8. VIPASSANA DEVELOPMENT
VIPASSANA
The Vipassana method developed by Buddha uses his generated understanding of the cognitive in a way that manipulation of Vitakka and Vicara was possible.
In the Vipassana system, various chains of memory traces are drawn into Vitakka and Vicara with the express purpose of discerning the rise and fall of mind-moments and the fact that all phenomena are generated and rise in the mind and are not really external phenomena.
Furthermore, it is discerned that all apparent present phenomena arise as a result of stored memory traces.
This effectively reduces the valence of inappropriate memory traces.
The task of Vipassana is not to lead one to a great Awakening, but to lead one to an important Liberation from all the impediments and symptoms of Identity domination. In Freudian terms, we can say that it cleans up the debilitating behavior of Id, Ego and Super Ego. In Dharma terms, it removes all obstacles and limits the activity of debilitating Identity.
Vipassana cannot really be considered as a practice or even a meditation in the normal way it is used. It is a "progressive training" that moves unaided by intellect towards the attainment of an Absolute Purity (Parama Visuddhi). Now that word is tainted by erroneous religious usage which considers the state of purity as being free from sin or moral wrong and lacking in a knowledge of evil. In Chan Buddha Dharma there is no concept of sin or corresponding culpability, confession and penitence. Purity is considered as being free from five principal impediments that prevent the evolution of an approach to the restoration of balance and harmony with the natural Life Force.
Vipassana is said by many to be based upon the following principles:
1. Purity of Virtue
2. Purity of Mind (citta) the practice of Samatha (concentration)
3. Purity of Views (ditthi)
4. Purity in the Overcoming of Perplexity or Doubts (kankhavitarana)
5. Purity of Knowledge and insight into the correct and incorrect paths (mggaggagga-nanadassana)
6. Purity of knowledge and vision of the Path (patipada nanadassana)
7. Purity of knowledge and profound Vision into the Noble path (nanadassana)
But before one falls into the intellectual trap of learning this list and deciding to work upon these principles, look at the following discourse presented in the Ratha-vinita Sutra (Majjhima Nikaya 24). It is a conversation between the Elder Punna and the great Sariputta:
Sariputta said to Ven. Punna, "My friend, is the holy life lived under the Blessed One?"
"Yes, my friend," replied Punna
"And is the holy life lived under the Blessed One for the sake of purity in terms of virtue?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms of mind [concentration]?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms of view?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms of the overcoming of perplexity?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge & vision of what is & is not the path?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge & vision of the way?"
"No, my friend."
"Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge & vision?"
"No, my friend."
So we learn apparently that this list is rather stained in some way, but Punna gives a clue to the problem. He declares, "The holy life is lived under the Blessed One, my friend, for the sake of total Unbinding through lack of clinging."
伋觀.广角禅