Vipassana
Vipassana (Pali) or vipasyana () in (Sanskrit) means "insight" into the impermanent nature or anicca of mind and body. Vipassana is one of India's most ancient techniques of meditation, rediscovered by Gautama Buddha 2500 years ago. It is a way of self-transformation through self-observation and introspection. It focuses on the deep interconnection between mind and body, which can be experienced directly by disciplined attention to the physical sensations that form the life of the body, and that continuously interconnect and condition the life of the mind . Vipassana meditation is often referred to by Buddhists and non-Buddhists alike simply as "insight meditation". While it is a type of Buddhist meditation as taught by the Buddha, it is essentially non-sectarian in character and has universal application. One need not convert to Buddhism to practice vipassana meditation. While the practice of vipassana meditation varies from school to school, the underlying principle is the investigation of phenomena as they manifest in the four Foundations of Mindfulness highlighted in the Satipatthana Sutta; namely: kaya (body or breath), vedana (feeling or sensation), citta (mind), and dhamma (mind objects). These phenomena differ from the khandas (aggregates) because the citta factor is not connected to any aggregate, as it is the basic mood of the mind-body aggregate, while the dhamma encompasses all mind objects that are fruits of kamma (i.e., the vinnana, sanna and sankhara aggregates), and also all mind objects that are not a fruit of kamma, such as the Four Noble Truths.
In a broader sense, vipassana has been used as one of two poles for the categorization of types of Buddhist meditation, the other being samatha (Pali) or samatha (Sanskrit). Samatha is a focusing, pacifying and calming meditation, common to many traditions in the world, notably  yoga. It is used as a preparation for vipassana, pacifying the mind and strengthening the concentration in order to allow the work of insight. This dichotomy is also sometimes discussed as "stopping and seeing." In Buddhist practice it is said that, while samatha can calm the mind, only insight can reveal how the mind was disturbed to start with, which leads to prajna (Pali: panna, wisdom) and jnana (Pali: nana, knowledge) and thus understanding, preventing it from being disturbed again.
The term is also used to refer to the Buddhist vipassana movement (modeled after Theravada Buddhism meditation practices), which employs vipassana and anapana meditation as its primary techniques and places emphasis on the teachings of the Satipatthana Sutta.  Vedana (sensation/feeling) is the primary initial subject of investigation.

# Etymology
Vipassana is a Pali word from the Sanskrit prefix "vi-" and verbal root pas. It is often translated as "insight" or "clear-seeing," though, the "in-" prefix may be misleading; "vi" in Indo-Aryan languages is equivalent to our (Latin) "dis." The "vi" in vipassana may then mean to see apart, or discern. Alternatively, the "vi" can function as an intensive, and thus vipassana may mean "seeing deeply". In any case, this is used metaphorically for a particularly powerful mental self-perception.
A synonym for "Vipassana" is paccakkha (Pali; Sanskrit: Template:IAST), "before the eyes," which refers to direct experiential perception.  Thus, the type of seeing denoted by "vipassana" is that of direct perception, as opposed to knowledge derived from reasoning or argument.
In Tibetan, vipashyana is lhagthong.  The semantic field of "lhag" means "higher", "superior", "greater"; the semantic field of "thong" is "view" or "to see".  So together, lhagthong may be rendered into English as "superior seeing" or "great vision".  This may be interpreted as a "superior manner of seeing, and also as "seeing that which is the essential nature".  Its nature is a lucidity, a clarity of mind.

