[Zapper]

Thank you Lal, that is good information to know.

[Zapper]

Does that mean that other vedanas are purely mental and not experienced by the body?

[Zapper]

Also, I forgot to make my point clear.
By bodily reactions, I mean, for example, if someone sees an agreeable visual form, the physical body (Kāya) reacts to it.

[Zapper]

Sadly, this is not the post I was looking for.

Also, I use the search box but sometimes I get too many results or I just don’t know what to write.

But, luckily, I think I found the post.
Etaṁ Mama, Esohamasmi, Eso Me Attā’ti – Connection To Taṇhā, Māna, Diṭṭhi | Pure Dhamma

I recalled that the other factor was “tanha” and I searched it up.

[Zapper]

Oh, that makes sense, sorry I got confused, my mistake.

[Zapper]

Nice, so you agree that there are only 4 jhānās.

But I didn’t get why you said it’s incorrect to say the thing that you quoted from my comment.

Don’t we both agree that the states above 4th jhānā should not be called jhānās?

Also, I am aware that the ninth one is not a jhānā, I was just saying that some people call it 9th jhānā.

[Zapper]

Alright, that makes sense.

[Zapper]

Well if that’s true the sutta would have a correct interpretation in my opinion.

However I looked up the definition of counterpart

COUNTERPART | English meaning – Cambridge Dictionary

 

and it says

“a person or thing that has the same purpose as another one in a different place or organization”

So if it literally meant counterpart, wouldn’t that mean that sukha is a direct cause of dukkha?

I think the problem is that in Pali the compound word is counter-part but not the counterpart as a single word as in English.

[Zapper]

Thanks Lal, things are very clear now.

[Zapper]

I read the post but I am still not sure wether an arahant experiences pleasure and pain out of distorted sanna 

Here you said “note that it is not defiled, i.e., does not have rāga, dosa, or moha”

and in the “Saññā Nidānā hi Papañca Saṅkhā – Immoral Thoughts Based on ‘Distorted Saññā’ post you said “The key point is that their minds do not even go through the purāna kamma stage”

But also in this post you have translated “Their five sensory faculties remain. So long as their sensory faculties operate, they continue to experience the agreeable/disagreeable and to feel bodily pleasure/pain.”

 

Does that mean that even an arahant feels pain, and if so, is it only from the body sense organ?

[Zapper]

Vēdanā and Samphassa-Jā-Vēdanā – More Than Just Feelings

In this post, you have stated:

“Even an Arahant will experience those dukha or sukha vedana as long as he/she is alive. Only “samphassa-jā-vēdanā” will not arise in an Arahant.”

If those vedana are dukkha and sukha and they are not samphassa-ja-vedana, doesn’t that imply that the body has built-in pleasure and pain, even for a pure mind?

[Zapper]

Yes Lal, I see what you mean by watching movies for education instead of being attached with raga but does raga always cause suffering in a idappaccayātā PS cycle due to jara and marana? Does having pleasure cause pain after a period of time?

[Zapper]

Thanks Lal, this may be it, but I remember that you were disecting adhimokkha into several factors, not adhimokkha itself being a factor in the list. Do you think you made a post like this? Or maybe I just don’t remember correctly and this was actually the post I am looking for.

[Zapper]

Yes, I did read the post, but I am confused on why simply enjoying a sense object causes suffering.

Does enjoying a sense object automatically make us greedy and addicted to it?

Also I read one sutta where the Buddha said that the Bhikkhus are fortunate to experience likable sense objects.

You can read it in 1-2 minutes.

SN 35.135: Khaṇasutta—Bhikkhu Sujato (suttacentral.net)

What do you think about the sutta and why does one have to give up enjoying the senses to enter nibbana or even Jhana?

[Zapper]

Does that mean enjoying a sense object makes one’s mind defiled?

[Author]

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