1-5 Vipassana 1-5-1 Three types of Practice Wisdom(as differing from worldly wisdom) 1-5-2-1 Kanika Samadhi (momentary concentration)
Vipassana is the only practice that can lead the yogi to end suffering. This is the highest aim of Buddhism, and so the practitioner should know what Vipassana is: (1) Vipassana is the type of wisdom (panna) that knows nama-rupa are impermanent, suffering, and without self (not man, not woman). Other wisdoms are not Vipassana wisdom; only the wisdom that knows this. The Visuddhi Magga say this is a special, ¡§excellent wisdom¡¨. (2)The objects of Vipassana are rupa and nama in the present moment. If you are aware of something besides your own rupa and nama, you can¡¦t realize the True State of the Nature (sabhava). (3) The duty of Vipassana is to destroy kilesa wherever it occurs at the six sense doors. Therefore, we have to practice to observe the present mo-ment at the six sense doors, because kilesa occurs at that place. (4) The benefit of Vipassana is to destroy vipallasa (perversity of perception) that thinks rupa is beautiful, rupa-nama is permanent, rupa-nama is happy, rupa-nama is personal. When Vipassana wisdom is very strong, it will lead to the end of suffering (Nirodha) and hence Nibbana. (5) The practice of Vipassana uses the four foundations of Sati-patthana as outlined in the Mahasatipatthana Discourse (the ¡§Great setting Forth of Mindfulness¡¨.) These dhamma are helpful: (a) SixVipassana Bhumi (basic knowledge) (b) Sixteen Yanas Vipassana bhumi are the objects that we must observe when practicing Vipassana, in order to have Vipassana panna occur. There six: (1) 5 Khandas
All of this, to put it briefly, is just rupa-nama , because the one who comes to practice Vipassana has only to observe rupa-nama. Rupa-nama are the objects to be seen by Vipassana panna, and which will bring the truth to Vipassana panna. That truth is knowing that nama-rupa are impermanent, suffering, and not-self, that panna is called Vipassana panna, and can destroy kilesa. Vipassana is actually the result (insight) from Satipatthana ¡V i.e., the sixteen yanas¡X but today it has come to mean insight meditation. The word "bhumi" means place, or plane of existence (see 1.4.5). As here used, it means the place of various types of knowledge. Vipassana bhumi is pariyatti ( theory ) and it is sabhava which is very deep and wide. The practitioner has to study the bhumi until they are understood completely. When he comes to practice he has to know how to observe them (rupa-nama). For example, he has to know about the sense spheres (ayatana ¡V Fig. 2-1), or the four postures. If he lacks pariyatti (theory) and doesn¡¦t know how to observe nama-rupa, he cannot practice Vipassana in the right way and it (pariyatti) cannot be the paccaya for the result, because pariyatti, patipatti (practice), and pativedha (result, insight, knowledge) depend on each other, and cannot work alone.
Vipassana must realize the Natural Law that says all existence has three characteristics: anicca, dukkha, anatta (also known as the Three Signs of Being). If one doesn¡¦t know the Natural Law, it is called ignorance (avijja). Being ignorant of the Natural Law, one is still in samsara-vatta (rebirth cycle), and can¡¦t end suffering. The Scriptures define ignorance as not knowing the Four Noble Truths. If one doesn¡¦t know the Natural Law, one can¡¦t reach the Four Noble Truths, and so is ignorant of them.
(1) Sutta panna is knowing by pariyatti (theory) or hearing dhamma discussions, before practicing. (2) Cinta panna is knowing by practicing, as we are doing now.
(3) Vipassana panna is knowing by Vipassana panna that there is only rupa and nama,
and they are impermanent, suffering and without self. Vipassana bhavana is different from samattha bhavana. If the yogi doesn¡¦t know this, he might mix the two together and Vipassana panna can¡¦t occur, and end suffering. Samattha bhavana is kusala, but it leads to tranquility and is still in samsara. (See difference between Samattha and Vipassana, Section 1.9.) Technically, sutta panna means enlightenment wisdom reached through hearing theory . Cinta panna means to know by oneself, without a teacher. only a Buddha has cinta panna . In this practice, however, we use sutta panna to mean understanding theory and cinta panna to mean applying correct theory in practice. Samadhi means concentration, or the results of concentration. In the latter sense, some teachers prefer the broader definition, ¡§collectedness¡¨. Samadhi is useful in Vipassana but only to the level of momentary concentration. There are three basic types of concentration: (1) Kanika Samadhi ¡V Momentary concentration. (2) Upacara Samadhi ¡V High concentration, almost to the level of Apana Samadhi. (3) Apana Samadhi ¡V Concentration in which the mind can remain steadfast on one object for long periods. As noted above, only kanika samadhi (momentary concentration) is necessary for Vipassana practice.
The reason we have to use kanika samadhi for Vipassana is that kanika samadhi still remains in the six senses. When changing objects, for example, from sitting rupa to nama hearing (from mind sense to hearing sense), kanika samadhi can follow the change. Kanika samadhi is the basic tool to make Vipassana panna work. It is this changing of objects that allows the yogi to see the rising and falling away of cittas (mental states). When impermanence is seen in cittas, this impermanence means cittas are out of control and therefore dukkha and anatta. Upacara samadhi is just one-pointedness, and it cannot be used to see the rising and falling of cittas. When impermanence is realized in cittas, it has to be realized with wisdom, and not samadhi.
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