This blew me away. Towards the end when he said the Will is not your friend, I started sobbing. This life IS suffering and meditation is the way to grow from a tadpole into a frog who can jump out of the ocean of birth and death. I love Ajahn Brahm. I feel like he or his monks should do a selected translation of the Buddha’s writings because when I read English translations of Buddhism, I find them dry and boring, but when I hear him recite sutras, they are vibrant and thrilling. This is the kind of Buddhism, I can get behind!❤🙏🙏🙏❤
@moh6410 “Except ye become as a little child, ye shall not enter the kingdom of heaven.” The Pharisees were excellent at focusing on adult issues. The cultivation of peace, compassion, and love are all that interest me. You can keep the rest.
Hi David, Nick Keomahavong (Buddhist monk) and Mindah-Lee have many great videos to help us understand more about Buddha's teachings. I posted 2 links below so you can find their videos easier. They have many more videos with great explanations. Nick Keomahavong ru-vid.com/video/%D0%B2%D0%B8%D0%B4%D0%B5%D0%BE-wS_0AcOVb7w.htmlsi=vbE7IA6yKzxRoqlH Mindah-Lee Kumar (The Enthusiastic Buddhist) ru-vid.com/video/%D0%B2%D0%B8%D0%B4%D0%B5%D0%BE-zerG3watL0k.htmlsi=i-pRyn09Jg9jHdyc
This is striking. I love how outspoken he is. Rarely do we hear that Jhana is the big key. More often we hear that noting, body scanning (without any requirement for Jhana), etc., are all paths to nirvana. Here, he is saying that Jhana is necessary. Wow!
Most teachers claim jhana only means experiencing a bit of happiness. Brahm is explicit that jhana is a full on mystical experience. Even the first one is a transcendence of the world and ordinary sense experience.
Sharing from one who has experience awakening. Samadhi in vipasanna is short and once it reach samadhi it will continue to go forward when the 5 faculty are balance(faith, effort, mindful, concentration, wisdom) If this 5 faculty is not parallel or balance it will not push forward to ENLIGHTMENT. It must not be too strong or too weak. All 5 power or faculty must be parallel or balance then ENLIGHTMENT can be accomplish. Suppose in vipasanna after you reach samadhi and your 5 power is not parallel/balance, you will automatically fall back again to breathing contemplation so as to readjust itself until it is balance. Then ATTAINMENT is accomplish. So the above explain about vipasanna, samadhi and the relation to the 5 power once is parallel/balance one enter NIBANNA. Now let's come to SAMATHA 4th jhanna. Why samatha strong 4th jhanna still cannot become ENLIGHTED? If you refer to above vipasanna explaination carefully you can see that i explain the samadhi in vipasanna and the 5 power relationship. In samatha 4th jhana is very strong and that too strong jhanna in samatha are the cause of not able to reach ENLIGHTMENT. So the important point here to understand is the different of samadhi in vipasanna and jhanna in samatha is : Samadhi in vipassana when it is too weak it will readjust itself until it is parallel/balance because it has WISDOM (can see aniccha, dukkha, anatha) So when it can self adjust the 5 power it can go to ENLIGHTMENT. In samatha the jhanna is too strong and it do not have WISDOM (cannot see aniccha, dukkha, anatha) So it cannot adjust itself So the practice cannot reach ENLIGHTMENT. That is the reason one with too strong jhanna has to train the mind to vipasanna again to gain WISDOM so as to see aniccha, dukkha, anatha and to readjust the 5 faculty before one can become ENLIGHTED. ENLIGHTMENT is WONDERFUL but it take lots of energy and determination and WISDOM to accomplish. Vipasanna samadhi and samatha jhanna and their differences and about ENLIGHTMENT. May all come to attainment in this life. BUDDHAM SARANAM GACCHAMI.
I like Ajahn Brahm's emphasis on the Jhanas. I love how he describes the process as a stillness and letting go. It's really a process of just letting go of the self, the body, the mind, so Jhana can come and 'visit'. I'd just like to emphasize a little more of the process to help beginners get the idea better. You start meditating on the breath at the nose or nostril, upper lip, wherever you feel it. It will take a while, but at some point in the coming months you should be able to focus on the breath without any variation, without any lapse at all - not even for a fraction of a second. At that point you're ready to let go of focusing on the breath. You can let the mind stay in a still state. A nimitta may pop up. Some sign in the mind or body. For me, my hands tingled. A weird nimitta, but that's what mine usually was. Look at the nimitta with the mind. Go into it... and let go of any traces of self, feelings, thoughts, mind, you... Jhana can start around this point. Hope that helps a bit... just some more context for people who are wondering how this all fits together. :P
When you use the word jhana do you really mean trance-state? My understanding of buddhism is that all things are mind created. so this jhana state would be a creation of the mind.
@@josephoutward It comes from the mind, yes... I believe that. It is only possible when the mind has calmed to an extraordinary level. The jhana states can show up.. in this ultra calm state.
@@KrabiAdventure My point is this: jhanas are created by the person. This "state" is created by the mind of the individual who is meditating. Nothing "comes to visit"
I have been developing samatha and Vipassana for over ten years now. Almost fifteen. I have not attained jhana. I would say it is a worthwhile goal, but telling people they'll get it and undistracted focus within months is just inaccurate for most people. I apply both techniques for literally every moment of my life with several years of momentum behind it and still have not attained this, my point being there are too many people who claim jhanas within months when for most people that's not realistic or helpful. Ask these people what they're experiencing and you'll find most people claiming jhanas are not even close.
This is the best Dhamma talk I have ever heard in my life. Subtle yet profound. Tears came flooding to my eyes uncontrollably. It's wisdom is invaluable. This is inspiration at it's very best.
To new practitioners how to be still is thru’ Samatha ( Concentrated Meditation) at higher levels and the. Insight Meditations =Vipassana ! With these two tools you become still, Ven AB, Right! Of course takes time! This is a great discussion to talk of these experiences : Jhannas ( just like anything else subject to impermanence unless uphold your efforts to be still! 🙏🏼 I wish with your higher self never addressed your disciple “stupid” AB, a minor slip of stillness! 😊
Reference for when he calls the student stupid, so people don't assume the worst? I have heard him say similar things and it has always been light-hearted.
