I read more than half the downloaded book. His writing style is kind of salesman pitched, but I see him challenging certain Theravada practices and info. I will need to spend more time to look at what he has written carefully.
Yah... Daniel Ingram's book is useful.
I hv my doubts. Is this book accepted by the mainstream buddhism? How can he self declare himself as an arhat?
Don't take his arhat claim too seriously. His definition of arhat may not line up to the suttas' model. I'd say he's either a sotapanna or sakadagami if we follow strictly according to Buddha's model :) Other than that all his advices are important.
Mostly good reviews: http://www.amazon.com/Mastering-Core-Teachings-Buddha-Unusually/dp/1904658407
I think he miss out on two important areas. The four foundations of mindfulness and dependant originations. His style is not Theravada although he uses some Theravada techniques. IMO I still trust Bikkhu Bodhi and W Rahula books more.
But thanks for showing him to me. Before that I dun even know this book exists. I will see if my teacher is interested in his part on improving the eightfold path haha.
There is no need for everyone to focus on the teachings of 'four foundations of mindfulness'. You can focus on anapanasati and it will naturally lead to development of the four foundations. You can focus on a number of other methods too.
As I wrote 2 weeks ago:
"
For people who aspired to attain once-returners, they should focus more
on practising loving-kindness and contemplation of foulness of body...?
"
There are many ways, that is certainly one of the effective ways Which
way works best depends on the person. It is said that those who have
stronger sexual lust may benefit more from the method of contemplating
foulness of body. Some who already by nature is without much lust could
be asked to focus on another method like anapanasati, which is
beneficial to those who are by nature having more discursive thoughts
etc. The Buddha gave advise accordingly to the person's inclinations, he
taught many many methods not only one, but each practitioner is only
asked to focus on one or two at a given time (however he/she may switch
later depending on circumstances). Each of these methods when practiced
all the way will lead to full liberation
Even in Buddha's days, even before all the
Zen/Theravada/Tibetan distinctions came up hundreds/thousands of years
later, each practitioner in the Buddha's sangha also had a particular
path of practice that may not be exactly the same with the others.
Diversity is natural, it is not something that is bad.
In the Buddha's words and observations: "
"In this community of monks there are monks who remain devoted to the
development of the four frames of reference... the four right
exertions... the four bases of power... the five faculties... the five
strengths... the seven factors for awakening... the noble eightfold
path: such are the monks in this community of monks.
"In this community of monks there are monks who remain devoted to the
development of good will... compassion... appreciation... equanimity...
[the perception of the] foulness [of the body]... the perception of
inconstancy: such are the monks in this community of monks.
"In this community of monks there are monks who remain devoted to
mindfulness of in-&-out breathing." --
http://www.accesstoinsight.org/tipitaka/mn/mn.118.than.html
Many will argue that certain practices are more powerful than another.
Or that certain traditions are more advanced than another. Many are very
sectarian about it. I disagree - whether one's
method/tradition/practice/etc is the 'best' always depend on the causes
and conditions of each individual, their personality make-up,
inclinations, capacity, etc. Your best way may not be the best way for
another person. His best way may not be the best way for you. You will
have to find out what is the best way for yourself with your own
discernment.
For example, the contemplation on the foulness of the body was a very
effective method that led to many people attaining liberation. But
practicing it also led to the suicide of a lot of monks. You may have
heard of this story: "
Once while staying at Vesaali[27] the Buddha gave a teaching on the
foulness of the body, and on the contemplation of the stages of
decomposition of a corpse. These are traditional meditation subjects
which help to subdue craving for sensual pleasure. Afterwards he goes
into seclusion for two weeks. On returning from his retreat he notices
that there are far fewer bhikkhus present than before, musing that
formerly the park seemed ‘ablaze with bhikkhus’. When he asks AAnanda
about it. AAnanda replies that after the Buddha’s teaching the bhikkhus
became ‘repelled, humiliated, and disgusted with this body’ and they had
committed suicide. The sutta says that as many as thirty bhikkhus took
their lives each day. AAnanda, somewhat mildly perhaps, requests that
the Buddha give another teaching. The Buddha calls an assembly of all
the bhikkhus in the area and teaches them the mindfulness of breathing
meditation. " - http://www.westernbuddhistreview.com/vol4/suicide_as_a_response_to_suffering.html
Conclusion? A great teaching meeting the wrong audience will cause much
harm. Someone's medicine can become another's poison. There is no "one
for all" prescription as if one medicine cures the illness of all
patients. Prescriptions are always made depending on circumstance and
diagnosis. Even if that medicine cures all illness, not all bodies may
react to it the same way. If one does a type of practice which does not
suit oneself, better find another. That is why Buddha taught many
methods not just one. It is not that the teaching is not powerful, it is
that another path/practice may be more suited to you.
And ultimately YOU know yourself best, it appears that even the Buddha
did not foresee (or maybe he did?) these negative effects or stop the
monks from committing suicide after practicing his method. A Master can
give advice, but You know yourself, discern yourself.
Ultimately the best teaching/practice/etc is the one that suits you and one that you will practice.
Anapanasati Sutta: Mindfulness of Breathing
www.accesstoinsight.org
Now on that occasion ? the Uposatha day of the fifteenth, the full-moon night of...See More
Another related story, this time between Sariputta (the Buddha's disciple foremost in wisdom), Buddha and a young monk:
http://what-buddha-said.net/library/Wheels/wh_059.html
7. The Red Lotus
Once the Blessed One lived near Savatthi at the Jeta Grove in
Anathapindika’s monastery. At that time the venerable SÄ�riputta had as
his personal attendant a young monk who had been ordained under him and
was a goldsmith’s son. The venerable SÄ�riputta thought: “For young
people, the contemplation of the body’s impurity is a suitable subject
of meditation,” and for conquering lust, he instructed him in that
meditation.
But the young monk’s mind could not get even to the stage of becoming
familiar with the subject, and he said so to the venerable S�riputta:
“This is of no help to me.”
But the thera [6] thought: “For young people this is surely suitable,”
and he gave him again the very same subject of meditation. But even
after four months of effort the monk did not obtain even the smallest
result. Thereupon the thera took him to the Blessed One, and the Master
said:
“To know what is suitable for him, is not within the range of your
capacities, SÄ�riputta. He is one who has to be guided by a Buddha.”
The monk had been born in a goldsmith’s family throughout five hundred
lives. Hence the Blessed One knew: “A red object will be suitable to
him.”
And the Blessed One, by his supernormal power, created a red lotus of
radiant colour, and placed it into the hands of the monk, saying: “Well,
O monk, plant this lotus in sandy soil at a shady spot of the
monastery. Then, facing it, sit down with legs crossed, and think, “Red,
red.”
The monk did as he was told, and almost immediately he attained, in
succession, to all four jhanas, those sublime states of full meditative
absorption, and he even was able to enter into them in their reverse as
well as their normal order.
Now the Master resolved in his mind: “May the lotus whither!”
When the monk emerged from his meditation, he saw the red lotus withered
and discoloured, and he thought: “This radiant form has now been
crushed by decay!” Obtaining from that a vivid perception of
impermanence, he then applied it to himself, and, continuing his
contemplation, he understood: “What is impermanent is suffering. What is
suffering is not self,” and he saw the three planes of existence as if
enveloped in flames.
Not far from him there was a lotus pond. Boys had gone into it gathering
lotus flowers and had put them on a heap at the shore. When the monk
looked at the scene, the red lotus blossoms which were still in the
water, appeared to him like tongues of flames in a burning reed thicket;
and the falling petals seemed to plunge into a chasm. And among the
flowers that were lying on the land, those on top that were withered
appeared to him as if seared by fire.
Stirred by that sight he contemplated on life’s processes, and still
more the three planes of existence appeared to him like a house
enveloped in flames that does not give any refuge and safety.
