Skip to main content

why are sutta instructions on meditation so brief?

 

Re: Brevity of Sutta meditation instructions

Post by frank k » 

The way into jhana, is just relax deeply and remove unnecessary verbal thinking.
That's it. Just those two things.

that's why sutta instructions on meditation are brief sometimes, because the description of the activity itself is really brief, and is a matter of skill and time put into practice, not from lack of verbal description.
More can be said on what, why, how to relax deeply and whether you're doing it correctly, and there are suttas that do that.
MN 19 and MN 20 for example give more details on curtailing unnecessary thought.
The jhana similes describe what happens physically after you've put enough time and correctly relax.
It's all there, laid out very concisely and clearly in the suttas, just not organized in a way that people can easily piece it together (scattered across all 5 nikayas).
The problem is there's plenty of counterfeit dhamma, corrupted dhamma, corrupted interpretations of suttas that confuse the audience so they don't know what to believe, who to trust.

But if you have the good fortune and discernment to follow meditators who actually know what they're doing, you'll find the suttas [with correct translation and interpretation] explain the process just fine.

Alex123 wrote: Fri Jan 13, 2023 9:44 amHello all,

Hard question:
Are meditation instructions in the suttas so short because:

a) Most of the material didn't make it into the suttas?
In this case, Why would such crucial piece of information be left out, while a lot of less practical material (such as Aganna sutta like materials, birth stories, miraculous stories & events, stories about Nagas, petas, devas, etc, etc) were left in? If there was "limited memory of reciters" to store every detail, why not store the most important ones and leave out less practically important?

or

b) The brevity of sutta meditation instruction is deliberate.

Perhaps it is meant that one has to use one's own ingenuity and wisdom to "flesh out" the specifics for oneself and develop accordingly. Perhaps there were many valid interpretations, and one had to find out the one which suited oneself.

Any comments, or thoughts? Any other interpretations?


Comments

Popular posts from this blog

Advice to younger meditators on jhāna, sex, porn, masturbation

Someone asked: Is porn considered harmful sexual.activity? I don't have a sex life because I don't have a partner and I don't wish to engage in casual sex so I use porn to quench the biological urge to orgasm. I can't see that's it's harmful because nobody is being forced into it. The actors are all paid well and claim to enjoy it etc. The only harm I can see is that it's so accessible these days on smart devices and so children may access it but I believe that this is the parents responsibility to not allow unsupervised use of devices etc. Views? Frankk response: In another thread, you asked about pleasant sensations and jhāna.  I'm guessing you're young, so here's some important advice you won't get from suttas   if you're serious about jhāna.  (since monastics are already celibate by rule)   If you want to attain stable and higher jhānas,   celibacy and noble silence to the best of your ability are the feedstock and prerequiste to tha

SN 48.40 Ven. Thanissaro comments on Ven. Sunyo's analysis

This was Ven. Sunyo's analysis of SN 48.40: https://notesonthedhamma.blogspot.com/2024/05/exciting-news-honest-ebt-scholars-like.html And here is Ven. Thanissaro's response to that analysis: I think there’s a better way to tackle the issue of SN 48:40 than by appealing to the oldest layers of commentarial literature. That way is to point out that SN 48:40, as we have it, doesn’t pass the test in DN 16 for determining what’s genuine Dhamma and what’s not. There the standard is, not the authority of the person who’s claiming to report the Buddha’s teachings, but whether the teachings he’s reporting are actually in accordance with the principles of the Dhamma that you know. So the simple fact that those who have passed the Buddha’s teachings down to us say that a particular passage is what the Buddha actually taught is not sufficient grounds for accepting it. In the case of the jhānas—the point at issue here— we have to take as our guide the standard formula for the jhānas, a

1min. video: Dalai Lama kissing boy and asking him to suck his tongue

To give more context, this is a public event,  * everyone knows cameras are rolling  *  it's a room full of children * the boy's mom is standing off camera a few feet away watching all of this * the boy initiated contact, he had already had a hug with Dalai Lama earlier and then asked Dalai Lama for another hug which triggered this segment  17 min. video showing what happened before that 1 min. clip and after, with some explanation https://www.youtube.com/watch?v=bT0qey5Ts78 16min talk from Ajahn Acalo with his thoughts on Dalai Lama kissing boy, relevance to Bhikkhu monastic code, sexual predators in religion in general, and how celibate monastics deal with sexual energy. https://www.youtube.com/watch?v=uK2m0TcUib0 The child's comments about the incident in a filmed interview later https://www.marca.com/en/lifestyle/world-news/2023/04/18/643eba5d46163ffc078b457c.html The child: It's a great experience It was amazing to meet His Holiness and I think it's a great ex