止観 zhiguan refers to samatha, stilling of the mind, but not the same as samadhi (concentration/focus). Think the monk mixed things up here. Stillness arises during samadhi, which is 舍 in modern Mandarin.
It is to be understood that once you have enter the ceesation of conciousness,all sufferring ends. The life line of samsara conciousness are momentarily disconnected as you are no more existing in samsarara or no more existing in the dreams of existence in that moment and as you experience the unborn,deathless,uncondition NIBANNA. YOU WILL NOT KNOW WHEN CEESATION OF CONCIOUSNESS OCCUR. WHY? YOU ARE NO MORE CONNECT TO THIS EXISTENCE. THERE IS NO MORE YOU. THERE IS NO MORE SUFFERINGS. So this is the highest attainment one can accomplished. The end to all conditions. Seen and understood. The Buddha quote: This is how all vipasanna meditation practitioners will come to known what i have known. The end to all birth and death sufferings. Nibanna. Suki hotu. Buddhang saranam gacchami
40:00 this is a good equation to what psychedelics are like. You don’t have to do anything but eat a piece of paper, and it’s served to you. But people don’t know what they’re getting into, or the state. No practice or stillness or understanding to get to that point. I think it’s good to use as an aid or a mediational help, but you need to have experience in analysis and experience of those states for it to be put to use.
Yes indeed psychedelics can be most fruitful, but can be also quite dangerous for some more earthbound or materialistically minded personalities . But perhaps like yourself, I used to use these aids in conjunction with meditation and this is what helped propel me into the voidstates or immaterial jhana as the buddhists like to call them. I hope you have had some good experiences yourself , it would be nice to hear of them if you care to share any of them. Glad to know that you analyze what you have experienced it is most important if you wish to progress along these lines + build your own belief structures + philosophy . Have you ever read the Seth material by Jane Roberts? Very valuable + insightful + the best spiritual philosophy in my estimation . Helped me to understand some of the immaterial jhanas that the Buddhists seem most reluctant to talk about as these jhanas they describe are from millenium ago + have not been updated since then . Very odd if you ask me . Anyway good luck with your spiritual journeying I hope all goes well for you.
It'd be unprepared and technically unnecessary. Those drugs also incline you towards certain delusions and attachments too. It could enhance and make their selfish delusions stronger for example. But, if there were a drug which didn't do that then I guess it'd be fine. Some use caffeine for a weird example, but they do it with a right intention and some use caffeine just to push their life harder.
@@man2voidvoid2man93 "immaterial jhanas that the Buddhists seem most reluctant to talk". This is true, and it's because of a really complex and long history. I know you don't mean to generalize, but some schools have pretty differing views on this. Monastics aren't allowed to talk about their own attainments, so it could be lessened because of that, but it may also be that they only talk about it amongst other monastics since most laypeople wouldn't find talk about them useful or practical to their life. Some schools outright ban them, which we can both agree is clearly messed up.
@@branthebrave Hi BB, like the name, v amusing, endless connotations. I like ur replies, v balanced, informed + to the point, u probably know ur Buddhism much better than me, but not condescending, ridiculing or facetious, a mature approach + personality , thank you for ur time. I take ur point of a ''complex and long history'' + '' differing views among different schools'' + that ''most laypeople wouldn't find talk about them useful or practical to their life'' + I cannot argue with this, but ur last point that ''Some schools outright ban them'' is + has been for me the most dominant attitude, if not downright abuse + hostility + I have been asked to leave several Buddhist sites just for asking these questions !!! Very wierd + un-Buddhist like in my estimation. To get to ur questions, firstly u asked ''Are you asking how there could be an enlightened person which could still sense things? '' Yes you have that right. When I experienced the sphere of infinite space , there was an immediate + complete loss of memory of who or what I was + there was no object or form of any kind, anywhere, to which I could relate. I was even unable to form any thoughts or images in my own mind . To be honest at that ''moment'' I panicked. Fortunately I stabilised. How then could I or anyone for that matter still sense things + by sense things I assume you to mean that they could sense their own body or surroundings etc or even their own thoughts. The Buddists say that this 5 jhana is the immaterial realm, how can anyone then say that they can sense things, as there can be no sense impressions whatsoever in this immaterial realm, where there are not even mental/psychological thoughts or images? For me I was not in the material realm in any way whatsoever + in my estimation this 5 jhana is indeed beyond or ''outside of'' all or any material attributes completely, both mental + physical. So yes I am asking how any enlightened person could still sense things if they are indeed beyond the sense realm + in true infinite, undifferentiated space. I hope I have made my case clear . You also asked ; ''And you're asking how is nirvana different from the cessation of perception and feeling?'' Yes, a very astute observation , I do ask this question , what is the difference between them ? You went on to say ; ''In cessation, it is probably like a temporary nirvana because you literally can't suffer and are not in any state of existence'' I totally agree with you except for '' not in any state of existence'' as I personally believe that this state is true or real existence but not an existence that we can comprehend from within our manifest existence. I actually call this state ''suspension'' rather than cessation because one ultimately ''returns'' to material existence + manifestation. You said ; '' Btw, in the suttas, cessation is clearly above the arupa jhanas. Again I agree, in that I place cessation or suspension as a culmination of the arupa jhanas or void-states as I call them . You said ; ''the word cessation has other general meanings (such as dukkha-nirodha ariyya saccaṃ; the 3rd noble truth of the cessation of suffering), and it can simply be short for saññāvedayitanirodha, which is the actual word used to refer to what's after the 8th jhana.'' Thank you for that interesting information, I would say that they are both one + the same thing . The complete end of ''suffering'' ( I don't really like this way of putting it + would simply call it the end of all material or mental attachment to this particular system of reality + a movement into another realm of existence entirely). Finally you made the observation that ; '' What exists beyond it may be some body, but it's inactive and has the potential to start back up in a way'' Yes I agree that there is an existence beyond or within cessation but that it is at absolute ''rest'', no action of any kind, mental , psychological or emotional can be ascertained + for me it exists as some sort of a blank space or suspension of all cognition entirely. But it is not non-existence it is indeed like