Why Is Vipassana So Important?

[fabianfred]

If vipassana is the only way to attain to the four ariya states and thence to Nibbana, why is it less popular than samatha meditation?

People generally take the easier option. Since chanting is easier than practicing samatha meditation it is more popular. Since samatha is easier than vipassana it is more popular.

The Buddhist texts mention 40 different types of samatha, counting breaths, concentrating upon coloured kasina or mantras, visualisations, intensively watching a certain point, etc. These are all methods to attain concentration and go beyond the distractions of the thoughts and senses.

I like to compare them to withdrawing inside, deeper and deeper, to almost a trance like state, cutting oneself off from the outside world.

Some use these techniques to withdraw from painful illness to a point where the sensations are no longer felt. Some enjoy the blissful feelings and lack of cares for what is going on around them.

Of course the illness or troublesome worldly concerns have not been eliminated, just escaped from, and once the meditation ends they return. Like the jhana states attained, they are Lokiya and therefore can be lost and are not permanent.

Vipassana is where one is fully aware of every moment, every sound and feeling and distraction, simply observing them. If one reaches the first step of stream-entry then one has passed a line, there is no going back, no losing ones ariaya state, only further progress to the ultimate state of Nibbana. Lokuttara.

Concentration meditative states are attained in many different ways and religions around the world and through the ages. The yogi, shaman, medicine man, contemplative deep prayer etc. can reach these states of jhana and if attaining the fourth jhana can also attain the special abilities which might occur such as flying, levitation, mind-reading,seeing past lives, seeing the future etc. Some might attribute these 'miracles' to their god and the power of their prayers and devotion.

An Arahant who has reached the final state or Ariyahood and attained to nibbana might not have attined the fourth jhana and therefore not have these special abilities. An ordianary worldling who has yet to reach stream-entry might have reached the fourth jhana and have these abilities. Being able to levitate does not mean one is an Arahant. They are two seperate paths, and often one can be caught up in these abilities and think one has reached the goal when in fact one is still lost. These abilities can be attractive to one who is unsure of the real goal, nibbana and merely seeks worldly benefits and advantages over their fellow men.

The Buddha himself when starting upon the long long struggle as a Boddhisatta was a man called Sumedha. He left home after his parents death and after giving away all his possesions to go and practice in the forest. He attained to the fourth jhana and had special abilities. During the many lifetimes as a Boddhisatta he practiced samatha and attained these very same abilities. Even in the final life as the prince Siddhatha he also meditated and during the six years in the wilderness with his five companions too. Only in the final night when he was meditating under the Bodhi tree was he able to practice vipassana and attain the wisdom to break through to Arahant.

If it was possible to reach an understanding of vipassana by oneself, after long practice of samtha, there wouldn't be any need for Buddhas to discover the technique and teach us. It is just because the techniques are too profound for us to understand or imagine by ourselves that we need Buddhas, with their long training and practice as Boddhisattas to realise the truth and teach us it.

Once we understand how to practice being mindful, be in the present moment, understand impermanence and non-self, it can seem too simple and obvious. It isn't difficult to understand once we have disovered it, but it is difficult to practice.

[Nuna]

Less popular doesn't mean less important. It's because vipassana meditation only exists in Buddhism so it's much less known. Only samatha cannot lead you to Nibbana since the samatha is just the way to empower your mind and you have to utilize your empowered mind to do the vipassana (to smarten it).

The mind which is able to approach Nibbana isn't the empowered mind but it is the wise one. Vipassana is the way to make it wise.

[fabianfred]

Yes, but the point is that some people (and monks) think that practicing samatha enough will eventually lead one to vipassana and thence nibbana, but this cannot be. If we have never heard of the cycle of dependant origination, which the Buddha contemplated under the tree, or know the truth of impermanence, suffering and non-self (the three factors of compounded existence), we would not have the understanding to make being mindful (vipassana) work its magic.

The first three fetters which a Sotapanna removes are 1. non-adherance to rites and rituals; 2. correct view (faith in the Triple Gem and basic belief in rebirth, karma); 3. Certain knowledge of non-self.

These profound wisdoms cannot be discovered by ourselves, but need a Buddha to point them out.

[rockyysdt]

I thought the path, as expounded in the 8 fold path, was quite clear Fred.

Right Effort.

Right Mindfulness.

Right Concentration.

I interpret it as requiring both concentration (samatha) and mindfulness (vipassana) in order to succeed.

Concentration, as an exercise to sharpen the mind, mindfulness, as a way of seeing what is, and developing wisdom, and of course effort, for without it, there would not be regular practice.

Yes, but the point is that some people (and monks) think that practicing samatha enough will eventually lead one to vipassana and thence nibbana, but this cannot be. If we have never heard of the cycle of dependant origination, which the Buddha contemplated under the tree, or know the truth of impermanence, suffering and non-self (the three factors of compounded existence), we would not have the understanding to make being mindful (vipassana) work its magic.

The first three fetters which a Sotapanna removes are 1. non-adherance to rites and rituals; 2. correct view (faith in the Triple Gem and basic belief in rebirth, karma); 3. Certain knowledge of non-self.

These profound wisdoms cannot be discovered by ourselves, but need a Buddha to point them out.

Edited January 5, 2013 by rockyysdt

[fabianfred]

Concentration is important but will never lead to Nibbana without practicing the Four Foundations of Mindfulness.

[khaowong1]

I thought the path, as expounded in the 8 fold path, was quite clear Fred.

Right Effort.

Right Mindfulness.

Right Concentration.

I interpret it as requiring both concentration (samatha) and mindfulness (vipassana) in order to succeed.

Concentration, as an exercise to sharpen the mind, mindfulness, as a way of seeing what is, and developing wisdom, and of course effort, for without it, there would not be regular practice.

Yes, but the point is that some people (and monks) think that practicing samatha enough will eventually lead one to vipassana and thence nibbana, but this cannot be. If we have never heard of the cycle of dependant origination, which the Buddha contemplated under the tree, or know the truth of impermanence, suffering and non-self (the three factors of compounded existence), we would not have the understanding to make being mindful (vipassana) work its magic.

The first three fetters which a Sotapanna removes are 1. non-adherance to rites and rituals; 2. correct view (faith in the Triple Gem and basic belief in rebirth, karma); 3. Certain knowledge of non-self.

These profound wisdoms cannot be discovered by ourselves, but need a Buddha to point them out.

Yes, this is the way I interpret it also..

[weary]

Thus I've heard... so the following is just me paraphrasing. In case I am spreading incorrect understanding, I apologize, and ask to be corrected in case you are certain you know better.

Either way, I thought it sounded reasonable from my limited perspective. It also seems to tie in with what you are saying to some extent:

Only Vipassana leads to arahantship. But in order to start Vipassana, a certain critical amount of concentration must first be achieved. Sometimes this is referred to as 'access concentration'. 'Access concentration' is defined as the concentration required to access the first jhana (on both the samatha and vipassana "scales").

When you have that much concentration (which is not very much looking at it on a samatha scale, but a fair amount compared to most people) you are ready to start examining the three characteristics and progress in insight.

[Trembly]

Thank you for articulating it fabianfred!