Robertk says in the above thread:
Ajahn Chah says:But the point I was making on the Causes for wisdom thread is that it is very specific causes that condition right view, and that chief among them is wise consideration of the teaching(more about what I mean by 'consideration later) that are the prime conditions.
This consideration can be done while sitting in lotus position, or sitting on a chair. Or while walking slowly, or quickly. Or while shopping or talking...
Remember I am writing about the development of vipassana, not samatha
Samatha development is another matter. Some types of samatha such as anapanasati, to develop properly, need seclusion, need an erect posture and calling this 'formal practice' would be correct I think.
http://www.buddhanet.net/bodhiny2.htmQ: Is it advisable to read a lot or study the scriptures as a part of practice?
Answer: The Dhamma of the Buddha is not found in books. If you want to really see for yourself what the Buddha was talking about, you don't need to bother with books. Watch your own mind. Examine to see how feelings come and go, how thoughts come and go. don't be attached to anything. Just be mindful of whatever there is to see. This is the way to the truths of the Buddha. Be natural. Everything you do in your life here is a chance to practise. It is all Dhamma. When you do your chores, try to be mindful. If you are emptying a spittoon or cleaning a toilet, don't feel you are doing it as a favour for anyone else. There is Dhamma in emptying spittoons. Don't feel you are practising only when sitting still, cross-legged. Some of you have complained that there is not enough time to meditate. Is there enough time to breathe? This is your meditation: mindfulness, naturalness in whatever you do.
Q: You have said that samatha and vipassana or concentration and insight are the same. Could you explain this further?
Answer: It is quite simple. Concentration (samatha) and wisdom (vipassana) work together. First the mind becomes still by holding on to a meditation object. It is quiet only while you are sitting with your eyes closed. This is samatha and eventually this samadhi-base is the cause for wisdom or vipassana to arise. Then the mind is still whether you sit with your eyes closed or walk around in a busy city. It's like this. Once you were a child. Now you are an adult. Are the child and the adult the same person? You can say that they are, or looking at it another way, you can say that they are different. In this way samatha and vipassana could also be looked at as separate. Or it is like food and feces. Food and feces could be called the same and they can be called different. Don't just believe what I say, do your practice and see for yourself. Nothing special is needed. If you examine how concentration and wisdom arise, you will know the truth for yourself. These days many people cling to the words. They call their practice vipassana. Samatha is looked down on. Or they call their practice samatha. It is essential to do samatha before vipassana, they say. All this is silly. Don't bother to think about it in this way. Simply do the practice and you'll see for yourself.
Caveat: I have no idea how reliable the translation at Buddhanet is, but the main points I have read in a book of his talks before.
First I would be very interested to hear Robert's view and the views of other students of Khun Sujin, but of course everyone is welcome to share. For my part I think Khun Sujin's views are conditioned by the apprehension of the pitfalls of meditation whereby some practitioners develop quietly massive egos or cushion themselves from life through their bliss-escapes. Perhaps the path she advocates is safer?