a deep + dreamless sleep . My personal belief is that this existence is so deep + profound that it is not possible to truly speak of it but only to make allusions to it as it implies an existence that cannot be adequately verbally transmitted . And from it of course all of existence + being arises again + again. That potentiality you alluded to, which has no beginning or end. And yet again I ask the question , where are the jhanas of the ''return'' of consciousness because cessation + non-being are simply a part of consciousness but one that is both manifest + unmanifest simultaneously + which creates infinities of systems + universal manifestations of which ours is but one minute portion. We cannot possibly comprehend the immensity of such a simultaneous + instantaneous existence so we are so to speak , put to sleep for our own good or we would be totally overcome by it which could even damage our own individual psyche . But yes , where is the Buddhist explanation of the jhanas of the awakening consciousness which has come out of or is coming out of the state of suspension/cessation ? I have never read such a thing in any Buddhist literature or heard it spoken of . Why !!! as there were definate ''stages'' or states of a re-emerging or re-awakening that were quite clear + apparent to me. I have tried to be as concise + as clear as I can be as to where I stand on this topic + hope that what I have said is not too confusing or irritable to your personal integrity. Peace + love ,,,
@@branthebrave Hi BB, like the name, v amusimg, endless connotations. I like ur replys, v balanced, informed + to the point, u probably know ur Buddhism much better than me, but not condescending, ridiculing or facetious, a mature approach + peronality , thank you for ur time. I take ur point of a ''complex and long history'' + '' differing views among different schools'' + that ''most laypeople wouldn't find talk about them useful or practical to their life'' + I cannot argue with this, but ur last point that ''Some schools outright ban them'' is + has been for me the most dominant attitude, if not downright abuse + hostility + I have been asked to leave several Buddhist sites just for asking these questions !!! Very wierd + un-Buddhist like in my estimation. To get to ur questions, firstly u asked ''Are you asking how there could be an enlightened person which could still sense things? '' Yes you have that right. When I experienced the sphere of infinite space , there was an immediate + complete loss of memory of who or what I was + there was no object or form of any kind, anywhere, to which I could relate. I was even unable to form any thoughts or images in my own mind . To be honest at that ''moment'' I panicked. Fortunately I stabilised. How then could I or anyone for that matter still sense things + by sense things I assume you to mean that they could sense their own body or surroundings etc or even their own thoughts. The Buddists say that this 5 jhana is the immaterial realm, how can anyone then say that they can sense things, as there can be no sense impressions whatsoever in this immaterial realm, where there are not even mental/psychological thoughts or images? For me I was not in the material realm in any way whatsoever + in my estimation this 5 jhana is indeed beyond or ''outside of'' all or any material attributes completely, both mental + physical. So yes I am asking how any enlightened person could still sense things if they are indeed beyond the sense realm + in true infinite, undifferentiated space. I hope I have made my case clear . You also asked ; ''And you're asking how is nirvana different from the cessation of perception and feeling?'' Yes, a very astute observation , I do ask this question , what is the difference between them ? You went on to say ; ''In cessation, it is probably like a temporary nirvana because you literally can't suffer and are not in any state of existence'' I totally agree with you except for '' not in any state of existence'' as I personally believe that this state is true or real existence but not an existence that we can comprehend from within our manifest existence. I actually call this state ''suspension'' rather than cessation because one ultimately ''returns'' to material existence + manifestation. You said ; '' Btw, in the suttas, cessation is clearly above the arupa jhanas. Again I agree, in that I place cessation or suspension as a culmination of the arupa jhanas or void-states as I call them . You said ; ''the word cessation has other general meanings (such as dukkha-nirodha ariyya saccaṃ; the 3rd noble truth of the cessation of suffering), and it can simply be short for saññāvedayitanirodha, which is the actual word used to refer to what's after the 8th jhana.'' Thank you for that interesting information, I would say that they are both one + the same thing . The complete end of ''suffering'' ( I don't really like this way of putting it + would simply call it the end of all material or mental attachment to this particular system of reality + a movement into another realm of existence entirely). Finally you made the observation that ; '' What exists beyond it may be some body, but it's inactive and has the potential to start back up in a way'' Yes I agree that there is an existence beyond or within cessation but that it is at absolute ''rest'', no action of any kind, mental , phychological or emotional can be ascertained + for me it exists as some sort of a blank space or suspension of all cognition entirely. But it is not non-existence it is indeed like a deep + dreamless sleep . My personal belief is that this existence is so deep + profound that it is not possible to truly speak of it but only to make allusions to it as it implies an existence that cannot be adequately verbally transmitted . And from it of course all of existence + being arises again + again. That potetiality you alluded to, which has no beginning or end. And yet again I ask the question , where are the jhanas of the ''return'' of consciousness because cessation + non-being are simply a part of consciousness but one that is both manifest + unmanifest simultaneously + which creates infinities of systems + universal manifestations of which ours is but one minute portion. We cannot possibly comprehend the immensity of such a simultaneous + instantaneous existence so we are so to speak , put to sleep for our own good or we would be totaly ovecome by it which could even damage our own individual psyche . But yes , where is the Buddhist explanation of the jhanas of the awakening consciousness which has come out of or is coming out of the state of suspension/cessation ? I have never read such a thing in any Buddhist literature or heard it spoken of . Why !!! as there were definate ''stages'' or states of a re-emerging or re-awakening that were quite clear + apparent to me. I have tried to be as concise + as clear as I can be as to where I stand on this topic + hope that what I have said is not too confusing or irratable to your personal integrity. Peace + love ,,,
止観 zhiguan refers to samatha, stilling of the mind, but not the same as samadhi (concentration/focus). Think the monk mixed things up here. Stillness arises during samadhi, which is 舍 in modern Mandarin.
@@user-ic4ce8xb5v 舍 as 'letting go', 'giving-up' in the sense of parting with something, or 'shedding' something all makes sense here. So, letting go in order to still the mind （and achieve 止観). Never heard of 止観 before so curious to understand this better.
