It seems as though he found only the arupajhanas wanting; rupajhana is his own development from his childhood experience, and this he found quite conducive, going so far as to name 1/8th of the Path for them.tiltbillings wrote:Let us not forget, however, that the Buddha mastered the jhanas before his awakening and found them wanting...
"Rise and Fall" How to practice it?
Re: "Rise and Fall" How to practice it?
- "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
- tiltbillings
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Re: "Rise and Fall" How to practice it?
The eighth factor is Right Samadhi. Jhanas are a tool, but what is unique to the Buddha's teachings, what is the driving engine is mindfulness. It is mindfulness with concentration that gives us access to and insight into the rise and fall as it happens.daverupa wrote:It seems as though he found only the arupajhanas wanting; rupajhana is his own development from his childhood experience, and this he found quite conducive, going so far as to name 1/8th of the Path for them.tiltbillings wrote:Let us not forget, however, that the Buddha mastered the jhanas before his awakening and found them wanting...
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: "Rise and Fall" How to practice it?
sammasati --> sammasamadhi --> right knowledge --> right liberationtiltbillings wrote:The eighth factor is Right Samadhi. Jhanas are a tool, but what is unique to the Buddha's teachings, what is the driving engine is mindfulness. It is mindfulness with concentration that gives us access to and insight into the rise and fall as it happens.daverupa wrote:It seems as though he found only the arupajhanas wanting; rupajhana is his own development from his childhood experience, and this he found quite conducive, going so far as to name 1/8th of the Path for them.tiltbillings wrote:Let us not forget, however, that the Buddha mastered the jhanas before his awakening and found them wanting...
So yes, without sammasati the other links cannot occur, but without sammasamadhi, so too the remaining links cannot occur. Another way of saying this would be:
satipatthana --> rupajhana --> ...
- "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
- tiltbillings
- Posts: 23046
- Joined: Wed Dec 31, 2008 9:25 am
Re: "Rise and Fall" How to practice it?
The question is: how much samadhi is actually necessary for the apprehension of "rise and fall"?daverupa wrote: So yes, without sammasati the other links cannot occur, but without sammasamadhi, so too the remaining links cannot occur.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
- reflection
- Posts: 1116
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Re: "Rise and Fall" How to practice it?
Hi all,
My 2 cents.
Thoughts are a form of fabrication, so to try and find out the non-self of them by thinking it out is like trying to fight fire with fire. It only makes it worse. Of course contemplation is not bad, even useful at times, but insights are to be found behind the conceptual level of thoughts. So one of the things in meditation should be to quiet the mind down. Then one can start to see the "fall" of thoughts and from that experience start to see their non-self. Knowing this more clearly, the mind automatically becomes more silent. So then thoughts can be gone for even longer periods of time.
The same with the other aggregates. You can't concentrate and suddenly decide: Now I'm going to experience the falling away of form, the senses, vedana etc. This happens BECAUSE of the deepened concentration. Then afterward can you reflect on them passing away, not before. So I'm with Ajahn Chah on this one: Satipattana and anapanasati work in unison and aren't really separate things, they are the same.
It's not like one day you are the worst meditatior in the world and the next day you know everything and are totally calm. Apart from the stages of enlightenment, it is mostly a gradual path with insight and calm supporting each other.
My 2 cents.
Thoughts are a form of fabrication, so to try and find out the non-self of them by thinking it out is like trying to fight fire with fire. It only makes it worse. Of course contemplation is not bad, even useful at times, but insights are to be found behind the conceptual level of thoughts. So one of the things in meditation should be to quiet the mind down. Then one can start to see the "fall" of thoughts and from that experience start to see their non-self. Knowing this more clearly, the mind automatically becomes more silent. So then thoughts can be gone for even longer periods of time.
The same with the other aggregates. You can't concentrate and suddenly decide: Now I'm going to experience the falling away of form, the senses, vedana etc. This happens BECAUSE of the deepened concentration. Then afterward can you reflect on them passing away, not before. So I'm with Ajahn Chah on this one: Satipattana and anapanasati work in unison and aren't really separate things, they are the same.
It's not like one day you are the worst meditatior in the world and the next day you know everything and are totally calm. Apart from the stages of enlightenment, it is mostly a gradual path with insight and calm supporting each other.
Re: "Rise and Fall" How to practice it?
As much as needed.tiltbillings wrote:The question is: how much samadhi is actually necessary for the apprehension of "rise and fall"?
