Is observing anything that arises in the present moment Vipassanā?

Numerous "vipassanā" techniques are currently widespread, with the most prevalent involving the observation of anything arising in the present moment as impermanent (anicca), suffering (dukkha), and devoid of a permanent self (anatta). Yet, one must question whether this aligns with the authentic vipassanā technique as articulated by Buddha.

In the Visuddhimagga commentary Vol 2, page 242, Sammasanna-ñāṇa section, paragraph 694, the objects of vipassanā meditation for meditators freshly starting the vipassanā practice for the achievement of the first true vipassanā knowledge (out of the sixteen): sammasanna-ñāṇa are listed in great detail, with reference to the Patisambhidhamagga.

The objects of vipassanā meditatation mentioned are the mentality (nāma) and materiality (rūpa), five aggregates (five khandha), twelve bases (twelve āyatana), eighteen physical and mental elements (eighteen dhātu), the twelve factors of dependent origination (paṭiccasamuppāda) in the past, future, and present; gross and subtle; internal and external; inferior and superior; far and near as anicca (impermanent), dukkha (suffering) and anatta (non-self).

So why are these the objects of vipassanā? Because it is mentioned so in the Patisambhidhamagga Pāli (Ps 1.1): Ñāṇakathā in detail as follows:

"5. 1–5. Materiality is to be directly known. Feeling … Perception … Formations … Consciousness is to be directly known.

6–11. Eye is to be directly known. Ear … Nose … Tongue … Body … Mind is to be directly known.

12–17. Visible objects are to be directly known. Sounds … Odours … Flavours … Tangible Objects … Ideas (Mind) …

18–23. Eye consciousness is to be directly known. Ear consciousness … Nose consciousness … Tongue consciousness … Body consciousness … Mind consciousness …

24–29. Eye contact is to be directly known. Ear contact … Nose contact … Tongue contact … Body contact … Mind contact …

30–35. Eye-contact-born feeling is to be directly known. Ear-contact-born feeling … Nose-contact-born feeling … Tongue-contact-born feeling … Body-contact-born feeling … Mind-contact-born feeling …

....

66–71. The earth principle is to be directly known. The water principle … The fire principle … The air principle … The space principle … The consciousness principle …

....

114–125. The eye base is to be directly known. The visible-object base … The ear base … The sound base … The nose base … The odour base … The tongue base … The flavour base … The body base … The tangible-object base … The mind base … The idea base …

126–143. The eye principle is to be directly known. The visible-object principle … the eye-consciousness principle … the ear principle … the sound principle … the ear-consciousness principle … the nose principle … The odour principle … The nose-consciousness principle … The tongue principle … The flavour principle … The tongue-consciousness principle … The body principle … the tangible-object principle … The body-consciousness principle … The mind principle … The idea principle … The mind-consciousness principle …

144–165. The eye faculty is to be directly known. The ear faculty … The nose faculty … The tongue faculty … The body faculty … The mind faculty … The life faculty … The femininity faculty … The masculinity faculty … The [bodily] pleasure faculty … The [bodily] pain faculty … The [mental] joy faculty … The [mental] grief faculty … The equanimity faculty … The faith faculty … The energy faculty … The mindfulness faculty … The concentration faculty … The understanding faculty … The I-shall-come-to-know-the-unknown faculty … The final-knowledge faculty … The final-knower faculty …

166–168. The sensual desire principle is to be directly known. The material principle … The immaterial principle …

....

178–181. The first jhana is to be directly known. The second jhana … The third jhana … The fourth jhana …

.....

190–201. Ignorance is to be directly known. Formations … Consciousness … Mentality-materiality … The sixfold Base … Contact … Feeling … Craving … Clinging … Being … Birth … Ageing-and-death is to be directly known.

....

Suffering is to be directly known. The origin of suffering … The cessation of suffering … The way leading to the cessation of suffering is to be directly known."

In summary, all mentality (nāma) and materiality (rūpa) in their ultimate reality forms must be directly known with one's own wisdom. Therefore, those engaging in vipassanā practice must focus on contemplating these ultimate realities to attain genuine vipassanā knowledge. On the other hand, it is of paramount importance to discern these ultimate realities accurately before embarking on vipassanā meditation as well.

Given the multitude of ultimate realities to contemplate when initiating vipassanā, the Visuddhimagga commentary advises practitioners to contemplate on the realities that are readily and easily apparent in the wisdom of the practitioner, mong the list of ultimate realities to be contemplated. Based on this statement, the misconception that vipassanā must be practiced by observing anything that arises in the current moment, usually within the mind arises and is very popular in today's world among many teachers. Contrary to a common misconception associating vipassanā solely with observing immediate mental or physical phenomena, the commentary actually suggests contemplating impermanence (anicca), suffering (dukkha), and non-self (anatta) within any of the ultimate five khandha (nāma-rūpa), twelve bases, eighteen elements, jhāna-dhamma, dependent origination factors, etc., that become easily evident to the practitioner's fresh and developing wisdom.

This leads to the question of whether one should not contemplate on ultimate realities that are not immediately apparent. According to the sub-commentary of Visuddhimagga Vol 2, page 392, practitioners are encouraged to contemplate on any easily apparent ultimate mentality or materiality BUT as a starting point only. The contemplation of all other ultimate realities, as detailed in the Patisambhidhamagga, that are not readily apparent in one's wisdom, is advised at a later stage when wisdom has sharpened. It is essential to engage in contemplation on all ultimate realities without remainder, leaving none uncontemplated. One of the reasoning behind such advise is because depending on factors such as wisdom sharpness, paramī fulfilled, personality, and characteristics, some individuals may find it easier to contemplate on ultimate materiality first, while others may find it easier with ultimate mentality. Afterwards, a practitioner must contemplate on the rest of the ultimate realities that are not easily apparent in one's wisdom. This can be achieved by further sharpening the vipassanā wisdom through repeated contemplation and by developing better concentration through samatha meditation objects because "one who is concentrated discerns things (nāma-rūpa) as they really are" (SN 35.99).

In a direct and candid answer to the core question of this blog: there is no teaching from any Buddha that affirms the mere act of observing anything arising in the present moment as constituting vipassanā. Merely observing the mind and its emotions, enduring physical suffering and pain when meditating, or passively watching thoughts does not equate to practicing vipassanā. True vipassanā involves the contemplation of the impermanence (anicca), suffering (dukkha), and non-self (anatta) nature inherent in the ultimate realities (nāma and rūpa) mentioned above in the past, future, and present; gross and subtle; internal and external; inferior and superior; far and near. For those who have penetrated the ultimate materiality and mentality, they will be able to contemplate the anicca, dukkha and anatta nature of such realities in the present moment as they arise, when their vipassanā contemplation and wisdom becomes stronger and sharper. Only then, the practice of contemplation in the present moment is said to be complete and correct.

Therefore, the choice lies in your hands: will you align with the profound teachings of Buddha, or opt for the guidance of modern instructors whose misunderstandings have led to inconsistent doctrines? Whose wisdom do you deem worthy of your following?

May you realise the Four Noble Truths in this lifetime.

(based on the Pa-Auk Sayadawgyi's talks and Q&A)