Which sutra does it say that someone like Buddha would "rest in jhana" or "go often resting" - some combination of jhana (not sure which stage) and rest. i saw it recently but I can't find it. I don't recall if the translation was from suttacentral.net or dhammatalk.org...

Several years ago, One of my mates gave a book - 'Nibbana (Nirvana) or the Kingom'. I am trying to check any other recent prints. The last print was in 1964. Were there any rewrites? Can someone give a synopsis?

In Bhikku Bodhi's translations, "without discoverable beginning" suttas end with: > This Samsara is without discoverable beginning. It is enough to be liberated *from them*. Liberated from what, in this context?

thig 13.3: > “Now please convey my respects to the supreme protector of the world. > Circling him to your right, dedicate my religious donation.” In what sense is buddha the supreme protector of the world? which world is being referred to? the earthly world? the heavenly world? all worlds? i don't feel protected. protecting dhamma? only good people?

The Tibetan monks draw elaborate and intricate sand mandalas, as well as very complex thangka paintings. There is calligraphy in Zen Buddhism. I want to ask what is the spiritual aspect of art that these monks are working towards. No such art is practiced in Theravada Buddhism. How does art help us move toward Nirvana? Where does art fit in the four noble truths and the eight fold path?

- What fetters must be destroyed in order to reach the state of stream entry? - Is it possible to reach the state of stream entry in this very life? - Do I need to renounce worldly life in order to reach stream entry? - Can I keep functioning in society by earning bread, and paying my EMI and still reach stream entry? - How will I know that I have reached stream entry once I am there? - Is there a list of instructions that, once followed, will surely take me to the state of stream entry? Are there any finer details that I need to be aware of start on the journey towards stream entry? I have been a Buddhist learner since almost a decade, I frequently visit the Buddhist monastery close by, worship the relics of the Buddha, profess my desire to cultivate mindfulness. I am asking the above questions as I have no clue on how to start the journey, how to sustain and how to share the same with my loved ones so that they too can enjoy the fruit and bliss?

internet is talking more abouut difference between piti and sukha because its important for Jhana I liked this discussion here Is pīti physical and sukha emotional? However in VedanA SaSyutta, sukha and somanassa also refered together.. Can you give me the subtle difference between them. and similarly what is difference between dukhas and domanassa..

Is there a type of meditation which involves actively working or doing some task? Beyond just doing it mindfully, a type of meditation that requires you to be actively involved in some activity, and is not considered secondary to sitting? Working meditation.

Thanks for the hospitality of this forum. I have recently started investigating Buddhism with some seriousness, seeking for answers to my spiritual thirst and looking for a practical path to address my problem with anger and harsh speech. I discovered Buddha in a 10 days Vipassana retirement. Every night,after long hours of meditation, we listened to a lecture by SN Goenka. Even though they are very introductory, these speeches have the huge merit of bringing a glimpse of the Eightfold Path and Buddha's life and wisdom to the absolute newbie, such as I was at that time. l was shocked by the stories of Kisa Gotami and Angulimala, and marvelled at the way Buddha dealt with all sorts of challenging situations, his wise and compassionate teaching style, adapted to people of the most diverse backgrounds and levels of understanding. Those stories made me seek for more information about Buddha: I wanted to hear he most remote echoes of his voice, the records of his teachings closest to the historical time he lived and taught. That's how I discovered the Pali Canon, which I am trying to compile from the translations of various Bikkhus from Thai and Sri Lankan traditions (I am Spanish and unfortunately I cannot understand Pali, so I am relying on English translations of the suttas from SuttaCentral, Dhammatalks, Bikkhu Analayo, etc)... I am seriously considering taking refuge in the Three Jewels, but as i stated above, I have a problem with anger and harsh speech, as I am a bit hot tempered and lack of patience with some people. Even though I acknowledge the harm i do to others and to myself, I LACK MODELS and EXAMPLES of alternative ways of reacting and communicating... examples of right speech IN PRACTiCE, in a range of different real life situations... How do you deal wisely with people that do not want to help with domestic chores? How do you talk to people that dismiss your ideas and way of living? How do you talk wisely in any sort of inter-personal or social conflict? I would be most grateful if you could give examples of right speech in action, drawn from the stories of the Buddha and some of his wise disciples (such as Sariputta, etc), anecdotes of Buddhist men and women showing a wise way to respond to practical situations involving conflict with others. I am most grateful for your help, as I am scared of dying with this anger and harshness, without being able to become wiser... This is a huge hindrance for my spiritual progress that I do not know yet how to overcome. Thanks to all from my heart.

