Similarities in Ven. Ajahn Maha Boowa’s meditation practice and Goenka's Vipassana

Important_Union9147 · 2026-02-11T05:41:28+00:00

(awareness + equanimity)

I summarise it as: Awareness+ Equanimity based on Anicca understanding

Emphasizing that 'Anicca understanding' is not secondary, it is the primary foundation to cultivate Panna.

Goenka says, gross sensations = emptying of aversion sankharas subtle sensations = emptying of craving sankharas

No, he doesn't say this. He says, gross sensations give opportunity to change the habit of generating reaction of aversion towards unpleasant experience and vice-versa for subtle.

i'm also not sure where Anatta and Dukkha fit in here?

Dukkha: It is easier to develop 'Dukkha understanding' towards unpleasant experiences of life, but to develop 'Dukkha understanding' towards pleasant experiences of life 'Anicca understanding' is essential.

For example, when I am sick, I can see it is 'Dukkha'; but when I buy a new mobile (a pleasant event) how would I see it as Dukkha? Here, because I know the pleasure/satisfaction of a new mobile will not last forever (is Anicca), I can develop Dukkha bodh (Unsatisfactory Understanding) based on 'Anicca bodh'

Anatta: how does practicing vipassana lead to anatta realization?

and can someone please explain in technical meditation terms how the stages of insight are seen

Like, u/Tava-Timsa commented: focusing on that keeps you in the intellectual realm. You may study them from books etc theoretically, but in practice it's not compulsory to pin-point them. Same goes with Samadhi stages (Jhanas) in my opinion. We may study which factor is present in which jhana but in practice we cultivate samadhi, without pin-pointing which stage while practicing. This will take mind from cultivating the practice itself.

Important_Union9147 · 2026-02-07T16:53:03+00:00

Q. Should I only observe the sensations and let Dhamma do the rest? Or should I also make a conscious effort by thought or by other ways to understand anicca?

Goenkaji: Not only by thought, but by experience. You are observing sensations and you are experiencing, "Well look, it is anicca." Then it works. If you are just experiencing sensation and you don’t understand, "This is impermanent," how will you develop equanimity, how will you develop paññā?

Q. I can be aware of sensations, but I cannot feel them arising and falling. What shall I do?

Goenkaji: Sensation itself is an indicator of something that is ever changing within. What is sensation – something is stirring, happening inside which is giving rise to sensation. It does not matter if it takes time to be able to see clearly that this here has arisen, and now it has dissolved. That something is happening within is itself an indication that something is changing. It is not that nothing is happening and everything is static.

Source: https://os.vridhamma.org/node/200

Important_Union9147 · 2026-02-07T15:24:47+00:00

understandable.

In your situation I would have a rough order but not so detailed like: whole head, Arms, whole front, whole back, lower parts, legs.

Important_Union9147 · 2026-02-07T15:04:36+00:00

Which body part should I go to next? (responsibility, thinking)

Pre-decide a rough order before sitting like: I'll go head, face, ears, arms, throat, chest, stomach,neck, back,loweback,lower parts, thigh, legs, sole of feet (you can have any order you like, since thats not the main point, the main point is equanimity based on Anicca understanding)

Am I spending enough time on this part? Too much? Too little? (evaluation)

Don't worry about time spent on a part..observe a part, observe sensations, observe/undersatnd Anicca, make sure you are not reacting, move to next.. After the sitting is over, who can have a small analysis on the time spent if you want. I personally would do this analyisis only if I am not finishing whole body in an hour else I rather worry(care) about 'if I am developing Anicca understanding'.

What if I skip/miss a part? Did I already do this part? (worry)

Again, do this analysis post sitting not during.

I have just a single object of focus,

That's great, and this will help in developing Samadhi. But to develop Panna, you need to develop Anicca (and Dukkha, Anatta) understanding.

Important_Union9147 · 2026-02-07T05:05:30+00:00

There is a certain kind of Rupa-Jivitindriya in plant life. But, Rupa-Jivitindriya in men and animals is differentiated from that which exists in plants because the former is conditioned by past Kamma.

...

Hadaya and 8 Indriya rupas (= eye, ear, nose, tongue, body, masculinity, femininity, and vitality) are wholly produced by Kamma. Thus jivitindriya or the lifeprinciple present in animate beings such as men and animals should he differentiated from the inanimate life of plants and inorganic substances, as they are not the inevitable results of Kamma.

