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Your videos have some of the most straight forward, unpretentious (huge issue in spirituality, imo) and comprehensible content on Buddhism I've seen on YT. Keep it up. I hope your channel expands. Learning a ton.
The "signless stage" reminds me a bit of a popular koan: Vimalakirti asked Manjusri, "What is a Bodhisattva’s entry into the Dharma gate of nonduality?" Manjusri said, "According to what I think, in all things, no words, no speech, no demonstration, and no recognition. To leave behind all questions and answers; this is entering the Dharma gate of nonduality." Then Manjusri asked Vimalakirti, "We have already spoken. Now you should tell us, good man, what is a bodhisattva’s entry into the Dharma gate of nonduality?" Vimalakirti was silent. Great video, Doug! 🙏🏻
As usual, your videos are amazing, I cannot fathom the amount of good karma (merit) that you shall receive. This topic is really hard to grasp but you made it clear with your explanation, and for that, I am very grateful. Best regards.
There's a meditation on emptiness by Gil Fronsdal which I have used. It resembles your description of the practice taught in the shorter discourse on emptiness. I tried to write an account of my experience during 1 session. It was difficult to describe when I was outside of the experience, but this is what I wrote: 'there was no I, I was not there. No thoughts, or thoughts of thoughts, and noone to think of not having thoughts or having thoughts. There was peace and it was everywhere but it could not be seen, heard, felt, tasted, smelt, or reflected upon; doing so would end it. There were no labels and I don't believe there can be. I think labels are fundamentally linked to a false creation of self; so this state was incompatible with labelling. There was nothing to find, and to seek something was to grasp at delusion. Building up non-attachment by laying to rest feelings, thoughts, and emotions, I was no longer present and between it all was nothingness. Is this the state of everything? Is this emptiness?' I've not had this experience since. I think It became difficult for me to stop myself trying to recreate this experience. Some of what I wrote above seems coarse to me now, but I didn't want to change it as it was written almost immediately afterwards.
Thanks, Doug. Well described, as always. I find it useful to consider the increasingly subtle levels of disturbance. It is often the case in this teaching that once we have addressed the grosser problems we are able to see the more subtle problems, which were impacting our experience all along, even though we were not aware of them. Learning about the more subtle things in advance, even when I am still too busy dealing with the grosser things to see them directly myself, gives a sense of direction and progression that is helpful to me.
Yes, that's the intention. It's going to be too subtle and advanced a teaching for most of us to complete. Certainly it is so for me. But it does give an idea of the progress that is possible.
My experience has been that the range of available meditative states can increase very suddenly and rapidly, and not necessarily due to a strictly proportional increase in intensity of time and effort, so you never know. The very existence of these teachings in the early suttas suggests to me that it was thought, at the time, that these attainments were available to numerous people. Had they been intended for only a select few, it is doubtful, to me, that they would have made it into the early texts and been preserved. But, as you say, they are useful to know about, whether or not we consider them to be on our menu.
Yes, they were certainly obtainable by numerous monastics at the time. I think the instructions indicate though that they would have been lengthy practices.
Nimita achieved through Jhannic meditation is the hallmark of the first Jhanna. Signlessness leaves only the bhajanga. Bhajanga is not self only the underlying bodily processes to sustain life. My understanding through practice of awareness meditation yields this state more readilly and is similar in small part to your ending discussion. Spent 5 years with a medicant monk practicing Jahnnic meditation to attain the first four Jhannas, per the Vissidu Magga. (He then left to join Bhodi at Princeton Vipassana Sanga). Continued for a few years in a vain attempt to attain all 9. When I expressed frustration to my teacher Gunaratana about the difficulty of reaching the 8th Jhanna, he blissfully told me that there was not enough time in this lifetime to extend this practice further and only keep to the first 4, which comprise samma sati in the Noble Eightfold path. Should note in the Cannon where Buddha just prior to parinibanna went through Janna 1 , 2, 3, 4, 3, 2, 1 then got there. Curious whether you combine meditative practices with your scholastic endeavors? Though not nearly the scholar you are, I find the confluence with practice and study most rewarding.
Recently Bhante Analayo and Mingyur Rinpoche has dialogue in Wisdom Dharma Chats, and one of the topic brought up is the similarities between emptiness meditation in sutta and Mahamudra meditation in Vajrayana. If you are interested. The practice of signless concentration is similar in description to what in prajna paramita sutra called "non apprehension", anupalabdhi, anupalambha, that is, non perception of things.
This is the first time I came across your lectures on Emptyness. I found them very educative, clear and down to earth. I am grateful for this. I wish you many years of successfl teaching.
animitta can also be translated as 'absence of cause' or 'groundless', in mahayana/vajrayana, this is one of three, the others being sunyata, and apranihita, states of samadhi, being empty, absent cause, and absent desire (desire here being the one which is associated with a paramita, so desire for enlightenment, not base desires). The three were first written of by Nagarjuna.
I would also caution about thinking Chinese texts would embellish. Sometimes they very much do. But, for instance, the recent (last 20 years) discovery that Avalokiteshvara is a miscopying of Avalokitashvara (which turned out to be archaeologically correct), was initiated since the early Chinese translation of the name was 觀世音 (guan shi yin) 'he who listens to the sounds (cries) of the world), rather that the other, which translates to 'the lord who looks down'.
I've been on a journey since last year and emptiness is all I am. It's just one step away from enlightenment, I believe. That step is accepting our insignificant nature. That would rid me of my attachments. But I can't do it. At least not yet. What I realized, though, is that without faith, we are basically dead. We have to believe in something in order to feel alive. Most people believe in money, or fame. I reject these two but can't actually believe in anything, hence my emptiness and overall existential dread. If anyone here can share anything helpful, I'd be very glad.