For some a split second momentary samādhi may be enough. Some other people may need 2-3 or even more hours in deep samādhi. So if former doesn't work, maybe the latter option will. Just because for someone a split second momentary concentrated citta was enough, doesn't mean that it will be enough for all others.
Maybe something similar with "depth" of concentration. If light absorption doesn't do it, then perhaps heavy will.
Re: "Rise and Fall" How to practice it?
That's an ill-framed question, as apprehending rise and fall is a continuous training that becomes easier and more comprehensive the more one develops samadhi.tiltbillings wrote:The question is: how much samadhi is actually necessary for the apprehension of "rise and fall"?daverupa wrote: So yes, without sammasati the other links cannot occur, but without sammasamadhi, so too the remaining links cannot occur.
- "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
- tiltbillings
- Posts: 23046
- Joined: Wed Dec 31, 2008 9:25 am
Re: "Rise and Fall" How to practice it?
It is very much to the point when one is talking about all this jhana stuff.daverupa wrote:That's an ill-framed question, as apprehending rise and fall is a continuous training that becomes easier and more comprehensive the more one develops samadhi.tiltbillings wrote:The question is: how much samadhi is actually necessary for the apprehension of "rise and fall"?daverupa wrote: So yes, without sammasati the other links cannot occur, but without sammasamadhi, so too the remaining links cannot occur.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: "Rise and Fall" How to practice it?
As I said, this is an ill-framed question, the problem I see now bolded. I'm not saying it's not to the point, I'm saying it's presuming that the answer is quantifiable in a particular way, and it is this presumption with which I disagree.tiltbillings wrote:The question is: how much samadhi is actually necessary for the apprehension of "rise and fall"?
- "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
- tiltbillings
- Posts: 23046
- Joined: Wed Dec 31, 2008 9:25 am
Re: "Rise and Fall" How to practice it?
And as I said, it to the point. If the issue is not quantifiable then the all of this debate goes away, which would be a good thing.daverupa wrote:As I said, this is an ill-framed question, the problem I see now bolded. I'm not saying it's not to the point, I'm saying it's presuming that the answer is quantifiable in a particular way, and it is this presumption with which I disagree.tiltbillings wrote:The question is: how much samadhi is actually necessary for the apprehension of "rise and fall"?
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: "Rise and Fall" How to practice it?
Getting back to Alex's initial post about "rise & fall" and whether discursive thinking is used. The way I understand things is that jhana as taught in the suttas is actually developed through insight/understanding of one or more aspects of the Buddha's Dhamma. From within jhana the rise & fall of events is clearly discerned. This type of jhana is specific to the Buddha's dispensation as it has right view as one of its causes.
An example of discursive thinking leading to penetration is here.....................
"Monks, there is a four-phrased statement that, when it is recited, a wise man will in no long time learn the meaning through discernment. I will recite it, and you learn it from me.".............................................
..........
'The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.' For a disciple who has conviction in the Teacher's message & lives to penetrate it, the Teacher's message is healing & nourishing.'
http://www.accesstoinsight.org/tipitaka ... .than.html
Such an approach as above obviously requires a degree of familiarisation with and acceptance of the Buddha's teachings and building upon that the Buddha's fourfold statement when contemplated would/could give rise to great joy/delight/gladness the building blocks of Buddhist meditation.
The suttas are littered with such instructions, with no recourse to actual techniques.
An example of discursive thinking leading to penetration is here.....................
"Monks, there is a four-phrased statement that, when it is recited, a wise man will in no long time learn the meaning through discernment. I will recite it, and you learn it from me.".............................................
..........
'The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.' For a disciple who has conviction in the Teacher's message & lives to penetrate it, the Teacher's message is healing & nourishing.'
http://www.accesstoinsight.org/tipitaka ... .than.html
Such an approach as above obviously requires a degree of familiarisation with and acceptance of the Buddha's teachings and building upon that the Buddha's fourfold statement when contemplated would/could give rise to great joy/delight/gladness the building blocks of Buddhist meditation.
The suttas are littered with such instructions, with no recourse to actual techniques.
- tiltbillings
- Posts: 23046
- Joined: Wed Dec 31, 2008 9:25 am
Re: "Rise and Fall" How to practice it?
It is quite unclear what your point is here.legolas wrote: An example of discursive thinking leading to penetration is here.....................
"Monks, there is a four-phrased statement that, when it is recited, a wise man will in no long time learn the meaning through discernment. I will recite it, and you learn it from me.".............................................
..........