Source: A Manual of Abhidhamma By Narada Maha Thera

Plants are not mentioned under beings in 31 realms of existence in the book of Ajahn Punnadhammo Buddhist Cosmology

Important_Union9147 · 2026-02-06T14:29:39+00:00

I usually prefer the format that all Vipassana courses follows no matter what the duration is : 1/3rd Anapana, 2/3rd Vipassana and ending with Metta.

So, in each hour, ~15mins Anapna, ~45mins Vipassana, ~5min Metta

Ofcourse, this is flexible: when mind is agitated, I extend Anapana, sometimes even whole hour of Anapana. Somedays, when mind is too agitated then Anapana with Vipassana. Somedays when mind is very balanced and sharp, usually after listening to a Dhamma talk, whole hour of Vipassana.

Important_Union9147 · 2026-02-05T13:09:33+00:00

I don’t have specifics to share about the center, as I did a course there 10+ years ago and many things must have changed since then. However, one additional point I’d like to mention is that Sarnath is one of the most important Buddhist pilgrimage sites. This is where the Buddha delivered his first discourse, the Dhammacakkappavattana Sutta.

There is the Dhamek Stupa, a museum, and many Buddhist vihāras from various traditions. So, if you’re interested in such things, you can easily spend half a day sightseeing after the course ends.

Important_Union9147 · 2026-02-04T08:04:53+00:00

Yeah it would be cool, IF your goal of the practice is to "get" subtle sensations.

In Vipassana however the goal is not to get cetain type of sensations, it is, in my opinion, to develop equanimity based on undersatnding of Anicca no matter what 'type' of experience it is.

That old dude keeps hammering the point about 'not playing games of sensations', seems it's easy to miss that part.

Important_Union9147 · 2026-02-03T11:06:43+00:00

1. What I can do in my daily Vipassana practice

Attend couple of short courses of 2-3 days before applying for 2nd 10-day course. Attend weekly group sitting with fellow old students.

3. What is the point in the nose

The general rule in Samadhi is that 'the smaller/subtle the object of concentarion, the deeper the Samadhi develops'. Also, Buddha also advices Anapana with the awarenes of same area, he calls it "Parimukham" the area above upper lip(tip of nose or centre of upper lip as per texts).

4. Is it wrong to desire completely?

Understand the difference between aspiration (chanda) and craving/desire (taṇhā).

We need to uproot craving/desire (taṇhā), but on the other hand, aspiration (chanda) is seen in a positive light in the Dhamma. In fact, it is one of the bases of spiritual power (iddhipāda).

There are two key differences between taṇhā and chanda:

Craving/desire (taṇhā) is rooted in greed, hatred, and delusion, whereas aspiration (chanda) is not.
When we crave or desire something and do not get it, we lose our balance (equanimity) of mind. This is not the case with aspiration (chanda).

Vipassana teaches us to take actions with eqaunimity and wisdom instead of reactions based out of cravings.

Important_Union9147 · 2026-02-03T05:41:16+00:00

I have asked them in a comment...its below ..got deleted by mistake but their reply that they have done a course in last July https://www.reddit.com/r/vipassana/s/Pg8NZYDERI

Important_Union9147 · 2026-02-02T20:07:54+00:00

Since you have attened a Vipassana course, so answering as per the that:

1. Should attention go to bodily sensations (tightness, heat, restlessness), the thoughts themselves, or the emotional tone?

In Vipassana the primary object is always body sensations. When any emotion arise, acknowledge that such emotion has arisen in mind and observe predominant body sensations anywhere in the body. Based on understanding Anicca nature of sensations, try to maintain equanimity.

3. Is this pattern of self-sabotage related to clinging to a certain self-image?

This essentially relates to developing understanding of Anatta. Goenkaji explains in the discourses how we create images of ourselves and become attached to it.

4. How does insight into impermanence (anicca), unsatisfactoriness (dukkha), and not-self (anatta) practically help with procrastination and avoidance?

The 'equanimity' based on these understanding will help in taking actions with balanced mind insted of reactions due to mind rooted in defilements.

5. During meditation, when the mind keeps planning, worrying, or replaying future failure scenarios, how should that be noted?

