Meditation is a familiar term in the Buddhist world that has spread beyond the confines of monasteries and the duties of monks .
Due to the busy modern lifestyle and materialistic desires, people find it challenging to control themselves. Meditation helps us focus on observing the phenomena that occur around and within us, enabling us to realize the fundamental laws of the universe, namely Impermanence, Unsatisfactoriness, and Not-self. By comprehending these laws, we can free our minds from attachments and disturbances, leading to a peaceful and truly happy life.
In addition to its primary purpose of eliminating Greed, Hatred, and Delusion, Buddhist meditation specifically is also an art of living that promotes peace and harmony within oneself, one’s family, and society.
What is Vipassaana or Insight Meditation?
Vipassana is a Dhamma term which is a combination of two words “Vi” and “Passana”.” Here, “Vi” refers to the three characteristics of mentality (nama) and physicallty (rupa), I.e. Impermanence (anicca), un-satisfactorlness or suffering (dukkha), and no-soul or no-self or non- ego (anatta). “Passana” means right understanding or realization through deep concentration, or right understanding of these three characteristics of mentality and physlcallty.
When we practice Vipassana meditation or Insight meditation or mindfulness meditation, the purpose is to realize the three characteristics of Impermanence, Unsatisfactoriness and non-self of mental and physical phenomena. By fully realizing these three characteristics of mentality and physicality, we can exterminate every defilement such as lust, greed, desire, craving, hatred. Ill-will, jealousy, conceit, sloth and torpor, sorrow and worry, restlessness and remorse. Defilements are the cause of suffering. As long as we have any of these defilements, we are sure to experience many kinds of suffering
Concentration ( Samatha) and Insight (Vipassana) Meditation
It is useful in understanding the variety of spiritual practices to distinguish between concentration ( samatha) and insight ( Vipassana) meditation. Basically, concentration meditations are those which develop one-pointedness and tranquility. These are practiced by fixing the mind on any single object and developing the ability to hold it there. Insight meditation, also called process meditation, does not fix the mind on one object. Instead, it develops the quality of concentration on changing objects as a tool for probing the nature of the mind-body process. Insight meditation is practiced by developing bare attention, a seeing- without-reacting to the whole process of our world of experience, toconsciousness, and to all the objects of consciousness. Rather than fix the meditation on one object, the ongoing stream of the changing mind-body continuum becomes the meditation object, and through balanced, clear observation comes insight and wisdom into what we really are.
Concentration meditations are numerous. Traditionally, Buddha taught forty kinds; however, any single object of attention can be used for concentration meditation. This includes fixed concentration on a visual object such as a candle or mandala or inner light; concentration on a sound such as music, a mantra, the sound current; concentration on a feeling such as love, compassion, equanimity; or concentration on any part of the body, such as breath at the nose or the heart center or any other object where the mind is fixed and held steady.
Concentration develops high states of bliss and tranquility, and often certain powers. It can lead to experiences of cosmic conscious- ness and astral realms and the temporary elimination of greed and hatred from the mind. Much has been written in all the great spiritual traditions about the use of various pure concentration practices and the benefits of the mental states that result.
Concentration is also a necessary element in process or insight meditation, but for that it must be applied to changing objects. Process meditation focuses attention on the body, feelings, mind, and mind objects as they are experienced in their moment-to-moment flow. As concentration and attention increase, the mind becomes clear and balanced. More and more sharply we see how all things are changing in each instant, how these are ultimately not a source of lasting happiness, and how the whole mind-body process flows according to certain laws (kamma), empty of any permanent self or individual soul. These profound insights become clear simply from increasing mind- fulness, penetrating awareness of our own process. With these insights wisdom arises, bringing equanimity, loving kindness, and compassion, for in experiencing the emptiness of self we see the unity of all beings. When the mind is completely balanced, tranquil, and keenly alert, one may experience the cessation of this whole moving process, the peace of nibbāna. With this comes the deepest insight into the emptiness of all conditioned phenomena, and a subsequent detach- ment that is nevertheless peaceful and loving, the radiant natural state of the mind freed from defilements.
One may start practice with a pure concentration exercise and then change to awareness of process. Initially some teachers prefer using a concentration technique to enable the meditator to still his wandering, undisciplined mind. Later they direct this concentration to the mind-body process to develop wisdom. Other teachers attempt to start directly watching the process, by focusing on changing sensations, feelings, or thoughts. This approach must still concern itself with the development of the mental qualities of tranquility and concentration before any insight will develop. Buddha taught both approaches at different times according to the needs of his students.
Although people disagree over the merits of the various approaches, we must remember these are only tools to be used and then discarded. In fact almost all meditation practices are good when practiced with discipline, sincerity, and perseverance, and holding on to any method or comparing this to that is only another attachment that leads to further suffering.
Mindfulness
In the development of wisdom, one quality of mind above all others is the key to practice. This quality is mindfulness, attention or self- recollection. The most direct way to understand our life situation, who we are and how our mind and body operate, is to observe with a mind that simply notices all events equally. This attitude of non- judgmental, direct observation allows all events to occur in a natural way. By keeping the attention in the present moment, we can see more and more clearly the true characteristics of our mind and body process.
Buddhism starts from the known. What is the world? The world is objects of sight, hearing, taste, smell, and touch; objects of mind; and the knowing (or consciousness) of these objects. It is through the quality of choiceless awareness that we can best penetrate and understand the nature of our world. For example, when one is mindful of seeing, the attention is not on evaluating the object of sight, forming concepts of good or bad, pretty or ugly, familiar or unfamiliar in regard to it. Rather the attention becomes an awareness of the process of seeing, the fact of seeing, rather than the facts associated with seeing. The concepts follow the experience. Mindfulness focuses on the moment of the process rather than on the reflection of it in concepts. Awareness is directed at the present moment, to the process itself, the only place where the understanding of reality’s true nature can be gained. This awareness brings an understanding which will result in wisdom, freedom, and an end to suffering. Not only does developing mindfulness allow us to penetrate the nature of our world and understand the cause of suffering; when developed, mindfulness has other power. Mindfulness brings us to a moment-to-moment purity of mind. Each moment we are mindful, the mind is pure, free of clinging, hating, and delusion. For that moment, the mind is cool because it is filled with attention for what is without the coloration of judgment. Developing mindfulness also balances the other factors of mind such as energy and concentration that are needed for our spiritual development. In fact, coming to a perfect balance of mind is the whole development of the spiritual path. When well-established, mindfulness can allay all fears, for when the mind is free of clinging,condemning, and identifying, all objects in saṃsāra, the chain of becoming, are equal. Nothing to be gained, nothing to be feared. ‘No praise, no blame’. Ultimately, we see there is no one there to gain anything. Simply the natural flow of the process, empty of self.
One of the last instructions of the Buddha before his final nibbāna was ‘strive on with mindfulness’. To strive does not mean to make the effort to change things, but simply to make the effort to be clearly aware at all moments. Right here. Now. Mindfully.
The Entire Teaching
The entire teaching of Buddhism can be summed up in this way: Nothing is worth holding on to.
If you let go of everything,
Objects
Concepts
Teachers
Buddha
Self Senses
Memories
Life
Death
Freedom
then all suffering will cease. The world will appear in its pristine self- existing nature, and you will experience the freedom of the Buddha.
All Vipassana Meditation techniques simply provide different approaches and practice methods for learning to let go.
Sources:
- ” The process of Insight Meditation” by Chanmyay Sayadaw ( Ashin Janakabhivamsa)
- “Modern Buddhist Masters” by Jack Kornfield
