Vipassan

From the Early Suttas

A presentation prepared for The World Fellowship of Buddhists By Dhammadsa Bhikkhu 7th August 2011

Why are you here?

Im assuming you are here because you want to benefit from the Buddhas experience and not have to reinvent the wheel or make the same mistakes. I distinguish between Buddhism and what the Buddha taught. Buddhism is a religion with many branches/sects, all claiming to have the original or essential teaching. As I see it, Buddhism = Buddha-Dhamma + various cultural influences. They are not the same and we should distinguish them.

Identifying the Essential

The Pli Dhammapada is says: To see the essence in the unessential and the essence as unessential, means one can never get to the essence, wandering, as one is, on the path of wrong thought (verse 11). But to see the essence in the essential and the unessential as the unessential, means one does get to the essence, being on the path of right thought (verse 12).

What Did the Buddha Teach?

Only what is essential or necessary: A handful of leaves (S V 438) Only suffering and the end of suffering (M I 140) He said his teaching is: Subtle (M I 487) So we should not add to, take away from, or modify what he said. Not secret (S V 153) He has taught it openly and clearly (svkto).

Our Attitude to the Buddha

Those firmly set on the path (Sotpanna) are said to consider the Buddha as the unexcelled teacher (anuttaro purisadamma srathi), have unshakable faith in him and only take him as the teacher (M III 64-5, M I 266). If we consider him the supreme teacher, then we dont need any other information, the Buddhas own words are enough! Definitely he does not need help (others additions) to teach us! In my study, I try to focus on the Buddhas words, as Buddhadsa Bhikkhu encouraged me to.

The Four Great References (D II 124-136)

If a monk were to say, Friends, I heard and received this from:

1. the Lord's own lips, 2. the community with elders and distinguished teachers, in such and such a place, 3. many elders who are learned, bearers of the tradition, who know the Dhamma, the discipline, the code of rules, in such and such a place, 4. one elder who is learned, in such and such a place, this is the Dhamma, this is the discipline, this is the Master's teaching.

The Four Great References (D II 124-136)

Then, monks, you should neither approve nor disapprove his words. Then, without approving or disapproving, his words and expressions should be carefully noted and compared with the discourses (suttas) and reviewed in the light of the discipline (vinaya). If they, on such comparison and review, are found not to conform to the discourses or the discipline, the conclusion must be: "Assuredly this is not the word of the Buddha, it has been wrongly understood by this monk", and the matter is to be rejected. But where on such comparison and review they are found to conform to the discourses or the discipline, the conclusion must be: "Assuredly this is the word of the Buddha, it has been rightly understood by this monk.

Say Sdhu to Every Dhamma Talk?

Some people may think it is disrespectful not to believe what a (senior) spiritual friend says, such as the great commentator Buddhaghosa, but the Buddha said, you should neither approve nor disapprove his words and we must first check the discourses and discipline. Buddha said we should make a thorough investigation (M I 379) and in the Klma Sutta, that we should test what has been well taught (A I 187).

Thorough Investigation
If we do not follow the advice of the Buddha shown above and we only pay attention to what monks say, without investigation, how could we truthfully say the Buddha is the unexcelled teacher? The Buddha warned that in the future, people will not pay attention to what he said and will only listen to others. He said, this is one cause for the True Dhamma to disappear (A I 72-73 and S II 266-7). Here the Buddha warned against the Chinese Whisper Syndrome.

Thorough Investigation
If we follow the advice of the Buddha shown above, we will not fall into the category of parrot Buddhists. Parrots can learn to repeat words said to them, but they do not understand the meaning, or practice.

If we do not follow the advice of the Buddha shown above, how could we truthfully say we are disciples of the Buddha?
Sometimes I still act like a parrot and not like a true disciple!

Thorough Investigation
The Dhamma is integrated: "Monks, the Dhamma well proclaimed by me, is clear, open, evident, and free of patchwork (M I 141).

Thorough Investigation
So the Dhamma could be better compared to a weaved blanket. Different teachings could be seen as vertical threads and different themes as horizontal threads.

Thorough Investigation
The tradition has recognised this, by saying the Buddhas teaching can be summarised as: ethics, meditation and wisdom (sla, samdhi, pa). It is generally understood that: - these themes can be found in many, in fact, in most teachings, with varying degrees of detail - they are to be practised in that order, e.g. wisdom is developed AFTER concentration. Exploring the links between teachings, will produce a fuller understanding of the Dhamma.

