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Từ Chánh Niệm Đến Giác Ngộ
Bạn đang cầm trong tay một cuốn cẩm nang hướng dẫn hành Thiền thật hữu ích và tinh tế, do một vị sư đầy kinh nghiệm tu tập uyên thâm trình bày. Ajahn Brahm là một trong những vị sư thuộc thế hệ mới của những tăng sĩ Tây phương đã tu học, thực hành và nắm vững giáo lý quan trọng của Đức Phật, và nay Sư cống hiến kinh nghiệm ấy cho các hành giả thành tâm trên khắp thế giới hiện đại.
Trong cuốn Từ Chánh Niệm Đến Giác Ngộ bạn sẽ tìm thấy toàn bộ những lời dạy thấu đáo để phát triển và đi sâu vào Thiền tập, đặc biệt nhắm mục đích nhập Định, hay nhập các Tầng Thiền, và khai mở tuệ giác tiếp theo sau. Ajahn Brahm cống hiến cho chúng ta những hiểu biết cẩn trọng và tinh tế để giúp chúng ta chuyển hóa được những khó khăn ban đầu và đưa tâm đến một trạng thái hỷ lạc, khinh an và vững chải sâu lắng của Định. Rồi Sư dùng nhất tâm chánh niệm để soi sáng tính vô ngã, từ đó đưa đến tri kiến giải thoát. Đây là những lời giảng dạy tuyệt vời.
Tôi hoan hỷ công nhận kinh nghiệm phong phú của Ajahn Brahm đã mang lại kết quả tốt đẹp trong việc hướng dẫn hành giả tu Thiền, Sư trình bày đường lối tu tập hướng đến nhập định và tuệ giác như là con đường chân chính đích thực mà Đức Phật đã dạy cho chúng ta, và vì thế đó là con đường tốt nhất. Đây quả là một con đường ưu việt. Nhưng Đức Phật cũng đã giảng dạy nhiều phương cách khác cũng tốt như vậy để hành Thiền và Ngài cũng đã dùng nhiều phương tiện thiện xảo khác để giúp các đệ tử của Ngài đạt được giác ngộ. Những lời giảng dạy của Thiền sư Thích Nhất Hạnh, Đức Dalai Lama, Ajahn Buddhadasa hay Sunlun Sayadaw là một vài ví dụ trong số những bậc thầy khắp thế giới đã cống hiến tuệ giác của họ từ những góc độ khác nhau và mang cùng một vị giải thoát như vậy. Tất cả những bậc Thầy này đã tạo thành một đoá hoa Mạn-đà-la đầy hương sắc của Giáo Pháp sinh động, trong đó Ajahn Brahm đã làm hiển lộ một khía cạnh thật quan trọng.
Vì vậy, những bạn nào quan tâm đến việc thực tập để đạt tới các tầng Thiền và giáo pháp thâm sâu của Phật đạo thì hãy đọc cuốn sách này thật kỹ. Và tập thực hành. Bạn sẽ thọ nhận được rất nhiều từ những lời giảng dạy phong phú và sâu sắc này và thậm chí còn tiếp thu nhiều hơn nữa từ những kinh nghiệm đã được truyền đạt nơi đây. Và Đức Phật cũng như Ajahn Brahm đều khuyên chúng ta, hãy tự mình thử nghiệm, hãy thực hành, và từ đó học hỏi, nhưng đừng bám víu vào chúng. Hãy để chúng dẫn dắt bạn đến con đường giải thoát mọi dính mắc, một tâm giải thoát đích thực. Cầu mong những lời giảng dạy này sẽ đem lại hiểu biết, lợi ích và phước lành cho tất cả mọi người.
Với tâm từ,
Jack Kornfield
Spirit Rock Center
Woodacre, California-2006
Trong cuốn Từ Chánh Niệm Đến Giác Ngộ bạn sẽ tìm thấy toàn bộ những lời dạy thấu đáo để phát triển và đi sâu vào Thiền tập, đặc biệt nhắm mục đích nhập Định, hay nhập các Tầng Thiền, và khai mở tuệ giác tiếp theo sau. Ajahn Brahm cống hiến cho chúng ta những hiểu biết cẩn trọng và tinh tế để giúp chúng ta chuyển hóa được những khó khăn ban đầu và đưa tâm đến một trạng thái hỷ lạc, khinh an và vững chải sâu lắng của Định. Rồi Sư dùng nhất tâm chánh niệm để soi sáng tính vô ngã, từ đó đưa đến tri kiến giải thoát. Đây là những lời giảng dạy tuyệt vời.
Tôi hoan hỷ công nhận kinh nghiệm phong phú của Ajahn Brahm đã mang lại kết quả tốt đẹp trong việc hướng dẫn hành giả tu Thiền, Sư trình bày đường lối tu tập hướng đến nhập định và tuệ giác như là con đường chân chính đích thực mà Đức Phật đã dạy cho chúng ta, và vì thế đó là con đường tốt nhất. Đây quả là một con đường ưu việt. Nhưng Đức Phật cũng đã giảng dạy nhiều phương cách khác cũng tốt như vậy để hành Thiền và Ngài cũng đã dùng nhiều phương tiện thiện xảo khác để giúp các đệ tử của Ngài đạt được giác ngộ. Những lời giảng dạy của Thiền sư Thích Nhất Hạnh, Đức Dalai Lama, Ajahn Buddhadasa hay Sunlun Sayadaw là một vài ví dụ trong số những bậc thầy khắp thế giới đã cống hiến tuệ giác của họ từ những góc độ khác nhau và mang cùng một vị giải thoát như vậy. Tất cả những bậc Thầy này đã tạo thành một đoá hoa Mạn-đà-la đầy hương sắc của Giáo Pháp sinh động, trong đó Ajahn Brahm đã làm hiển lộ một khía cạnh thật quan trọng.
Vì vậy, những bạn nào quan tâm đến việc thực tập để đạt tới các tầng Thiền và giáo pháp thâm sâu của Phật đạo thì hãy đọc cuốn sách này thật kỹ. Và tập thực hành. Bạn sẽ thọ nhận được rất nhiều từ những lời giảng dạy phong phú và sâu sắc này và thậm chí còn tiếp thu nhiều hơn nữa từ những kinh nghiệm đã được truyền đạt nơi đây. Và Đức Phật cũng như Ajahn Brahm đều khuyên chúng ta, hãy tự mình thử nghiệm, hãy thực hành, và từ đó học hỏi, nhưng đừng bám víu vào chúng. Hãy để chúng dẫn dắt bạn đến con đường giải thoát mọi dính mắc, một tâm giải thoát đích thực. Cầu mong những lời giảng dạy này sẽ đem lại hiểu biết, lợi ích và phước lành cho tất cả mọi người.
Với tâm từ,
Jack Kornfield
Spirit Rock Center
Woodacre, California-2006
465 pages, Hardcover
First published August 10, 2006
318 people are currently reading
1921 people want to read
About the author
Ajahn Brahm
78 books466 followersAjahn Brahmavamso Mahathera (lovingly known to most as Ajahn Brahm) was born Peter Betts in London, United Kingdom in August 7, 1951. He came from a working-class background, and won a scholarship to study Theoretical Physics at Cambridge University in the late 1960s. After graduating from Cambridge he taught in high school for one year before travelling to Thailand to become a monk and train with the Venerable Ajahn Chah Bodhinyana Mahathera.
Whilst still in his years as a junior monk, he was asked to undertake the compilation of an English-language guide to the Buddhist monastic code - the Vinaya - which later became the basis for monastic discipline in many Theravadan monasteries in Western countries.
Whilst still in his years as a junior monk, he was asked to undertake the compilation of an English-language guide to the Buddhist monastic code - the Vinaya - which later became the basis for monastic discipline in many Theravadan monasteries in Western countries.
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Displaying 1 - 30 of 65 reviews
June 3, 2015
Over the years as a practicing Buddhist I have read my share of books and manuals on meditation, especially those dealing with or touching upon Ānāpānasati and Jhāna. Initially I read these many books to learn from experienced meditators what to do and then, after I had accumulated quite a store of them, I re-read them to reconcile their different and sometimes conflicting messages.
Is Jhāna attainable these days, in this noisy, me-me-me world of ours? Some books hold that this is no longer possible (maybe one in a million, if that, can truly attain these deep absorptions, they say); other books skirt the issue altogether; while Ajahn Brahm courageously holds that: “Yes, it is possible.” And not only possible, but attainable by anyone, given the right intention, a virtuous life, and perseverance.
This book is a meditation manual, and now, looking over my book shelf of its many siblings and cousins, I clearly see that if I could only bring one of them with me to that clichéd desert island, this would be the one.
Ajahn Brahm is an intelligent man, and he reasons very clearly. His analysis of the applicable Pali Canon references and his reconciliation of apparently conflicting passages deserve applause.
His approach to Samādhi and Jhāna is logical and practical, and—above all—both understandable and doable. Setting out from the basics of meditation, navigating through the handling of hindrances, then treating mindfulness and the beautiful breath with both clarity and contagious enthusiasm, he leads you all the way from your initial sitting down and letting go of past and future, to—down the path a ways—enlightenment and Nibbāna.
This is a book (a manual, a friend) that invites and encourages practice, and as such (despite Jack Kornfield’s somewhat guarded introduction and recommendation) is what, in my view, the world desperately needs today.
In two words: Highly Recommended.
Is Jhāna attainable these days, in this noisy, me-me-me world of ours? Some books hold that this is no longer possible (maybe one in a million, if that, can truly attain these deep absorptions, they say); other books skirt the issue altogether; while Ajahn Brahm courageously holds that: “Yes, it is possible.” And not only possible, but attainable by anyone, given the right intention, a virtuous life, and perseverance.
This book is a meditation manual, and now, looking over my book shelf of its many siblings and cousins, I clearly see that if I could only bring one of them with me to that clichéd desert island, this would be the one.
Ajahn Brahm is an intelligent man, and he reasons very clearly. His analysis of the applicable Pali Canon references and his reconciliation of apparently conflicting passages deserve applause.
