notes on the Dhamma

sampajāno = lucid-discerning in verb form: pajānāti (he discerns). See  SN 54.1 ,  MN 10 ,  3⚡💭 . Frequently occurs in the phrase  S&S🐘💭  sati & sampajāno. Sampajāno is what Dhamma-vicaya  2💭🕵️  (Dharma investigation) does in the  7sb☀️  awakening factors. Sampajāno is equivalent and/or closely associated with pañña/discernment  5👁 , vimāmsa/discrimination of  4ip 🌕⚡ , right view  1👁 , vipassana/insight (see  SN 46.3 ). Abhidhamma Vibhanga in this case agrees very much with the EBT suttas, that sampajano is far more than just "situational awareness". 4👑☸  →  Vb  →  Tv Ab Vb 7 Sati-'paṭṭhāna-vibhaṅga (B. Anandajoti trans.) gloss: ‘Sampajāno.’, lucid-discerning [360] [360] ‘Sampajāno.’ ti ‘Full awareness.’ Tattha, katamaṁ sampajaññaṁ? Herein, what is full awareness?{27} Yā paññā pajānanā vicayo pavicayo dhammavicayo, That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things, sallakkhaṇā upalakkhaṇā paccupalakk

  internal notes: 4👑☸  →  ☂️🌄  →  7🐘  →  S&S🐘💭     The elephant never forgets, as bodhi tree leaves rain the Dharma down on him S&S🐘💭  = sati & sampajāno See definition for sati  7🐘 . Sati in isolation (without sampajāno) occasionally just means the pre-buddhist remembering faculty  SN 48.9 . But most of the time, Sati in isolation (without sampajāno) is intended to slurp in  S&S🐘💭 ,  4sp🐘 , or even  7sb☀️ . Sati with Sampajāno is an explicit declaration that the specialized Buddhist meaning of  4sp🐘  is intended.  sampajāno = lucid-discerning in verb form: pajānāti (he discerns). See  SN 54.1 ,  MN 10 ,  3⚡💭 . Frequently occurs in the phrase  S&S🐘💭  sati & sampajāno. Sampajāno is what Dhamma-vicaya  2💭🕵️  (Dharma investigation) does in the  7sb☀️  awakening factors. Sampajāno is equivalent and/or closely associated with pañña/discernment  5👁 , vimāmsa/discrimination of  4ip 🌕⚡ , right view  1👁 , vipassana/insight (see  SN 46.3 ). external n

Simile of the golden goose  People tend to be scared of math, so I'll start off with an intuitive simile to illustrate the purpose of the 'force' equation. Suppose you're lucky enough to follow a correct EBT interpretation of jhana and  satipatthana ("mindfulness meditation"). Then you know that sati ("mindful" of relevant Dharma to apply every moment) and jhana are not mutually exclusive practices, as LBT Theravada wrongly promulgates, but that they are in fact completely integrated, aspects of  the same moment to moment meditation you should be doing all day, every day 24/7.  Sati should always be active. You're in grave danger whenever sati is not active.  The 4 jhanas are 4 quality levels of sati.  If you can do jhana, but do sati every moment without applying your passaddhi (pacification) and jhana skill, it's beyond foolish.  If you are skilled in Jhana, it's like you own a smart and loyal companion who's always with you, laying

internal: 4👑☸  →  STED  →  7sb☀️  →  5🌊  passaddhi-sam-bojjh-aṅgassa external: Use the force If you practice jhāna correctly according to the suttas, the force is always with you and it grows exponentially. The jhān-o-meter: why should you use the force? because it's tangible proof of passadhi sambojjhanga The Jhāna passaddhi 'force' equation, and the simile of Ajahn Brahm and the golden goose Stories of jhanic force stories of jhanic force: taiji expert vs. speeding car stories of jhanic force: old damaged nerves repaired, age spot appeared and disappeared AN 10.72 real example of loudest thunder I've ever heard stories of jhānic force: full lotus sitting 2 hours, numbness dissolved General principles of meditation Do Tears Come Out, Eyeballs Shake when you do Ānāpānassati meditation? Why Chinese meditation masters (Buddhism and Taoism) tell you to touch tongue to roof and teeth don't touch related   🔗📚: collection of articles  for an eventual book, "Jhāna

internal notes: 4👑☸  →  STED  →  5niv⛅  →  3.  thina-middhaṃ🥱      jāgara  ⊜ and closedly related topics sleep😴 : proper way of sleeping. thina-middhaṃ🥱 : methods to deal with sloth & torpor and drowsiness. jāgara : all the sutta passages on  wakefulness . maraṇa-s-sati 💀 : a prime motivator for  jāgara . external notes: Ideal bed sleeping set up for meditators and yogis http://notesonthedhamma.blogspot.com/2021/02/ideal-bed-sleeping-set-up-for.html