The [Eight- or] Ten-fold Path (A V 1-6) Right View Right Aspiration Right Speech Right Action Right Livelihood Right Effort Right Mindfulness Right Concentration Right Insight Right Liberation

The Three Trainings Morality

(avoiding wrong or unwholesome actions of thought, word and deed)

Meditation (developing wholesome mental action) Wisdom (living a life without suffering)

What are the Vipassan as?

If Insight Knowledges are those experiential knowledges that lead to liberation, then, you may have heard of: the 16 Insight Knowledges, which are taught by Buddhaghosa, but have you heard of: the 12 Insight Knowledges taught by the Buddha? You probably have, but the latter may not seem as important, or as relevant to Vipassan.

The 12 Insight Knowledges from the Dhammacakkappavatana Sutta

The 12 Insight Knowledges Compared with other Teachings

Suffering and Its Ending

The First Noble Truth defines the term dukkha, which is usually translated as suffering. Interestingly dukkha is used for bodily sensations, which are identified as three types: pleasant (sukha), painful (dukkha) and neutral. So, here, dukkha relates to the body. Another term used in the First Noble Truth is domanassa and this refers to mental pain. Dukkha therefore covers both bodily and mental pain, but it seems the body is dismissed in modern practice. We can see from npnasati Sutta that bodily pleasant feelings should be developed and awareness of the body is developed right to the end.

npnasati - Samatha and Vipassan

npnasati - Samatha and Vipassan

The Four Foundations of Mindfulness are all considered to be the practice of Vipassan, but I suggest only the last one is. The other three would seem to be the practice of Samatha.

The last four steps of npnasati are identified by the Buddha as contemplation of Dhamma, the last of the Four Foundations of Mindfulness.
It is generally understood that contemplating impermanence (steps 13-15) is Vipassan.

Teachers of the Jhnas

Visuddhimagga Style Jhnas very deep Pa Auk Monastery - Myanmar Ajahn Brahmavamso - Australia Shaila Catherine - USA More Sutta-like Style* Jhnas not so deep Venerable Amathagavesi - Sri Lankan, deceased Bhante Gunaratana - USA Thanissaro Bhikkhu - USA Venerable Bhante U Vimalaramsi - USA Ayya Khema - USA deceased, student: Leigh Brasington Christina Feldman - USA Insight Meditation Society USA
* They only mention 5 jhna factors, same as the Visuddhimagga.

The 4th Jhna may include Vipassan!

Only the simplified version of the first four jhna, with five factors, as taught by Buddhaghosa, is known, because people do not pay attention to the Buddhas words in the suttas. If we have a close look at the Buddhas description of the first four jhnas, we can see there are at least 11 factors. Regarding Vipassan we should pay attention to all of the factors of the fourth jhna.

The 11 Jhna Factors from the Suttas

Catutthajjhna
Puna capara, mahrja, bhikkhu sukhassa ca pahn dukkhassa ca pahn, pubbeva somanassadomanassna atthagam adukkhamasukha upekkh-satiprisuddhi catuttha jhna upasampajja viharati, so imameva kya parisuddhena cetas pariyodtena pharitv nisinno hoti, nssa kici sabbvato kyassa parisuddhena cetas pariyodtena apphua hoti

The 11 Factors and the 4 (Rpa) Jhnas

The Suttas show Samatha and Vipassan go together

So, you can see that the suttas say there are four factors of the fourth jhna: 1. Upekkh equanimity 2. Sati mindfulness (?) 3. Sampajaa clear comprehension 4. Parisuddhi complete purity Buddhaghosa says there are only two: 1. Upekkh equanimity (yes) 2. Ekaggat onepointedness (no)

We can see that concentration is in the third jhna. If sati mindfulness (?) and sampajaa clear comprehension are part of the practice of Vipassan, then we have to say that Vipassan practice is IN the fourth jhna, not done AFTER it, but we still see that Vipassan FOLLOWS Samatha. That the last factor of the fourth jhna is parisuddhi complete purity, is very interesting, as we will see later.

The Suttas show Samatha and Vipassan go together

Catutthajjhna
Puna capara, mahrja, bhikkhu sukhassa ca pahn dukkhassa ca pahn, pubbeva somanassadomanassna atthagam adukkhamasukha upekkh-satiprisuddhi catuttha jhna upasampajja viharati, so imameva kya parisuddhena cetas pariyodtena pharitv nisinno hoti, nssa kici sabbvato kyassa parisuddhena cetas pariyodtena apphua hoti

The Suttas show Samatha and Vipassan go together

The first four jhna also show that the body is an integral part of practice. Each of the four use different versions of the Pli word for body and they use the word viharati which can be translated (s/he) lives. The next table shows how the addiction to the five senses is one extreme and the arpajhna are probably another extreme.

