starter wrote:And one more realization (learned from Ajaan Chah and his disciples) to share with you and other friends, which is about the wisdom for uprooting greed and conceit for fruit status:
When we think “I am a sotāpanna”, we should ask "ourselves":
"who is this 'I' and who is this 'sotāpanna'?"
-- Whatever sotāpanna, sakadāgāmi, anàgàmi ..., they are all just anicca, dukkha and anatta – there isn’t a “self” there at all.
starter wrote:Will people with stronger attachments to mind (than to body) also be able to break self-identity view by only contemplating asubha?
starter wrote:Hello Bhante,
-- Hm ... I'd think the phu ru is not gone -- would the arahants still have this "phu ru"? I also don't consider it as avijja, but as the luminous mind "as it actually is present" (taught by the Buddha):
"Luminous, monks, is the mind. And it is freed from incoming defilements. The well-instructed disciple of the noble ones discerns that as it actually is present, which is why I tell you that — for the well-instructed disciple of the noble ones — there is development of the mind." [AN 1]
3. "Anatta: this is not me, this does not belong to me this is not myself, as declared by the Lord Buddha. Now what does it mean. ... Self in form of the one who knows, and the will, are two things that help us on the way to arahantship. Its part of the raft, and without it you won't make it."
-- I don't take "self in form of the one who knows" as anatta, but only five aggregates as anatta. Did the Buddha teach us only the five aggregates are anatta, not the luminous mind? We need the "Self in form of the one who knows" (the luminous mind), not the "self in five aggregates", to help us on the way to liberation.
4. "Phu ru knows that it has entered the stream, or is an anagami, and once avijja is destroyed, how can you not know it?"
-- But we don't take it as: "'I' am an anagami". we know that's NOT "I", but only five aggregates, only conventional terminologies. If we take it as "I" ("self"), then the self identity view has not yet been broken.
starter wrote:To my current understanding, anapanasati is not for beginners who haven't obtained or stabilized the 1st jhana yet...
daverupa wrote: Anapanasati fulfills satipatthana, not sammasamadhi.
While jhana is obviously encouraged, I think that that is a wee bit of an exaggeration. This little article lists a few other examples.Only jhana fulfills sammasamadhi, and that comes after sammasati.
In fact, the Buddha taught that when seeing forms there should be just the seeing, "when smelling odors just the smelling, tasting flavors just the tasting and touching tangible objects just the touching. If you can do it then there is no you, the ego is not born. It is the end of Dukkha, immutable emptiness.
It is sufficient to observe one's reactions at the times that we glance in the direction of some neutral form or other.
Try casting your eyes on the door or a window and you'll notice that there is merely phassa, there are no feelings. of satisfaction or dissatisfaction. When visible forms, sounds, odors, flavors and tangible objects enter as contact let them stop there in the same way.
Let it be like the soldier asleep by the side of a piece of artillery. When a shell is fired he merely registers the sound without feeling anything and just goes on happily sleeping. No matter how heavy the shelling he is not startled or disturbed. There is just the sound of the piece of artillery contacting his ear and then ceasing.
Can you let phassa stop at phassa in that way when you hear the sound of a' man or the sound of a woman or the sound of a loved one? If you can then you're really adept. Here animals may be more accomplished than we are because they lack all the excess mental baggage carried by humans. If we wish to reach the peak of excellence then we must train ourselves to let phassa remain as merely phassa.
But if you can't do it and concede defeat, you can still stop at vedana. As soon as there is a feeling of comfort or discomfort, of satisfaction or dissatisfaction then extinguish it just there, without giving birth to the various kinds of desire that spring from the urges of craving and clinging. This is the practice on the occasion of contact with sense-objects.
"So what path will be taken by the mind of a person without hope? It won't take any path at all because it sees that nothing is worth wishing for. Thus it lays the way for its own death. There being no desire to have or be anything, it dissolves into emptiness. This is the skillful means to cheat nature a little. When the time of death has truly arrived, we give rise to the feeling that nothing anywhere is worth having or being. If that feeling is present in the mind at the moment of death then one will inevitably reach Nibbana through the act of dying itself. It's a really good deal-putting down a tiny amount of capital certain of great results!"
Life without a story
Perhaps there came a day for some of us when we saw the
same film again, or a similar one. But by then other pic
tures may have simultaneously unrolled before one's inner
eye; pictures of people who attained much more in their
lives than a sentimental film could show. Some details of a
particular man's inner greatness may have come to one's
mind, like the story of the young woman whose death I
witnessed in a concentration camp. It is a simple story.
There is little to tell and it may sound as if I had invented
it; but to me it seems like a poem.
This young woman knew that she would die in the next
few days. But when I talked to her she was cheerful in spite
of this knowledge. "I am grateful that fate has hit me so
hard," she told me. "In my former life I was spoiled and
did not take spiritual accomplishments seriously." Pointing
through the window of the hut, she said, "This tree here is
the only friend I have in my loneliness." Through that
window she could see just one branch of a chestnut tree,
and on the branch were two blossoms. "I often talk to this
tree," she said to me. I was startled and didn't quite know
how to take her words. Was she delirious? Did she have
occasional hallucinations? Anxiously I asked her if the tree
replied. "Yes." What did it say to her? She answered, "It
said to me, 'I am here—I am here—I am life, eternal life.' "
Man's Search for Meaning
Viktor E. Frankl
Furthermore, if this is a real short cut to nibbana, the Buddha would have taught his dying disciples including his father to enter nibbana directly at death, instead of becoming only a non-returner or stream winner.