Go ahead, go ahead.
Sorry, you were saying?
You said in one of your videos that we should practice satipasana and vipassana, but
Which technique should be used?
I mean, can we do some satipatthana at the beginning of meditation and then vipassana or we should separate it?
Just to be clear, satipatthana is the practice, vipassana is the result.
So you can't practice vipassana without satipatthana.
You can't obtain vipassana without satipatthana.
That's the point.
So you can't practice vipassana.
I don't want to be categorical about it because there are certain teachings that appear to be saying that you do contemplate impermanent suffering and non-self.
But I would say it's just simplifying what's really going on and that is paying attention to the five aggregates.
The Satipatthana practice is paying attention to the five aggregates.
Form, we have this physical sensation, physical experiences.
Vedana, which is our feelings, pain and happiness and calm and so on.
Sanya, our memories and perceptions.
sankhara, our thoughts, our judgments, our projections and formations in vijnana, which boil down to the same thing as the four satipatthanas.
This is
This is the truth of suffering.
The four satipatthanas are the five aggregates and that is the object of meditation to realize vipassana.
Once you look at these things, you'll see the first noble truth.
The first noble truth is another way of saying the three characteristics.
And sorry, I haven't made it clear that what I'm saying is that what we mean by vipassana is the realization of the three characteristics.
The word vipassana is a synonym for realization of the three characteristics.
That's what the definition of vipassana is.
So that doesn't come about unless you look at things that are impermanent suffering and non-self and in a way that allows you to see them as impermanent suffering and non-self.
The considering in your mind that this is impermanent, that that is suffering, this is non-self is just intellectual.
Mahasi Sayadaw was explaining really the easiest way to explain the problem with that is that you don't have enough concentration.
You're not really focused on the object.
You need very strong concentration to see things as they are.
It has to suppress the hindrances and allow your mind to be clear when you observe something.
So simply thinking about something is not going to give you that kind of concentration.
It's in fact a distracted state of mind.
So you have to focus on the objects of experience.
from moment to moment in order to get that kind of concentration and in order to really see things as they are.
That's how vipassana arises.
So you don't practice both satipatthana and vipassana.
You practice satipatthana and it lets you see things clearly, which is vipassana.
Does that make sense?
Yes, thank you.
You're welcome.