DooDoot wrote:
https://www.reddit.com/r/theravada/comm ... s/eqt59ma/lol - the above is not arahantship.
obviously no jhana
everything posted above seems to apply to the Budo guy or girl
But you will see now how he lacks logical thinking.
You need Yoniso Maniskara to attain jhanas by overcoming the 5 hindrances.
As in SN 46.51
You also need Proper Attention to attend to fourth satipathhana, as the Awakening Factor (bojjhanga) of Mindfulness is remembering to put your attention on the dhamma (4th satipatthana) in order to contemplate it:“Mendicants, I will teach you what fuels and what starves the five hindrances and the seven awakening factors. Listen … And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow? There is the feature of beauty. Frequent improper attention to that fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow.
- SN 46.3Dwelling thus withdrawn, one recollects that dhamma and thinks it over. Whenever, monks, a monk dwelling thus withdrawn recollects that dhamma and thinks it over, on that occasion the enlightenment factor of mindfulness (Sati) is aroused by the monk; on that occasion the monk develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness comes to fulfillment by development in the monk.”
Hence the Buddha did this here to attain Arahantship:
-SN 12.65From my appropriate attention there came the breakthrough of discernment: 'Name-&-form doesn't exist when consciousness doesn't exist. From the cessation of consciousness comes the cessation of name-&-form.' Then the thought occurred to me, 'Consciousness doesn't exist when what doesn't exist? From the cessation of what comes the cessation of consciousness?' From my appropriate attention there came the breakthrough of discernment: 'Consciousness doesn't exist when name-&-form doesn't exist. From the cessation of name-&-form comes the cessation of consciousness.'
And when does the Buddha say you should place your attention on Dependent Origination (the dhamma)? After attaining jhanas, in fact it's the last form of Samadhi out of the 4 Samadhis as shown in the Samadhi sutta, the first Samadhi is the 4 jhanas:
- AN 4.41"And what is the development of concentration that, when developed & pursued, leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: 'Such is form, such its origination, such its passing away. Such is feeling, such its origination, such its passing away. Such is perception, such its origination, such its passing away. Such are fabrications, such their origination, such their passing away. Such is consciousness, such its origination, such its disappearance.' This is the development of concentration that, when developed & pursued, leads to the ending of the effluents.
Hence the Buddha says that here in MN2:
“Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and see. Who knows and sees what? Wise attention and unwise attention. When one attends unwisely, unarisen taints arise and arisen taints increase. When one attends wisely, unarisen taints do not arise and arisen taints are abandoned.
“He attends wisely: ‘This is suffering’; he attends wisely: ‘This is the origin of suffering’; he attends wisely: ‘This is the cessation of suffering’; he attends wisely: ‘This is the way leading to the cessation of suffering.’ When he attends wisely in this way, three fetters are abandoned in him: personality view, doubt, and adherence to rules and observances. These are called the taints that should be abandoned by seeing.”