DAWN wrote:Jhana is impermanent. And brings suffering.
If so, you are saying that since the eightfold path is impermanent, it brings suffering.
No, actualy i speak about jhana attainement.
Peoples get attachement to it, it's dirrectly visible beacuse peoples are afraid to say that they have jhana, because others will get critics about it. And why? Because there is attachement, some kind of competition, and suffering.
The first, who said that he have jhanna suffer because he have doubt now, and as he want it to be true - he suffer to lose it.
The second, is affected by attachement, greed, jalousy, competition, and he suffer, because he find himself useless, not able to reach jhana.
Because there is teachers who teach jhana as pleasure, they dont teach jhana as equnanimity, they teach jhana by clining, they dont teach jhana by detachement and dispassion, they teach jhana by attainement, they dont teach jhana by liberation.
What is concern Noble Eightfold Path, i will try to analyse it:
I. Right View - is the wiev about anicca, dukkha anatta - it's permanent or impermanent?
II. Right Intentions - is about not suffer - who want to suffer?
III. Right Speech, Right Action - is about dont harm others, dont bring suffering - it is suffering?
IV. Right Livelihood - is about dont harm others, dont bring suffering - it is suffering?
V. Right Effort - is about let kamma do it's work, about not-action, about anicca - it is suffering?
VI. Right Mindfulness - this comes from seclusion of mind, from dispassion, not tuching - is fire brings suffering without tuching it?
VII. Right Concentration - this comes from calm of mind born from seclusion of mind, from dispassion, not tuching - is fire brings suffering without tuching it?
VIII. The Development of Wisdom - this comes from calm of mind, from seclusion of mind, from dispassion, from mind wich is not enfuenced by impermanence of fenomenas - is clear and smooth mirrow bring suffering?
Buddha said that concentration is born from seclusion, he dont said that concentration is born from clining to pleasure.
Pleasure is secondery effect of jhana, without secluded mind there is no pleasure, but when i listent teachers, they speak about pleasure, they dont speak about nature of this pleasure, they dont explain that this is pleasure of seclusion, pleasure of non-clining, pleasure of not-tuching, and that it's not pleasure wich bings true pleasure; but seclusion of mind, the calm of mind that blings true pleasure, pleasure out of suffering, out of impermanence out of attinement, beyond absorbed mind.
They dont teach that way.
And because they dont teach that way, peoples dont seek for detachement, and dispassion from form, feeling, perception, formations, consciosness, they dont see it like 'not mine', 'not i-am'; but they develop it, they apropriate it, they seek pleasure and delight in agregates and in different state of this agregates.
Theaching by pleasure is make believers like a donkey witch run to carrot on stick, absorbed by carrot, putt their mind in carrot, make their mind like carrot, and beeing absorbed by carrot, they dont see that they run on a carrot field.
But if they stop tu run to this carrot, and open their mind, and not absorb it by whatsever, they will be free from carrot, from rider and from collar.
It's wrong, to want these poor beings to follow this carrot.
Form, feeling, perception, formation, consciosness is impermanent, is not mine, not miself, Nibbana is beyond all that, in other side, on other bank. If it would be a right way to teach by pleasure, by carrot, it would not bring suffering from those who practice it. But everyone knows that jhana is objcet to suffering.
Because they want pleasure that teachers spoke about. Because they want to win this competition and get more and more. Because they suffer when someone speak about his attainements, feel greed and hatred, want to broke the one who spoke about it. But it's impermanent !
If jhana would be explain by detachement, by dispassion, by seclussion - there would not be competion, not would be claining, not would be suffering, fear, greed, hatred and whole mass of suffering.
Full of compassion