When practicing path-oriented insight, the different stages of insight
knowledge develop in sequence. When one’s insight knowledge of equanimity
toward phenomena is mature, the higher path that one has aspired
to arises. It is not possible that a fruition consciousness that one has not
aspired to will arise. However, if insight knowledge of equanimity toward
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phenomena is not yet mature enough to attain a higher path, one will
just continue to experience equanimity toward phenomena over and over
again. In this case, it may be that one’s mind is actually inclined to experience
the fruition that one has already attained [rather than the next path].
Therefore, if one is practicing insight in order to attain a higher path and
fruition, one should make a firm resolution not to become absorbed for a
specified number of days in the fruition that one has already attained and
be careful not to allow one’s mind to incline in that direction.If a noble one wishes to become absorbed in the attainment of fruition,Determining the duration of the attainment
Friend, there are three conditions for the persistence of the
signless deliverance of mind: non-attention to all signs and
attention to the signless element, and the prior determination
[of its duration].
he or she should determine a time limit for the attainment in advance by
resolving, “May the fruition attainment persist for such and such a period
of time.” This period of time may be five minutes, ten minutes, fifteen minutes,
half an hour, one hour, two hours, or longer. While practicing, however,
one should just continue observing phenomena without exerting too
much effort or giving further thought to this resolve. When the insight
knowledge of equanimity toward phenomena matures, the mind then
becomes absorbed in the cessation of conditioned phenomena for the time
period that was previously determined.
I don't know... On one hand it sounds entirely plausible for a dry-insight worker to attain this because he could attain the initial path and consequent absorbtion. On the other hand there are discourses like this;... if the insight knowledge of arising and passing away is the first to
occur while you are noting phenomena, it will soon be followed by successively
higher insight knowledges, up through equanimity toward phenomena,
which is the most subtle and best knowledge. When that knowledge
is strong enough, the mind will shift its attention to nibbāna, the cessation
of all conditioned phenomena, just as before, and the mental process of
fruition will appear.
If you do not determine the period for this fruition absorption in
advance, it may last for only a few moments or for quite a long time—five,
ten, or fifteen minutes, half an hour, or an hour. The commentaries say that
it can even last for a whole day and night, or for whatever period you have
predetermined. These days, too, we can find meditators with strong concentration
and sharp insight who are able to become absorbed in fruition
for long periods of time, such as one, two, or three hours, or a period that
they have predetermined, as described in the commentaries. Even when
there is no need to do so, if you predetermine that the fruition absorption
should end, you will easily emerge. In the case of such long periods of
absorption, however, there may be intervals of reflection. If you note such
reflection four or five times, you will become absorbed in fruition again. In
this way, you may experience fruition absorption for hours.
During fruition absorption, the mind is fully absorbed in its object,
nibbāna, the cessation of all conditioned phenomena. It does not perceive
anything else. Nibbāna is completely different from the conditioned mental
and physical phenomena and conceptual objects that belong to this
world or any other. So you cannot perceive or remember this world (i.e.,
your own body) or any other during fruition absorption, and you are free
from all thoughts. Even if there are obvious objects around to see, hear,
smell, touch, and so on, you will not be aware of any of them. Your bodily
posture will also be firm and stable while you are absorbed, even if for long
periods. For example, if you are sitting when you become absorbed in fruition,
you will maintain that sitting posture without swaying, slouching, or
changing it in any way.
Which make me question just how much concentration is actually required for this attainment.[1] [The Ven. Moggallaana has described how, with the aid of the Buddha, he has passed through all the jhaanas[2] right up to the "sphere of neither-perception-nor-non-perception."]
"Then, friends, I thought: 'The signless concentration of the heart, the signless concentration of the heart, they say — now what is that?'
"Then I thought: 'In this a monk, paying no attention to any distinguishing signs,[3] enters on and dwells in that concentration of the heart which is without signs. This is called "The signless concentration of heart."'
"Then, friends, paying no attention to any distinguishing signs, I entered on and dwelt in that concentration of the heart which is without signs. But as I dwelt thus,[4] the consciousness-conforming-to-signs arose.[5]
"And then, friends, the Blessed One came to me by his powers[6] and said: 'Moggallaana, Moggallaana, Brahman,[7] do not slacken off in the signless concentration, make your mind steady, make the mind one-pointed, concentrate your mind in the signless concentration!'
"And after that, friends, paying no attention to any distinguishing signs, I entered on and dwelt in the signless concentration of the heart.
"Now, friends, if anyone were to truly declare: 'Through the Teacher's compassion the disciple gained great super-knowledge,'[8] he could rightly declare this of me."
There is also this discourse;
I don't really know what to think of it and i guess the best way to settle this is to try it out for oneself."So, monks, a young man of good family leaves the world, but he is greedy for sense pleasures, with fierce passions, with hate in his heart, corruptly motivated,[3] lacking in mindfulness, inattentive, unconcentrated, scatter-brained, his faculties uncontrolled. Just as, monks, a funeral-torch lit at both ends and smeared in the middle with dung is no good as fuel either in the village or in the forest — that is how I would describe that man, who has lost his home and wealth without satisfying the demands of the recluse life. There are, monks, three unskilled ways of thought: thoughts of lust, thoughts of ill-will, thoughts of hurting. And these three unskilled states disappear utterly in him whose heart is well established in the four foundations of mindfulness, or who practices concentration on the signless.[4]
"Indeed, monks, this concentration on the signless is greatly to be commended; the concentration on the signless, if developed and frequently practiced, is of great fruit, of great profit.
Another thing i want to say is that I really don't think the Mahasi Lineage can claim copyright or ownership of mental noting or the Satipatthana practice because it is quite explicitly explained in the Sutta and if that is not distinctively Mahasi Method then what else remains but minor variations? Therefore i don't really think that by questioning some of the teachings i am at risk of throwing the baby out with the bathwater.
Also as a matter of fact i have been practicing what would be considered Mahasi method since i learned the Dhamma and was practicing Anapanasati before that so i am by all means trying to practice Mahasi Method and could need some guidance but I don't really want to disclose the details publicly.