vipasanna for 6 sense base

[confusedlayman]

escape from world is not attaching to 6 sense base

which means whatever comes and goes in 6 sense base, dont give attachment to it? dont give attention to it? dont perceive its feature more clearly? see or perceive it as blur version?

because whatever one clings to this sense bases mediated information is clinging to gandhavara mirage city like?

how to contemplate? is not giving attention to it but know that something connected to base of sense has arising without furtther seeing what it is? is this the method?

[mikenz66]

how to contemplate? is not giving attention to it but know that something connected to base of sense has arising without furtther seeing what it is? is this the method?

One possible approach is Bhikkhu Sujato's "Guided insight meditation" from this retreat (which is mostly focused on metta), so it was the last guided meditation:
https://discourse.suttacentral.net/t/bh ... 2019/15951

In brief, the suggestion was to bring attention to each of the sense bases in turn for several minutes: Seeing, hearing, smelling, ... and, in particular, consider the difference between those experiences.


Mike

[SarathW]

This is an investigation of one of Dhamma.

"Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media. And how does he remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media? There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both. He discerns how there is the arising of an unarisen fetter. And he discerns how there is the abandoning of a fetter once it has arisen. And he discerns how there is no future arising of a fetter that has been abandoned. (The same formula is repeated for the remaining sense media: ear, nose, tongue, body, & intellect.)

"In this way he remains focused internally on the mental qualities in & of themselves, or focused externally... unsustained by anything in the world. This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.


https://www.accesstoinsight.org/tipitak ... .than.html

[sunnat]

Very good fundamental question.

The Chachakka Sutta (six sets of six) provides the answer:
http://www.dhammatalks.net/Books9/Bhikk ... _Sutta.htm

For each of the six bases: (eye and sights, ear and sounds, nose and odours, tounge and flavours, body and tangibles, mind and mind objects) feelings, vedananupassana > vipassana. :


"Bhikkhus, dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is mind-contact; with mind-contact as condition there arises [a mind-feeling] felt as pleasant or painful or neither-pleasant-not-painful. When one is touched by a pleasant mind-feeling, if one delights in it, welcomes it, and remains holding to it, then the underlying tendency to lust lies within one. When one is touched by a painful mind-feeling, if one sorrows, grieves and laments, weeps beating one’s breast and becomes distraught, then the underlying tendency to aversion lies within one. When one is touched by a neither-pleasant-nor-painful mind-feeling, if one does not understand as it actually is the origination, the disappearance, the gratification, the danger, and the escape in regard to that mind-feeling, then the underlying tendency to ignorance lies within one. Bhikkhus, that one should here and now make an end of suffering without abandoning the underlying tendency to lust for pleasant mind-feeling, without abolishing the underlying tendency to aversion towards mind-painful feeling, without extirpating the underlying tendency to ignorance in regard to neither-pleasant-nor-painful mind-feeling, without abandoning ignorance and arousing true knowledge - this is impossible.


"Bhikkhus, dependent on the mind and mind-objects, mind-consciousness arises; the meeting of the three is mind-contact; with mind-contact as condition there arises [a mind-feeling] felt as pleasant or painful or neither-painful-nor-pleasant. When one is touched by a pleasant mind-feeling, if one does not delight in it, welcome it, and remain holding to it, then the underlying tendency to lust does not lie within one. When one is touched by a painful mind-feeling, if one does not sorrow, grieve and lament, does not weep beating one’s breast and become distraught, then the underlying tendency to aversion does not lie within one. When one is touched by a neither-painful-nor-pleasant mind-feeling, if one understands as it actually is the origination, the disappearance, the gratification, the danger, and the escape in regard to that mind-feeling, then the underlying tendency to ignorance does not lie within one. Bhikkhus, that one shall here and now make an end of suffering by abandoning the underlying tendency to lust for pleasant mind-feeling, by abolishing the underlying tendency to aversion for painful mind-feeling, by extirpating the underlying tendency to ignorance in regard to neither-painful-nor-pleasant mind-feeling, by abandoning ignorance and arousing true knowledge - this is possible.

[Srilankaputra]

As I understand (Hopefully not total nonsense),

In order get an understanding about Vipassana it might be useful to investigate the difference between what is conceptual and what is real. Normaly we live in a conceptual whirl. Like being totally absorbed in a movie and not seeing the TV.

When Sati arises in the mind it grounds us in the real.like being in a daydream and coming back to our right senses. Sati also arises as a package with some level of Samadhi and Pañña(Vipassana). It is the function of Vipassana(pañña) to understand the real. Some people investigate what is real in terms of the khandhas, some; the sense bases, or elements or namarupa etc. Some times Vipassana is likened to a sword. It has to be sharpened with development to cut off the attachments.

A lists of some possible angles of attack from the Patisambidha Magga,

1. as impermanent (aniccato),
2. as unpleasant (dukkhato),
3. as disease (rogato),
4. as an abscess (gaṇḍato),
5. as an arrow (sallato),
6. as a misfortune (aghato),
7. as an illness (ābādhato),
8. as belonging to others (parato),
9. as disintegration (palokato),
10. as calamity (ītito),
11. as trouble (upaddavato),
12. as fearsome (bhayato),
13. as an encumbrance (upasaggato),
14. as a trembling (calato),
15. as perishable (pabhaṅguto),
16. as unstable (addhuvato),
17. as unsafe (atāṇato),
18. as unsecure (aleṇato),
19. as non-refuge (asaraṇato),
20. as barren (rittato),
21. as useless (tucchato),
22. as empty (suññato),
23. as not-self (anattato),
24. as a drawback (ādīnavato),
25. as something that changes (vipariṇāma-dhammato),
26. as core-less (asārakato),
27. as unlucky (aghamūlato),
28. as traitorous (vadhakato),
29. as annihilator (vibhavato),
30. as associated with cankers (sāsavato),
31. as fabricated (saṅkhātato),
32. as a bait (mārāmisato),
33. as characterizing birth (jāti-dhammato),
34. as characterizing aging (jarā-dhammato),
35. as characterizing disease (byādhi-dhammato),
36. as characterizing death (maraṇa-dhammato),
37. as characterizing sorrow (soka-dhammato),
38. as characterizing lamentation (parideva-dhammato),
39. as characterizing grief (upāyāsa-dhammato),
40. as characterizing defilements (saṃkilesika-dhammato).

[pegembara]

I remember I would sometimes go visit Ajahn Sumedho in his room. On the wall he had a picture of an old man sitting inside his little cottage on a rainy day, sitting just inside the window, looking out, and in his hand he held a cup of coffee. And I remember Ajahn Sumedho saying, for him this was the essence of meditation. It was really nothing more than just relaxing, and watching the happening of existence. Nothing needed to be explained. Nothing needed to be worked out. There’s just the event of existence presenting itself. Everything we are is simply presented. Whatever words come out, come out, but they’re not important; they’re simply the movement or the non-movement of whatever this happening is and it’s happening all by itself.

Darryl Bailey

The 5 senses, Only takes Objects in the present.

But the 6th sense, Takes objects Of past present future.

Accept all things, Don't reject, Follow or ignore.

Free and easy, touch and go is on defocused open awareness, let the mind cycle through the 5 senses. Just aware of the experience of sight, hearing etc is good enough, no need to grasp the signs and features of the objects.

https://www.reddit.com/r/Buddhism/comme ... teachings/

[DooDoot]

dont perceive its feature more clearly? see or perceive it as blur version?

Funny post similar to conceptualising jhana is like sleep. Conceptualising climbing the tree from top down

Just like jhana is 1000% alertness & wakefulness, vipassana means literally to “see clearly” rather than “see blurred version”