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The proof of the pudding is in the eating, no matter how many books are written about the pudding. Once eaten there can be no mistake about it. As a samatha meditator, both the signs exist for both types of meditation and which still appear when the eyes are open if they are vivid. Having said that I've quiet a few fellow meditators who do not see the ...


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SN 35.120: Sujato ...And how does someone guard the sense doors? -- When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details. (Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.) Bodhi ...And how, friend, does one guard the doors of the sense faculties? -- Here, having seen ...


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We practice wholesome mind and mind factors on one meditation object, not nimitta, however nimitta is an effect of more power mind. When wholesome mind begin to concentrate stably more and more gradually, the Nimitta is going to appear brighter and brighter little by little gradually, too. At first, it would be like a very transparent gray could, pin, etc., ...


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MN128 has a long long discussion about what to do when nimitta vanishes: MN128:15.3: “Well, sir, while meditating diligent, keen, and resolute, we perceive both light and vision of forms. But before long the light and the vision of forms vanish. We haven’t worked out the reason for that.” It's rather lengthy, so I won't repeat it but it starts here: MN128:...


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In "seeing the Dhamma", it's figuratively said, that is he witnessed for him self experientially the nature of reality, as opposed to intellectually understanding it. "[A] monk who cultivates the Noble Eightfold Path, who assiduously practices the Noble Eightfold Path, comprehends with higher knowledge those states that are to be so comprehended, ...


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Nimitta cannot be ignored in jhana because the nimitta itself is one-pointedness (ekaggatā), where the mind (citta) itself becomes the nimitta & the mind is glued unmoving to the nimitta. An analogy is a wheel that is fixed to an axle and spins around the axle. Being fixed to the axle is the nimitta/ekaggatā. The mind being expansively conscious, ...


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It is not correct. As Suminda Sirinath S. Dharmasena says in this post (Does contemplation activity, before hand, give rise to the mental image?) in this context, nimitta (that we usually translate as sign) refers to a mental image. In case of concentrating on the breath, it says it resembles white light. But the measure of achieving an access level is not ...


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I wouldn't dismiss the dimension of neither perception nor non-perception too casually. The dimension of neither perception nor non-perception separates the dimension of nothingness from the cessation of perception of feeling. Perception originates from contact, so the dimension of neither perception nor non-perception is the subtlest dimension for ...


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I'd argue that its largely irrelevant. The content of meditative experience really has no bearing on ones practice. The insight that is attained when one emerges from those states is what matters. The only value of truly deep meditative absorption is that it allows for equally deep vipassana.


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I heard that "grasping a sign" is considered a bad thing in Buddhism. Why is that so and what does that refer to? Here are some references to that phrase in answers on this site: https://buddhism.stackexchange.com/a/27050/254 You are talking about the process of grasping a sign(mark) at one of the sense doors, and then automatically interpreting ...


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I came accross this sutta about Roots of All things... Very interesting that the enlightened persons dont even grasp to Nirvana and identify as self . "They directly know extinguishment as extinguishment. But they shouldn’t identify with extinguishment, they shouldn’t identify regarding extinguishment, they shouldn’t identify as extinguishment, they ...


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Fully sustained attention on beautiful breath DN 10 SubhaSutta (I recommend this sutta to be the reference of Jhana because it is long enough and step by step. Notice, some part of this sutta is same as KāyagatāsatiSutta which I refer to Ānāpānassati above): ‘And what, Ānanda, is this so noble body of doctrine regarding self-concentration (Samādhi) in ...


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the question is regarding nimittas, following of visualisation . A little effort to answer you,aroused after thought giving based on understanding of buddhist teachings after simple teachings of goenka guruji and book by william hart "The art of living-vipassana as taught by goenka". teachings of buddha as per my understanding is very simple. not ...


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It is said that a nimitta appears together with uppādo (origin of existence), pavattaṃ (continuity of it)'. Nimittas arise, and if your intent is not the continuity of this nimitta, another nimitta will arise in its place. In meditation we try to keep to one nimitta. “Uppādo” means arising. When anusaya (temptations) arise due to āsava (cravings), we need ...


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Its not correct.You should not be looking for the nimitta when your practicing jhana. You should not be looking for anything or doing anything besides focusing on the meditation object. To practice Jhana means only focusing on one thing and one thing only until Jhana states form. You are basically doing ONE THING.For 1 hour,2 hours,5 hours,10 hours...etc--...


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Its not correct. When the nimitta arises, it is like being hit with a sledge hammer. It can't be missed. In short, the more looking & craving, the less progress that will be made.


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I do not practice Samatha also from what I have heard: Generally you don't get the counterpart sign with eyes open, but there may be cases of practitioners who can enter the Jhanas with eyes open. Perhaps more among people who do the Akasa Kasina. (If I remember write in a chronicle late Ven. Ananda Mitri Thero mentions such a Yogi doing the Akasa Kasina) ...


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