From the Six Sets of Six MN 148 . English > Dependent on **the mind and mind objects**, mind-consciousness arises. The meeting of the three is contact; with contact as condition there is feeling; with feeling as condition there is craving. Pali > manañca paṭicca **dhamme** ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. Bhante Sujato translates it as "thoughts" > Mind consciousness arises dependent on **the mind and thoughts**. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. But wouldn't mind objects be a superset of thoughts? In addition to thoughts, what else are mind objects? Why did Bhikkhu Bodhi choose "mind object" as his translation?

[DN 15](https://suttacentral.net/dn15/en/sujato) & also [AN 7.44 exclusively](https://suttacentral.net/an7.44/en/sujato?layout=linebyline&reference=none¬es=asterisk&highlight=false&script=latin) include the utterance of the "seven stations of consciousness", where the later six equate with the six of the eight jhanas, namely: > *1. There are sentient beings that are diverse in body (kāyā) and diverse in perception (saññino), such as human beings, some gods (devā) and > some beings in the underworld.* > > *2. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn (ābhinibbattā) in Brahmā’s Group (**brahmakāyikā**) > through the first absorption* > > *3. There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance (**ābhassarā**).* > > *4. There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory (**subhakiṇhā**).* > > *5. There are sentient beings that have gone totally beyond perceptions of form (rūpa). With the ending of perceptions of impingement, not > focusing on perceptions of diversity, aware that ‘space is infinite’, > they have been reborn (upagā) in the dimension of **infinite space**.* > > *6. There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have > been reborn (upagā) in the dimension of **infinite consciousness**.* > > *7. There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they > have been reborn (upagā) in the dimension of **nothingness**.* The deva (godly) abodes attained with each rupa jhana are listed in AN 4.123, namely, *brahmakāyikā*, *ābhassarā*, *subhakiṇhā* & *vehapphalānaṃ*. Now, the above utterance in DN 15 & AN 7.44 omit the 4th jhana or gods of abundant fruit (*vehapphalānaṃ*) found in AN 4.123. Related to this is [AN 9.24](https://suttacentral.net/an9.24/en/sujato?layout=linebyline&reference=none¬es=asterisk&highlight=false&script=latin) , which refers to the 4th jhana as 'non-percipient' (asaññino). My question is what are the "seven stations of consciousness" supposed to mean (for example, why do the permutations of 'diversity' and 'unity' exist in the various jhana & states of being) and why, in particular, does this utterance omit the 4th jhana?

A teacher told us this story about virtuous actions that goes something like this: > A person passes by a stupa when it is raining. In order to protect the stupa from the rain, they remove their shoes and put them over the stupa. A second person later passes by the same stupa. They see the shoes on the stupa and remove them, thinking that is no place for dirty shoes. **Conclusion:** Both people performed a virtuous action because of their wholesome intentions. Does anyone know where this is from? I believe the teacher mentioned it was from the sutras.

Where is there more information about the luminous realm? the standard pali is lacking. what is the relationship with jhana? from MN 115 : > “...There are these three elements: the elements of > the sensual realm, the realm of luminous form, and the formless realm. > When a mendicant knows and sees these three elements, they’re > qualified to be called ‘skilled in the elements’.”

My spiritual bonding and connection are very strong with my lovely mother who has passed away. We both have tremendous love for each other. 1. Can we be reunited again in the next life? Can she be born as my daughter/son & Can I be born as her son/daughter again? 2. After my death and before the new birth, can I get to meet and talk with my mom (as the Tibetan book of the dead and many NDEs suggest you can meet the loved one after death)

From my perspective, the Buddha's Teaching is reductive and subtractive. It's experiential and fundamental for knowing how to die well. It's good for transcending the ego by dissolving into all to find freedom from suffering. The object is not to gain anything. Intellectual knowledge can help but little intellect is required. Sometimes intellect can get in the way. One can start a practice by just practicing. Nobody want's to avoid the labor of hard thought because the practice isn't to think, it's to experience. It's Satipatthana. It's understanding the difference between words or other concepts and experiential reality. Does the Buddha's teaching require much intellect? What is anti-intellectualism in Buddhism?

