Thank you for sharing this. I have watched this 3 times now, what a beautifully narrated talk. Feeling so good hearing this. I am glad found this channel and will pay attention to new videos.
Venerable sir has presented excerpts from sutta to render the correct account of gotama buddha’s renunciation. He has also presented the account of attainment of vimutti by gotama buddha from three angles according to sutta. That is good.
Thank you very much Bhante ji🙏 I am practicing Vipassana for more than 20 years, I was trained in Goanka ji" s method but later I found out that there are so many other ways...now what you told about Jhanas, that five senses are not shut off , I had the same experience, but then I listened to Ajhan Brahm and Ajhan Brahmali and they say that right from first jhana five senses are off...so that was very confusing...other confusing thing was Nimitta, he says, " ..and then you get beautiful nimittas..." so then listening to othet Bhantes and reading I came to the conclusion that they are relying on Visudhi Magga a lot, so actually when I want some entertainment I listen to Ajhan Brahm, though he doesn't have any new jokes 😀....so thanks again for this talk.....
In vitakka and vicara there is no thinking going on. These are better translated as initial and sustained application of mind - a mind that is becoming very peaceful precisely because thinking subsides. As a natural result joy arises in the mind and sukha vedana arises in the body. With continued practice these phases subside and only a oneness of mind and body remains - an inner clarity that highlights the anicca, dukkha and anatta characteristics. Having discovered this simple causality through direct experience and having described it in simple language makes the teaching authentic.
Ajahn Brahm confuses me too, in Anapanasati he said 'body' (step 3 and 4) is not the Rupa or form but the 'body of' and I can't work out what on earth that means
The wisdom is not to get caught into manifestations on conciousness, even if it is dhamma or teaching or even conciousness itself. This is hard. One needs to be very fearless, and drop all knowledge, experience, sense of self, everything. How to do this is the path and understanding everything is already dead, after the fact, not real time, not true is one way, like the light of a dead star, as senses are slow and not real time , empty in themselves. There is nothing but also a thing, that manifests. See through the mirage, not holding a view.
what is the meaning of Insight and also wisdom. I mean can you code example while doing vipassana medtation what are the phenomena amounting to Insight.
My understanding is that Buddhaghosa wrote a version of anapanasati based on ancient Hindu teaching where the transition is through access concentration (shiny nimitta) before going through the 4 jhanas and then the 4 formless absorption. In this approach, it is called absorption jhanas. You cannot experience senses even if people yell at your ears. Once coming out of it, the tranquility effect is gone immediately. I never got to jhana by this means but I saw nimitta. As soon as I stopped meditation effect is gone. When Buddha recalled his childhood jhana, he mediated awareness anapanasati based on his childhood recallf what he did. Instead of exclusive concentration on nostril air, as being taught in Southeast Asia under the influence of Buddhaghosa, Buddha focused on mindfulness of breathing but at the same time there is secondary awareness on what is going on. By this means, there is tranquility and vipassana at the same time. Through all the jhanas, there is awareness of reality as is. I reached 4th jhana by this means. There was no nimitta that showed up. After meditation ended, tranquility continued with my non-sitting. This is the difference. Buddha gave up on the absorption anapanasati, and practiced awareness anapanasati. Buddhaghosa mistaken Buddha's practice for the ancient version which Buddha gave up on it.
@@KeerthiAbe No, anapanasati is not the only way. Mahasi vipassana is another way. Hindi words “neti, neti”also can. It means stay with that which never changes. That which changes like thoughts, feeling - ignore them. Even Catholic mystics Bernadette Robert’s who practiced Christian prayer contemplation realized full enlightenment. There are 10,000 ways. Jail door is open, jailed choose to stay in jail. Drop all concepts is another way.
@@KeerthiAbe Saying that Buddhaghosa’s description of anapanasati (based on intense concentration of nostril air)is based on ancient Hindu version, not the anapanasati (based on awareness of the entire breathing process including relaxing the body on exhale) that Buddha did as a child.
