Difference between Samatha and Vipassana

[notes from Dhamma talks of Sayadaw Utanaka of Chyanmyay Yeiktha]

As the Burmese saying goes
“Samatha is the path of (temporary) enjoyment;
Vipassana is the path of realisation”


Samatha—calmness, serenity, tranquillity
Through samatha, you can temporarily be free from hindrances and defilements, for as long as the concentration is deep

Aim
-attain higher degree of mind, through deep concentration
Method
-there is a single object of meditation (in total 40, eg. Respiration)
- focus on the primary characteristic of the object intensely
-when mind wanders, you force the mind back to the object
-to gain purification and get rid of defilements, the mind must be absorbed in the object

Result
-enjoyment of deep concentration results in peace and tranquillity, and states of pure bliss (jhana); however only for as long as concentration is deep.
-psychic/superhuman powers are possible when the concentration is deep enough
-when you disengage from the object, defilements will return

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Vipassana—experiential knowledge; realising insight

Vi + passana
Nature of all phenomenon mindfulness and right understanding
Impermanence
Suffering
Non-Self

Together, the two words vi and passana mean:
“Realisation of impermanence, suffering and impersonal nature of body and mental experiences and qualities”

Aim
-elimination of suffering through the realisation that all phenomenon are impersonal
-this is done through insight into the three basic characteristics of all phenomenon; which are impermanence, unsatisfactoriness / suffering and non-self

Method
-all mental (mind) and physical (bodily) processes must be noted and realised, so all phenomenon are objects of meditations
Eg. When sitting, mentally note ‘Sitting, sitting’.
When thinking, mentally note ‘Thinking, thinking’
When angry, mentally note ‘Anger, anger’

-the mind must always note /be mindful of the most dominant thought, sensation, feeling etc. at the time
-concentration is deep, but not too deep, as you must be aware of ever-changing states and processes
-just see all phenomenon as they are; no judgements, no liking or disliking
-switch the focus of attention between primary and secondary objects

Eg. When doing sitting meditation, primary object is the rising and falling of the abdomen (physical process); a sudden memory arises (mental process), which is the secondary object; note this secondary object until it disappears; then return to the primary object of rising/falling of abdomen

Result
-realisation of the nature of all phenomenon
-deliverance from suffering, through the right understanding that all defilements and processes are impermanent, unsatisfactory / suffering and non-self