Insights from my 21 years of practising Goenka style

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Maxime
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Re: Insights from my 21 years of practising Goenka style

Post by Maxime »

Buddha didn’t teach anything neither about QI or Prana or whatever. Observe the truth as it is without putting word on it that’s the technic. Everyone can feel what yo call QI. But because you give an evaluation to it, you develop your ego and your ignorance. See the impermanence in everything. That’s the Buddha’s teaching, and it’s what Goenka repeat again and again. But still... some students don’t understand ....


practitioner wrote: Fri Feb 10, 2017 5:29 am Energy flow is not something Goenka is aware of. It is not something Buddha talked about.

It exists. Chinese call it Qi. Indian call it Prana. Wilhelm Reich calls it Orgone.

It is a matter of fact. Upon awareness of my hands I feel sensation of Qi.

When I meditate, with hands in mudra position and relaxed and when hands are in my awareness, there is Qi movement in my hands.

My mind is calm. I practiced 10 months of mental noting of thoughts before having gone to the retreat. My mind is calm so I attained access concentration in early February because I saw nimitta sign. This happened after I quit body scan near the end of Dec.

So, my mind was talkative because the body scan made the mind active by visiting different spots in the body and deciding if a minute is up for blank sensation and time to move on.

Eventually, after dozens of retreats, you will finally be told to do passive awareness of body. After having devoted all that time off from work for those retreats you end up doing what I have done for the past year, passive awareness of bodily sensations, feeling, mind, and mind states.

What is the point of body scan when Goenka ultimately teaches what I am doing that is in accordance with satipatthana?

Why say body scan is the vipassana that Buddha practiced then switch to satipatthana which is what Buddha taught? So, body scan is not what Buddha practiced. If so, why change technique to what Buddha really taught?
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balive
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Re: Insights from my 21 years of practising Goenka style

Post by balive »

Only a couple of days ago Candana Bhikkhu posted this deep dive critique of the S.N. Goenka in a new video 'Goenka Cult' vs The Dhamma:



It's an hour long, and he addresses a lot of key points, and he doesn't pull any punches.

For me what he says is a total match for my 21 years of devotional practice that I gave to the Goenka organization (cult).
It's now 10 years since I got out of that group ... and it's almost 10 years since I made my original detailed post here in this forum on what it had been like to purely focus on Goenka for those decades, 2 hours every day, 45 day courses, etc... where I did everything I could to follow his entire program for all those years.

Curiously this original post thread here on this topic has received over 29k views in these 10 years (I only saw that now for the first time and had no idea it would reach so many people) viewtopic.php?t=18275
This prompted me to do a Google search for "Goenka cult", where this same post thread comes up on page 2, number #3 on DuckDuckGo and Bing.

I'm rarely on this forum, and had no idea about any of these stats.
So I decided to open up a new thread and share this video from Candana Bhikku here
viewtopic.php?p=720629#p720629

This is because seeing Candana Bhikkhu's video prompted me to share again on this, so that others could see his critique, and discuss the points he's raising.

I'm so very happy with my own progress and transformation over these past 10 years since making that original post.

I had no idea what would lie ahead for me after I left the Goenka cult, and how deeply everything would unfold with regards to connecting with the Buddha's teachings. It was indeed true for me that Goenka had been the veil keeping me from accessing the truth of what the Buddha was pointing to.
I had no idea just how real everything was that Siddhartha Gautama was telling us.

So yes, Goenka was simultaneously the worst thing that happened to me (blocking my progress for decades) and then was the best thing (firstly bringing me to the Buddha's teachings, and then causing such a hinderance that the pressure released me so far ahead and in ways that I never thought were even possible). While involved with Goenka, it was literally not possible for me to explore the world on my own terms, everything was second hand and had to be checked by the "Goenka Dhamma policeman in my head". This was the filter that I saw the world through.
Once I gave up the attachment of trying to fit in with others, I was freed to explore the world and my mind without hinderance.
There was no longer anyone to please, nor any group to check off with for approvals on how to live.
What a blessing... and what a cosmic joke to have spent all my entire 20s and 30s following a teaching that espoused freedom, only to realize that I'd shackled myself to someone else's plan and dictates for my life.
With so much that had already been lost by that point, it had become clear that whatever I had thought was a risk, was no longer a risk with whatever time I had left. And thankfully thus far, I've had these 10 years to peel back and deconstruct that which I didn't even know was there.

