Vipassana taught by the Buddha

[culaavuso]

Not Samadhi, concentration.

What is the definition of these two terms, and how do they differ?

Samādhi [fr. saŋ+ā+dhā] 1. concentration; a concen- trated, self -- collected, intent state of mind and meditation, which, concomitant with right living, is a necessary condition to the attainment of higher wisdom and emancipation.

[alan]

I'm assuming Samadhi refers to the first Jhana, which most people think they will never reach, and am using the word concentration to describe a state of focused, sustained awareness--a state that can be attained through normal practice for those who are dedicated and determined.

[culaavuso]

I'm assuming Samadhi refers to the first Jhana, and am using the word concentration to describe a state of focused, sustained awareness. A state that can be reached through normal practice for those who are dedicated and determined.

So perhaps something like parikamma samādhi, upacāra samādhi, or khaṇika samādhi?

After receiving his meditation subject from a teacher, or selecting it on his own, the meditator retires to a quiet place. There he assumes the correct meditation posture -- the legs crossed comfortably, the upper part of the body held straight and erect, hands placed one above the other on the lap, the head kept steady, the mouth and eyes closed (unless a kasina or other visual object is used), the breath flowing naturally and regularly through the nostrils. He then focuses his mind on the object and tries to keep it there, fixed and alert. If the mind strays, he notices this quickly, catches it, and brings it back gently but firmly to the object, doing this over and over as often as is necessary. This initial stage is called preliminary concentration (parikkamma-samadhi)
...
Simultaneously with the appearance of the counterpart sign, the five absorption factors suppress the five hindrances, and the mind enters the stage of concentration called upacara-samadhi, "access concentration." Here, in access concentration, the mind is drawing close to absorption. It has entered the "neighbourhood" (a possible meaning of upacara) of absorption, but more work is still needed for it to become fully immersed in the object, the defining mark of absorption.
...
The kinds of concentration discussed so far arise by fixing the mind upon a single object to the exclusion of other objects. But apart from these there is another kind of concentration which does not depend upon restricting the range of awareness. This is called "momentary concentration" (khanika-samadhi). To develop momentary concentration the meditator does not deliberately attempt to exclude the multiplicity of phenomena from his field of attention. Instead, he simply directs mindfulness to the changing states of mind and body, noting any phenomenon that presents itself; the task is to maintain a continuous awareness of whatever enters the range of perception, clinging to nothing. As he goes on with his noting, concentration becomes stronger moment after moment until it becomes established one-pointedly on the constantly changing stream of events. Despite the change in the object, the mental unification remains steady, and in time acquires a force capable of suppressing the hindrances to a degree equal to that of access concentration. This fluid, mobile concentration is developed by the practice of the four foundations of mindfulness, taken up along the path of insight; when sufficiently strong it issues in the breakthrough to the last stage of the path, the arising of wisdom.

[alan]

No, more like a still pond of clear water. Not sure what the sign is supposed to mean, or if there is "access concentration". It's nothing I'm familiar with. From the commentaries, I assume?

[culaavuso]

No, more like a still pond of clear water. Not sure what the sign is supposed to mean, or if there is "access concentration". It's nothing I'm familiar with. From the commentaries, I assume?

"Sign" appears to be a translation of nimitta, sometimes also translated as "theme". Themes are described in the Nikāyas in suttas such as AN 3.100 and SN 46.51.

Perhaps the still pond of clear water refers to something like sati-sampajañña, sometimes translated as mindfulness and awareness?

The Pali word for awareness is sampajañña. In the suttas it is frequently linked with mindfulness (sati) in the compound sati-sampajañña, mindfulness and awareness. In the Satipatthana Sutta, awareness (of bodily actions) is included in the section on mindfulness of the body, so we can perhaps conclude that, while it is not different from mindfulness, awareness is rather more specialised in meaning. Mindfulness is general recollectedness, not being scatterbrained; whereas awareness is more precisely keeping oneself under constant observation, not letting one’s actions (or thoughts, or feelings etc.) pass unnoticed.

[alan]

No, the pond is quiet and calm when your mind is concentrated. Bright and clear, expansive.

[rowboat]

Excerpt from: Mahathera Nyanatiloka's Manual of Buddhist Terms and Doctrines

samādhi: concentration'; lit. 'the (mental) state of being firmly fixed' (sam+ā+√hā), is the fixing of the mind on a single object. "One-pointedness of mind (cittassekaggatā), Brother Visakha, this is called concentration" (M. 44). Concentration - though often very weak - is one of the 7 mental concomitants inseparably associated with all consciousness. Cf. nāma, cetanā.

Right concentration (sammā-samādhi), as the last link of the 8-fold Path (s. magga), is defined as the 4 meditative absorptions (jhāna, q.v.). In a wider sense, comprising also much weaker states of concentration, it is associated with all kammically wholesome (kusala) consciousness. Wrong concentration (micchā-samādhi) is concentration associated with all kammically unwholesome (akusala, q.v.) consciousness. Wherever in the texts this term is not differentiated by 'right' or 'wrong', there 'right' concentration is meant .

In concentration one distinguishes 3 grades of intensity:

(1) 'Preparatory concentration' (parikamma-samādhi) existing at the beginning of the mental exercise.

(2) 'Neighbourhood concentration' (upacāra-samādhi), i.e. concentration 'approaching' but not yet attaining the 1st absorption (jhāna, q.v.), which in certain mental exercises is marked by the appearance of the so-called 'counter-image' (paṭibhāga-nimitta).

(3) 'Attainment concentration' (appanā-samādhi), i.e. that concentration which is present during the absorptions. (App.)

Further details, s. bhāvanā, Vis.M. III and Fund. IV.

