http://www.dhammasukha.org/Study/Books/ ... ta%202.pdf
The book uses the entire Anapanasati sutta as guide for training. So check it out if you really want to know more and see if anything is really different or not.
Video: Meditation: Suttas vs Commentaries
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- tiltbillings
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Re: Video: Meditation: Suttas vs Commentaries
Nothing particularly unique, if at all, to any of that.thelotuseffect wrote:http://www.dhammasukha.org/Study/Books/ ... ta%202.pdf
The book uses the entire Anapanasati sutta as guide for training. So check it out if you really want to know more and see if anything is really different or not.
>> 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
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.tiltbillings wrote:Basically, then it is repackaged vipassana, still using "noting" -- developed by Mahasi Sayadaw -- as a primary tool. But from what has been presented in these videos it seems a bit fuzzy. Maybe the Vimalaramsi practice could be explained a more detail.mikenz66 wrote:That's my impression. If I ignore all his statements about other teachers, it seems to me that he has his own way of explaining how to examine experience that doesn't particularly disagree with what I've learned from others. But I've never seriously used his instructions, so I'm just going on what I've listened to.tiltbillings wrote:Thanks. Basically, then, Vimalaramsi is teaching nothing really new.
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Re: Video: Meditation: Suttas vs Commentaries
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.
Bhante V's instructions use metta as the primary object (to use Mahasi terminology) for building concentration. When a hindrance arises one is aware of it, goes through the 6R process he describes, then goes back to the object (metta). The awareness of the hindrances is the vipassana aspect (the hindrances are anicca, dukkha, anatta, they arise via the DO sequence, etc, similar to how other teachers would teach it).
http://dhammawheel.com/viewtopic.php?f= ... 40#p149623" onclick="window.open(this.href);return false;
. . .
Well Vipassana notes all arising and passing away phenomena. Noting all phenomena is not a step in Bhante V's method. The only noticing occurs during the event of a hindrance and then purifying that before coming back to your meditation object.
http://dhammawheel.com/viewtopic.php?f= ... 40#p149640" onclick="window.open(this.href);return false;
So, in broad terms, it's not that different from what many teachers teach, except that:
1. I have not come across other teachers using metta in quite this way, as a "primary object" in vipassana-oriented practice. Most other teachers use objects like breath, abdominal motion, motion of feet, etc for that.
2. The 6R thing is a different way of explaining how to get back to the primary object from the way other teachers explain it.
But I don't see any serious contradictions.
http://dhammawheel.com/viewtopic.php?f= ... 60#p149658" onclick="window.open(this.href);return false;
>> 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
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.
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Re: Video: Meditation: Suttas vs Commentaries
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.
>> 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
- tiltbillings
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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
- tiltbillings
- Posts: 23046
- Joined: Wed Dec 31, 2008 9:25 am
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.