# Practice of vipassana
Vipassana meditation is a simple technique which depends on direct experience and observation.   It can be related to the three trainings taught by the Buddha as the basis of a spiritual path: adherence to a sila (Sanskrit: sila) (abstinence from killing, stealing, lying, sexual misconduct and intoxication), which is not an end in itself but a requirement for the second part, concentration of the mind (samadhi).  With this concentrated mind, the third training, in the context of this technique (panna, Sanskrit prajna), is detached observation of the reality of the mind and body from moment to moment.
The actual instructions for Vipassana meditation are not often published in clear terms in public venues.  This is simply to avoid confusion and prevent incorrect technique.  The instructions are not esoteric or difficult but basically involve retraining the mind to avoid its innate conditioned response to most stimuli.  In order to obtain maximum benefit, it is recommended that this be learned from a legitimate source as it does have deep cleansing effects.  Although Vipassana includes body awareness as part of the practice, it is not a "body scan" technique.  The purpose is also not to release past trauma, but to bring full awareness of the mind, body and all sensations and be fully present.  This practice is thought to develop a deep, experiential understanding of the impermanence of all phenomena and also brings to the surface and dissolves deep-seated complexes and tensions. The technique fosters development of insight and needs to be continued as a way of life in order to having lasting effects.
Put another way, Vipassana meditation consists of the experiential observation of mind and matter (nama and rupa) in their aspects of impermanence, unsatisfactoriness and lack of an inherent, independent essence or self.
To see through the mode of impermanence means to examine things to determine whether they are permanent.  To see through the mode of unsatisfactoriness means to examine things to determine whether they are satisfactory or are imbued with suffering.  To see through the mode of non-self means to examine meditation objects to see whether they are permanent, isolated, and enduring entities. In other words, to see through non-self relates to having a sense of non-doership and a sense of non-possessorship while examining things.
In Vipassana meditation, the meditation object is one's own consciousness, although it can be further refined to be one's consciousness while observing, say, the breath, as in anapanasati meditation. In this context, the modes of seeing refers to focusing on those aspects of consciousness which appear to have (or not have) these characteristics.
Some steps are described as vipassana jhanas, or simply as knowledges.

# Vipassana today
Today, the term "Vipassana" also refers to a series of meditation techniques used by many branches of modern Theravada Buddhism, for example in modern Sri Lanka, Burma, Laos and Thailand, and to a specific branch of Buddhism popularized by S. N. Goenka and his mentor U Ba Khin as a nonsectarian form of Buddhism, and also by Americans Joseph Goldstein, Sharon Salzberg, and Jack Kornfield (who were inspired by the monks Mahasi Sayadaw and Ajahn Chah) under the rubric "insight meditation."

# Famous masters
- U Ba Khin
- Mahasi Sayadaw
- Ledi Sayadaw
- Ajahn Chah Subhatto

# Living teachers
- Ajahn Tong Sirimangalo
- Lakshman Attanayake
- Ajahn Sumedho
- Ajahn Sobin S. Namto
- Bhante Henepola Gunaratana (schedule)
- Bhikkhu Bodhi
- Bhikkhu Sri Matara Nyanarama (steps)
- Bhikkhu Katukurunde Nyanananda (analysis)
- Christopher Titmuss
- Gil Fronsdal (schedule)
- Jack Kornfield
- Joseph Goldstein
- Larry Rosenberg
- Matthew Flickstein
- Rodney Smith
- S. N. Goenka (schedule)
- Sayadaw U Pandita
- Shaila Catherine (schedule)
- Sharon Salzberg (schedule)
- Shinzen Young  (schedule)
- Sujin Boriharnwanaket (books)
- Khenchen Thrangu Rinpoche

# Vipassana in the Theravada, Mahayana and Vajrayana

## In the Theravada
Vipassana as practiced in the Theravada is the understanding of the Four Noble Truths that were taught by the Buddha.  It is understanding the transitory nature of phenomena and the selflessness of persons, that the conceptual consciousness, "I" does not exist.
Most of Theravada's teachers refer to knowledges evolving during practice. The meditator gradually improve his perception of the three marks of existence until he reaches the step sensations constantly disappear, which is called Template:IAST (Sanskrit: Template:IAST), knowledge of dissolution.
The yogi will then experience fear and ceasing of attachment, and eventually will reach the step of Template:IAST (Sanskrit: Template:IAST): knowledge of equanimity of formations. This step leads to the attainment of nibbana.
In practice one can use various methods to do Vipassana Meditation. For example one method is that there are 40  topics that can be concentrated by the meditator such as anitya (Pali anicca, impermanence), ] (Pali dukkha, suffering), roga (illness), and so on. The meditator can meditate on one of these until he sees the truth in everything in the universe.

## In the Mahayana
Mahayana Vipasyana consists of meditating on the two truths: conventional truth and absolute truth. One realizes that phenomena likewise have a lack of inherent existence, and have the nature of emptiness (sunyata).  This is determined by the inferential path of reasoning and direct observation through meditation.
Gradualism or Subitism and the realisation is a debate in the Mahayana. Nevertheless, Huineng, sixth patriarch of the Zen, considered the practice cannot be described as gradualistic nor subitist, but implies people with more or less clear minds.

