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4th jhāna physical pain and pleasure and neutral. Jhāna doesn't have special nervous system set aside for it

Re: Abandoning pleasure & pain Post by frank k » Thu Feb 29, 2024 5:40 am Ceisiwr wrote: ↑ Wed Feb 28, 2024 1:06 pm...I think you understood what I meant by "tradition" and "absorbed". I suspect what you might mean, but am not sure. If you're asking what a legitimate EBT interpretation of 4 jhāna formula means, MN 111 and MN 137 make it absolutely clear there's a physical body experiencing physical pain, pleasure, neutral. MN 137 differentiates between upekkha of four jhānas as equanimity towards the 6 sensory gates of the physical body, as opposed to upekkha of formless which is equanimity based on singleness (ekatta) which does not references the 5 bodily senses. So MN 137 is saying upekkha of 4 jhanas is equanimity towards whatever is arising through bodily sense doors. Which can't happen in a Vism. REdefined "jhana" being a frozen disembodied stupor. You can hear sounds in all four jhanas, not just the first. You can feel pain if so

parimukha in breath meditation: case closed

  Re: An Anapanasati Question Edit Delete Report Quote Post   by  frank k  »  Wed Feb 28, 2024 5:05 am Another problem with the [wrong] literal spatial interpretation of parimukha, which I never saw anyone point out, is 'pari-mukham satim upatthavetva' is saying the 'establishing of sati' is 'parimukha', not "the in breath and out breath" is parimukha. Sati means remembering and applying the Dharma. If no 'dharma' is explicitly defined, then default value of Dhamma is 4 satipatthana. Buddha explicitly defines sati = 4 satipatthana in SN 47.2. In breath meditation context, you could say 'dhamma' = the instructions on 16 steps of breath meditation that sati is being "mindful" of. Establishing of sati is what we 'parimukha', we establish remembering and application of the Dharma "in front" [parimukkha], not establish "breathing at the nose". Since establishing of sati is not a physical thing, it makes

8m vid: Chinese Diplomat in austria who saved thousands of jews by writing visas

  4bv☮️ BankšŸ¦: Bank of Brahma viharas - inspiring stories, videos to power your practice of metta and 4bv  https://notesonthedhamma.blogspot.com/2021/04/4bv-bank-bank-of-brahma-viharas.html Also ignites your pÄ«ti pamojja (mental joy, rapture, rejoicing in skillful Dharmas) to power your jhāna.

hiri + otappa = shame and dread, not "conscience and prudence"

  hirikopÄ«nappaį¹­icchādanatthaį¹ƒ ind. to conceal the genitals; lit. for the purpose of covering the shameful private parts [hirikopÄ«na + paį¹­icchādana + attha + aį¹ƒ] ✓ MN 2.3.1 (Robes to ward off cold and heat, mosquitos...) Katame ca, bhikkhave, āsavā paį¹­isevanā pahātabbā? And what are the asinine-inclinations that should be given up by using? Idha, bhikkhave, bhikkhu paį¹­isaį¹…khā yoniso cÄ«varaį¹ƒ paį¹­isevati: Take a monk who, reflecting properly, makes use of robes: ‘yāvadeva sÄ«tassa paį¹­ighātāya, uį¹‡hassa paį¹­ighātāya, įøaį¹ƒsamakasavātātapasarÄ«sapasamphassānaį¹ƒ paį¹­ighātāya, yāvadeva hirikopÄ«nappaį¹­icchādanatthaį¹ƒ’. ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering the private parts.’ A nun or monk wears a robe so they don't walk around naked. If someone grabbed their robe and tore it, off, would they feel "shame" because their private parts are exposed? or would they feel "conscience"?  T

AN 7.67 hiri and otappa (shame and fear of wrong doing): more "noble disciple" absurdity from most translators

I've translated ariya-savaka correctly here, but imagine we're using the wrong translation of "noble disciple" and think about the implications.  7.67.3.2 - (hiri/sense-of-shame → moat deep and wide) Seyyathāpi, bhikkhave, raƱƱo paccantime nagare parikkhā hoti gambhÄ«rā ceva vitthatā ca abbhantarānaį¹ƒ guttiyā bāhirānaį¹ƒ paį¹­ighātāya. Just as a fortress has a moat that is deep and wide, Evamevaį¹ƒ kho, bhikkhave, ariyasāvako hirÄ«mā hoti, hirÄ«yati kāyaduccaritena vacÄ«duccaritena manoduccaritena, hirÄ«yati pāpakānaį¹ƒ akusalānaį¹ƒ dhammānaį¹ƒ samāpattiyā. In the same way a noble-one's-disciple has a proper sense of shame. They’re ashamed of bad conduct by way of body, speech, and mind, and ashamed of having any bad, unskillful Dharmas. HirÄ«parikkho kho, bhikkhave, ariyasāvako akusalaį¹ƒ pajahati, kusalaį¹ƒ bhāveti; A noble-one's-disciple with shame as their moat gives up the unskillful and develops the skillful, sāvajjaį¹ƒ pajahati, anavajjaį¹ƒ bhāveti; they give up the blameworthy

AN 7.69 Buddha only allows ariya noble ones to ordain as monks? Really?

  AN 7.69 Buddha only allows ariya to ordain as monks? Really? AN 7.69: Pāricchattakasutta—Bhikkhu Sujato (suttacentral.net) Such is the majesty of the Shady Orchid Tree. In the same way, when a noble disciple plans to go forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves turn brown. B. Bodhi makes same mistake (1) “So too, bhikkhus, when a noble disciple intends to go forth from the household life into homelessness, on that occasion he is one whose foliage has turned yellow, like the Tāvatiį¹ƒsa devas’ pāricchattaka coral tree. MA 2:   BDK translation, Agama chinese parallel, same problem https://lucid24.org/agama/ma/bdk/index.html#2 Again, [when the buds of] the coral tree of the thirty-three gods have opened up and resemble bowls, the thirty-three gods are happy and rejoice: “The coral tree wil soon be in ful bloom!” When the coral tree is in ful bloom, the radiance it emits, the color it reflects, and the fragrance it emits spread a h

What is ubhato-bhāga-vimuttā: [an arahant] liberated both ways?

