notes on the Dhamma

I highlighted (one of ) the problematic parts of the article below. An example. So we should be non-judgmental, non critical, accepting and tolerant when Hitler is killing millions in concentration camps?  Quietly benevolent and accepting and non critical when Dhamma teachers teach wrong Dhamma? Right view, Dhamma-vicaya, paññā indrya overlap in their duties. One can be judiciously judgmental, critical, discerning skillful from unskillful Dhamma,  without aversion or annoyance.  Unskillful and untimely criticism and divisive speech is one thing,  but the type of "right view" advocated below promotes stupidity and inaction when various kinds of right action and development of discernment and judgement are proper.  ‘Seeing’ Is a Mind That Doesn’t Move Ajahn Sundara This is Right View: seeing life as it is, knowing life as it is, experiencing life as it is and letting go. This is not ‘me’ doing something; it is a clear see

added to  🔗📝 collection of notes on 'mudita' (rejoicing in skillful Dharmas) Secular saint Allan Saxe (1939-2024) Post by DNS » Wed Jun 19, 2024 10:24 am Allan Saxe, co-chair of my doctoral committee during my university studies passed away yesterday. He was born Jewish, but didn't follow that religion or any other. He was a saint. He worked for 54 years as a college professor and over the course of his life donated at least $1 million to various charities. He also donated his time, doing meals on wheels and other charitable works. Fort Worth Weekly https://www.fwweekly.com/2019/02/13/class-dismissed/ Class Dismissed After more than half a century teaching UTA political-science students ----- some of whom went on to hold elected office ----- philanthropist and eccentric Allan Saxe is closing the book. By Kathy Cruz - February 13, 2019 29 SHARE Facebook Twitter   Photo by Lee Chastain. Allan Saxe returned home from a night class several weeks ago and received no fewer t

I don't see why not, but I can't think of any suttas to support that right now. Re: Which sutta says arahant dreams y frank k » Fri Jun 14, 2024 1:05 am frank k wrote: ↑ Thu Jun 13, 2024 4:27 amin AN there's a sutta where the Buddha had a symbolic dream, and he gave an interpretation of the dream after waking up. (later I googled to find which AN sutta it was...) AN 5.196 https://accesstoinsight.org/tipitaka/an ... .than.html I was wrong though, buddha was unenlightened at the time.

Collection of resources on this subject, articles off site of lucid24.org linked from there. archive.org: sutta jhāna vs. LBT based redefinition of jhāna

This was Ven. Sunyo's analysis of SN 48.40: https://notesonthedhamma.blogspot.com/2024/05/exciting-news-honest-ebt-scholars-like.html And here is Ven. Thanissaro's response to that analysis: I think there’s a better way to tackle the issue of SN 48:40 than by appealing to the oldest layers of commentarial literature. That way is to point out that SN 48:40, as we have it, doesn’t pass the test in DN 16 for determining what’s genuine Dhamma and what’s not. There the standard is, not the authority of the person who’s claiming to report the Buddha’s teachings, but whether the teachings he’s reporting are actually in accordance with the principles of the Dhamma that you know. So the simple fact that those who have passed the Buddha’s teachings down to us say that a particular passage is what the Buddha actually taught is not sufficient grounds for accepting it. In the case of the jhānas—the point at issue here— we have to take as our guide the standard formula for the jhānas, a

@Sunyo wrote: https://discourse.suttacentral.net/t/how-to-reconcile-these-2-suttas-with-absorption-jhana/34061/56 ... But although it is not intuitive to read the cessation of bodily sukha in the third jhana in SN48.40  as a reinforcement of the cessation of bodily sukha in all jhanas like I suggest,  this does actually have a common precedence.  This precedence is the standard fourth jhana formula, which says that dukkha is abandoned there   (dukkhassa ca pahānā).  Dukkha (here usually understood to mean any kind of pain, whether mental or bodily) has already been abandoned earlier, in the first jhana.  Yet this is restated at the fourth jhāna to emphasize its neutral quality.  I suggest something similar is happening in SN48.40 with the faculty of (bodily) sukha.  Its cessation reinforces that the sukha that is the sole object of the third jhana is mental.  ... @frankk response Two major problems 1. That's not what 'dukkha' is referring to from fourth jhāna formula.  2. S

@Ven. Sunyo wrote: https://discourse.suttacentral.net/t/how-to-reconcile-these-2-suttas-with-absorption-jhana/34061/56 But to finish with just one argument I don’t think I’ve shared before, which is somewhat relevant to this discussion: In AN2.68–70 the Buddha says that of all pleasant (sukha) feeling tones, whether mental or physical, the best is that which is mental (cetasika) and non-physical (or literally “not of the flesh”, nirāmisa). Now, an even better “sukha” is the neutral feeling tone of the fourth jhana and beyond, but as far as pleasant feelings go, the third jhana is the highest. @frankk response: Perhaps this is just an honest mistake on his part. What the sutta actually says: 2.70 - AN 2.70 70 70 “Dvemāni, bhikkhave, sukhāni. “There are, monks, these two kinds of happiness. Katamāni dve? What two? Kāyikañc a sukhaṃ cetasikañca sukhaṃ. Physical happiness and mental happiness. Imāni kho, bhikkhave, dve sukhāni. These are the two kinds of happiness. Etadaggaṃ, bhikkhave,