Monday, June 21, 2021

Error found in Abhidhamma Vibhanga 6: kāyasaṅkhāro is not vaci-sankhara and citta-sankhara

 Error in the pali source, from latest version of DPR online:

Abhi

Abhi Vibh, 6. paṭiccasamuppādavibhaṅgo, 1. suttantabhājanīyaṃ, para. 7 ⇒

tattha katamo kāyasaṅkhāro? kāyasañcetanā kāyasaṅkhāro, vacīsañcetanā vacīsaṅkhāro, manosañcetanā cittasaṅkhāro. ime vuccanti “avijjāpaccayā saṅkhārā”.


burmese VRI cst4 also has same error:

Tattha katamo kāyasaṅkhāro? Kāyasañcetanā kāyasaṅkhāro, vacīsañcetanā vacīsaṅkhāro, manosañcetanā cittasaṅkhāro. Ime vuccanti ‘‘avijjāpaccayā saṅkhārā’’.


What the correct pali source should be:

Tattha katamo kāyasaṅkhāro?
Herein, what is a (volitional) process expressed by way of the body?
Kāyasañcetanā kāyasaṅkhāro,
(There is) an intention expressed by way of the body, a (volitional) process expressed by way of the body.
ayaṃ vuccati “kāyasaṅkhāro”.
this is said to be bodily process.
Tattha katamo vacīsaṅkhāro?
Herein, what is a (volitional) process expressed by way of speech?
vacīsañcetanā vacīsaṅkhāro,
(There is) an intention expressed by way of speech, a (volitional) process expressed by way of speech.
ayaṃ vuccati “vacīsaṅkhāro”.
this is said to be speech process.
Tattha katamo cittasaṅkhāro?
Herein, what is a (volitional) process expressed by way of the mind?
manosañcetanā cittasaṅkhāro.
(There is) an intention expressed by way of the mind, a (volitional) process expressed by way of the mind.
ayaṃ vuccati “cittasaṅkhāro”.
this is said to be mental process.

and then, that ends the 2nd link of 12 ps.

ime vuccanti “avijjāpaccayā saṅkhārā”.



The error is easy to see when you view it in context of the rest of that section: 

(second link in 12 links of ps)



Forum discussion


You can report the error to the World Tipitaka editors through their Facebook page:

https://www.facebook.com/WorldTipitakaEdition/

Colonel Suradhaj Bunnag is the head of this project.





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Friday, June 11, 2021

Kāya is by default rūpa-kāya physical body in canonical Abhidhamma Sati-'paṭṭhāna

 

Te Ab Vb 7 Sati-'paṭṭhāna-vibhaṅga


excerpts:

1. Suttanta-bhājanīyaṁ, The Section Derived from the Discourses

kaya is 31 anatomical body parts, adjhatta = personal body, bahiddha = bodies of others 

01: Kāyānupassanāniddeso
Explanation of the Contemplation of the Body
[356]
[356]
Kathañ-ca bhikkhu ajjhattaṁ kāye kāyānupassī viharati?
And how does a monk dwell contemplating (the nature of) the body in the body in regard to himself?
Idha bhikkhu ajjhattaṁ kāyaṁ -
Here a monk in regard to himself -
uddhaṁ pādatalā, adho kesamatthakā, tacapariyantaṁ,
from the sole of the feet upwards, from the hair of the head down, bounded by the skin,
pūraṁ nānappakārassa asucino - paccavekkhati:
and filled with manifold impurities - reflects (thus):{12}
Atthi imasmiṁ kāye:
There are in this body:
kesā, lomā, nakhā, dantā, taco,
hairs of the head, body hairs, nails, teeth, skin,
maṁsaṁ, nahāru, aṭṭhi, aṭṭhimiñjā, vakkaṁ,
flesh, sinews, bones, bone-marrow, kidneys,
hadayaṁ, yakanaṁ, kilomakaṁ, pihakaṁ, papphāsaṁ,
heart, liver, pleura, spleen, lungs,
antaṁ, antaguṇaṁ, udariyaṁ, karīsaṁ,
intestines, mesentery, undigested food, excrement,
pittaṁ, semhaṁ, pubbo, lohitaṁ, sedo, medo,
bile, phlegm, pus, blood, sweat, fat,
assu, vasā, kheḷo, siṅghāṇikā, lasikā, muttan-ti.
tears, grease, spit, mucus, synovial fluid, urine.
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svāvatthitaṁ vavatthapeti,
He practices, develops, makes much of that sign, and fixes its definition,{13}


[362]
[362]
‘Vineyya loke abhijjhādomanassan.’-ti
‘After removing avarice and sorrow regarding the world.’
Tattha, katamo loko?
Herein, what is the world?
Sveva kāyo loko, pañca pi upādānakkhandhā loko:
For sure it is the world of his own body, the world of the five constituents (of mind and body) that provide fuel for attachment:
ayaṁ vuccati ‘loko.’
this is called ‘world.’


