Sanghamitta wrote:Bodily sensations are the starting point for many who practice Vipassana.
Sanghamitta wrote:Well there you go. It seems to me that bodily sensations more readily accessible.
Ben wrote: ...the forward order of paticcasamuppada (dependent origination) can be interrupted between vedana (sensation) and tanha (craving).
It should also be pointed out that while a lot of people, particularly in my own tradition, start with vedananupassana (observation of sensation), as one progresses, one also engages in the other satipatthanas. Having trained in vedananupassana for many years I can say that it has been excellent training for the other satipatthanas...
retrofuturist wrote:Greetings Spiny,
Here we go, I found it...
Languid:Spiny O'Norman wrote:
Fascinating thread. I couldn't decide whether I was "languid" or not though.
Sanghamitta wrote:Well there you go. It seems to me that bodily sensations more readily accessible. I think that the Buddha allowed for both those possibilities. He was teaching a wide cross section of people with different needs and temperaments.
Ben wrote:... http://dsal.uchicago.edu/dictionaries/pali/ ?? ...
I find its an invaluable resource...
It is one of my favorite positions for meditation.Nanadhaja wrote:Come on Tilt.This could be laying down meditation.Poor misunderstood bear.
The nervous think forcefully and clearly. The languid are sluggish, inert, and weak, unclear, discursive, and often mixed-up in thought.
it is time to take a nap.The language of some of the translations is interesting.Viscid wrote:The nervous think forcefully and clearly. The languid are sluggish, inert, and weak, unclear, discursive, and often mixed-up in thought.
With a description like that,
Spiny O'Norman wrote:Looking at vipassana practice in the context of the four frames of reference, my approach to vipassana tends to focus on mind and mind-objects - but I get the impression that many people focus on body and sensations?
I'd be interested in your thoughts.
I used to practice observation of sensations, and later tried to change to observing mind/mind-objects. But I returned to sensations, as I found observation of sensations was more powerful (in the sense that understanding of anicca and anatta is easier). Furthermore, we need not completely stop observing mind/mind-objects while doing vipassana of vedananupassana (observing sensations). Goenka ji teaches that soon after observing mind and mental content we should switch to observation of sensations associated with the mental state of that moment.
SamKR wrote:Moreover, observation of sensations necessarily includes observation of mind. Isn't it?
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