Vipassanā
Chú thích

↑  Thanissaro Bhikkhu: "If you look directly at the Pali discourses — the earliest extant sources for our knowledge of the Buddha's teachings — you'll find that although they do use the word samatha to mean tranquillity, and vipassanā to mean clear-seeing, they otherwise confirm none of the received wisdom about these terms. Only rarely do they make use of the word vipassanā — a sharp contrast to their frequent use of the word jhana. When they depict the Buddha telling his disciples to go meditate, they never quote him as saying "go do vipassanā," but always "go do jhana." And they never equate the word vipassanā with any mindfulness techniques."
↑  Original publication: Gombrich, Richard (2007), Religious Experience in Early Buddhism, OCHS Library, Bản gốc lưu trữ ngày 1 tháng 7 năm 2016, truy cập ngày 27 tháng 10 năm 2020
↑  See, for example:



AN 4.170 (Pali):

"Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so catūhi maggehi, etesaṁ vā aññatarena.

Katamehi catūhi? Idha, āvuso, bhikkhu samathapubbaṅgamaṁ vipassanaṁ bhāveti[...]

Puna caparaṁ, āvuso, bhikkhu vipassanāpubbaṅgamaṁ samathaṁ bhāveti[...]

Puna caparaṁ, āvuso, bhikkhu samathavipassanaṁ yuganaddhaṁ bhāveti[...]

Puna caparaṁ, āvuso, bhikkhuno dhammuddhaccaviggahitaṁ mānasaṁ hoti[...]

English translation:

Friends, whoever — monk or nun — declares the attainment of arahantship in my presence, they all do it by means of one or another of four paths. Which four?

There is the case where a monk has developed insight preceded by tranquility. [...]

Then there is the case where a monk has developed tranquillity preceded by insight. [...]

Then there is the case where a monk has developed tranquillity in tandem with insight. [...]

"Then there is the case where a monk's mind has its restlessness concerning the Dhamma [Comm: the corruptions of insight] well under control.



AN 2.30 Vijja-bhagiya Sutta, A Share in Clear Knowing:

"These two qualities have a share in clear knowing. Which two? Tranquility (samatha) & insight (vipassana).

"When tranquility 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 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."



SN 43.2 (Pali): "Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Samatho ca vipassanā". English translation: "And what, bhikkhus, is the path leading to the unconditioned? Serenity and insight."
↑  Brooks: "While many commentaries and translations of the Buddha's Discourses claim the Buddha taught two practice paths, one called "shamata" and the other called "vipassanā," there is in fact no place in the suttas where one can definitively claim that."
↑ According to Buddhadasa, the aim of mindfulness is to stop the arising of disturbing thoughts and emotions, which arise from sense-contact.According to Grzegorz Polak, the four upassanā (foundations of mindfulness) have been misunderstood by the developing Buddhist tradition, including Theravada, to refer to four different foundations. According to Polak, the four upassanā do not refer to four different foundations, but to the awareness of four different aspects of raising mindfulness:
the six sense-bases which one needs to be aware of (kāyānupassanā);
contemplation on vedanās, which arise with the contact between the senses and their objects (vedanānupassanā);
the altered states of mind to which this practice leads (cittānupassanā);
the development from the five hindrances  to the seven factors of enlightenment (dhammānupassanā).
↑ through the realization of nibbana, or enlightenment."* Robert Sharf: "In fact, contrary to the image propagated by twentieth-century apologists, the actual practice of what we would call meditation rarely played a major role in Buddhist monastic life. The ubiquitous notion of mappo or the "final degenerate age of the dharma" served to reinforce the notion that "enlightenment" was not in fact a viable goal for monks living in inauspicious times."* Robert Sharf: "The initial "taste" of nibbana signals the attainment of sotapatti-the first of four levels of enlightenment-which renders the meditator a "noble person" (ariya-puggala) destined for release from the wheel of existence (samsara)in relatively short order."
Fronsdal: "The primary purpose for which Mahasi offered his form of vipassana practice is the attainment of the first of the four traditional Theravada levels of sainthood (that is, stream entry; sotapatti)
↑  Various traditions disagree which techniques belong to which pole.
↑  While the Nikayas identify that the pursuit of vipassana can precede the pursuit of samatha, a fruitful vipassana-oriented practice must still be based upon the achievement of stabilizing "access concentration" (Pāli: upacara samādhi).