His approach to Samādhi and Jhāna is logical and practical, and—above all—both understandable and doable. Setting out from the basics of meditation, navigating through the handling of hindrances, then treating mindfulness and the beautiful breath with both clarity and contagious enthusiasm, he leads you all the way from your initial sitting down and letting go of past and future, to—down the path a ways—enlightenment and Nibbāna.
This is a book (a manual, a friend) that invites and encourages practice, and as such (despite Jack Kornfield’s somewhat guarded introduction and recommendation) is what, in my view, the world desperately needs today.
In two words: Highly Recommended.
May 6, 2012
I think many would disagree with Brahm's position that accessing jhana is the only path to liberation (the allowance of Kornfield's caveat in the introduction though seem to perhaps indicate that Brahm is willing to make some kind of concession on this point) - but regardless, this book contains some of the most detailed - and yet accessible - text/chapters concerning meditative states preceding first jhana - including - simply put - how to effectively deal with nimittas when they start to arise as meditative states deepen. Recommended - though I would pair this book with others to offer a more balanced view - try Shaila Catherine 's Focused and Fearless - Catherine offers an excellent guide to cultivating the jhana factors.
August 19, 2013
In this book, Ajahn Brahm reveals a blissful path to Nibaana through the development of the jhanas. The jhanas are seldom taught nowadays, and even more seldom taught is the progression from jhana to the "attainment of extinction" (nirodha-samāpatti) or "cessation of apperception and feeling" (saññāvedayitanirodha) which is Nibaana. Using language and instructions that are down-to-earth. accessible and even fun, Ajahn Brahm teaches how we can progressively develop the 4 fine-material jhanas and the 4 formless jhanas up to the sphere of neither perception nor non-perception, and then how to go beyond even this state to the cessation of apperception and feeling (saññāvedayitanirodha) itself. This entire process from jhana to nirodha-samāpatti/saññāvedayitanirodha is often described in the sutta pitaka, sometimes referred to by the name "nine successive stages" (nava anupubbavihārā), and it leads to either the fruition of non-returnership or the fruition of arahantship. To see this magnificent and profound path revealed in all its radiance, and revealed to be attainable, virtually does away with speech and commentary for quite a while.
Ajahn Brahm plays up the blissful aspect of this path through the jhanas, citing many instances in the sutta pitaka where the Buddha explicitly stresses and praises the pleasant and happy nature of jhanas and their cultivation. This makes it seem as if the Buddha really valued jhana and the bliss of jhana above all else. However, these citations should ideally be placed in their proper context - in these suttas, the Buddha was directly addressing Jain ascetics and ascetism which he stresses is painful, unnecessary and unprofitable. Even so, that message - that there exists a blissful path to enlightenment through the jhanas - is equally important for our times, when science, materialism, skepticism and the guilt complex has made us all a little wary and pessimistic of spiritual bliss, fearful and forgetful of spiritual happiness.
Ajahn Brahm interprets and presents the Anapanasati Sutta in a way that will be new and challenging for many people who are used to other interpretations of the sutta like Buddhadasa Bhikku's. Where Buddhadasa Bhikku's interpretation of the Anapanasati Sutta reveals the 16 steps of Anapanasati as a clear, logical and progressive vipassana practice on the 4 satipathanas that culminates in nirodha-upassana (contemplation on extinction), Ajahn Brahm's interpretation reveals the 16 steps of Anapanasati as a progressive development of the jhanas all the way to nirodha-samāpati (attainment of extinction). Buddhadasa Bhikkhu's application of Anapanasati relies more on the deliverance of wisdom (pañña-vimmutti). Ajahn Brahm's application of Anapanasati relies more on the deliverance of mind (ceto-vimmutti). Both seem capable of delivering the supramundane fruits if practiced correctly.
If Ajahn Brahm had just taught the path to deliverance through the jhanas, I would have given this book 5 stars and the review ends here. Unfortunately, Ajahn Brahm felt so strongly that enlightenment - including the first two stages of enlightenment - could only happen with and through the jhanas that he categorically denied any validity to other paths that do not rely on jhana. His attachment to his view is SO strong, it leads him to virtually overlook suttas, including some which he himself cited, which can be found on reading to directly attest to the existence of the path of pañña-vimmutti conferring deliverance through wisdom alone, WITHOUT jhana. The ignoring of non-jhanic paths results in some gross inconsistencies in his presentation of enlightenment (esp. the first stage of stream-entry and the Noble Eightfold Path) that contradict scriptural evidence as well as logic.
For example, on pg. 223, Ajahn Brahm mentions the Mahāvedalla Sutta's discussion of "right view", which he considers "another saying for the attainment of stream entry," which he in turn equates with jhana. Actually, the relevant passage of the sutta states : "Friend, right view is assisted by five factors when it has deliverance of mind for its fruit and benefit, when it has deliverance of wisdom for its fruit and benefit..." This is basically saying that right view is supported by five factors when right view is directed towards i) deliverance of mind that confers the fruit of liberation through the jhanas, ii) deliverance of wisdom that confers the fruit of liberation through insight. This passage can just as equally be interpreted as an acknowledgement that jhana mastery is not the only path to deliverance, and that there can also be a path of (dry) insight.
Ajahn Brahm then goes on to equate "samatha", one of the five conditions listed as supporting the two triggers to right view, as "jhana". He tops it off by saying "The second of Ven. Sāriputta's triggers for stream winning [he is referring to yoniso manasikara or wise reflection, the 2nd trigger for Right View which he conflates with Stream-Entry]...comprises the three supporting conditions of virtue, jhana and insight, all rolled together as yoniso manasikāra." So, he is basically saying that jhana = stream-entry (the fruit), = right view (the initial path factor), = samatha or serenity (the condition that supports the second trigger for the first path factor to arise), = samadhi or concentration (second factor of 3-fold training often equated with the Noble 8-fold path), = the entire path ("virtue(sila), jhana(samadhi), insight(panna) all rolled together as one"), = yoniso manasikara or wise consideration (the 2nd trigger of the 1st path factor, but which in Ajahn Brahm's logic becomes "virtue, jhana and insight all rolled together as one"). Too much SIMPLIFICATION, CONFLATION and "rolling together as one" going on here, don't you think?
Here's a refutation: 1) Granted that the Path, with Right View as its first factor, arises upon Stream-Entry. This does not mean that the Path, Right View, or Stream-Entry are automatically equivalent or REDUCIBLE to Jhana. 2) Samatha is rightly translated as "tranquility", which does not have to equate with or AMOUNT to jhana or absorption. 3) Samadhi or concentration is of 3 kinds - momentary concentration, access concentration and absorption concentration, and only absorption concentration amounts to jhana, so samadhi is not necessarily jhana. 4) The path (consisting of sila/virtue, samadhi/concentration and panna/insight) does not have to include jhana, because samadhi can refer to momentary or access concentration, which is enough basis for developing insight. Even if samadhi refers to jhana, one cannot therefore say that the path IS jhana, because there are factors other than samadhi involved. 5) Wise attention, yoniso manasikara, does not have to DEPEND on jhana, only on an adequate amount of tranquility, and it can operate PRIOR to stream-entry and PRIOR to the Path, because it is only a SUPPORTIVE CONDITION for right view. I am sorry to say this, but this is worst case of bad translation, blatant conflation and loose juggling of Pali terms and logic that I have ever come across, and it should not have happened. With such over-simplification, we really have to wonder: Is this what can happen when the one-pointedness of jhana is not matched by the power of dissection conferred by Insight?!!
One more example. On pg. 225, Ajahn Brahm grudgingly turns to consider the question of "stream winning without Jhanna?" He says: "I cannot see a possibility of penetrating to the full meaning of anatta, dukkha and annicca without the radical data gained in a jhana experience. Yet, there are some stories in the Tipitaka that suggest it might be possible." He gives "the most compelling passage" which concerns the 31 murderers sent by Devadatta to kill the Buddha. Ajahn Brahm's blind-spot becomes very visible to readers here. There are INNUMERABLE passages in the Sutta Pitaka that attests to stream-entry without jhana. For example, the story of Susima in the Samyutta Nikaya (S II, 127) recounts the declaration of final liberation by a number of bhikkus in the presence of the Buddha at Rajagaha. Upon being queried later by Susima about their jhanic attainments, these same bhikkus told him that they are "liberated through wisdom alone". Susima then goes and checks with the Buddha about how this can be, and the Buddha there and then leads him through a series of questions and answers that shows Sisima using his (Susima's) own example and understanding how one becomes liberated through wisdom alone, without jhanic attainments.
Really, how much clearer can it get that "liberation by wisdom alone" is not only possible, it has been DONE, verified as DONE, checked and double-checked, stamped and double-stamped, with the Buddha's own stamp of approval itself? Rather than accept the liberating power of insight, Ajahn Brahm chooses to attribute stream-entry without jhana to the power of FAITH alone (pg 226). Faith? When the Buddha has repeatedly taught people not to rely on faith and belief, but to rely on one's own discrimination, experience and insight? To quote Dr. Rahula in "What the Buddha Taught": "Buddhism is always a question of knowing and seeing, and not that of believing. The teaching of the Buddha is qualified as Ehi-Passiko, inviting you to come and see, but not to come and believe." Without insight, surely faith can never confer the fruit of liberation, however strong it is. So, WHY should a learned member of the Sangha deduce that it was faith and not dry insight that delivered the fruit?