For anyone holding onto teachings (as I once did) ... it is the fear of letting them go that is the veil covering your eyes from being able to see the truth.
If you're still unsure, take the first step... read Jed
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balive
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Re: Insights from my 21 years of practising Goenka style

Post by balive »

Here is my own 11 minute video on Goenka's Vipassana.
I made this 3 years ago... as a creative expression of what I went through.
You'll find it... very different from the Bhikku's video ;)

If you're still unsure, take the first step... read Jed
BrokenBones
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Re: Insights from my 21 years of practising Goenka style

Post by BrokenBones »

balive wrote: Sun Apr 02, 2023 4:25 am Here is my own 11 minute video on Goenka's Vipassana.
I made this 3 years ago... as a creative expression of what I went through.
You'll find it... very different from the Bhikku's video ;)

Cool video. It took me about 10 years to start seeing through the lies and a few more years to get over it.

Bhikkhu Bodhi's translations to the rescue 🥳
skandha
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Re: Insights from my 21 years of practising Goenka style

Post by skandha »

Just to share my experience in practising Goenka style.

Before trying out Goenka's Vipassana course I used to practice meditation using the Mahasi method and certain approaches of the Thai Forest tradition. Initially I did not expect much from the Goenka Vipassana course. I was already pretty committed to the Mahasi method at that time. In fact I heard some negative comments about Goenka before but somehow I decided to give it a go. I also found that the approach of using audio recordings to teach the course odd and had a negative opinion to it. The previous retreats from other traditions that I have attended were conducted and taught by very experienced teachers directly, unlike the audio recordings of Goenka. However I decided to give the technique taught in the Goenka course a fair trial by practicing it as accurately as possible. This emphasis to accuracy in the practice is something I picked up from the Mahasi approach. Lo and behold, I had the deepest meditative experience I ever had. My aches and pains from sitting 11 hours a day suddenly vanished, and felt the deepest joy that I have ever experienced. I experience sensations of the whole body in a totally different perspective from what I have ever experienced. It's still bodily sensations but on a different and more subtle frequency. Ever since the Goenka course, I have practiced meditation mainly using the Goenka method, or rather the Saya Thetgyi tradition. I have subsequently also attended a course based on Sayama's approach who had the same teacher as Goenka, that is U Ba Khin. The method is practically the same.

The Goenka approach worked for me but I feel that it is not for everyone. I saw some pretty miserable people in the course that I attended. Some of the course attendees seemingly almost going crazy.
A true master of knowledge has passed beyond all that is known and become dispassionate towards all vedanās.
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SDC
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Re: Insights from my 21 years of practising Goenka style

Post by SDC »

skandha wrote: Sun May 07, 2023 11:27 am The Goenka approach worked for me
I assure you this is not a loaded question, but what do you mean it “worked”? As in, gave you a pleasurable meditative experience? Worked for what?
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
auto
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Re: Insights from my 21 years of practising Goenka style

Post by auto »

SDC wrote: Sun May 07, 2023 1:32 pm
skandha wrote: Sun May 07, 2023 11:27 am The Goenka approach worked for me
I assure you this is not a loaded question, but what do you mean it “worked”? As in, gave you a pleasurable meditative experience? Worked for what?
i think he means this
skandha wrote: Sun May 07, 2023 11:27 am Lo and behold, I had the deepest meditative experience I ever had. My aches and pains from sitting 11 hours a day suddenly vanished, and felt the deepest joy that I have ever experienced. I experience sensations of the whole body in a totally different perspective from what I have ever experienced. It's still bodily sensations but on a different and more subtle frequency.
skandha
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Re: Insights from my 21 years of practising Goenka style

