By Bhikkhu T Seelananda
Vipassana means insight; that is, seeing through. This is a very popular term in the original teaching of the Buddha, especially in terms of meditation. According to the teaching of the Buddha, there are two types of meditation; concentration meditation ( Samatha), and insight meditation (Vipassana). Of the two, Vipassana is the heart of Buddhist meditation. This is popularly known as either "insight meditation" or "wisdom meditation". As we all are aware, concentration meditation is practiced in almost all religions in the world today. But the technique of Vipassana is peculiar to the teaching of the Buddha.
The Buddha said that this is the correct and direct way to the elimination of all sorts of suffering including mental and physical discomfort, depression, stress or distress. Professor Winston L. King says, "Vipassana is the total, supersaturated, existentializing of the Theravada world view that all existence in personal and individual modes of being, intrinsically and ineradicably embodies impermanence, pain, and impersonality." 1 Once, while introducing both concentration and insight, the Buddha addressed the monks, saying, " O monks, this is the only way for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for reaching the noble path, for the attainment of Enlightenment; namely, the four establishments of mindfulness." The four establishments of mindfulness are:
- The establishment of mindfulness of body (the breath body and physical body)
- The establishment of mindfulness of feelings (all sort of psycho-physical sensations. There are 108 kinds of feelings)
- The establishment of mindfulness of consciousness (the function of mind and different kinds of mental states, of which there are 52 main kinds)
- The establishment of mindfulness of mental objects (the realization of the elimination of the five hindrances, namely: sensual desire, ill-will, sloth and torpor, restlessness and doubt, and the nature of the five aggregates; the twelve bases, the seven factors of enlightenment, and the four noble Truths).
There is a special discourse of the Buddha in reference to this technique. This is the most significant discourse on the teaching of meditation. The name of the discourse is, "The Great Discourse on the Establishment of Mindfulness" (Maha Satipatthana Sutta).
| 1 Theravada Meditation: P. 94. By Winston L. King . The Pennsylvania State University press.- 1980 |
In accordance with this discourse, mindfulness is the key word for this technique of meditation. When one practices meditation, being mindful, it is first necessary to practice concentration meditation for some time. For this purpose, one has to give full attention to one's breath and constantly observe the natural flow of in-breath and out-breath or practice another type of meditation such as loving friendliness. Once concentration is developed and cultivated, the practitioners can switch to insight meditation. When insight meditation is practiced, it exposes the truth of the impermanency, discomfort, and the impersonality of all corporeal and mental phenomena of existence. Specifically, it is the penetrative wisdom and solace that is gained as the result of the constant practice of mindfulness. This, itself, is the complete elimination of suffering(dukkha) and the realization of Enlightenment, Nibbana, the summum bonum of Buddhism.
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In brief, Vipassana absolutely brings forth the peace and solace that modern man desperately needs. It is because of greed, hatred, and delusion that we have to suffer in our daily lives, and also, throughout the rounds of birth and death (samsara). The Buddha very clearly and categorically stated that the defilements could be completely extirpated through one's penetrative wisdom, developed and cultivated by practicing insight. But it is not that easy. One cannot do it overnight. For this purpose, unflagging effort, patience, strong determination and devotion, as well as clear understanding of the real teachings of the Buddha, particularly on mental development are required. At the very beginning, the practitioner should understand the true nature of the psycho-physical formation of man. Every man has a mind, which is not static but kinetic. This means a thought lasts for only a flash, coming into being and dying as soon as it has given birth to the next. This mental process is the continuation of life. The physical body is the same, from birth to death the body itself is ever changing, a process which is known as small incremental deaths.
