On rupa and arupa jhana

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auto
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On rupa and arupa jhana

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anupādā is evidence for the arupa jhana as it fulfills the other part of existence which is the non-existence.
https://suttacentral.net/mn140/en/sujato?layout=sidebyside&reference=none&notes=asterisk&highlight=false&script=latin wrote: They neither make a choice nor form an intention to continue existence or to end existence.
So neva taṁ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā.
Because of this, they don’t grasp at anything in the world.
So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati,
practice towards continued existence is rupa jhana and practice towards ending the existence is arupa jhana.

rupa jhana is about the uppada of the ruparammana. Uppada includes jati. It supports the continuance of consciousness,
https://suttacentral.net/sn12.40/en/sujato?layout=sidebyside&reference=none&notes=asterisk&highlight=false&script=latin wrote:“Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṁ hoti viññāṇassa ṭhitiyā.
by logic then the anupada would be the opposite, but it is not. Rupa jhana already does the opposite, it surmounts the rupa at the end. Sutta what explain the difference,
https://suttacentral.net/sn22.58/en/sujato?layout=sidebyside&reference=none&notes=asterisk&highlight=false&script=latin wrote:“A Realized One, a perfected one, a fully awakened Buddha gives rise to the unarisen path, gives birth to the unborn path, and explains the unexplained path. They know the path, understand the path, and are experts in the path.
“Tathāgato, bhikkhave, arahaṁ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido;

And now the disciples live following the path; they acquire it later.
maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchā samannāgatā.
anupādā is something to do with the unarisen. It is the other way around to the savaka path, as it isn't about living the path but has uppada as fruit, whereas savaka practices for surmounting uppada and thus clings to non-existence and arupa jhana's are natural consequence. Per other tradition what belongs to Mahayana it is clinging to the void and missing the state of a great arhant.
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