On the authenticity of modern meditation methods

Sorry, I haven’t read it yet. It is in my (depressingly large) “To Read” pile though! As I said: I’m still very much a student on this one too :smile:

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MN8 is actually useful to study in this regard. This issue is ancient as well as modern. In MN8, the Buddha somewhat “dismisses” meditation:

MN8:7.1: It’s possible that some mendicant, with the giving up of pleasure and pain, and the ending of former happiness and sadness, might enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They might think they’re practicing self-effacement. But in the training of the noble one these are not called ‘self-effacement’; they’re called ‘blissful meditations in the present life’.

This sutta is a bit shocking on first reading. Is the Buddha himself dismissing jhana? :scream_cat:

Yet the sutta continues…

Having clarified immersion as blissful meditations in the present life, the Buddha then then speaks about forty-four ethical points to Cunda:

MN8:12.1: Now, Cunda, you should work on self-effacement in each of the following ways. ‘Others will be cruel, but here we will not be cruel.’

In this way the discourse shifts from immersion to ethics. Indeed, further study reveals that there are three mutually supportive practices (ethics, wisdom, immersion). Most importantly, one needs to practice all three.

And after a truly massive discourse on ethics, the Buddha lightly finishes with:

MN8:17.3: Here are these roots of trees, and here are these empty huts. Practice absorption, Cunda! Don’t be negligent! Don’t regret it later! This is my instruction.”

In other words, the sutta itself circles back to absorption and so should we.

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AN8.53
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“Gotamī, you might know that certain things lead to passion, not dispassion; to being fettered, not to being unfettered; to accumulation, not dispersal; to more desires, not fewer; to lack of contentment, not contentment; to crowding, not seclusion; to laziness, not energy; to being hard to look after, not being easy to look after. You should definitely bear in mind that these things are not the teaching, not the training, and not the Teacher’s instructions.

You might know that certain things lead to dispassion, not passion; to being unfettered, not to being fettered; to dispersal, not accumulation; to fewer desires, not more; to contentment, not lack of contentment; to seclusion, not crowding; to energy, not laziness; to being easy to look after, not being hard to look after. You should definitely bear in mind that these things are the teaching, the training, and the Teacher’s instructions.”

AN5.79
there will be in the course of the future monks undeveloped in body… virtue… mind… discernment. They—being undeveloped in body… virtue… mind… discernment—will not listen when discourses that are words of the Tathagata—deep, profound, transcendent, connected with the Void—are being recited. They will not lend ear, will not set their hearts on knowing them, will not regard these teachings as worth grasping or mastering. But they will listen when discourses that are literary works—the works of poets, elegant in sound, elegant in rhetoric, the work of outsiders, words of disciples—are recited. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping and mastering. Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.

“This, monks, is the fourth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it.

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The first meditator (highly learned in suttas and comentaries) who had doubts about the “Mahasi technique” was Mahasi Sayadaw himself.

The following questions and answers are from the booklet “An Interview with Mahasi Sayadaw,” prepared (in Burmese) by Thamanaykyaw and translated by U Hla Myint.

Q1. Venerable Mahasi Sayadaw, did you have full faith in Satipatthana Vipassana practice when you started it?

No, frankly I didn’t. I did not initially have full faith in it. So I don’t blame anybody for not having faith in practice before they start it. It is only because they have little or no experience with it. In 1939 when i was only eight Vassa(monastic years in term of seniority), much to my curiosity and confusion, a meditation master called Mingon Zetawin Sayadawji teaching. Note going when going; Note standing when standing; Note sitting when sitting; Note lying when lying; Note bending when bending; Note stretching when stretching; Note eating when eating. I got confused by the fact that there was no object to observe in ultimate sense, such as mind and body, and their impermanence, suffering and egolessness. But I gave it some consideration and thought: ‘How strange the Sayadawji teaches. I am sure he is highly learned, and is teaching from his own experience. It maybe it is too early for me to decide whether good or bad before I myself practise it’. Thus, I started to practise with him

His scholarship did not clear his doubts.

https://mahasivipassana.com/docs/mahasi-qa/

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I just thought I would mention here that the first goalpost on the path to Nibbana is Stream Entry… and for that, Jhana is not a must!

SN55.13
“Reverend, how many things do people have to give up and how many do they have to possess in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening?”

“Reverend, people have to give up four things and possess four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

:pray: :sunflower: :pray:

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There is another perspective which I sometimes mention because I don’t see it otherwise referenced: There is a real possibility that the Buddha taught people who believed in some atman differently than those open to anatman.

The context is this: If you had Brahmins or wanderers who based themselves on some fundamental concept of atman you cannot just slap them with anatta and expect that their system absorbs it. So far the theory. What can be shown in a statistical analysis of the suttas is that the Buddha taught anatta significantly less to Brahmins, instead focusing on the Eightfold Path, jhana, and samadhi.

Based on this research by Walser I did my own research into it and investigated if there are suttas which explicitly teach jhana/samadhi and anatta. And among the many hundreds of relevant suttas I could only find a handful in which these two teaching contexts were combined.

