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achieve vipaśyanā along the way and carry on with the Geshe Dadul: Mindfulness (smṛti), together with
rest of the journey through a combined path of śamatha introspective awareness (saṃprajanya), is one of
and vipaśyanā. So, pursuing a dhyāna includes training the tools for cultivating the concentrative states of
in śamatha and Vipaśyana, but not limited to those. śamatha and vipaśyanā. These tools of mindfulness and
introspective awareness when combined counteract
Is the word vipassanā equated with any mindfulness the hindrances, such as restlessness and laxity, to these
techniques in your respective tradition? concentrative states. So, vipaśyanā is not the same as
mindfulness in our tradition.
Ven Aggacitta: All types of spiritual cultivation, including
meditation, require mindfulness. The early discourses on meditation in the
Pāli Canon convey a unified role of samatha
Ven Min Wei: With regards to the connection between (calm abiding) and vipassanā, while in the Pāli
vipaśyanā and mindfulness, the Smṛtyupasthāna Sūtra Abhidhamma and the Commentaries, they consider
of the Madhyamāgama has stated that the aim of samatha and vipassanā as two distinct meditation
mindfulness is to gain insight into the impermanence paths. How would you explain this seeming
of the self. Therefore, vipaśyanā and mindfulness must dichotomy? Is this true also in the Mahāyāna and
go hand in hand during meditation. We might say that Vajrayāna traditions?
mindfulness is the central focus of vipaśyanā and the
key to the whole process. Ven Aggacitta: Your premise is not true. Samatha and
vipassanā have always been considered two separate
The Sūtra also mentioned that vipaśyanā meditation approaches in the early suttas as illustrated by the
uses mindfulness and śamatha, developed through following.
practices such as mindfulness of breathing, combined
with the contemplation of impermanence as observed The Vijjābhāgiya Sutta (AN 2.32) states that both of
in the bodily and mental changes, to gain insight into the them have a share in gnosis or true knowledge (vijjā).
true nature of reality. The development of samatha leads to the abandonment
of passion and liberation of the mind while that of
Besides that, the Abhidharmakośakārikā states that vipassanā, to abandonment of ignorance and liberation
vipaśyanā is practiced once one has reached samadhi of wisdom.
by cultivating the four foundations of mindfulness. This
is achieved, according to Vasubandhu, by considering Tatiyasamādhi Sutta (AN 4.94) distinguishes samatha
the unique characteristics (svālakṣaṇa) and the general from vipassanā in terms of their objects of attention and
characteristics (sāmānyalakṣaṇā) of the body, sensation, purpose. The samatha yogi focuses on the mind (citta)
the mind, and the dharmas. “The unique characteristics” to still and compose it (samādhiyati). The vipassanā yogi
refer to its self-nature (svabhāva), while the “general focuses on constructions (saṅkhāras) to “distinctly see
characteristics” signify that “All conditioned things (vipassati)” or understand them with wisdom. One who
are impermanent; all impure dharmas are suffering; has attained samatha but not vipassanā should learn
and that all dharmas are empty (śūnya) and not-self from the other and vice versa. One who has neither
(anātmaka).” should learn both and one who has both should not be
complacent but should strive on for total liberation.
Hence, vipaśyanā is a direct and gradual cultivation of This latter portion is also echoed in Samatha Sutta (AN
mindfulness. They are mutually related to each other 10.54).
during meditation.