notes on the Dhamma

  ASMR = autonomous sensory meridian response Or you can just skip all the confused middle men researching the subject and just learn how to do the authentic EBT jhāna taught by the Buddha, and get ASMR response any time, anywhere, any trigger, whenever you want as long as you want. excerpt from washington post article on ASMR: https://www.washingtonpost.com/wellness/interactive/2023/asmr-videos-brain-science/?utm_campaign=wp_post_most&utm_medium=email&utm_source=newsletter&wpisrc=nl_most&carta-url=https%3A%2F%2Fs2.washingtonpost.com%2Fcar-ln-tr%2F3993a10%2F64270131f19a510b042e18cf%2F621cfe3eade4e220908f49c3%2F29%2F72%2F64270131f19a510b042e18cf&wp_cu=913ffd262aace91936f591e7b08b977c%7CD917C2DA99071FBCE0530100007F0A67 What does ASMR do to your brain? Watch these videos and find out. ASMR videos, which can leave people feeling tingly and blissful, are surging in popularity. Here’s a look at the science behind the experience. By Aaron Steckelberg ,  Richard Sima and  A

 This is a question I asked Ven. Thanissaro, regarding MN 61, the mental portion having differences with the body and verbal.       MN 61 0  (intro)          MN 61 0.1  (lying is bad; simile of empty water container)          MN 61 0.2  (lying is bad; simile royal elephant risking life)          MN 61 0.3  (Never lie! Lying leads to every evil)          MN 61 0.4  (simile of miror: reflect before, during, after every action )      MN 61 1  (mirror body action, kāyena kammaṃ )          MN 61 1.1.1  (before Body action → consider consequence)          MN 61 1.1.2  (before Body action → if leads to bad, don’t do)          MN 61 1.1.3  (before Body action → if not lead to bad, do)          MN 61 1.2.1  (during Body action → consider consequence)          MN 61 1.2.2  (during Body action → if leads to bad, don’t do)          MN 61 1.2.3  (during Body action → if not lead to bad, do)          MN 61 1.3.1  (after Body action → consider consequence)          MN 61 1.3.2  (after Body action →

  Re: Why did other early schools alter the Canon? Edit Delete Report Quote Post   by  frank k  »  Wed Mar 29, 2023 8:11 am interesting example: in MN 140, https://lucid24.org/mn/mn140/index.html # 16 – (conclusion: Pukkusāti wants to ordain) 16.2 – (he get gored by a bull) 16.4 – (Buddha announces he was reborn in pure abodes as non returner) In the agama version, MA 162 https://lucid24.org/agama/ma/bdk/v3/index.html he attains the dharma eye (stream entry) and doesn't die. My guess? The theravada ending was made up, much like angulimala was probably made up or exaggerated to make a more dramatic story and symbol for redemption (one can still become an arhat after killing 1000 people in this life). Getting gored to death by a cow just when you met the Buddha and had the opportunity to become an arhant easily, is probably made up to make the point that death can come at any time, we have to practice every moment. I didn't read MA 162 slowly, carefully, in detail, I just scanned

AN 5.191 Soṇa: Dogs 191. Soṇasutta 191. Dogs “Pañcime, bhikkhave, porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesu. “monks, these five traditions of the brahmins are seen these days among dogs, but not among brahmins. Katame pañca? What five? Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃyeva gacchanti, no abrāhmaṇiṃ. In the past brahmins had sex only with brahmin women, not with others. Etarahi, bhikkhave, brāhmaṇā brāhmaṇimpi gacchanti, abrāhmaṇimpi gacchanti. These days brahmins have sex with both brahmin women and others. Etarahi, bhikkhave, sunakhā sunakhiṃyeva gacchanti, no asunakhiṃ. But these days dogs have sex only with female dogs, not with other species. Ayaṃ, bhikkhave, paṭhamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu. This is the first tradition of the brahmins seen these days among dogs, but not among brahmins. ... AN 10.93 "Well done, householder. Well done. That is how you should periodically refute those foolish men with the

