| | Tommy M: JHY: You guys are not Buddhists. Yep, definitely the case for me. Big Sid was an amazing guy and I love the Buddhist models...but I'm not a Buddhist.  Shame you're going James, for all your trolling you've made some good info available (sutta references in particular) and made me laugh on more than a few occasions, hopefully you'll do whatever it is that you need to do with your life to make you happy. All the best. : ) Hey Tommy, I figured I might as well oust some more information that I have gathered from my brain. 005.02. ßFriend, it is said, `body witness', for what is it said body witness by The Blessed One?û
ßHere, friend, the bhikkhu secluding the mind from sensual desires ... re ... abides in the first higher state of the mind. Whatever there is, in that state of the mind he abides experiencing them, with the body. Friend, mastering this much, it is body witness,û said The Blessed One.
Again, friend, the bhikkhu overcoming thoughts and discursive thoughts ... re ... abides in the second higher state of the mind ... third higher state of the mind, ... fourth higher state of the mind Whatever there is, in that state of the mind he abides experiencing them, with the body. Friend, mastering this much, it is body witness,û said The Blessed One.
Again, friend, the bhikkhu overcoming all perceptions of matter and all perceptions of anger, not attending to various perceptions, with space is boundless abides in the sphere of space. Whatever there is, in that state of the mind he abides experiencing them, with the body. Friend, mastering this much, it is body witness,û said The Blessed One ... re ...
Again, friend, the bhikkhu overcoming all the sphere of neither perceptions nor non-perceptions abides in the cessation of perceptions and feelings. Whatever there is, in that state of the mind he abides experiencing them, with the body. Friend, without a mastery, this much, is body witness,û said The Blessed One. What is a body-witness? According to the Pali Canon it's a type of Buddhist saint, who is strongest in concentration, or samadhi. The key is to touch the jhana, with one's body. I used to do this, back when I was younger, no longer. Such a path is said to be pleasant: 017.03. Bhikkhus, these are the four ways of reaching the goal. What four?
A difficult means and slow realization, a difficult means and quick realization, a pleasant means and slow realization and a pleasant means and quick realization.
Bhikkhus, what is the difficult means and slow realization?
Here, bhikkhus, a certain one abides reflecting loathsomeness in the body, loathsomeness in food, detachment from all the world, seeing impermanence in all determinations and the perception of death is thoroughly established in him. He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are blunt in him as a result he realizes the destruction of desires slowly with successive leading. Bhikkhus, to this is said the difficult means and slow realization.
Bhikkhus, what is the difficult means and quick realization?
Here, bhikkhus, a certain one abides reflecting loathsomeness in the body, loathsomeness in food, detachment from all the world, seeing impermanence in all determinations and the perception of death is thoroughly established in him. He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are sharp in him as a result he realizes the destruction of desires quickly with successive leading. Bhikkhus, to this is said the difficult means and quick realization.
Bhikkhus, what is the pleasant means and slow realization?
Here, bhikkhus, a certain one secluded from sensual thoughts, angry thoughts, hurting thoughts and evil thoughts ... re ... abides in the first higher state of mind. Overcoming thoughts and thought processes ... re ... abides in the second higher state of mind. Developing equanimity to joy and detachment ... re ... experiences pleasantness with the body too and abides in the third higher state of mind. To this the noble ones say abiding in pleasantness with equanimity. Dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, purifying mindfulness so that unpleasantness or pleasantness does not enter the mind, he abides in the fourth higher state of mind. He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are blunt in him as a result he realizes the destruction of desires slowly with successive leading. Bhikkhus, to this is said the pleasant means and slow realization.
Bhikkhus, what is the pleasant means and quick realization?
