through understanding of the fundamental items
listed in 2.2.1 above.
anattā (notself),
anattā (notself),
38 and, when fully realised, they become the very basis
of supreme enlightenment.
The only direct canonical reference to the seven stages of
purification is to be found in the Rathavinītasutta (The Discourse on the
Relay Chariots), the twentyfourth
discourse of the Majjhimanikāya. 39
The seven stages of purification (sattavisuddhi) are as follows:
(1) The purification of virtue (sīlavisuddhi);
(2) The purification of mind (cittavisuddhi);
(3) The purification of view (di hivisuddhi);
(4) The purification by overcoming doubt (ka khāvitara avisuddhi)
;
(5) The purification by knowledge and vision of what is path and
Differences between Samathabhāvanā and Vipassanābhāvanā
Table I
Differences between Samathabhāvanā and
Vipassanābhāvanā
The following table illustrates the differences between samathabhāvanā
and vipassanābhāvanā: 40
Samathabhāvanā Vipassanābhāvanā
1. The true object of samādhi is to
create a peaceful mind.
2. The subject of meditation is a
kamma hāna, such as a kasi a.
3. Samatha is characterised by an
absence of restlessness.
4. The duty of samatha is to
suppress the five hindrances
(nīvara a).
5. The goal of samatha is onepointedness
(ekaggatā) of mind.
6. The effect of samatha is a mind
that is free of desires.
7. The benefits of samatha are the
eight attainments of jhāna and, in