Thanks! I especially like the beginning where he takes the instruction literally, it’s surely one of the better instructions I’ve seen. It emphasizes the joy, gladness and tranquility that should accompany every good samadhi-meditation (or maybe all meditation until the upekkha-high).
Yet, it’s a helpful interpretation of the text - and like the speaker points out - based on decades of practicing. My question is not far away from that, just has a different focus: If we had an excellent critical understanding of the anapanassati-related suttas (with all the variants, connotations, corruptions etc.) what would we necessarily conclude as the right pratice? What would be left without a possible clear sutta-based understanding?
For example the question where to observe the breath - at the tip of the nose? nowhere specifically? we had a detailed discussion about it here. A careful conclusion here was that the pali editors created a connection between anapanassati and parimukha, whereas the chinese and sanskrit editors didn’t. So on that point we can’t practice according to the suttas because we simply don’t know how it was originally meant to be. And wherever we can’t know we really need to go back to our teachers and our own understanding…