The Buddha, through his penetrative wisdom, dissected man and proved that man is both matter and mind. Again, he dissected the universe and proved that the universe itself is matter and mind. He dissected matter to its final stages and proved the atom, and then dissected the atom to prove the elements. In the time it takes for one flash of lightning, the elements vibrate 176,470,000,000.times.The Buddha explained that each living being in the universe is a unit of mind. In comparison with the unit of elements, the unit of mind is immeasurably faster and more forceful than the unit of matter. The mind beats at the speed of about 3,000,000,000,000 beats during a flash of lightening and this rate of repetition is regular and constant. 2 The body is composed of extraordinary tiny particles, units of matter, seen as atomic and subatomic particles or molecules. They all die as soon as they come into being. These particles are also like the mind, in a state of constant flux. This impermanent nature of psycho-physical existence is the real existence in the universe.
| 2 See. The Buddha's explanation of the Universe, by C.P. Ranasinghe. P. 36 |
When one practices Vipassana, one can clearly perceive this constant flux of psycho-physical existence. Therefore one can say that Vipassana basically means perceiving the nature of impermanency, of mind and matter or the psycho-physical existence of the universe. When the practitioner realizes the nature of impermanence, he/she spontaneously realizes the state of discomfort of mind and matter( nama-rupa). Moreover, he/she realizes that both mind and matter are uncontrollable, and disappear in accordance with the insubstantiality of one's own mind and matter. The ultimate goal in Buddhism, Nibbana, can be realized only through the realization of these three characteristics of existence, namely; impermanence, discomfort, and insubstantiality (anicca, dukkha, anatta). In order to practice this meditation, one has to understand the significance of being aware of the present moment . The Buddha realized that while one is either pondering the past or the future, one would not find comfort in the present moment. It is 'the precious moment, the real moment, that we can experience right now. The Buddha's admonition to all of us is to dwell in the present moment so as to realize the real nature of all material and immaterial things. Buddhist meditation teaches how to be in the present moment. The Buddha said, " Be mindful on four postures".
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In society where we live, blending together in a melting pot, some people have a strong desire to earn a lot and live the high life. They think that they can find happiness, inner peace, tranquility, and harmony through wealth, power and social status. They also seek happiness through family relationships, jobs, partners, friends and sensual pleasure. Therefore, they strive to change the external conditions of their physical, social, and political environment in various ways. They believe that when these conditions are changed, they will become happy and peaceful. But they never pause to think that at no time will conditions stop changing. Even before the fulfillment of their dreams, things will change and the promise of happiness fades away like the morning mist at daybreak. 3
Spending much time on unnecessary things, people today waste their precious energy and will eventually face different types of disease and suffer with stress and depression. The Buddha said, "Mind is the forerunner of all mental and physical actions". So if one wastes one's mental energy, one will have to suffer. But mental energy can be developed and used well to serve others, while at the same time it enables us to experience happiness. The Buddha developed his mental energy to a supreme level through which he attained enlightenment. The technique of developing one's mental energy is meditation. This is, in other words, being in the present moment. As long as we are not in the present moment, we are pondering either the future or the past. Both bring us nothing but unhappiness, stress, depression, discomfort, and weariness of body and mind. Once, a certain deity came to the Buddha, as the Buddha was the Teacher of both deities and humans, in the night, illuminating the whole monastery with his effulgent beauty and asked this question in a verse:
"Those who dwell deep in the forest,
Peaceful, leading the holy life,
Eating but a single meal a day;
Why is their complexion so serene?"
Then the Buddha replied, in a verse:
"They do not sorrow over the past,
Nor do they hanker for the future.
They maintain themselves with what is present;
Hence, their complexion is so serene.
Through hankering for the future,
Through sorrowing over the past,
Fools dry up and wither away,
Like a green reed cut down" 4
The Buddha's constant admonition to his disciples was to develop mindfulness in the present moment. This is the secret of happiness, and the avoidance of all sorts of discomfort, distress, stress or depression. As they practiced the teaching of the Buddha, being mindful in the present moment, they led a peaceful and happy life. They are compared to the birds flying in the sky or to a drop of water on the lotus leaf. Mindfulness, certainly, brings forth miracles. Right mindfulness is at the heart of the teaching of the Buddha.
