Berikut adalah kutipan dari beberapa guru meditasi mengenai latihan direct Vipassana, maaf saya tak menyertakan terjemahannya, kutipan ini hanya memberikan pernyataan yang sejalan dengan praktisi Direct Vipassana.
Achaan ChahThe renowned meditation master, Achaan Chah, was asked during a Questions and Answers Session: "Is it necessary to be able to enter absorption in our practice?"
The Master replied: "No, absorption is not necessary. You must establish a modicum of tranquillity and one pointedness of mind. Then use this to examine yourself.
Achaan DhammadaroOne Thai master, who had practised several meditation techniques, but prefers direct vipassana based on momentary (khanika) concentration is Achaan Dhammadaro.
Once he was asked: "The Buddha talked about the need to develop mindfulness and concentration. Could you say more about concentration?"
............................................ "The third kind of concentration is what is referred to in the eightfold path as right concentration or perfect concentration. This is concentration developed on a moment-to-moment basis in insight meditation. Only moment-to-moment concentration following the path of mindfulness leads to the destruction of defilements. This concentration is not developed by fixing the mind motionless to one object, but by being mindful of the changing bodily sensations, feelings, consciousness, and mind objects. When properly established in the inner body and mind, moment-to-moment concentration leads to the destruction of the rounds of rebirth.
Achaan BuddhadasaThe renowned Achaan Buddhadasa of Suan Mokh in southern Thailand also allows that one can skip the jhanas and practise vipassana after attaining a sufficient degree of concentration to overcome the five mental hindrances.
................................ In another section of his book (pg 124) where he again gave meditators the option of skipping cultivation of jhanas, he said: "We will begin by speaking for those who do not like `a lot'. By the words `a lot' they seem to mean too much or surplus. Well, the surplus is not necessary. We will take just what is sufficient for ordinary people, which we call `the short cut method.' The essence of this method is to concentrate the mind adequately, just enough, which any ordinary person can do. And then take that concentrated citta to observe aniccam-dukkham-anattathe three characteristics of beinguntil realizing sunnata and tathata. With this practice they will realize the benefits of samadhi just the same. They will get the full-scale result of extinguishing dukkha.
Achaan NaebThe woman Thai master, Achaan Naeb, also taught the direct vipassana method, emphasising on mindfulness in all four postures of sitting, standing, walking, lying down and all daily activities day and night. Keen observation of all mental and physical processes is necessary. No special samatha meditation is necessary as concentration is being developed to reach a strong and sufficient level even as one practises direct vipassana by observing all mental and physical processes uninterruptedly without a break all day and night.
Venerable Matara Sri Ñanarama Mahathera
Venerable Mahasi Sayadaw Agga Maha PanditaThe explanation which we have given above is in line with that of meditation masters such as the the Venerable
Mahasi Sayadaw Agga Maha Pandita the chief preceptor of the Mahasi Meditation Center located in Yangon, Myanmar, and the Venerable Matara Sri Ñanarama Mahathera of Sri Lanka. Such monks are endowed with both a sound knowledge of practice and scholarship. The Venerable Ñanarama, for example, is the head of the Mitirigala Nissara Vanaya, an austere meditation monastery, in Sri Lanka. He is proficient in both Pali and Sanksrit. Since 1951, he has also been the chief preceptor and teacher of the Sri Kalyani Yogashramiya Samstha, an organisation of meditation teachers founded by the Venerable K. Sri Jinavamsa Mahathera. This organisation has more than fifty branch centres in Sri Lanka.
Ven. Ñanarama Mahathera teaches not only pure vipassana but also samatha meditation. In his book, The Seven Stages of Purification and the Insight Knowledges published by the Buddhist Publication Society of Sri Lanka, Ven. Ñanarama explained both the samatha and pure vipassana methods in accordance with his own practical experience and in line with Pali text and Commentaries. In explaining the three kinds of concentration, he stated:
"There are three kinds of concentration qualifying as Purification of Mind: Access Concentration (upacara samadhi), absorption concentration (appana samadhi), and momentary concentration (khanika samadhi). The first two are achieved through the vehicle of serenity (samatha), the last through the vehicle of insight (vipassana). Momentary concentration possesses the same strength of mental unification as access concentration. Since it ... holds the five hindrances at bay, it aids the attainment of insight-knowledge. However, because it does not serve directly as a basis for jhana, it is not called access-concentration."
Daftar ini hanya sebagian dari daftar panjang praktisi-praktisi meditasi yang mengakui atau melatih direct Vipassana.
http://www.angelfire.com/indie/anna_jones1/vip-jhana.htmlIni saya tambahkan kutipan dari web tersebut.
KHANIKA SAMADHI: Momentary Concentration
Here it is pertinent for us to discuss the kind of concentration developed by a pure Vipassana yogi. The Vipassana yogi uses KHANIKA SAMADHI (momentary concentration) which comes about through the noting of Vipassana objects, i.e., noting the various mental and physical phenomena that occur in the mind and body. It is called Khanika (momentary) because it occurs only at the moment of noting and, in the case of Vipassana, not on a fixed object as Samatha-Jhana meditation but on changing objects or phenomena that occur in the mind and body. But when the Vipassana meditator develops strength and skill in noting, his Khanika concentration occurs uninterruptedly in a series without a break. This concentration, when it occurs from moment to moment without a break, becomes so powerful that it can overcome The Five Hindrances, thus bringing about purification of mind (citta visuddhi) which can enable a meditator to attain all the insight knowledges up to the level of Arahat. Pure Vipassana yogis can appreciate and understand the power of Khanika concentration. For when their noting gains momentum, they can see for themselves how the noting goes on by itself uninterruptedly without a break. The noting seems to run on its own steam without any need for the yogi to make any concerted or deliberate effort. Thus, it is not unusual for a yogi to be able to sit for an hour, and even several hours, absorbed in noting. During good noting, especially at the insight knowledge of equanimity (sankhara-upekkhañana), the mind just stays put on its objects and refuses to wander. Even if one wants to send the mind out, it refuses to go and it recoils back to whatever Vipassana object it is noting. There have been cases of yogis being able to sit for six or seven hours in a stretch, or even longer. From this, one can deduce that there must be strength in Khanika concentration; otherwise how would yogis be able to sit in rapt concentration for such lengths of time.
Thus, yogis and would-be-yogis should not mistake Khanika concentration as being weak and ineffective. True, it may be weak when it is undeveloped, but once momentum picks up it becomes so strong as to be able to overcome the hindrances. In fact, in emphasising the potential strength of Khanika concentration, the Paramatthamanjusa, Commentary to the Visuddhi Magga, stated that momentary concentration when it occurs uninterruptedly on it object, `fixes the mind immovably as if in absorption.'2 Overcoming the five hindrances is all that is necessary for the cultivation of Vipassana Meditation. When the Five Hindrances are overcome, purification of mind (citta-visuddhi) takes place. With this purification of mind, one can practise and gain all the insight knowledges up to arahatship as had been shown in Rathavinita Sutta of the Majjhima Nikaya