Our mission while sitting in meditation. Vipasanna meditation. When we become fluent in vipasanna meditation, we begin to realise the state of mind we are in. It is very important to know that state of conciousness so as to progress further. One must differnciate it clearly or how then one is going to progress without knowing. The path of vipasanna meditation is to calm the mind to the state buddhist call it samadhi which are vitaka (initial entry to first stage of calmness) that lead to vichara(sustaining of the first state of calmness) This initial state of calm is known as 1st samadhi. Upon one ability to hang on to this first samadhi, the mental progress will continue to develop further reaching the state of piti which is the second state of calmness. Usual meditator experience it say he feel like, floating, lightness, tear flowing and mind is calm without much problem to watch the breath. Then as one can maintain this state of mind with ongoing inbreath and out breath, one will reach the 3rd samadhi calmness of mind that spell bodily pleasure more stronger then before when in 2nd samadhi. Some meditator begin to feel very happy, some see bright light, some see mind sparking, some see shadow passing. These are strong concentration that bring about nimita from the mind that appear to be real but the meditator must not attached to it but continue to be mindful, free from attachment and to be calm. After this moment occur and if the meditator mind is strong are not disturb, distract, non attached, no delusion, non greed on this occurance, the meditator will be continue to progress to realize and aware that the breath become softer, subtle, disappear and nobody sensation feeling aslo disappear and here it is UPEKA. Very important state of mind to reach as one is like being in the moment of emptiness, nothingness, space Thinking still exist during this experience. Here very important not to get lost, gets excite, gets deluded and too many on going thinking will take you out of this upeka. So during this monent stay calm as you can see there is thinking on going but do not let thinking become master or you will be kick out of upeka. Stay calm stop thinking and be with the condition. During this moment while you are staying calm in upeka your mind or i shall say you 5 mental faculties are in behind making adjustment and trying to be balance to be upeka and if successful if it is auto able to gets balance(meaning greed, hatred, delusions are removed as that 5 faculties are capable to become balance or become neutral, when that happen, your mind will shuts down and you enter the streams of ariya. Sadhu sadhu sadhu This article is written out of compassion for one who seek the path so difficult indeed and this article is carefully written from the path that was reached as a gift to all vipasanna practioner from a sotopana. BUDDHAM SARANAM GACCHAMI
it has been known for millenia that certain substances , mushrooms etc can indeed induce altered states of conciousness . this is a chemical reaction + of itself can only take you so far into the psychological or spiritual realities that exist . Of themselves they can take a soul or self only so far so to speak but if the consciouness of the practioner is knowlegeable of the ''deeper'' realms of spiritual expansion then as you said , in a corodinated teaching , if it is a good one , then the practitioner will of his own energy + abillity enter into the formless realms . The chemicals can be said to be a sort of springboard that can take you so far + then the knowledge, eperience + ability of the practitioner can take over + lead into deeper experiences . The formless realms are obviously untouched , unaffected + totaly beyond any type of chemical reaction as this occurs only on the material plane . Knowledge + faith provide the final key but even the knowledge might not be a concious one gained in this life but in other incarnations . So faith , in the final analysis would be (to me) the prime factor .
Nope, simple explanation is you force your brain to release chemical reactions with any substances you have mentioned. someone can tell yes, because most people dont experience Dhyana, Dhyanas are states of mind rather than a state of physical changes, eventhough there's a connection between body and mind i think its highly unlikely you can chemically get dhyanas, Dhyanas are nothing like what you would get from psychedelics, it should be a more refined sensation, fragile even compared to what you would get from psychedelics.
Can anyone help with this particular problem Thank you Kurn Kurnia for your kindly + informative post. Sorry that my reply is so late but i am in semi isolation + have not been online. Surprisingly i found that there are differences even within Buddhism about cessation occurring after the 4 rupa jhanas or after the 8 arupa jhana. In either case there is the definite cessation of all the taints/hindrances as you call them after achieving fulfillment of the 4 jhana. It is not clear to me if you acknowledge just 4 jhanas or 9. In my experience cessation came after the 8 jhana but i can understand why those who recognize only 4 jhanas would rate this as cessation because the taints + hindrances are dissolved + so take one beyond the material sphere of influence . With some Buddhists this means entering into the 5 jhana of infinite space but i am not sure what process occurs for those who use only 4 jhanas . Perhaps you could enlighten me . I do not use the word cessation after the 8 jhana, instead i use non-being + suspension + this in some way could clarify at least to me, the difference between cessation as a description of the ending of all taints + hindereces after 4 jhana, or cessation as non-being/suspension after the 8 jhana when all perception, feeling + even awareness ceases. But then this presents a problem, in that you say that nirvana occurs after 4 jhana but others say that it occurs after 8 jhana . This is a profound problem for Buddhists + the interpretation of the ancient pali texts + i see no answer to this in any Buddhist literature i have read. Just that one group believes one thing + others something else which is really quite unsatisfactory. And yet of course the 8 jhana does exist because the Buddha spoke of this + was looking for a way to go beyond this 8 jhana. So, is nirvana occuring after 4 or 8 jhana ? And what is the difference between the two that you percieve ? My main interest is obviously about cessation or suspension as it occurs after 8 jhana. Some Buddhists call this extinction because of the absence of all perception, feeling + awareness but then, what is the definition of nirvana when all cognition has ceased. And also, what is the process or jhanas that occur to bring one back from this state of extinction or non-being/suspension into material manifestation again ? There is a process that the ancient Hindi have called pralay or pralaya in which the individual + even universal cycle of manifestation is ended even if only temporarily. Do you know of this concept ? I personally think it could be used to help clarify some of this divergence + difference between Buddhists. In any case it seems to me that there are definitely different kinds of jhana + many more jhana states than seems to be expressed in the Buddhist literature. Unfortunately there is very little written, let alone agreed upon about the jhana states that are recognized + have, been handed down over the millenium . For me, as i have said, one type of cessation occurs after 4 jhana because of the end of any material influences ie, the taints + hinderences + that another type of cessation or non-being/suspension or extinction or pralay, which occurs after 8 jhana when all cognition comes to an end . Then the question is, what exactly is nirvana, apart from that which has been left behind, what is it that exists beyond perception, feeling + awareness when these have ceased ? What is your opinion my friend ? Peace + love .