One renowned meditation Master, Ven. Thich Nhat Hanh, has written many books and articles on mindfulness. He says, " The first miracle of mindfulness is to be present and able to touch deeply the blue sky, the flower, and the smile of our child. The second miracle of mindfulness is to make the other the sky, the flower, our child-present, also. The third miracle of mindfulness is to nourish the object of your attention. The fourth Miracle of mindfulness is to relieve the other's suffering. The fifth Miracle of mindfulness is looking deeply (Vipassana), which is also the second aspect of meditation. The sixth Miracle of mindfulness is understanding. The seventh Miracle of mindfulness is transformation. Practicing the seven Miracles of mindfulness helps us lead a happy and healthy life, transforming suffering and bringing forth peace, joy and freedom." 5
3 Meditation, the only way: By Ven. K. Sri. Dhammananda Nayaka Maha Thero P.13
4 Connected Discourses.I.10 (10) Forest. P.93. Tr. Bhikkhu Bodhi. Wisdom publications. Boston- 2000
5 The Heart of the Buddha's Teaching by Thich Nhat Hanh P. 64 |
Today most people are not mindful in the present moment. They are daydreamers or builders of castles in the sky. They are always busy with their future or past. The results are stress and depression. This has become a real menace in society. Stress is a mental pressure or worry caused by a difficult situation or something that causes such a condition. People seek treatment for this malady from outside, but day-by-day it aggravates. Since most of them do not find the correct treatment, they continue under a lot of stress. When one is under stress, things can go wrong easily.
Depression is feelings of unhappiness, sadness, anxiety, and disappointment. Both stress and depression have more or less the same physical symptoms, but one should not take them to be exactly the same. Each has its own causes and effects. For some people, stress and depression have become a source of income: they create websites, write books, and hold clinics, which are certainly helpful but may become exploitive of those in need. For some years now, stress and depression have become major subjects for study. There are many institutions that teach stress management and the management of depression. There are many negative influences of stress and depression: distrust, rejection, and anger; any of which can easily lead to health problems such as headaches, upset stomach, rashes, insomnia, ulcers, high blood pressure, heart disease and stroke.
As long as people seek happiness and peace from outside of themselves, instead of looking within themselves, they cannot overcome their stress, depression, or dissatisfaction. According to the teaching of the Buddha, one has to find the causes of stress and depression (suffering). There is no single cause for a thing to happen in the world. There are clusters of causes and clusters of effects.
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First, one has to understand clearly that craving and attachment to material and immaterial things are the main roots of stress and depression. Dependent on craving attachment arises. They both are interdependent. We attach to things and strive to keep things as our own. But they are not ours. Everything is ever changing. In the world there is nothing to be grasped as one's own. Because we are ignorance of the intrinsic nature of change we become upset and think about it too much to grasp it, and eventually become angry, disappointed, disgusted, distressed, stressed, or depressed. Therefore, these wrong attitudes of both craving and attachment to things should be changed, reduced, and eliminated for the complete stoppage of stress and depression. As long as we have craving and attachment, we cannot stop stress and depression. When we attach to things, we strive to grasp things as our own with the notions of "this is mine", " this I am", "this is myself". But whenever or whatever the technique we use in striving to reduce, interrupt, and eradicate these three notions so that they become, " this is not mine", "this I am not", and " this is not myself ", then all kinds of stress and depression reduce moment by moment and one day could be eliminated totally.
First, notice your stress as it is and strive to find out the causes of it. Then, peacefully understand the cause and let it go naturally. Do not cling to it. Do not expect anything. Let things go as they come up and strive to keep your mind as if it is an unshakable solid rock. From time to time relax your shoulders and take a long breath, inhale and exhale naturally. Eat moderately, practice some rhythmical exercise, and walk a little or swim if you have a chance. Avoid nicotine, excessive caffeine, intoxicants, and other kinds of stimulants, Get enough sleep; better you go to bed early and wake up early. If you can practice meditation (as given bellow) early in the morning for at least fifteen minutes, it would be of great benefit.
Contrary to the situations mentioned in the paragraph about stress and depression, in order to change, impair, and completely eliminate stress and depression, one has to follow a certain way of life. According to some statistics of modern scientists, good Buddhists, practicing Buddhists, and cultured persons lead happy lives wherever they live in the world, mainly because they are leading a right way of life, they are always happy minded.