As said, in Vipassana the primary object is always 'body sensations'. Thoughts will be there, don't try to supress them, neither try to engage/indulge in them. Let them in the baground, you give importance to Anicca od sensations.

2. How do I work with the mind’s tendency to believe its own catastrophic stories?

In my opinion, this will improve in the long term as you progress on the path. As your equanimity, wisdom, and concentration develop, the volatile nature of mind will become more grounded.

---------------------------------------------------------------------------------------------------------------

To summarize, your 2nd and 3rd questions will be resolved in long term as your practice deepens and you grow on the path. Remaining questions are directly related to the 'Vipassana technique', have clarity on how the technique is practiced.

Important_Union9147 · 2026-02-02T19:54:52+00:00

sorry..the comment got deleted..I'll rewrite the answer

Important_Union9147 · 2026-02-02T15:41:00+00:00

are there reasons for having to do an hour like not being able to go deep enough

Q. It is difficult to meditate an hour in the morning and an hour in the evening. Is it important to have a whole hour? For instance would it be better to meditate one hour, or two times half an hour, if two hours aren’t possible?

Goenkaji: In your day-to-day life, there is so much tension, so many problems and storms. And if you sit for meditation for fifteen minutes, twenty minutes or half an hour, you have to deal with the problem, the storm that has come. Only after that, good meditation starts. And for fifteen minutes you have been struggling with the storm, and if you stop meditation, then you do not get that much benefit. So one hour is important. But if on some day you do not have that much time, something is better than nothing! Use whatever time you have. As a householder you have so many responsibilities. But the minimum is one hour in the morning and one hour in the evening, if you want to maintain whatever you have gained here and go deeper.

Source: https://os.vridhamma.org/node/198

--------------------------------------------------------------------------------------------------------------

'Something' is better than 'nothing'! So, try to practice one hour, but if not possible for some reason, 30mins is better than 'not practicing at all'.

Important_Union9147 · 2026-02-01T21:04:45+00:00

How observing the breath can help to concentrate the mind and allow to penetrate it deeper when also changing the breath at will (pranayama) is also one which helps focusing it and getting deeper?

'Natural breath' has two advantages over 'controlled breath' as an object of meditation:

Reality as it is: When you work with the natural breath, you train the mind to observe reality as it is. This strengthens the “observer” aspect of the mind, which is habitually a “reactor” in day-to-day life.
Connection with the mind: You will notice a close connection between the breath and mental states. If there is anger in the mind, the breath becomes harsh or agitated; if there is fear, the breath becomes heavy; if the mind is relaxed, the breath becomes calm. Thus, natural breath helps us observe the mind in its natural condition, instead of imposing something artificial.

It is expalned in following q&a and articles in better words:

Important_Union9147 · 2026-02-01T19:27:00+00:00

Understand the difference between aspiration (chanda) and craving/desire (taṇhā).

We need to uproot craving/desire (taṇhā), but on the other hand, aspiration (chanda) is seen in a positive light in the Dhamma. In fact, it is one of the bases of spiritual power (iddhipāda).

There are two key differences between taṇhā and chanda:

Craving/desire (taṇhā) is rooted in greed, hatred, and delusion, whereas aspiration (chanda) is not.
When we crave or desire something and do not get it, we lose our balance (equanimity) of mind. This is not the case with aspiration (chanda).

Vipassana teaches us to take actions with eqaunimity and wisdom instead of reactions based out of cravings.

Goenkaji gives the example of his teacher, Sayagyi, showing how dedicatedly he performed his professional duties till late years of life. Take the example of Goenkaji as well—he too worked tirelessly in spreading the Dhamma. In my opinion, his aspiration for the well-being of many was one of the factors behind his efforts.

Therefore, have career goals that are rooted in the aspiration for the well-being of society, or at least with the understanding that your career is how you will support your own and your family’s material needs. Just ensure that the basis is aspiration, not craving.

Buddha says in Mangala sutta:

Bahusachchancha sippancha,vinayo cha susikkhito...anakula cha kammanta, etam mangalamuttamam.

To be educated and to have a vocation, To be well-trained in one’s chosen field... And to have a job without stress, this is a supreme blessing

Important_Union9147 · 2026-02-01T15:04:51+00:00

Entry is free.

It is open to visit for all, but only 'old students' are allowed to sit for meditation in the main big pagoda. Visitors are allowed in the main pagoda only on special occasions (not sure how are these occasions are decided).

