Wednesday, December 4, 2019

loopable suttas & sutta passages: timeless reminders you never tire of hearing


loopable suttas & sutta passages: timeless reminders you never tire of hearing

Post by frank k » Wed Dec 04, 2019 7:51 am
What are your favorite loopable sutta passages, ones that give profound messages that you could recite over and over again out loud and/or in your mind, for hours at a time, and you never tire of hearing it because it's such a timely reminder of what you should be doing or concerned about right now? They are also great at suppressing and directly developing understanding of how hindrances/defilements arise.

Here are a few of mine:

1. STED right effort, the four aspects, such as in SN 45.8
2. AN 4.14 guarding the sense doors
3. SN 46.2 the first 3 hindrances
4. SN 22.29: one who delights [in each of the 5uk aggregates] delights in dukkha. one who delights in dukkha, is not freed from dukkha.

question: tips for defeating lust

https://www.reddit.com/r/Buddhism/comments/e5g4q7/tips_for_defeating_lust/


Tips for Defeating Lust

So my whole life I’ve struggled with being overly lustful & I’ve been working to beat a porn addiction for a few months now. It’s also just generally difficult with day to day relationships when I can’t help but see many female friends of mine as being “attractive”. It makes it very hard to be mindful in my present moment as well. This isn’t that surprising as I’m a 20 year old man, but I wondered if there are any mindful practices or Buddhist teachings which could help me out!


SN 8.4: Ven. Ananda gives advice to lustful monk
MN 14: pleasures of meditation (once one can do it well) exceeds pleasures of sex
31 body parts meditation

Wednesday, November 27, 2019

B. Sujato's translation of 'situational awareness' for 'sampajano' is inadequate


Re: Situation awareness

Post by frank k » Wed Nov 27, 2019 6:09 am
Dhammanando wrote: 
Mon Nov 25, 2019 10:56 pm

English renderings of sampajañña are of broadly three kinds. The rendering "clear comprehension" (or some synonym of this) is usually used by those translators who accept the Abhidhamma's treatment of sampajañña as a mode of paññā:
It doesn't need Abhidhamma support to justify that interpretation.
AN 4.41 defines sampajano as :
STED S&S💭 definition custom built for in-jhāna usage
Now look in AN 4.41, the 4 developments of samadhi sutta, and once again you see the same definition of sampajano as in SN 47.35, the one that fits jhāna perfectly in terms of the most obvious things one would investigate from such a still and refined state of mind.
AN 4.41 third of four exercises, for sati and sampajaññāya
Katamā ca, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā
{and} what, *********, concentration-development, when developed (and) pursued,
Sati-sampajañ-ñāya saṃvattati?
(to) mindfulness-(and)-clear-comprehension (it) leads?
Idha, bhikkhave, bhikkhuno
Here, monks, a-monk:
viditā vedanā uppajjanti,
known (are) feelings (as they) arise,
viditā upaṭṭhahanti,
known (as they are) attended-upon,
viditā abbhatthaṃ gacchanti.
known (as they) go to} disappear.
viditā saññā uppajjanti,
known (are) perceptions (as they) arise,
viditā upaṭṭhahanti,
known (as they are) attended-upon,
viditā abbhatthaṃ gacchanti.
known (as they) go to} disappear.
viditā vitakkā uppajjanti,
known (are) thoughts (as they) arise,
viditā upaṭṭhahanti,
known (as they are) attended-upon,
viditā abbhatthaṃ gacchanti.
known (as they) go to} disappear.
Ayaṃ, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā
This, *********, concentration-development, when developed (and) pursued,
Sati-sampajañ-ñāya saṃvattati.
mindfulness-(and)-clear-comprehension (it) leads-to.



That same passage also occurs:

AN 7.38 contains same fragment from AN 4.41
MN 111 is really just a more detailed version of AN 7.38 and AN 4.41
AN 7.39 same as AN 7.38 except talking about Sariputta instead of monk
AN 8.9 S&S definition for Ven. Nanda, same as AN 4.41
DN 33.7 S&S definition same as AN 4.41
MN 111 for four jhanas and first 3 formless attainments
MN 123 marvellous quality of the Tathāgata:
SN 47.35 sati defined as 4sp, sampajano same as AN 4.41
Early Theravada Commentary
KN Paṭis, 1. mahāvaggo, 3. ānāpānas-sati-kathā
MN 18 what he feels, he perceives, thinks (compare to AN 4.41)