Post by skandha »

auto wrote: Sun May 07, 2023 2:22 pm
SDC wrote: Sun May 07, 2023 1:32 pm
skandha wrote: Sun May 07, 2023 11:27 am The Goenka approach worked for me
I assure you this is not a loaded question, but what do you mean it “worked”? As in, gave you a pleasurable meditative experience? Worked for what?
i think he means this
skandha wrote: Sun May 07, 2023 11:27 am Lo and behold, I had the deepest meditative experience I ever had. My aches and pains from sitting 11 hours a day suddenly vanished, and felt the deepest joy that I have ever experienced. I experience sensations of the whole body in a totally different perspective from what I have ever experienced. It's still bodily sensations but on a different and more subtle frequency.
Yes, at that time, that experience of deep joy was what made me think "it works".

Over the years of using this approach, the following is what make me think "it works". The main focus of the Goenka approach to meditation is to experience and contemplate the impermanent nature of all sensations while remaining equanimous to all these sensations. This is what makes it work. It is the direct application of the noble truths. This approach is also used in every day activities, training to be unperturbed and equanimous to all sensations that arise during every day activities, whether they are pleasant or unpleasant experiences.
A true master of knowledge has passed beyond all that is known and become dispassionate towards all vedanās.
- Sn 529
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SDC
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Re: Insights from my 21 years of practising Goenka style

Post by SDC »

skandha wrote: Sun May 07, 2023 11:00 pm
Yes, at that time, that experience of deep joy was what made me think "it works".

Over the years of using this approach, the following is what make me think "it works". The main focus of the Goenka approach to meditation is to experience and contemplate the impermanent nature of all sensations while remaining equanimous to all these sensations. This is what makes it work. It is the direct application of the noble truths. This approach is also used in every day activities, training to be unperturbed and equanimous to all sensations that arise during every day activities, whether they are pleasant or unpleasant experiences.
Would you equate this to developing the eightfold path? Does the equanimity towards all sensations have a relationship to the development of dispassion? What I mean is, is this everyday imperturbability applied to the deliberate exposure of knowledge about sickness, aging and death? Does it require the precepts and sense restraint or just that attitude of being equanimous to sensations?
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
skandha
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Re: Insights from my 21 years of practising Goenka style

Post by skandha »

SDC wrote: Mon May 08, 2023 1:55 am
skandha wrote: Sun May 07, 2023 11:00 pm
Yes, at that time, that experience of deep joy was what made me think "it works".

Over the years of using this approach, the following is what make me think "it works". The main focus of the Goenka approach to meditation is to experience and contemplate the impermanent nature of all sensations while remaining equanimous to all these sensations. This is what makes it work. It is the direct application of the noble truths. This approach is also used in every day activities, training to be unperturbed and equanimous to all sensations that arise during every day activities, whether they are pleasant or unpleasant experiences.
Would you equate this to developing the eightfold path? Does the equanimity towards all sensations have a relationship to the development of dispassion? What I mean is, is this everyday imperturbability applied to the deliberate exposure of knowledge about sickness, aging and death? Does it require the precepts and sense restraint or just that attitude of being equanimous to sensations?
Yes, it does equate to developing the noble eight fold path, given that this equanimity and imperturbability is the development of non reaction with greed, hate and delusion.

Yes, I think equanimity towards all sensations relates to the development of dispassion. Exposure to sickness, aging and death; or even just the idea of it; entails the arising of unpleasant sensations. Unpleasant sensations itself is just the nature of the aggregates, but if we foolishly take it up as our own, that it the problem. Equanimity towards these sensations is the training to restrain from taking it up while we contemplate its nature of impermanence, dependently arisen and not ours to be controlled.