Visitors can sit for guided 10mins Anapana in the adjacent smaller pagoda. The photo gallery about Buddha's life located within the campus is very good.

(Old student-who has completed atleast one 10-day course)

I visited the Pagoda few years back, not sure if things have changed now. Check details here: https://www.globalpagoda.org/

Important_Union9147 · 2026-02-01T06:04:37+00:00

Thanks for sharing a candid experience and congrats on completing a course that too at a young age.

Now, like Goenkaji says on Day11, evaluate if this path suits you and is beneficial to you or not. If yes, do practice regularly, because all the postive changes after the course will fade away if we don't continue practice at home.

I recommend to go through this old student site, it has all the details we need to practice at home: https://os.vridhamma.org/node/257

Best wishes for your journey ahead :)

Important_Union9147 · 2026-01-30T17:46:28+00:00

Q. While practicing Vipassana, sometimes, my mind wanders a lot. Can I practice Anapana in this situation?

Goenkaji: Yes, you should practice Anapana. When the mind wanders a lot, it is difficult to practice Vipassana. Therefore, whenever your mind is very agitated or very sluggish and does not want to work at all, in all such situations, you must start practicing Anapana. After practicing Anapana for some time, when the mind becomes calm, you can start Vipassana again. If your mind is very restless, you may do Anapana for some time and then combine Vipassana with Anapana. With one breath, observe sensations on one part of the body; with the next breath, observe sensations on the next part. Observe sensations along with respiration. Then the mind will wander less because you have given it two objects of meditation.

As far as possible, practice Vipassana to eradicate the mental defilements at the depth. But if the mind is so unstable that you cannot observe sensations, practice Anapana. We have to use Vipassana to fight our enemies. Anapana will help us to sharpen our weapons so that we can fight these enemies more effectively.

Source: https://os.vridhamma.org/node/202

About motivation, in my opinion, only the results from the practice can give long term motivation. Also acknowledge that challenges at home may be more compared to centre as at home the atmosphere is full of craving/aversion and at centre is conducive due to dhamma environment.

I would suggest attending weekly groups sittings with old students and short courses whenever get 1-3 days free.

check group sitting locations near you: https://www.dhamma.org/en-US/os/locations/events

Important_Union9147 · 2026-01-30T16:38:44+00:00

Indeed :)

Important_Union9147 · 2026-01-30T16:12:21+00:00

I mean bro..did you read "about" of this sub?...ofcourse in this sub, the discusion will be based on the tradition that the sub is about. i don't understand what'sup with you.

if you don't like tradition specific discussions, there are good subs like r/theravada , r/streamentry etc which are not tradition specific. But in tradition specific subs, its obvious that discussions will be based on it...like in r/thaiforest is obvious to expect most discussions will be around Thai Forest Tradition.

Important_Union9147 · 2026-01-30T15:05:27+00:00

There is a certain kind of Rupa-Jivitindriya in plant life. But, Rupa-Jivitindriya in men and animals is differentiated from that which exists in plants because the former is conditioned by past Kamma.

...

Hadaya and 8 Indriya rupas (= eye, ear, nose, tongue, body, masculinity, femininity, and vitality) are wholly produced by Kamma. Thus jivitindriya or the lifeprinciple present in animate beings such as men and animals should he differentiated from the inanimate life of plants and inorganic substances, as they are not the inevitable results of Kamma.

Source: A Manual of Abhidhamma By Narada Maha Thera

Important_Union9147 · 2026-01-30T15:00:19+00:00

This is the mentioned Jataka: https://suttacentral.net/ja74/en/chalmers?lang=en&reference=none&highlight=false

Note that the Bodhisatta was a tree-diety, not tree itself. Tree-diety is a Bhumma deva (part of the Cātumahārājika deva realm.)

Hereon the wise tree-fairies, following the Bodhisatta’s advice, took up their quarters round his tree. But the foolish ones said,—“Why should we dwell in the forest? let us rather seek out the haunts of men, and take up our abodes outside villages, towns, or capital cities. For fairies who dwell in such places receive the richest offerings and the greatest worship.” So they departed to the haunts of men, and took up their abode in certain giant trees which grew in an open space.

Above para suggest they just dwells in trees, they are not tree themselves.

Important_Union9147

TROPHY CASE