Are you asking how there could be an enlightened person which could still sense things? Some people have called it "residual karma", or at least karma that isn't going to cause suffering. And you're asking how is nirvana different from the cessation of perception and feeling? In cessation, it is probably like a temporary nirvana because you literally can't suffer and are not in any state of existence, but they haven't necessarily fully understood the world enough in order to be enlightened. The wisdom from this state may easily allow them to be enlightened though. Btw, in the suttas, cessation is clearly above the arupa jhanas. However, the word cessation has other general meanings (such as dukkha-nirodha ariyya saccaṃ; the 3rd noble truth of the cessation of suffering), and it can simply be short for saññāvedayitanirodha, which is the actual word used to refer to what's after the 8th jhana. What exists beyond it may be some body, but it's inactive and has the potential to start back up in a way.
Sharing from one who has experience awakening. Samadhi in vipasanna is short and once it reach samadhi it will continue to go forward when the 5 faculty are balance(faith, effort, mindful, concentration, wisdom) If this 5 faculty is not parallel or balance it will not push forward to ENLIGHTMENT. It must not be too strong or too weak. All 5 power or faculty must be parallel or balance then ENLIGHTMENT can be accomplish. Suppose in vipasanna after you reach samadhi and your 5 power is not parallel/balance, you will automatically fall back again to breathing contemplation so as to readjust itself until it is balance. Then ATTAINMENT is accomplish. So the above explain about vipasanna, samadhi and the relation to the 5 power once is parallel/balance one enter NIBANNA. Now let's come to SAMATHA 4th jhanna. Why samatha strong 4th jhanna still cannot become ENLIGHTED? If you refer to above vipasanna explaination carefully you can see that i explain the samadhi in vipasanna and the 5 power relationship. In samatha 4th jhana is very strong and that too strong jhanna in samatha are the cause of not able to reach ENLIGHTMENT. So the important point here to understand is the different of samadhi in vipasanna and jhanna in samatha is : Samadhi in vipassana when it is too weak it will readjust itself until it is parallel/balance because it has WISDOM (can see aniccha, dukkha, anatha) So when it can self adjust the 5 power it can go to ENLIGHTMENT. In samatha the jhanna is too strong and it do not have WISDOM (cannot see aniccha, dukkha, anatha) So it cannot adjust itself So the practice cannot reach ENLIGHTMENT. That is the reason one with too strong jhanna has to train the mind to vipasanna again to gain WISDOM so as to see aniccha, dukkha, anatha and to readjust the 5 faculty before one can become ENLIGHTED. ENLIGHTMENT is WONDERFUL but it take lots of energy and determination and WISDOM to accomplish. Vipasanna samadhi and samatha jhanna and their differences and about ENLIGHTMENT. May all come to attainment in this life. BUDDHAM SARANAM GACCHAMI.
3:27 He mentions insight though not the Sanskrit(or Pali) as you have. You're not the only one frustrated just try to find the Buddhist-Sanskrit term sunyata in any current books on Buddhism!
@@steelgila it is sunyata literaly mean emptiness or voidness or stillness or perfect calmness or peaceful. In meditative state it is jhanna for SAMATHA practioners and it is momentarily jhana or samadhi for VIPASANNA practioners. At jhanna and samadhi it is like waiting at the air port for a nibanna plan to take you to nibanna. BUDDHAM SARANAM GACCHAMI
Attainment of sotapana and free from being born in 4 woeful existence. How one experience it? Entering magga phalla(disconnections of samsara existence) and emerge from magga phalla. The moment when it occure: My personnel experience while in vipasanna sitting meditation this occur and I will share to those who may find interesting. Vipasanna meditation on the moment of magga phalla and then return to samsara existence again on how it occur during that moment. From Samsara to magga phalla to samsara. 16 Vipasanna nanas or 16 mindfullness knowledge aroused while contemplating the breath explaination made simple. Nibanna is like walking up 16 stairs step to reach the top floor. One will start from the first stairs. Lifting the right foot stepping on the first stairs letting go of the left foot from the ground to let it step on the second staircase. Upon the second foot secure stepping on the second staircase one has to LET GO of the first staircase to use the right foot to step on the 3rd staircase until one reach the 16th stairs. Similar like from first samadhi to second samadhi to third samadhi to upeka. Similarly the practice of vipasanna apply the same way as like walking up the stairs till step 16th(16 vipasanna nanas) Upon reaching the top floor one can now take good rest in his room. One will have to return to the ground floor, the first step to begin now will be the last stair which is the 16th stairs. The way to decent is from the 16 to 15 to 14 stairs and so on. Similarly when one attaiment of magga(fruition) it is like one already on the highest step. After magga(path simile of the 16th stairs) it will reach phala(fruition simile as reaching the top floor) one is an enlighten being. Usual occurance after magga phalla, one will have to return to presant samsara conditions and that means like walking down the stair case start from the 16 steps to lower stairs. Similarly one who practice vipasanna and reach the highest path will need to return from the path back to this samsara existence. In this case he has to return from the magga phalla to continue to live in samsara until his balance karma energy are exhausted. So to say, one can realize very clearly these steps to magga phalla where the mind shuts down and he know when he is stepping down (start from the 16th) to return to mundane existence is similar to the simile of the 16 staircase walking up and walking down again. So one can know in this way one is a sotopana after nirodha(Ceesation of conciousness or concious shuts down) reaching magga phalla(mind now completely shuts down while in vipasanna sitting meditation) and nibanna(magga phalla is not a state of mind. It is out of human conciousness nothing in relation to mind and body and the buddha explain it in this way that nibanna simply is unborn, deathless and uncondition) No sufferring exist in NIBANNA. CONCLUSION: The 16 stairs we refer to the 16 vipasanna nanas: And after attainment when the mind shuts down you enter into nibanna(you will not know as you are momentarily already cut off your existence from Samsara) Now you are in nibanna(as conciousness already vanished at magga you do not know as already no existence conciousness) When after nibanna, you return to reawaken in this dream of existence in samsara and in the state of vipasanna samadhi, and here at this moment you still do not know you have return from nibanna to samsara dreams of existence as you are dwelling in strong state of samadhi where your mind now is filled with whole body pleasurable vibrating sensations and you are fully adsorption into it. This whole body pleasure sensation will gradually subside and you will now be in lower samadhi where your mind is bright(still in the mind state of samadhi) mind is free and relaxing no problems with regards to keep focusing on the breath as now what so ever on breath to watch rising falling all seem automatic.