My current meditation is Buddho recitation. I am seeking to understand how to use Buddho recitation as a vipassana practice aligned with Abhidhamma. That is, how can one apply Buddho recitation as a formal practice of vipassanā?
I look forward to your replies.
Many thanks.
I add a passage from my book (A path without Ownership) Paulo.
Today I was listening to a translation of a sutta about dependent origination (paṭiccasamuppāda) while watching my
children swimming. At different times I was in admiration of the
Dhamma, of the Buddha who discovered it, and the Sangha who
preserved it. We should be aware though that simply bringing
to mind one of the recollections (Buddha, Dhamma, Sangha,
our virtue, our generosity, and virtues of the devas) is not a
guarantee of kusala citta. Regarding the development of satipatthana, this depends on correct intellectual understanding
of Dhamma. There should be understanding of the void nature
of the world (suññata), that everything is ceasing immediately.
We may make effort to see the present moment but with the idea
of a person who is doing so, unaware that what we are trying
to be aware of is already past. Right effort arises with panna
(wisdom) and with detachment—it is not merely a matter of
bringing attention to an object. Kusala citta can’t be forced to
arise.
What is critical, in both samatha and vipassana bhavana is whether there is kusala citta.
Reciting the Buddha’s name or chanting a short text can be with kusala as this is directly reminding us of his virtues. Or it might be done mechanically without kusala …
I continue with the section from my book:
Difference between samatha and vipassana
The Visuddhimagga explains that one intent on development of samatha:
should sever any of the ten impediments that he may
have. A dwelling, family, and gain, A class, and building
too as fifth, And travel, kin, affliction, books, and supernormal powers: ten. Vism. III 29.
[…] Iddhi, here, means the supernormal powers of a
worldling. It is difficult to manage—like a child lying
on its back or like tender young crops. It can be broken
even by a small thing. However, it is an obstacle to
vipassanā (insight), though not to samādhi (concentration), because it is something attainable after attaining
concentration.
Therefore, for one intent on insight, the obstruction of
supernormal powers should be removed; for the other
[i.e., one aiming at concentration], it may be left as it is.
Vism. iii 56
This can help us see the different ways of insight and samatha.
For those who develop samatha superpowers are not an impediment as iddhi are a result of samatha. But all the other nine:
the ‘dwelling, family, and gain, a class, and building too as fifth,
And travel, kin, affliction, books’ are impediments. [Note, that
as I mentioned earlier the six recollections can be developed
in a busy daily life]. However, for the one who is developing
vipassana it is reversed, as the way of insight can be developed
even in the midst of all these nine. Why is it indicated that only
the iddhi are impediments to vipassana? It is because of their
fragility that one would have to be so careful to maintain them,
it distracts from the main goal.
Question: You say that vipassana can be developed in daily life. My
job is demanding and when I am trying to solve the issues
at work I am not thinking about Dhamma at all.
When we are fully preoccupied with worldly matters, as we
often are, at those times there is not development of intellectual
understanding (pariyatti). This is the way things are. Nevertheless, there may be opportunities that can arise naturally to
reflect on Dhamma or even have direct insight, if only for a few
moments. There may be some understanding of hardness or
that thinking goes on naturally by itself. These moments can
come unexpectedly.
Q: Shouldn’t we set aside quiet periods to devote to bhavana,
insight meditation.
Anytime we spend contemplating the Dhamma is beneficial. I
certainly appreciate those minutes and hours when I can read
a section of the Tipitaka or ponder at leisure the teachings.
We need to be careful though that we are not closing off the
possibility of understanding arising at other times. Also we
should be awake to the possibility of self-deception. If we don’t
have enough understanding at the level of pariyatti then what
we are calling ‘insight meditation’ might not qualify. And even
if we are well versed in the texts we should be patient and place
the principles of anatta to the fore: sati and wisdom don’t arise
at anyone’s will.
One who Dwells in the Dhamma 74(4): > It is said, Bhante,
‘one who dwells in the Dhamma, one who dwells in the
Dhamma.’ In what way is a bhikkhu one who dwells in
the Dhamma?
(1) Here, bhikkhu, a bhikkhu learns the Dhamma—the
1
discourses, mixed prose and verse, expositions, verses,
inspired utterances, quotations, birth stories, amazing
accounts, and questions-and-answers—but he does not
go further and understand its meaning with wisdom.
This is called a bhikkhu who is absorbed in learning, not
one who dwells in the Dhamma.
(2) Again, a bhikkhu teaches the Dhamma to others in
detail as he has heard and learned it, but he does not go
further and understand its meaning with wisdom. This
is called a bhikkhu who is absorbed in communication,
not one who dwells in the Dhamma.
(3) Again, a bhikkhu recites the Dhamma in detail as
he has heard it and learned it, but he does not go further
and understand its meaning with wisdom. This is called
a bhikkhu who is absorbed in recitation, not one who
dwells in the Dhamma.
(4) Again, a bhikkhu ponders, examines, and mentally
inspects the Dhamma as he has heard it and learned it,
but he does not go further and understand its meaning
with wisdom. This is called a bhikkhu who is absorbed in
thought, not one who dwells in the Dhamma.
(5) Here, a bhikkhu learns the Dhamma—the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations,birth stories, amazing
accounts, and questions-and-answers—but he goes
further and understands its meaning with wisdom. It
is in this way that a bhikkhu is one who dwells in the
Dhamma. The Numerical Discourses.
The recitation of the Buddha’s name you mentioned can be related to the recitation in this sutta, if it comes with enough understanding of the qualities of the Buddha.
Essentially the more we know about the triple gem, the more we know the suttas and Abhidhamma, the more respect we have for the Buddha and the more often kusala citta with understanding can arise.
Hi Paulo,
Your question is actually very similar to one asked two days ago by HapinessSeeker (as the four foundations of mindfulness is the same as vipassana as it is being used here), except his has kasinas as an object and yours has Buddho recitation:
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If the Sobhana Cetasika group is present, you have a kusala mind. Many people of different subjects seems to forget that part. It is very important to know these qualities.
Many thanks, @RobertK , @renaldo , @bksubhuti for all replies!!
Thank you, everyone, for your replies.
I still have a few questions:
During the recitation, from a Vipassana perspective, if a kusala factor arises, should I note it and direct my attention to that factor? Even if I recognise the kusala and akusala factors, I would like to know whether the focus continues to shift to Buddho when reciting ‘Buddho’ from a Vipassana perspective.