@@KeerthiAbe Buddha said many things besides the original 3 basket of teachings. Advanced teaching is taught in Mahayana and Vajrayana sutras as well. I speak from experience. I faced, with open eyes, on a wall on the plane for 3 hours and didn’t move. I was awakened when planed landed. This was not Theraveda practice. The point is that if you understand the principle, then there is no set method to realize awakening. Don’t be attached to a or a set of methods.
There are some great points here, but anapanasati does lead to samadhi, where there is unification, so the mind experiences finer states of the breath, it becomes like a blissful continuum where all starts to merge, until all is known as one in samadhi
“There is only one direct Path, Way(tool) and one single method out of seven techniques to realize Nibbana, says the Buddha!” It is the Vipassana Meditation Practice that must be composed of the Dhamma that has to be rightly applied through its single method properly and effectively. The outcomes of this application are to gradually obtain the four holy persons, namely, Sotapanna to Arahant. It does sound that you really need an expert on these two main things(Dhamma and Method) to simply, clearly, and concisely expound them to all of you. Therefore, he is intellectually called an expert in meditation! (An Expert on Visakha Meditation: 12Sept2023)
I don't think without achieving deep absorption in jhānas, one is able to stop the breathes on the fourth jhānas - there is no way one can use breaths as an object on that 4th jhāna as well. Nor can one develop higher direct knowledge abhiññā or threefold knowledge, tevijja that requires a very powerful preordained determination. Using mere intellect without actual experience to understand and analyze meditative attainments in the Pāli texts has this shortcoming.
With my apologies, I would like to submit that the conclusions regarding arūpajjhāna in this lecture seem to be drawn hastily. First, given that one is able to observe tilakkhaņa of the four khandha pertaining to the mind in at least the first three arūpajjhāna (ref. jhāna sutta AN 9.36), contrary to an assertion in this lecture (16:01 - 17:14), ānanda sutta (AN 9.37) cannot possibly imply that it is mandatory to become absorbed in a single object to attain or maintain an arūpajjhāna. Indeed, a careful reading of ānanda sutta shows that all that is being said is that the mind becomes aware of different āyatana, i.e. sensory domains, as one attains different arūpajjhāna. The sutta certainly does not imply that the mind becomes absorbed in a single object. As such, one could very well be partly observing one’s mind (or cetasika) in addition to the appropriate āyatana at the time of attaining an arūpajjhāna (ref: anupada sutta MN 111). Second, contrary to another assertion in this lecture (36:44 - 38:23), jhāna sutta states very clearly that it is possible to attain vimutti from arūpajjhāna too. It leaves no room for speculation. In light of what is stated above, mahā vedalla sutta (MN 43) has to be interpreted correctly as follows. Ven. Koțțhita asked Ven. Sāriputta if there is any other sensory domain that mind-consciousness can sense when the five bodily sensory domains of forms, sounds, smells, tastes, and tactile sensations become inaccessible to it. Ven. Sāriputta answered that there are indeed three sensory domains that mind-consciousness can sense in three different arūpajjhāna, namely, infinitude of space, infinitude of consciousness, and nothingness. Note carefully that both the questioner and the respondent excluded explicit mention of the mind, which is also a sensory domain, because it is understood that mind-consciousness can always sense the mind (including cetasika). Therefore, the absence of explicit mention of the mind should not be allowed to fool one into thinking that mind-consciousness cannot sense even the mind when the five bodily faculties are suspended in an arūpajjhāna. That being the case, the mind can very well be aware of itself when it is simultaneously aware of a specific sensory domain in an arūpajjhāna. Thus, mahā vedalla sutta does not imply that the mind is necessarily absorbed in a single object in arūpajjhāna. Therefore, the assertion in this lecture that the mind is necessarily absorbed in a single object in arūpajjhāna must be rejected. In the description of ākāsānañcāyatana (aka Base of Infinite Space) [jhāna], all phrases in the series of phrases “… with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity …” (ref: ānanda sutta) seem to refer to transcendence of five bodily senses. Specifically, the term “diversity” in the last phrase is quite apt for referring to multitude of bodily senses (of forms, sounds, smells, tastes, and tactile sensations). However, in this lecture, the term “diversity” has been interpreted as the mind and its contents (14:25 - 17:13). I think that this is erroneous. One can see for oneself how misinterpretation of the term “diversity” lead to inconsistencies with several sutta and contributed to wrong conclusions about arūpajjhāna in this lecture. Note that even rūpajjhāna by themselves did not lead gotama buddha to vimutti. Why? Because as we know now, thanks to gotama buddha, neither rūpajjhāna nor arūpajjhāna can lead to vimutti unless they are accompanied by vipassanā. So, early on when gotama buddha was still a bodhisatta striving to attain vimutti, the fault was not with arūpajjhāna. The fault was that he was not practicing vipassanā while he was in arūpajjhāna (because he did not know that at that time). That is why gotama buddha stated or implied very clearly in several discourses after his enlightenment that one can attain vimutti from both rūpajjhāna and arūpajjhāna provided they are accompanied by vipassanā. By the way, should one choose wittingly or unwittingly to become absorbed in a single object in arūpajjhāna, one can do so. But then, how is that any different from rūpajjhāna? Should one choose wittingly or unwittingly to become absorbed in a single object in rūpajjhāna, one can do that too. Absorption and absence of absorption are not distinguishing features of rūpajjhāna and arūpajjhāna. One has the choice to become absorbed in an object or to not become absorbed in an object whether one is in rūpajjhāna or arūpajjhāna. Thanks to gotama buddha, we know now that for sake of vipassanā and consequent vimutti, one should avoid becoming absorbed in an object whether one is in rūpajjhāna or arūpajjhāna.
Look no further than the comments section on a Jhana video to see why teachers usually don't talk about them in public. People just seem to want to argue about what they are and what they aren't.
A radical idea was presented in this lecture, namely, arūpajjhāna can be attained independently of the first four jhāna (20:35 - 21:09). I am keeping an open mind, but the speaker must not stop with just making the claim because for this idea to be taken seriously, it is incumbent on the speaker to describe a method for transcending the five bodily senses and attaining arūpajjhāna without entering the first four jhāna first. You see, if one does not have to back up one’s claim with a method, then anyone can make any claim. That is not good for anybody. It was asked rhetorically in this lecture why gotama buddha did not use arūpajjhāna to recall past lives, etc. (28:11 - 28:27). Well, nobody has ever said that arūpajjhāna allow one to recall past lives, etc. So, I do not understand why this question was posed at all. What did the speaker intend to drive our attention to by asking this question? Did the speaker intend to ask if one has to necessarily pass through the Fourth jhāna to attain arūpajjhāna, why could gotama buddha not recollect past lives or develop divine eye on the way to attaining the third and the fourth arūpajjhāna? That must have been because he must have treated the Fourth jhāna as merely a transit stage, never staying in it with the appropriate mindset or intention to let the supernatural faculties arise. Mere entry into the Fourth jhāna is not a sufficient condition for the arising of supernatural faculties. Therefore, this point cannot be used to support the claim that arūpajjhāna can be attained independently of the first four jhāna. Also, it was asked rhetorically in this lecture that if one has to necessarily attain the first four jhāna on the way to attaining arūpajjhāna, why did gotama buddha recollect his more distant childhood experience of the First jhāna rather than his relatively more recent experiences of the First jhāna during the period when he was practicing to attain the third and the fourth arūpajjhāna (20:35 - 20:50)? One probable answer to this question is that he must have thought frequently about his first experience of the First jhāna for most of his childhood and his early part of the youth. So, when he started thinking about jhāna, that memory arose first. Besides, even his most recent experience of any jhāna before his enlightenment would have been six years old already! In any case, I think that too much is being read into the weak circumstantial evidence presented here to support the contention that arūpajjhāna can be attained independently of the first four jhāna. (It would certainly help the speaker’s case if he were to describe a method for transcending the five bodily senses and attaining arūpajjhāna without entering the first four jhāna first.)