How does that relate to your question? Well, if anatta is a proper approach to liberation and it doesn’t necessarily rely on jhana/samadhi then we pretty much arrive at an attitude similar to Ajahn Chah’s. So in this roundabout way I tried to give EBT based legitimacy to this position.

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I am very grateful and appreciative of the EBT ‘movement’. It attempts to cut through all the proliferations of 2,500 years, and re-focus on what the Buddha taught. I know in my own case, that it was these obfuscations that made it almost impossible to recognise and find the Buddha Dhamma.

Each master/lineage has had their own method, that worked for them in their circumstances (causes and conditions). Each seeker of the truth has their own idiosyncratic journey - again due to causes and conditions. To expect that everyones journey will be the same is simply foolish… it is impossible

The beauty of what the Buddha taught is that it anticipates and allows these individual journeys to occur, it is not prescriptive in the sense that later ‘methods’ are. The more prescriptive/less flexible something is, the greater the danger that it will be a hindrance rather than a help to progress along the path.

But conventions have evolved to such an extent, that to question what some (past) master has said, is equivalent to blasphemy, and that is perhaps the greatest hindrance of them all.

I’m with the Buddha when he says - all you need are the 4 Noble Truths (including the 8 fold path)… It is just our seemingly insatiable hunger for ‘the right answer’ to whatever questions enter our heads that makes it so difficult to actually do what the Buddha asks. Contemplating the process of how/why these questions arise is something that may be worthwhile.

Simplicity is key.

And there you have yet another view :pray: :rofl:

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Yes, as a fellow user of the forum I always seek to remind myself and other that this is not a space to discuss practice as far as I understand the intent of those makeing this forum available to us.

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Ven. Sujato’s A Swift Pair of Messengers is a helpful resource in regard to Vipassana/Samatha in the context of the EBTs.

:pray:t4::heartpulse:

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For those interested in the issue of depth of jhana in the EBT, Ven @dhammanando, currently offline for the rains retreat, collected a list of useful SuttaCentral threads on Jhana here: https://dhammawheel.com/viewtopic.php?p=560317#p560317

He notes that in these threads we see:

Sylvester, Sujāto and Brahmali (in effect representing the Theravada position as it was at the time of the Third Council), and those of Frank and Silence (in effect representing the position taken at the same council by the Pubbaseliya school).

As at the Third Council, both sides believe their position to be the correct reading of the suttas and neither side is basing its case on later works like the Visuddhimagga.

Hearing sounds in jhāna

Vitakka and vicāra (jhāna factors)

Pīti, sukha, kāya in jhāna: mental, physical, or both?

Can you hear sound and feel body in jhāna?

EBTs which indicate the experience of the body disappears while meditating?

‘parisuddhena cetasā pariyodātena’ and ‘citte parisuddhe pariyodāte’

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It would be swell if you could tell us which ones are those.
Very kind indeed.

I may suggest, e.g., for the practice of samadhi, see pp. 225-227 on mindfulness by in- and out- breathing ‘anapanasati’, and pp. 215-218 on the four stations of mindfulness ‘cattaro satipatthana’; and for the practice of anatta, see pp. 52-60 on seeing things as they really are ‘yathabhutam’, in the following book based on the SN/SA suttas:

The Fundamental Teaching of Early Buddhism by Choong Mun-keat.

Bhikkhu Analyo has a recent paper that discusses jhāna.

Unfortunately, the article is behind a paywall. This is a small part of the article that addresses the issue of whether the Visuddhimagga significantly redefined jhāna.

There can be little doubt that the way of developing absorp-
tion meditation described in Theravāda exegesis, in particular
in the important Theravāda path-manual, the Path of
Purification by Buddhaghosa, employs vocabulary unknown
in the early discourses and differs from them in various re-
spects. It does not necessarily follow, however, that the resul-
tant experience must be substantially different from the type of
absorption envisioned in the early discourses.

The assumption that the actual results of such practice dif-
fer substantially finds expression in contrasting the
“Visuddhimagga jhāna,” referring to a type of absorption en-
visaged in Buddhaghosa’s Path of Purification, with “sutta
jhāna,” sutta being the Pāli term for “discourse” and here
serving to indicate the type of absorption reflected in the dis-
courses. This involves a change of terminology compared to
the precedent set by Mahāsi Sayādaw. What he designated as
tranquility-absorption, samatha jhāna, now comes under the
heading of Visuddhimagga jhāna, and his insight-absorption,
vipassanā jhāna, is now referred to as sutta jhāna.