Here, bhikkhus, a certain one secluded from sensual thoughts, angry thoughts, hurting thoughts and evil thoughts ... re ... and abides in the first higher state of mind. Overcoming thoughts and thought processes ... re ... abides in the second higher state of mind. Developing equanimity to joy and detachment ... re ... experiences pleasantness with the body too and abides in the third higher state of mind. To this the noble ones say abiding in pleasantness with equanimity. Dispelling pleasantness and unpleasantness and earlier having dispelled pleasure and displeasure, purifying mindfulness so that unpleasantness or pleasantness does not enter the mind, he abides in the fourth higher state of mind. He abides relying on these five powers of a trainer- Such as the powers of faith, shame remorse, effort and wisdom. The five faculties of faith, effort, mindfulness, concentration and wisdom are sharp in him as a result he realizes the destruction of desires quickly with successive leading. Bhikkhus, to this is said the pleasant means and quick realization. Obviously if you want, you can link the unpleasant path to Nibbana to dukkha-patipada. The so called: Dark Night. Again, the same concept comes up: 6a (3) There is a way of undertaking things, bhikshus, that is painful now, but ripening as pleasure in the future? Here, bhikshus, someone, is by nature strongly lustful, and he constantly feels bodily and mental suffering born of lust; is by nature strongly hateful, and he constantly feels bodily and mental suffering born of hate; is by nature strongly delusive, and he constantly feels bodily and mental suffering born of delusion.
6b And yet, despite his pain, despite his grief, weeping with tearful face,56 he lives the holy life fully and perfectly.57 With the body’s breaking up, after death, he is reborn in a happy state, in a heavenly world. This, bhikshus, is a way of undertaking things that is painful now, but ripening as pleasure in the future.58 You claim to practice satipatthana, but what is it: (1) Basic satipatthana [183] 2 Monks, I will teach you the satipatthana [the focussing of mindfulness],10 and the cultivation of satipatthana, and the way leading to the cultivation of satipatthana. Listen to it. 3 (A) And what, monks, is satipatthana [the focusing of mindfulness]? Here, monks, (1) a monk dwells exertive, clearly knowing, mindful, contemplating the body in the body, putting away covetousness and displeasure in the world; (2) a monk dwells exertive, clearly knowing, mindful, contemplating feelings in the feelings, putting away covetousness and displeasure in the world; (3) a monk dwells exertive, clearly knowing, mindful, contemplating the mind in the mind, putting away covetousness and displeasure in the world; (4) a monk dwells exertive, clearly knowing, mindful, contemplating dharmas in the dharmas, putting away covetousness and displeasure in the world. This is called satipatthana. What is actual satipatthana?, here it is: (2) The cultivation of satipatthana 4 (  And what, monks, is the cultivation of satipatthana [the focussing of mindfulness]? (1) Here, monks, a monk dwells exertive, clearly knowing, mindful, contemplating the nature of arising in the body;11 he dwells contemplating the nature of ending in the body; he dwells contemplating the nature of arising and ending in the body, putting away covetousness and displeasure in the world. (2) He dwells exertive, clearly knowing, mindful, contemplating the nature of arising in feelings; he dwells contemplating the nature of ending in feelings; he dwells contemplating the nature of arising and ending in feelings, putting away covetousness and displeasure in the world. (3) He dwells exertive, clearly knowing, mindful, contemplating the nature of arising in the mind; he dwells contemplating the nature of ending in the mind; he dwells contemplating the nature of arising and ending in the mind, putting away covetousness and displeasure in the world. (4) He monks dwells exertive, clearly knowing, mindful, contemplating the nature of arising in dharmas; he dwells contemplating the nature of ending in dharmas; he dwells contemplating the nature of arising and ending in dharmas, putting away covetousness and displeasure in the world. This is called the cultivation of satipatthana. The key is in observing the arising and passing away of said phenomena, a reference to the A&P. BUT. What is the method of observing the arising and passing away? (3) The way leading to the cultivation of satipatthana 5 (C) And what, monks, is the way leading to the cultivation of satipatthana? It is this noble eightfold path,12 that is,
i. right view, ii. right intention, iii. right speech, iv. right action, v. right livelihood, vi. right effort, vii. right mindfulness, viii. right samadhi . This is called the way leading to the cultivation of satipatthana.
The Noble Eightfold Path itself. It all comes together quite nicely doesn't it? |