The Ten Types of Happiness (M I 396-400)

1. The Five Sense Pleasures ONLY concerned with the body disassociated from the mind. [One Extreme] Concerned with the body and mind inter-related and co-dependent. Consciousness is bound up with the body. M 77 M ii 17 [The Middle Way and all necessary for enlightenment, the last factor of the Noble Eightfold Path] 2. The first jhna 3. The second jhna 4. The third jhna

5. The fourth jhna

6. The First Formless Jhna Infinite Space

ONLY concerned with the mind disassociated from the body. 7. The Second Formless Jhna Infinite Consciousness [Another Extreme?]
8. The Third Formless Jhna Nothingness 9. The Fourth Formless Jhna Neither-conception-nor-non-conception 10. Cessation of Sensation and Conception Only experienced by those on the Path

The Suttas show Samatha and Vipassan go together

One problem is, thinking calming alone is enlightenment, as the Bodhisattas teachers did. I have given a few examples of how the suttas show Samatha and Vipassan go together. There is one sutta in which the Buddha teaches the only way to the purification of beings. So it must talk about Vipassan! It is not the Satipahna Sutta. Hardly anyone knows about this, because they dont focus on the words of the Buddha.

Majjhima Nikya Sutta Number 61

This sutta was spoken to Rhula. (M I 414-420) At the end the Buddha says: Rhula, all those priests and contemplatives in the course of the past (and future), who purified their bodily, verbal and mental acts, did (and will purify) it through repeated reflection on their bodily, verbal and mental acts in just this way. All those priests and contemplatives at present, who purify their bodily, verbal and mental acts, do it through repeated reflection on their bodily, verbal and mental acts in just this way.

What kind of reflection?

Bodily, verbal and mental acts are to be done with repeated reflection. Whenever you want to do, are doing, or have done a bodily, verbal, or mental act, you should reflect on it: This act I want to do, would it lead to self-affliction, to the affliction of others or to both? Is it an unwise act, with painful consequences, painful results? If, on reflection, you know that it would lead to selfaffliction, affliction to others or both then any act of that sort is absolutely not to be done (future), should be given up (present), or should be confessed (past).

Reflect with a calm clear mind

We should first develop a calm clear mind and then do the reflection. Otherwise we could get caught in circular negative thought and feelings of guilt and depression. This is why Samatha is important first!

This calls for Personal Responsibility

Many times we may feel frustrated at the suffering/injustice/corruption in the world. Things may not seem to be changing for the better.
We need to calm down. In the state of frustration, we will do foolish things, like civil riots. If we do this reflection properly, this will not happen This is also why Samatha is important first!

Joyful
But if on reflection you know that it did not lead to affliction... it was a wise bodily, verbal, or mental act with happy consequences, happy results, then you should stay mentally refreshed and joyful (somanassa), training day and night in wise practices. We are told this practice leads to the purification of beings and we saw that the last factor of the fourth jhna is complete purity (parisuddhi). Very interesting!

The Famous Summary of Dhamma

Dhammapada Verse 183

Refrain from all evil, develop the wholesome.

Purify ones mind, this is the teaching of all Awakened Ones.

The Famous Summary of Dhamma

Vipassan - Insight
On the one hand it is commonly taught that one doesnt need deep concentration (all jhna), but on the other hand, practice for Vipassan Insight, is mainly done in meditation retreats. In Vipassan retreats, people are encouraged to do sitting meditation many hours a day. Doing so, one will definitely develop concentration that is deeper than what we have in everyday life. The advice from the Buddha to Rhula, did not mention many hours of sitting meditation at all! Maybe because the Buddha was only teaching the Vipassan method! This type of Vipassan seems to be more useful for everyday life.

Three Time Periods

The reflection on actions of body, speech and mind, taught to Ven. Rhula covers three time periods: future, present and past, in that order.

Often the Buddha refers to these periods in the opposite order to this: past, present, future. Why is the order presented the other way to Ven. Rhula?
I think it is because the Buddha is putting the ultimate practice first avoiding harmful actions. If we cant do that, then stop them as we are doing them, if we cant do that, then reflect on the completed action.

Three Time Periods

The Tisso Vijj or Tevijj the Three SuperKnowledges the Buddha developed on the night of his enlightenment are also about the three times: 1. Knowledge of recollection of past births (not lives) 2. Knowledge of the rise and fall of beings (present tense verbs, so as they occur) according to their actions 3. Knowledge of freedom from the taints (from that moment on, no more birth) = purity.