In the _"highest"_ Teachings of the Buddhism of _Jhana or Dhyana_ (to paraphrase), There is no practice, no meditation, no renunciation, no enlightenment or no path. All these are _apparently real (not truly real)_ which is part & parcel of the dream of illusory mortal life of the individual. Once the egoic separate self vanquishes, no one is there - nothing! All that is - is all it is - is *THIS* !! 💥 Sadhu Sadhu 😊🙏🙇♂️🌷
Siddhartha Gautama, the Buddha attained enlightenment by the knowledge of the Vedas n all the Hindu scriptures. He was a Hindu Prince. His disciples started a new religion from the Sanatana Dharma philosophy.
Buddha says do not believe it just because it is written on the Vedas or any book. Upon being enlightened, he found knowledge which was never heard of ever. No Vedas can enlighten anyone.
Thank you for sharing this. I have watched this 3 times now, what a beautifully narrated talk. Feeling so good hearing this. I am glad found this channel and will pay attention to new videos.
This was incredibly interesting, informative, educational and enlightening! Thank you.
Hope that Ven. Aggacitta continues research and compile the results into books.
wonderful dhamma talk. Such clarity
Venerable sir has presented excerpts from sutta to render the correct account of gotama buddha’s renunciation. He has also presented the account of attainment of vimutti by gotama buddha from three angles according to sutta. That is good.
Infinite blessings on the Buddha, Dharma and Sangha, may it continue evermore
We need more such in depth talks and guidance from Bhante. Please keep these coming. Sadhu!!!
Amazing discourse. Thank you.
Subscribed! 🙏🏽
Thank you for sharing this video
AUM BHUDDAM CHARANAM GACHAMI
DHARMAM CHARANAM GACHAMI
SATHYA SAIEESHA CHARANAM GACHAMI
Be healthy, peaceful, silent & blissful.
#Kree4Sai 💖
Amazing. Thank You!!
Sadhu Sadhu Sadhu 🙏🙏🙏
Thank you for your sharing. 🙏🙏🙏
Very useful informations lots of mitta bantey🎉🎉🎉!
Excellent 🎉❤😇🙏
Thank you for this sharing.
Thank you editor
Thank you
🙏🙏🙏🙏🙏🌻
more talks on these topics please
南無阿彌陀佛
🙏🙏
🙏
🙏🏼
First of all, I want to salute bhanted. If there are Chinese subtitles, more people will understand. Thank you! sadhu sadhu sadhu
Can you give details about retreats??
Thank you very much Bhante ji🙏 I am practicing Vipassana for more than 20 years, I was trained in Goanka ji" s method but later I found out that there are so many other ways...now what you told about Jhanas, that five senses are not shut off , I had the same experience, but then I listened to Ajhan Brahm and Ajhan Brahmali and they say that right from first jhana five senses are off...so that was very confusing...other confusing thing was Nimitta, he says, " ..and then you get beautiful nimittas..." so then listening to othet Bhantes and reading I came to the conclusion that they are relying on Visudhi Magga a lot, so actually when I want some entertainment I listen to Ajhan Brahm, though he doesn't have any new jokes 😀....so thanks again for this talk.....
FYI Visuddhi magga on Jhana teachings are incorrect .
In vitakka and vicara there is no thinking going on. These are better translated as initial and sustained application of mind - a mind that is becoming very peaceful precisely because thinking subsides. As a natural result joy arises in the mind and sukha vedana arises in the body. With continued practice these phases subside and only a oneness of mind and body remains - an inner clarity that highlights the anicca, dukkha and anatta characteristics. Having discovered this simple causality through direct experience and having described it in simple language makes the teaching authentic.
there are 84,000 ways or paths if i am not wrong… Goenka ji taught only one. I am gratedul to Goenka ji for spreading the words of Vipassanna.
Ajahn Brahm confuses me too, in Anapanasati he said 'body' (step 3 and 4) is not the Rupa or form but the 'body of' and I can't work out what on earth that means
The wisdom is not to get caught into manifestations on conciousness, even if it is dhamma or teaching or even conciousness itself. This is hard. One needs to be very fearless, and drop all knowledge, experience, sense of self, everything. How to do this is the path and understanding everything is already dead, after the fact, not real time, not true is one way, like the light of a dead star, as senses are slow and not real time , empty in themselves. There is nothing but also a thing, that manifests. See through the mirage, not holding a view.