Ajahn Brahm related an incident where Ajahn Chah asks him "WHY?" after he has just come out of a beautiful meditation, and he was stumped for an answer. He says "I don't know". Ajahn Chah then tells him, "If anyone asks you 'Why?', the answer is "There is nothing." He then asks him if he understands and Ajahn Brahm says "Yes". But Ajahn Chah corrects him, saying "No you don't." Ajahn Brahm says that this episode with Ajahn Chah "summed up what this chapter on deep insight is all about." Perhaps, but could Ajahn Chah also be pointing to something else that he totally missed? Was Ajahn Chah pointing to the nothingness (cessation) obtained through insight, was he pointing to the nothingness that the jhanas must ultimately culminate in, was he pointing also to the nothingness of jhana? Was he telling Ajahn Brahm not to cling to Jhana, not to make a big deal out of jhana, because it is nothing? (This BTW is the same pointing out a "dry vipassana" instructor would give to a student who starts to get light, rapture, happiness and etc - to disregard them because they are nothing but subtle defilements of the mind). If so, Ajahn Brahm never understood his master fully. Instead, he assumes that he does, and that it is us, the reader, who doesn't understand (see pg. 209). Make no mistake, much of what Ajahn Brahm says, including about the "dumping down" of Nibhaana, is very true and very important. This book is brave in its critique and vision, but the author becomes a little rash in his assertions, and his dogmatic adherence to his particular view and experience shows a lack of balance and impartiality - shows an imperfection of wisdom therefore. Could this be due to a failure to fully grasp that "Why?" directive given by Ajahn Chah many years ago?
Reflect on this: Just because Ajahn Brahm did not or could not attain stream-entry through dry insight, does it mean that nobody attained or can attain stream-entry through dry insight? Does he know the accumulated insight and virtues of everyone else? How does he know HOW MUCH insight it takes for another person to become enlightened? Some people just hear the dhamma and they SEE it and they get enlightened. Some people have to suffer greatly in life and then they see the dhamma and get enlightened. Some people have to practice vipassana before they see the dhamma. Some people have to develop jhana and then do vipassana, then they see the dhamma. Some people do vipassana first, they see the dhamma, and that seeing gives them the purity and focus of mind to develop the jhanas successfully. The fact is, there are different kinds of people with different capabilities of insight and with different potentials for liberation in the world. The Buddha taught 40 kinds of meditation with innumerable possibilities for skillful combination and application because he recognized the different propensities, potentialities and needs of different people. The "one path" does not mean that there is only one path (satipathana or jhana), it means the path that leads to to one goal of Nibhaana. So there are several "one paths" in the Dispensation of the Buddha, all leading to Nibhaana." Unfortunately, Ajahn Brahm does not think this way, because he doesn't know and doesn't use this kind of wise reflection (yoniso manasikara) that operates independently of jhana, and which leads to right view.
For those still confused over jhana and dry insight, let me just point out that without the power of jhanic absorption (up to the 4th jhana at the very least) to drive it, Anapanasati or any Satipathana method might (only) reach up to the first two levels of enlightenment - stream-entry or once-returner. Without crowning insight to finish it, the development of jhanas might (only) lead to rebirth in the pure abodes in which one can complete the practice to gain liberation. But if one develops the jhanas and then undertakes dhamma-upassana (investigation of dhamma), this can lead to both cetto-vimmutti and pañña-vimutti, delivering the final two supramundane fruits - non-returner or arahantship, with arahantship being full enlightenment and final liberation in this very life. Don't you agree, that ANY one of these fruits are supremely rewarding to get, coming as it does with the iron-clad guarantee of final liberation? Why should those who get a fruit insist "my apple is best, only apples can satiate all hunger, and you can only get an apple by picking it up with your left hand," when there are apples, pears, melons and grapes on the table ready for the eating, and just as many ways to get them as there are hands, mouths and people?
I guess this book is an example of the jhanas' great ability to expand horizons of understanding, even as they harbor a great ability to create blind-spots. OVER-reliance on jhana is not a good thing, if it can create such subtle attachment to views and blind-spots in understanding. I deduce: Jhana by itself really does not guarantee wisdom! So, if your question is "WHY should I read this book, can it lead me to final liberation?" My answer is: "THERE IS NOTHING you can achieve WITHOUT INSIGHT!!!"
Ajahn Brahm plays up the blissful aspect of this path through the jhanas, citing many instances in the sutta pitaka where the Buddha explicitly stresses and praises the pleasant and happy nature of jhanas and their cultivation. This makes it seem as if the Buddha really valued jhana and the bliss of jhana above all else. However, these citations should ideally be placed in their proper context - in these suttas, the Buddha was directly addressing Jain ascetics and ascetism which he stresses is painful, unnecessary and unprofitable. Even so, that message - that there exists a blissful path to enlightenment through the jhanas - is equally important for our times, when science, materialism, skepticism and the guilt complex has made us all a little wary and pessimistic of spiritual bliss, fearful and forgetful of spiritual happiness.
Ajahn Brahm interprets and presents the Anapanasati Sutta in a way that will be new and challenging for many people who are used to other interpretations of the sutta like Buddhadasa Bhikku's. Where Buddhadasa Bhikku's interpretation of the Anapanasati Sutta reveals the 16 steps of Anapanasati as a clear, logical and progressive vipassana practice on the 4 satipathanas that culminates in nirodha-upassana (contemplation on extinction), Ajahn Brahm's interpretation reveals the 16 steps of Anapanasati as a progressive development of the jhanas all the way to nirodha-samāpati (attainment of extinction). Buddhadasa Bhikkhu's application of Anapanasati relies more on the deliverance of wisdom (pañña-vimmutti). Ajahn Brahm's application of Anapanasati relies more on the deliverance of mind (ceto-vimmutti). Both seem capable of delivering the supramundane fruits if practiced correctly.
If Ajahn Brahm had just taught the path to deliverance through the jhanas, I would have given this book 5 stars and the review ends here. Unfortunately, Ajahn Brahm felt so strongly that enlightenment - including the first two stages of enlightenment - could only happen with and through the jhanas that he categorically denied any validity to other paths that do not rely on jhana. His attachment to his view is SO strong, it leads him to virtually overlook suttas, including some which he himself cited, which can be found on reading to directly attest to the existence of the path of pañña-vimmutti conferring deliverance through wisdom alone, WITHOUT jhana. The ignoring of non-jhanic paths results in some gross inconsistencies in his presentation of enlightenment (esp. the first stage of stream-entry and the Noble Eightfold Path) that contradict scriptural evidence as well as logic.
For example, on pg. 223, Ajahn Brahm mentions the Mahāvedalla Sutta's discussion of "right view", which he considers "another saying for the attainment of stream entry," which he in turn equates with jhana. Actually, the relevant passage of the sutta states : "Friend, right view is assisted by five factors when it has deliverance of mind for its fruit and benefit, when it has deliverance of wisdom for its fruit and benefit..." This is basically saying that right view is supported by five factors when right view is directed towards i) deliverance of mind that confers the fruit of liberation through the jhanas, ii) deliverance of wisdom that confers the fruit of liberation through insight. This passage can just as equally be interpreted as an acknowledgement that jhana mastery is not the only path to deliverance, and that there can also be a path of (dry) insight.
Ajahn Brahm then goes on to equate "samatha", one of the five conditions listed as supporting the two triggers to right view, as "jhana". He tops it off by saying "The second of Ven. Sāriputta's triggers for stream winning [he is referring to yoniso manasikara or wise reflection, the 2nd trigger for Right View which he conflates with Stream-Entry]...comprises the three supporting conditions of virtue, jhana and insight, all rolled together as yoniso manasikāra." So, he is basically saying that jhana = stream-entry (the fruit), = right view (the initial path factor), = samatha or serenity (the condition that supports the second trigger for the first path factor to arise), = samadhi or concentration (second factor of 3-fold training often equated with the Noble 8-fold path), = the entire path ("virtue(sila), jhana(samadhi), insight(panna) all rolled together as one"), = yoniso manasikara or wise consideration (the 2nd trigger of the 1st path factor, but which in Ajahn Brahm's logic becomes "virtue, jhana and insight all rolled together as one"). Too much SIMPLIFICATION, CONFLATION and "rolling together as one" going on here, don't you think?
Here's a refutation: 1) Granted that the Path, with Right View as its first factor, arises upon Stream-Entry. This does not mean that the Path, Right View, or Stream-Entry are automatically equivalent or REDUCIBLE to Jhana. 2) Samatha is rightly translated as "tranquility", which does not have to equate with or AMOUNT to jhana or absorption. 3) Samadhi or concentration is of 3 kinds - momentary concentration, access concentration and absorption concentration, and only absorption concentration amounts to jhana, so samadhi is not necessarily jhana. 4) The path (consisting of sila/virtue, samadhi/concentration and panna/insight) does not have to include jhana, because samadhi can refer to momentary or access concentration, which is enough basis for developing insight. Even if samadhi refers to jhana, one cannot therefore say that the path IS jhana, because there are factors other than samadhi involved. 5) Wise attention, yoniso manasikara, does not have to DEPEND on jhana, only on an adequate amount of tranquility, and it can operate PRIOR to stream-entry and PRIOR to the Path, because it is only a SUPPORTIVE CONDITION for right view. I am sorry to say this, but this is worst case of bad translation, blatant conflation and loose juggling of Pali terms and logic that I have ever come across, and it should not have happened. With such over-simplification, we really have to wonder: Is this what can happen when the one-pointedness of jhana is not matched by the power of dissection conferred by Insight?!!
One more example. On pg. 225, Ajahn Brahm grudgingly turns to consider the question of "stream winning without Jhanna?" He says: "I cannot see a possibility of penetrating to the full meaning of anatta, dukkha and annicca without the radical data gained in a jhana experience. Yet, there are some stories in the Tipitaka that suggest it might be possible." He gives "the most compelling passage" which concerns the 31 murderers sent by Devadatta to kill the Buddha. Ajahn Brahm's blind-spot becomes very visible to readers here. There are INNUMERABLE passages in the Sutta Pitaka that attests to stream-entry without jhana. For example, the story of Susima in the Samyutta Nikaya (S II, 127) recounts the declaration of final liberation by a number of bhikkus in the presence of the Buddha at Rajagaha. Upon being queried later by Susima about their jhanic attainments, these same bhikkus told him that they are "liberated through wisdom alone". Susima then goes and checks with the Buddha about how this can be, and the Buddha there and then leads him through a series of questions and answers that shows Sisima using his (Susima's) own example and understanding how one becomes liberated through wisdom alone, without jhanic attainments.
