"Jhāna" isn't the word he used to describe it, but you'll see what he said below matches the Buddha's explicit instructions on doing sati and jhāna all the time, 24/7
sutta refs (alphabetical)
KN Iti 45 mindfulness is 24/7, here explicitly sati WITH jhāna: satimanto ca jhāyino;
KN Iti 46 Not just noble ones, Buddha tells all disciples to do enjoy jhāna and be in samādhi all the time, tasmā sadā jhānaratā samāhitā
KN Iti 81 jhāna all the time, jhāyinaṁ sātatikaṁ
MN 125.3.10 since sati is 24/7, and here sati with no kāma-vitakka/thoughts of sensuality = first jhāna, jhāna is also 24/7
KN Thag 15.2 nāga (elephant and jhāna meditator) always in samādhi, all postures
KN Thag 16.7 jhāna while eating, walking and interacting with people on almsround
SN 4.23 arahant described by Buddha as always enjoying jhāna, jhāyī jhānarato sadā; 🔗📝
SN 7.9 fire metaphor for jhāna, always blazing in samādhi, Buddha always in samādhi, Nicc-agginī nicca-samāhitatto
SN 21.1 defines noble silence as second jhāna. Since monks when together are told to either “talk about dhamma, or abide in noble silence, you'd expect monks to be standing or walking with eyes open in many of those contexts.
Santi – Peace Beyond Delusion
https://www.abhayagiri.org/media/books/Santi%20-%20Luang%20Por%20Liem.pdf
Teachings on Practising for Tranquillity and Peace by Luang Por Liem Thitadhammo
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Sometimes, I had strong feelings of piti (rapture and bliss) regardless of whether I was walking, sitting or lying down.
I was aware that this didn't really mean much, even though it could be all day and night that I was in this mode of piti, feeling very happy, whether walking, sitting or lying down.
I don't think I was misguided by these feelings of happiness.
I kept establishing mindfulness in myself and, just like Luang Por had said in his Dhamma-talks, I directed my mindfulness towards the principles of the Three Characteristics.
I had a good memory and could easily recall these teachings.
They were also part of what I had memorized in the context of my studies of Nag Thamm and Abhidhamma.
I sensed that these were really the principles to
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take on as one's reference-point, the ground to stand on when battling with such experiences.
So I used these principles of the Three Characteristics as the criteria for gauging the happiness one feels within such an experience.
I also told myself that happiness is merely happiness.
It is a condition that is subject to change.
During this period, mind-states that are aroused by sensuality, and triggered by contact with the senses, didn't arise.
They didn't occur.
It was just like a tree standing still without the wind moving it – absolutely quiet in itself.
The eyes were merely eyes and the ears were merely ears – the waves of sensuality having no impact on them.
I took them as specific modes of the mind, and I didn't react strongly towards them or give particular importance to their features.
I kept practicing like this, but not without sometimes having a rest.
But whenever I rested, it actually felt like I wasn't resting.
I was in a state of readiness all the time.
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