'The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.' For a disciple who has conviction in the Teacher's message & lives to penetrate it, the Teacher's message is healing & nourishing.'
http://www.accesstoinsight.org/tipitaka ... .than.html
Such an approach as above obviously requires a degree of familiarisation with and acceptance of the Buddha's teachings and building upon that the Buddha's fourfold statement when contemplated would/could give rise to great joy/delight/gladness the building blocks of Buddhist meditation.
The suttas are littered with such instructions, with no recourse to actual techniques.
Also, please address: http://dhammawheel.com/viewtopic.php?f= ... 20#p137175" onclick="window.open(this.href);return false;
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
"Rise and Fall" How to practice it?
I think you are being very obtuse if you are still unclear - my point is that discursive thinking is vital in Buddhist meditation/jhana, which is vital in seeing "rise & fall".tiltbillings wrote:It is quite unclear what your point is here.legolas wrote: An example of discursive thinking leading to penetration is here.....................
"Monks, there is a four-phrased statement that, when it is recited, a wise man will in no long time learn the meaning through discernment. I will recite it, and you learn it from me.".............................................
..........
'The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.' For a disciple who has conviction in the Teacher's message & lives to penetrate it, the Teacher's message is healing & nourishing.'
http://www.accesstoinsight.org/tipitaka ... .than.html
Such an approach as above obviously requires a degree of familiarisation with and acceptance of the Buddha's teachings and building upon that the Buddha's fourfold statement when contemplated would/could give rise to great joy/delight/gladness the building blocks of Buddhist meditation.
The suttas are littered with such instructions, with no recourse to actual techniques.
Also, please address: http://dhammawheel.com/viewtopic.php?f= ... 20#p137175" onclick="window.open(this.href);return false;
Tilt you stated...
also...And, of course, the "vipassana jhanas" should not be dismissed.
For which I asked for a sutta reference ( saying it is not a doctrinal issue does not really cut the mustard)."Noting is an an aid for cultivating concentration and awareness, but what it does not do, when done properly, is "result in suppression."
As I have been informed you cannot make statements without referencing (this is especially true in the sutta meditation section). If you can supply me with references to vipassana jhana & "noting" it would be greatly appreciated.
[EDIT: Meta-discussion removed. Retro.]
Metta
- Spiny O'Norman
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Re: "Rise and Fall" How to practice it?
IMO the Satipatthana Sutta is full of them.legolas wrote: Since this is a sutta meditation forum, could you please supply sutta references to support the "noting" method?
Spiny
Re: "Rise and Fall" How to practice it?
And see Geoff's (Ñāṇa's) posts relevant to the "vipassana jhana" with different types of objects, different types of concentration:
http://www.dhammawheel.com/viewtopic.ph ... 40#p135248" onclick="window.open(this.href);return false;
http://www.dhammawheel.com/viewtopic.ph ... 60#p135283" onclick="window.open(this.href);return false;
It would be interesting to hear more about how "rise and fall" is experienced when using this approach:
and provided some sutta references here: http://www.dhammawheel.com/viewtopic.ph ... 45#p136936" onclick="window.open(this.href);return false;
But the key reference, as Spiny says is the Satipatthana Sutta.
Noone is saying that it can be done without developing considerable concentration and mindfulness. In fact, I said in the first link just above.
Since this is supposed to be a Meditation Forum, it would be good if we could stick to discussing how our experience matches our understanding of the suttas, rather than continually getting sidetracked into arguing about the different interpretations of the suttas.
Mike
http://www.dhammawheel.com/viewtopic.ph ... 40#p135248" onclick="window.open(this.href);return false;
http://www.dhammawheel.com/viewtopic.ph ... 60#p135283" onclick="window.open(this.href);return false;
It would be interesting to hear more about how "rise and fall" is experienced when using this approach:
I discussed my perspective here: http://www.dhammawheel.com/viewtopic.ph ... 45#p136882" onclick="window.open(this.href);return false;legolas wrote:Getting back to Alex's initial post about "rise & fall" and whether discursive thinking is used. The way I understand things is that jhana as taught in the suttas is actually developed through insight/understanding of one or more aspects of the Buddha's Dhamma. From within jhana the rise & fall of events is clearly discerned.
and provided some sutta references here: http://www.dhammawheel.com/viewtopic.ph ... 45#p136936" onclick="window.open(this.href);return false;
But the key reference, as Spiny says is the Satipatthana Sutta.
Noone is saying that it can be done without developing considerable concentration and mindfulness. In fact, I said in the first link just above.
Since this is supposed to be a Meditation Forum, it would be good if we could stick to discussing how our experience matches our understanding of the suttas, rather than continually getting sidetracked into arguing about the different interpretations of the suttas.
Mike