Yes, this equanimity towards all sensations is also directly related to precepts and sense restraint since this equanimity is a balanced state which avoids the extremes of greed, hate and delusion. Behind the scenes, precepts and sense restraint are broken often because of reaction with greed for some pleasant sensations, aversion towards some unpleasant sensation. Outwardly there are many scenarios for precepts and sense restraint, but they all boil down to greed and aversion towards sensations; together with the delusion of thinking that sensations are for "me". So precepts and sense restraint are all part of the training, together with the sitting meditation practice, all the while maintaining the same perspective of non reaction with greed, hate and delusion.
A true master of knowledge has passed beyond all that is known and become dispassionate towards all vedanās.
- Sn 529
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Re: Insights from my 21 years of practising Goenka style

Post by SDC »

skandha wrote: Mon May 08, 2023 5:48 am

Yes, it does equate to developing the noble eight fold path, given that this equanimity and imperturbability is the development of non reaction with greed, hate and delusion.

Yes, I think equanimity towards all sensations relates to the development of dispassion. Exposure to sickness, aging and death; or even just the idea of it; entails the arising of unpleasant sensations. Unpleasant sensations itself is just the nature of the aggregates, but if we foolishly take it up as our own, that it the problem. Equanimity towards these sensations is the training to restrain from taking it up while we contemplate its nature of impermanence, dependently arisen and not ours to be controlled.

Yes, this equanimity towards all sensations is also directly related to precepts and sense restraint since this equanimity is a balanced state which avoids the extremes of greed, hate and delusion. Behind the scenes, precepts and sense restraint are broken often because of reaction with greed for some pleasant sensations, aversion towards some unpleasant sensation. Outwardly there are many scenarios for precepts and sense restraint, but they all boil down to greed and aversion towards sensations; together with the delusion of thinking that sensations are for "me". So precepts and sense restraint are all part of the training, together with the sitting meditation practice, all the while maintaining the same perspective of non reaction with greed, hate and delusion.
But you aren’t just talking about equanimity, you’re describing restraint and insight. What I mean is, you’re doing more than just being equanimous - you’re contemplating why the equanimity is justified, correct? Because on one hand it sounds like you’re describing a blanket dismissal of all sensations with an attitude of equanimity, with little consideration of their origin, but on the other hand you are presenting all this background information about what these sensations mean. I’m wondering which takes priority.
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
skandha
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Re: Insights from my 21 years of practising Goenka style

Post by skandha »

SDC wrote: Mon May 08, 2023 1:51 pm
skandha wrote: Mon May 08, 2023 5:48 am

Yes, it does equate to developing the noble eight fold path, given that this equanimity and imperturbability is the development of non reaction with greed, hate and delusion.

Yes, I think equanimity towards all sensations relates to the development of dispassion. Exposure to sickness, aging and death; or even just the idea of it; entails the arising of unpleasant sensations. Unpleasant sensations itself is just the nature of the aggregates, but if we foolishly take it up as our own, that it the problem. Equanimity towards these sensations is the training to restrain from taking it up while we contemplate its nature of impermanence, dependently arisen and not ours to be controlled.

Yes, this equanimity towards all sensations is also directly related to precepts and sense restraint since this equanimity is a balanced state which avoids the extremes of greed, hate and delusion. Behind the scenes, precepts and sense restraint are broken often because of reaction with greed for some pleasant sensations, aversion towards some unpleasant sensation. Outwardly there are many scenarios for precepts and sense restraint, but they all boil down to greed and aversion towards sensations; together with the delusion of thinking that sensations are for "me". So precepts and sense restraint are all part of the training, together with the sitting meditation practice, all the while maintaining the same perspective of non reaction with greed, hate and delusion.
But you aren’t just talking about equanimity, you’re describing restraint and insight. What I mean is, you’re doing more than just being equanimous - you’re contemplating why the equanimity is justified, correct? Because on one hand it sounds like you’re describing a blanket dismissal of all sensations with an attitude of equanimity, with little consideration of their origin, but on the other hand you are presenting all this background information about what these sensations mean. I’m wondering which takes priority.
I am talking about the components of the emphasis in the practice in the Goenka approach which includes equanimity, restraint and insight. The way I see it, equanimity is the goal, but at the start you are not really equanimous, you are really practicing restraint. Through this constant restrain, in not reacting to the sensations whilst being with the sensations, you develop the insight to it's nature. Only when the habit pattern of reacting to sensations by way of craving is broken through insight and restraint, is equanimity really developed. Although, Goenka keeps saying "be equanimous" as if it can be something that you bring up immediately but I think he really means restrain, not reacting till you are sufficiently trained and able to tame and calm the senses and throughout this process of restrain you develop the insight of seeing the uncontrollable changing nature of the sensations, it's anicca nature. I think the biggest take away that I get from the practice of the Goenka approach is restrain and seeing the anicca nature of sensations, not just by intellectual understanding but through the hard work of restraining from reacting to the sensations. Only through this training in restrain and insight can true equanimity emerge. So the main thing in the practice is restrain and recognising anicca, that is the priority. Without the restrain and recognising anicca (anicca sanna), you are "just playing the game of sensations", as Goenka puts it, even if mechanically you are practicing according to his technique.

