Hi,
Before any further inquiry, I want to make my self clear about Sayadaw's technique. Please cmiiw:
1. In order to attain Nibbana, one needs to cut off craving.
2. To cut off craving, one develops vipassana - discerning impermanent, non-self, etc, so that any arisen feeling won't cause any attachment which in turn causes craving.
With metta.
On Mahasi Sayadaw's teaching
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Re: On Mahasi Sayadaw's teaching
Greetings Oceanfloor,
What you have presented is not incorrect, but I feel it's worth "kicking the tyres" to see if it holds up alright and to check that your understanding is right.
In my opinion a better two point summary would be...
- The Buddha taught that the Noble Eightfold Path is the way to nibbana.
- Application of the Mahasi vipassana technique supports the pursuit of the Noble Eightfold Path.
Do not take any technique as a path, in-and-of-itself, independent of the Noble Eightfold Path, as a road to nibbana.
On that proviso, I believe what you have put forward is correct.
Metta,
Retro.
What you have presented is not incorrect, but I feel it's worth "kicking the tyres" to see if it holds up alright and to check that your understanding is right.
In my opinion a better two point summary would be...
- The Buddha taught that the Noble Eightfold Path is the way to nibbana.
- Application of the Mahasi vipassana technique supports the pursuit of the Noble Eightfold Path.
Do not take any technique as a path, in-and-of-itself, independent of the Noble Eightfold Path, as a road to nibbana.
On that proviso, I believe what you have put forward is correct.
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: On Mahasi Sayadaw's teaching
Greetings Sean,
I suggest that you consult with Bhikkhu Pesala or Mikenz66, members here on DW, on the teachings of Mahasi Sayadaw.
kind regards,
Ben
I suggest that you consult with Bhikkhu Pesala or Mikenz66, members here on DW, on the teachings of Mahasi Sayadaw.
kind regards,
Ben
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
Re: On Mahasi Sayadaw's teaching
Hi Oceanfloor,
What you've said is the Buddha's teaching, not specific to any particular approach.
1. This is the third Noble Truth, explained in various places, including the Buddha's first discourse: SN 56.11.
Bhikkhu Pesala is a student of Mahasi Sayadaw, and has a web site here: http://www.aimwell.org/ containing a lot of teachings by Mahasi Sayadaw and his students.
Mike
What you've said is the Buddha's teaching, not specific to any particular approach.
1. This is the third Noble Truth, explained in various places, including the Buddha's first discourse: SN 56.11.
2. The second discourse, SN 22.59, explains that nibbana involves discerning the impermanent, unsatisfactory, and not-self nature of the aggregates (form, feeling, perception, formations, conciousness):"Cessation of suffering, as a noble truth, is this: It is remainderless fading and ceasing, giving up, relinquishing, letting go and rejecting, of that same craving.
However, accomplishing this is not straightforward, and as Retro says, involves the Eightfold Path, also explained in the Buddha's first discourse: SN 56.11."Any consciousness [or other aggregate] whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'
"Seeing thus, the well-instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness. Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'"
Which, of course, is what any competent Dhamma teacher would teach."The way leading to cessation of suffering, as a noble truth, is this: It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration.
Bhikkhu Pesala is a student of Mahasi Sayadaw, and has a web site here: http://www.aimwell.org/ containing a lot of teachings by Mahasi Sayadaw and his students.
Mike
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Re: On Mahasi Sayadaw's teaching
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
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Re: On Mahasi Sayadaw's teaching
I hope your teacher teaches to accomplish it straightforwardly.mikenz66 wrote: However, accomplishing this is not straightforward, and as Retro says, involves the Eightfold Path, also explained in the Buddha's first discourse: SN 56.11.Which, of course, is what any competent Dhamma teacher would teach."The way leading to cessation of suffering, as a noble truth, is this: It is simply the noble eightfold path, that is to say, right view, right intention; right speech, right action, right livelihood; right effort, right mindfulness, right concentration.
Alright then, since you refer me to Bikkhu Pesala, I'll try to address further related inquiry via pm to him. Thank you.Bhikkhu Pesala is a student of Mahasi Sayadaw, and has a web site here: http://www.aimwell.org/ containing a lot of teachings by Mahasi Sayadaw and his students.
Much metta,
Re: On Mahasi Sayadaw's teaching
Hi Oceanfloor,
I'm sure Bhikkhu Pesala would be happy to answer you questions, but from previous conversations I understand that unless they have some very specifically personal question, he would rather people posted questions on the forum. Many people here have a practice that is based on Mahasi Sayadaw's approach. See this thread for a recent example: http://dhammawheel.com/viewtopic.php?f=13&t=17756
Mike
I'm sure Bhikkhu Pesala would be happy to answer you questions, but from previous conversations I understand that unless they have some very specifically personal question, he would rather people posted questions on the forum. Many people here have a practice that is based on Mahasi Sayadaw's approach. See this thread for a recent example: http://dhammawheel.com/viewtopic.php?f=13&t=17756
Mike
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Re: On Mahasi Sayadaw's teaching
Start by reading Practical Insight Meditation, then A Discourse on the Mālukyaputta Sutta. When you're ready for more detail, study In This Very Life (see my forum signature), slowly and thoroughly.
