retrofuturist wrote:For what it's worth, I believe it is said that the Buddha was practicing anapanasati when he became the Buddha... if that's any indication of its potential for enlightening.
"Ko Hla Myint," the Sayādaw replied, "You have not studied the scriptures with the necessary attention to detail. It is true that the Buddha-to-be attained pubbenivasanussati-abhiñña (Knowledge of Former States of Being) and dibbacakkhu abhiñña (the Divine Eye of Omniscient Vision) in the first and second watches of the night through ānāpānasati. But in the third and last watch of the night, the Buddha-to-be was no longer absorbed in ānāpānasati, but had turned his great intellect to the doctrine of paticcasamuppāda, or Dependent Origination. ‘Through ignorance are conditioned the sankhāras, the rebirth producing volitions or kamma-formations, and so on.’ Then, just before the break of day, while meditating on the five khandhas, the physical and mental phenomena of existence, the Buddha-to-be attained arahatta-magga, arahatta-phala, and the Omniscience of the Buddha, the Supremely Enlightened. Thus, Buddhahood was won not through ānāpānasati, but through mindfulness on the physical and mental phenomena of the five khandhas."
ashtanga wrote:His stance regarding practices like Anapanasati was that they may well lead to some extremely sublime states of mind but he was doubtful if they can lead to a non-conceptual experience of Emptiness. His contention was that we can only achieve insight into the illusory nature of 'self' through a steadfast analysis of how 'I' appears to our mind.
...how meditation on the breath can bring about a knowledge of anything other than the breath...
ashtanga wrote:Hi everyone,
Hope you're all well and happy.
I paid a visit recently to see a friend who is ordained in the Tibetan Tradition. We discussed pretty much everything from music, traditions to the Dalai Lama (hmmmm that was interesting)!
Regarding practice, I told him that I have been erring on the side of the Theravada for some months now. He was naturally concerned that I may be leaving the tradition that I was initially introduced to, but more concerned as to how I was practicing.
His stance regarding practices like Anapanasati was that they may well lead to some extremely sublime states of mind but he was doubtful if they can lead to a non-conceptual experience of Emptiness - I think an agreed goal for all traditions though not always described in the same way as the Prasangika's do.
His contention was that we can only achieve insight into the illusory nature of 'self' through a steadfast analysis of how 'I' appears to our mind.
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