And in the Vimalaramsi method one labels, notes (as one who has actually done the practice under V's guidance sates), the disturbances to one's concentration on a primary object. The "primary" object in Mahasi Sayadaw sitting practice is one's breathing. You have yet to actually show a significant, meaningful difference.Alex123 wrote:Mahasi's method uses labeling of what happens. Vimalaramsi's method does not.tiltbillings wrote:Vimalaramsi's method has been described this way by two others, which does not give us a picture of something radically different from the Burmese method from which it is obviously derived:Alex123 wrote:Bhante V does not use mental noting, so it is VERY different from Mahasi's method. Furthermore while Bhante V teaches to return to only one object (metta or anapanasati) it also differs from Mahasi's method where you observe and label different objects.
In Mahasi's method one changes the object depending on whether one is sitting, walking, or doing daily activities.
In Vimalaramsi's method one is supposed to stick to one primary object (most often metta, sometimes anapanasati) no matter what one is doing such as sitting ,walking or doing daily activities. Another difference.
Video: Meditation: Suttas vs Commentaries
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Re: Video: Meditation: Suttas vs Commentaries
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: Video: Meditation: Suttas vs Commentaries
Hi Alex,
Noting isn't a huge issue - it's just a way of gaining focus.
As you say, the way of handling the primary object and returning to it is a little different.
The key thing that almost all "vipassana" methods have in common (I've discussed Bhante V, Mahasi and Ajahn T in some detail above) is that they use a primary object to develop concentration and tend to examine secondary objects (distractions) as the basis for insight.
Whether you want to focus on differences or similarities is up to you. Since they all seem to me to be perfectly consistent with suttas such as the Satipatthana Sutta I prefer to just think of them as small differences in detail based on the particular experience of the teachers.
Mike
I didn't say that there were not differences and I already pointed them out.Alex123 wrote:Mahasi's method uses labeling of what happens. Vimalaramsi's method does not.tiltbillings wrote:Vimalaramsi's method has been described this way by two others, which does not give us a picture of something radically different from the Burmese method from which it is obviously derived:Alex123 wrote:Bhante V does not use mental noting, so it is VERY different from Mahasi's method. Furthermore while Bhante V teaches to return to only one object (metta or anapanasati) it also differs from Mahasi's method where you observe and label different objects.
In Mahasi's method one changes the object depending on whether one is sitting, walking, or doing daily activities.
In Vimalaramsi's method one is supposed to stick to one primary object (most often metta, sometimes anapanasati) no matter what one is doing such as sitting ,walking or doing daily activities. Another difference.
Noting isn't a huge issue - it's just a way of gaining focus.
As you say, the way of handling the primary object and returning to it is a little different.
The key thing that almost all "vipassana" methods have in common (I've discussed Bhante V, Mahasi and Ajahn T in some detail above) is that they use a primary object to develop concentration and tend to examine secondary objects (distractions) as the basis for insight.
Whether you want to focus on differences or similarities is up to you. Since they all seem to me to be perfectly consistent with suttas such as the Satipatthana Sutta I prefer to just think of them as small differences in detail based on the particular experience of the teachers.
Mike
Re: Video: Meditation: Suttas vs Commentaries
When I've studied under him, I didn't hear those instructions. I've read his book and listened to his lectures. I don't ever remember him using labeling as in Mahasi like system. Furthermore Ven. Vimalaramsi taught against what he called "momentary" (or any kind of) concentration. Ven. Mahasi did teach to reach momentary concentration... Maybe in few past years he has changed his instructions, I don't know, I haven't followed him for past few years.tiltbillings wrote:And in the Vimalaramsi method one labels, notes (as one who has actually done the practice under V's guidance sates), the disturbances to one's concentration on a primary object. The "primary" object in Mahasi Sayadaw sitting practice is one's breathing. You have yet to actually show a significant, meaningful difference.
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Re: Video: Meditation: Suttas vs Commentaries
The problem is that concentration is a necessity in practice of meditation. Now the picture becomes confused as to what is being taught.Alex123 wrote:When I've studied under him, I didn't hear those instructions. I've read his book and listened to his lectures. I don't ever remember him using labeling as in Mahasi like system. Furthermore Ven. Vimalaramsi taught against what he called "momentary" (or any kind of) concentration. Ven. Mahasi did teach to reach momentary concentration... Maybe in few past years he has changed his instructions, I don't know, I haven't followed him for past few years.tiltbillings wrote:And in the Vimalaramsi method one labels, notes (as one who has actually done the practice under V's guidance sates), the disturbances to one's concentration on a primary object. The "primary" object in Mahasi Sayadaw sitting practice is one's breathing. You have yet to actually show a significant, meaningful difference.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: Video: Meditation: Suttas vs Commentaries
Ven. Vimalaramsi doesn't like the word concentration because of some peoples misunderstanding of it. He does teach concentration in the context of "mental collectedness" which connotes a light mind that is not one pointed. That is what he is against. One pointed concentration which causes a mental "tunnel vision" that forces the hindrances from arising thus inhibiting the wisdom that allows the insight into how they arise.
Re: Video: Meditation: Suttas vs Commentaries
The underlined portion is ill-phrased. Can you clarify?thelotuseffect wrote:Ven. Vimalaramsi doesn't like the word concentration because of some peoples misunderstanding of it. He does teach concentration in the context of "mental collectedness" which connotes a light mind that is not one pointed. That is what he is against. One pointed concentration which causes a mental "tunnel vision" that forces the hindrances from arising thus inhibiting the wisdom that allows the insight into how they arise.
...you can't possibly mean to say that preventing the hindrances from arising is a hindrance...