(in samadhi or in jhanna absobtion filled with whole body pleasurable sensations) At this moment the mind is free bright and peaceful just like driving with(in samadhi) Then suddenly there is occurance of recollection when one start to remember. One begin to remember there was a break in his sitting vipasanna meditation where the mind are suddenly shuts down. Here is very important and the most difficult to explain because this is the moment of the last truth of the 4 noble truth one has reach and now realised its taste. My attempt to explain it will be like telling a story that ends with possibily nobody will understand it. But that is the real story of the moment of reaching magga and phalla. When the moment the mind enter path or magga is 14th vipasanna nana and phalla 15 vipasanna nana it shuts down. No more existing in samsara existence so no more mind and thinking are stop. No thinking thus there no more mind. After that occurance is over, one will return from the top stair to walk down again from my simplified explaination on how one will see at that moment. He saw before and after and he remember it now as in his mind everythings is very clear. He now realise he has reach enlightment or he has attain to magga phala and the mind is now peaceful, happy and bright. The happiness feeling of that attainment can last numerous days.And all dhamma now aroused in one who is Ariya. He is now a SOTOPANNA. May this sharing be the road map for everyone and as the ariya of the past phrase it in this way they say 'WORTH IT' Wish everyone will strive one digently. Vipasanna the sure way leading to nibanna. The BUDDHA say this is the only way and no other way. And he say 'AHEPASIKO' Come friends and experience it yourself and you will know like I have known. And the last advise of LORD BUDDHA..... APAMADE SAMPADETA meaning Behold, O monks, this is my last advice to you. All component things in the world are changeable. They are not lasting. Work hard to gain your own salvation." Apamadesampadeta. BUDDHAM SARANAM GACCHAMI.
More than three years I have studied and practiced the buddhas method. It is a great help in calming the mind and to tranquilize the body. I have found nothing else but these two facts.
A question to all Buddhists. Why is it that immaterial jhana is such a taboo subject ? I have tried on several sites to open up some sort of discussion or debate about the qualities or properties of these jhanas because there is such a paucity of information concerning them, just a few words that describe only the very basic action of passing from one immaterial jhana to another + little or nothing to do with the percievers subjective experience of such states. What is the emotional + energy content, besides the psychological content or context of the Buddhist experience ? Why is it that thoughts cannot be formed + that images disappear almost instantly + cannot be maintained ? What has happened to the personifications of consciousness, why can they not exist at this level ? What is the self or soul or being when it is free of all personifications + self structures, as it is still an individual unit, conscious + aware of itself only (but as no-thing else) Is awareness completely outside of + completely free of all of the material systems of manifestation ? Does a duality exist here ? What is the ''medium'' in which infinite space exists, what is its energy content + the source of this energy, as apart from + distinct from the psychological context of Buddhist literature ? What feelings are experienced in these various states ? Are there other levels of awareness/jhana that are also available, other than the immaterial jhanas described in the literarture ? Is infinite space also infinite energy ? . What sort of time exists at these levels of awareness ? What is time without the existence of thoughts or images of any kind ? What is cessation, is it non-being , is it just a temporary suspension. By what means + through what agency does awareness then re-arise + how does it ''return'' out of cessation to awareness + being again ? None of these questions + others, seem to be addressed in the usual Buddhist literature + i am very curious as to why , or where indeed they are ? Anyone got any ideas ?
I'm not a religious Buddhist, but as he says in the video - you just settle down, become still and 'wait' until the bliss arrives, and even though you ask all those questions above this, it seems you know the answers already - it is just that they are not so 'special,' really. For example - timelessness is just "time flies when you're having fun" - everyone knows this - when absorbed in a book or when painting, or like he mentions in the video, the couple absorbed in the movie when the thief comes in behind them. In the absorption there is a harmonious flowing along to the point that self-concern disappears - isn't it? We all know it. So really if you look up the checklist for the flow state, you'll find all the answers to your questions. Along with the timelessness and selflessness comes the infinite spaciousness - of flowing along with 'what is.' It is only ever in retrospect, however - once we have broken out of flow, that we realise it was positive. This is because when we are flowing we are too 'busy' flowing to care about positive or negative - or any other such self-ish notion. Again, you, me, we all know it already. But it seems the ultimate situation is to flow AT ALL TIMES. Now that apparently requires 'getting in the groove' of flow on all levels of being - and so mindfulness within prolonged stillness becomes the order of the day - so that we can be get in the deepest groove, and continue in that channel - that infinite depth, for the rest of our existence.
