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is nirvana in present moment same as nirvana of arahant after death?

 excerpt from    only 1 way‍  4.3.10.50  Relevant Suttas on third noble truth and nirvana Experience of Nibbāna in present moment (before death of arahant) AN  3.32  similar to  AN  10.6  “this is peaceful, exquisite, the setlling of all activities…”, but does not explain how ordinary jhānas and samādhi can experience that nirvana AN  9.36  while doing 4 jhānas or first 7 perception attainments, one can realize nirvana amatāya dhātuyā cittaį¹ƒ upasaį¹ƒharati citta touching the deathless property, AN  10.6  nirvana experienced via a samādhi and perception * not a samādhi that perceives 4 elements, or 4 formless attainments,… * Buddha perceives nirvana as “peaceful, exquisite, all activities setlled…” AN  10.7  Sāriputta gives slightly different explanation than Buddha in  AN  10.6 AN  11.7  same as  AN  10.6  but one more item added * (11) And they wouldn’t perceive what is seen, heard, thought, cognized, attained, sought, or explored by the mind. * Sariputta also gives same answer as Buddh

šŸ”—šŸ“collection of notes on ViƱƱāį¹‡aį¹ƒ anidassanaį¹ƒ:

 Internal pattern "anidass" appears in 5 suttas: DN 11.4.1 where nāma, rÅ«pa, viƱƱāna cease without remainder DN 33.3 threefold classification of rÅ«pa with 4 permutations of visible (dassana) and resistant (patigha) MN 21.6 sky is ākāso arÅ«pÄ« anidassano, formless and invisible MN 49.9.7 Buddha says Brahma has no knowledge of ViƱƱāį¹‡aį¹ƒ anidassanaį¹ƒ anantaį¹ƒ sabbato pabhaį¹ƒ SN 43.44 AnidassanaƱca is listed among other synonyms for nirvana DN 33 is not talking about viƱƱāna, just rÅ«pa. MN 21 context is doing metta to the whole world, so even though viƱƱāna is not mentioned, but metta can be done with 4 jhānas (which operate in rÅ«pa) or formless dimensions. The remaining 3 suttas all seem to be the context of samādhi perceiving nirvana

Indian, Thai, Sri Lankan, Burmese: how accurate is their pronunciation of pāįø·i

  Re: How to easily learn to pronounce Pali words? Report Quote Unread post   by  mikenz66  »  Wed Apr 24, 2024 12:40 pm Here's Ven Dhammanando's comments on the matter: Dhammanando  wrote:  ↑ Sat Oct 26, 2019 2:06 am Srilankaputra  wrote:  ↑ Fri Oct 25, 2019 10:21 pm Bhante, How close do you think the current pronunciation of pali to the original? Assuming that the phonetic descriptions given in the ancient Pali grammars are correct, then the modern way of pronunciation that comes closest to this is that of Indian and Bangladeshi bhikkhus. Typically they'll get all the sounds correct except the palatals ca and ja. After the Indians the next best are the Sinhalese. Their main mistake is either to fail to aspirate the aspirated consonants (e.g., dha as da, į¹­ha as į¹­a) or to hypercorrect by pronouncing non-aspirates as aspirates, e.g., mettā as metthā. As for modern SE Asian ways of pronunciation, these are all very poor, with at least half of the consonants mispronounced. The

pāįø·i chanting with no soul, understanding long and short syllables

 In pāįø·i chanting, long syllables are twice as long (temporal) as short syllables. This gives chanting kind of syncopated rhythm, kind of like jazz. It's not just an aesthetic issue  or a minor detail that you can choose to obey if you like. If you don't get the long and short correct, you're often saying a completely different word with a completely different meaning. In an oral tradition, where Dhamma (teachings) are recited, memorized, the syncopated rhythm helps to differentiate words and phrases when you memorize it. It gives you audio cues for your memory to detect errors when you've for example reciting a sutta you haven't done in a long time. As opposed to if the rhythm of the memorized Dhamma words was not syncopated, it would sound more bland, monotone, undifferentiated, and harder to detect memorization errors. Following the proper rules of chanting pāįø·i is like the difference between this: and this. Sanskrit pronunciation, as far as I can tell, on the ru

šŸ”—šŸ“collection of notes on kāya-saį¹…-khāra

Internal  4šŸ‘‘☸  →  EBpediašŸ“š  →  kāya-saį¹…-khāra      survey of all occurrences in the 5 nikāyas External šŸ”—šŸ“ William Chu with illuminating kāya sankhāra notes from Agama EBT perspective Vimt. chinese -> English passage correction: sound is a thorn in first jhana, relation to arupa and alara kalama 500 carts