Concentration connected with the 4 noble path-moments (magga), and fruition-moments (phala), is called supermundane (lokuttara), having Nibbāna as object. Any other concentration, even that of the sublimest absorptions is merely mundane (lokiya, q.v.).

According to D. 33, the development of concentration (samādhi-bhāvanā) may procure a 4-fold blessing: (1) present happiness through the 4 absorptions; (2) knowledge and vision (ñāṇa-dassana) - here probably identical with the 'divine eye' (s. abhiññā) through perception of light (kasiṇa); (3) mindfulness and clear comprehension through the clear knowledge of the arising, persisting and vanishing of feelings, perceptions and thoughts; (4) extinction of all cankers (āsavakkhaya) through understanding the arising and passing away of the 5 groups forming the objects of clinging (s. khandha).

Concentration is one of the 7 factors of enlightenment (bojjhaṅga, q.v.), one of the 5 spiritual faculties and powers (s. bala), and the last link of the 8-fold Path. In the 3-fold division of the 8-fold Path (morality, concentration and wisdom), it is a collective name for the three last links of the path (s. sikkhā).

[Spiny Norman]

I'm assuming Samadhi refers to the first Jhana, which most people think they will never reach, and am using the word concentration to describe a state of focused, sustained awareness--a state that can be attained through normal practice for those who are dedicated and determined.

"Concentration" is often used as a translation of samadhi, though it's not necessarily a good translation. In the suttas samma samadhi is defined in terms of the 4 jhanas. However the absorption factors of jhana can be present in varying degrees, as can samadhi.

[starter]

One could argue that the Buddha taught the contemplation of anicca as bare attention of the phenomena of arising and passing away with regard to the body, feelings, mind and the Dhamma in the Satipatthana Sutta (MN 10 and DN 22), but such anicca contemplations are not found in the early Chinese agama versions of the equivalent suttas.

There's an interesting recent book comparing different versions of the Satipatthana Sutta called "Perspectives on Satipatthana" by Bhikkhu Analayo.
It's true that the refrain after each contemplation in the Majjhima Nikaya mentions arising and passing away and the refrain in the Madhyama Agama does not. However the refrain in the Ekottarika Agama, another Chinese agama collection, does mention arising and passing away. Analayo then looks at various versions of the Anapanasati Sutta and comes to the conclusion that contemplation of impermanence is a key part of Satipatthana practice, and its absence from the Madhyama Agama version should not be given too much weight.

I'll copy out Analayo's translations of the what he calls the 'refrain' from the three versions of the Satipatthana Sutta. This is the refrain after the contemplation of feelings.

Majjhima Nikaya:

In regard to feelings one abides contemplating feelings internally ... externally ... internally and externally.
Or one abides contemplating the nature of arising ... the nature of passing away ... the nature of arising and passing away in feelings.
Or mindfulness that "there is feeling" is established in oneself just for the sake of bare knowledge and for the sake of continuous mindfulness. And one abides independent, not clinging to anything in the world.

Hello Qianxi, thanks for your input.

As I undertand, for the beginners to establish the four foundations of mindfulness, it's indeed necessary to start with the "bare attention" (and discernment) of body/feeling/mind/Dhammas and their anicca nature, as taught in MN10 (and DN 22) and the corresponding Agamas. By such "bare attention", "one is able to know and able to see that these are feelings (bodily parts/activities, mind states, Dhammas) that manifest here and now", and that they are anicca. So "Bare attention" is not really a modern invention.

However, vipassana taught by the Buddha is not only just noting things with bare attention. After establishing the four basic foundations of mindfulness, vipassana involves much more Dhamma vicaya -- analysis of Dhamma. Even in MN 10 (which I consider as the introductory teaching on establishing mindfulness), these contemplation involves comparisons and reflections such as:

"This body too is of the same nature, it will be like that, it is not exempt from that fate."

"In this way he remains focused internally on the body (feelings, mind, and Dhammas) in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a mind' is maintained to the extent of (bare) knowledge & remembrance ("not arousing worldly perceptions", "discarding distracted thoughts and being free from worry and sorrow). And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself. [Such contemplations lead to the penetration that all bodies/feelings/mind states/Dhammas have the same nature of anicca]

"And how does a bhikkhu abide contemplating Dhammas as Dhammas in terms of the five hindrances? Here, there being sensual desire in him, a bhikkhu understands: ‘There is sensual desire in me’; or there being no sensual desire in him, he understands: ‘There is no sensual desire in me’; and he also understands how there comes to be the arising of unarisen sensual desire, and how there comes to be the abandoning of arisen sensual desire, and how there comes to be the future non-arising of abandoned sensual desire.’ [Then the contemplation proceeds with the five aggregates, the six bases, the seven enlightenment factors, and the four Noble Truths. Each contemplation involves examining, reflecting, investigating, ..., instead of merely "bare attention".]

The following summary in Madhyama Agama points out the nature of "vipassana" very well:

Madhyama Agama:

In this way ... one contemplates feelings as feelings internally and ... externally. One establishes mindfulness in feelings and is endowed with knowledge, vision, understanding, and penetration.

"

Metta to all!

[starter]

Greetings!

Just found another sutta in which the Buddha taught vipassana (

DN 2:

Insight Knowledge
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.' Just as if there were a beautiful beryl gem of the purest water — eight faceted, well polished, clear, limpid, consummate in all its aspects, and going through the middle of it was a blue, yellow, red, white, or brown thread — and a man with good eyesight, taking it in his hand, were to reflect on it thus: 'This is a beautiful beryl gem of the purest water, eight faceted, well polished, clear, limpid, consummate in all its aspects. And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.'

[From http://www.accesstoinsight.org/tipitaka ... .than.html]