http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.
I've been working my way through Patrick Kearney's retreat talks that used to be here:"I thought: 'I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then — quite secluded from sensuality, secluded from unskillful mental qualities — I entered & remained in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. Could that be the path to Awakening?' Then following on that memory came the realization: 'That is the path to Awakening.' I thought: 'So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities?' I thought: 'I am no longer afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities, ...
http://www.dharmasalon.net/Audio/Bodhi% ... _2011.html" onclick="window.open(this.href);return false;
but only the introductory talk currently remains.
In his discussion of the Dhammacakkappavattana Sutta http://www.accesstoinsight.org/tipitaka ... .nymo.html" onclick="window.open(this.href);return false; Patrick points out (not surprisingly) that the second noble truth --- the cause of dukkha --- is craving.
http://www.accesstoinsight.org/tipitaka ... .nymo.html" onclick="window.open(this.href);return false;
But is there pleasure that doesn't involve craving? Above I quoted the answer that that Buddha gave to Saccaka's question:"The origin of suffering, as a noble truth, is this: It is the craving that produces renewal of being accompanied by enjoyment and lust, and enjoying this and that; in other words, craving for sensual desires, craving for being, craving for non-being.
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
The Buddha replies that:"But perhaps there has never arisen in Master Gotama the sort of pleasant feeling that, having arisen, would invade the mind and remain. Perhaps there has never arisen in Master Gotama the sort of painful feeling that, having arisen, would invade the mind and remain."
had this property:"rapture & pleasure born from seclusion"
Now, of course, we see this discussed often with respect to jhana itself."But the pleasant feeling that arose in this way did not invade my mind or remain.
However, Patrick suggested that we look a bit closer in light of the second noble truth. The problem with most pleasures is that they come from craving, and when the craving is acted upon (by eating, smoking, or whatever...) the satisfaction is relatively brief, the craving returns, and the object needs to be grasped at again...
On the other hand, non-clinging pleasure, not just in jhana, but in other situations of calmly appreciating what is happening, on or off the cushion, just "is", it doesn't require effort to fulfil a desire.
Ajahn Brahm wrote:The mind recognizes this beautiful breath and delights in it. It experi-
ences a deepening of contentment. It is happy just to be watching this
beautiful breath, and it does not need to be forced.
(Mindfulness, Bliss, and Beyond, Page 19).
Ajahn Buddhadasa wrote:To put it most concisely, we breathe and experience piti with every breath. Breathing in and out, fully experience this feeling of contentment and simultaneously be aware of each in-breath and each out-breath. When this step is being practiced there is a very pleasant feeling of well being. This work is fun to do, it is a most enjoyable lesson. Please try your best in this step.
http://what-buddha-taught.net/Books3/Bh ... TURE%20TWO" onclick="window.open(this.href);return false;
Perhaps the "seclusion" or "withdrawal" term in the jhana description is over-emphasised. Even before jhanic absorption, many teachers (such as those quoted above) say that a key step is that one is quite satisified and content with just following the breath, or whatever object one is using, taking pleasure simply in what is just happening.U Pandita wrote:The third jhānic factor is pīti, rapture, a delighted interest in what is occurring. This factor may manifest physically as gooseflesh, as feelings of being dropped suddenly as if in an elevator, or as feelings of rising off the ground .The fourth jhānic factor, sukha, happiness or comfort, comes on the heels of the third. One feels very satisfied with the practice. Because both the third and the fourth jhānic factors come about as a result of seclusion from the hindrances, they are called vivekaja pīti sukha, meaning the rapture, joy and happiness born out of seclusion.
http://homepage.ntlworld.com/pesala/Pan ... hanas.html" onclick="window.open(this.href);return false;
In fact, U Pandita's statement: " Because both the third and the fourth jhānic factors come about as a result of seclusion from the hindrances" suggests an absence, a disappearance, of clinging, etc, rather than a "withdrawal".
Though this is a very simple and commonly-expressed idea, I found this a very useful way of looking at both my meditation and "everyday life" experience.
Mike