A. Brahmali cites MN 52 and MN 64 as evidence that one has to emerge from jhāna to contemplate Dharma

 https://discourse.suttacentral.net/t/what-ven-analayo-gets-wrong-about-samadhi-part-ii/33515/9 @HinM wrote: Ven Analayo is correct in saying that Jhana is too refined a state to investigate anything. @Brahmali response:   Jhānas are contemplated after one emerges from them, see for instance MN 52 and MN 64 . Let's see what the pāįø·i source text actually says: MN 64 (Frank's Eng. translation) says STED  first jhāna  j1šŸŒ˜  ) šŸš«šŸ’‘ vivicc’eva kāmehi Judiciously-secluded from desire for five cords of sensual pleasures, šŸš«šŸ˜  vivicca a-kusalehi dhammehi Judiciously-secluded from unskillful ☸Dharmas, (V&VšŸ’­) sa-vitakkaį¹ƒ sa-vicāraį¹ƒ with directed-thought and evaluation [of those verbal ☸Dharma thoughts], šŸ˜šŸ™‚ viveka-jaį¹ƒ pÄ«ti-sukhaį¹ƒ with [mental] rapture and [physical] pleasure born from judicious-seclusion, šŸŒ˜ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja viharati. he attains and lives in first jhāna. So yadeva tattha hoti rÅ«pagataį¹ƒ vedanāgataį¹ƒ saƱƱāgataį¹ƒ saį¹…khāragataį¹ƒ viƱƱāį¹‡agataį¹ƒ te dhamme T

woman with dream premonition called out of work and avoids car crash, salmon rushdie had premonition, ignored it, stabbed 15 times almost died

  salman rushdie had premonition, ignored it, stabbed 15 times almost died 13 min. interview on 60 minutes show: https://www.youtube.com/watch?v=ALh6y_wbp98 You may remember Salmon, who had a fatwa by Ayatollah issued (asking muslims to kill salman) for writing a book considered offensive to Muslims. Interesting juxtaposition with another story that happened today. A woman had two dreams, same morning, very vivid warning her not to go to work or else she'd be seriously injured in a car crash. She heeded the warning, lived. Salmon also had a dream before his attempted murder, told his wife he didn't want to go to the event (where he would be attacked and stabbed 15 times). Then he thought, "it's just a dream, why should I believe it?" woman with dream premonition called out of work and avoids car crash New Jersey toll collector with ‘premonition’ called out of work before garbage truck crashed into booth By  Aneeta Bhole Published April 15, 2024, 11:51 p.m. ET http

Do we need to make an effort to control or should we not try to control our breathing during meditation?

  Re: Do we need to make an effort to control or should we not try to control our breathing during meditation? Edit Delete Report Quote Post   by  frank k  »  Wed Apr 10, 2024 3:57 am sm2019  wrote:  ↑ Mon Apr 08, 2024 2:38 am Some people say, in meditation we need to make an effort to make our breathing subtle, deep and slow, while others say we shouldn't try to control our breathing, we should just observe it. What is your opinion on this? Best way is to try out all options and discover your own conclusions, keep an open mind. Some ways may work in some situations and not others. I will say in my experience, over 30 years breath meditation and proficiency in jhāna, I'd always leaned more towards letting the breath be natural and trying not to control it. In hindsight, I regret that, and wish I trusted Ajahn Lee and Thanissaro's instructions to consciously breathe in a way to spread out breath sensations throughout the whole body. Why? Because trying to let the breath be n

AN 3.63 Buddha walking WHILE in jhāna, has two close EBT parallels Bhikkhu Sujato missed

       AN  8.63  - AN 8.63 Saį¹…khitta: A Teaching in Brief          AN  8.63.1  – (4bv brahma vihāras done simultaneously with 4 jhānas)          AN  8.63.1.1  – (4bv #1: mettā me ceto-vimutti)              AN  8.63.1.1.2  – (combine 4bv with samādhi in 3 ways for four jhānas)          AN  8.63.1.2  – (4Bv #2: karuį¹‡Ä me ceto-vimutti)              AN  8.63.1.2.2  – (combine 4bv with samādhi in 3 ways for four jhānas)          AN  8.63.1.3  – (4Bv #3: muditā me ceto-vimutti)              AN  8.63.1.3.2  – (combine 4bv with samādhi in 3 ways for four jhānas)          AN  8.63.1.4  – (4Bv #4: upekkhā me ceto-vimutti)              AN  8.63.1.4.2  – (combine 4bv with samādhi in 3 ways for four jhānas)          AN  8.63.2  – (4sp sati-'paį¹­į¹­hāna done simultaneously with 4 jhānas)          AN  8.63.2.1  – (4sp #1: seeing body as it actually is)              AN  8.63.2.1.2  – (combine 4sp with samādhi in 3 ways for four jhānas)          AN  8.63.2.2  – (4sp #2: seeing sensations as they actua

AN 3.63 sujato admits evaį¹-bhÅ«ta means one is walking WHILE in 4 jhānas.

Quick summary of jhāna relevant issues in Sujato's article. Sujato's original translation in AN 3.63, ambiguated the pali expression evaį¹-bhÅ«ta (has become thus), so that you can't tell from reading his English translation whether one has to *first exit* 4 jhānas before being able to walk in a celestial happy way, or one is *still in the state of 4 jhānas* while walking in a celestial happy way. Thanissaro and B. Bodhi clearly and unambiguously translate the latter, that one walks WHILE in jhāna. Sujato ambiguates the translation so you can't tell which is meant. Theravada commentary supports Thanissaro and B. Bodhi. Subcommentary disagrees with the commentary, taking the LBT redefined jhāna position that one has to exit a disembodied frozen stupor before being able to walk. Sujato then tries to dismiss the walking while in jhāna as an extraordinary exception to the rule of sitting jhāna in disembodied frozen stupor, and that the focus of this sutta is really on Buddha