I’ve come across an article by Ajahn Brahmali titled ‘Satipatthana and Samadhi’, but Scribd doesn’t allow me to download the file.
Anyone here knows where to find a downloadable file?
Thanks a million.
Dheerayupa
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Some internet sources says it’s a book; other a “paper”.
Piya Tan paraphrases and comments on the “paper” (of 2004) in this paper (starting on page 24):
http://dharmafarer.org/wordpress/wp-content/uploads/2013/04/41.1-Samatha-and-vipassana-piya.pdf
In the blog “A Swift Pair of Messengers”, one “Visu” mentions:
“I base my tentative conclusions, among other things, on the thesis by Ven Brahmali on “Satipatthana and Samadhi” (www.what-buddha-taught.net/Books6/Ajahn_Brahmali_Satipatthana_and_Samadhi.htm) where he posited that Satipatthana is a Samatha practice leading to the jhanas, quoting lots of sutta references to back his conclusions. In that article he also wrote about “post-samadhi satipatthana”, opining that satipatthana may be practised as a vipassana (insight) practice but only after samadhi (by which he meant jhanas) has been obtained.”
But the link in there appears to be stale.
I would think it should be freely available.
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Hello @Dheerayupa,
The Scribd document contains a link to the source on the top right corner:
So here is the full source, plus a PDF attachment in case the Dhammatalks link goes dead sometimes in the future.
Ajahn Brahmali - Satipatthāna & Samādhi.pdf (175.0 KB)
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Thanks you all so much.
No, the link didn’t work for me; that’s why I needed help.
Again, thanks a million. 
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There are four ways in becoming enlightened, and three of them involve both vipassana and samatha. It is unlikely that satipatthana doesn’t include vipassana, if the definition of satipatthana is to represent the 3/4 of the major path into enlightenment:
"Friends, whoever — monk or nun — declares the attainment of arahantship in my presence, they all do it by means of one or another of four paths. Which four?
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"There is the case where a monk has developed insight preceded by tranquillity. 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.
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"Then there is the case where a monk has developed tranquillity preceded by insight. As he develops tranquillity preceded by insight, 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.
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"Then there is the case where a monk has developed tranquillity in tandem with insight. As he develops tranquillity in tandem with insight, 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.
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"Then there is the case where a monk’s mind has its restlessness concerning the Dhamma [Comm: the corruptions of insight] well under control. There comes a time when his mind grows steady inwardly, settles down, and becomes unified & concentrated. In him 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.
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“Whoever — monk or nun — declares the attainment of arahantship in my presence, they all do it by means of one or another of these four paths.” AN4.170
AN 10.71 also show the centrality of the little used dyad of practices.
I think the term vipassana may have been used more later. Aggregates, sense doors, elements and their tilakkhana and causal nature which are repeated widely in the EBTs are what constitutes vipassana, it just isn’t named as such but is nevertheless what it deals with exclusively. I would suspect that 30-40% of EBTs are connected to this along with mentions of the Four noble truths, DO, knowing and seeing, knowledge of things as they really are, knowledge and vision of release, are all about the output of vipassana. I would even add mentions of vimukhti (Nibbana) in this. That is all aspects of panna, that is not conducive to and is not descriptive of samatha jhana.
Both samatha and vipassana are needed, in balance as described in AN4.94.
“He would be devoted to practicing
Serenity and insight at the right time.” Thag10.6
“Live enjoying seclusion, bhikkhus; live delighting in seclusion, engage in practising inner mental tranquillity, not neglecting jhana, possessing insight, and frequenting empty places. If you live enjoying seclusion, bhikkhus, … and frequenting empty places, one of two fruits is to be expected: final knowledge here and now or, there being some residual defilement, the state of non-returning.”
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Those of peaceful mind, discerning,
Mindful, given to meditation,
Clearly see things rightly
And long not for sensual pleasures.
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Those peaceful ones, delighting in diligence,
Who see fear in negligence,
Are incapable of falling away
And are close to Nibbāna.
Iti45
“And what, bhikkhus, is the path leading to the unconditioned? Serenity and insight: this is called the path leading to the unconditioned….”SN43.2
with metta
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I would like to share a perspective.
I think the Vippasana/Samadhi/Samatha debate (not by anyone in particular, I’m speaking in general) is a moot point and a distraction from our practice. The Buddha outlined the Noble Eightfold Path with nothing missing. We don’t get to Nibbana by any other way than following every step on the path without missing anything or skipping foundational aspects such as virtue.
This path is complete, it is symbiotic, it is consummate, there is no other way to Nibbana.
If we follow each step, the instructions of how to meditate are built in.
Right Intention, for example, contains the whole path. If we follow the Intention of harmlessness, the Intention of Goodwill and the intention of Renunciation, we can and will reach the final destination.
Right Effort also has the entire path built in. Abandoning unwholesome states that have arise, preventing unwholesome states that have not yet arisen from arising, cultivating wholesome states and maintaining them once arisen. This is the whole path also.