A significant difference is that whereas Mahāsi Sayādaw’s
vipassanā jhāna designated the experience of insight medita-
tion as clearly distinct from the type of absorption described in
the early discourses, the corresponding sutta jhāna is now
believed to have been the type of absorption originally taught
by the Buddha. Based on this assumption, Brasington (2015,
p. 165) argued that

It seems after the Buddha’s death, the monks began a
slow process of redefining just what constitutes these
states … When we look at the jhānas as described in the
Abhidhamma, which was composed some one to
two hundred or more years after the Buddha’s death,
what we find being described are states of much deeper
absorption … By the time of the Visuddhimagga, some
eight hundred plus years after the Buddha’s death, the
jhānas had become redefined to such an extent that it
was extremely difficult to learn them … Since the num-
ber of people who could actually attain Visuddhimagga-
style jhānas was quite small, the teaching of jhānas be-
came more and more neglected in favor of ‘dry
insight’—insight meditation without the preliminary
jhāna practice.

Brasington (2015, p. 167) proposed the following possible
reasons for this development:

My best guess is that the forest monks in the generations
after the Buddha’s death basically had nothing much to
do but sit around and meditate. With this deeply dedi-
cated practice, some of them discovered these deeper
states of absorption but failed to recognize them as not
being what was talked about in the suttas … All this has
had the unfortunate side effects of not only failing to
understand what the Buddha was experiencing and
teaching, but also of redefining jhānic concentration to
such an extreme depth that almost no one could experi-
ence it or use it. The sutta jhānas, which far more people
could attain and use, fell into disfavor and were mostly
forgotten.

The position taken in this way implies that the monks who
lived after the Buddha attained substantially deeper levels of
concentration than the Buddha himself and his personal disci-
ples had ever been able to reach. In other words, abilities in
absorptive concentration gradually increased over the centu-
ries, allowing for the posited development from the shallower
levels of absorptive concentration that the Buddha experi-
enced after a sustained struggle to the much deeper absorp-
tions known by the time of Buddhaghosa. Moreover, whereas
the Buddha and his accomplished monastic disciples had to
strive hard to gain these shallower absorptions, nowadays lay
meditators achieve the same quite easily.

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Pace Bhikkhu Analayo, I strongly disagree with this characterization of Samatha jhana as “deeper” than vipassana jhana. Vipassana Jhana is radically deeper, broader and more profound than simply being absorbed for some time.

The problem here is that there are indeed shallow samatha states which some people mistake for vipassana jhana, either when they hear others describing it (“you mean you could still walk around and do stuff?”) or when they themselves experience it (“I feel so different! I must be enlightened!”)

But, make no mistake, real vipassana jhanas are profound, prolonged and earth(ie: delusion)-shattering, much more so than simply falling into some nimita for a while :roll_eyes::roll_eyes::roll_eyes:

Even the Visuddhimagga, the proponent of “absorption” jhana, agrees that the “insight knowledges” are higher than samatha! If the Visuddhimagga really thought that absorption was the last part of the path (samma samādhi), they would have put it at the end! Instead, the Vsm’s description of samatha jhana is in the middle! The minute, abhidhammic fine detail at the end is reserved instead for carving up the vipassana jhanas into eleven sub-jhanas. It just calls them vipassana “knowledges” rather than vipassana “jhanas” because it’s slicing them into 11 instead of 4 cuts, that’s all. But it’s absolutely describing the “samma samādhi” jhanas at the end of the Path of Purification.

I’m quite surprised that Bhikkhu Analayo seems to have missed this very basic point: that even the Visuddhimagga doesn’t believe absorption is the “deep” end of the path…

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I’d like to read this excerpt from Bhikkhu Analayo in context, to see where he’s going with this, what his ultimate conclusions came to.

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I find this discussion very interesting because it reflects the different views and opinions I have heard and read about deep concentration (or stillness?) form different mediators.
Am I correct in understanding that the above is Analyo’s own view? (Or was he just paraphrasing Brasington in the sentence I copied above?)

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From my understanding of reading the article, the implication is that the view that “later monks developed deeper states of meditation than the Buddha” is untenable and perhaps even slightly ridiculous.

E.g. from the same article:

The identification of meditation experiences in which some absorption factors are weakly present as full-fledged absorption, in spite of its attraction among prospective disciples, has the net result of potentially foreclosing meditative progress to genuine absorption. This can to some extent be seen reflected in a practical advice offered by Catherine (2008, p. 155): “should you choose to apply the term jhana liberally to states lightly saturated by jhanic factors, please don’t presume such states represent the full potential of jhana.” When meditators, who are only experiencing absorption factors in a state of mind corresponding to what exegetical texts call “access concentration,” believe to have already mastered the four absorptions, this can have the result that they settle for that much instead of deepening their concentration to the level of actual absorption attainment.

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I am just learning about meditation but I am not sure this really makes much sense, because meditation becomes very pleasant and besides you loose more or less your ability to choose as you go deep inside, so the idea of someone having a very pleasant experience and choosing (if that is possible) to come out of meditation instead of going deeper is not easy to understand.

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The nun Dhammadina explained it this way:

MN44:18.1: “But ma’am, how does someone emerge from the cessation of perception and feeling?”
MN44:18.2: “A mendicant who is emerging from such an attainment does not think: ‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.”

The path is conditioned by prior intention. As a rock thrown eventually hits the ground, so too does emergence from the deepest meditation happen as conditioned.

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Here is another article by Ven. Analayo that might be of interest :slight_smile:

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