2.2: (2a) Meaning of the term “Vipassanā”

[Full title: 2.2—Types of Meditation (2): Insight Meditation (Vipassanā-bhāvanā) (a): Meaning of the term “Vipassanā”]

The dictionary meaning of the word Vipassanā is inward vision, insight, intuition or introspection.^[1]

Thus, Vipassanā means to see things as they are: to see things in their true perspective, in their true nature. In other words, Vipassanā is a technique of self observation and the cultivation of such potentialities to perfection and the development of the precepts.

Walpola Rahula opines that:

“Vipassanā (Skt. Vipaśyanā or Vidarśanā), ‘Insight’ into the nature of things, leading to the complete liberation of mind, to the realization of the Ultimate Truth, Nirvāṇa. This is essentially Buddhist ‘meditation,’ Buddhist mental culture. It is an analytical method based on mindfulness, awareness, vigilance, observation.”^[2]

Vipassanā (insight meditation) is essentially a Buddhist contribution to the spiritual wealth of the world. This is a method of analysis in which the emphasis is placed on the development of mindfulness and knowledge of reality. By applying constant awareness to the present reality of existence, the meditator becomes perfectly identified with his own being and experience. He comes to perceive the realities of impermanence, change, unsatisfactoriness, and non-substantiality in all existential phenomena, and intuitively realizes the true nature of his own inner experiences. All things are characterized by emptiness; in the ultimate analysis there is nothing that should be attached to as ‘me’ or ‘mine.’ The meditator sees for himself the wholesome and unwholesome thoughts rising and falling in his mind, the defilements, the virtuous qualities, the good, the evil, the noble, and the ignoble–all are ‘seen’ and recognized in their true nature. Once the realities are directly intuited and experienced, they can be subjected to further analysis and investigation. Self-knowledge and deeper understanding of realities are obtained through consistent effort and perseverance in the practice of this kind of meditation.

The primary source of Vipassanā meditation is mentioned in Dhamma Cakka Pavattana Sutta of Saṃyutta-Nikāya^[3] and Vinaya Mahāvaggo. ^[4] While addressing the Pañavaggiya Bhikkhus in Migadāya Vana at Varaṇasī the Enlightened One, the Buddha said:

There is a Middle Path, O Bhikkhus, avoiding these two extremes, discovered by the Tathāgata–a path which opens the eyes and bestows understanding, which leads to peace of mind, to the higher wisdom, to full Enlightenment, to Nibbāna. that is to say, Sammā–Diṭṭhi, Sammā–Saṅkappo, Sammā–Vācā, sammā–Kammanto, Sammā–Ājīvo, Sammā–Vāyāmo, Sammā–Sati, Sammā Samādhi.

There are many references of Vipassanā in Tipiṭaka literature. In Saṅgiti Sutta of Dīgha-Nikāya, the Buddha taught:

These are double doctrines, friends, which are perfectly set forth by the Exalted One, who knows, who sees. Thereon there should be a chanting in concord not in wrangling, that, thus this holy life may persist and be long maintained which are the doubles–calm and insight.^[5]

In the Majjhima-Nikāya, the Buddha declared:

Monks, if a monk should wish, May I be agreeable to my fellows in the pure life, liked by them, revered and respected he should be one who fulfils the moral rules (sīla), who intends on calming the mind (cetosamatha) within, whose meditation (jhāna) is uninterrupted, who is endowed with discerning (Vipassanā), a frequent of solitary abodes (Suññāgāra).^[6]

In the Discourse of Dasuttara (Dīgha Nikāya), the Buddha taught:

“Which two things be practiced? Calm and Insight (meditation). These two things be practised.”^[7]

The most important Sutta is Satipaṭṭhāna Sutta from Majjhima Nikāya which describes the applications of mindfulness as follows:

“This is the only way, monks, for the purification of beings, for the overcoming of sorrow and misery, for the destruction of pain and grief, for gaining the knowledge, for attainment of Nibbāna, the four arousings of mindfulness.”^[8]

Again in Majjhima Nikāya Mahāvedalla Sutta describes Vipassanā, as under:

“Here, friend, right understanding is forwarded by moral habits, and it is forwarded by hearing, and it is forwarded by discussion, and it is forwarded by calm and it is forwarded by vision.” ^[9]

Vipassanā is not a rite or ritual based on blind faith. There is no visualization of any god, goddess or any other object, or verbalization of any mantra or japa. Neither is it an intellectual nor philosophical entertainment. The word Vipassanā is derived from “passa” (to look, to observe) and “vi” (in a special way). It means “observing oneself in a special way.” It is a technique that purifies the mind, reconditioning the negativities of anger, hatred, greed, selfishness etc. by self-observation and introspection. It is insight meditation. It is looking at things as they are and not through colored glasses. It is an effort to change the deep habit-pattern of the mind, which dwells in the continuous blind reactions of craving and aversion.

Footnotes and references:

[1]:

Pāli-English Dictionary, p. 627.

[2]:

W. Rahula 1959: 68-9.

[3]:

Saṃyutta-Nikāya IV. p. 360.

[4]:

Vinaya (Mahāvagga) Vol. I, p.13.

[5]:

Dīgha-Nikāya (Sangiti Sutta No. 33) Vol. III, p. 169. “Atthi Kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā, tattha sabbeheva Samgāyitabbaṃ na vivaditabbarṃ, katame dve?... samatho ca vipassanā ca.”

[6]:

Majjihima-Nikāya I, p. 44. (Akaṅkheyya Sutta No. 6)

[7]:

Dīgha-Nikāya III, p. 211. (Dasuttara Sutta No. 34). “Katame dye dhammā bhāvetabbā? Samatho ca Vipassanā ca -ime dve Dhammā bhāvetabbā.”

[8]:

Majjihima-Nikāya I, p. 76. (Satti Paṭṭhāna Suna No. 10) “Ekāyano ayaṃ bhikkhave, maggo sattānaṃ Visuddhiyā, sokaparidevānam Samatikkamāya dukkha domanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā.”

[9]:

Majjihima-Nikāya I, p. 362. (Mahāvedalla Sutta No 43) “Idhāvuso Sammā-diṭṭhi silanuggahitā ca hoti, suttanuggahitā ca hoti, sakachhā -nuggahitā ca hoti, samathādnuggahitā ca hoti Vipassanānuggahitā ca hoti.”