"That is I stand for that idea of completely silent but fully aware mind in the jhana. "
I think this is interesting. To say the mind is silent can be taken to mean that there is no auditory thought object arising....but it can also be taken as a metaphor for a mind that is not actively providing content but rather observing some content that is arising and is simply observed by the mind....or I suppose it could mean something somewhere between or similar to these two. For me the exact intended meaning of a completely silent mind is not understood also because you have coupled it with the mind simultaneously being fully aware....so if we are ruling out certain thoughts (auditory for example) we must still have something for the mind to be fully aware of...I guess.
This question about what the mind is fully aware of also arises from this excerpt from the link you provided in the "Fate of Jhana Practicioners" thread:
MAJJHIMA NIKâYA II
II. 2. 4. Mahàmàlunkhyaputtasuttaü
(64) The Major Discourse to Venerable Malunkhyaputtahttp://metta.lk/tipitaka/2Sutta-Pitaka/ ... ta-e1.html
ânanda, what is the path and method, to dispel the lower bonds of the sensual world? ânanda, the bhikkhu secluding the mind thoroughly, by dispelling things of demerit, removes all bodily transgressions that bring remorse. Then secluding the mind, from sensual thoughts and thoughts of demerit, with thoughts and discursive thoughts and with joy and pleasantness born of seclusion abides in the first jhana. Established in it he reflects all things that matter, all feelings, all perceptive things, all intentions, all conscious signs are impermanent, unpleasant, an illness, an abscess, an arrow, a misfortune, an ailment, foreign, destined for destruction, is void, and devoid of a self. Then he turns the mind to the deathless element: This is peaceful, this is exalted, such as the appeasement of all determinations, the giving up of all endearments, the destruction of craving, detachment, cessation and extinction*1). With that mind he comes to the destruction of desires. If he does not destroy desires on account of greed and interest for those same things. He arises spontaneously, with the destruction of the five lower bonds, of the sensual world, not to proceed. ânanda, this too is a method for overcoming the five lower bonds of the sensual world.
It seems like there is alot of reflecting and turning of the mind and the mind coming to this or that etc. I agree with the basic idea I get from your statement that the mind is silent during jhana but it is difficult for me to come up with some idea about just what the mind is doing and whether it is an active doing or a passive doing (is "passive doing" an oxymoron?) or just what the limits would be without "breaking" jhana.
Also, seems like this description is of two parts...first is the secluding of the mind....and then there is the reflecting on stuff....I interpret this as being "meditation" followed by "contemplation".....so....is the stuff in the meditation part what happens "in" jhana or is it just the stuff to "attain" jhana?...........it's like watching a dvd....to watch a dvd you have to put the dvd into the player....but putting the dvd into the player is not watching a dvd...it is only the preparation for watching the dvd.........so...........is the "meditation" part only the preparation for jhana and it is actually the "contemplation" part that is jhana?...or is it both?....or is there no practical reason for me to ask this question....