that's the regional expert on theravada buddhism's (ajahn thanissaro's) statement, based on what is in the suttas.
burmese theravada = typically commentarial and sub-commentarial (sometimes in contradiction to the suttas e.g. when it comes to right concentration)
No, you really do not know of what you speak.convivium wrote:yeah i do.
or how these schools are exempt from both of these things.VM jhana vs sutta jhana are entirely different descriptions. vipassana only schools contradict the suttas directly.
In sum, the foregoing has shown how key aspects of the development of
insight delineated in the early discourses could be approached through modern
day Theravada meditation practice as exemplified in the U Ba Khin vipassana
tradition, taught by S.N. Goenka.
A description of the actual technique of gradually scanning the body as such,
however, does not seem to be found in the discourses. In fact, when describing
the experience of dissolution of the body and the mind, the instructions given
during a vipassana course taught by S.N. Goenka employ terms like kalapa or
bhavaga, which appear to stem from a later period than the early discourses.
The same is true of other modern day vipassana meditation traditions, whose
techniques as such cannot be found in the early discourses and which draw upon
the fully developed Theravada system, using terminology that came into use
Nevertheless, such modern practices do seem to present viable modes of implementing
the instructions on the development of insight found in the early discourses.
In as much as they conform to the basic pattern laid out for the practice
of insight by giving importance to a direct experience of the three characteristics,
they can rightfully lay a claim to being in accordance with the original instructions.
In fact, the generality of the instructions found in the early discourses in away leaves it up to practitioners to develop their own more precise methods of
putting those instructions into practice, thereby enabling them to proceed on the
path to awakening in the way best suited to their own particular capacities and
proclivities. In the end, it is precisely this that really counts, namely that one actually
walks the path to awakening.
convivium wrote:show me that requiring students leave out all the other objects, recollections and contemplations (other than vedananupassana, a limited form of anapanasati, and metta) from their practice is theravada buddhism.
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