Really, how much clearer can it get that "liberation by wisdom alone" is not only possible, it has been DONE, verified as DONE, checked and double-checked, stamped and double-stamped, with the Buddha's own stamp of approval itself? Rather than accept the liberating power of insight, Ajahn Brahm chooses to attribute stream-entry without jhana to the power of FAITH alone (pg 226). Faith? When the Buddha has repeatedly taught people not to rely on faith and belief, but to rely on one's own discrimination, experience and insight? To quote Dr. Rahula in "What the Buddha Taught": "Buddhism is always a question of knowing and seeing, and not that of believing. The teaching of the Buddha is qualified as Ehi-Passiko, inviting you to come and see, but not to come and believe." Without insight, surely faith can never confer the fruit of liberation, however strong it is. So, WHY should a learned member of the Sangha deduce that it was faith and not dry insight that delivered the fruit?
Ajahn Brahm related an incident where Ajahn Chah asks him "WHY?" after he has just come out of a beautiful meditation, and he was stumped for an answer. He says "I don't know". Ajahn Chah then tells him, "If anyone asks you 'Why?', the answer is "There is nothing." He then asks him if he understands and Ajahn Brahm says "Yes". But Ajahn Chah corrects him, saying "No you don't." Ajahn Brahm says that this episode with Ajahn Chah "summed up what this chapter on deep insight is all about." Perhaps, but could Ajahn Chah also be pointing to something else that he totally missed? Was Ajahn Chah pointing to the nothingness (cessation) obtained through insight, was he pointing to the nothingness that the jhanas must ultimately culminate in, was he pointing also to the nothingness of jhana? Was he telling Ajahn Brahm not to cling to Jhana, not to make a big deal out of jhana, because it is nothing? (This BTW is the same pointing out a "dry vipassana" instructor would give to a student who starts to get light, rapture, happiness and etc - to disregard them because they are nothing but subtle defilements of the mind). If so, Ajahn Brahm never understood his master fully. Instead, he assumes that he does, and that it is us, the reader, who doesn't understand (see pg. 209). Make no mistake, much of what Ajahn Brahm says, including about the "dumping down" of Nibhaana, is very true and very important. This book is brave in its critique and vision, but the author becomes a little rash in his assertions, and his dogmatic adherence to his particular view and experience shows a lack of balance and impartiality - shows an imperfection of wisdom therefore. Could this be due to a failure to fully grasp that "Why?" directive given by Ajahn Chah many years ago?
Reflect on this: Just because Ajahn Brahm did not or could not attain stream-entry through dry insight, does it mean that nobody attained or can attain stream-entry through dry insight? Does he know the accumulated insight and virtues of everyone else? How does he know HOW MUCH insight it takes for another person to become enlightened? Some people just hear the dhamma and they SEE it and they get enlightened. Some people have to suffer greatly in life and then they see the dhamma and get enlightened. Some people have to practice vipassana before they see the dhamma. Some people have to develop jhana and then do vipassana, then they see the dhamma. Some people do vipassana first, they see the dhamma, and that seeing gives them the purity and focus of mind to develop the jhanas successfully. The fact is, there are different kinds of people with different capabilities of insight and with different potentials for liberation in the world. The Buddha taught 40 kinds of meditation with innumerable possibilities for skillful combination and application because he recognized the different propensities, potentialities and needs of different people. The "one path" does not mean that there is only one path (satipathana or jhana), it means the path that leads to to one goal of Nibhaana. So there are several "one paths" in the Dispensation of the Buddha, all leading to Nibhaana." Unfortunately, Ajahn Brahm does not think this way, because he doesn't know and doesn't use this kind of wise reflection (yoniso manasikara) that operates independently of jhana, and which leads to right view.
For those still confused over jhana and dry insight, let me just point out that without the power of jhanic absorption (up to the 4th jhana at the very least) to drive it, Anapanasati or any Satipathana method might (only) reach up to the first two levels of enlightenment - stream-entry or once-returner. Without crowning insight to finish it, the development of jhanas might (only) lead to rebirth in the pure abodes in which one can complete the practice to gain liberation. But if one develops the jhanas and then undertakes dhamma-upassana (investigation of dhamma), this can lead to both cetto-vimmutti and pañña-vimutti, delivering the final two supramundane fruits - non-returner or arahantship, with arahantship being full enlightenment and final liberation in this very life. Don't you agree, that ANY one of these fruits are supremely rewarding to get, coming as it does with the iron-clad guarantee of final liberation? Why should those who get a fruit insist "my apple is best, only apples can satiate all hunger, and you can only get an apple by picking it up with your left hand," when there are apples, pears, melons and grapes on the table ready for the eating, and just as many ways to get them as there are hands, mouths and people?
I guess this book is an example of the jhanas' great ability to expand horizons of understanding, even as they harbor a great ability to create blind-spots. OVER-reliance on jhana is not a good thing, if it can create such subtle attachment to views and blind-spots in understanding. I deduce: Jhana by itself really does not guarantee wisdom! So, if your question is "WHY should I read this book, can it lead me to final liberation?" My answer is: "THERE IS NOTHING you can achieve WITHOUT INSIGHT!!!"
February 7, 2008
This book is a trip. It argues that jhana is the ONLY path to nibbana--a provocative thesis to say the least. The other fun part about this book is the use of Western science to legitimate/"prove" Buddhist cosmology (i.e., karma, rebirth, deva realms, etc.), which is uber-juicy considering that Brahmavamso was a theoretical physicist before he ordained.
From a less academic standpoint, this book is a great introduction to the path set out in Buddhaghosa's Visuddhimagga--which can be, to say the least, a little challenging to read. He's fun to read, though perhaps a little fundamentalist, no?
From a less academic standpoint, this book is a great introduction to the path set out in Buddhaghosa's Visuddhimagga--which can be, to say the least, a little challenging to read. He's fun to read, though perhaps a little fundamentalist, no?
Currently reading
January 23, 2011An instruction book. It is suggested that one not move to the next section until one is able to meditate at the level described in the section you are reading. Three years, and less than a quarter through. Maybe will not get to the end in this lifetime.....
June 3, 2015
Over the years as a practicing Buddhist I have read my share of books and manuals on meditation, especially those dealing with or touching upon Ānāpānasati and Jhāna. Initially I read these many books to learn from experienced meditators what to do and then, after I had accumulated quite a store of them, I re-read them to reconcile their different and sometimes conflicting messages.
Is Jhāna attainable these days, in this noisy, me-me-me world of ours? Some books hold that this is no longer possible (maybe one in a million, if that, can truly attain these deep absorptions, they say); other books skirt the issue altogether; while Ajahn Brahm courageously holds that: “Yes, it is possible.” And not only possible, but attainable by anyone, given the right intention, a virtuous life, and perseverance.
This book is a meditation manual, and now, looking over my book shelf of its many siblings and cousins, I clearly see that if I could only bring one of them with me to that clichéd desert island, this would be the one.
Ajahn Brahm is an intelligent man, and he reasons very clearly. His analysis of the applicable Pali Canon references and his reconciliation of apparently conflicting passages deserve applause.
His approach to Samādhi and Jhāna is logical and practical, and—above all—both understandable and doable. Setting out from the basics of meditation, navigating through the handling of hindrances, then treating mindfulness and the beautiful breath with both clarity and contagious enthusiasm, he leads you all the way from your initial sitting down and letting go of past and future, to—down the path a ways—enlightenment and Nibbāna.
This is a book (a manual, a friend) that invites and encourages practice, and as such (despite Jack Kornfield’s somewhat guarded introduction and recommendation) is what, in my view, the world desperately needs today.
In two words: Highly Recommended.
Is Jhāna attainable these days, in this noisy, me-me-me world of ours? Some books hold that this is no longer possible (maybe one in a million, if that, can truly attain these deep absorptions, they say); other books skirt the issue altogether; while Ajahn Brahm courageously holds that: “Yes, it is possible.” And not only possible, but attainable by anyone, given the right intention, a virtuous life, and perseverance.
This book is a meditation manual, and now, looking over my book shelf of its many siblings and cousins, I clearly see that if I could only bring one of them with me to that clichéd desert island, this would be the one.
Ajahn Brahm is an intelligent man, and he reasons very clearly. His analysis of the applicable Pali Canon references and his reconciliation of apparently conflicting passages deserve applause.
His approach to Samādhi and Jhāna is logical and practical, and—above all—both understandable and doable. Setting out from the basics of meditation, navigating through the handling of hindrances, then treating mindfulness and the beautiful breath with both clarity and contagious enthusiasm, he leads you all the way from your initial sitting down and letting go of past and future, to—down the path a ways—enlightenment and Nibbāna.
This is a book (a manual, a friend) that invites and encourages practice, and as such (despite Jack Kornfield’s somewhat guarded introduction and recommendation) is what, in my view, the world desperately needs today.
In two words: Highly Recommended.
October 2, 2013
A 'lion of the dhamma', Ajahn Brahm stands at the vanguard of authentic Buddhist practitioners, and is spreading the truth of meditation (as taught by the Buddha) and the place of samadhi (jhana) in the noble eightfold path.
With so many lay-practitioners writing books about the subject when they themselves are amateurs at best, it is a true boon to the serious buddhist to have an 'instruction manual' on meditation written by a meditation master.
In a time rife with so much false dhamma and obfuscation, Ajahn Brahm is a beacon of light. I cannot recommend this (or his other books) highly enough.
Sadhu Sadhu Sadhu!
With so many lay-practitioners writing books about the subject when they themselves are amateurs at best, it is a true boon to the serious buddhist to have an 'instruction manual' on meditation written by a meditation master.
In a time rife with so much false dhamma and obfuscation, Ajahn Brahm is a beacon of light. I cannot recommend this (or his other books) highly enough.
Sadhu Sadhu Sadhu!
August 31, 2021
Find out what the cause is. Once you know the cause, then you can remember the solution and apply it. If it's sensory desire, just take the attention away from the five senses little by little and apply it to the breath or the mind, If it's ill will, do some loving-kindness. For sloth and torpor, remember "give value to awareness." If it's restlessness and remorse, remember "contentment, contentment, contentment" or practice forgiveness. And if it's doubt, be confident and be inspired by the teachings. Whenever you meditate, apply the solutions methodically. That way, the obstacles you experience won't create long-term barriers. They're things that you can recognize, overcome, and move beyond.
