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VISTAS:
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SAMATHA-VIPASSANA
(Tranquillized-penetrative insight)
Samatha: Samatha is that quality of tranquillization so necessary as a factor in integral process, being of the essence. Its function, by tranquillizing, is to disperse passion (raga). In view of the fact that passion clouds the mind, and that the rnind is byits very effervency frittered away from second to second, the only method of integration is by concentrating attention to a point (ekaggata).
There are numerous methods of achieving this, and they need not be detailed here. The thing of prime importance is to fix the mind to centre, and to keep it there. Once the hectic effervency of the psyche is controlled to an integral point, it may be expanded later to embrace a vast field. It is to be noted that the Satipatthana Sutta begins with the Samatha factor:
" Herein, O Bhikkhus, a bhikkhu having gone to the forest, to the foot of a tree or to an empty place, sits down with legs crossed, with body erect, and sets up mindfulness in front."
Now the mind cannot (without first having been trained to do so) fixate its attention upon any one thing for a protracted period, whether the 'thing' be body, feelings, thoughts, or objects of mind. To alleviate this difficulty, therefore, some form of tranquillity, involving either one of the forty subjects of Samatha kammatthana, is recommended, according to individual congeniality. Only after the mind has becorne steadied, made lucent and firm, isit directed to the investigation of the body, feelings, thoughts, and objects of mind.
Although concentrated - absorption (jhana) is a product of Samatha, it does not necessarily imply extra-sensory perception (nana dassana). There may be extra-sensory perception or there may not, since tranquillity is not concerned with perception but with tranquillity. lf extra-sensory perception is to be cultivated the potential faculties of vision (cakkhindriya) have to be developed by concentration on the light kasina. And this is so because, even as light illumines a dark room, even so in accordance with the principle of optics the darkness of the psyche within has first to be illumined by an internal light.
Vipassana: Whereas the function of Samatha is to tranquillize, the function of Vipassana is to disperse ignorance (avijja) and to penetrate. Samatha and Vipassana, although they may be practiced in isolation, do not prosper without each other's support. For Samatha in no way disperses ignorance, nor is there Vipassana without first tranquillity of body and mind. When combined and developed they result in the attainment of knowledge (vijja) and render the defilements (asavas) extinct.
Vipassana's scope includes ten insights, as follows:
(1) Sammasana Nana: Perceptive insight into the factors of intangibility (nama) and formations (rupa) in their true perspective and nature.
(2) Udayabbayanupassana Nana: Perceptive insight into the arising and perishing of all tangibility and intangibility from one moment to the next.
(3) Bhanganupassana Nana: Perceptive insight into the dissolution of all phenomena.
(4) Bhayapatthana Nana: Perceptive insight into what are the dangers to be feared and shunned.
(5) Adinavanupassana Nana: Perceptive insight into the misery inherent in all things, being rooted in grasping.
(6) Nibbidanupassana Nana :After perceptive insight into the above five factors, the consequent aversion arising therefrom, as a preparatory step leading to release.
(7) Muncitukamyata Nana: Perceptive insight into the yearning for release through the right path.
(8) Patisankhanupassana Nana: Perceptive insight into the discriminative contemplation whereby release may be obtained, though obstructed by the grasping aggregates.
(9) Sankharupekkha Nana: Perceptive insight into the equanimity wherewith all formations are to be viewed, preparatory to the attainment of release.
(10) Anuloma Nana: Perceptive insight into the adaptability of life, whereby release may be attained. That is, comprehension of the Four Noble Truths in all their ramifications, and the development of the Middle Path surpassing both (asceticism and sensuality) extremes.
The Discourse on Mindfulness continues:
" Thus he lives contemplating form in form internally, or externally, or internally and externally. He lives contemplating origination factors in form, or dissolution factors, or both..Thus he contemplates form in form, feelings in feelings, thoughts in thoughts, and mental essences in mental essences."Now to contemplate origination and dissolution factors, Buddha's sense, scarcely implies a desultory reflection upon the decay and death of the body, but of the internal structure of the life-process itself, witnessed in full clarity of penetrative insight. As it is said:
" As long, O Bhikkhus, as my vision pertaining to the Noble rTruths, with triple insight and in twelvefold style remained unclear even so long, O Bhikkhus in this world with its Maras, Brahmasascetics, gods, and men, highest insight and knowledge remained to be attained."
The 'triple insight' referred to being the perceptive insight ofthings as they are (Sacca Nana), the perceptive insight the itsomething to be accomplished and known (Kicca Nana), and the perceptive insight that it has been accomplished and known (Kata Nana). Each Noble Truth (of the four there are) penetrated in this way makes for the 'twelvefold style'.
It is obvious that the physical eye is not implied here, since it does not penetrate into the body, not to mention mental essences but the eye of purified intensity pertaining to bhe Dhammakaya.
But what is this Dhammakaya? To understand the implications it is necessary, to return to the ancient advice:
"Self is the refuge of self."
