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I think one can. Seeing that in Dhamma everything is so perfectly interconnected. Other concepts/contemplations which might be equally effective: asubabhavana coupled with anatta bhavana.
This seems partial, tendentious :”This is an important point. This is the reason that most people in the West have a hard time getting into jhana. On the contrary, there are many people in the East who can get to anariya jhanas. This is mainly because those in the West are heavily influenced by modern science and thus dismiss rebirth (and laws of kamma) as nonsense, which of course belong to 10 types of micca ditthi.”
There are more western people than you might imagine getting into Jhana. Some of them “believe” (wondering if it’s a matter of just “believing”) in rebirth others not.Even if the feeling of rebirth eases the access to Jhana, it cannot be an indispensable requirement to attain it.
This said i’m not affirming that i don’t believe in rebirth.On the contrary.
you’ll notice, if you didn’t notice already, that i mention 6 senses in my post.
Now as for the speculation on the existence or non-existence of a kind of a “global” mind, it doesn’t matter how one calls it; something is there – a seat as you said – when we are in deep sleep, and that something might be the hadaya vatthu.
Otherwise I agree that there is no individual mind.
@Lal said “So, I would like to hear others’ ideas about this. There is a “world out there”, only when we are awake and our six senses can bring in sense inputs.”
I went through the same medical experience.
If the world is but our 6 senses then why talk about brahma realms or any other realm whatsoever different from ours? But on the other hand one admits that it is through Mind (via Jhana) that one can “see”/experiment the realms invisible to the naked eye.
And what about manomaya kaya when one his in such a state of “deep unconsciousness” ? Yet the only thing which is unconscious whilst in such “deep sleep” is one’s everyday conscious, that is, our little everyday conscious “I”.
The “lifestream” that one is, as you call it yourself (posts on the (non)self), remains active – remember how the Gotama described (summing up) certain advanced Jhanas : “the body is almost like a corpse however one is differently alive” and “the meditator loses conscience of his/her own body…”BY “software translation” i mean a translation that i did myself using Google Translation app : on left column one pastes de texte in Sinhala and translation shows on the right column.
As for Zoysa : yes i read about him.
Assasa : There is the Assasa Sutta which is about contemplating on the right views about i.e. sensual pleasures and (no)self which is a Sutta in itself as Anapanassati Sutta too is.
In other words: perhaps that when translating the latter, one should envisage it separately from Assasa. And so being, translating an-apana as “breathe” “breathing in & out” etc might be right…FOOD FOR THOUGHT:
1 – Violence and/or friction in last, very last resort it’s an existential right.
2- Gotama’s disapproval of suicide implies that he would approve the right to “self”-defense in an extremis situation , namely if and when your (stream of)life is really in danger.
3 (see 1 too) – basically there are 2 types of violence: physical and mental – there is violence as soon as the intention of it sprouts in your being as an urge or as a mental riposte…
Personally i prefer other suttas where one can find excellent tips on how to face fear & danger effectively and SURVIVE.
As they did in Japan i.e. see Takuan’s and the samurais.And anticipating what you might be thinking : Why would to act with effectiveness to protect one’s own life , in a situation of rightful self-defense trigger bad kamma ?
Hi Tien,
I’m wondering if such offering includes the ritualistic ones be it offerings to the Buddha – yes there are people doing it – material or immaterial offers: flowers, honey, attitude,etc…
and in the same line of reasoning i’m wondering too on the kammic outcomes of the offerings to the Devas…?
So now to progress one has to be a translator expert Sinhala/Pâli/English?
Come on…As for viññāna all the consulted translations lead to the following:
– It can’t be equated to Nibanna. How could ?Which makes me wonder: what’s the mental activity of an Arahant? if any.
Hi.
According PureDhamma (as far as i understood and simplifying alot) underlying Arya Jhana there must be a very deep understanding of Tilakhanna AND such Arya Jhana should be attained not by focusing on a somewhat “material” point as breathing, it should be attained by focusing on a concept.
However to focus on a concept might not be suited for some gatis; that’s why i prone the practice of at least two procedures, one conceptual (even if difficult in the beginning) and the other non-conceptual (breathing or else) to attain Jhana.
But of course non-conceptual procedures like focusing on breathing should be accompanied by alot of contemplation (bhavana) then the Jhanas obtained through i.e. breathing can be considered Arya Jhanas – isn’t so ? For you can’t correctly and longly focus on breathing if your mind isn’t enough purified by deep undeerstanding !Third hypothesis – this more related to the magga phala concept – by living ethically and alot of study one can also evolve…however this would be another subject…
As for rapture it’s ok as much as one doesn’t become dependent on it.
@firewens…
Craving is craving is craving meaning it doesn’t involve only explicit-sense-pleasures.
By the way…sight, hearing, touching, tasting, smelling and mind : are you sure that craving for love,respect and admiration doesn’t involve any sense pleasure?
It’s also about craving for feeling alive.
