Dispelling Common Misconceptions Regarding Insight (vipassana)

Through 30 years of the study and practice of the contemplative life, and specifically following the Noble Eightfold Path, I have found that the three vehicles of Buddhism, like all religions, subscribe to dogma that is not supported by their progenitor. In the case of Buddhism, the progenitor's (Sidharta Gotama) discourses are revealed in the Discourses of the Buddha (the Nikayas). Specifically, Theravadan Buddhism tends to subscribe to a belief in insight (vipassana) in rejection of absorption (jhana).

In practical experience one will find that one cannot have insight without absorption. In fact every accomplished contemplative will find that absorption is a prerequisite for insight. On the other hand Theravadan Buddhism has further compounded their unsupportable dogma through the appropriation of the concepts of satipatthana, and has subverted them under the name of 'Vipassana' but in doing so they have conveniently left out a few important details from the satipatthana discourse. In particular they have left out the necessity of absorption (jhana, DN 22.21). By doing so this school of Buddhism has proven it does not understand the Noble Eightfold Path, which is defined in terms of absorption, nor do they understand what insight (vipassana) is, or what the Buddha's intentions were with the practice strategy he called satipatthana.

Satipatthana is the cultivation of mindfulness with the intention of arriving at right, true or correct meditation (samma-samadhi), which is defined in terms of jhana, not in terms of insight (vipassana). Further this contemplative has found that insight (vipassana) is a subjective state in which the cognitive processes of thinking and reasoning, or in Pali terms vitakka and viccra, are suspended, tranquility arises, which means by definition one is now in the second jhana, then insight (vipassana) arises. I need only point you in the direction of the Samaññaphala Sutta (DN 2) where insight (vipassana) is described as a fruit of the practice, not a practice path.

In this sutta one will notice that it is not a coincidence that the section that immediately precedes the section that describes insight, provides a lengthy description of absorption (jhana), Samaññaphala Sutta (DN 2.75-82). And, the section on knowledge and vision (insight) begins with the characteristic conditions for absorption (jhana). Therefore I believe it is reasonable to conclude absorption (jhana) is a necessary pre-condition for insight (vipassana) to arise.

Please also note that the Samaññaphala Sutta (DN 2) is a description of the "Fruits of the Contemplative Life." Thus insight (vipassana) is simply seen as one of several fruits of the contemplative life, not the only fruit.

In this sutta we see that the fruits of the contemplative life are: virtue, sense restraint, mindfulness & alertness, contentedness, abandoning the hindrances, the four absorptions (jhanas), insight knowledge, the mind-made body (OOBs), supranormal powers (such as clairaudience, mind reading, recollection of past lives, knowledge of passing away & re-appearance of beings), and the ending of mental agitation. So, why do Theravadans emphasize a single fruit? Why do they reject the foundational "fruit" of absorption (jhana), when they think of insight (vipassana)? The conclusion can only be that they do not know the dhamma.

If you read the Discourses of the Buddha (sutta/sutra pitaka) I am sure you will find the historic Buddha often recommended to his monastic and lay disciples to cultivate the absorption states (jhanas/dhyanas) as a desirable pleasure to be cultivated (MN 139), because the jhanas are a wholesome state that would afford one a "pleasant abiding in the here and now" (MN 66). In fact, as has already been stated, he defined his Noble Eight Fold Path based upon jhana/dhyana (DN 22.21). He said cultivating jhana was a Noble, correct, true or worthy effort (MN 101). He said it was jhana that burned or destroyed the hindrances (SN 9.53). He even said that those who cultivate jhana are the "chief, the best the foremost, the highest, the most excellent of... meditators" (SN 34), because those who cultivate jhana are moving toward nibbana (SN 9.53). Thus they are developing a superhuman state (lokuttara) (MN 31). And, of course absorption (jhana/dhyana) is just one of several fruits, such as insight (vipassana), that are available to the noble ones who follow this Noble Eight Fold Path (Dhammapada Verse 372)

I have found by following the Noble Eight Fold Path one comes inexorably to cessation (nibbana). Through right view (samma-ditthi) one observes right thought, speech, action and livelihood (samma-sankappa, vaca, kammanta and ajiva). Through this right effort (samma-vayam) one arrives at right mindfulness (samma-sati). Right mindfulness culminates in right meditation (sama-samadhi). Right meditation bares various fruits including absorption (jhana) and insight (vipassana). It is these fruits of the Noble Eight Fold Path that lead inexorably to cessation (nibbana).

In conclusion the historic Buddha taught an eightfold practice path that included right or noble mindfulness (samma-sati). Based upon the Satipatthana Sutta (MN 10) we can conclude he called the cultivation of mindfulness (sati) "satipatthana" (DN 22), not "vipassana." And, the successful execution, of satipatthana was specifically for giving rise to right or correct meditation (samma-samadhi) (DN 22.21); which he defined in terms of the four material, or rupa jhanas, (DN 22.21); which he called "Di.t.thadhammasukhavihaaraa;" which is often translated as a "pleasant abiding in the here and now" (MN 8); which he considered to be supramundane (Lokuttara) (NM 31.10-18).

Latukikopama Sutta (MN 66)

Jhanasamyutta (SN 9.53)

Culagosinga Sutta, MN 31

Culagosinga Sutta (MN 31)