manas wrote:
I agree with you, and I suspect we are not alone. But sadly we are in the minority; as Ben has pointed out, in mainstream Theravada a distinction is made between 'insight' and 'calm' meditations that, as you have pointed out, does not exist in the actual suttas.
And, as some of us have pointed out repeatedly, so-called "vipassana" techniques such as taught by Mahasi Sayadaw and his students, many of Ajahn Chah's western students, and many other teachers, don't make much of this distinction when it comes down to actual practice:
http://www.dhammawheel.com/viewtopic.ph ... 20#p211669" onclick="window.open(this.href);return false;
One uses breath/abdomen/walking to build up mindfulness and concentration, and uses that mindfulness and concentration for investigation. It's all mixed together...
And teachers who are teaching "samatha" practices (such as some other of Ajahn Chah's student, like Ajahn Brahm) note that one needs some insight and "problem solving" to get to deep concentration states...
So it's really a matter of emphasis, and where the individual is at the particular time.
But I don't think that it is accurate to say that the Buddha did not distinguish the development of these different aspect. See, for example:
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
"There is the case where a monk has developed insight [vipassana] preceded by tranquillity [samatha]. As he develops insight preceded by tranquillity, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed.
[and so on for other orderings]
And:
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
"There is the case of the individual who has attained internal tranquillity of awareness, but not insight into phenomena through heightened discernment. Then there is the case of the individual who has attained insight into phenomena through heightened discernment, but not internal tranquillity of awareness. Then there is the case of the individual who has attained neither internal tranquillity of awareness nor insight into phenomena through heightened discernment. And then there is the case of the individual who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment.
"The individual who has attained internal tranquillity of awareness, but not insight into phenomena through heightened discernment, should approach an individual who has attained insight into phenomena through heightened discernment and ask him: 'How should fabrications be regarded? How should they be investigated? How should they be seen with insight?' The other will answer in line with what he has seen & experienced: 'Fabrications should be regarded in this way. Fabrications should be investigated in this way. Fabrications should be seen in this way with insight.' Then eventually he [the first] will become one who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment.
"As for the individual who has attained insight into phenomena through heightened discernment, but not internal tranquillity of awareness, he should approach an individual who has attained internal tranquillity of awareness... and ask him, 'How should the mind be steadied? How should it be made to settle down? How should it be unified? How should it be concentrated?' The other will answer in line with what he has seen & experienced:
...
So clearly the Buddha taught that we need to develop samatha and vipassana, they can be developed in different orders, or together, and one should seek advice on these various aspects.
I think many practitioners, in practice, develop skills in a cyclic way (not only samatha and vipassana, but also other aspects of the path), putting effort into developing various qualities in turn.
Mike