Rupert Gethin on "Concentration and mindfulness in Buddhist Psychology"

Buddhist psychological theory provides an analysis of the way the mind pays attention to objects, distinguishing between situations where the mind is more or less casually aware of objects and those where attention is more deliberately applied and sustained (as in meditation, but also in other mental tasks). In this context Abhidharma identifies a number of specific mental functions, some of which ('mindfulness' and 'attention') have begun to be discussed beyond specialist publications in Buddhist theory. Others (such as 'thinking about' and 'examination') have been less widely discussed, although they are crucial to the way Buddhist theory presents the development of sustained attention culminating in a phenomenologically distinct level of attention termed 'dhyana' or 'samadhi'.
Suggested readings: Cousins, LS, 'Buddhist Jhāna: Its Nature and Attainment According to the Pāli Sources', Religion, 3 (1973), 115-31; Lancaster, BL, 'On the Stages of Perception: Towards a Synthesis of Cognitive Neuroscience and the Buddhist Abhidhamma Tradition', Journal of Consciousness Studies, 4 (1997), 122-42.
Rupert Gethin was educated at the University of Manchester, completing a BA in Comparative Religion (1980) an MA in Buddhist Studies (1982) and a PhD focused on the theory of meditation in the Pali Nikayas and Abhidhamma (1987). In 1987 he was also appointed Lecturer in Indian Religions at the University of Bristol. In 2008 he was Numata Visiting Professor of Buddhist Studies at UC Berkeley and, in 2009, was appointed Professor of Buddhist Studies, University of Bristol. In 2009 he also took part in Mind and Life XVIII in Dharamsala, a dialogue with the 14th Dalai Lama on the theme of "Attention, Memory and the Mind: A Synergy of Psychological, Neuroscientific, and Contemplative Perspectives" (see TH-cam). His books include Sayings of the Buddha: New translations by Rupert Gethin from the Pali Nikāyas, 2008, Summary of the Topics of Abhidhamma and Exposition of the Topics of Abhidhamma (2002) and The Foundations of Buddhism,1998). He is currently working on a book on Abhidharma (funded by Leverhulme) provisionally titled "Mapping the Mind: a comparative study of Theravāda and Sarvāstivāda Buddhist Thought". See www.bristol.ac....

[@rasanjalaweerasekera3922]

Thank you very much for sharing this video. I wanted to share a couple of things from what I've learned so far from the Dhamma regarding some of the questions raised. In terms of the first question about how can we do mindfulness from Jhana, it is important to note that there are two main types of meditation in Buddhism: Samatha (developing concentration or one-pointedness) and Vidharshana (mindfulness or insight meditation).
The Jhana states where the mind is concentrated or united at one point, are mainly achieved through Samatha meditation. Jhana practise is seen in other non-Buddhist meditations as well. Mindfulness is unique to Buddhism and was discovered/developed/taught by The Tathagatha (The Buddha) only. Mindfulness allows us to see how things really are. So, for full understanding of reality or understanding the Four Noble Truths, we need to practise both types of meditation. We need to practise concentrating the mind with Samatha because if the mind is running here and there and not concentrated, then we won't be able to see the Truth (which is achieved through mindfulness meditation).
Basically in the beginning you practise them both separately as separate meditations (eg. metta and breathing/anapanasati meditations are Samatha techniques while mindfulness of the five aggregates or the six internal and external sense faculties are mindfulness techniques). Some meditations such as mindfulness of the body have both samatha and vidharshana components.
Having familiarity with samatha and having that type of background in the mind will help the mind to concentrate easily when we begin mindfulness meditation. Samatha can be though of as a basic training or disciplining of the mind in preparation for mindfulness. The Tathagatha, before he became enlightened, practised Samatha extensively and reached the highest level with Samatha meditation that can be attained. He learned all the different Samatha techniques available from several different top mediation teachers who were available in India at that time. After reaching the highest possible state with Samatha he realize that it still didn't answer His questions about the fundamental problems of life. So He went on by Himself independently and then used the Mindfulness technique which allowed Him to see the absolute Truth about how things work, how the body works, how the mind works as He became Enlightened and became The Tathagatha.
So both meditation types are essential for the practise. Also, there are advance techniques of how you can go from Samatha to Vidharshana or vice versa directly but should not be attempted without the close advice of a meditation teacher because if not done properly it can cause long lasting problems that are difficult to overcome and these techniques are only for advanced practitioners.
All in all the most important thing to note is the impermanence of the mind. Even Samadhi states as wonderful they are, are not permanent. The impermanence of the mind is what allows this type of practise as well (going from samatha to vidharshana and vice versa etc). The impermanence of mind is what we try to understand and see directly with mindfulness meditation.

[@purpleAiPEy]

man this video makes me realize how I just need to meditate and stop following the falsities such as searching for videos of other people who intellectualize over concepts thats purpose requires the act of doing it.. I just need to DO IT.

[@JCResDoc94]

This is really gr8. And ive watched a lot of this crap.