It doesn't sound to me like you are talking about emptiness in the Buddhist sense, but rather emptiness in an emotional sense. That is sad. Do you have people close to you that you can talk with?
@@DougsDharma I guess you're right. I have a few people "up my sleeves" but none of them I share a really meaningful bond with. I mainly turned to Buddhism because I don't want to suffer anymore from loneliness. Then I would help other people find their inner peace, too.
Hi Kakadu, you appear to be someone with principles but is confused with what you really want and what you really need. You are not alone in this, many of us are. Some choose the path of materialism, having partners, families, etc. Some choose the path of spiritualism, meditating in solitude and staying away from all temptations. As a matter of fact, many turn to religion as an escape from their confusion and fear. The "Enlightened Ones" searched for enlightenment because of their dissatisfaction of what "ordinary" life has to offer. Traditional Buddhism states that one's life is temporary as everything else, although one's life is an endless repeating cycle unless one is able to reach nirvana. Nirvana is said to be a permanent state of peace and satisfaction. The issue is that karma, rebirth, nirvana, etc., so far haven't been proven by current science.. Thus, it may require some faith in accepting these ideas. However, there are many things that are beyond the reach of our current science. Science, rather, scientists also make mistakes from time to time just like everything and everyone else. All of these imperfection easily lead people to confusion of what to believe. There is one very helpful quote by the Buddha on how to decide hat to believe: "Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cognition, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think :’the ascetic is our guru.’ But when you know for yourselves: ‘these things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,’ then you should live in accordance with them." In fact, the above quote is in one of Doug's videos titled "Real Buddha Quotes" at th-cam.com/video/C6KSmGciUnI/w-d-xo.html Hope this may be helpful!
The fourth formless attainment you mentioned in Pali text definitely exists in Chinese text. There is a very popular Chinese term 四禅八定 (four rūpa-jhanas + four arūpa-jhānas = 8, are teachings shared with non-Buddhist at Buddha's time). Besides, there is a term 九次第定 (nine sequential jhānas practice, which are 4 rūpa +4 arūpa +1 saññā-vedayita-nirodha). What you described in this video seems to be close to the nine sequential jhānas practice.
I understand that many non duality teachings say that the state of oneness (a merging into a pure consciousness), is enlightenment and I saw one Buddhist teacher on you tube also teaching this. I recall other eminent teachers quoting the words of the Buddha...can’t remember where ...saying that ‘ oneness is not the final goal and that one is still bound to the cycle of rebirths. If this teacher has made an error, it seems quite a problem that teachers proclaim to know and then mislead their students. I questioned the teacher, respectfully in the comments but was told that ‘oneness is the reality’ and clearly that I was wrong. I don’t proclaim to know anything by experience but would want to chose the right teacher who does know...even to listen to online. With respect and gratitude for the clarity of the Dhamma that you present.
Doug's Dharma Thank you ...I am so glad I found your teachings...they are coming from the Buddha and it feels so important to find the authentic teachings...and then of course practice 🙏🏼🙏🏼🙏🏼
Hi Sheila, Oneness in my understanding is one aspect of “non-self”. There is still “individualism” within the context of “oneness”. Even all the enlightened beings, buddhas, bodhisattvas, arhats, etc., are individuals, yet everyone of the enlightened beings has reached the state of “non-self”. In its simplest sense, oneness states that every individual is a component of a greater whole, that is, the entire universe. Knowing that we are all just a miniscule piece of a greater whole, we don’t have to be enlightened to realize or to experience oneness. In fact, there is no such thing called “oneness”. The concept of “self” and the clinging to such concept create so many boundaries between living beings. When we are able to stop building such boundaries around ourselves, we will begin to realize and experience oneness. Oneness also has the connotation of “complete equality”. When we believe each one of us is part of the whole, every part of this "whole" is equally vital to the whole. With any piece missing, there will be no "whole".
I have been researching buddhism and practicing meditation for the last 1-2 years. I have not been able to significantly improve my handling of obsessive, compulsive or negative thoughts. Sometimes I am fearful of my own thoughts to a degree. I might think this negative thought or that negative thought, or a thought or memory can keep returning or I am concerned that a new(unnecessary) info or thought might come up and make me forget another one more useful or overflood my brain just to use some examples. What do u think is my problem? Or what kind of meditation is more advised for me?
This has been a topic I've been grappling with from the original Pali Canon. The Mahayana school looks at emptiness much different from the southern Therevada. While I don't particularly agree with the Mayahana school, the buddha did speak on the importance of emptiness.
Hi Doug, Thanks for all these videos, truly amazing content. You must be the only one who deliver acedemic-level kind of content in such an accessible way. I truly appreciate it! A quick question, if I may. Would it be fair to say that the last meditative state that you describe is pretty much what is practiced in Vipassana meditation? Thanks🙏
I'm not really sure about that, since the state is so thinly described it's not really clear what it is or what counts, at least to me. Vipassana though does focus on insight into the impermanent and selfless nature of phenomena.
Maybe somebody can give me some info either by confirming or debunking this. Are there any Buddhist meditation practice or method when the meditator visualizes anything to help focus? I do not mean visualizing calm real world scenes like a serene forest. I mean maybe visualizing a geometric shape. Maybe visualizing self not as a person but as an inanimate object, or as a bunch of interacting particles, molecules. For example sometimes when I try to mediate I discovered that if you imagine a kind of vertical line (horizontal line works too)between your eyes (aligned to eyes) I feel like it does some kind of trick on the mind that helps focus. It could be a line of light, or literally a tall column of stone. The point is that the line has no visible start or end on your imagined visualized mind’s eye.
