Hello SekhaSekha wrote:well then, we disagree. I am tired of addressing your baseless statements. Everyone knows what the definition of samma-sati is.JhanaStream wrote:As for awareness directed towards phenomena happening in the present moment, in my experience, this is definitely not sati.
A poetic sutta at AN 10.58 (although not translated according to the original commentaries on it) may be helpful here in offering insight into the intrinsic role of sati (mindfulness) . The sutta states:
In his new Anguttara Nikaya, Bhikkhu Bodhi, with input from Ajahn Brahmali, has rendered: "Mindfulness exercises authority over them".Satādhipateyyā sabbe dhammā
Mindfulness governs all dhamma (practices).
Yes. Anapana is phenomena. But there is no instruction to direct awareness towards it. The instruction states: "The meditator sets mindfulness to the fore: lit: in front of one's face; ever mindfulness, one [the body] breathes in; ever mindful, one [the body] breathes out". Here, a natural fruition of unity between mind & object seems to be described simply by establishing the mind in a state of mindfulness, which means free of unwholesome states. It does not instruct to busily direct the mind here & there or to literally be in the present moment.Sekha wrote:JhanaStream wrote:As for awareness is directed to phenomena, I have personally never come to this interpretation from reading sutta.
so for you anapana, the breath, is not a phenomenon?
Mindfulness also governs the quality of mind thus the mind can be in the present moment but still not have the most ideal (particularly pliant) qualities for meditation.
I am not asserting what you regard as "non-sense" is the only method but simply drawing it to your attention to broaden possibilities.Sekha wrote:I don't see any other word to qualify this as pure 'nonsense'.Jhanastream wrote:It is not required of the mind to direct awareness towards certain phenomena.
Please provide a proper quotation with Pali text.Jhanastream wrote:Have you not read SN 48.10, where Lord Buddha instructs the noble disciple attains jhana simply by making relinquishment (vosagga) the object of meditation?
Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ.
And what is the faculty of concentration? There is the case where a monk, a disciple of the noble ones, making it his object to let go, attains concentration, attains singleness of mind. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters & remains in the first jhana:
SN 48.10 (Thanissaro)
I am more inclined to render 'vossaggā' as 'letting go' or 'relinquishment' rather than 'release'. Regardless, this verse points to another (more pliant, fluid & sublime) possibility.And what is the faculty of concentration? Here, the noble disciple gains concentration, gains one-pointedness of mind, having made release the object. Secluded from sensual pleasures...he enters & dwells in first jhana...
SN 48.10 (Bodhi)