Weaved Links
Links between the Tevijj and the practice taught to Ven. Rhula: The three time periods are covered in both teachings. The second Super-knowledge specifically speaks of action, the topic of the teaching to Ven. Rhula. The third Super-knowledge is about purity, which is the outcome of the teaching to Ven. Rhula.

Weaved Links
The use of the term births in the first Superknowledge. This term is usually interpreted as physical birth, but we have many examples of the Buddha reinterpreting terms used in an physical/external sense to have an spiritual meaning: world, brahmin, kamma One discourse clearly shows that the Buddha did not use the term birth in the physical sense (M II 103).

Weaved Links
you should Angulimla, go into Svatth and say to that woman: Sister, since I was born, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well! Venerable sir, wouldnt I be telling a deliberate lie, for I have intentionally deprived many living beings of life? Then, Angulimla, go into Svatth and say to that woman: Sister, since I was born with the noble birth, I do not recall that I have ever intentionally deprived a living being of life. By this truth, may you be well and may your infant be well!

Weaved Links
The use of the term beings in the second Super-knowledge. This term is usually interpreted as beings external to oneself, but we have many examples of the Buddha reinterpreting terms used in a physical/external sense to have a different meaning. One discourse clearly shows that the Buddha did not use the term being in the external sense.

Weaved Links
In the Dona Sutta (A II 37) the Buddha is asked if he is: A deva (god, divine being) A gandhabba (? heavenly musician) A yakkha (monster) A human being. To all of these he said No, because I have eradicated the defilements that would enable me to be classed as such a being.

The Tevijj for This Very Life!

If we apply this understanding of birth and being, then the Tevijj all apply to the Buddha himself, his internal world, and they deal with the three time periods within his own lifetime of 80 years. The advice to Rhula is seen to have these two characteristics too.
Any other links?

Sati - Sampajaa
Looking back at the factors of the fourth jhna:

There is one meaning of sati that few people know about. It seems to be an older meaning that is being forgotten.
to remember and call to mind what was said and done long ago (A IV 3-4, A III 9-10). This is about past action.

Sati - Sampajaa
The explanation of sampajaa that makes it clear that it is about present action is in the Mahsatipahna Sutta (D II 292): a monk, when: going forward or back, looking forward or back, bending and stretching, carrying his inner and outer robe and his bowl, eating, drinking, chewing and savouring, passing excrement or urine, walking, standing, sitting, falling asleep and waking up, speaking or staying silent, he is clearly aware of what he is doing.

Advice to Rhula, Tevijj & 4th Jhna

Reflect on past action Reflect on present action Recollection of past birth Recollection of rising and falling of beings Sati Memory Sampajaa clear awareness or comprehension Parisuddhi complete purity

Reflect on future Recollection of (intended) action the cessation of the taints

Method Used Here

In my research, I often compare different teachings, which can be easily shown by the use of tables (I used 7 here). This method seems to have been taught by the Buddha in the Psdika Sutta:

... All you to whom I have taught these truths that I have realised by super-knowledge should come together and recite them, setting meaning beside meaning and expression beside expression, without dissension, in order that this holy life may continue and be established for a long time, for the profit and happiness of the many... (D III 127).

Method Used Here

As you can see from the quote, the Buddha gave instructions for his disciples to meet to compare various teachings with each other, so that this holy life may continue and be established for a long time. To me this is the Buddhas wise and compassionate response to the fact that the teaching will get corrupted over time, being an impermanent conditioned thing. This method enables us to identify corruptions in the teaching because the teaching is a gradual training. It seems strange that this quote is not mentioned at all in our records of the Sagha Councils!

Is this untraditional explanation correct?

People may not accept the findings of my study and may like to continue with the traditional ideas. That is ok with me, but the differences between the traditional teaching and the Suttas (and Vinaya) should be explained well, because the Buddha said we should make a thorough investigation (M I 379). We should not be like parrots and just repeat what we hear without investigation, that would be disrespectful to the Triple Gem.

I believe the quote from the Psdika Sutta is HOW the Buddha wants us to make a thorough investigation. That is, he gave us a METHOD to study his teaching, which enables us to identify corruptions. If we follow the Klma Sutta, we will not reject something just because it disagrees with our existing philosophy, but if it seems reasonable, we will test it for truth in our life. Then we will know, not just believe.
I also think we should ask the question, how can we understand the Buddhas teaching, so that it is useful for, or effective in everyday life? If we do not, I think intelligent people will not be interested in the Buddhas teaching.

Thank you for your kind attention.

May your practice protect you. Kamma paisarao.

A copy of this presentation may be obtained by emailing me at: dhammadaso@live.com.au