The fourth child said, "If I had a wish, then I'd wish for three wishes! With my first wish, I'd get my ice-cream factory. With my second wish, I'd get a billion dollars, and for my third wish, I'd ask for three more wishes! That way, I can go on wishing forever." Even the child who'd wished for a billion dollars now felt beaten. All the first three children looked up to this fourth child as a genius. What could be superior to unlimited wishes?
The fifth child surpassed them all. He said quietly, "If I had a wish, I would wish that I was so content that I would never need any more wishes!"
That last child won the wishing game, just as those who sit perfectly still win the human race. He understood that the highest happiness, nibbana, is the complete ending of all sensory desire, ill will, and delusion. Nibbana is contentment at last.
There are two types of freedom found in the world: freedom of desire and freedom from desire. The first is symbolized by the fourth child's infinity of wishes, and it is the type of freedom that is worshipped in our materialistic societies as the ultimate goal. Modern governments strive to give their people unlimited freedom of desire, with wealth, rights, and liberty. However, their people are mostly dissatisfied. The second type of freedom is symbolized by the fifth child's eternal contentment. Only spiritual paths like Buddhism worship freedom from desire.
Some traditions speak of two types of meditation, insight meditation (vipassana and calm meditation (samatha). In fact the two are indivisible facets of the same process. Calm is the peaceful happiness born of meditation; insight is the clear understanding born of the same meditation. Calm leads to insight and insight leads to calm.
For those who are misled to conceive of all the instructions offered here as "just samatha practice" (calming) without regard to vipassana (insight), please know that this is neither vipassana nor samatha. It is called bhavana (mental development). This method was taught by the Buddha (AN IV,125-27; MN 151,13-19) and repeated in the forest tradition of Northeast Thailand, with which my teacher, Ven. Ajahn Chah, was associated. Ajahn Chah often said that samatha and vipassana cannot be separated, nor can the pair be developed apart from right view, right thought, right moral conduct, and so forth. Samatha and vipassana, Ajahn Chah said, are like two sides of one hand. In the original Buddhist tradition they are inseparable. Indeed, to make progress in the seven stages of meditation I have described, the meditator needs an understanding and acceptance of the Buddha's teachings, and one's virtue must be pure.
The emotion that is metta feels delightful and pure. As you develop it repeatedly, it soon remains constant in your heart. You become a compassionate person, and your kindness is a source of joy to all beings and to yourself.
Metta enables you to embrace another being just as they are. Most people find this impossible because of their faultfinding mind. They only see part of the whole, the part that is flawed, and refuse to accept it. Loving-kindness, on the other hand, embraces the wholeness of something and accepts it as it is. Through the practice of metta meditation, you find yourself becoming less conscious of the faults in yourself and other beings, and more able to embrace them just the way they are. This ability to see the beauty in an object and ignore its flaws is a powerful aid to all types of meditation. To sustain your attention in the present moment, for example, you must accept the way things are now, embracing this moment and not being critical. When you persist in finding faults in the present moment, you will find you cannot remain there.
Wherever you have choice you may also find confusion. Now that you have read about several different methods of meditation, which one should you choose? The following simile will answer this question.
Apprentice carpenters begin by learning how to use their various tools until they are familiar with what each tool can do. Master carpenters who are about to make some furniture will first examine the wood they have to work with. A piece of timber straight from the lumberyard will have to be sawn to size. Then it must be planed to remove the marks from the saw. Sanding comes next, beginning with the coarsest grade of sandpaper, then a medium grade, then the finest grade of glass paper. Finally oil or wax is rubbed into the wood with a soft polishing cloth. Thus a piece of rough timber from the lumberyard is transformed by the master carpenter into a beautiful, smooth piece of furniture.
Sometimes a carpenter begins with a piece of wood that has already been planed or sanded. The master carpenter examines the wood and quickly knows that all it needs is a light sanding and then a polishing with the oil and cloth. On rare occasions, the master carpenter starts out with such a smooth piece of wood that no sanding is required, just a vigorous polishing. Such are the skills of a master carpenter.
Next sit down on a comfortable seat. You may sit on a cushion, on a bench, or even on a chair as long as it isn't too comfortable. The comfort required for success in breath meditation is that level where your body can be at ease for long periods of time. Buddhists do not sit on broken glass or beds of nails. Even the Buddha used a cushion of grass under the Bodhi tree. Nor do you need to cross your legs in full lotus and hold your back ramrod straight. I know from experience that you can succeed in meditation in the most unorthodox of postures. The purpose of posture is only to free you from discomfort so that you can let go of the body as soon as possible.
You are now asked to set up mindfulness "in front of you." When the Buddha said "in front of you" he didn't mean putting attention on the tip of your nose, or on your upper lip, or some place in front of your eyes. To put something in front means to make it important. So this preliminary instruction is to establish mindfulness by giving it priority.
This preliminary level of mindfulness is established by following the first two stages of the basic method of meditation in chapter I - that is, through practicing present-moment awareness and then silent present-moment awareness.
You'll find that the best two words to describe why jhana happened are "letting go." You've really let go for the first time. Not letting go of what you're attached to, but letting go of the thing doing the attaching. You've let go of the doer. You've let go of the self.
In this chapter I will explain the four focuses of mindfulness, or satipatthana, and their bearing on the practice of meditation described thus far.
First of all, the practice of satipatthana is not the only way to realize enlightenment, as some overenthusiastic interpreters would claim. According to the Buddha, the only way to realize enlightenment is by means of the noble eightfold path (Dhp 273-74). Satipatthana is the seventh factor of the noble eightfold path. Anyone who practices a "one-fold path," such as developing satipatthana but neglecting other factors, will not realize enlightenment.
There are two ways to understand something: by contemplating what it is made of and by contemplating what it does. Here we are analyzing this body by contemplating what it does. It is an illusion to think that I am walking, standing, lying down, sitting, stretching my arm, and so on. The truth is that there is a body doing this, not an I.
Many high achievers in sports, the arts, or even meditation, describe a state of selflessness called entering the "zone." When a famous classical Indian dancer I knew was asked how she could perform to such a high standard, she replied that she practices and practices, but when the performance begins, she deliberately forgets everything she has been taught. She "gets herself out of the way" and allows the dance to take over. This is a classic description of entering the zone. When the athlete is in the zone, she can move effortlessly, gracefully, and faultlessly.
When the mind is still and free from both desire and aversion, it sees that sukha vedana (pleasant feeling) is no more than a pause between two moments of dukkha vedana (unpleasant feeling). Indeed, you can also discern that the intensity of the pleasure in sukha vedana is directly proportional to the degree of unpleasantness that went just before, and the intensity of the pain in dukkha vedana is measured by the amount of happiness that you have just lost.
What you apprehend with superpower mindfulness is that these five hindrances are mere instances of images on the screen, that they are not yours or anything to do with you, as the following simile demonstrates.
An old school friend visited Jamaica many years ago. He went to see a movie in a drive-in theater in a remote town well known for its violence. He was surprised to see that the screen was a two-foot thick reinforced concrete wall. It must have cost a fortune. People of that town, it turns out, were very fond of Westerns. However, whenever the story came to the inevitable gunfight, many members of the audience took out their own guns and joined in the action! If they didn't like the sheriff, they shot at his image on the screen, or they blasted away at the Indians or at whomever else upset them. [...]
If, like these moviegoers, you identify images on the screen as real, you will want to shoot them. With mindfulness, however, you will see them as having nothing to do with you. When you see the hindrances merely as images on the screen of consciousness, they will not bother you ever again. You will be free.
With ordinary mindfulness you tend to believe in the thinking, get caught up in it, even worship it as more truthful than reality. A hungry man goes to dine at an expensive restaurant and is handed the menu. He eats the menu, pays, and leaves. He is still hungry. The menu is not the food any more than thoughts are reality.
Superpower mindfulness sees that thoughts, at best, is one step removed from reality, and at worst it is completely removed. Ill will bends thought into anger, sensory desire inflate thoughts into lust, and restlessness twists thoughts into frustration. When seen clearly, thoughts can't be trusted. Not even this one!
When satipatthana sees thinking for what it truly is, a makeshift approximation, then we experience dispassion with regard to our thinking. The sign of such dispassion and wisdom is that you can let go of thoughts at any time. The proof of such insight is your ability to be silent.
Whatever you do is just a result of complex programming.
When I talk like this, people get frightened. Such fear is a symptom that something you are so attached to, your will, is about to be taken away. We in the West are so attached to the delusion of free will, in fact, that we enshrine the illusion in our constitutions and declarations of human rights. You may raise the objection that if there is no free will, why bother to generate the great effort needed for enlightenment? The answer should be obvious. You put forth great effort because you have no choice!
The Arana-vibhanga Sutta (MN 139) equates the Middle Way with the pursuit of jhana. The sutta explains in detail that one should not pursue asceticism nor pleasure of the five senses, but instead one should pursue the Middle Way. If one does not pursue suffering in any of the six senses (asceticism) and one does not pursue pleasure in the five senses (kama-sukha), then the only pursuit remaining is for the happiness of the sixth sense (mind), and this must be the Middle Way. This sutta continues with the Buddha encouraging the pursuit of internal happiness, obviously the Middle Way, only here he defines it as the pursuit of the four jhanas. Conclusion: the Middle Way is the pursuit of jhana.
Just as various types of fire can be distinguished by their fuel, such as a wood fire, oil fire, or bushfire, so can the various types of happiness be differentiated by their cause. The joy and happiness that arises with the beautiful breath is fueled by the letting go of the burdens of past and future, internal commentary, and diversity of consciousness. Because it is a delight born of letting go, it cannot produce attachment. One cannot be attached and let go at the same time. The delight that arises with the beautiful breath is, in fact, a clear sign that some detachment has taken place.
Piti-sukha may arise from sensual excitement, from personal achievement, or from letting go. These three types of happiness differ in their nature. The happiness generated by sensual excitement is hot and stimulating but also agitated and therefore tiring. Repetition makes it fade.
