💨 Don't intellectualice this (take it for real or self), but use it just as a means (to attain the deathless) for release:
❔Does the Buddha's teaching require much intellect?
This question needs certain counter questions or a frame of common ground:
When taking the common use of the meaning of "intellect", here given by the lagerst collection of common understanding and knowledge under ordinary people:
Intellect is a term used in studies of the human mind, and refers to the ability of the mind to come to correct conclusions about what is true or real, and about how to solve problems. )
In this case, if that is the meaning - thought: Yes!
But that does not mean, that to know, or get known "correct conclusions about what is true or real" or better "correct conclusions about what is not true or not real", eg. 'anicca' (unreal) and to let go of it in understanding that what ever is not real is stress, eg. dukkha, and what ever is dukkha can not be regarded as worthy to grasp, hold on, as refuge, self, eg. 'atta'.
❕❔ How does one gain "correct conclusions about what is true or real" or better "correct conclusions about what is not true or not real"
Here the well-instructed disciple (eg. havinf heard the true dhamma and relays on it) of the Noble ones, on having developed the prerequisites based on right view, e.g faith, saddhā, developes right concentration, as there are four:
"These are the four developments of concentration. Which four? There is the development of concentration that, when developed & pursued
, (1)
leads to a pleasant abiding in the here & now.
There is the development of concentration that, when developed & pursued, (2)
leads to the attainment of knowledge & vision
. There is the (1)
development of concentration that
, when developed & pursued, leads to mindfulness & alertness
. There is the development of concentration that, when developed & pursued, (1)
leads to the ending of the effluents
[eg. release].
(1) "And what is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now?
There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is the development of concentration that... leads to a pleasant abiding in the here & now.
(2) "And what is the development of concentration that... leads to the attainment of knowledge & vision?
There is the case where a monk attends to the perception of light and is resolved on the perception of daytime [at any hour of the day]. Day [for him] is the same as night, night is the same as day. By means of an awareness open & unhampered, he develops a brightened mind. This is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision.
(3) "And what is the development of concentration that... leads to mindfulness & alertness?
There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside. Perceptions are known to him as they arise, known as they persist, known as they subside. Thoughts are known to him as they arise, known as they persist, known as they subside. This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.
(4) "And what is the development of concentration that... leads to the ending of the effluents?
There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: 'Such is form, such its origination, such its passing away. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origination, such its disappearance.' This is the development of concentration that, when developed & pursued, leads to the ending of the effluents.
"These are the four developments of concentration."
— AN 4.41
Having gained right concentration, ckncentration that leads to the ending of the effluents
, not possible if still grasping after form (eg. five sense faculties and objects) and the intelect (eg. mind: feeling, perception, consciousness, fabrications) just by merely knowledge, but by direct perception, which requires the doing of what is known and right vision in regard of the path: one looks for one self with proper attention, yoniso manasikāro, knowing where and how to look (e.g.: being well-instucted):
❕ (only if having abounded form at first place!! ⇨ )
.
"If a monk, while keeping track of arising & passing away with regard to [first: 5 sense, form] the eye-faculty 👀, becomes disenchanted with the eye-faculty; if, while keeping track of arising & passing away with regard to the ear-faculty 👂 💨... the nose-faculty 👃 💨 ... the tongue-faculty 👅 💨... the body faculty 💪 💨... the intellect-faculty 💭 💨, he becomes disenchanted with the intellect-faculty; and, disenchanted, he becomes dispassionate; through dispassion, he is fully released; with full release, there is the knowledge, 'Fully released'; he discerns that 'Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world,' it is to this extent that one is consummate in faculties." [Faculties]
.
“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness.
“Disenchanted, he becomes dispassionate.
“Through dispassion, he is released.
“With release, there is the knowledge, ‘Released.’
“He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’” [mv I.6]
.
[Note: This is a gift of Dhamma and not meant for commercial purpose or other low wordily gains by means of trade and exchange.]