tiltbillings wrote:Wheel the clock waaay back and tell me how this practice was done, even during the time of the Buddha.
Wheel the topic back to the original post and the Buddha (of the Sutta Pitaka) will tell you himself.
Even during the time of the Buddha, once the Sangha got too large for any monastic to have frequent (or any) direct contact with the Buddha, if that monastic (or lay person) wanted to work with a particular teaching he or she heard, that would mean that that monastic would have work with an individual who knew the teaching, which would mean taking the time with that individual to memorize it (a vital part of the study and practice), which would mean that individual would explain the terminology and structure of the text to our monastic, which would mean that individual would answer questions about that text, which would mean that individual would also recite other texts to our monastic that would further illuminate the text in question as part of the study of that text, which would mean that that individual would give guidance on how to put it into practice or direct our monastic to an experienced kalyāṇa-mittatā who would help our monastic in that manner, which would mean that our monastic was working with a teacher or teachers. It was the way the monastic Sangha was structured, and more or less continues to be structured.
As for "in some of the modern Vipassanā texts where it's said that a student shouldn't learn the "stages of insight" prior to recognizing them on the sitting mat,
" the Burmese vipassana methods were developed for the most the laity who would not have the time or the resources for that sort of study. Also, knowing the "stages of insight" before hand is hardly necessary to experience them, and all of this was, or should be, done under the guidance of an experienced and knowledgeable teacher who would, then, explains things to the student as they were experienced. The nice thing about that is that there is not all this preoccupation with trying to get to this or that experience. Things are explained to the student a they progress, and the explanation is in terms of their actual experience.
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
There is freedom from birth, freedom from becoming, freedom from making, freedom from conditioning. If there were not this freedom from birth, freedom from becoming, freedom from making, freedom from conditioning, then escape from that which is birth, becoming, making, conditioning, would not be known here. -- Ud 80
Ar scáth a chéile a mhaireas na daoine.
People live in one another’s shelter.
dheamhan a fhios agam
Damned if I know.