To clarify, I don’t think n&m is the most appropriate translation, but I do think it is sufficient it approximating a clearer meaning in contemplation. They should “conflate” the body with rūpa because the body “derived” from all four elements. I’m not sure why a separation is necessary. The body, ...

So what should I look out for as an ideal husband, if I ever decided to have one?

“Name-and-matter” is a wretched translation. Taking into consideration that you find “material form” mentioned often in Pāli/English dictionary entries for rūpa , and that Bhikkhu Bodhi was partial to the rendering “materiality”, I think “wretched” is a stretch. Rūpa in the suttas is described as “...

A seeing man will see name-and-matter, having seen, he will know just those" is an interesting description. Does this mean he doesn’t discern a necessary condition? “Name-and-matter” is a wretched translation. I much prefer “name and image/appearance/form”. The sutta talks of ascetics who declare t...

It is quite obvious that the Mahāvihāra and the Abhayagiri unanimously accepted the Pāli Tipiṭaka as authoritative texts. Yet the latter further enlarged its ambit by accepting some non-Theravāda teachings, including Mahāyāna and Vajrayāna, showing a completely different attitude from the ideologic...

See vol 4 pages 1239-1241 reproduced here . The post I link you to incorrectly identifies that passage as having Sautrāntika views outlined but I correct that later. Ven Vasubandhu could always be just plain wrong. I don't know if concerning dhyāna was one of the objections Ven Samghabhadra had to ...

Interestingly, in "Abhidharmakosa Study" I found this: Samadhi 三摩地,定: Concentration, meditation (lit: ―putting together‖) [D22]. Samadhi is the unity of the object with the mind (cittaikagrata)[II.24], this is the dharma by virtue of which the mind, in an uninterrupted series, remains on an object [...

Where in the paper does it explain that the Sarvāstivādins believe in dhyāna without vision, hearing, and tactile sensation? First dhyāna has all of these according to how Abhidharmakośakārikā characterizes the Vaibhāṣika teachings. A slight mistake on my part. It is in reference to the Arthaviniśc...

This text explores meditation methods and explanations as found in the Sarvāstivādin Abhidharma Mahāvibhāṣa Śāstra, including mindfulness of breathing among others. Interesting to note that for the Sarvāstivādins the Jhānā are also experiences devoid of the 5 senses. Methods of spiritual praxis in t...

For those interested this document sets out the method of ānāpānasati based on not only Theravāda but also from other sources including the Śāriputrābhidharma-śāstra of the Dharmaguptakas and the Abhidharma Mahāvibhāṣa Śāstra of the Sarvāstivādins. You can create a free 30 day trial to download it: ...

I will read it. Is this a good transliation? http://urbandharma.org/pdf1/Path_of_Freedom_Vimuttimagga.pdf A little hint. Whenever the Visuddhimagga says "some say" it is referring to the Vimuttimagga. For example, under mindfulness of breathing when it says "some say the sign is like a cool breeze"...

I've been reading the Visuddhimagga and it does indeed seem to be invaluable. Try the Vimuttimagga too. It’s earlier, probably 1st - 2nd century. I will read it. Is this a good transliation? http://urbandharma.org/pdf1/Path_of_Freedom_Vimuttimagga.pdf A little hint. Whenever the Visuddhimagga says ...

I've been reading the Visuddhimagga and it does indeed seem to be invaluable. Try the Vimuttimagga too. It’s earlier, probably 1st - 2nd century. I will read it. Is this a good transliation? http://urbandharma.org/pdf1/Path_of_Freedom_Vimuttimagga.pdf Yes. Its the same as my hard copy. There is act...

Well you may disagrees with feeling perception and volition as being the mind objects in the primary phase thereafter emotion of sorrow arise out of it and without first having the earlier sets of feelings there would not arise secondary phase feelings of the mind . Then you have to experiment it f...

If the temperature is the same as your body's there'll be no feeling, not neutral feeling. If it goes up or down slightly the feeling is likely to be pleasant. If it goes up and down considerably the feeling will be painful. At no point is it adukkhamasukha . Bhante , i just made an experiment . I ...