From AN 9.37 : > Ven. Ānanda said, “It’s amazing, friends, it’s astounding, how the > Blessed One who knows & sees, the worthy one, rightly self-awakened, > has attained & awakened to an opening [in a confining place]1 for the > purification of beings, for the overcoming of sorrow & lamentation, > for the disappearance of pain & distress, for the attainment of the > right method, & for the realization of unbinding, where the eye will > be, and those forms, and yet one will not be sensitive to that > dimension; where the ear will be, and those sounds… where the nose > will be, and those aromas… where the tongue will be, and those > flavors… where the body will be, and those tactile sensations, and yet > **one will not be sensitive to that dimension.**” Why does the passage omit the sixth-sense sphere, intellect-idea? Usually the use of ellipsis for repetitive text, but not in this discourse. Does this discourse describe intra-jhana or a state after jhana? As an adjunct, MN43 says this about the state after *cessation of perception and feeling*: > Friend, what is the difference between a dead body and a bhikkhu > attained to the cessation of perceptions and feelings? Friend, in a > dead body the bodily determination (in and out breath) has ceased and > is appeased The verbal determination (thinking and pondering) has > ceased and is appeased The mental determination (feeling and > perception) has ceased and is appeased. Vitality is exhausted. The > heat has extinguished, and the mental faculties have broken up. > > Of the bhikkhu attained to the cessation of perceptions and feelings, > the bodily determintion has ceased and is appeased. The verbal > determination has ceased and is appeased. The mental determination has > ceased is appeased. Vitality is not exhausted. The heat is not > extinguished. **The mental faculties are very clear.** Friend, this is > the difference between a dead body and of one attained to the > cessation of perceptions and feelings. If AN 9:37 is not describing jhana, does MN.43 describe a state different than AN 9.37?

I read the following on the internet: > *About this unusual understanding of sati ("Sati is never present moment awareness") I hope the reader of this answer put some time > reading the suttas to come to his/her own conclusion about what sati > can refer to.* Where is the Palis suttas is 'sati' defined as 'present moment awareness'?

I feel that in his [Ball Of Honey Discourse](http://www.accesstoinsight.org/tipitaka/mn/mn.018.than.html) , the Buddha advised his followers to reflect within whenever they felt offended: and to identify the processes of their mind that caused perceptions or sensations to arise, which then led to anger. In the context of this teaching, can a Buddhist ever truthfully say, "By your wrong speech or wrong action, you have insulted / hurt / offended / angered me. You are responsible for this offence, and therefore, it is your responsibility to stop doing this thing that makes me offended, hurt etc.?" Please reply with references to recent gurus.

I'm doing a little research to understand **what the ninth level of consciousness is**. I learned this concept from an explanation of a saying, namely '**on ninth cloud**'. The only information I was able to find refers to Soka Buddhism. Can you tell me if this concept is also present in the Mahayana or Vayrayana translation? Or even Theravada or Zen, as long as it's not Soka.

It's mentioned in many references that when someone becomes Sotāpanna (= stream-entrant = Person-who-has-seen-Dharma) then the first three fetters (saŋyojana) are dropped. My question is, if the first fetter which is self-View (sakkāya-ditthi) is dropped, then who is going to be Sakurdagami = Once Return, Anagami = non-returning and Arahant, or how can he focus on the path as his self-view is already dropped by that time. And also when Anagami person is to become Arahant, he is supposed to drop the last three fetters which are conceit (māna), restlessness (uddhacca),ignorance (avijjā). And if someone has already dropped the self-view then how he can drop the conceit (mana) (the eighth fetter) as it's a subset of the self-view. The answers like: "It's partially dropped, etc" are not correct as that's not how it's defined (if not it's mistaken). And there are many places in Tripitaka, that Buddha mentioned as I to refer him self, so does the Buddha still has self-view? And in Khemaka Sutta this is clearly explained that even Anagami person has I am feeling and desire, which is a subset of self-view. > "Friends, even though a noble disciple has abandoned the five lower > fetters, he still has with regard to the five clinging-aggregates a > lingering residual 'I am' conceit, an 'I am' desire, an 'I am' > obsession. But at a later time he keeps focusing on the phenomena of > arising & passing away with regard to the five clinging-aggregates: Do you still believe that Sakkaya Ditti means Self-View ? or is it a mistake?