notes on the Dhamma

https://www.reddit.com/r/Buddhism/comments/16uyvi5/anyone_know_the_vinaya_rules_for_fruit_juice/ anyone know the vinaya rules for fruit juice cider (1% to 5% alochol content) Question I picked a bunch of grapes from my friend's vineyard, making lots of grape juice. I'll boil some of it and can some of it, but there's still a lot of grape juice in the fridge to drink. At some point, some of it may start fermenting and becoming cider. When it's just starting to turn, I don't think there's high enough alcohol % to get drunk or affect your mental capacity, but I wonder what the official ruling on it for vinaya rules for monastics, and people keeping 5 and 8 precepts (no intoxicants such as alcohol). https://www.reddit.com/r/theravada/comments/16uyvua/comment/k2qx18i/?context=3 Spirited_Ad8737 · 1 day ago ·edited 1 day ago According to a senior monk in a Q&A, if you can't taste or smell the alcohol then it's ok (for the 5 or 8 precept layperson who asked

 I figured this out recently. There's two things they tell you to do with your mouth area. 1. touch the tongue to the roof of your mouth during meditation 2. upper teeth and lower teeth don't touch, jaws are not clenched shut. #1 becomes pretty obvious even after just a couple years of serious meditation. When you touch the tongue to the roof of the mouth, you get a solid, energetic connection.  At times, it can like you just touched your tongue to a nine volt battery and get an electric shock when the tongue connects to roof.  Or just mild tingling vibrations. It all depends on how saturated your jhāna battery is.  If you have a big battery (from many years of dedicated meditation) and you're very charged up at the time, it won't feel much difference between touching the roof with your tongue or not. It's like a free way with 10 lanes, if you open up an extra lane (touching tongue to roof), it won't affect the flow of traffic much. But for a beginner meditator,

The number in parenthesis is the number of occurrences in the suttas and vinaya using that term If Buddha-sāvaka is a disciple OF the Buddha buddha-sāvake (1) buddha-sāvakehī-ti (5) buddha-sāvako (2) sammā-sam-buddha-sāvakaṃ (2) sammāsambuddhasāvakanti (1) sammāsambuddhasāvakā (1) sammāsambuddhasāvako (7) sammāsambuddhasāvakoti (1) and if nigaṇṭha-sāvaka is a disciple OF Nigantha (leader of Jain religion) nigaṇṭhasāvakaṃ (3) nigaṇṭhasāvakānaṃ (1) nigaṇṭhasāvakena (2) nigaṇṭhasāvako (7) and if tathāgata-sāvaka is a disciple OF the Tathāgata (the Buddha) tathāgatasāvakaṃ (10) tathāgatasāvakasaṅgho (4) tathāgatasāvakassa (8) tathāgatasāvakā (2) tathāgatasāvakānaṃ (1) tathāgatasāvake (7) tathāgatasāvakena (10) tathāgatasāvako (20) and if gotama-sāvako is a disciple OF Gotama (clan name of The Buddha) gotamasāvakā (9) gotamasāvakāse (1) gotamasāvakena (1) gotamasāvako (1) then wouldn't you expect ariya-sāvaka by default, to be a disciple OF The Noble One(s) [The Bud

Question There is this line: "Dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact." Why did the Buddha describe this process in this way? Why didn't he say "When there is contact between eye and form, eye-consciousness arises"? Is there any subtle difference? I do understand that the eye must be capable of seeing (e.g. not blindfolded) for it to see forms. Answer Because an internal sense faculty contacting an external  sense object doesn't mean a moment of sense-consciousness will definitely arise. Even very ordinary scenarios, say a mosquito bites you at the same moment you see something and hear a sound, you don't necessarily register all 3 sense base consciousness. Maybe just the ear consciousness registered with ear contact, and you didn't notice the sight of a road sign you were looking for.  Similar question about requisite conditions The question is also similar to a common one with 12ps, it seems to

Interesting question a friend asked me: I have a question. In MN 18 there is this formula: eye + forms + consciousness → contact → feel → perceive → think → proliferate But does this apply to all perceptions? For example, I see a red car on the street. Will there be any feeling that leads to the perception "This is a red car"? If the perception is "This is a beautiful/ugly car" however, then I see why there is feeling first. Well, not sure. This matter is complex for me. (6aya. Eye base) Cakkhuñc-āvuso, paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ, Eye consciousness arises dependent on the eye and sights. tiṇṇaṃ saṅgati phasso, The meeting of the three is contact. phassa-paccayā vedanā, Contact is a condition for feeling. yaṃ vedeti taṃ sañjānāti, What you feel, you perceive. yaṃ sañjānāti taṃ vitakketi, What you perceive, you think about. yaṃ vitakketi taṃ papañceti, What you think about, you proliferate. yaṃ papañceti tato-nidānaṃ What you proliferate about is the s

 A collection of articles showing where the tail is wagging the dog, or the dhamma is wagging The Dhamma. Or people seeing a tree and missing the forest. or a foot soldier is giving orders to the General. The Dhamma is the General. dhamma are soldiers, cannon fodder. The Dhamma gives orders to the dhamma. The dhamma is not qualified to tell Dhamma what to do. DWTD: Don't wag the Dhamma wagging the Dhamma: KN Ud 1.10 Bāhiya sutta is the same as the satipaṭṭhāna formula sampajāno, pajānati, is lucid-discerning, a direct function of pañña wisdom/discermment faculty, not "situational awareness"

from a discussion here: https://www.reddit.com/r/theravada/comments/16miil2/comment/k1jt8ct/?utm_source=reddit&utm_medium=web2x&context=3 The famous "in the seen, there will only be the seen", is actually used in several other places throughout the suttas, especially the satipatthāna formula (which most people don't translate and interpret correctly). KN Ud 1.10 Bāhiya: With Bāhiya “Tasmātiha te, bāhiya, evaṁ sikkhitabbaṁ: ‘diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissatī’ti. Evañhi te, bāhiya, sikkhitabbaṁ. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati, tato tvaṁ, bāhiya, na tena; yato tvaṁ, bāhiya, na tena tato tvaṁ, bāhiya, na tattha; yato tvaṁ, bāhiya, na tattha, tato tvaṁ, bāhiya, nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā”ti. “In that case, Bāhiya, you should train like this: ‘In

Ajahn Tongrat's biography (Eng. - Unknown.pdf https://drive.google.com/file/d/1sljCNyotNKznRnHVjh031b-vpEEe1Vpr/view book *Machine Translated by Google* https://dhammadafloresta.org/2019/08/biografia-de-ajahn-tongrat/ https://www.dhammawheel.com/viewtopic.php?t=44897  [page] 1  [page] Thai Edition, September 2009 Maneerat - Jewel of wealth Wat Pah Munirat Moo 4, Bahn Khum, Tambon Khok Sawang, Ampher Samrong Ubon Ratchathani – 34360 Thailand This issue, August 2019 Gem of Wisdom, Life of Ajahn Tongrat Kantasÿlo Translation, art – Mudito Bhikkhu Review – Antonio Dutra Photo de capa - Benjamin Balázs Copyright Sociedade Buddhista do Brasil, CNPJ 34021832000106 (https: //www. sociedadebudistadobrasil.org/) This translation is made available as a Dhamma offering.  Its publication was made possible due to the faith, commitment and generosity of individuals who wish to share the wisdom of this content with all those who are interested.  This act of giving freely is in part what makes this