Right Mindfulness is also the whole path, for to use Right Mindfulness and keep the awareness upon the Four Foundations of Mindfulness will bring the fruition of all other elements of the path.
Right Concentration/Samadhi seems to be where we/many get stuck, but this should not be a sticking point. The Suttas are clear in that the Jhanas require more abandoning and by following Right Intention, Right Effort and Right Mindfulness with a base of Right View (knowing what suffering is intellectually so we know what to let go and why).
I don’t think the Buddha sat and thought, "I wonder if I need to concentrate first and then investigate. The investigation/wisdom practice is included in the concentration if we follow the Noble Eightfold Path. We know the states of the mind by using Right Intention because if there is no Goodwill them we must be aware of the fact that there are unwholesome intentions in the mind.
We know whether there are wholesome or unwholesome states and the effort in meditation is to renounce (which is the ultimate wholesome state and which will produce all other wholesome states as the renunciation deepens and is perfected).
The Path does not require us to analyse what way we need to go in meditation to get to Nibbana, we only need to follow the instructions of the path elements itself as they are complete in and of themselves and will lead us in the right direction by their nature as we move with the Dhamma the Buddha gave us all.
The way is not Samatha or Vippasana or Samadhi, the way is in following the steps and whatever is needed to bring us to cessation will occur automatically as we use Right Effort and Right Mindfulness. These are the wisdom practices, but they are not something that we need to do after any certain attainment as far as I can see. It seems as though we just need to sit and let go and use Goodwill to overcome the hindrances and Nibbana will come to us as it did the Buddha.
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I think the Buddha tried to do just that in a previous life. I cannot recall the sutta just now.
with metta
Dear all,
Thank you for your kind help. I’ve got the file, and will make sure that it will be available freely on the internet.
Thank you.
Dheerayupa
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It’s not moot at all, but an important distinction.
Samādhi (concentration) is a function of the mind. Samatha (tranquility) and vipassanā (insight) are the two branches of bhāvanā (mental development, or more commonly called meditation).
Samatha/jhāna is purely to develop concentration (samādhi). It’s not Buddhist and one doesn’t have to be Buddhist to practice them. For example, doing mindfulness of breathing (ānāpānasati) is samatha. However, these are merely tools to more easily develop wisdom (paññā) (and composure).
Vipassanā is any meditation subject allowing you to better perceive the three characteristics of annica, dukkha and annatā.
As for debate on the two, it’s only because people get stuck on a false dichotomy, because, like you touched on, both are important—if you don’t develop concentration to develop insight, it’ll be rough; if you only develop tranquility and not insight, you’ll just feel good.
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Perhaps I was unclear about what I mean.
What I mean is that through following the steps of the path correctly as prescribed in the descriptions of the path elements, Samadhi, Samatha, Vipassana all arise as needed due to renunciation, Goodwill and Right Effort.
Concentration cannot help but arise, joy cannot help but arise, Rapture cannot help but arise, and Equanimity cannot help but arise if we practice long enough and let go again and again and bring the mind to wholesome states and abandon unwholesome states.
https://suttacentral.net/en/an10.2
Aṅguttara Nikāya
The Book of the Tens
2. Volition
1(1)–(2) “Bhikkhus, for a virtuous person, one whose behavior is virtuous, no volition need be exerted: ‘Let non-regret arise in me.’ It is natural that non-regret arises in a virtuous person, one whose behavior is virtuous.
2(3) “For one without regret no volition need be exerted: ‘Let joy arise in me.’ It is natural that joy arises in one without regret.
3(4) “For one who is joyful no volition need be exerted: ‘Let rapture arise in me.’ It is natural that rapture arises in one who is joyful. an.v.3
4(5) “For one with a rapturous mind no volition need be exerted: ‘Let my body be tranquil.’ It is natural that the body of one with a rapturous mind is tranquil.
5(6) “For one tranquil in body no volition need be exerted: ‘Let me feel pleasure.’ It is natural that one tranquil in body feels pleasure.
6(7) “For one feeling pleasure no volition need be exerted: ‘Let my mind be concentrated.’ It is natural that the mind of one feeling pleasure is concentrated.
7(8) “For one who is concentrated no volition need be exerted: ‘Let me know and see things as they really are.’ It is natural that one who is concentrated knows and sees things as they really are.
8(9) “For one who knows and sees things as they really are no volition need be exerted: ‘Let me be disenchanted and dispassionate.’ It is natural that one who knows and sees things as they really are is disenchanted and dispassionate.
9(10) “For one who is disenchanted and dispassionate no volition need be exerted: ‘Let me realize the knowledge and vision of liberation.’ It is natural that one who is disenchanted and dispassionate realizes the knowledge and vision of liberation.
10“Thus, bhikkhus, (9)–(10) the knowledge and vision of liberation is the purpose and benefit of disenchantment and dispassion; (8) disenchantment and dispassion are the purpose and benefit of the knowledge and vision of things as they really are; (7) the knowledge and vision of things as they really are is the purpose and benefit of concentration; (6) concentration is the purpose and benefit of pleasure; (5) pleasure is the purpose and benefit of tranquility; (4) tranquility is the purpose and benefit of rapture; (3) rapture is the purpose and benefit of joy; (2) joy is the purpose and benefit of non-regret; and (1) non-regret is the purpose and benefit of virtuous behavior.