Sadhu may all beings be in peace☸️
Reading the weather doesn't make you in to a raindrop. remembering a raindrop makes you a raindrop 💧
what is the meaning of Insight and also wisdom. I mean can you code example while doing vipassana medtation what are the phenomena amounting to Insight.
Read suttas
Seeing the 3 marks of existence is wisdom.
My understanding is that Buddhaghosa wrote a version of anapanasati based on ancient Hindu teaching where the transition is through access concentration (shiny nimitta) before going through the 4 jhanas and then the 4 formless absorption. In this approach, it is called absorption jhanas. You cannot experience senses even if people yell at your ears. Once coming out of it, the tranquility effect is gone immediately. I never got to jhana by this means but I saw nimitta. As soon as I stopped meditation effect is gone.
When Buddha recalled his childhood jhana, he mediated awareness anapanasati based on his childhood recallf what he did. Instead of exclusive concentration on nostril air, as being taught in Southeast Asia under the influence of Buddhaghosa, Buddha focused on mindfulness of breathing but at the same time there is secondary awareness on what is going on. By this means, there is tranquility and vipassana at the same time. Through all the jhanas, there is awareness of reality as is. I reached 4th jhana by this means. There was no nimitta that showed up. After meditation ended, tranquility continued with my non-sitting. This is the difference. Buddha gave up on the absorption anapanasati, and practiced awareness anapanasati.
Buddhaghosa mistaken Buddha's practice for the ancient version which Buddha gave up on it.
සංයුක්ත නිකායේ, ඒක දම්ම වග්ගයේ, සූත්ර 20ක දේශනා කරන්නේ, ආනාපානස්සති; ඒකායන මග්ගෝ නිවණට ඇති එකම මග, ආණ පාන සති සමාදිය බව නේද?
@@KeerthiAbe No, anapanasati is not the only way. Mahasi vipassana is another way. Hindi words “neti, neti”also can. It means stay with that which never changes. That which changes like thoughts, feeling - ignore them. Even Catholic mystics Bernadette Robert’s who practiced Christian prayer contemplation realized full enlightenment. There are 10,000 ways. Jail door is open, jailed choose to stay in jail. Drop all concepts is another way.
@@sl-bodhi So you do not accept thripitaka writings?
@@KeerthiAbe Saying that Buddhaghosa’s description of anapanasati (based on intense concentration of nostril air)is based on ancient Hindu version, not the anapanasati (based on awareness of the entire breathing process including relaxing the body on exhale) that Buddha did as a child.
@@KeerthiAbe Buddha said many things besides the original 3 basket of teachings. Advanced teaching is taught in Mahayana and Vajrayana sutras as well. I speak from experience. I faced, with open eyes, on a wall on the plane for 3 hours and didn’t move. I was awakened when planed landed. This was not Theraveda practice. The point is that if you understand the principle, then there is no set method to realize awakening. Don’t be attached to a or a set of methods.
Where to attend the retreat?
There are some great points here, but anapanasati does lead to samadhi, where there is unification, so the mind experiences finer states of the breath, it becomes like a blissful continuum where all starts to merge, until all is known as one in samadhi
SADHU SADHU SADHU
Pranaam🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏
“There is only one direct Path, Way(tool) and one single method out of seven techniques to realize Nibbana, says the Buddha!” It is the Vipassana Meditation Practice that must be composed of the Dhamma that has to be rightly applied through its single method properly and effectively. The outcomes of this application are to gradually obtain the four holy persons, namely, Sotapanna to Arahant. It does sound that you really need an expert on these two main things(Dhamma and Method) to simply, clearly, and concisely expound them to all of you. Therefore, he is intellectually called an expert in meditation! (An Expert on Visakha Meditation: 12Sept2023)
The way out is through understanding the aggregates and not by burying them with infinite space, infinite consciousness.