So in conclusion, 'situational awareness' is a poor translation for it fails to adequately address the important function of sati and sampajano in 3rd jhana, where 'situational awareness of physical postures, etc.' is a marginal feature at best.

sati simplified, B. Analayo's misinterpretations



https://buddhism.stackexchange.com/questions/36069/simplest-possible-teaching-on-the-four-satipatthana/36079#36079

The best advice I can give anyone, beginner or not, is forget about MN 10 and DN 22 (the suttas people tend to default to as the definitive reference on the subject), and ignore what most of the so called experts are saying about mindfulness. Instead, read the first 10 suttas in SN 47, the satipatthana samyutta, carefully, and repeatedly. Those 10 suttas in SN 47, and you can rely on Thanissaro's excellent book, "right mindfulness" as the best reference manual on the topic, although there are a couple of issues I have it. But those two sources will give you a safe base to work from.


@frankk Can you expand further on what is problematic in [B. Analayo's] viewpoint? I haven't fully delved into his work, but from what I have seen, it has been extremely well-put and well-founded.
I had no intention to contradict your answer. Merely to add. In my personal practice I read from Thai Ajahns, including Ajahn Geoff, but I can see how others would find it dense at first.

Could you also comment our your qualms with Thanissaro Bhikku "Right Mindfulness"? I'm very interested to hear your viewpoint


 With B. Analayo, his views on sati tend to stray a little too close or outright agree with some of the serious modern misconceptions and misunderstandings about what 'sati' is. Ideas such as, "choiceless awareness", "bare present moment awareness", "mindfulness is broad, jhana is 'one pointed'", "sati is non judgemental", etc. Much of his analysis written in his books is straightforward interpretation of suttas, no problem with that, but in some important areas to justify his misinterpretation of sati, he'll make some really nonsensical illogical reading of a sutta passage to justify his interpretation.

My disagreement with B. Thanissaro has to do with his interpretation of Dhamma in the 7sb awakening factors, and Dhamma anupassana as the 4th of the 4sp satipatthanas. I've written about it here on lucid24.org:

Meaning of the cryptic 4sp🐘 formula

He abides, continuously seeing the body as a body, [as it actually is, according to reality]...
He abides, continuously seeing the experienced-sensations as experienced-sensations, [as it actually is, according to reality]...
He abides, continuously seeing the mind as mind, [as it actually is, according to reality]...
He abides, continuously seeing the ☸Dhamma as ☸Dhamma, [as it actually is, according to reality]...
🔗proof & details


In contrast, most people interpret the 4sp formula to mean:
1. he contemplates a body meditation subject among many body meditation subjects to choose from...
2. he contemplates a feelings meditation subject among many feelings meditation subjects to choose from...
3. he contemplates a 'mind' meditation subject among many 'mind' meditation subjects to choose from...
4. he contemplates a 'phenomena' meditation subject among many 'phenomena' meditation subjects to choose from...



http://lucid24.org/sted/8aam/7sati/index.html


Also on the blog, if you search between 2019 nov and may, I've written several articles on how 'Dhamma' should be left untranslated because it often straddles several meanings. In the English translations of B. Bodhi and B. Thanissaro, by translating 'dhamma'  in the 7sb awakening factor and 4th frame of satipatthana (Phenomena, qualities, mental qualities, etc.) is highly problematic. This is not really their fault, it's because they regard MN 10 and DN 22 as the authoritative interpretation of sati, and those two suttas were distorted by late Theravada Abhidhamma biases.


Monday, November 25, 2019

relationship between sati, iddhipada, arahantship


Re: Can you develop Iddhipada by Satipathana?

Post by frank k » Mon Nov 25, 2019 7:40 am
You need sati developing any path factor. The 4sp satipatthana are the nimittas/signs of samadhi. The 4ip iddhipada, all have 'samadhi' embedded in their formula. And the 4 types of ip, if you study those words carefully, the first 2 figure prominently in the right effort formula (chanda, virya). So in a sense, the 4ip are describing how right effort and right sati are developed to produce right samadhi. If you compare the 4ip extended formula with AN 6.29 and AN 5.28, by studying the role of the development of luminosity for knowledge and vision, and the lack of piti and sukha mentioned in the 4ip, and the easy accessability of the 6 abhinna from developing 4ip, then it becomes clear the 4ip are ways to purify a fourth jhana to the point of being able to attain 6 abhinna. And since the destruction of the asavas (the 6th abhinna) is arahantship, then this is why the Buddha in the SN 51 iddhipada suttas say that all brahmans, ascetics, etc, that have become arahants who did so by means of 4ip.


