Probably accounts for different "jhana" descriptions, too.polarbuddha101 wrote:I agree wholeheartedly.manas wrote:
It seems that feelings of gladness, rapture and pleasure begin to arise when the hindrances have been abandoned, but before jhana has been entered, going by this description. Furthermore, I would guess that most of us here who have not as yet 'entered & remained' in jhana, have nevertheless experienced some measure of peace, gladness or rapture during meditation already - whatever 'school' of practice one is studying under. Even without jhana, I think it can happen. What do others think?
Peace
Dry Anapanasati?
Re: Dry Anapanasati?
- "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]
Re: Dry Anapanasati?
thought provoking, thank you.Samma wrote:I came across this again, and thought you would like to see:alan... wrote: i think this is a very important question considering the anapansati sutta makes no direct mention of "jhana". so i've always wondered this myself.
Generally there tends to be a somewhat curious distance in the Suttas between the subjective and objective side of meditation. For example, the Suttas describe jhana in terms of the subjective mental qualities, and elsewhere describe various meditation objects that are intended to develop jhana, yet they virtually never speak of, say, 'anapanasati jhana' (but we do have 'anapanasati samadhi'), or ' kasina jhana' (although there is a slightly dubious reference to 'compassion jhana'.) This distance is not comprehensively bridged until the Dhammasangani. So satipatthana, being thus more 'grounded ' and specific, fulfils an important practical function in the path. The implication seems to be that the particular meditation objects here are an intrinsic and hence non-optional part of the path. It seems that all mediators must develop at least some of the satipatthana practices. Meditation subjects outside of the satipatthana scheme are very frequently taught in the Suttas, notably the divine abidings and the six recollections , but they are apparently not so essential; however, the feelings, mindstates, and dhammas associated with them may obviously be treated under satipatthana. This crossover 'objective' aspect of satipatthana make it somewhat of an odd man out in the 37 wings to enlightenment, and we shall repeatedly see resulting ambiguities and incongruities emerging in the later attempts to thoroughly systemaize these groups. (Sujato, A Hitory of Mindfulness, p 112-3)