Nice to see four sub-forums on Theravada Meditation.
But I was just wondering if Mahasi and Goenka methods are really modern techniques, or if the teachers in those traditions would say that they teach modern techniques.
Incorporating feedback from this topic and elsewhere, this forum has now been renamed from Meditation (Modern Techniques) to Meditation (Vipassana Techniques).
As mentioned, this is a work in progress, so if you think there's any tweaking required, please let us know.
Nanadhaja wrote:I will leave Ben to discuss the Goenka style.
Sylvester wrote:He thinks that the actual instructions were probably too important to be redacted and was best left to an oral transmission via the teacher-pupil relationship.
Lord Buddha spoke of a walking meditation that uses 3 steps.Lifting-moving-putting.
bodom wrote:Do you have the source?
Unlike the way in which walking meditation is practiced nowadays, the standard instructions for walking meditation found in the discourses take mental events as their main observation. The instructions in this context do not mention awareness of one's bodily posture or of the dynamics of walking, but speak of purifying the mind from obstructive states.- pg 140
Bhikkhus, you should train thus: 'We will be devoted to wakefulness. During the day, while walking back and forth and sitting, we will purify our minds...
"Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.'
"Furthermore, when walking, the monk discerns, 'I am walking.' When standing, he discerns, 'I am standing.' When sitting, he discerns, 'I am sitting.' When lying down, he discerns, 'I am lying down.' Or however his body is disposed, that is how he discerns it.
"Furthermore...just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: 'In this body there is the earth property, the liquid property, the fire property, & the wind property.'
"In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world. This is how a monk remains focused on the body in & of itself.
mikenz66 wrote:I don't understand the comment about mental events, and lack of instructions for being mindful of what the body is doing.
bodom wrote:This is from Analayo's Satipatthana commentary...Unlike the way in which walking meditation is practiced nowadays, the standard instructions for walking meditation found in the discourses take mental events as their main observation. The instructions in this context do not mention awareness of one's bodily posture or of the dynamics of walking, but speak of purifying the mind from obstructive states.- pg 140
retrofuturist wrote:As for Analayo, it would help to know if he was referring specifically to the Satipatthana Sutta, or perhaps some other sutta in the Sutta Pitaka, specifically addressing the subject of walking meditation.
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