What are the Vipashyana objects of meditation in Mahayana Buddhism?

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catlady2112
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What are the Vipashyana objects of meditation in Mahayana Buddhism?

Post by catlady2112 » Thu Mar 29, 2018 8:04 pm

I am doing a paper in a theology class on Vipassana[Vipashyana] and want to compare the objects of meditation in the Theravada and Mahayana traditions. I have the Theravada list, but can't seem to find a list for Mahayana. In Theravada there 72 Vispassana objects. In mahayana it is less clear. Some countries emphasize certain objects but not all. Unfortunately I keep running into a dead end on google searches because every search seems to refer me to American Vipassana movement [which has --nothing-- to do with my paper.]-- even when I spell it in Sanskrit Vipashyana + Mayahana.

To summarize: I'm looking for a list of Mahayana Vispashyana Objects of meditation.

Thanks!

-K

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Vasana
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Re: What are the Vipashyana objects of meditation in Mahayana Buddhism?

Post by Vasana » Fri Mar 30, 2018 9:18 am

I'm sure there probably exists a list somewhere but hopefully the following is useful for now :

The object is dependent on purpose but it's essentially investigating the nature of the aggregates, Ayatana, elements, dependent origination and how we conceptualize entities with intrinsic nature where none are found in reality.

The Prajnaparamita literature systematically lists the various phenomena and concepts that are to be understood as empty of inherent self-nature. These can all be objects of analysis up to and including the very nature of the consciousness that is doing that analysis and any proceeding or following experience.
2
Then he asked, “Lord, what what views might great bodhisattva beings adopt with respect to all things?”

The Blessed One replied, “Śāradvatī­putra, there are views which concern the psycho-physical aggregates, the sensory elements, the sense fields, the noble truths, and dependent origination. Similarly, there are views concerning the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, the noble eightfold path, and liberation. Similarly, there are views concerning the meditative concentrations, the immeasurable aspirations, and the formless absorptions. Similarly, there is a view concerning the contemplations [of impurity], a view concerning the recollections, a view concerning the aspects of perception, a view concerning the modes of knowledge, a view concerning the meditative stabilities, a view concerning the faculties, a view concerning the sense fields of mastery, and a view concerning the aspects of emptiness. Similarly, there are views concerning the ten powers of a tathāgata, the assurances, the unhindered discernments, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, the understanding of all phenomena, the understanding of the aspects of the path, [and omniscience]. Similarly, there is a view concerning the transcendent perfections, a view concerning the extrasensory powers, a view concerning the eyes,152 a view concerning the major marks, and a view concerning the minor marks. Śāradvatī­putra, these are the views that great bodhisattva beings might adopt, with respect to all things.”

3.3
Then he asked, “Lord, what are the deluded mindsets that great bodhisattva beings might have with respect to all things?”

The Blessed One replied, “Śāradvatī­putra, with regard to [those phenomena] that commence from the five psycho-physical aggregates and extend as far as the link [of dependent origination known as] aging and death, and likewise with regard to those commencing from the four applications of mindfulness and [F.20.a] extending as far as the noble eightfold path, and likewise with regard to those commencing from the three gateways to liberation and extending as far as the emptiness of the essential nature of non-entities, and likewise with regard to those commencing from the ten powers of the tathāgatas and extending as far as omniscience, and likewise with regard to those commencing from the six transcendent perfections and extending as far as the eighty minor marks—when one views them as permanent or impermanent, as conducive to happiness or suffering, as a self or not a self, empty or not empty, with signs or signless, having aspirations or without aspirations, calm or not calm, void or not void, afflicted or purified, arising or not arising, ceasing or not ceasing, and as entities or non-entities, and when one apprehends, defines, and engages in ideation and scrutiny with respect to them, that is called the deluded mind which great bodhisattva beings might have with respect to all things.
More here:
http://read.84000.co/translation/UT22084-031-002.html
The Insight that Brings Us to the Other Shore


Avalokiteshvara
while practicing deeply with
the Insight that Brings Us to the Other Shore,
suddenly discovered that
all of the five Skandhas are equally empty,
and with this realisation
he overcame all Ill-being.

“Listen Sariputra,
this Body itself is Emptiness
and Emptiness itself is this Body.
This Body is not other than Emptiness
and Emptiness is not other than this Body.
The same is true of Feelings,
Perceptions, Mental Formations,
and Consciousness.

“Listen Sariputra,
all phenomena bear the mark of Emptiness;
their true nature is the nature of
no Birth no Death,
no Being no Non-being,
no Defilement no Purity,
no Increasing no Decreasing.

“That is why in Emptiness,
Body, Feelings, Perceptions,
Mental Formations and Consciousness
are not separate self entities.

The Eighteen Realms of Phenomena
which are the six Sense Organs,
the six Sense Objects,
and the six Consciousnesses
are also not separate self entities.

The Twelve Links of Interdependent Arising
and their Extinction
are also not separate self entities.
Ill-being, the Causes of Ill-being,
the End of Ill-being, the Path,
insight and attainment,
are also not separate self entities.

Whoever can see this
no longer needs anything to attain.

Bodhisattvas who practice
the Insight that Brings Us to the Other Shore
see no more obstacles in their mind,
and because there
are no more obstacles in their mind,
they can overcome all fear,
destroy all wrong perceptions
and realize Perfect Nirvana.

“All Buddhas in the past, present and future
by practicing
the Insight that Brings Us to the Other Shore
are all capable of attaining
Authentic and Perfect Enlightenment.

“Therefore Sariputra,
it should be known that
the Insight that Brings Us to the Other Shore
is a Great Mantra,
the most illuminating mantra,
the highest mantra,
a mantra beyond compare,
the True Wisdom that has the power
to put an end to all kinds of suffering.
Therefore let us proclaim
a mantra to praise
the Insight that Brings Us to the Other Shore.

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!”
'When alone, watch your mind. When with others, watch your speech'- Old Kadampa saying.

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