  One of the goals of lucid24.org, only about 20% complete so far in MN, is to have detailed massively bookmarked table of contexts that: 1. not only serve as table of contents, but gives a concise summary of entire sutta 2. numbered and balanced as a tree in such a way it’s easy to know very quickly where you are in the matrix. See for example  4👑☸  →  MN‍  →  MN 46   . If you had been dropped in randomly in any location of a plain sutta translation like Sujato's on suttacentral, there are so many repetitions you’d have no idea where you were in the sutta, what it's talking about. And on the MN index page   4👑☸  →  MN‍   , with abbreviated table of contents for all 152 suttas, you can quickly see the difference between MN 45 and MN 46 (both on the same topic) ●  MN 45  -  🔗🔊  13m,  Cūḷa-dhamma-samādāna : shorter discourse on tak

  MN 19 and agama || MA 102 two sorts of thoughts in first jhāna, and out, even Abhidhamma does not contradict this, what are Sujato and Brahm 'thinking'? BDK MA middle length chinese translations: wrong translation of vitakka and vicara (thinking and pondering)

  ●  MN 19  -  🔗🔊  24m,  Dve-dhā-vitakka : two-sorts-of-thinking       MN 19 1  (divide thoughts into 2 groups, good and bad)      MN 19 2  (how to handle 3 types of wrong thoughts)          MN 19 2.10  (V&V quality of thinking “bends” mind into habit)          MN 19 2.11  (simile of cowherd busy)      MN 19 3  (how to handle 3 types of good thoughts)          MN 19 3.1  (renunciation in opposition to kāma/lust)          MN 19 3.1.3  (first jhāna blocked by tired body)          MN 19 3.1.5  (code phrase for “attempt 4 jhānas”)          MN 19 3.10  (reiteration: quality of V&V thinking “bends” mind into habit)          MN 19 3.11  (simile of cowherd relaxed in jhāna)      MN 19 4  (code phrase for successful entry into 4 jhānas)      MN 19 5  (Buddhist redefinition of Brahmin 3 Vedas (te-vijja))      MN 19 6  (simile: mara wants to kill deer, buddha wants to lead them to safety) The two suttas are extremely simlilar, differences are minor. MA 102 念: Two sorts of thinking (in

First I show my corrected translation of their sutta, which has direct hyper links taking you immediately to the precise location of the crime, with explanatory comments. Then I quote their sutta passage with their wrong interpretation of vitakka and vicara of first jhāna. MA 102 念: Two sorts of thinking (in first jhāna, and out) MA 102  T 26.102 念 T i 589a11  MN 19      MA 102 1  (divide thoughts into 2 groups, good and bad)          MA 102 1.1  (bad: 3 counterparts of right resolve)          MA 102 2.11  (simile of cowherd keeping cows in line with stick)          MA 102 2.10  (V&V quality of thinking “bends” mind into habit)      MA 102 3  (how to handle 3 types of good thoughts)          MA 102 3.1.3  (first jhāna blocked by tired body)      MA 102 4.1  ( This is first jhana , replacing standard STED formula)          MA 102 4.1.5  ( Allow myself thoughts about Dharma )          MA 102 3.11  (simile of cowherd sitting with peaceful thought of just, “cow”)          MA 102 3.10

I found a nice contrast between 'peaceful dwelling' and 'pleasant dwelling' of four jhānas in MN 8. hearing in jhāna👂🌄  : You can hear sounds in the 4 jhānas. Which samādhis are silent? 'Santa Vihara', Peaceful dwellings, are formless attainments, not 4 jhānas Besides the imperturbable formless samādhi where one can not hear sounds, the another term that is used is 'Santa Vihara', Peaceful dwellings. In  DN 16  when Buddha and his Teacher can not hear sounds, they are in Santa Vihara. As  MN 8  very clearly delineates, the four jhānas are 'pleasant dwellings', as opposed to the 4 formless attainments which are 'peaceful dwellings.' ●  MN 8  -  🔗🔊  22.5m,  Sallekha : self effacement       MN 8 0  (Many wrong views on self and world)          MN 8 0.3  (how to give up those wrong views? Seeing not mine, not self...)          MN 8 0.8.1  (1st jhāna... 4th jhāna is  pleasant  dwelling, not self-effacement)          MN 8 0.8.5  (dimension