There are lots of visualization exercises in early Buddhism, including ones where you visualize your body as made up of the four classical elements. Though I don't think they're typically intended to help focus; rather they're to help strengthen the understanding of change and non-self. I'm not aware of quite the practice you mention, but if it works for you then great!
This makes a lot of sense. It seems a bit silly for those who are lucky enough having a view on woodlands ,the ocean or dessert , to sit inside and meditate on fictional woods (or seas) .
"One becomes aware that this is empty of everything except 'the unity dependent on the perception of the base of neither perception nor non-perception.'" Wow! This seems related to, or like distinguishing "just awareness" against all the "objects of awareness" which is the languaging or way of articulating these topics that is really hitting me these days. "Just awareness" is of course... empty, quiet, expansive (dare I say "infinite"?), there is nothing, there are no objects, is it not the "no-self" "the unity" "the one" talked about and pointed to?? Nsbd90now is, of course, then just a conglomeration of objects of which "I" am aware. Isn't then the goal to sort of just dwell in, or actually be the "just awareness"?? I think therein is also where actual, authentic compassion for others is.
it makes sense to me; considering how the "perception of the unity involved in the perception of the base of neither perception nor non-perception" could mean if you re-phrase it as: "...the unity of the Awareness of the base of neither perception nor non-perception.." As in perhaps there is a subtle meaning there that is being conveyed despite the imprecision unavoidable using the terms involved. (substitute 'awareness' for the first use of 'perception' in the seemingly contradictory phrase could perhaps convey what is meant? or does it lose it's meaning that way? just a thought.)
we are agreed about that; when we emphasize 'true understanding', ultimately one has to experience that formless attainment-however, understanding and translating the instructions into a western language and milieu may involve some instances where clarification is helpful. If describing the state is useful towards achieving the state rather than merely adding complexity, then likely we are wise to use it.If truly the only way to understand such states were to experience them, there'd be no reason to engage with the instruction at all. Whether or not my suggestion helps toward that end is another question probably requiring further reflection, at least it does for me.@@DougsDharma
Hi, thanks for this video! About neither perception nor non-perception: Regarding the problem concerning the meditative attainment when one comes to “the unity dependent on the perception of the base of neither perception nor non-perception”, doesn’t one already run into this problem with the first meditative attainment and throughout, due to the fact that one is to empty the mind of certain things (e.g. ‘the ordinary cares of life’) by ignoring them? Can one actually ignore these without first perceiving them, and then ignore them without holding them in some form, still, of perception - a type of non-perception?
It's not that one perceives them and ignores them; in deep meditative absorption they are simply no longer present. In order to reach these absorptions one must be completely rid of the Five Hindrances already.
I see, I didn't realise that these are classified as one of the Five Hindrances. That makes sense, as they are what still is there as a disturbance. So that means, that when one, for instance, meditates on infinite consciousness, that infinite consciousness is also one of the Five Hindrances. Is that correct? Can we be completely rid of the Five Hindrances, when there is still the disturbance of 'being in a living body' up to the last meditation? Or is this to mean, that the Five Hindrances as they relate to say 'forest' or 'infinite consciousness' are no longer there, but the Five Hindrances as they relate to 'being in a living body' is still there (in the last meditation)? Thanks again!!!
@@DougsDharma Ah ok. Then I was mistaken. I made that association because I thought that the disturbance that remains in the meditation on infinite consciousness IS caused by (the perception on) infinite consciousness, which one hasn't emptied the mind of yet. Thanks again. I will continue watching and reading.
Main thing happening through meditation is that suppressing or repressing the formless aggregates. You can suppress every aggregates except the perception( third aggregate). The aggregate perception can be turned into almost perception. That mean there is perception and there is not perception. Like on/off bulb. At the neither perception nor non perception jhana, the aggregates are almost repressed and it is the final jhana. So the problem that may occur is how they live?. The answer is that they are negotiating with the world through five great knowledges (gained at forth jhana). I think you may know those. It is a deferent way of being. That mean they can see gods an hell. Can talk & hear them through improved six consciousnesses of sensory (eye consciousnesses etc).they can go to different realms. So you know it is a improved way of being. On the other hand if somone died with one of jhana he get the birth of brahma realms.
There are many forms of Mahāyāna Buddhism, so what you should do is to read around. I have a playlist on books about Buddhism, though most of them are not Mahāyāna it might be a start: th-cam.com/play/PL0akoU_OszRjBKHxKj98qtSmcLpBmDWkL.html
Well that's a matter of some dispute royounesax. Some think they can only be achieved through the 4th jhāna, others think they can be achieved independently of jhāna. (FWIW I tend towards the latter camp, though I don't know these states through personal experience).
In Emptiness there is no experience of Consciousness so it can't be described with words. That is why in one discourse the Buddha held up a Flower and smiled. That was the Teaching and one student got it.
The story of the flower sermon is an eleventh century apocrypha, though it has been very influential in Zen. See my history of Zen video: th-cam.com/video/lRAW-GN4TUA/w-d-xo.html
A great video, as usual. Let me bring out a point that I find interesting and on which I'd like to have your input: I've got a copy of Bronkhorst.'s book. You mention his doubts about the "authenticity" of Buddha's approval of the meditation on nothingness but Bronkhorst also doubts the meditation on ideation and not ideation. To me that makes sense in light of Buddha's interest on a middle path and on not coercing the mind. Whar are your thoughts about this issue?
Thanks Francisco! What I mentioned in the video was Bronkhorst's doubts about the meditation on neither-perception-nor-nonperception. I don't have the book in front of me just now but don't recall other doubts he had about the sutta.
Ah yes Francisco, Bronkhorst does feel that the formless attainments were added in later. He does have lots of odd ideas. The formless attainments are pretty clearly pre-Buddhist, Upaniṣadic teachings that the Buddha learned before attaining awakening.
That's basically shorthand for "In the early Buddhist texts the Buddha is represented as saying ..." (Though in some cases scholarship shows these to be probably spurious).
Yes, metta is the world see as one, the knowledge of cause and effect will rise you above the dual way of seeing. To much analysis is not what Buddha like, you will find non duality in practice.
The cause of birth or existence is described in twelve links of dependent origin (the twelve nidanas). The break of this "ring-like" chain is one way to attain nirvana. To put it simply, attachment is the cause of samsara, especially rebirth. And the cause of attachment is related to discrimination and ignorance. However, in Buddhism, we don't put emphasis on the concept of whether or when or what or where is the "start" of variety of existence. Since it is only a concept, you can leave it aside or have any answer and then do something else in this lifetime. One answer is related to the root ignorance.
I like you're work. Non duality isn't something that direct talk much about. Why he was more practical involved. But look to teachings of the middle way. The you find non duality in practical form. And life style aditute that is a non dual insteas of a mindset. His practice was to all from that non dual state. Bad and good are consequences fron eachother 😉. Eat to much, or eat nothing. It implies wisdome of one being to find that balanced state. In that state you see all and go beyond it. There lies the genius of the Buddha. Non duality can be that too. No dual solution in you're life brings you in that non dual freedom.
Some useful and interesting details of the original texts in this video. However the approach is quite academic and intellectualized. I find this distracting for meditative purposes. The speaker discusses emptiness and renunciation, but what is being modeled in his approach is a somewhat anxious intellectual/ academic energy. A more meditative approach after the model of a Dharma talk on this topic would be helpful. Fewer words and more emptiness / stillness would be preferred.
I would like to become a Buddhist? What is the original Buddhism practice. What are the different forms? Also what path is the original? And which you recommend. I want to know what books to read
Every school is original but those schools are based on Human intelligent. Theravada are like high school, Mahayana is like college and Vajrayana is like University.
Doug thank you again for the great video. I have a question: is there any connection, correlation or relation between the signless stage and what Dogen called Shikantaza (只管打坐)?
I don't know enough about Dōgen to be sure, but I think Shikantaza is about "just sitting" and allowing what comes up to come up, while states such as Signlessness are supposed to be deep states of meditative absorption focused on one kind of experience. So they sound very different to me.
"Emptiness", "Formless Attainments", "Neither Perception nor Non-perception". etc., all lead to the teachings in "The Diamond Sutra" of Mahayana Buddhism. The Prajnaparamita Sutras seems to be pretty much concentrated volumes of the Buddha's wisdom and teachings. Put aside some rather far-fetched claims of supernatural powers one finds in these sutras, the philosophies in the prajnaparamita sutras are undeniably highly sophisticated and can be traced throughout the Buddha's 40+ years of teachings.
Ah. Yes, being a nice person doesn't mean allowing oneself to be walked upon. Indeed, one has to practice both kindness to others and kindness to oneself!
Well that is the state known as "the cessation of perception and feeling"; it's not discussed in this sutta, and I'm not sure whether it is a real attainment or not. At any rate it is only said to be available to arahants.
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Your videos have some of the most straight forward, unpretentious (huge issue in spirituality, imo) and comprehensible content on Buddhism I've seen on YT. Keep it up. I hope your channel expands. Learning a ton.
Thanks Brian, very kind of you to say!
The "signless stage" reminds me a bit of a popular koan:
Vimalakirti asked Manjusri, "What is a Bodhisattva’s entry into the Dharma gate of nonduality?"
Manjusri said, "According to what I think, in all things, no words, no speech, no demonstration, and no recognition. To leave behind all questions and answers; this is entering the Dharma gate of nonduality."
Then Manjusri asked Vimalakirti, "We have already spoken. Now you should tell us, good man, what is a bodhisattva’s entry into the Dharma gate of nonduality?"
Vimalakirti was silent.
Great video, Doug! 🙏🏻
😄 Yes, very Zen!
As usual, your videos are amazing, I cannot fathom the amount of good karma (merit) that you shall receive.
This topic is really hard to grasp but you made it clear with your explanation, and for that, I am very grateful.
Best regards.
Thanks so much Esteban, I'm really glad you found it helpful!
There's a meditation on emptiness by Gil Fronsdal which I have used. It resembles your description of the practice taught in the shorter discourse on emptiness. I tried to write an account of my experience during 1 session. It was difficult to describe when I was outside of the experience, but this is what I wrote:
'there was no I, I was not there. No thoughts, or thoughts of thoughts, and noone to think of not having thoughts or having thoughts. There was peace and it was everywhere but it could not be seen, heard, felt, tasted, smelt, or reflected upon; doing so would end it. There were no labels and I don't believe there can be. I think labels are fundamentally linked to a false creation of self; so this state was incompatible with labelling. There was nothing to find, and to seek something was to grasp at delusion. Building up non-attachment by laying to rest feelings, thoughts, and emotions, I was no longer present and between it all was nothingness. Is this the state of everything? Is this emptiness?'
I've not had this experience since. I think It became difficult for me to stop myself trying to recreate this experience. Some of what I wrote above seems coarse to me now, but I didn't want to change it as it was written almost immediately afterwards.
Interesting, thanks Jol!
Thanks, Doug. Well described, as always. I find it useful to consider the increasingly subtle levels of disturbance. It is often the case in this teaching that once we have addressed the grosser problems we are able to see the more subtle problems, which were impacting our experience all along, even though we were not aware of them. Learning about the more subtle things in advance, even when I am still too busy dealing with the grosser things to see them directly myself, gives a sense of direction and progression that is helpful to me.
Yes, that's the intention. It's going to be too subtle and advanced a teaching for most of us to complete. Certainly it is so for me. But it does give an idea of the progress that is possible.
My experience has been that the range of available meditative states can increase very suddenly and rapidly, and not necessarily due to a strictly proportional increase in intensity of time and effort, so you never know. The very existence of these teachings in the early suttas suggests to me that it was thought, at the time, that these attainments were available to numerous people. Had they been intended for only a select few, it is doubtful, to me, that they would have made it into the early texts and been preserved. But, as you say, they are useful to know about, whether or not we consider them to be on our menu.
Yes, they were certainly obtainable by numerous monastics at the time. I think the instructions indicate though that they would have been lengthy practices.
Definitely.
Nimita achieved through Jhannic meditation is the hallmark of the first Jhanna. Signlessness leaves only the bhajanga. Bhajanga is not self only the underlying bodily processes to sustain life. My understanding through practice of awareness meditation yields this state more readilly and is similar in small part to your ending discussion. Spent 5 years with a medicant monk practicing Jahnnic meditation to attain the first four Jhannas, per the Vissidu Magga. (He then left to join Bhodi at Princeton Vipassana Sanga). Continued for a few years in a vain attempt to attain all 9. When I expressed frustration to my teacher Gunaratana about the difficulty of reaching the 8th Jhanna, he blissfully told me that there was not enough time in this lifetime to extend this practice further and only keep to the first 4, which comprise samma sati in the Noble Eightfold path. Should note in the Cannon where Buddha just prior to parinibanna went through Janna 1 , 2, 3, 4, 3, 2, 1 then got there. Curious whether you combine meditative practices with your scholastic endeavors? Though not nearly the scholar you are, I find the confluence with practice and study most rewarding.
Highly enlightening. Thank you. 👌
My pleasure. 🙏
Recently Bhante Analayo and Mingyur Rinpoche has dialogue in Wisdom Dharma Chats, and one of the topic brought up is the similarities between emptiness meditation in sutta and Mahamudra meditation in Vajrayana. If you are interested.
The practice of signless concentration is similar in description to what in prajna paramita sutra called "non apprehension", anupalabdhi, anupalambha, that is, non perception of things.
Interesting, thanks!
Very well taught Doug. I have read the sutta a number of times but not really grasped it until this video.
Thanks for that John, yes it is quite an interesting sutta!
I love you, Doug. Thanks for all these wonderful lessons.
My pleasure! 🙏
This is the first time I came across your lectures on Emptyness. I found them very educative, clear and down to earth. I am grateful for this. I wish you many years of successfl teaching.
I'm glad you found them hnissani, thanks for the comment!
This would make a GREAT guided meditation!
Yes but it would have to be looooooong.
animitta can also be translated as 'absence of cause' or 'groundless', in mahayana/vajrayana, this is one of three, the others being sunyata, and apranihita, states of samadhi, being empty, absent cause, and absent desire (desire here being the one which is associated with a paramita, so desire for enlightenment, not base desires). The three were first written of by Nagarjuna.
I would also caution about thinking Chinese texts would embellish. Sometimes they very much do. But, for instance, the recent (last 20 years) discovery that Avalokiteshvara is a miscopying of Avalokitashvara (which turned out to be archaeologically correct), was initiated since the early Chinese translation of the name was 觀世音 (guan shi yin) 'he who listens to the sounds (cries) of the world), rather that the other, which translates to 'the lord who looks down'.
🙏
Thank you, Doug.
You're very welcome Sid!
I love your videos. They’re so helpful.
Thanks Michael, glad you are finding them useful!
Terrific explanations. Thank you.
Glad it was helpful! 🙏
Thanks, as always, Doug.
You're very welcome Josh!
I've been on a journey since last year and emptiness is all I am. It's just one step away from enlightenment, I believe. That step is accepting our insignificant nature. That would rid me of my attachments. But I can't do it. At least not yet. What I realized, though, is that without faith, we are basically dead. We have to believe in something in order to feel alive. Most people believe in money, or fame. I reject these two but can't actually believe in anything, hence my emptiness and overall existential dread. If anyone here can share anything helpful, I'd be very glad.
It doesn't sound to me like you are talking about emptiness in the Buddhist sense, but rather emptiness in an emotional sense. That is sad. Do you have people close to you that you can talk with?
@@DougsDharma I guess you're right. I have a few people "up my sleeves" but none of them I share a really meaningful bond with. I mainly turned to Buddhism because I don't want to suffer anymore from loneliness. Then I would help other people find their inner peace, too.
Hi Kakadu, you appear to be someone with principles but is confused with what you really want and what you really need. You are not alone in this, many of us are.
Some choose the path of materialism, having partners, families, etc. Some choose the path of spiritualism, meditating in solitude and staying away from all temptations. As a matter of fact, many turn to religion as an escape from their confusion and fear. The "Enlightened Ones" searched for enlightenment because of their dissatisfaction of what "ordinary" life has to offer.
Traditional Buddhism states that one's life is temporary as everything else, although one's life is an endless repeating cycle unless one is able to reach nirvana. Nirvana is said to be a permanent state of peace and satisfaction. The issue is that karma, rebirth, nirvana, etc., so far haven't been proven by current science.. Thus, it may require some faith in accepting these ideas. However, there are many things that are beyond the reach of our current science. Science, rather, scientists also make mistakes from time to time just like everything and everyone else. All of these imperfection easily lead people to confusion of what to believe.
There is one very helpful quote by the Buddha on how to decide hat to believe:
"Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cognition, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think :’the ascetic is our guru.’ But when you know for yourselves: ‘these things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness,’ then you should live in accordance with them."
In fact, the above quote is in one of Doug's videos titled "Real Buddha Quotes" at th-cam.com/video/C6KSmGciUnI/w-d-xo.html
Hope this may be helpful!
The fourth formless attainment you mentioned in Pali text definitely exists in Chinese text. There is a very popular Chinese term 四禅八定 (four rūpa-jhanas + four arūpa-jhānas = 8, are teachings shared with non-Buddhist at Buddha's time). Besides, there is a term 九次第定 (nine sequential jhānas practice, which are 4 rūpa +4 arūpa +1 saññā-vedayita-nirodha). What you described in this video seems to be close to the nine sequential jhānas practice.
Thanks for the information! 🙏
I understand that many non duality teachings say that the state of oneness (a merging into a pure consciousness), is enlightenment and I saw one Buddhist teacher on you tube also teaching this. I recall other eminent teachers quoting the words of the Buddha...can’t remember where ...saying that ‘ oneness is not the final goal and that one is still bound to the cycle of rebirths. If this teacher has made an error, it seems quite a problem that teachers proclaim to know and then mislead their students. I questioned the teacher, respectfully in the comments but was told that ‘oneness is the reality’ and clearly that I was wrong. I don’t proclaim to know anything by experience but would want to chose the right teacher who does know...even to listen to online.
With respect and gratitude for the clarity of the Dhamma that you present.
You’re very welcome Sheila! 🙏
Doug's Dharma Thank you ...I am so glad I found your teachings...they are coming from the Buddha and it feels so important to find the authentic teachings...and then of course practice 🙏🏼🙏🏼🙏🏼
Hi Sheila, Oneness in my understanding is one aspect of “non-self”. There is still “individualism” within the context of “oneness”. Even all the enlightened beings, buddhas, bodhisattvas, arhats, etc., are individuals, yet everyone of the enlightened beings has reached the state of “non-self”. In its simplest sense, oneness states that every individual is a component of a greater whole, that is, the entire universe.
Knowing that we are all just a miniscule piece of a greater whole, we don’t have to be enlightened to realize or to experience oneness. In fact, there is no such thing called “oneness”. The concept of “self” and the clinging to such concept create so many boundaries between living beings. When we are able to stop building such boundaries around ourselves, we will begin to realize and experience oneness.
Oneness also has the connotation of “complete equality”. When we believe each one of us is part of the whole, every part of this "whole" is equally vital to the whole. With any piece missing, there will be no "whole".
Thanks!
🙏🙏
I have been researching buddhism and practicing meditation for the last 1-2 years. I have not been able to significantly improve my handling of obsessive, compulsive or negative thoughts. Sometimes I am fearful of my own thoughts to a degree. I might think this negative thought or that negative thought, or a thought or memory can keep returning or I am concerned that a new(unnecessary) info or thought might come up and make me forget another one more useful or overflood my brain just to use some examples. What do u think is my problem? Or what kind of meditation is more advised for me?
You would need to find a good, experienced local teacher to work with you to know for sure. But keep in mind that this work is gradual.
This has been a topic I've been grappling with from the original Pali Canon. The Mahayana school looks at emptiness much different from the southern Therevada. While I don't particularly agree with the Mayahana school, the buddha did speak on the importance of emptiness.
Yes it is interesting isn’t it.
thanks again
Always welcome!
Hi Doug,
Thanks for all these videos, truly amazing content. You must be the only one who deliver acedemic-level kind of content in such an accessible way. I truly appreciate it!
A quick question, if I may. Would it be fair to say that the last meditative state that you describe is pretty much what is practiced in Vipassana meditation?
Thanks🙏
I'm not really sure about that, since the state is so thinly described it's not really clear what it is or what counts, at least to me. Vipassana though does focus on insight into the impermanent and selfless nature of phenomena.
@@DougsDharma ok, that makes sense. Thanks!🙂🙏
Good try and clarification. I hope you would do " longer part " in the future.
Thanks Pasan. 🙏
The signless concentration of the mind sounds like shikantaza. I’m not a Zen practitioner though, so I could be wrong.
It's possible Jeremy but I'd have to know a whole lot more about it, and even then I'd not be sure!
Sadhu! Sadhu! Sadhu!
🙏🙏🙏
🙏🙂
Can you please review a book called "Buddha and his Dhamma" written by *Dr. B.R.Ambedkar* who is more famously know as *Baba Saheb*
I did a video on that awhile back already Aman: th-cam.com/video/qlH_qieCgCA/w-d-xo.html 🙏
Yes he did!
Great book
Good man well done
Thanks Fred. 🙏
Good vid, Doug! I have a question: What is the difference between shikantaza, and meditation on emptiness?
Well shikantaza is just sitting. That's all, you "just sit". As you see in this video, meditation on emptiness is quite a bit more complex!
Maybe somebody can give me some info either by confirming or debunking this. Are there any Buddhist meditation practice or method when the meditator visualizes anything to help focus? I do not mean visualizing calm real world scenes like a serene forest. I mean maybe visualizing a geometric shape. Maybe visualizing self not as a person but as an inanimate object, or as a bunch of interacting particles, molecules.
For example sometimes when I try to mediate I discovered that if you imagine a kind of vertical line (horizontal line works too)between your eyes (aligned to eyes) I feel like it does some kind of trick on the mind that helps focus. It could be a line of light, or literally a tall column of stone. The point is that the line has no visible start or end on your imagined visualized mind’s eye.
There are lots of visualization exercises in early Buddhism, including ones where you visualize your body as made up of the four classical elements. Though I don't think they're typically intended to help focus; rather they're to help strengthen the understanding of change and non-self. I'm not aware of quite the practice you mention, but if it works for you then great!