- "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
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Re: Video: Meditation: Suttas vs Commentaries
The point is that the more one pointed concentration the more likely the concentration is to suppress the hindrances, which is, of course, not eradicating them via insight.daverupa wrote:The underlined portion is ill-phrased. Can you clarify?thelotuseffect wrote:Ven. Vimalaramsi doesn't like the word concentration because of some peoples misunderstanding of it. He does teach concentration in the context of "mental collectedness" which connotes a light mind that is not one pointed. That is what he is against. One pointed concentration which causes a mental "tunnel vision" that forces the hindrances from arising thus inhibiting the wisdom that allows the insight into how they arise.
...you can't possibly mean to say that preventing the hindrances from arising is a hindrance...
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: Video: Meditation: Suttas vs Commentaries
And now we are back to having Vimalaramsi's method look like a variation of Burmese vipassana.thelotuseffect wrote:Ven. Vimalaramsi doesn't like the word concentration because of some peoples misunderstanding of it. He does teach concentration in the context of "mental collectedness" which connotes a light mind that is not one pointed. That is what he is against. One pointed concentration which causes a mental "tunnel vision" that forces the hindrances from arising thus inhibiting the wisdom that allows the insight into how they arise.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: Video: Meditation: Suttas vs Commentaries
Let me add a bit more here to clarify. One pointed concentration does prevent the hindrances from arising, but it also prevents their arising for a time afterwards. This is something I have read years ago, and I was directly taught this by the teacher who taught me jhana. Now, the interesting question: Is this a direct sutta teaching? I don't think so. It more likely from the commentaries and the Abhidhamma, which should not disqualify it out of hand for that reasaon, for the simple reason that experience seems to show that this is the case.daverupa wrote:The underlined portion is ill-phrased. Can you clarify?thelotuseffect wrote:Ven. Vimalaramsi doesn't like the word concentration because of some peoples misunderstanding of it. He does teach concentration in the context of "mental collectedness" which connotes a light mind that is not one pointed. That is what he is against. One pointed concentration which causes a mental "tunnel vision" that forces the hindrances from arising thus inhibiting the wisdom that allows the insight into how they arise.
...you can't possibly mean to say that preventing the hindrances from arising is a hindrance...
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: Video: Meditation: Suttas vs Commentaries
There's at least one canonical reference for post-Jhana suppression of Hindrances, found in AN 9.35 thus -tiltbillings wrote:Let me add a bit more here to clarify. One pointed concentration does prevent the hindrances from arising, but it also prevents their arising for a time afterwards. This is something I have read years ago, and I was directly taught this by the teacher who taught me jhana. Now, the interesting question: Is this a direct sutta teaching? I don't think so. It more likely from the commentaries and the Abhidhamma, which should not disqualify it out of hand for that reasaon, for the simple reason that experience seems to show that this is the case.
The "mudu" is part of the pericopes describing the state of the auditor who is free of Hindrances when listening to the teaching peculiar to the Buddhas. It's also found in the simile of the goldsmith working gold (eg AN 3.100), comparing the heightened mind to gold which is mudu (pliable), kammañña (malleable) and pabhassara (radiant).(after the standard listing of the 9 attainments)
Whenever a monk attains to such an attainment, or emerges (vuṭṭhāti) from it, his mind is pliable and malleable
Yato kho, bhikkhave, bhikkhu taṃ tadeva samāpattiṃ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṃ hoti kammaññaṃ
So, you and the Abhidhammikas are on sure footing.
Re: Video: Meditation: Suttas vs Commentaries
Hi Sylvester,
Good point. Also, the following sequence is in dozens of suttas:
Mike
Good point. Also, the following sequence is in dozens of suttas:
E.g. http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;[Works through Jhanas...]
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to
[... three knowledges ...]
Mike
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Re: Video: Meditation: Suttas vs Commentaries
But can we read that as indicating that the hindrances will be suppressed for a time after emerging from jhana?mikenz66 wrote:Hi Sylvester,
Good point. Also, the following sequence is in dozens of suttas:E.g. http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;[Works through Jhanas...]
"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to
[... three knowledges ...]
Mike
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: Video: Meditation: Suttas vs Commentaries
That's how I always read it. Of course, I could be wrong, and I guess it involves some assumptions. But I struggle to imagine other ways of reading it...tiltbillings wrote:But can we read that as indicating that the hindrances will be suppressed for a time after emerging from jhana?
Mike
Re: Video: Meditation: Suttas vs Commentaries
This brings me to a post-canonical debate about the possibilities of post-Jhana iddhis. I'm not sure if it was in the context of "transfer of merit/demerit" or simply benefaction versus malediction.
Anyway, the query was asked as to how benefaction was possible, and post-Jhana iddhis was proposed. The doubter then asked if it was then also possible to use post-Jhana iddhi for malediction. The answer was that malediction requires vyapada, and if that hindrance could creep back in, the basis for the iddhis would have evaporated.
Does anybody have the reference for this? There's a little debate going on in our sphere, and I wanted to be certain of what that text actually said, before I misquoted.
Thanks.
Anyway, the query was asked as to how benefaction was possible, and post-Jhana iddhis was proposed. The doubter then asked if it was then also possible to use post-Jhana iddhi for malediction. The answer was that malediction requires vyapada, and if that hindrance could creep back in, the basis for the iddhis would have evaporated.
Does anybody have the reference for this? There's a little debate going on in our sphere, and I wanted to be certain of what that text actually said, before I misquoted.
Thanks.
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Re: Video: Meditation: Suttas vs Commentaries
Either way, It looks like Vimalaramsi' is also in-line with the commentaries after all.mikenz66 wrote:That's how I always read it. Of course, I could be wrong, and I guess it involves some assumptions. But I struggle to imagine other ways of reading it...tiltbillings wrote:But can we read that as indicating that the hindrances will be suppressed for a time after emerging from jhana?
Mike
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723