In addition to the beautiful breath, there are many other objects of meditation: loving-kindness (metta), parts of the body (kayagatasati), simple visualizations (kasina), and others. However, in all meditation that develops into jhana there must come a stage where the piti-sukha born of letting go arises. For example, loving-kindness meditation opens into a wonderful, gorgeous, unconditional love for the whole cosmos, filling the meditator with delicious joy. Piti-sukha born of letting go has arisen, and one is at the stage of "beautiful metta." Some meditators focus on parts of the human body, often a skull. As the meditation deepens, as mindfulness rests on the inner image of a skull, an amazing process unfolds. The image of the skull in one's mind starts to whiten, then deepen in color, until it appears to glow with intense luminosity as the "beautiful skull." Again, piti-sukha born of letting go has appeared, filling the whole experience with joy and happiness. Even some monks who practice asubha (loathsomeness) meditation, on a decaying corpse, for instance, can experience the initially repugnant cadaver suddenly changing into one of the most beautiful images of all. Letting go has aroused so much happiness that it overwhelms the natural disgust and floods the image of piti-sukha. One has realized the stage of the "beautiful corpse."
In meditation on the breath, the Lord Buddha taught the arousing of piti-sukha along with the experience of one's breath as the fifth and sixth steps of the sixteen-step anapanasati method.
When piti-sukha doesn't arise, it must be because there is not enough contentment, that is, one is still trying too hard. One should reflect on the first two of the five hindrances. The first hindrance, sensory desire, draws the attention toward the object of desire and thus away from the breath. The second hindrance, ill will, finds fault with the experience of breath, and the dissatisfaction repels the attention from the breath. Contentment is the "middle way" between desire and ill will. It keeps one's mindfulness with the breath long enough for piti-sukha to arise.
Thus, the full penetration of anatta permits the mind's full penetration of dukkha and anicca as well. The event of stream winning is the realization that all experience, including that which knows the experience, is anicca, dukkha, and anatta, "subject to cessation, suffering, and without a persisting essence."
Most people hold the view that sex is pleasurable. This view is held so widely that, were I to suggest this is wrong view, many of my readers will regard me not just as a weird monk but as downright crazy - or "a few pieces of cloth short of a full set of robes," as we monks say. Because this view is held so strongly, sex actually does appear pleasurable, for pleasurable sexual experiences are the only data allowed to enter perception.
April 25, 2022
A good book on meditation. Written by a Buddhist monk from Australia who claims to be an arhat. I don't see any reason to doubt him. Many of his talks are on YouTube - he has a good sense of humor and some helpful tips as guidance. The extent of his meditation advice can be summed up as: "Let Go."
According to the author this simple advice will lead the practitioner from gentle, calm awareness of the breath, all the way to the "nimitta" (internal light) and finally to jhana or samadhi (meditative absorption), what the Buddha was said to have experienced just prior to his enlightenment. The depths and joys of meditative absorption are favorably described and related to other joys in the material world, such as: drugs, alcohol, sex, etc.
I am generally drawn to books such as this for the technical aspect of Buddhist meditation, and less so for the philosophical conclusions that were reached by the Buddha. Overall I enjoyed it.
According to the author this simple advice will lead the practitioner from gentle, calm awareness of the breath, all the way to the "nimitta" (internal light) and finally to jhana or samadhi (meditative absorption), what the Buddha was said to have experienced just prior to his enlightenment. The depths and joys of meditative absorption are favorably described and related to other joys in the material world, such as: drugs, alcohol, sex, etc.
I am generally drawn to books such as this for the technical aspect of Buddhist meditation, and less so for the philosophical conclusions that were reached by the Buddha. Overall I enjoyed it.
March 3, 2024
This book is a gem for newcomers to Buddhist meditation. It provides a thorough guide through the essential stages with detailed explanations. What makes it stand out is its focus on attaining jhana, a blissful state that unveils profound insights into the mysteries of life.
While it may offer some value to those practicing casual mindfulness, its main emphasis on the Buddhist approach to meditation and its goals makes it particularly beneficial for dedicated practitioners.
I suggest pairing it with "The Art of Disappearing" by the same author for a comprehensive exploration.
While it may offer some value to those practicing casual mindfulness, its main emphasis on the Buddhist approach to meditation and its goals makes it particularly beneficial for dedicated practitioners.
I suggest pairing it with "The Art of Disappearing" by the same author for a comprehensive exploration.
February 22, 2025
If I had to pick one item to exile, it would be this book. Full detailed instructions from anapanasati to all four jhanas, many similes, buddhist concepts of pali language explained as clearly as possible to help lay (+westerner) person comprehend the content.
Second part of the book talks about literally mind-blowing stuff - not easy to grasp. But definitely lays solid basics for further research about dhamma.
Second part of the book talks about literally mind-blowing stuff - not easy to grasp. But definitely lays solid basics for further research about dhamma.
August 10, 2014
This book is such a delight to read since I can find explanations which are hard to be found elsewhere. The progress from anapana sati, getting nimitta and to enter jhana. Though there are some discordancies with the book of Bhante Gunaratana - Beyond Mindfulness - concerning the jhana states. While B. Gunaratana says that total loss of bodily sensation starts in the 4th jhana, Ajahn Brahm writes that complete absorption starts in the 1st jhana.
Ajahn does have some strong opinions concerning samatha/ jhana meditations, however since I cannot historically prove or disprove those statements, I don't bother too much with the issues, and decided to enjoy the rest.
Meditation is the way of letting go. And jhanic bliss is real and attainable even for lay people.
In regard to the Q & A Ajahn Brahm had with his teacher Ajahn Chah,
"Why?"
"There is nothing."
"Do you understand?"
My response would be, "Not yet."
Ajahn does have some strong opinions concerning samatha/ jhana meditations, however since I cannot historically prove or disprove those statements, I don't bother too much with the issues, and decided to enjoy the rest.
Meditation is the way of letting go. And jhanic bliss is real and attainable even for lay people.
In regard to the Q & A Ajahn Brahm had with his teacher Ajahn Chah,
"Why?"
"There is nothing."
"Do you understand?"
My response would be, "Not yet."
April 2, 2018
Ich habe eine Menge Meditationsbücher gelesen, in der Regel beschreiben diese aber nur Entspannungstechniken, vage Anleitungen zu Stille und innerer Ruhe.
Anders dieses Buch, es beschreibt sehr detailliert einen Stufenweg der Meditation. Jede Stufe ist exakt beschrieben und abgrenzbar. Alle notwendigen Informationen und Voraussetzungen werden genau beschrieben, alle möglichen Hindernisse erwähnt und Hilfen zur Bewältigung gegeben. Man merkt Ajahn Brahms Buch an jeder Stelle an, dass dies nicht nut theoretische Anweisungen sind, nach dem Motto "so müsste es funktionieren", nein Ajahn Brahms hat diese Schritte selbst getan und kann aus einem Fundus reichhaltiger Erfahrung schreiben.
Wie weit eine berufstätige Person mit Familie dabei voran kommen kann, ist eine andere Sache. Es ist aber mit Sicherheit eines der wenigen Bücher die verlässlich, detailliert, auf eigene Erfahrung beruhend bis in die höchsten Stufen der Meditation führen kann. Eine absolute Empfehlung!
Anders dieses Buch, es beschreibt sehr detailliert einen Stufenweg der Meditation. Jede Stufe ist exakt beschrieben und abgrenzbar. Alle notwendigen Informationen und Voraussetzungen werden genau beschrieben, alle möglichen Hindernisse erwähnt und Hilfen zur Bewältigung gegeben. Man merkt Ajahn Brahms Buch an jeder Stelle an, dass dies nicht nut theoretische Anweisungen sind, nach dem Motto "so müsste es funktionieren", nein Ajahn Brahms hat diese Schritte selbst getan und kann aus einem Fundus reichhaltiger Erfahrung schreiben.
Wie weit eine berufstätige Person mit Familie dabei voran kommen kann, ist eine andere Sache. Es ist aber mit Sicherheit eines der wenigen Bücher die verlässlich, detailliert, auf eigene Erfahrung beruhend bis in die höchsten Stufen der Meditation führen kann. Eine absolute Empfehlung!
May 5, 2018
This is a wonderful guide to meditation in the Theravada way. For me, it is the most natural form of meditation in which you start first with the self, detaching, and letting go of all that grounds you to achieve a higher state of calm and peace. It is very much different from Diamond Way Buddhism. Diamond Way teaches that you should meditate on the image of the Buddha or your teacher as an ideal but I honestly think this diverts from the true path and meaning of Buddhism as meditation should be focused on the self with no rigid definitions but rather working on the true liberation of your own mind and self rather than projecting yourself to the ideal or image of an external source. It is also very helpful in outlining the hindrances and obstacles you may face whilst meditating and is very useful.
April 19, 2013
This book is a masterpiece of Buddhist meditation guidelines. It cannot be improved. He takes you through all the stages and gives helpful examples, too.
'When mindfulness rests comfortably on the breath without any interruption, and the sensation of breath becomes calmer and calmer, then happiness and joy with always arise.' (p88) This book is a must for any serious mediator.
'When mindfulness rests comfortably on the breath without any interruption, and the sensation of breath becomes calmer and calmer, then happiness and joy with always arise.' (p88) This book is a must for any serious mediator.
January 7, 2014
Decent manual for shamatha/concentration practice meditation. The only danger lies in the fact that concentration practice isn't an end in itself, which the author seems to give the impression. There is also the danger that those reading this will 'strive' for a result, and thus sabotage their own practice. Taken as a supplement though, this could be useful.
July 25, 2018
Nāksies vien uzticēties Ajahn Brahm un cerēt, ka viņa rakstītais tiešām reiz noderēs. Kā karte, kā atgādinājums, lai palūkoties uz jau noietu ceļu, kuram nav gala, kuram nav rezultāta, kuru grūti vārdos aprakstīt. Karte budisma mācībā.
July 16, 2017
There are a couple of useful insights in meditation to be found here. But only in the context of a pretty dogmatic and traditional expose full of religious buddhist technicalities about 'jhana', with all its fixed steps, stages and obstructions. Not a book for the non-believer.
