notes on the Dhamma

5kg  = panca kāma-guṇā = 5 sensuality strings While first jhana is not explicitly specified this sutta, it's consonant with the same theme. That VRJ (vism. redefinition of jhana) which emphasizes samatha kung fu of 5 body senses being shut down, an impressive feat in its own right, has nothing to do with the superpower of first jhana, which is to deeply understand that the pleasure of being free of lust and desire for 5kg, is far superior. example of expert meditator teacher who could to VRJ with 5 senses shut down. Turns out he was cheating on his wife, had something like 10 mistresses over many years, some of them were paid sex workers, and likely money was coming from Dhamma teaching donations from his students. He is just one recent example among many throughout the history of meditators who could do VRJ. He could do VRJ jhanas and arupa samadhi, but he couldn't do a proper EBT first jhana where 'secluded from sensual pleasure' doesn't mean the 5 senses

 'vivicc’eva kāmehi' of first jhana = seclusion from sensuality,  seclusion from desire for sensual pleasure, seclusion from desire for sensual pleasure objects. Surveying  every reference    of first jhana formula in the suttas, you can verify it yourself. Whenever first jhana occurs in a gradual samadhi training sequence, the kama/kamehi being referenced will also be explicitly explained prior to first jhana formula in the form of: 1. kāma sankappo or kāma vitakka, desire of sensual pleasure in opposition to nekkhamma sankappo/vitakka (renunciations thoughts and resolves).   ( AN 6.73 ,  AN 6.74 ,  AN 6.75 ). 2.  5kg  = panca kāma-guṇā = 5 sensuality strings 3. kāmacchanda, the first of the  5niv⛅  = pañca nīvaraṇā = 5 hindrances 4. kāma, raga, or lobha of the  3am 😈🌱= 3 a-kusala mulani  = 3 un-skillful roots, The Unholy Trinity, aka   3 aggi 🔥(fire) ⛔  Athough kāma in some contexts in Theravada scripture (not sure if it occurs in EBT?) can mean objects of the

(from wikipedia) Śarīra is a generic term referring to Buddhist relics, although in common usage it usually refers to pearl or crystal-like bead-shaped objects that are purportedly found among the cremated ashes of Buddhist spiritual masters. Relics of the Buddha after cremation are termed dhātu in the Mahaparinibbana Sutta.[1] Śarīra are held to emanate or incite 'blessings' and 'grace' (Sanskrit: adhiṣṭhāna) within the mindstream and experience of those connected to them.[2] Sarira are also believed to ward off evil in the Himalayan Buddhist tradition. Terminology Śarīraḥ (pronounced sharirah) means "body" in Sanskrit. When used in Buddhist Hybrid Sanskrit texts to mean "relics", it is always used in the plural: śarīrāḥ. The term ringsel is a loanword from the Tibetan language. Both of these terms are ambiguous in English; they are generally used as synonyms, although according to some interpretations, ringsels are a subset of śarīras. Rel

Jhāna also means 'burning', and samādahati is putting together the kindling to a fire. Two important points to make in this short article: 1. jhana and samadhi both often use a metaphor of a fire. Based on passages like this, 'jhana' being a fire that burns away defilements seems to be what the Buddha intended, and not just a fanciful commentary explanation as I originally thought. 2. the Buddha expects his disciples to be in jhana and samadhi all the time. Several passages in the EBT, such as this one, make that point explicitly. 'nicca' = permanent, constant. Noble silence means second jhana, and 'pleasant abiding' (dittha dhamma sukha vihara) is a code phrase for 3rd jhana. 2b. always in jhana and samadhi means all postures, all activities, not just formal sitting practice. excerpt from SN 7.9 SN 7 all suttas SN 7 1. The Perfected Ones 1. Arahantavagga 8. With Bhāradvāja the Fire-Worshipper 9. With Bhāradvāja of Sundarika 10. Many Daug