@@Erime Sorry that my reply is so late but i am in semi isolation + have not been online. I like your concept of flow + of 'getting in the groove' of flow on all levels of being . I can only really agree with you seeing that my own experience of cessation came in just such a way, of a natural flow of concentration + dissociation all the way to the 9th jhana + the ultimate cessation or non-being + suspension as i prefer to call it. The united intellect or intelligence + intuition along with the idea that Buddha or enlightenment exists in all parts + portions of reality + that an uninterrupted focused concentration can naturally or automatically take one all the way back to source or nirvana. This is without doubt as far as i am concerned. The 5 jhana of infinite space is naturally also timelessness as without any material manifestation there is nothing to counteract against consciousness or awareness + hence has no boundaries or limitations to time as well as space. Cessation + nirvana are also as you say a natural result of this flow + i have tried to get into this in my other post to Kurn Kurnia (2019 Easter Retreat Day 3 MN 111 Anupada Sutta - The Jhanas One by One by Bhante Vimalaramsi) that i have just posted, if these particular topics interest you . No one has to be a religious this or that or of any particular denomination or group to be able to turn ones awareness inward toward the source of their own being + to gain some sort of enlightenment. This turning inward for these purposes is a naturally religious act in + of itself + needs no particular affiliation to any other source. I myself am not with any religion or other group though i have explored many . It is in any case , only the individual consciousness through his/her own effort + determination who reaches the goals they have set for themselves + no other anything, can do it for them. The religions + mystics are there to point a way + give their methods but that is all . Any meditation method can be used to get the same results broadly speaking. It is all, after all just a natural process of disassociation from one jhana or state of awareness to another. Or flow as you like to call it. peace and love
@@man2voidvoid2man93 no problem. All that you mention makes sense to me also. It just depends on inspiration, resources, luck, and so on, it seems. Either way, ignorance can be bliss and insight can be bliss, haha. It just depends on what arrives at your door, so to speak. But I believe we must all find our own unique Way - our own personal religion, like you say. But of course it will often have profound overlaps with others. This is why I just think it's about 'going with the flow' and enjoying what we can in amongst it - and for some that means being a monk and for others that means being a householder. Neither one is better or superior, and either can bring a life of joy to the person suited to it. 🙏
His version of jhana is not quite scriptually accurate thiugh. The buddha explicitly said that the body fills with bliss in jhana, one feels the body, it doesnt dissapear except in the 5th to 6th jhanas
The description of jhānas in the suttas uses the word kāya, which doesn't necessarily refer to the physical body in many places, including talks about meditation where it also includes your mind. "There’s no part of the body that’s not spread with rapture and bliss born of seclusion." Think like a "body" of water, it's a term used to refer to a whole existence or wide thing. Sometimes in some contexts it is clearly referring to your physical body, however, all of the terms used in the description of jhāna are referring to a much higher version of what they usually mean. The words for joy and equanimity refer to common feelings or occurrences, but the Buddha repurposed them to mean something greater which didn't have a word before. That abstraction and double meaning of terms could have also been meant for "body", referring to the remainder of whatever is left in that jhāna. So in this way, it's ultimately vague and you will just have to see for yourself what it's like and work with it.
@branthebrave I have already have and there is definitely consciousness of the body, and it does fill with piti and suka, just like the buddha says it does, that's why I don't understand ajahn brahms description. He must be taking about the formless jhanas
@@outsaneoutsane2747 I think Ajahn means your physical 5 senses are absent if he says absence of the body, rather than meaning absence of literally all of your existence.
@branthebrave he says that but he also says elsewhere that one can't feel the body if someone were to touch it. And anyway the senses are there in jhana, they just don't distract anymore
You can't want it because then you're trying too hard. If you don't get it it's because you're not letting go. If you do get it you can't be scared or excited. It's like a carrot on a stick really. Like many people Ive experienced 1st jhana once by accident on my first retreat. It was amazing but in ten years meditating 2-4 hours a day at home I can't seem to get there again. I'm not trying. I just sit. I reach some very nice calm states and also have had insight into anatta but as far as that blissful experience I had the first time no.
Our six senses i will start with the 5 senses: Here the 5 sense are the one that are sending outside activities and the six one is the mind(the sixth sense that is the receiver and just merely concious of the received activities. If without the 5 senses sending the activities the mind (the six sense) will be dormant and non operational. But samasara and nibanna are not the same mind. This is very great misconception of every meditator who think is the same mind. They thought this samsara mind when reach jhanna is calm and it should be the same one when enter nibanna. This i will not want to elaborate because it is impossible to do that. The mind which is the six senses are tricky it is the one that need to be stop. When one stop the 5 sense the six one will decay. Just like when one stop adding fire wood to the flame, the flame will also stop. This is the same as the 5 sense which is the fire wood and the flame is the mind. It is the mind that keep everything past and presant as memory. It is keeping dukkha seeds for planting it's karma in future birth to become operative so as to keep one ongoing endless rebirth. Vipasanna mind purification is to do away with everything from the 5 senses and the six one that is the mind will stop and decay. This is the ceaseation(ceaseation is not mind that is cleared it is no more mind the mind is burnt out no avijja mind no more exist in samsara) when one experience nibanna. Nibanna do not need samsara mind. Samsara mind(Avijja mind) is thrown away when one enter nibanna upon ceaseation of conciousness. So here again i will not Continue to explain nibanna. If but explaining nibanna and everyone can understand it then that is not nibanna. It is impossible to explain NIBANNA. That is why the BUDDHA say COME AND EXPERIENCE IT YOURSELF. So it will be impossible for one who has not expereience ceaseation of six senses to understand. One become attainer or stream enterer when ceaseation happen. This is rare cases as today very few are able to reach path and fruition. At this ceaseation one become ARIYA. Sotopana, Sakadagami, Anagami, Arahat. Ariya at this ceaseation mostly Sotopana or Sakadagami,Anagami. Not Arahat yet. BUDDHAM SARANAM GACCHAMI
all dyanas are samadis.but there are samadis other than dyanas.dyanas were there way before buddha. there is no need of a buddha to teach dyanas.samma samadi dosent mean dyana.hindus and many other practitioners entered all four dyanas without buddha s teaching.
I thought i would post this as a new comment because so many of you seem to like to make self demeaning sad comments like mr bofis, very unbuddhist like indeed . Your comment is typical of those who are of course jealous of anothers achievements . If as you say , people who have attained jhana + what is falaciously called cessation (as if any part of creation can suddenly become non existent , which is impossible. What you call cessation is actually what the Hindoo's call pralaya + what i have called suspension or non-being) do not talk of their achievements, then how would you or any other have learned of jhana at all? This is just another false belief which has become a dogma in your religion + especially amongst those who seem to believe that absolutely everything is annatta , a very lazy way to express a lack of knowledge + experience. Buddha dharma has been debated for millenium by the vairious sects of buddhism from before 100bc , again you show a lack of knowledge + tout your dogmas as if they actually hold any water to an intelligent person . Why should i boast about my experience , most people like yourself don't even know jhana as a part of their inner being let alone experience , so i have lived with this for many years barely mentioning it but when i was made aware of the jhanas by another Buddhist who heard of my description then i decided to ask more on the buddhist sites . Unfortunately so many of them have the dogmas that you do + are jealous that anyone outside of the buddhist religion can possibly have this kind of experience . How very sad and demeaning to the Buddhist philosophy. Your type of Buddhist is not even aware of the jhanas that pertain to the return of awareness from cessation I'm so glad to have made your day old bean , little things like your comments so obviously please little minds . If you have the maturity, then i would be glad to debate you on any of what i have posted, ok . Peace + love
forget this meditation or that , just quieten the mind + jhana will naturally arise , this man is typical of the misguided + egotistical western buddists
man2void void2man weather you like him or not that’s the truth unfortunately. if you try it you will experience it for yourself and then you will know for yourself.