This is the description of the goal of imperterbable equanimity that only an arahant can achieve, from the Mangala Sutta.
When faced with the vicissitudes of life, one’s mind is unshaken,
sorrowless, stainless, secure—this is the highest welfare.
A true master of knowledge has passed beyond all that is known and become dispassionate towards all vedanās.
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Re: Insights from my 21 years of practising Goenka style

Post by SDC »

skandha wrote: Mon May 08, 2023 2:56 pm
I am talking about the components of the emphasis in the practice in the Goenka approach which includes equanimity, restraint and insight. The way I see it, equanimity is an important goal, but at the start you are not really equanimous, you are really practicing restraint. Through this constant restrain, in not reacting to the sensations whilst being with the sensations, you develop the insight to it's nature. Only when the habit pattern of reacting to sensations by way of craving is broken through insight and restraint, is equanimity really developed. Although, Goenka keeps saying "be equanimous" as if it can be something that you bring up immediately but I think he really means restrain, not reacting till you are sufficiently trained and able to tame and calm the senses and throughout this process of restrain you develop the insight of seeing the uncontrollable changing nature of the sensations, it's anicca nature. I think the biggest take away that I get from the practice of the Goenka approach is restrain and seeing the anicca nature of sensations, not just by intellectual understanding but through the hard work of restraining from reacting to the sensations. Only through this training in restrain and insight can true equanimity emerge. So the main thing in the practice is restrain and recognising anicca, that is the priority. Without the restrain and recognising anicca (anicca sanna), you are "just playing the game of sensations", as Goenka puts it, even if mechanically you are practicing according to his technique.
I think it’s sensible that you are describing it that way because typically this whole “be equanimous” comes off like mechanical denial of the arisen pain (or pleasure, or neutral) thereby dismissing access to the origin of that pain, which, according to the Buddha is craving - an order that can only be seen by enduring the provocation to act, which reveals the direction of the pressure. Unfortunately, that “be equanimous” attitude has made its way deep into the vernacular, not just coming from the Goenka crowd, but of the insight community in general, and seems to be very misleading. Because what seems really critical is that in the beginning, there is going to be immense pressure to act, and it isn’t going to be a blanket dismissal that would prevent that action, as much as it is the choice to go the way of virtue and restraint, not in the direction of acting out. A person needs to have reasons for their practice and dismissal with the attitude of equanimity, like you say, is mechanical, and the person merely has to try to forget about that pressure in order to be practicing rightly. But as you say, you have to restrain because you don’t yet have equanimity, which presents the opportunity for an experience free from varying degrees of unwholesome conduct. From there a person can start to recognize the benefits of being without that misconduct and can build samadhi further within that composure.

Like I said, I think there’s been a lot of consolidation of instruction and language, which seems to have created entire trends of method meditation around this notion of “be equanimous”, but it is good to hear from you that that is not even a recommendation. This certainly doesn’t clear up many of the other confusing things we hear from the Goenka community, but it is encouraging to know that restraint and contemplation are valued and not some method of just denying the meaning of a sensation.

