Abstract

The dissertation entitled ‘The Buddhist Approaches to Cope with Defilements of Insight Meditation In Theravada Buddhism’ consisted of 3 objectives as: 1) to study the Insight Meditation that appears in Theravada Buddhism, 2) to explore the Defilement of Insight in Theravada Buddhism and 3) to study the Buddhist eradicative pattern of the Defilement of Insight to the meditators.

The study was divided into 2 parts and involved with two methods viz. the documentary research method and the field research method.

1) The document data were involved with the Tipitaka, Commentaries and academic textbooks and related researches including interviewed the luminaries. The data collected were analyzed and synthesized and presented in the descriptive manner.

2) The field research was focused on how to eradicate the defilement of insight of the five northern meditation centers as follows;

According to Vipassana in Buddhism, it refers to the principle and method of practice to insight into the true nature of reality. In the Theravadin context, this entails insight into the Five Aggregates as the Three Marks of Existence, the impermanence and unsatisfactoriness of every conditioned thing that exists and non-self. There are two methods of meditation practice as:

1) Samathabhāvanā or the method and practice of concentrating the mind which is based on 40 objects of consciousness.

2) Vipassanā-bhāvanā or insight development which is based on 73 objects of consciousness.

Regarding to the Vipassanữpakilesa or defilements of insight in Theravada Buddhist perspective, it is the defilement that causes to the misunderstanding to meditators of achieving the state of Fruitions and discontinue developing the Vipassanā. The Vipassanữpakilesa consists of 10 types as: 1) Obhāsa: illumination,  2) Ňāṇa: knowledge, 3) Pīti: rapture, 4) Passaddhi: tranquility, 5,) Sukha: bliss, 6) Adhimokkha: fervor, 7) Paggāha: exertion, 8) Upaṭṭhāna: established mindfulness, 9)Upekkhā: equanimity and 10) Nikanti: delight. The Vipassanữpakilesa are considered as the phenomena of mind and they will be occurred merely to the ones who practice the right path of meditation.

However, the Vipassanữpakilesaare notmeasured as the evil way to the meditators. On the contrary, they are the wholesomeness in 9 out of 10 and it is a true compensation of meditators that gains from their perseverance.

The eradicative pattern of the Vipassanữpakilesato the meditators in the meditation centers, it was found that, the meditators were full understanding of Vipassanữpakilesain each type based on the given suggestion of meditation master. The adjustment of Vipassanữpakilesa consists of two important factors viz., the internal factor: the meditators must develop Yonisomanasikāra: analytical reflectionand the external factor: the meditator must have good friendsorKalyāṇamitta to give the advice on how to associate to people and community. The association of the wise man will support a good life and society.

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