Re: conditions for Satipatthana
> However,Formal practice, if done correctly, can be enormously helpful. In my
> > as we
> > have seen, there seems to be a wide disagreement on
> > this as
> > well. Some believe that the only way that
> > satipatthana can
> > arise and can be developed are through "formal"
> > practice.
reading of the Suttas, it is essential for liberation. After all, I
don't think Buddha included "right concentration" in the eightfold
path without good reason!
What does "right concentration" mean? According to Samyutta Nikaya
(XLV.8): "There is the case where a monk -- quite withdrawn from
sensuality, withdrawn from unskillful (mental) qualities -- enters &
remains in the first jhana: rapture & pleasure born from withdrawal,
accompanied by directed thought & evaluation. With the stilling of
directed thought & evaluation, he enters & remains in the second
jhana: rapture & pleasure born of composure, unification of awareness
free from directed thought & evaluation -- internal assurance. With
the fading of rapture he remains in equanimity, mindful, & fully
alert, and physically sensitive of pleasure. He enters & remains in
the third jhana, and of him the Noble Ones declare, 'Equanimous &
mindful, he has a pleasurable abiding.' With the abandoning of
pleasure & pain -- as with the earlier disappearance of elation &
distress -- he enters & remains in the
fourth jhana: purity of equanimity & mindfulness, neither pleasure nor
pain. This is called right concentration."
Does this mean that jhana is requisite to enlightenment? Well, from my
reading of Abhidhammatha sangaha, supramundane absorption occurs only
with concentration at the first jhana level or beyond.
However, the Mahanidana sutta (and other scripture) supports the
notion of the dry insight worker, but magga and phala still appear to
require 1st jhana (at least for a moment). How can this level of
concentration be developed without "formal practice"?
On the other hand, formal practice is certainly no guarantee of wisdom
arising. The practice can easily become just another object of
clinging and vehicle for proliferation of views, and it commonly does.
The question for me is not whether meditation is essential or not (at
some point it IS essential, at other points it is not), but how to
keep the practice in balance, so that wisdom arises in place
of clinging to formations and sensations. Practice and reading and
questioning all come into play.
- Dear Khun Kom,
--- Kom Tukovinit <kom@...> wrote:
> When I say "desire" in myOf course.
> message, I
> strictly meant "lobha", which can be only akusala.
> (Chanda, on the other hand, can be kusala, akusala,I didn't know this; of course I was attempting to
> neither. While there is lobha, Chanda also arises
> with it.
> When there is sati, chanda also arises with it.)
refer to the kusala kind. A belated 'thanks' for this
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