Feel free to correct anything I may have assumed.
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
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Post by sunnat »

Mn 148 Chachakka Sutta

In relation to The World :

‘When one is touched by a pleasant (sense organ)-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 (sense organ)-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 (sense organ)-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.‘

Not delighting, not sorrowing and not ignoring (iow having a balanced mind in relation to The World) is what equanimity means.

‘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.‘

Clearly the training is to develop equanimity.

The fundamental nature is the changing of all things. As the present is continually changing, in order to stay in the present it is critically important to maintain an equanimous heedfulness in relation to the world. Without it liberation is impossible.

https://pariyatti.org/Free-Resources/Ar ... %B1%C3%B1a

“Whenever the Buddha was asked to describe sati (mindfulness or awareness), his explanation invariably included the term sampajañña.

Katam ca, bhikkhave, samma-sati? Idha, bhikkhave, bhikkhu kaye kayanupassi viharati atapi sampajano satima, vineyya loke abhijjha-domanassam.

And what, meditators, is right awareness? Here, a meditator dwells ardently, with constant thorough understanding and right awareness, observing the body in the body, having removed craving and aversion towards this world (of mind and matter).

From this it becomes evident that according to the Buddha, whenever there is samma-sati or satipatthana, it is always with sampajañña. That means it is with pañña (wisdom). Otherwise it is mere sati, which is mere remembrance or awareness.“
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Re: Insights from my 21 years of practising Goenka style

Post by SDC »

sunnat wrote: Tue May 09, 2023 10:05 pm Mn 148 Chachakka Sutta

In relation to The World :

‘When one is touched by a pleasant (sense organ)-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 (sense organ)-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 (sense organ)-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.‘

Not delighting, not sorrowing and not ignoring (iow having a balanced mind in relation to The World) is what equanimity means.

‘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.‘

Clearly the training is to develop equanimity.

The fundamental nature is the changing of all things. As the present is continually changing, in order to stay in the present it is critically important to maintain an equanimous heedfulness in relation to the world. Without it liberation is impossible.

https://pariyatti.org/Free-Resources/Ar ... %B1%C3%B1a

“Whenever the Buddha was asked to describe sati (mindfulness or awareness), his explanation invariably included the term sampajañña.

Katam ca, bhikkhave, samma-sati? Idha, bhikkhave, bhikkhu kaye kayanupassi viharati atapi sampajano satima, vineyya loke abhijjha-domanassam.

And what, meditators, is right awareness? Here, a meditator dwells ardently, with constant thorough understanding and right awareness, observing the body in the body, having removed craving and aversion towards this world (of mind and matter).

From this it becomes evident that according to the Buddha, whenever there is samma-sati or satipatthana, it is always with sampajañña. That means it is with pañña (wisdom). Otherwise it is mere sati, which is mere remembrance or awareness.“
Hi Sunnat,

You and I have been through this before in this thread, and it seems “sensation” remains ambiguous. The term in the above sutta is vedanā (feeling), which can be bodily in its origin, but is also always mental. Though if you are talking about bodily touches, that would be the term phoṭṭhabba. Like I’ve indicated in past discussions, when people say “sensations” it seems to be a hybrid term covering both perception and feeling, and it isn’t exactly clear how the suttas apply to it.

I don’t think anyone disagrees that the goal is to develop equanimity, but my contention on that front is that one can’t just adopt that attitude by being dismissive of their experience, which is nothing but an attempt to be indifferent amidst ignorance. Equanimity is what remains after the other brahmavihārā have been thoroughly understood, and that is not available at the outset.

The sutta you quoted above states, “… if one understands as it actually is the origination, the disappearance, the gratification, the danger, and the escape in regard to…”, which is not just an attitude of equanimity. These things are being understood on account of investigation within a lifestyle of virtue and restraint.

Just sum up, what confuses me is the blanket instructions to remain equanimous, but at the same time there seems to be all this other information floating around.
“Life is swept along, short is the life span; no shelters exist for one who has reached old age. Seeing clearly this danger in death, a seeker of peace should drop the world’s bait.” SN 1.3
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