@@chadem1975 I have experienced all the jhana states thank u , so I speak from experience of one who achieved it without the guidance of any teachers , thank u
@@chadem1975 its not about like or dislike + unfortunately this is not the truth , it may be ur truth + his truth but it is arrogant to say that it is the truth when obviously it is not , its just another method + all or any methods can lead u to the truth but patently they are not the truth in themselves , JUST another method , + yes thank u I have experienced all jhana states including cessation , or suspension as I like to call it so I feel I the right even an obligation to put him or anyone else straight on this subject .
Attainment of sotapana and free from being born in 4 woeful existence. How one experience it? Entering magga phalla(disconnections of samsara existence) and emerge from magga phalla. The moment when it occure: My personnel experience while in vipasanna sitting meditation this occur and I will share to those who may find interesting. Vipasanna meditation on the moment of magga phalla and then return to samsara existence again on how it occur during that moment. From Samsara to magga phalla to samsara. 16 Vipasanna nanas or 16 mindfullness knowledge aroused while contemplating the breath explaination made simple. Nibanna is like walking up 16 stairs step to reach the top floor. One will start from the first stairs. Lifting the right foot stepping on the first stairs letting go of the left foot from the ground to let it step on the second staircase. Upon the second foot secure stepping on the second staircase one has to LET GO of the first staircase to use the right foot to step on the 3rd staircase until one reach the 16th stairs. Similar like from first samadhi to second samadhi to third samadhi to upeka. Similarly the practice of vipasanna apply the same way as like walking up the stairs till step 16th(16 vipasanna nanas) Upon reaching the top floor one can now take good rest in his room. One will have to return to the ground floor, the first step to begin now will be the last stair which is the 16th stairs. The way to decent is from the 16 to 15 to 14 stairs and so on. Similarly when one attaiment of magga(fruition) it is like one already on the highest step. After magga(path simile of the 16th stairs) it will reach phala(fruition simile as reaching the top floor) one is an enlighten being. Usual occurance after magga phalla, one will have to return to presant samsara conditions and that means like walking down the stair case start from the 16 steps to lower stairs. Similarly one who practice vipasanna and reach the highest path will need to return from the path back to this samsara existence. In this case he has to return from the magga phalla to continue to live in samsara until his balance karma energy are exhausted. So to say, one can realize very clearly these steps to magga phalla where the mind shuts down and he know when he is stepping down (start from the 16th) to return to mundane existence is similar to the simile of the 16 staircase walking up and walking down again. So one can know in this way one is a sotopana after nirodha(Ceesation of conciousness or concious shuts down) reaching magga phalla(mind now completely shuts down while in vipasanna sitting meditation) and nibanna(magga phalla is not a state of mind. It is out of human conciousness nothing in relation to mind and body and the buddha explain it in this way that nibanna simply is unborn, deathless and uncondition) No sufferring exist in NIBANNA. CONCLUSION: The 16 stairs we refer to the 16 vipasanna nanas: And after attainment when the mind shuts down you enter into nibanna(you will not know as you are momentarily already cut off your existence from Samsara) Now you are in nibanna(as conciousness already vanished at magga you do not know as already no existence conciousness) When after nibanna, you return to reawaken in this dream of existence in samsara and in the state of vipasanna samadhi, and here at this moment you still do not know you have return from nibanna to samsara dreams of existence as you are dwelling in strong state of samadhi where your mind now is filled with whole body pleasurable vibrating sensations and you are fully adsorption into it. This whole body pleasure sensation will gradually subside and you will now be in lower samadhi where your mind is bright(still in the mind state of samadhi) mind is free and relaxing no problems with regards to keep focusing on the breath as now what so ever on breath to watch rising falling all seem automatic.(in samadhi or in jhanna absobtion filled with whole body pleasurable sensations) At this moment the mind is free bright and peaceful just like driving with(in samadhi) Then suddenly there is occurance of recollection when one start to remember. One begin to remember there was a break in his sitting vipasanna meditation where the mind are suddenly shuts down. Here is very important and the most difficult to explain because this is the moment of the last truth of the 4 noble truth one has reach and now realised its taste. My attempt to explain it will be like telling a story that ends with possibily nobody will understand it. But that is the real story of the moment of reaching magga and phalla. When the moment the mind enter path or magga is 14th vipasanna nana and phalla 15 vipasanna nana it shuts down. No more existing in samsara existence so no more mind and thinking are stop. No thinking thus there no more mind. After that occurance is over, one will return from the top stair to walk down again from my simplified explaination on how one will see at that moment. He saw before and after and he remember it now as in his mind everythings is very clear. He now realise he has reach enlightment or he has attain to magga phala and the mind is now peaceful, happy and bright. The happiness feeling of that attainment can last numerous days.And all dhamma now aroused in one who is Ariya. He is now a SOTOPANNA. May this sharing be the road map for everyone and as the ariya of the past phrase it in this way they say 'WORTH IT' Wish everyone will strive one digently. Vipasanna the sure way leading to nibanna. The BUDDHA say this is the only way and no other way. And he say 'AHEPASIKO' Come friends and experience it yourself and you will know like I have known. And the last advise of LORD BUDDHA..... APAMADE SAMPADETA meaning Behold, O monks, this is my last advice to you. All component things in the world are changeable. They are not lasting. Work hard to gain your own salvation." Apamadesampadeta. BUDDHAM SARANAM GACCHAMI.