11“Thus, bhikkhus, one stage an.v.4 flows into the next stage, one stage fills up the next stage, for going from the near shore to the far shore.”
This is contradicted by suttas which say that volition, exertion, viriya is if an important part of the path.
with metta
I think what it means is that in someone who has consumate virtue, meaning perfected Right Speech, Right Action and Right Livelihood, there will be no thoughts of remorse and so the mind will incline easily to meditating.
Right Speech would also mean the thoughts we say in our mind and so as our mind is guarded, this could be seen as a form of volition, but not forceful or demanding, it easily finds joy and concentration and Rapture and Equanimity because it has no causes to develop into negative kammas in the mind and so there doesn’t need to be strong iron fisted will to cultivate the results of meditation.
With the removal (renunciation) of all that gets in the way of meditation, the mind slips into Jhana as it did for the Buddha under the rose apple tree after he stopped struggling so hard as he did for so many years as an ascetic.
The Buddha found the middle way which was about tranquilizing the mind gently and softly inviting the mind to release the hindrances instead of fighting to banish them. The act of releasing (as in a closed fist) happens without real will, one just needs to relax the fist naturally and it opens automatically and relief (cessation) from the tension from when it was closed (the mind was filled with hindrances) is realized.
With respect
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Yes, but the distinction of samatha and vipassanā is still not moot 
—and is an important (and basic) distinction as well.
If you tell an inexperienced meditator to practice a tranquility (samatha) meditation subject to calm and focus the mind, before doing an insight (vipassanā) meditation subject—rather than doing the opposite, or only one of these—it will be good and useful advice.
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It’s hard to say to be honest. When I started meditating, I had zero advice and direction ( I looked up how to meditate on the internet and it said repeat om in the mind and let go of everything else that came into the mind) and I gained much insight and had many deep and very transformative meditations.
It’s hard to say what I was doing. I was technically practicing Samatha I suppose, but the mind naturally came to the breath and watched as it stopped and the mind and body slipped naturally out of curiosity and concentration into a feeling of bliss that transcended this world for me.
Even in my first week of chanting om awareness widened and this was an insight of kind - my mind is much bigger and more expansive than I thought.
I’m not so sure Vipassana and Samatha can be split the way is being taught and I’m not sure how useful it is to be honest.
I do know that development of Jhana is VERY useful, but saying not to do insight (investigation of dhammas) until after one has reached any certain stage could place a limiting belief on oneself so that the mind is not looking at the state of the mind on the periphery.
Just my thoughts.
It is not really separated in the Suttas so much as in the commentaries with many modern “Vipassana” teachers creating a duality in people’s minds regarding this practice (think of the Goenka practice and teaching).
His body scan - I wonder if it leads to appreciation of impermanence, unsatisfactoriness and not self? This IMO, is what EBTs consider vipassana in a form of meditation. Most people who know only samatha (the bliss and the concentration) tend to not to see the other dimension of meditation, which is seeing rise and fall of aggregates etc in the form of perceiving the process of perception, starting from the sense doors onwards, showing how consciousness, contact, feelings, perception and fabrications arises.
with metta
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I saw this wonderful video by Ajahn Brahm which besides putting me in a good mood since Saturday thanks to the jokes and the happy mood he communicates, also explains at around 43:35 how the meditation he teaches is related to what you mention here and Satipatthana:
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Yes, that would be samatha. With the last part, while it could fall under the word ‘insight’, it wouldn’t be vipassanā or paññā (since no insight regarding anicca, dukkha or anattā was gained).
Yes, it can, and was taught like this by the Buddha:
“These two qualities have a share in clear knowing. Which two? Tranquillity (samatha) & insight (vipassana).**
Dve me, bhikkhave, dhammā vijjābhāgiyā. Katame dve? Samatho ca vipassanā ca.
“When tranquillity is developed, what purpose does it serve? The mind is developed. And when the mind is developed, what purpose does it serve? Passion is abandoned.
“When insight is developed, what purpose does it serve? Discernment is developed. And when discernment is developed, what purpose does it serve? Ignorance is abandoned.
“Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release."
— AN 2.31
That’s the ‘Vipassanā Movement’. Completely different animal. 
I didn’t say to not do insight until having reached jhāna—I’m saying that both samatha and vipassanā are important. You can do insight meditation (vipassanā) with an agitated mind, but you probably wouldn’t get much out of your meditation.
On the other hand, and like Mat touched on, if someone only does samatha and not vipassanā, he/she is possibly just enjoying the “bliss of meditation” and not developing the needed insight (paññā).
Samatha and jhāna are simply means to calm and concentrate the mind and faculties, and with a mind in such a concentrated and undefiled state, it is then possible to develop insight (paññā) into the nature of reality—which is to be able to see the characteristics of anicca, dukkha and anattā.
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