To become a good Buddhist, a cultured man, a citizen of the world, one has to practice three things; namely, Generosity, Morality, and Meditation.
These three are equally important in the success of leading a good life. When you give your accumulated, hoarded things to your relatives or friends or to those who are needy, you can reduce your craving and clinging and thereby reduce your stress and depression. Then you can practice morality. Morality is abstaining from killing, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from lying, and abstaining from taking intoxicants. Whenever you are ready to practice this, your whole life becomes a purified one; then you can practice meditation. Meditation is the most powerful medication.
As we mentioned earlier, there are two kinds of meditation. First you have to practice concentration meditation; then after practicing this for some time; you should seek a monk, nun, or competent master who can guide you correctly into Vipassana. For your primary meditation you may follow the guidelines given below:
1 • Sit comfortably, (cross-legged on the floor, if possible) otherwise, as you wish.
2 • Keep the upper part of the body erect.
3 • Rest your hands on your lap (right hand on the left).
4 • Close your eyes gently.
( The following are the actions of mind concentration, understand them clearly)
5 • Now give your full attention to the top of your head and observe this area well for about 3 minutes.
6 • Observing the very top of your head, mentally say with clear understanding of the meaning of these words, "May I be well, happy, and peaceful"(3 times).
7 • Then, observing each area slowly covering the entire head, mentally say "May I be well, happy, and peaceful "(3 times per each place -five minutes).
8 • Now, from the top of your head to the tips of your toes working gradually, systematically, patiently, and peacefully; observe each and every part of the body with a balanced mind and mentally repeat, "May I be well, happy, and peaceful." This is how you generate loving- friendliness in your body and mind.
9 • Then, as you have developed loving-friendliness within you, you can now extend loving-friendliness to all beings in the world.
10 • Now, start to extend loving-friendliness to all beings in different directions.
11 • You have to extend the radiance of loving-friendliness towards all beings equally.
12 • First, towards all beings in your front direction, extend radiant loving-friendliness towards all beings mentally saying, "May all beings in my front direction be well, happy, and peaceful, "(3 times).
13 • Now do the same, towards all beings in each direction and mentally say (3 times) as follows;
May all beings in my back direction be well, happy, and peaceful.
May all beings in my right direction be well, happy, and peaceful.
May all beings in my left direction be well, happy, and peaceful.
May all beings in my upper direction be well, happy, and peaceful.
May all beings in my lower direction be well, happy, and peaceful.
May all beings in this world be well, happy, and peaceful.
May all beings in this universe be well, happy, and peaceful. Finally say, "May all beings be well.... happy ... and peaceful... repeating it for some time. Before concluding your meditation, give your full attention to the tip of your nose, and observe the flowing of your breath, and understand how it touches at the rims of your nostrils for about 5-10 minutes; then join your palms together in front of your chest and say; saadhu! saadhu! saadhu! means excellent ! excellent ! excellent !. 6 Now open your eyes and rise from the seat to continue your mindful daily activities of life.
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Reference:
- The Connected Discourses of the Buddha: Translated by Bhikkhu Bodhi and published by wisdom Publications. Boston. - 2000
- The Buddha's Explanation of the Universe: by C.P. Ranasinghe. Published by Lanka Bauddha Manadalaya Fund, 135. Turret Road, Colombo 7 Ceylon. 1957
- Theravada Meditation: By Winston L. King. The Pennsylvania State University press.- 1980
- Meditation the Only Way: By K. Sri. Dhammananda. Printed by the Corporate Body of the Buddha Educational Foundation 11F. 55. Hang Chow South Road sec 1,Taipei, Taiwan, R.O.C. - 1996
- The Heart of the Buddha's Teaching By Thich Nhat Hanh Published by Broadway Books. New York. -1998.
| 6 See also. Buddhism for Beginners by Bhikkhu T Seelananda P. 34 New York Buddhist Vihara,214-22 Spencer Avenue. Parkside Hills NY 11427 - 2004 |
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Please see the article in Sinhala here.
