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**dr-eavealer** · 05-17-2012, 06:54 PM

I want to understand IF vipassana is an actual meditation practice taught by the Buddha or not and if the Kasinas are or not, etc.

vipassana was quoted from the Nikaya

Having thus developed the noble eightfold path...these two qualities occur in tandem: tranquillity (samatha) & insight (vipassana).

MN 149 more:

The swift pair of messengers is a designation for serenity (samatha) and insight (vipassana).

SN 35.245 Serenity (samatha) and insight (vipassana): this is called the path leading to the unconditioned

SN 43.2 He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out focusing on inconstancy.'

MN 118 And what is the development of concentration that, when developed & pursued, leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: 'Such is form, such its origination, such its passing away. Such is feeling, such its origination, such its passing away. Such is perception, such its origination, such its passing away. Such are fabrications, such their origination, such their passing away. Such is consciousness, such its origination, such its disappearance.' This is the development of concentration that, when developed & pursued, leads to the ending of the effluents.

AN 4.41 There are these five clinging-aggregates where a monk should stay, keeping track of arising & passing away (thus): 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' As he stays keeping track of arising & passing away with regard to these five clinging-aggregates, he abandons any conceit that 'I am' with regard to these five clinging-aggregates. This being the case, he discerns, 'I have abandoned any conceit that "I am" with regard to these five clinging-aggregates.' In this way he is alert there.

MN 122 For a person whose mind is concentrated, there is no need for an act of will, 'May I know & see things as they actually are.' It is in the nature of things that a person whose mind is concentrated knows & sees things as they actually are.

"For a person who knows & sees things as they actually are, there is no need for an act of will, 'May I feel disenchantment.' It is in the nature of things that a person who knows & sees things as they actually are (yathābhūtaṃ jānāmi passāmi) feels disenchantment.

AN 11.2 That which is inconstant is unsatisfactory. What is inconstant, unsatisfactory, subject to change is unfit to be regarded as: 'This is mine. This is my self. This is what I am'.

Seeing thus (evaṃ passaṃ), the well-instructed disciple of the noble ones grows disenchanted

SN 22.59

05-17-2012, 06:54 PM	#10
dr-eavealer Join Date Oct 2005 Posts 603 Senior Member	I want to understand IF vipassana is an actual meditation practice taught by the Buddha or not and if the Kasinas are or not, etc. vipassana was quoted from the Nikaya Having thus developed the noble eightfold path...these two qualities occur in tandem: tranquillity (samatha) & insight (vipassana). MN 149 more: The swift pair of messengers is a designation for serenity (samatha) and insight (vipassana). SN 35.245 Serenity (samatha) and insight (vipassana): this is called the path leading to the unconditioned SN 43.2 He trains himself, 'I will breathe in focusing on inconstancy.' He trains himself, 'I will breathe out focusing on inconstancy.' MN 118 And what is the development of concentration that, when developed & pursued, leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: 'Such is form, such its origination, such its passing away. Such is feeling, such its origination, such its passing away. Such is perception, such its origination, such its passing away. Such are fabrications, such their origination, such their passing away. Such is consciousness, such its origination, such its disappearance.' This is the development of concentration that, when developed & pursued, leads to the ending of the effluents. AN 4.41 There are these five clinging-aggregates where a monk should stay, keeping track of arising & passing away (thus): 'Such is form, such its origination, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' As he stays keeping track of arising & passing away with regard to these five clinging-aggregates, he abandons any conceit that 'I am' with regard to these five clinging-aggregates. This being the case, he discerns, 'I have abandoned any conceit that "I am" with regard to these five clinging-aggregates.' In this way he is alert there. MN 122 For a person whose mind is concentrated, there is no need for an act of will, 'May I know & see things as they actually are.' It is in the nature of things that a person whose mind is concentrated knows & sees things as they actually are. "For a person who knows & sees things as they actually are, there is no need for an act of will, 'May I feel disenchantment.' It is in the nature of things that a person who knows & sees things as they actually are (yathābhūtaṃ jānāmi passāmi) feels disenchantment. AN 11.2 That which is inconstant is unsatisfactory. What is inconstant, unsatisfactory, subject to change is unfit to be regarded as: 'This is mine. This is my self. This is what I am'. Seeing thus (evaṃ passaṃ), the well-instructed disciple of the noble ones grows disenchanted SN 22.59
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