March 18, 2013
A very articulate user's manual for understanding aspect of concentration (samadhi) in Buddhism.
A must read.
A must read.
December 3, 2015
Four types of Bliss to enlightenment.
To do no evil; To cultivate good; To purify one's mind: This is the teaching of the Buddhas.
To do no evil; To cultivate good; To purify one's mind: This is the teaching of the Buddhas.
October 3, 2025
Quyển sách đầu tiên về Phật giáo và thiền định giúp khai sáng mình rất nhiều. Mình đã từng thiền như một cách ru về tâm hồn luôn dao động, nóng nảy, bực bội và khổ sở của mình. Nhưng mình không biết cách thiền như thế nào là đúng: nhắm mắt vào và "quan sát" dòng tư tưởng của mình? Đôi khi mình thấy những dòng tư tưởng miên man, có những câu hát/đoạn nhạc nổi lên trong đầu, và đầu óc mình nhiều khi quay cuồng nhưng đang lướt qua màn ảnh bị thay đổi và ngắt quãng liên tục.
Khi đọc sách, lần đầu tiên mình biết được: những cảm nhận đó là do cái tâm của mình chưa đủ tĩnh, và đó là một phần của việc thiền tập: giữ cho tâm tĩnh lặng vào phút giây hiện tại. Đầu tiên là tập trung vào phút giây hiện tại, cái gì cũng được, miễn là hiện tại. Rồi sau đó giảm dần, làm yếu dần tiếng nói nội tâm, tiến tới "tĩnh lặng" tại phút giây hiện tại. Xa hơn nữa là tập trung vào hơi thở tĩnh lặng tại phút giây hiện tại, và từ đó đi xa hơn, tới những khả năng thần thánh linh thiêng hơn mà mình nghĩ mình khó mà thực hiện được: như thấy hơi thở tuyệt đẹp - hơi thở dần biến mất, nhìn thấy tướng xuất hiện và nhập định - một giai đoạn khi chánh niệm trở nên vô cùng mạnh mẽ, như có một ngọn đèn pha soi sáng cho ta, và ta buông xả (không cảm nhận) được ngũ quan (các giác quan của con người), cũng như có khả năng chiếu rọi nhìn vào sự thật của những sự việc sự vật xảy ra xung quanh (mà không bị bóp méo bởi những suy nghĩ, định kiến thâm sâu nhất trong tâm trí).
Sách thực sự đã mở ra cho mình một cái nhìn, một thế giới mà mình chưa từng biết đến, dù đã có một vài lần nghe qua nhưng tất cả rất mù mờ. Chánh niệm, nhập định, niết bàn, A-la-hán,... Nó làm mình suy nghĩ thật nhiều về cuộc đời, về thế nào để sống một cuộc đời tốt đẹp, ý nghĩa.
Có thể mình chưa thấm nhuần hết được tư tưởng cao vợi của Phật Giáo. Vì như tác giả đã viết: buông xả thân và tâm để nhận ra mọi thứ đều vô thường, vô ngã. Tất cả mọi thứ đều là dính mắc. Mình công nhận có những dính mắc phàm trần buông được là tốt: ham ăn ngon mặc đẹp, ham phú quý, ham giàu ham đẹp, ham công danh,... Nhưng những dính mắc mang tính "trách nhiệm": yêu thương chăm sóc con cái, bố mẹ, gia đình, trách nhiệm với xã hội, niềm vui làm việc,... Những dính mắc đó cũng làm ta đau khổ và cần phải "buông xả" hay sao? Nếu "buông xả" thì có đồng nghĩa với "vô trách nhiệm" không?
Các vị A-la-hán đã tu thành chính quả, hiểu rõ mọi nhân sinh, thấm nhuần "còn sinh là còn khổ" và buông xả được mọi ham muốn dính mắc trên đời "không ham muốn cái chết, cũng không tham khát sống. Giống như người chờ lương, ta chờ thời gian đến". Và khi thời gian đến, họ quyết định "diệt", họ Bát Niết Bàn - quyết định biến mất và sẽ không đầu thai vào bất cứ gì nữa, chấm dứt mọi khổ đau. Từ lúc đắc quả giác ngộ tới lúc Bát Niết Bàn, họ đem lại nhiều lợi lạc nhất cho chúng sanh bằng cách hướng dẫn, làm gương, giáo huấn chúng sanh theo đường Phật.
Và đúng như tác giả nói: mục tiêu của thế gian và mục tiêu của Phật giáo khác nhau một trời một vực. Mục tiêu của thế gian là mưu cầu hạnh phúc, bao gồm mong muốn được thành công, được hạnh phúc, được nhiều của cái, sống an nhàn. Các tiêu chí về sự hạnh phúc đều được đánh giá trên thước đo: ta là ai, ta có gì,... Còn mục tiêu của Phật giáo là buông: không mưu cầu gì, kể cả hạnh phúc, vì bản chất lạc thọ và khổ thọ luôn đan xen: ta thấy hạnh phúc vì nỗi khổ trước đó của ta đã chấm dứt (trước khi một nỗi khổ khác khởi lên). Những vị A-la-hán là những người buông xả hết - thậm chí cả 5 quan, cả tâm, và cả thân họ. Họ chọn trở về "không", họ chọn biến mất.
Một quyển sách thực sự rúng động và thách thức: mình có sẵn sàng buông tất cả? Chắc chắn không thể với mình hiện tại. Thế thì ngược lại, mình hiện tại có phải là người lớn lên với chiếc dây thừng (các dính mắc) thòng quanh cổ, vướng víu khổ sở nhưng đã quá quen nên không nhận ra mình khổ? Vậy cảm giác tháo được sợi dây quanh cổ đó hẳn phải trấn động (mind-blowing) đến mức nào?
Khi đọc sách, lần đầu tiên mình biết được: những cảm nhận đó là do cái tâm của mình chưa đủ tĩnh, và đó là một phần của việc thiền tập: giữ cho tâm tĩnh lặng vào phút giây hiện tại. Đầu tiên là tập trung vào phút giây hiện tại, cái gì cũng được, miễn là hiện tại. Rồi sau đó giảm dần, làm yếu dần tiếng nói nội tâm, tiến tới "tĩnh lặng" tại phút giây hiện tại. Xa hơn nữa là tập trung vào hơi thở tĩnh lặng tại phút giây hiện tại, và từ đó đi xa hơn, tới những khả năng thần thánh linh thiêng hơn mà mình nghĩ mình khó mà thực hiện được: như thấy hơi thở tuyệt đẹp - hơi thở dần biến mất, nhìn thấy tướng xuất hiện và nhập định - một giai đoạn khi chánh niệm trở nên vô cùng mạnh mẽ, như có một ngọn đèn pha soi sáng cho ta, và ta buông xả (không cảm nhận) được ngũ quan (các giác quan của con người), cũng như có khả năng chiếu rọi nhìn vào sự thật của những sự việc sự vật xảy ra xung quanh (mà không bị bóp méo bởi những suy nghĩ, định kiến thâm sâu nhất trong tâm trí).
Sách thực sự đã mở ra cho mình một cái nhìn, một thế giới mà mình chưa từng biết đến, dù đã có một vài lần nghe qua nhưng tất cả rất mù mờ. Chánh niệm, nhập định, niết bàn, A-la-hán,... Nó làm mình suy nghĩ thật nhiều về cuộc đời, về thế nào để sống một cuộc đời tốt đẹp, ý nghĩa.
Có thể mình chưa thấm nhuần hết được tư tưởng cao vợi của Phật Giáo. Vì như tác giả đã viết: buông xả thân và tâm để nhận ra mọi thứ đều vô thường, vô ngã. Tất cả mọi thứ đều là dính mắc. Mình công nhận có những dính mắc phàm trần buông được là tốt: ham ăn ngon mặc đẹp, ham phú quý, ham giàu ham đẹp, ham công danh,... Nhưng những dính mắc mang tính "trách nhiệm": yêu thương chăm sóc con cái, bố mẹ, gia đình, trách nhiệm với xã hội, niềm vui làm việc,... Những dính mắc đó cũng làm ta đau khổ và cần phải "buông xả" hay sao? Nếu "buông xả" thì có đồng nghĩa với "vô trách nhiệm" không?
Các vị A-la-hán đã tu thành chính quả, hiểu rõ mọi nhân sinh, thấm nhuần "còn sinh là còn khổ" và buông xả được mọi ham muốn dính mắc trên đời "không ham muốn cái chết, cũng không tham khát sống. Giống như người chờ lương, ta chờ thời gian đến". Và khi thời gian đến, họ quyết định "diệt", họ Bát Niết Bàn - quyết định biến mất và sẽ không đầu thai vào bất cứ gì nữa, chấm dứt mọi khổ đau. Từ lúc đắc quả giác ngộ tới lúc Bát Niết Bàn, họ đem lại nhiều lợi lạc nhất cho chúng sanh bằng cách hướng dẫn, làm gương, giáo huấn chúng sanh theo đường Phật.
Và đúng như tác giả nói: mục tiêu của thế gian và mục tiêu của Phật giáo khác nhau một trời một vực. Mục tiêu của thế gian là mưu cầu hạnh phúc, bao gồm mong muốn được thành công, được hạnh phúc, được nhiều của cái, sống an nhàn. Các tiêu chí về sự hạnh phúc đều được đánh giá trên thước đo: ta là ai, ta có gì,... Còn mục tiêu của Phật giáo là buông: không mưu cầu gì, kể cả hạnh phúc, vì bản chất lạc thọ và khổ thọ luôn đan xen: ta thấy hạnh phúc vì nỗi khổ trước đó của ta đã chấm dứt (trước khi một nỗi khổ khác khởi lên). Những vị A-la-hán là những người buông xả hết - thậm chí cả 5 quan, cả tâm, và cả thân họ. Họ chọn trở về "không", họ chọn biến mất.
Một quyển sách thực sự rúng động và thách thức: mình có sẵn sàng buông tất cả? Chắc chắn không thể với mình hiện tại. Thế thì ngược lại, mình hiện tại có phải là người lớn lên với chiếc dây thừng (các dính mắc) thòng quanh cổ, vướng víu khổ sở nhưng đã quá quen nên không nhận ra mình khổ? Vậy cảm giác tháo được sợi dây quanh cổ đó hẳn phải trấn động (mind-blowing) đến mức nào?