I don't think without achieving deep absorption in jhānas, one is able to stop the breathes on the fourth jhānas - there is no way one can use breaths as an object on that 4th jhāna as well. Nor can one develop higher direct knowledge abhiññā or threefold knowledge, tevijja that requires a very powerful preordained determination. Using mere intellect without actual experience to understand and analyze meditative attainments in the Pāli texts has this shortcoming.
substantive choice republic
With my apologies, I would like to submit that the conclusions regarding arūpajjhāna in this lecture seem to be drawn hastily. First, given that one is able to observe tilakkhaņa of the four khandha pertaining to the mind in at least the first three arūpajjhāna (ref. jhāna sutta AN 9.36), contrary to an assertion in this lecture (16:01 - 17:14), ānanda sutta (AN 9.37) cannot possibly imply that it is mandatory to become absorbed in a single object to attain or maintain an arūpajjhāna. Indeed, a careful reading of ānanda sutta shows that all that is being said is that the mind becomes aware of different āyatana, i.e. sensory domains, as one attains different arūpajjhāna. The sutta certainly does not imply that the mind becomes absorbed in a single object. As such, one could very well be partly observing one’s mind (or cetasika) in addition to the appropriate āyatana at the time of attaining an arūpajjhāna (ref: anupada sutta MN 111). Second, contrary to another assertion in this lecture (36:44 - 38:23), jhāna sutta states very clearly that it is possible to attain vimutti from arūpajjhāna too. It leaves no room for speculation.
In light of what is stated above, mahā vedalla sutta (MN 43) has to be interpreted correctly as follows. Ven. Koțțhita asked Ven. Sāriputta if there is any other sensory domain that mind-consciousness can sense when the five bodily sensory domains of forms, sounds, smells, tastes, and tactile sensations become inaccessible to it. Ven. Sāriputta answered that there are indeed three sensory domains that mind-consciousness can sense in three different arūpajjhāna, namely, infinitude of space, infinitude of consciousness, and nothingness. Note carefully that both the questioner and the respondent excluded explicit mention of the mind, which is also a sensory domain, because it is understood that mind-consciousness can always sense the mind (including cetasika). Therefore, the absence of explicit mention of the mind should not be allowed to fool one into thinking that mind-consciousness cannot sense even the mind when the five bodily faculties are suspended in an arūpajjhāna. That being the case, the mind can very well be aware of itself when it is simultaneously aware of a specific sensory domain in an arūpajjhāna. Thus, mahā vedalla sutta does not imply that the mind is necessarily absorbed in a single object in arūpajjhāna. Therefore, the assertion in this lecture that the mind is necessarily absorbed in a single object in arūpajjhāna must be rejected.
In the description of ākāsānañcāyatana (aka Base of Infinite Space) [jhāna], all phrases in the series of phrases “… with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity …” (ref: ānanda sutta) seem to refer to transcendence of five bodily senses. Specifically, the term “diversity” in the last phrase is quite apt for referring to multitude of bodily senses (of forms, sounds, smells, tastes, and tactile sensations). However, in this lecture, the term “diversity” has been interpreted as the mind and its contents (14:25 - 17:13). I think that this is erroneous. One can see for oneself how misinterpretation of the term “diversity” lead to inconsistencies with several sutta and contributed to wrong conclusions about arūpajjhāna in this lecture.
Note that even rūpajjhāna by themselves did not lead gotama buddha to vimutti. Why? Because as we know now, thanks to gotama buddha, neither rūpajjhāna nor arūpajjhāna can lead to vimutti unless they are accompanied by vipassanā. So, early on when gotama buddha was still a bodhisatta striving to attain vimutti, the fault was not with arūpajjhāna. The fault was that he was not practicing vipassanā while he was in arūpajjhāna (because he did not know that at that time). That is why gotama buddha stated or implied very clearly in several discourses after his enlightenment that one can attain vimutti from both rūpajjhāna and arūpajjhāna provided they are accompanied by vipassanā.
