notes on the Dhamma

4👑☸  →  🏛️  →  Sarv Ab Dk   dharma-skandha-pāda-śāstra       Sarv Ab Dk  15.6  - Undistractible-lucidity  6🌄  and realizing nirvana within jhāna ∥ AN  9.36  I've asked Dr. William Chu to check the Chinese source against AN 9.36,  he's confirmed it matches these important points from AN 9.36: * 4 jhānas + 3 formless attainments (7 perception attainments) are not states of frozen stupor. Like AN 9.36, you do vipassana WHILE you're in that jhāna, even realizing nirvana. * The 8th and 9th formless attainments, one can not do vipassana while in that attainment, one has to emerge before doing so. * Both suttas have the archer similes * Both suttas have four jhānas mind connected to 5 senses of body (can do vipassana on all 5 aggregates), but in formless attainments can only do vipassana on 4 aggregates Conclusion: AN 9.36 proves 4 jhānas are embodied states where you can hear, think, do vipassana   Only takes you about 10 seconds to click the highlighted links below and confir

suttas with explicit vipassana  while  in jhānas (and/or formless perception attainments) AN  4.41.4.3  glossing  S&S🐘💭  sati + sampajāno doing vipassana from 3rd and 4th jhāna formula. This is included as part of all 7 perception attainments in MN 111. AN  4.41.4.4  Taking S&S all the way to arahantship, destroying Āsavas. This is done in AN 9.36, MN 52, etc. AN  9.34  covers similar territory to  AN  9.41 , except Sāriputta is giving the talk, and this seems to be emphasizing it's a common experience for meditators to expect 4 jhānas and samādhi to have impurities can interrupt one while one is in jhāna. AN  9.36  realize nirvana while doing vipassana in 4 jhānas and seven perception attainments, or after emerging from 8th and 9th AN  9.41  the types of  subverbal  impurities that can occur while one is in 4 jhānas and 9 attainments. AN  11.16  doing vipassana while in 4 jhānas, 7 perception attainments,  4bv☮️  brahmaviharas with sampajāno/pajānāti and upekkha, become

  What is the meaning of situational awareness? Situational awareness is the ability to perceive, understand, and effectively respond to one's situation.  It involves comprehending a given circumstance,  gathering relevant information,  analyzing it,  and making informed decisions  to successfully address any potential risks, hazards, or events that might occur. From Wikipedia, the free encyclopedia Situational awareness or situation awareness (SA) is the understanding of an environment,  its elements, and how it changes with respect to time or other factors.  Situational awareness is important for effective decision making in many environments.  It is formally defined as:     “the perception of the elements in the environment within a volume of time and space,  the comprehension of their meaning,  and the projection of their status in the near future”. An alternative definition is that situation awareness is adaptive,  externally-directed consciousness that has as its products

 I've added a massive number of links to help navigate and easily compare these two important suttas. My philosophy is, you should be able to get to the exact section of any sutta or text, no matter how long it is, in 6 seconds or less. Note: MA-bdk is a huge html file, about 4 MB, because it contains all 222 sutras in a single file. 4MB is not big, but it's really slow on some browsers like firefox.  121 – MN 121 Cūḷasuññata: The Shorter Discourse on Emptiness       MN  121.1  - (Buddha tells Ananda these days he lives in emptiness)      MN  121.2  - (empty of people and animals)      MN  121.3  - (singleness based on the perception of earth)      MN  121.4  - (singleness on perception of dimension of infinite space)      MN  121.5  - (singleness on perception of dimension of infinite consciousness)      MN  121.6  - (singleness on perception of dimension of nothingness)      MN  121.7  - (singleness on perception of dimension of neither perception nor non)      MN  121.8  -

 MN 119 is the same as MN 10 satipaṭṭhāna sutta's kāya anupassana section (body vipassana frame 1 of 4), except instead of the sati refrain, it asks you do four jhānas quality of samādhi while doing that body exercise. Have you ever wondered, if you subscribe to Vism. or Brahm's interpretation of jhāna as a disembodied mental paralysis, why would the Buddha be asking you to 4 jhānas while walking, when it's impossible to do?  Is the Buddha mean? Getting old and not thinking clearly? Or maybe 4 jhānas involves being sensitive to the physical body?  And maybe that's why the four jhāna similes are also in this sutta, which corresponds to kāya anupassana (body exercises), not citta-anupassana (mind exercises, frame 3 of 4 in satipaṭṭhāna). 119.1.2 – (Four postures) ♦ “puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. yathā yathā vā panassa kāyo paṇihito h

AN 4.180 Mahāpadesa: The Four Great References (99% translation by  B. Sujato‍  )      AN  4.180  - AN 4.180 Mahāpadesa: The Four Great References          AN  4.180.1  - (if you hear and memorize Dhamma from one who heard Buddha)              AN  4.180.1.1  - (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma)              AN  4.180.1.2  - (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)          AN  4.180.2  - (if you hear and memorize Dhamma from leaders and senior monastic sangha)              AN  4.180.2.1  - (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma)              AN  4.180.2.2  - (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)          AN  4.180.3  - (if you hear and memorize Dhamma from several learned senior monastics)              AN  4.180.3.1  - (⛔if memory conflicts with suttas and vinaya, you must reject your memory a

https://www.reddit.com/r/theravada/comments/1d147vt/sn_4840_ven_sunyos_argument_in_favor_of/ A moderator on reddit Theravada forum asked me: Do you have academic credentials in Buddhism, academic credential in the Pali language, or are you a monastic? lucid24-frankk replied: (condensed) and what do those credentials have anything to do with [the original article]? If you're a smart, discerning consumer, you should be asking, Why are Sujato, Brahm, Sunyo remaining silent when asked reasonable questions regarding KN Pe, Vimuttimagga, etc.? It should be fairly easy to disprove invalid claims. So why won't they comment on those texts? After all they have those valuable credentials, let's see it put to work. ... If you're old enough and savvy enough on internet forums, you'd know you can often assess someone's credentials by how they're received by experts. There's no way real experts would let [dubious claims, or wrong views] go unchallenged. So if you see a

  Ven. Sunyo says about SN 48.40 (His full comments on SN 48.40 here ) When you say that in SN48.40 “the first 2 Jhānas still has feelings of pleasure from the physical body”, this is not true. Technically, the discourse just says this bodily pleasure has ceased in the third. It doesn’t actually say that it still existed in the first two jhanas. Point being, it has ceased in the first and second as well, but that is not the relevant point being made in the discourse. what is: argument from silence fallacy? https://ses.edu/the-argument-from-silence/ ...Similar to the fallacy of an appeal to ignorance , the argument from silence is a fallacy of weak induction that treats the absence of evidence as evidence itself. This logical fallacy essentially takes an appeal to authority and flips it around. The appeal to authority says that because an authority A says x,  then x must be true; the argument from silence says that because an authority A didn’t say x, then x must be false. In ef

Ven. @Sunyo wrote  [about " deep jhāna " as a disembodied mental paralysis vs. Buddha's jhāna as embodied experience where thinking and vipassana happens during jhāna] ... Other discourses that were brought up (and likely most that will still be brought up below) to argue against certain interpretations of jhanas, have been discussed quite extensively before. In short, the deep interpretation of jhanas is held by honest scholars with extensive knowledge of the suttas and Pali, and by the commentaries whose job it is to comment upon the discourses, so it’s not like the discourses clearly disprove them. And there’s lots of stuff in their favor as well in the discourses. SN48.40 being, in my view, one of them. Frankk response This is indeed exciting news, if it's proven to be true. I would be very interested to hear how Ven.'s Sujato, Sunyo, Brahmali explain how they overturn the ancient EBT commentators who claimed the sutta Jhānas were an embodied, not formless att