SarathW wrote: 
Wed Nov 20, 2019 4:43 pm
Can you develop Iddhipada by Satipathana?
If yes, how?

Four bases of magical/mental/supernatural power (cattāro iddhipādā)[edit]
1.Will (chanda, S. chanda)
2.Energy (viriya, S. vīrya)
3.Consciousness (citta, S. citta)
4.Examination (vīmaṁsa or vīmaŋsā, S. mimāṃsā

https://en.wikipedia.org/wiki/Bodhipakk ... hamm%C4%81


Monday, November 18, 2019

how to avoid indulging in pleasure of hot showers

interesting question from
https://buddhism.stackexchange.com/questions/35973/pleasure-in-shower/35995#35995


Q:
I follow Yuttadhammo's tradition and I wanted to know how to prevent the pleasure I get in taking showers. Everytime I take them, I have a clinging to the warmth of the water and the feeling of it.
How do I prevent this or come to disattach from the experiences I have in showering and getting pleasure from it?
the-buddha traditions tipitaka personal-experienceshareeditflagasked yesterday
Dhamma4All


you may be under dressed, insufficiently warm all the times you're not in a comfortable hot shower. Wear more layers, keep your body warm, do enough cardiovascular and other physical exercises everyday (at least 30min) to improve your base body temperature and overall physical health. Then when you step in a hot shower, it won't feel like anything especially comfortable. When your reserve energy is strong, you feel like you could eat or not eat, sleep or not sleep, get a massage or a hot shower and it will just feel neutral, nothing special. But if you lack nutrients, you will be ravenously hungry, you lack body heat, hot showers will feel great, if you lack good circulation, a massage and hot shower will feel great, etc.

On the mental cultivation side of things, develop kusala habits to replace akusala habits. Before I take a shower, I resolve to not waste water, get in and out quickly just to get the job done. Probably that's less than 1 minute of water running, 3-4 minutes of rubbing, drying, etc. Also, there's no need to lather a thick layer of soap everywhere on the body, or even a thin layer. You just need to make sure to use enough soap on the areas that actually need it, and this way you don't dry out your skin and nutrients in the skin. Once you form good habits, it just becomes automatic and you don't even have to think or fight temptation. And if you take care of the physical health aspect as described above, your health will be robust enough where you don't even feel temptation of the pleasure of hot showers.

Wednesday, October 23, 2019

SN 16.5 Enlightened Arahant Maha Kassapa keeping strict rules to set a good example for future generations



SN 16.5  Enlightened Arahant Maha Kassapa keeping strict rules to set a good example for future generations


5. Jiṇṇasutta
5. Old Age
Evaṃ me sutaṃ …
So I have heard.
rājagahe veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca:
Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“jiṇṇosi dāni tvaṃ, kassapa, garukāni ca te imāni sāṇāni paṃsukūlāni nibbasanāni.
“You’re old now, Kassapa. Those worn-out hempen rag robes must be a burden for you.
Tasmātiha tvaṃ, kassapa, gahapatāni ceva cīvarāni dhārehi, nimantanāni ca bhuñjāhi, mama ca santike viharāhī”ti.
So Kassapa, you should wear clothes given by householders, accept invitations for the meal, and stay in my presence.”
“Ahaṃ kho, bhante, dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṃsukūliko ceva paṃsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṃsaṭṭho ceva asaṃsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti.
“For a long time, sir, I’ve lived in the wilderness, eaten only alms-food, worn rag robes, and owned just three robes; and I’ve praised these things. I’ve been one of few wishes, content, secluded, aloof, and energetic; and I’ve praised these things.”
“Kiṃ pana tvaṃ, kassapa, atthavasaṃ sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe …
“But seeing what benefit, Kassapa, have you long practiced these things?”
paṃsukūliko ceva …
tecīvariko ceva …
appiccho ceva …
santuṭṭho ceva …
pavivitto ceva …
asaṃsaṭṭho ceva …
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti?
“Dve khvāhaṃ, bhante, atthavase sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe …
“Sir, seeing two benefits I have long practiced these things.
paṃsukūliko ceva …
tecīvariko ceva …
appiccho ceva …
santuṭṭho ceva …
pavivitto ceva …
asaṃsaṭṭho ceva …
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī.
Attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno:
I see a happy life for myself in the present. And I have compassion for future generations, thinking:
‘appeva nāma pacchimā janatā diṭṭhānugatiṃ āpajjeyyuṃ.
‘Hopefully those who come after might follow my example.’
Ye kira te ahesuṃ buddhānubuddhasāvakā te dīgharattaṃ āraññikā ceva ahesuṃ āraññikattassa ca vaṇṇavādino … pe …
For they may think: ‘It seems that the awakened disciples of the Buddha for a long time lived in the wilderness, ate only alms-food, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.’
piṇḍapātikā ceva ahesuṃ … pe …
paṃsukūlikā ceva ahesuṃ …
tecīvarikā ceva ahesuṃ …
appicchā ceva ahesuṃ …
santuṭṭhā ceva ahesuṃ …
pavivittā ceva ahesuṃ …
asaṃsaṭṭhā ceva ahesuṃ …
āraddhavīriyā ceva ahesuṃ vīriyārambhassa ca vaṇṇavādino’ti.
Te tathattāya paṭipajjissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.
They’ll practice accordingly, which will be for their lasting welfare and happiness.
Ime khvāhaṃ, bhante, dve atthavase sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe …
Seeing these two benefits I have long practiced these things.”
paṃsukūliko ceva …
tecīvariko ceva …
appiccho ceva …
santuṭṭho ceva …
pavivitto ceva …
asaṃsaṭṭho ceva …
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti.
“Sādhu sādhu, kassapa.
“Good, good, Kassapa!
Bahujanahitāya kira tvaṃ, kassapa, paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.
You’re acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Tasmātiha tvaṃ, kassapa, sāṇāni ceva paṃsukūlāni dhārehi nibbasanāni, piṇḍāya ca carāhi, araññe ca viharāhī”ti.
So Kassapa, wear worn-out hempen rag robes, walk for alms, and stay in the wilderness.”


