I read the following on the internet: > Any topic for satipatthana "mindfulness", can be a topic for samādhi > nimitta, or a subject for jhāna meditation to investigate with > dhamma-vicaya, vitakka and vicāra, upekkha, sati and sampajāno in the > higher jhānas. 1. Does mindfulness investigate? 2. Does sampajāno investigate? 2. Does vitaka & vicara perform the function of dhamma-vicaya (investigation) in jhana? 3. If vitaka & vicara cease in the 2nd jhana, is there no dhamma-vicaya in the 2nd, 3rd & 4th jhanas?

I read the following on the internet, where a person either claimed to be a Noble One or, otherwise, was exhorting with a Lion's Roar the path to stream-entry or possibly Full Enlightenment. The hairs and goose bumps stood up upon my skin as I read with awe the following Lion's Roar: > A worldling without a knowledge of past lives would not see that as > "incest". > > [SN 15.14](https://suttacentral.net/sn15.14/en/sujato) > > > At Sāvatthī. “Mendicants, transmigration has no known beginning. It’s not easy to find a sentient being who in all this long time has > not previously been your mother. Why is that? Transmigration has > no known beginning. This is quite enough for you to become > disillusioned, dispassionate, and freed regarding all conditions.” My question is how does believing "*It’s not easy to find a sentient being who in all this long time has not previously been your mother*" result in becoming disillusioned, dispassionate and freed regarding all conditions?

The [Dasaratha Jātaka](https://suttacentral.net/ja461/en/rouse?reference=none&highlight=false) says Gotama (our current Buddha) was Rama in a past life and his wife (Gotama's son's Rahula's mother Yaśodharā) was his sister Sita in the same past life. In this past life, Rama appeared to marry his sister Sita (who, according to the translation, became Rama's queen-consort). Then later Rama was reborn as Gotama and Sita was reborn as Yaśodharā (Rahula's mother). Was Gotama's marriage to Yaśodharā an example of 'incest'?