By the way, should one choose wittingly or unwittingly to become absorbed in a single object in arūpajjhāna, one can do so. But then, how is that any different from rūpajjhāna? Should one choose wittingly or unwittingly to become absorbed in a single object in rūpajjhāna, one can do that too. Absorption and absence of absorption are not distinguishing features of rūpajjhāna and arūpajjhāna. One has the choice to become absorbed in an object or to not become absorbed in an object whether one is in rūpajjhāna or arūpajjhāna. Thanks to gotama buddha, we know now that for sake of vipassanā and consequent vimutti, one should avoid becoming absorbed in an object whether one is in rūpajjhāna or arūpajjhāna.
Look no further than the comments section on a Jhana video to see why teachers usually don't talk about them in public. People just seem to want to argue about what they are and what they aren't.
A radical idea was presented in this lecture, namely, arūpajjhāna can be attained independently of the first four jhāna (20:35 - 21:09). I am keeping an open mind, but the speaker must not stop with just making the claim because for this idea to be taken seriously, it is incumbent on the speaker to describe a method for transcending the five bodily senses and attaining arūpajjhāna without entering the first four jhāna first. You see, if one does not have to back up one’s claim with a method, then anyone can make any claim. That is not good for anybody.
It was asked rhetorically in this lecture why gotama buddha did not use arūpajjhāna to recall past lives, etc. (28:11 - 28:27). Well, nobody has ever said that arūpajjhāna allow one to recall past lives, etc. So, I do not understand why this question was posed at all. What did the speaker intend to drive our attention to by asking this question? Did the speaker intend to ask if one has to necessarily pass through the Fourth jhāna to attain arūpajjhāna, why could gotama buddha not recollect past lives or develop divine eye on the way to attaining the third and the fourth arūpajjhāna? That must have been because he must have treated the Fourth jhāna as merely a transit stage, never staying in it with the appropriate mindset or intention to let the supernatural faculties arise. Mere entry into the Fourth jhāna is not a sufficient condition for the arising of supernatural faculties. Therefore, this point cannot be used to support the claim that arūpajjhāna can be attained independently of the first four jhāna.
Also, it was asked rhetorically in this lecture that if one has to necessarily attain the first four jhāna on the way to attaining arūpajjhāna, why did gotama buddha recollect his more distant childhood experience of the First jhāna rather than his relatively more recent experiences of the First jhāna during the period when he was practicing to attain the third and the fourth arūpajjhāna (20:35 - 20:50)? One probable answer to this question is that he must have thought frequently about his first experience of the First jhāna for most of his childhood and his early part of the youth. So, when he started thinking about jhāna, that memory arose first. Besides, even his most recent experience of any jhāna before his enlightenment would have been six years old already! In any case, I think that too much is being read into the weak circumstantial evidence presented here to support the contention that arūpajjhāna can be attained independently of the first four jhāna. (It would certainly help the speaker’s case if he were to describe a method for transcending the five bodily senses and attaining arūpajjhāna without entering the first four jhāna first.)
FYI , Jhana alone is not accurate , it should be samma samadhi instead .
Living before you die makes you a Buddha, dying before you lived Is Buddah
In the _"highest"_ Teachings of the Buddhism of _Jhana or Dhyana_ (to paraphrase),
There is no practice, no meditation, no renunciation, no enlightenment or no path.
All these are _apparently real (not truly real)_ which is part & parcel of the dream of illusory mortal life of the individual.
Once the egoic separate self vanquishes, no one is there - nothing!
All that is - is all it is - is *THIS* !! 💥
Sadhu Sadhu 😊🙏🙇♂️🌷
Have you understood this for yourself from your own experience?
The first student was a poor listener. The third student was a good listener.
Siddhartha Gautama, the Buddha attained enlightenment by the knowledge of the Vedas n all the Hindu scriptures. He was a Hindu Prince. His disciples started a new religion from the Sanatana Dharma philosophy.
Buddha says do not believe it just because it is written on the Vedas or any book. Upon being enlightened, he found knowledge which was never heard of ever. No Vedas can enlighten anyone.
The title puts me off from listening to this talk.
Aversion
mmmm, and doubt @@SBCBears
Pranaam🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏🙏