Okay, now what you mean is clear. I should have shown a concrete example and then relate it to sadha. Remember I said you can know from his website, no mind-reading needed.tiltbillings wrote:Refuting myself? Not at all. The problem lies with your continually less than clear exposition of your position. Daverupa seems to have nailed it:
- The "way you do" doesn't refer to your methods, but your conclusions about a specific individual. To say those conclusions are the 'right ones' is the problem here, because that assertion has not been supported by your posts. To think that saddha means you get to judge others is horribly mistaken. You can argue a point of doctrine or discipline, but ad hominem is out of place
Consider these quotes from http://www.accesstoinsight.org/tipitaka ... .than.html and notice the bold parts:
And compare with Brasington jhana instruction on his website http://www.leighb.com/jhana3.htm:SN 22.57 wrote:"And what is feeling? These six bodies of feeling — feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of intellect-contact: this is called feeling. From the origination of contact comes the origination of feeling. From the cessation of contact comes the cessation of feeling. And just this noble eightfold path is the path of practice leading to the cessation of feeling... The fact that pleasure & happiness arises in dependence on feeling: that is the allure of feeling. The fact that feeling is inconstant, stressful, subject to change: that is the drawback of feeling. The subduing of desire & passion for feeling, the abandoning of desire & passion for feeling: that is the escape from feeling...
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"For any brahmans or contemplatives who by directly knowing consciousness in this way, directly knowing the origination of consciousness in this way, directly knowing the cessation of consciousness in this way, directly knowing the path of practice leading to the cessation of consciousness in this way, directly knowing the allure of consciousness in this way, directly knowing the drawback of consciousness in this way, directly knowing the escape from consciousness in this way, are practicing for disenchantment — dispassion — cessation with regard to consciousness, they are practicing rightly. Those who are practicing rightly are firmly based in this doctrine & discipline. And any brahmans or contemplatives who by directly knowing consciousness in this way, directly knowing the origination of consciousness in this way, directly knowing the cessation of consciousness in this way, directly knowing the path of practice leading to the cessation of consciousness in this way, directly knowing the allure of consciousness in this way, directly knowing the drawback of consciousness in this way, directly knowing the escape from consciousness in this way, are — from disenchantment, dispassion, cessation, lack of clinging/sustenance with regard to consciousness — released, they are well-released. Those who are well-released are fully accomplished. And with those who are fully accomplished, there is no cycle for the sake of describing them.
He doesn't practice rightly since he doesn't follow the Buddha's instruction. He also missed some other clues in suttas. It's because he doesn't believe the instruction is quite well preserved (sutta is incomplete), thus he established his own subjective measure.LB wrote:The hard part is the do nothing else part. You put your attention on the pleasant sensation, and nothing happens, so you might think to yourself, "He said something was supposed to happen." No, I did not say to make comments about watching the pleasant sensation. Or, you might put your attention on the pleasant sensation and it starts to increase, so you think, "Oh! Oh! Something's happening!" No. Or it comes up just a little bit and then it stops, and you sort of try and help it. No. None of this works.
You are to simply observe the pleasant sensation. You become totally immersed in the pleasantness of the pleasant sensation. And I mean by this just what I say: the pleasantness of the pleasant sensation. I don't mean the location of the pleasant sensation; nor its intensity; nor its duration. I don't mean whether the pleasant sensation is increasing or decreasing or staying the same. Just focus entirely upon the pleasant aspect of the pleasant sensation, and the jhana will arise on its own.