robertk wrote:What more to say of any special practice we think is needed to make vipassana arise. So certainly an idea that by sitting (or standing or walking or talking) or focussing on this or focussing on that , that these actions are neccessary conditions for insight to arise is an aspect of wrong view and silabataparamasa.
Except you are rather missing the point of the practice as a skillful means for cultivating the conditions that give rise to mindfulness/sati, allowing to one see the rise and fall of the nama/rupa experience as it is. If there is a clinging to practice as you suggest might happen, that is not necessarily a fatal problem. It is simply part of the context that gets seen, understood as being empty of self, and let go. Any practice is subject to such issues, even listing to and studying the Dhamma in hopes that one can "see" the "realities."
Like now, can insight arise while typing on a computer- Yes provided there is enough right understanding. But if one then tries to make it happen, or thinks they should focus on the fingers or the feelings or whatever their object of choice is then that shows a lack of understanding of how incredibly anatta and uncontrollable is each moment.
What is the right amount of "enough understanding?" You are, in this Sujin practice, by your own description, actively choosing to do any number of things in hope that that helps give rise to the proper conditions for insight.
There is not the patience (khanti) to let satisampajanna arise naturally, as it must if the conditions are there.
Are you, in following the Sujin methodology, being super patient just because it is the Sujin method? You cannot be impatient, you cannot want this to move a little faster and little deeper because you are doing the Sujin method? Every practice has that as a problem.
As for letting satisampajanna arise naturally, in Burmese Vipassana, for example, satisampajanna arises naturally dependent upon conditions. It is the only way it can arise.
If one tries in this way it shows one still has some doubts or even disbelieves the texts about anatta.
Not necessarily. Doubts are a natural things that everyone struggles with. It takes time, and the nice thing about doubts is that they can be watched, observed to rise and fall dependent upon conditions, having no inherent substance, and can be -- with insight -- let go.
The theory and the practice conform completely: not "oh I still have self, I will do my practice and after I become sotapanna there will be no self" . It will never happen
A confused sentence, but I am guessing it is part of the distorting caricature of meditation that plagues the Sujin people.