Any of the other Books by Mahāsī Sayādaw may be helpful, but it's too much for a beginner to take it all in.
Study and practice should go hand in hand. Chanmyay Sayādaw's Vipassanā Meditation Guidelines is also very helpful practical guidance for meditators.
Any of the other Books by Mahāsī Sayādaw may be helpful, but it's too much for a beginner to take it all in.
Study and practice should go hand in hand. Chanmyay Sayādaw's Vipassanā Meditation Guidelines is also very helpful practical guidance for meditators.
Blog • Pāli Fonts • In This Very Life • Buddhist Chronicles • Software (Upasampadā: 24th June, 1979)
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Re: On Mahasi Sayadaw's teaching
Well, I don't have any personal question, it is all objective. Ok then, I'd post questions on the forum instead, starts from responding to retrofuturist's comment.mikenz66 wrote: I'm sure Bhikkhu Pesala would be happy to answer you questions, but from previous conversations I understand that unless they have some very specifically personal question, he would rather people posted questions on the forum.
Are you sure? How about the 8th Path, does Mahasi technique support it?retrofuturist wrote: - Application of the Mahasi vipassana technique supports the pursuit of the Noble Eightfold Path.
Metta always,
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Re: On Mahasi Sayadaw's teaching
You mean Samma Samadhi, Right Concentration?oceanfloor wrote: Are you sure? How about the 8th Path, does Mahasi technique support it?
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: On Mahasi Sayadaw's teaching
Yes, samma-samadhi.tiltbillings wrote:You mean Samma Samadhi, Right Concentration?oceanfloor wrote: Are you sure? How about the 8th Path, does Mahasi technique support it?
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Re: On Mahasi Sayadaw's teaching
The answer to your question, then, is yes.oceanfloor wrote:Yes, samma-samadhi.tiltbillings wrote:You mean Samma Samadhi, Right Concentration?oceanfloor wrote: Are you sure? How about the 8th Path, does Mahasi technique support it?
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: On Mahasi Sayadaw's teaching
Thank you for the answer. Care to explain why? Some specific quote or section from the link mikenz66 gave me, aimwell.org, will be much appreciated. Or maybe you have some other reference.tiltbillings wrote:The answer to your question, then, is yes.oceanfloor wrote:Yes, samma-samadhi.
With metta,
Re: On Mahasi Sayadaw's teaching
Hi OceanFloor,
Here are some threads that refer to U Panditia's book In This Very Life, which is hosted by Bhikkhu Pesala:
http://www.dhammawheel.com/viewtopic.ph ... 20#p212748
In part:
Here are some threads that refer to U Panditia's book In This Very Life, which is hosted by Bhikkhu Pesala:
http://www.dhammawheel.com/viewtopic.ph ... 20#p212748
In part:
http://www.dhammawheel.com/viewtopic.ph ... 20#p211669mikenz66 wrote: Approaches such as taught by Mahasi involve the development of strong levels of mindfulness and concentration as a basis for insight, which is what I take the point of Jhana to be. Since the concentration that the Mahasi approach involves is comparable to some of the "Sutta Jhana" models taught by some teachers, I don't see any particular disrespect the development of concentration, and, of course U Pandita discusses specifically the importance of the development of the Jhana factors in his "Vipassana Jhana" chapter here.
mikenz66 wrote:U Pandita defines what he calls vipassana jhana in In This Very Life in this chapter:
http://homepage.ntlworld.com/pesala/Pan ... hanas.html" onclick="window.open(this.href);return false;
However you have to scroll down to the heading Jhana...
His definition is that the jhānic factors are present, and also some insight:I think that this description is useful in as much as it points out that "vipassana medition" isn't "thinking about stuff", but is about building up mindfulness and samadhi (since samadhi is essential to to insight), and samadhi requires the jhana factors.... [first four jhānic factors] ...
When these first four jhānic factors are present, the mind automatically becomes calm and peaceful, able to concentrate on what is happening without getting scattered or dispersed. This one-pointedness of mind is the fifth jhānic factor, samādhi, or concentration.
It is not sufficient to have all five factors present for one to say one has attained the first vipassanā jhāna. The mind must also come to penetrate into the Dhamma a little bit, enough to see the interrelationship of mind and matter. At this time we say that access to the first vipassanā jhāna has occurred.
A yogi whose mind is composed of these five jhānic factors will experience a new accuracy of mindfulness, a new level of success in sticking with the object. Intense rapture, happiness and comfort in the body may also arise. This could be the occasion for him or her to gloat over the wondrousness of the meditation practice. “Oh wow, I’m getting really precise and accurate. I even feel like I’m floating in the air!” You might recognize this reflection as a moment of attachment.
So, as I understand it, these "vipassana" methods, are the development of samadhi and vipassana in tandem, certainly not the separation...
Mike
Re: On Mahasi Sayadaw's teaching
Hi Mike and everyone,
Is there such a thing as a directory of approved centres which teach retreats in the Mahasi style? I am based in the UK and have located one by just Googling it, and was wondering if anyone had any hints as to the best way of locating one.
Is there such a thing as a directory of approved centres which teach retreats in the Mahasi style? I am based in the UK and have located one by just Googling it, and was wondering if anyone had any hints as to the best way of locating one.