Then the Blessed One, sitting in his room, emitted his bodily aura that
rose above the monk and spread over his face. The monk looked up and
thought: “What is that?”
Then it appeared to him as if the Blessed One had come and stood close
by. Seeing this, the monk rose from his seat and paid homage with
clasped hands. Then the Master, knowing his fitness, taught Dhamma by
speaking this illuminating verse:
“Who severs lust entire,
Like into the pond descending
One uproots lotus plants,
Such a monk discards ’here’ and ’beyond’
As snakes slough outworn skin” [Top]
Wh059 — Stories of Old — Plain text
what-buddha-said.net
For free distribution. This work may be republished, reformatted, reprinted and ...See More
You r right on this one: focus on anapanasati and it will naturally lead to development of the four foundations and different methods suits different pple.
As for Ingram book, hv to read with discretion. Certain parts I read dun feel right.
Hello friends,
Seeing ghosts means your attention is gone into past as ghost are dead or in past. Its an imbalance, bring attention in present.
www.SingaporeMeditation.org
Originally posted by Meditation Practitioner:Hello friends,
Seeing ghosts means your attention is gone into past as ghost are dead or in past. Its an imbalance, bring attention in present.
www.SingaporeMeditation.org
u guess?
Being all in desire realm does that mean we all live together?
there are different sense sphere dimensions.
My friend said ghosts can see human. But human not all can see them. So in desire realm, deva can see us or cannot? Can all ghosts see us? Can auras see us?
Devas and ghosts and asuras can see us.
Will they disturb us?
"They can only harm you if you have a negative karmic relation with them." - Loppon Namdrol
Originally posted by libido:My friend said ghosts can see human. But human not all can see them. So in desire realm, deva can see us or cannot? Can all ghosts see us? Can auras see us?
from what i heard from MCK, who know a few, ghosts can have their own wall/door too, while we have ours, then from one perspective, they can be walking through our wall/door while on the other hand, we are also walking through theirs. sort of in different dimensions/dream world. what appear is in the mind of the individual. and some time they can come together due to karma/affinities.
"And what is the cosmos as a governing principle?
There is the case where a monk, having gone to a wilderness, to the foot
of a tree, or to an empty dwelling, reflects on this: 'It is not for
the sake of robes that I have gone forth from the home life into
homelessness; it is not for the sake of almsfood, for the sake of
lodgings, or for the sake of this or that state of [future] becoming
that I have gone forth from the home life into homelessness. Simply that
I am beset by birth, aging, & death; by sorrows, lamentations,
pains, distresses, & despairs; beset by stress, overcome with
stress, [and I hope,] "Perhaps the end of this entire mass of suffering
& stress might be known!" Now if I, having gone forth, were to think
thoughts of sensuality, thoughts of ill will, or thoughts of
harmfulness: great is the community of this cosmos. And in the great
community of this cosmos there are brahmans & contemplatives endowed
with psychic power, clairvoyant, skilled [in reading] the minds of
others. They can see even from afar. Even up close, they are invisible.
With their awareness they know the minds of others. They would know this
of me: "Look, my friends, at this clansman who — though he has in good
faith gone forth from the home life into homelessness — remains overcome
with evil, unskillful mental qualities." There are also devas endowed
with psychic power, clairvoyant, skilled [in reading] the minds of
others. They can see even from afar. Even up close, they are invisible.
With their awareness they know the minds of others. They would know this
of me: "Look, my friends, at this clansman who — though he has in good
faith gone forth from the home life into homelessness — remains overcome
with evil, unskillful mental qualities."' So he reflects on this: 'My
persistence will be aroused & not lax; my mindfulness established
& not confused; my body calm & not aroused; my mind centered
& unified.' Having made the cosmos his governing principle, he
abandons what is unskillful, develops what is skillful, abandons what is
blameworthy, develops what is unblameworthy, and looks after himself in
a pure way. This is called the cosmos as a governing principle.
Adhipateyya Sutta: Governing Principles