## In the Vajrayana
Mahamudra and Dzogchen use Vipasyana extensively, though in a different manner than in the Theravada. In the Vajrayana (tantric) path, the true nature of mind is pointed out by the guru, and the practitioner takes the path of direct experience.
"In the Sutra path (Theravada) one proceeds by examining and analyzing phenomena, using reasoning.  One recognizes that all phenomena lack any true existence and that all appearances are merely interdependently related and are without any inherent nature.  They are empty yet apparent, apparent yet empty. The path of Mahamudra is different in that one proceeds using the instructions concerning the nature of mind that are given by one's guru.  This is called taking direct perception or direct experiences as the path. The fruition of samatha is purity of mind, a mind undisturbed by false conception or emotional afflictions.  The fruition of vipasyana is knowledge (prajna) and pure wisdom (jnana).  Jnana is called the wisdom of nature of phenomena and it comes about through the realization of the true nature of phenomena."
-Thrangu Rinpoche, Looking Directly at Mind : The Moonlight of Mahamudra
Dzogchen Ponlop Rinpoche clearly charts the developmental relationship of the sadhanas of shamatha and vipashyana:
The ways these two aspects of meditation are practiced is that one begins with the practice of shamatha; on the basis of that, it becomes possible to practice vipashyana or lhagthong.  Through one's practrice of vipashyana being based on and carried on in the midst of shamatha, one eventually ends up practicing a unification of shamatha and vipashyana.  The unification leads to a very clear and direct experience of the nature of all things.  This brings one very close to what is called the absolute truth.
Dzogchen Ponlop Rinpoche evokes an extended poetic metaphor from Milarepa to qualify vipashyana (as qualitatively different to shamatha) as having the propensity to "eradicate" klesha:
Insight, or vipashyana (lhagthong), is extremely important because it can eradicate the mental afflications, whereas tranquility  alone cannot.  That is why we want to be able to practice tranquility and insight in a unified manner.  This unified practice has three steps;  first, we practice tranquility; then we practice insight; and then we bring the two together.  Doing this will eradicate the cause of samsara (which is mental afflictions), thereby eradicating the result of samsara (which is suffering).  For this reason, it is improper to become too attached to the delight or pleasure of tranquility, because tranquility alone is not enough.  As was said by Lord Milarepa in a song:

# Vipassana in prisons
Vipassana is a practice often taken up in prison, especially in Burma. In 1993, Kiran Bedi, a reformist Inspector General of India's prisons, learned of the success of Vipassana in a jail in Jainpur, Rajasthan. A 10-day course involved officials and inmates alike. In India's largest prison, Tihar Jail, near New Delhi, another attempt was made. This program was said to have dramatically changed the behavior of inmates and jailers alike. It was actually found that inmates who completed the 10-day course were less violent and had a lower recidivism rate than other inmates. This project was documented in the television documentary, Doing Time, Doing Vipassana. So successful was this program that it was adopted by correctional facilities in the United States and other countries as well.  Unfortunately, the prisoners involved in the study were a biased sample, however, due to the fact that they volunteered for the program, while many who were told they would miss the Super-Bowl if they joined the program chose not to participate.  Therefore, it is possible that only prisoners who were willing to make a significant personal sacrifice to "improve" themselves participated in the study.  A less biased study would have taken this self-electing prisoner pool and randomly assigned them to either Vipassana training or a "placebo" meditation training and evaluated the results according to a double blind protocol.

# Notes
-  Ray, Reginald A. (Ed.)(2004). In the Presence of Masters:  Wisdom from 30 Contemporary Tibetan Buddhist Teachers.  Boston, Massachusetts, USA:  Shambala.  ISBN 1-57062-849-1 (pbk.: alk. paper) p.74.
-  Ray, Reginald A. (Ed.)(2004). In the Presence of Masters:  Wisdom from 30 Contemporary Tibetan Buddhist Teachers.  Boston, Massachusetts, USA:  Shambala.  ISBN 1-57062-849-1 (pbk.: alk. paper) p.76.
-  Ray, Reginald A. (Ed.)(2004). In the Presence of Masters:  Wisdom from 30 Contemporary Tibetan Buddhist Teachers.  Boston, Massachusetts, USA:  Shambala.  ISBN 1-57062-849-1 (pbk.: alk. paper) p.76.