VIPASSANA
(Insight)
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`Venerable sir, I have gained the knowledge of a trainer. May the Blessed One instruct me further,' `Then Vaccha, you should develop two things further. Develop calm (samatha) and insight (vipassana). Vaccha, when calm and insight is developed, it conduces to experiencing the various elements.
“yāvatakaṃ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṃ, anuppattaṃ taṃ mayā; uttari ca me bhagavā dhammaṃ desetū”ti.
“Tena hi tvaṃ, vaccha, dve dhamme uttari bhāvehi samathañca vipassanañca. Ime kho te, vaccha, dve dhammā uttari bhāvitā samatho ca vipassanā ca aneka dhātupaṭivedhāya saṃvattissanti.
MN 73
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And what, bhikkhus, are the things to be developed by direct knowledge? Serenity and insight. These are the things to be developed by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca—ime, bhikkhave, dhammā abhiññā bhāvetabbā.
MN 149
also SN 45.159 (but this one has no parallel)
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These two things — serenity (samatha) and insight (vipassana) — occur in him yoked evenly together.
MN 149
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Again Sāriputta, the bhikkhu should reflect is my calm and insight developed?
When reflecting if the bhikkhu knows my calm and insight is not developed, he should arouse effort to develop calm and insight. When reflecting if the bhikkhu knows calm and insight is developed, he should abide joyful and happy training in those thoughts day and night.
Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ: ‘bhāvitā nu kho me samatho ca vipassanā cā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti: ‘abhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā samathavipassanānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti: ‘bhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
MN 151
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"There is the case where a monk has developed insight preceded by tranquillity. As he develops insight preceded by tranquillity, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed.
"Then there is the case where a monk has developed tranquillity preceded by insight. As he develops tranquillity preceded by insight, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed.
"Then there is the case where a monk has developed tranquillity in tandem with insight. As he develops tranquillity in tandem with insight, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed.
Idha, āvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti. Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.
Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti. Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.
Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti. Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.
AN 4.170
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Two qualities are of great help in the attainment of the cessation of perception & feeling: tranquillity & insight.
Saññāvedayita nirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā samatho ca vipassanā cā”ti.
SN 41.6
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"These two qualities have a share in clear knowing. Which two? Tranquillity (samatha) & insight (vipassana).
"When tranquillity is developed, what purpose does it serve? The mind is developed. And when the mind is developed, what purpose does it serve? Passion is abandoned.
"When insight is developed, what purpose does it serve? Discernment (paññā) is developed. And when discernment is developed, what purpose does it serve? Ignorance is abandoned.
"Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release."
Dveme bhikkhave dhammā vijjābhāgiyā. Katame dve ? Samatho ca vipassanā ca. Samatho bhikkhave bhāvito kamatthamanubhoti ? Cittaṃ bhāvīyati. Cittaṃ bhāvitaṃ kamatthamanubhoti? Yo rāgo, so pahīyati. Vipassanā bhikkhave bhāvito kamatthamanubhoti? Paññā bhāvīyati. Paññā bhāvitā kamatthamanubhoti? Yā avijjā, sā pahīyati, rāgupakkiliṭṭhaṃ vā bhikkhave cittaṃ na vimuccati. Avijjupakkiliṭṭhā vā paññā na bhāvīyati. Iti kho bhikkhave rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttīti.
AN 2.30 (no parallel) (or 2.31 - partial)
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Serenity and insight: this is called the path leading to the unconditioned.
Samatho ca vipassanā ca. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo
SN 43.2 & 43.12 (no parallels)
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Bhikkhus, knowing greed by experiencing these two should be developed. What two? Calm and insight. Bhikkhus, acurately knowing greed, these two should be developed. What two? Calm and insight.
Bhikkhus, investigating greed, these two should be developed. What two? Calm and insight. Bhikkhus, to destroy greed, these two should be developed. What two? Calm and insight. Bhikkhus, for the fading of greed, these two should be developed. What two? Calm and insight. Bhikkhus, to estrange greed, these two should be developed. What two? Calm and insight. Bhikkhus, for the cessation of greed, these two should be developed. What two? Calm and insight. Bhikkhus, to renounce greed, these two should be developed. What two? Calm and insight. Bhikkhus, to give up greed, these two should be developed. What two? Calm and insight.
Bhikkhus, knowing aversion, ... re ... delusion,. ... re ... .anger and grudge, ... re ... the concealing nature and spite, ... re ... jealousy and selfishness, ... re ... deception and craftiness, ... re ... obstinacy and violence, ... re ... measuring and conceit, ... re ... intoxication and negligence, by experiencing, ... re ... with accuracy, ... re ... by investigation, ... re ... to fade, ... re ... to estrange, ... re ... to cease, ... re ... to renounce, ... re ... and to give up intoxication and negligence these two should be developed. What two? Calm and insight.
“Rāgassa, bhikkhave, abhiññāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, abhiññāya ime dve dhammā bhāvetabbā”ti.
“Rāgassa, bhikkhave, pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya dve dhammā bhāvetabbā … pe … .
“Dosassa … pe … mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa … abhiññāya … pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, paṭinissaggāya ime dve dhammā bhāvetabbā”ti.
AN 2.310-479 (no parallel)
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Bhikkhus, there are four times. What four?
The right time, for hearing the Teaching (at the right time), for a discussion (at the right time), for appeasing the self (at the right time) and for wise thinking (insight) (at the right time).
Cattārome, bhikkhave, kālā. Katame cattāro? Kālena dhammassavanaṃ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā—ime kho, bhikkhave, cattāro kālā”ti.
