This set of slides is from the Satipatthana Workshop conducted by Venerable Aggacitta at Sasanarakkha Buddhist Sanctuary between July 26-29, 2012. Permission is given to redistribute without any modifications, for non-commercial purposes only. These slides explore the meaning of samatha, vipassana and compared these 2 concepts. These slides also cover the concept of sankhara.

1. What is
Samatha &
Vipassanā?
Buddha’s Definition
according to
Tatiya·samādhi Sutta (AN 4:94) 1

2. What Is Samatha?
1. kathaṁ cittaṁ How is the citta to be ‘made
saṇṭhapetabbaṁ? to stand properly’ (steadied)?
2. kathaṁ cittaṁ How is the citta to be ‘made
sannisādetabbaṁ? to sit properly’ (settle down)?
3. kathaṁ cittaṁ How is the citta to be
ekodi kātabbaṁ? made unified ?
4. kathaṁ cittaṁ How is the citta to be brought
samādahātabbaṁ? together & placed (composed)?
SAMATHA = STILLING

3. What Is Vipassanā?
1. kathaṁ saṅkhārā How are saṅkhārā
daṭṭhabbā? to be seen?
2. kathaṁ saṅkhārā How are saṅkhārā
sammasitabbā? to be investigated?
3. kathaṁ saṅkhārā How are saṅkhārā
vipassitabbā? to be seen distinctly?
vi = clear, distinct; distinguish, separate; special; various
passanā = seeing
VIPASSANĀ = DISTINCT SEEING

4. Samatha vs Vipassanā
Samatha is about how to still the mind
(citta). It is not about objects of focus—
whether conceptual objects (paññatti) or
ultimate realities (paramattha dhammā).
Vipassanā is about the object of focus—
which is saṅkhārā—and how to regard them,
investigate them, and develop insightful
understanding about them.

5. What is “Saṅkhārā”?
Handa dāni, bhikkhave, Now, monks,
āmantayāmi vo let me address you:
“vayadhammā saṅkhārā; “Saṅkhārā have the nature of
appamādena vanishing; with heedfulness
sampādethā”ti. fulfil [your goal].”
Aniccā vata saṅkhārā, Impermanent indeed are saṅkhārā,
uppādavayadhammino. Their nature is arising & vanishing.
uppajjitvā nirujjhanti, Having arisen they cease.
tesaṃ vūpasamo sukho. Their appeasement is happiness.
Mahāparinibbāna Sutta SN 6:15

6. What is “Saṅkhārā”?
“kiñca, bhikkhave, “And what, monks,
saṅkhāre vadetha? do you call ‘saṅkhārā’? Because
saṅkhatamabhisaṅkharontī they condition the conditioned—
ti kho, bhikkhave, tasmā thus they are called ‘conditioned
‘saṅkhārā’ti vuccati. conditioners’
Khajjanīya Sutta SN 22:79
Used in the context of the 4th khandha

7. How to “See” Saṅkhārā
“sabbe saṅkhārā aniccā”ti, “All saṅkhārā are impermanent”—
yadā paññāya passati. when one sees with wisdom,
atha nibbindati dukkhe, one wearies of suffering.
esa maggo visuddhiyā. This is the path to purification.
“sabbe saṅkhārā dukkhā”ti, “All saṅkhārā are suffering”—
yadā paññāya passati. when one sees with wisdom,
atha nibbindati dukkhe, one wearies of suffering.
esa maggo visuddhiyā. This is the path to purification.
“sabbe dhammā anattā”ti, “All dhammā are not-self”—
yadā paññāya passati. when one sees with wisdom,
atha nibbindati dukkhe, one wearies of suffering.
esa maggo visuddhiyā. This is the path to purification.
Dhammapada (#277 – #279)

8. How to “See” Saṅkhārā
“...yadaniccaṃ taṃ “...what is impermanent—that is
dukkhaṃ; yaṃ dukkhaṃ suffering; what is suffering—
tadanattā; yadanattā taṃ that is not-self; what is not-self—
‘netaṃ mama, ‘this is not mine,
nesohamasmi, this is not me,
na meso attā’ti evametaṃ this is not my self,’ thus is it
yathābhūtaṃ to be seen with right wisdom
sammappaññāya as it has occurred.
daṭṭhabbaṃ...
“evaṃ passaṃ... sutavā Thus seeing... the informed noble
ariyasāvako... nibbindati. disciple... wearies of (the 5 Kh).
nibbindaṃ virajjati; virāgā Being weary, he detaches; due to
vimuccati.... detachment, he is liberated...
Yadanicca Sutta SN 22.15

9. Paññā & Viññāṇa
“...Yā cāvuso, paññā yañca “...paññā and viññāṇa—
viññāṇaṃ—ime dhammā these states are
saṃsaṭṭhā, no visaṃsaṭṭhā. conjoined, not disjoined.
Na ca labbhā imesaṃ It is impossible to separate these
dhammānaṃ vinibbhujitvā states from each other
vinibbhujitvā nānākaraṇaṃ in order to describe the difference
paññāpetuṃ....” between them.
‘‘...imesaṃ dhammānaṃ ...between these states
saṃsaṭṭhānaṃ no that are conjoined,
visaṃsaṭṭhānaṃ paññā not disjoined: paññā is to be
bhāvetabbā, viññāṇaṃ developed, viññāṇa is to be fully
pariññeyyaṃ. Idaṃ nesaṃ understood. This is the difference
nānākaraṇan’’ti between them.
Mahāvedalla Sutta MN 43