SN 16.13 lax vinaya leads to declide of true Dharma

13. Saddhammappatirūpakasutta
13. The Counterfeit of the True Teaching
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākassapo bhagavantaṃ etadavoca:
Then Venerable Mahākassapa went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu?
“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened monks?
Ko pana, bhante, hetu ko paccayo, yenetarahi bahutarāni ceva sikkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī”ti?
And what is the cause, what is the reason why these days there are more training rules and fewer enlightened monks?”
“Evañcetaṃ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti.
“That’s how it is, Kassapa. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened monks.
Na tāva, kassapa, saddhammassa antaradhānaṃ hoti yāva na saddhammappatirūpakaṃ loke uppajjati.
The true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world.
Yato ca kho, kassapa, saddhammappatirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti.
But when the counterfeit of the true teaching appears in the world then the true teaching disappears.
Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṃ hoti yāva na jātarūpappatirūpakaṃ loke uppajjati.
It’s like true gold, which doesn’t disappear as long as counterfeit gold hasn’t appeared in the world.
Yato ca kho, kassapa, jātarūpappatirūpakaṃ loke uppajjati, atha kho jātarūpassa antaradhānaṃ hoti.
But when counterfeit gold appears in the world then real gold disappears.
Evameva kho, kassapa, na tāva saddhammassa antaradhānaṃ hoti yāva na saddhammappatirūpakaṃ loke uppajjati.
In the same way, the true teaching doesn’t disappear as long the counterfeit of the true teaching hasn’t appeared in the world.
Yato ca kho, kassapa, saddhammappatirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti.
But when the counterfeit of the true teaching appears in the world then the true teaching disappears.
Na kho, kassapa, pathavīdhātu saddhammaṃ antaradhāpeti, na āpodhātu saddhammaṃ antaradhāpeti, na tejodhātu saddhammaṃ antaradhāpeti, na vāyodhātu saddhammaṃ antaradhāpeti;
It’s not the elements of earth, water, fire, or air that make the true teaching disappear.
atha kho idheva te uppajjanti moghapurisā ye imaṃ saddhammaṃ antaradhāpenti.
Rather, it’s the foolish people who appear right here that make the true teaching disappear.
Seyyathāpi, kassapa, nāvā ādikeneva opilavati;
The true teaching doesn’t disappear like a ship that sinks all at once.
na kho, kassapa, evaṃ saddhammassa antaradhānaṃ hoti.
Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
There are five detrimental things that lead to the decline and disappearance of the true teaching.
Katame pañca?
What five?
Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā—
It’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and undistractible-lucidity.
ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
These five detrimental things lead to the decline and disappearance of the true teaching.
Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.
There are five things that lead to the continuation, persistence, and enduring of the true teaching.
Katame pañca?
What five?
Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṃ sagāravā viharanti sappatissā—
It’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and undistractible-lucidity.
ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.
These five things lead to the continuation, persistence, and enduring of the true teaching.”