This makes a lot of sense. It seems a bit silly for those who are lucky enough having a view on woodlands ,the ocean or dessert , to sit inside and meditate on fictional woods (or seas) .
True! The Buddha did recommend to live in quiet places out in the countryside, FWIW.
"One becomes aware that this is empty of everything except 'the unity dependent on the perception of the base of neither perception nor non-perception.'" Wow! This seems related to, or like distinguishing "just awareness" against all the "objects of awareness" which is the languaging or way of articulating these topics that is really hitting me these days. "Just awareness" is of course... empty, quiet, expansive (dare I say "infinite"?), there is nothing, there are no objects, is it not the "no-self" "the unity" "the one" talked about and pointed to?? Nsbd90now is, of course, then just a conglomeration of objects of which "I" am aware. Isn't then the goal to sort of just dwell in, or actually be the "just awareness"?? I think therein is also where actual, authentic compassion for others is.
it makes sense to me; considering how the "perception of the unity involved in the perception of the base of neither perception nor non-perception" could mean if you re-phrase it as: "...the unity of the Awareness of the base of neither perception nor non-perception.." As in perhaps there is a subtle meaning there that is being conveyed despite the imprecision unavoidable using the terms involved. (substitute 'awareness' for the first use of 'perception' in the seemingly contradictory phrase could perhaps convey what is meant? or does it lose it's meaning that way? just a thought.)
Interesting. My sense is the only way to truly understand such things is to get oneself into those states.
we are agreed about that; when we emphasize 'true understanding', ultimately one has to experience that formless attainment-however, understanding and translating the instructions into a western language and milieu may involve some instances where clarification is helpful. If describing the state is useful towards achieving the state rather than merely adding complexity, then likely we are wise to use it.If truly the only way to understand such states were to experience them, there'd be no reason to engage with the instruction at all. Whether or not my suggestion helps toward that end is another question probably requiring further reflection, at least it does for me.@@DougsDharma
Hi, thanks for this video!
About neither perception nor non-perception:
Regarding the problem concerning the meditative attainment when one comes to “the unity dependent on the perception of the base of neither perception nor non-perception”, doesn’t one already run into this problem with the first meditative attainment and throughout, due to the fact that one is to empty the mind of certain things (e.g. ‘the ordinary cares of life’) by ignoring them?
Can one actually ignore these without first perceiving them, and then ignore them without holding them in some form, still, of perception - a type of non-perception?
It's not that one perceives them and ignores them; in deep meditative absorption they are simply no longer present. In order to reach these absorptions one must be completely rid of the Five Hindrances already.
I see, I didn't realise that these are classified as one of the Five Hindrances. That makes sense, as they are what still is there as a disturbance.
So that means, that when one, for instance, meditates on infinite consciousness, that infinite consciousness is also one of the Five Hindrances. Is that correct?
Can we be completely rid of the Five Hindrances, when there is still the disturbance of 'being in a living body' up to the last meditation?
Or is this to mean, that the Five Hindrances as they relate to say 'forest' or 'infinite consciousness' are no longer there, but the Five Hindrances as they relate to 'being in a living body' is still there (in the last meditation)?
Thanks again!!!
@@SupraSoma "The ordinary cares of life" are what I assume to be hindrances. (Worries, attachments, etc.) Consciousness isn't a hindrance.
@@DougsDharma Ah ok. Then I was mistaken. I made that association because I thought that the disturbance that remains in the meditation on infinite consciousness IS caused by (the perception on) infinite consciousness, which one hasn't emptied the mind of yet.
Thanks again.
I will continue watching and reading.
สาธุ! สาธุ! สาธุ!
🙏🙏🙏
🙏😊
The mind can be stopped leaving ignorance or insentience
Main thing happening through meditation is that suppressing or repressing the formless aggregates. You can suppress every aggregates except the perception( third aggregate). The aggregate perception can be turned into almost perception. That mean there is perception and there is not perception. Like on/off bulb. At the neither perception nor non perception jhana, the aggregates are almost repressed and it is the final jhana. So the problem that may occur is how they live?. The answer is that they are negotiating with the world through five great knowledges (gained at forth jhana). I think you may know those. It is a deferent way of being. That mean they can see gods an hell. Can talk & hear them through improved six consciousnesses of sensory (eye consciousnesses etc).they can go to different realms. So you know it is a improved way of being. On the other hand if somone died with one of jhana he get the birth of brahma realms.
Thanks sdn nir.
Thank you! I wonder what the use is of all these practices? Everything sounds so strangely scary to me...
Good question Milky. They are strange practices, but the aim is to pull the mind in the direction of deep calm and non-attachment.
How do I begin to practice mahayana Buddhism? What books should I begin to read.
There are many forms of Mahāyāna Buddhism, so what you should do is to read around. I have a playlist on books about Buddhism, though most of them are not Mahāyāna it might be a start: th-cam.com/play/PL0akoU_OszRjBKHxKj98qtSmcLpBmDWkL.html
Are these 4 states that you talked about the jhanas states based on the 4th jhana?
Well that's a matter of some dispute royounesax. Some think they can only be achieved through the 4th jhāna, others think they can be achieved independently of jhāna. (FWIW I tend towards the latter camp, though I don't know these states through personal experience).
The emptiness stages Doug described are the Arupas or Formless Jhanas.
In Emptiness there is no experience of Consciousness so it can't be described with words. That is why in one discourse the Buddha held up a Flower and smiled. That was the Teaching and one student got it.