AN 4.146 & 147 (no parallels)
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SUMMARY:
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VIPPASSANA:
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- is for the experiencing the various elements (Dhatu).
- is the thing to be developed by direct knowledge (Abhiññā)
- is for the attainment of the cessation of perception & feeling.
- should be developed to investigate, destroy, fade, estrange, bring to cessation, renounce and give up greed.
- should be developed to know aversion, delusion, anger and grudge, the concealing nature and spite, jealousy and selfishness, deception and craftiness, obstinacy and violence, measuring and conceit, intoxication and negligence.
- should be experienced, with accuracy, by investigation, to fade, to estrange, to cease, to renounce, and to give up intoxication and negligence.
- is the path leading to the unconditioned.
- is for the abandonment of ignorance (avijja).
- see "vipassati" below.
- and should be developed evenly with Samatha (serenity).
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Occurences of Vipassana in MN SN and AN:
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mn6 mn32 mn73 mn149 mn151
sn41.6 sn43.2 sn43.12 sn45.159 an2.30 (or 31)
an2.172 an2.310-479 an4.146 an4.147 an4.170 an4.254 an6.54 an10.71
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VIPASSATI
Evametaṃ abhiññāya,
Tato tattha vipassati;
Etaṃ ñāṇaṃ tathaṃ tassa,
Brāhmaṇassa vusīmato”ti.
knowing deeply that it is so,
and then having insight into this:
this is real knowedge for him,
for the brahmin who is accomplished.”
(snp 5.15)
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Kathañca, bhikkhave, puggalo ummujjitvā vipassati viloketi? Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī … pe … sādhu ottappaṃ … sādhu vīriyaṃ … sādhu paññā kusalesu dhammesūti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Evaṃ kho, bhikkhave, puggalo ummujjitvā vipassati viloketi.
"And how does an individual, on coming to the surface, open his eyes & look around? There is the case where an individual comes to the surface, [seeing,] 'Conviction in skillful qualities is good, conscience is good, concern is good, persistence is good, discernment with regard to skillful qualities is good.' With the total ending of [the first] three fetters, he becomes a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening. That's how an individual, on coming to the surface, opens his eyes & looks around.
AN 7.15
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Yoniso vicine dhammaṃ,
paññāyatthaṃ vipassati;
Pajjotasseva nibbānaṃ,
vimokkho hoti cetaso”ti.
(The power of faith, effort, shame, remorse, mindfulness, concentration and wisdom. Bhikkhus, these seven are powers.)
Empowered by these the bhikkhu abides pleasantly, wisely discriminating the meanings in the Teaching, as a light is extinguished the release of extinction, comes to the mind.
AN 7.3 & 4
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“Atītaṃ nānvāgameyya,
nappaṭikaṅkhe anāgataṃ;
Yadatītaṃ pahīnaṃ taṃ,
appattañca anāgataṃ.
Paccuppannañca yo dhammaṃ,
Tattha tattha vipassati;
Asaṃhīraṃ asaṃkuppaṃ,
Taṃ vidvā manubrūhaye.
Ajjeva kiccamātappaṃ,
ko jaññā maraṇaṃ suve;
Na hi no saṅgaraṃ tena,
mahāsenena maccunā.
Let one not trace back the past
Or yearn for the future-yet-to-come.
That which is past is left behind
Unattained is the "yet-to-come."
But that which is present he discerns —
With insight as and when it comes.
The Immovable — the-non-irritable.
In that state should the wise one grow
Today itself should one bestir
Tomorrow death may come — who knows?
For no bargain can we strike
With Death who has his mighty hosts.
MN 131 & 132
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Ajjhattañca na jānāti,
bahiddhā ca vipassati;
Bahiddhā phaladassāvī,
sopi ghosena vuyhati.
Ajjhattañca pajānāti,
bahiddhā ca vipassati;
Anāvaraṇadassāvī,
na so ghosena vuyhatī”ti.
Not knowing what’s inside,
But discerning what’s outside;
They too, seeing only the external fruits of practice,
Are carried away by my voice.
Understanding what’s inside,
And discerning what’s outside;
They, seeing without obstacles,
Are not carried away by my voice.
Thag 7.2
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Yo ca sīlena sampanno,
sutavā paṭibhānavā;
Saññato dhīro dhammesu,
paññāyatthaṃ vipassati.
But one accomplished in virtue,
learned and discerning,
self-controlled in the factors of firmness,
who clearly sees the meaning with wisdom;
gone beyond all phenomena,
not barren, discerning;
AN 4.22 (no parallel)
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"This is what occurred to Sariputta through insight into mental qualities one after another:"
Note: namely what Sariputta experienced in jhana.
(e.g. directed thought, evaluation, rapture, pleasure, singleness of mind, contact, feeling, perception, intention, consciousness,desire, decision, persistence, mindfulness, equanimity, & attention in the first jhana) [see here]
MN111 (no parallel)
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SUMMARY:
- know deeply (Abhiññā,) then have insight (vipassana).
- Be learned and discerning, and self-controlled in the factors of firmness.
- Go beyond all phenomena,
- See Conviction in skillful qualities , conscience, concern, persistence, discernment with regard to skillful qualities as good.
- Wisely discriminate the meanings in the teaching.
- Discern the present, as when it comes.
- See the meaning with wisdom (discernment).
- Be accomplished in virtue.
- Have insight into mental qualities one after another, when doing jhanas.
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Occurences of Vipassati in the early Nikayas:
an4.22 an4.62 an4.65 an7.15 an7.3 an7.4
mn111 mn131 mn132 mn133 mn134
snp5.15
thag7.2
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