What is ubhato-bhāga-vimuttā: liberated both ways? short answer: An arahant who has not only 4 jhānas, but also formless attainments. An arahant who is only wisdom liberated (paƱƱa vimutti) only has 4 jhānas. comprehensive answer: MN  64  categorically states arhantship or nonreturner not possible without 4 jhānas MN  64.7  - (Seven paths for cutting 5 lower fetters are the 4 jhānas, and first 3 formless attainments) MN  64.8  - (difference between ceto-vimutti and paƱƱa vimutti) all the suttas (10) that talk about 'liberated' both ways ubhato-bhāga-vimuttā: liberated both ways (10 suttas) AN  2.48  just talks about assemblies with true Dharma and spirituality and those without AN  7.56  talks about how arahant after death can't be seen by humans or gods AN  8.22  just list of 7, when gods tell Buddha about type of assembly AN  9.47  need all 9 attainments to be freed both ways in "definitive sense" The first 8 attainments only "qualified sense" DN  15  

šŸ”—šŸ“Upasika Kee Nanayon

  Ebook of her talks 4šŸ‘‘☸ Cattāri Ariya-saccaį¹ƒ å››č–č«¦ 4šŸ‘‘☸ → EBpediašŸ“š → Up.K.Nanayon     Up.K.Nanayon 0 - An Unentangled Knowing Up.K.Nanayon 1 - PART I: Looking Inward Up.K.Nanayon 2 - Part II: Breath Meditation Condensed Up.K.Nanayon 3 - Part III: Going Against the Flow Up.K.Nanayon 4 - Part IV: A Good Dose of Dhamma for Meditators When They Are Ill Up.K.Nanayon 5 - Part V Reading the Mind Up.K.Nanayon 6 - Part VI: Pure & Simple Up.K.Nanayon 7 - Glossary šŸ”—šŸ“šepub and mobi versions Audio recordings of some of her talks https://archive.org/details/upasika-kee-nanayon-audio Samaneri Jayasāra recordings: https://drive.google.com/drive/folders/19wvVkqnNa1YFKg6RnRd4tAFD5K_RoBgG a few more on youtube https://www.youtube.com/results?search_query=upasika+kee+nanayon

SN 36.11 vāca is vocalized speech, not mental talk: vocalization ceases in first jhāna, not vitakka

 The Ajahn Brahm, Sujato and Vism. camp have a difficult time explaining what SN 36.11 means when it says speech (vāca) ceases in first jhāna. (9 gradual vÅ«pasama/stillings, same as nirodho list) atha kho, bhikkhu, mayā “And I have also {taught} Anu-pubba-saį¹…khārānaį¹ƒ vÅ«pasamo akkhāto. Step-by-step-co-doings being stilled. (in 4 jhānas one can perceive rÅ«pa ✅ šŸš¶) 1. paį¹­hamaį¹ƒ jhānaį¹ƒ samāpannassa 1. (with) first jhāna attained, šŸš«šŸ—£️šŸ’¬ vācā vÅ«pasantā hoti. šŸš«šŸ—£️šŸ’¬ vocalization-of-speech has been stilled, 2. dutiyaį¹ƒ jhānaį¹ƒ samāpannassa 2. (with) second jhāna attained, šŸš«(V&VšŸ’­) vitakka-vicārā vÅ«pasantā hoti. šŸš«(V&VšŸ’­) directed-thought-&-evaluation has been stilled, 3. tatiyaį¹ƒ jhānaį¹ƒ samāpannassa 3. (with) third jhāna attained, šŸš«šŸ˜ pÄ«ti vÅ«pasantā hoti. šŸš«šŸ˜ rapture has has been stilled, 4. catutthaį¹ƒ jhānaį¹ƒ samāpannassa 4. (with) fourth jhāna attained, šŸš«šŸŒ¬️šŸ˜¤ assāsa-passāsā vÅ«pasantā hoti. šŸš«šŸŒ¬️šŸ˜¤ in-breath-out-breath has been stilled, 1. Does it need to be said deaf people can

SN 35.247 Chappāį¹‡ak-opama: six animals, nice illustration

  Illustration by Barry Bruner, Tricyle Magazine Summer 2007 https://lucid24.org/sn/main/sn35/index.html#35.247 SN 35.247 Chappāį¹‡akopama: The Simile of Six Animals 247. Chappāį¹‡akopamasutta 247. The Simile of Six Animals “Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaį¹ƒ paviseyya. “monks, suppose a person with wounded and festering limbs was to enter a thicket of thorny reeds. Tassa kusakaį¹‡į¹­akā ceva pāde vijjheyyuį¹ƒ, sarapattāni ca gattāni vilekheyyuį¹ƒ. The kusa thorns would pierce their feet, and the reed leaves would scratch their limbs. EvaƱhi so, bhikkhave, puriso bhiyyoso mattāya tatonidānaį¹ƒ dukkhaį¹ƒ domanassaį¹ƒ paį¹­isaį¹ƒvediyetha. And that would cause that person to experience even more pain and distress. Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araƱƱagato vā labhati vattāraį¹ƒ: In the same way, some monk goes to a village or a wilderness and gets scolded: ‘ayaƱca so āyasmā evaį¹ƒkārÄ« evaį¹ƒsamācāro asucigāmakaį¹‡į¹­ako’ti. ‘This venerable, acting like this, behaving like