Vipassana technique

This gift of Dhamma (Dhammadāna) is the translation
of five Burmese (Myanmar) Dhamma talks given by Dr.
Nandamālābhivaṃsa, Rector of the International Theravāda
Buddhist Missionary University, Yangon, Myanmar on 7 to
11 January 2011.
In this book, different and various information related
to feeling like the meaning of feeling, the cause of it, types of
feeling such as 3, 5, 6, 18, 36 or 108 are explained in detail.
The seven questions on feelings which were preached by the
Buddha are also presented in this book. They are the cause of
feeling, the cessation of feeling, the path leading to the
cessation of feeling, the satisfaction and dissatisfaction aspect
of feeling and escape from it.
When feeling arises it is always accompanied by
anusaya or latent defilement. The different types of anusaya
are also explained and the ways to abandon them are also
clearly explained. Different types of samādhi, Samatha
Yānika and Vipassanā Yānika, and also rūpa-kammaṭṭhāna
and arūpa-kammaṭṭhāna are also mentioned. He also
explained how to realise the truth by seeing the real nature of
feeling and how to realise Nibbāna.

This is a chapter of Yuganaddha (coupled practice) in Sadhammappakasini (commentary of Patisambhida).
It is translation work  based on Pali and Burmese nissaya (commentary by Myanmar sayadaws). This is a Ph.D thesis written by Dr. Thiri Nyunt, lecturer in ITBM University.

Dhammānupassanā is formed by Dhamma+anupassana. The word Dhamma comes from the root √dhar (to bear) and the suffix-ma. This Dhamma means all mental and physical phenomena, which bear or hold own intrinsic nature, such as phassa (contact) which has the nature to contact with object, and citta (consciousness) which has the nature to cognize the object.

This article tries to situate the Buddhist meditation called vipassanā in a new age context on
the basis of recollections and acknowledgements of the lives of a certain target group of people.
with the introduction of vipassanā and the new age phenomenon along with arguments from
psychology, this article emphasis and exposes the way these individuals deal with existential
problems in life, employing various modes and mainly spirituality, which becomes a form of
alternative psychology. in its original context, vipassanā helps a more efficient integration and
functioning of individuals inside a society, however, in a relatively new environment (europe),
it is reinterpreted and leads to an estrangement from duties imposed and expected of us.

" cittenaniyyatiloko " , that the world operates through the human mind. So long as the human mind is motivated by morally wholesome intentions, man can lead a comparatively happy life and nature would be manageably hospitable. When the motivational roots are evil, man experiences misery as is maintained by the first two verses in the Dhammapada. Now it appears that evil is so widespread that even nature has been adversely affected, rendering it more inhospitable. The environmental crisis has to be treated as the result of a moral crisis. Man has to cultivate a morally wholesome attitude and lifestyle for a change for the better and this has to be accepted as a survival imperative. This paper makes an attempt to explore the alternative healing medication technique to neutralize the growing stress and mental fatigue prevalent in the modern society. It focuses on the strategic technique taught in the vipassana meditation, which assists in controlling the Ego and focusing the mind on the 'Now ". The growing society is accompanied by tremendous complexities. The arduous task of competitive survival has increased the number of " lifestyle diseases " such as hypertension, nervous breakdown, depression and anxiety. The lack of time inhibits the process of self-speculation and thus the " chintan " (mindfulness) takes a backseat and " chinta " (worry) takes over the " chit " (mind).

India has always been known as the land of spirituality. This paper looks at utilizing one such facet of our ideological and spiritual heritage to see how the growing global popularity of Vipassana Meditation can be used as a tool for propagating and harnessing India’s soft and hard power potential.

Vipassana is one of India's most ancient meditation techniques, which focuses on achieving equanimity by the way of self-introspection.  Yoga and Vipassana meditation, both arose out of the same spiritual culture of ancient India and they also share a common goal of freedom from suffering. The global yoga market today is worth $80 billion today, and in the US alone it is worth 27 billion dollars with more than 32 million people practicing it. India has, so far, been unable to capitalize very much on the yoga market although our initiative of International Yoga Day is now trying to reverse the trend. Vipassana has unfortunately become the next “turmeric” of India. It is already being advertised and popularized in the as the therapy of ‘Mindfulness’. The increasing popularity of mindfulness leaves open a window of opportunity for India to reclaim its traditional practice of Vipassana and project it as an Indian ideological and philosophical export to the world at large.

This chapter looks at the work CAT staged by Ansuman Biswas at the South London Gallery in 1998. The piece consisted in a performance/experiment/demonstration of the famous quantum physics image/paradox of Schrödinger’s cat employing as means of investigation the 2,500 years old Indian technology of Vipassana meditation. The performance space consisted of a soundproof black box placed in the middle of the gallery space where Biswas lived for ten days and nights engaging in Vipassana meditation.
The multiple spatial potentialities of this restricted place is interrogated in this chapter by looking at the following cultural references: the spatial and symbolic locations of the hermit and the anchorite; the Schrödinger's cat thought experiment; and the theatrical space.
Eventually the analysis of Vipassana meditation as performance action, enquires into its modalities of operation in respect to spirituality, performativity, spectatorship and embodiment. The hypothesis proposed is that of an introspective theatre informed by the condition of spectatorship that Vipassana generates.