A study of Vipassana Practice In Sangkaravasutta

Abstract

The thematic paper contains 2 objectives: 1) to study the content and key teachings found in Saṅgārava Sutta, and 2) to analyze the teachings in Saṅgārava Sutta related to Vipassanā meditation practice. It was qualitative research focused on documentary analysis, involving summarization, analysis, compilation, and descriptive narration.

The findings indicated that Saṅgārava is a discourse involving the Brahmin Saṅgārava, who asked the Buddha about the causes and conditions making mantra unclear, i.e., deteriorate, and the causes and conditions which make them clear, i.e., not deteriorate. The Buddha replied that if the mind is overwhelmed by the five hindrances—1) sensual desire or Kāmacchanda-nīvaraṇa, 2) ill-will or Byāpāda-nīvaraṇa), 3) sloth and torpor or Thīnamiddha-nīvaraṇa), 4) Restlessness and remorse or Uddhacca-kukkucca-nīvaraṇa, and 5) doubt or Vicikicchā-nīvaraṇa—and one does not clearly understand the teachings lead to their abandonment, i.e., does not seek a way out, the mantras become unclear. However, if the mind is not overwhelmed by these five hindrances and one clearly understands the teachings leading to the abandonment, the mantras can become clear. At the end, the Buddha stated that the seven factors of enlightenment—1) Satisambojjhaṅga), 2) Dhammavicayasambojjhaṅga, 3) Viriyasambojjhaṅga, 4) Pītisambojjhaṅga, 5) Passaddhisambojjhaṅga, 6) Samādhisambojjhaṅga, and 7) Upekkhāsambojjhaṅga—will lead to the fruition of true realization and liberation. The analysis of the teachings found in Saṅgārava Sutta related to Vipassanā practice revealed that regarding the five hindrances, practitioners should: 1) abandon sensual desire, which arises from Ayonisomanasikāra, by cultivating Asubha-bhāvanā, resulting in long-lasting calmness of sensual desire; 2) abandon ill-will, which stems from unwise attention or unskillful focus, by cultivating loving-kindness, 3) abandon sloth and torpor, a natural state of lethargy where the mind is unfit for work, by applying Yonisomanasikāra, 4) abandon restlessness and remorse through wise attention, and 5) abandon doubt through wise attention by observing the present phenomena.

As for the seven factors of enlightenment, one cultivates: 1) mindfulness contemplating the in-and-out breath, keeping the mind  with mindfulness focused on the immediate experience; 2) investigation of phenomena involves discerning and reflecting on the Dhamma, seeing phenomena as they are when the mind encounters them, understanding and insight into their arising; 3) effort involving physical and mental exertion toward greater understanding, awakening, and Nibbāna, consistently completing his duties without neglect; 4) rapture arising from contemplating the in-and-out breath rooted in seclusion, dispassion, and cessation; 5) tranquility of body and mind which brings relaxation, and his calm body and mind will lead to happiness, 6) concentration ensuring a steady mind, the calming body leads to happiness, happy mind becomes firm and free from distraction; and 7) equanimity involving a neutral mind maintaining while various emotions arise, not clinging to anything, relying on seclusion and dispassion. Practicing these extensively leads to the complete realization of higher knowledge and liberation.