February 8, 2021
Much of this book I found to be in areas that weren't of too much use to me but the parts including granular descriptions of the meditation process were so good I am still giving it 4 stars :-)
The book looks at the style of meditation where the breath is your 'object' or focus. It goes through a step by step guide to breath based meditation, like the type the Buddha used. What I loved best is the combination of a very specific step by step guide of exactly what to do at each stage of meditation and the simile's and stories used to illustrate ideas that might otherwise be a little hard to fathom.
Much of the rest of the book seems focused on those moving through the various stages of enlightenment. For those who are there these details may be useful, but even leaving these aside this book has so much gold due to the focus on stages of meditation mentioned above.
One other thing worth noting is that whilst the stages of meditation can be described relatively quickly, it is fair to say that people may take varying degrees of time to move through them. For example, the starting point (or first two stages) are to bring all your attention to the in and out breath for a sustained period of time. Not the past, not the future, not distraction, just to the breath as your object. Until this can be done there is no further progress to be had so this is worth considering when deciding if this book is for you :-)
Also worth noting is that the author has a particular point of view and interpretation of Buddhism. Other reviewers have challenged / pointed out apparent flaws in this interpretation. Even the foreword by Jack Kornfield highlights different points of view through the teachings of the Dali Lama et al.
If you are able to do the first two stages of meditation described above and are comfortable with the idea that complete enlightenment may be a bit of a stretch goal :-) but want to develop your breath meditation practice then this book may just be the one for you now ...
The book looks at the style of meditation where the breath is your 'object' or focus. It goes through a step by step guide to breath based meditation, like the type the Buddha used. What I loved best is the combination of a very specific step by step guide of exactly what to do at each stage of meditation and the simile's and stories used to illustrate ideas that might otherwise be a little hard to fathom.
Much of the rest of the book seems focused on those moving through the various stages of enlightenment. For those who are there these details may be useful, but even leaving these aside this book has so much gold due to the focus on stages of meditation mentioned above.
One other thing worth noting is that whilst the stages of meditation can be described relatively quickly, it is fair to say that people may take varying degrees of time to move through them. For example, the starting point (or first two stages) are to bring all your attention to the in and out breath for a sustained period of time. Not the past, not the future, not distraction, just to the breath as your object. Until this can be done there is no further progress to be had so this is worth considering when deciding if this book is for you :-)
Also worth noting is that the author has a particular point of view and interpretation of Buddhism. Other reviewers have challenged / pointed out apparent flaws in this interpretation. Even the foreword by Jack Kornfield highlights different points of view through the teachings of the Dali Lama et al.
If you are able to do the first two stages of meditation described above and are comfortable with the idea that complete enlightenment may be a bit of a stretch goal :-) but want to develop your breath meditation practice then this book may just be the one for you now ...
July 8, 2023
The book is filled with timeless priceless insights and instructions primarily about right mindfulness, right samadhi, anapanasati, and satipatanna practice. It adds instructions on metta meditation, “letting be” meditation, and walking meditation.
The author explains what meditation is about, what the goal is, and instructions about how to use your light along with the map to reach the goal.
The book will help the reader looking for enlightenment or just looking to lose some stress.
The author then lays out steps to establish present moment awareness, and then silent present moment awareness, before moving to mindfulness of the meditation object. This has been very useful. From there the author shows how to move through progressive stages of the meditation all the way into the jhanas. Then what to do afterwards.
The book also provides tips and troubleshooting advice. The sections on the 5 hinderances are very helpful and essential. Also the authors understanding of nimitas and the role of morality in relation to meditation will be very helpful.
As the book stands I think it would be worth it even if it costed 500$. I don’t think the author wasted a sentence. It was all useful.
My critique however would be that the book is outstanding in everything it covered as far as right mindfulness and right samadhi. I wish the book however would be just as indepth with the 4 noble truths, the 3 universal characteristics, the entire 8 fold path, the 7 factors of awakening, and maybe include transcendental dependent origination.
This would help me and those new to this so much more with these things included as it would help explain the entire path start to finish and help us to practice so much more in-depth.
Thank you Ajahn brahm for this masterpiece.
The author explains what meditation is about, what the goal is, and instructions about how to use your light along with the map to reach the goal.
The book will help the reader looking for enlightenment or just looking to lose some stress.
The author then lays out steps to establish present moment awareness, and then silent present moment awareness, before moving to mindfulness of the meditation object. This has been very useful. From there the author shows how to move through progressive stages of the meditation all the way into the jhanas. Then what to do afterwards.
The book also provides tips and troubleshooting advice. The sections on the 5 hinderances are very helpful and essential. Also the authors understanding of nimitas and the role of morality in relation to meditation will be very helpful.
As the book stands I think it would be worth it even if it costed 500$. I don’t think the author wasted a sentence. It was all useful.
My critique however would be that the book is outstanding in everything it covered as far as right mindfulness and right samadhi. I wish the book however would be just as indepth with the 4 noble truths, the 3 universal characteristics, the entire 8 fold path, the 7 factors of awakening, and maybe include transcendental dependent origination.
This would help me and those new to this so much more with these things included as it would help explain the entire path start to finish and help us to practice so much more in-depth.
Thank you Ajahn brahm for this masterpiece.
This entire review has been hidden because of spoilers.
September 6, 2018
The content of this book was what made me spend more time with meditation. The main subject of the book is how basic mindfulness of breathing meditation can be used to reach deep states in meditation such as the various Jhanas/Dhyanas. Even though I was raised as a Buddhist, only after coming across the content via excerpts of this text which made me do daily meditation practice. Because how much you are willing to spend time with depends on how well you value it and Ajahn Brahm has elucidated how vital meditation is within Buddhism.
In addition to the main content on Anapanasati and Jhanas, Ajahn Brahm also explains about his unique method of Loving-Kindness meditation (Metta Bhavana), instructions on walking meditation and a brief overview of insight meditation.
I have bought this book several times and have sent those copies to my close friends.
In addition to the main content on Anapanasati and Jhanas, Ajahn Brahm also explains about his unique method of Loving-Kindness meditation (Metta Bhavana), instructions on walking meditation and a brief overview of insight meditation.
I have bought this book several times and have sent those copies to my close friends.
January 19, 2025
I found the outline of meditation and mindfulness presented here to be helpful. It’s a book that I’ll need to read again likely because many of the concepts and application were at times difficult to sequence together. I found some online resources developed by others in more of an outline format that made a bit more sense. Hence why I went with 4 vs 5 stars. The author repeatedly emphasized making things simple, yet that didn’t always translate into the way it was written. The sections reviewing Buddhist religion/practice were extremely interesting to me and helped make me understand the concept of meditation better (as that’s where meditation has it’s roots).
November 3, 2020
"Mindfulness, Bliss and Beyond: A Meditator's Handbook" describes the author's knowledge and experience of the jhanas (withdrawal of mind from the senses) in Buddhist meditation. The author goes into the technicalities of the jhanas and outlines its fixed steps, stages and obstructions. In my opinion, this book is for those who have reached a high degree of spirituality. The author provides a very interesting academic discussion of the jhanas; however, in my view, most practitioners will never reach those advanced stages outlined in this book
April 24, 2022
An excellent manual for serious meditators who want to get to Nibbana. Ajahn Brahm gives detailed instructions on how to get to the jhanas and what to expect. His descriptions make it clear that he's writing from personal experience. He also details the 4 stages of enlightenment and their signs. The tone of the book is encouraging and inspiring.
His explanations of dukkha, anicca and anatta are unique and something I have not come across in other books or dhamma talks.
Highly recommended for any practitioner looking to break out samsara.
His explanations of dukkha, anicca and anatta are unique and something I have not come across in other books or dhamma talks.
Highly recommended for any practitioner looking to break out samsara.
April 4, 2019
10/5 stars. 100/5 stars. I cannot rate this book highly enough.
If you read just one book on meditation, let this be the one. In my experience, I don't need another guide; this one is perfect for me. Of the books I have read, Dhamma talks listened to online and in person, with Ajahn Brahm I believe what he says, and I believe what he teaches comes from a place of experience and true wisdom. I am very grateful to have learned, and will continue to learn, from him.
If you read just one book on meditation, let this be the one. In my experience, I don't need another guide; this one is perfect for me. Of the books I have read, Dhamma talks listened to online and in person, with Ajahn Brahm I believe what he says, and I believe what he teaches comes from a place of experience and true wisdom. I am very grateful to have learned, and will continue to learn, from him.
May 14, 2021
Ajahn Brahm can be a lot of fun, irreverent, quirky, but still quite wise and to the point. this book is collection of interesting and inspiring short essays/stories, with an amazingly useful hard jhana(luminous nimmita variety) jhana instruction manual thrown in for a good measure. definitely an eclectic piece of work, and totally worth it, if just for the jhana instruction part which is pure gold.
January 14, 2023
Stars
The Future, The Breath.
Pure Mind, Beautiful, Deep.
Remember, The Breath, “Go! Go!”
Perception, Power.
A, sharp, stable breath.
War.
In side.
A, well-known pain.
Teachings.
Knowers.
Progress.
Until . . .
Self.
Teaching – The Pendulum –Battle.
Quiet. Still.
Feel. Blur.
●
In, Mind.
Story.
Bliss – Power – Present.
Hungry.
Gone – Perception – House.
●
The Stars, Snakes.
~
The Future, The Breath.
Pure Mind, Beautiful, Deep.
Remember, The Breath, “Go! Go!”
Perception, Power.
A, sharp, stable breath.
War.
In side.
A, well-known pain.
Teachings.
Knowers.
Progress.
Until . . .
Self.
Teaching – The Pendulum –Battle.
Quiet. Still.
Feel. Blur.
●
In, Mind.
Story.
Bliss – Power – Present.
Hungry.
Gone – Perception – House.
●
The Stars, Snakes.
~
Displaying 1 - 30 of 65 reviews