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

Cause of suffering, and the way to liberation

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

All beings suffer because they do not see the world as it really is. When there is pain, we feel it is unpleasant and unbearable. When there is a good sound, we find it wonderful and feel happy. When we see a person we dislike, we feel anger and hatred.

But all these emotions, sensations and thoughts are just that: they are physical and mental processes which come and go, come and go, continuously and never-endingly.

Since we attach to our feelings and sensations, we suffer. We are constantly caught in a web of liking and disliking whenever we interact with the world around us. There is no rest because the mind races from one place to another, jumps from a memory to a plan.

The ultimate liberation comes from Vipassana.
In being mindful of each and every process and state we experience in our mind and body, we can purify the mind of its impurities and defilements which cause us to suffer.

When we are not mindful, we come into contact with something (eg. A sound, a sight, a memory) and become caught up in the object. We become involved and cannot detach from it

We then get a reaction as a result of this involvement/attachment to the object, which causes an improper attitude toward the object to appear
Eg. Anger / love; craving / hatred; like / dislike

The reaction causes the mind to be unwholesome, because of our previous experiences and nature we come to see/hear/feel the object through tainted judgements.

We must not get involved, we must not judge, we must not feel either pleasant or unpleasant. We must be aware of the object as it really is, whenever we see, hear, touch, smell, taste and think— this is non-judging, non-reacting judgement.

Because we think there is a person, a self or a soul that exists, that person (the “I”) has desires and aversions.

When we see all objects with intuitive insight, then there is purity of the mind.
When we note physical and mental processes, we realise that they are fleeting, everchanging, unsatisfactory, not permanent, and most important of all, they do not belong to us. They simply appear and disappear, but do not linger on.