Brief explanation of the jhana battery charging analogy  The suttas don't explicitly describe it that way, the jhana battery getting charged. The battery is just my 21st century analogy. But a skilled meditator, comparing the jhana similes in AN 5.28 will understand that's what's going on. For example, someone whose baseline is 4th jhana, with their battery full, while doing jhana (in any posture) is not going to get the physical pleasure of sukha of second jhana (intense hydraulic force) or 3rd jhana's smooth sukha. Only if they've done a fair amount of jhana battery draining activity, like thinking about Dhamma too much, giving Dhamma talk, doing physical labor, will they be able to get to taste sukha, and only for the time it takes for the jhana battery to full charge up again. It's just like eating. If you're hungry and your body needs nutrients, you'll get sukha in the form of brain pleasure chemicals to encourage you to eat more.  What is the force

  STED 3rd Jhāna 3. With rapture fading, he meditates equanimously observing, 🐘💭 remembering [and applying relevant ☸Dharma ], he lucidly discerns. He experiences pleasure with the body. The Noble Ones praise this [stage of zen]: "Equanimously observing and remembering [to engage in relevant ☸Dharma ], they have a pleasurable abiding." He enters and dwells in the third stage of zen ( j3🌖 ). STED 3rd Jhāna 🚫😁 pītiyā ca virāgā 🚫😁(with) Rapture ** fading, 👁 upekkhako ca viharati 👁 Equanimously-observing ** (he) dwells, (S&S🐘💭) sato ca sam-pajāno, (S&S🐘💭) (he is a) Rememberer, (a) lucid-discerner, 🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti, 🙂🚶 pleasure with-the-body (he) experiences, yaṃ taṃ ariyā ācikkhanti — that those Noble-Ones declare - ‘upekkhako satimā sukha-vihārī’ti “(He is an) equanimous-observer (and a) Rememberer, (he has) pleasurable-abiding.” 🌖 tatiyaṃ jhānaṃ upasampajja viharati. 🌖 third Jhāna (he) enters, dwells. Why do the noble ones single out

  internal notes: sutta pali + english:  AN 3.63   Venāgapura external: AN 3.63 sujato admits evaṁ-bhūta means one is walking WHILE in 4 jhānas. AN 3.63 Buddha walking WHILE in jhāna, has two close EBT parallels Bhikkhu Sujato missed forum discussion dwheel main thread:  https://www.dhammawheel.com/viewtopic.php?f=13&t=41657&p=651508#p651508 https://www.dhammawheel.com/viewtopic.php?f=13&t=41624&p=651288#p651288 Nicolas  wrote:  ↑ Fri Oct 22, 2021 8:00 pm Venāgapura Sutta (AN 3.63)  wrote: I collect some grass or leaves that I find there into a pile and then sit down. Having folded my legs crosswise and straightened my body, I establish mindfulness in front of me. Then, secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna [...]. Argument against walking: why does the Buddha bother to collect some grass or leaves into a pile and to then sit down before entering the first jhana? frankk: Because it's easier to do sitti

Ven. Anālayo uses circular reasoning Ven. Anālayo also seems to be of the opinion that jhāna is not possible while walking (from his From Grasping to Emptiness — Excursions into the Thought-world of the Pāli Discourses II , p. 133): Anālayo wrote: Judging from other discourses,  the expression ‘unification of the mind’ is not confined to absorption concentration, since the same expression occurs in relation to walking and standing (AN II 14) or to listening to the Dhamma (AN III 175), activities which would not be compatible with absorption attainment.  This suggests that this second definition of ‘right concentration’ would also include levels of samādhi that have not yet reached the depth of absorption concentration. In fact, the formulation of this second definition makes it clear that the decisive factor qualifying concentration as ‘right’ is not merely the depth of concentration achieved, but the purpose for which concentration is employed. Putting cart before horse, circular reas