The story of the flower sermon is an eleventh century apocrypha, though it has been very influential in Zen. See my history of Zen video: th-cam.com/video/lRAW-GN4TUA/w-d-xo.html
A great video, as usual. Let me bring out a point that I find interesting and on which I'd like to have your input: I've got a copy of Bronkhorst.'s book. You mention his doubts about the "authenticity" of Buddha's approval of the meditation on nothingness but Bronkhorst also doubts the meditation on ideation and not ideation. To me that makes sense in light of Buddha's interest on a middle path and on not coercing the mind. Whar are your thoughts about this issue?
Thanks Francisco! What I mentioned in the video was Bronkhorst's doubts about the meditation on neither-perception-nor-nonperception. I don't have the book in front of me just now but don't recall other doubts he had about the sutta.
@@DougsDharma I do have it here and he seems to doubt the authenticity of the whole series of formless attainments
Ah yes Francisco, Bronkhorst does feel that the formless attainments were added in later. He does have lots of odd ideas. The formless attainments are pretty clearly pre-Buddhist, Upaniṣadic teachings that the Buddha learned before attaining awakening.
Equanimity seems unattainable but, I'll keep trying...😔
Agreed!
@2:14 that is so cute how your tongue is sticking out just a little bit😛😄
When you say "the Buddha says" is that literally or in the totality of understanding?
That's basically shorthand for "In the early Buddhist texts the Buddha is represented as saying ..." (Though in some cases scholarship shows these to be probably spurious).
Yes, metta is the world see as one, the knowledge of cause and effect will rise you above the dual way of seeing. To much analysis is not what Buddha like, you will find non duality in practice.
Is their some cause Birth or variety of existence which can be precieved ? What did Budha said on existence ..
I'm not sure I follow you Jaisin.
I thought you will definately break this question and help find the answer . .
Please 🙏
The cause of birth or existence is described in twelve links of dependent origin (the twelve nidanas). The break of this "ring-like" chain is one way to attain nirvana. To put it simply, attachment is the cause of samsara, especially rebirth. And the cause of attachment is related to discrimination and ignorance. However, in Buddhism, we don't put emphasis on the concept of whether or when or what or where is the "start" of variety of existence. Since it is only a concept, you can leave it aside or have any answer and then do something else in this lifetime. One answer is related to the root ignorance.
I like you're work. Non duality isn't something that direct talk much about. Why he was more practical involved. But look to teachings of the middle way. The you find non duality in practical form. And life style aditute that is a non dual insteas of a mindset. His practice was to all from that non dual state. Bad and good are consequences fron eachother 😉. Eat to much, or eat nothing. It implies wisdome of one being to find that balanced state. In that state you see all and go beyond it. There lies the genius of the Buddha. Non duality can be that too. No dual solution in you're life brings you in that non dual freedom.
I have a video on non-dualism and early Buddhism: th-cam.com/video/43v6lLweukg/w-d-xo.html
@@DougsDharma yes I seen it, later then this video haha. But thank you again for kind suggestion, metta 🌹🙏♥️
Some useful and interesting details of the original texts in this video. However the approach is quite academic and intellectualized. I find this distracting for meditative purposes. The speaker discusses emptiness and renunciation, but what is being modeled in his approach is a somewhat anxious intellectual/ academic energy. A more meditative approach after the model of a Dharma talk on this topic would be helpful. Fewer words and more emptiness / stillness would be preferred.
Thanks for sharing!
I would like to become a Buddhist? What is the original Buddhism practice. What are the different forms? Also what path is the original? And which you recommend. I want to know what books to read
Watch all of Doug's videos he gives all the answers you seek.
Every school is original but those schools are based on Human intelligent. Theravada are like high school, Mahayana is like college and Vajrayana is like University.
@@user-Void-Star what Buddhism do you practice??
@@DanielRivera-lg8wn I practice Vajrayana Buddhism.
@@julianoaraujo8155 then explain here.
Doug thank you again for the great video. I have a question: is there any connection, correlation or relation between the signless stage and what Dogen called Shikantaza (只管打坐)?
I don't know enough about Dōgen to be sure, but I think Shikantaza is about "just sitting" and allowing what comes up to come up, while states such as Signlessness are supposed to be deep states of meditative absorption focused on one kind of experience. So they sound very different to me.
If you go the roots of suffering, you always come to non dual solutions, there lies the freedom. Buddha was more psychologist then scholar.
How do we go to emptiness, to infinite consciousness then to nothingness. Arent the emptiness and nothingness the same thing?
They are different meditation practices, though the concepts sound similar.
@@DougsDharma I didn't understand the meditation you were explaining on the video anyway.
"Emptiness", "Formless Attainments", "Neither Perception nor Non-perception". etc., all lead to the teachings in "The Diamond Sutra" of Mahayana Buddhism. The Prajnaparamita Sutras seems to be pretty much concentrated volumes of the Buddha's wisdom and teachings. Put aside some rather far-fetched claims of supernatural powers one finds in these sutras, the philosophies in the prajnaparamita sutras are undeniably highly sophisticated and can be traced throughout the Buddha's 40+ years of teachings.
It would be interesting to trace such developments historically.
HOW DO YOU BE A NICE PERSON/BUDDHIST & NOT GET CONSTANTLY USE
Ah. Yes, being a nice person doesn't mean allowing oneself to be walked upon. Indeed, one has to practice both kindness to others and kindness to oneself!
@@westsidesmitty1 Mangalam Sutta is one of my favourites suttas. It is so sensible and down to earth !!
The thumbnail looks straight out of a nightmare
😄 Yes it's a little trippy.
one is left with metabolism only no mind function
Well that is the state known as "the cessation of perception and feeling"; it's not discussed in this sutta, and I'm not sure whether it is a real attainment or not. At any rate it is only said to be available to arahants.
There is nothing to say about emptiness.