...

supramundane first jhana is not a mental frozen stupor, and has awareness of the physical body 

Sammādiṭṭhi hoti, hirī hoti, ottappaṁ hoti,
there is Right View, there is conscience, there is shame,
kāyapassaddhi hoti, cittapassaddhi hoti,
there is bodily calm, there is mental calm, (body and mind contrasted here!)
kāyalahutā hoti, cittalahutā hoti,
there is bodily lightness, there is mental lightness,
kāyamudutā hoti, cittamudutā hoti,
there is bodily plasticity, there is mental plasticity,
kāyakammaññatā hoti, cittakammaññatā hoti,
there is bodily workableness, there is mental workableness,
kāyapāguññatā hoti, cittapāguññatā hoti,
there is bodily proficiency, there is mental proficiency,
kāyujukatā hoti, cittujukatā hoti,
there is bodily uprightness, there is mental uprightness,
sati hoti, sampajaññaṁ hoti, samatho hoti, vipassanā hoti,
there is mindfulness, there is full awareness (as opposed to Vism. frozen stupor!), there is calm, there is insight,
paggāho hoti, avikkhepo hoti:
there is support, there is balance:
ime dhammā kusalā.
these are wholesome things.
Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ,
For one who has produced and developed this supermundane, wholesome absorption, the result (is that),
vivicceva kāmehi, vivicca akusalehi dhammehi,
(where,) quite secluded from sense desires, secluded from unwholesome things,
savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and rapture born of seclusion,
paṭhamaṁ jhānaṁ upasampajja viharati,
he dwells, having attained the first absorption,



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KN Thag 1.104: commentary says body here is physical, and the piti sukha are jhanas

 


1.104. Khitakattheragāthā
1.104. Khitaka
“Lahuko vata me kāyo,
Hey! My body is light,
Phuṭṭho ca pītisukhena vipulena;
full of so much rapture and happiness.
Tūlamiva eritaṃ mālutena,
My body feels like it’s floating,
Pilavatīva me kāyo”ti.
like cotton in the wind.
… Khitako thero ….


https://www.reddit.com/r/EarlyBuddhismMeditati/comments/nvswuk/khitaka_thera_and_his_body_with_gloss_from_the/

Eng. cmy comes from: https://tipitaka.fandom.com/wiki/Theragatha.


The commentary states the following :



104.

 “My body does become wonderfully light

(lahuko), on having been permeated by

(phuṭṭho) abundant (vipulena) zestful

happiness (pītisukhena).


Like unto cotton (tūla) moved (erita)

By the wind (nāluta), my body does but

float about (pilavati).”


They but say also: “Udāhavasena (by way of his joyous utterance).”


There, lahuko vata me kāyo means: 

my bodily form (rūpakāya) happens to be wonderfully (vata) light (sallhuka) by me putting a stop to (vikkhambana) the hindrances (nīvarana). etc., 

taming my mind by means of fourteen methods as well as by the excellent mastery (suṭṭhu cinnavasībhāva) of the development (bhāvanā) of four foundations of magical powers (iddhipāda); 

by means of which I turn to proper use (perināmemi) of this putrid body (karajakāya) which is slow (dandha) and known as also grounded on (paccaya) the four great elements (mahābhūta); 

thus, is the significance.


Phuṭṭho ca pītisukhena vipulena means: 

my body had been permeated with immense happiness accompanied by enormous ecstatic zest, pervading everywhere; thus, is the interpretation.

This also, according as the body became light, it has been said for the purpose of showing the same.

 Indeed, there is reaching of the sense of lightness even along with the approach of the perception of happiness.

 Here, the pervading also of happiness should be seen by way of the physical from (rūpa) originating from it (taṃsamuṭṭhāna).

 How, however, is there the pervading of zest and happiness connected with the fourth jhāna?

 Indeed, it is the transcending zestful happiness (samatikkantapītisukha), thus, if this is true; this however, has not been said by way of the moment of the fourth jhāna; as a matter of fact (atha kho) it is by way of the previous (pubbabhāga).


 “Pītisukhena, with zestful happiness;” 

 thus, however, with such happiness as is similar to being accompained by (sahita) zest (pāti).

 Indeed, here, equanimity (upekkhā) is happiness (sukha) also from the point of view of being connected (yoga) with distinctive knowledge (ñānavisesa), because of its nature of being peaceful; thus, is the significance.

 Likewise, indeed, it has been said thus:– “Sukhasaññañ ca lahusaññañ ca okkamati (he reaches (okkamati) the perception of happiness as well as the sense of being light).” 

 He approaches, enters, touches and well arrives at the idea of happiness as well as the sense of being light).” 

 He approaches.

 Enters, touches and well arrives at the idea of happiness as well as the sense of being light which spring up together with the mind of magical power (iddhicatta), either with basic (pādaka) jhāna as object of thought (ārammana) or the body of physical form (rūpakāya) as the object of thought (ārammana); 

 thus, this also is the meaning there.

 Likewise also the commentator said in his commentary (aṭṭhakathāyaṃ); 

 - “The idea (saññā) of happiness (sukha), namely, is the perception (saññā) well connected with (sampayutta) equanimity (upekkhā).

 Indeed, equanimity has been said to be peaceful (santaṃ) happiness (sukhaṃ).

 That self-same sense (saññā) should be understood (veditabba) as perception of being light (lahusaññā) also because of being clearly free (vimuttatta) from hundrances (vīvarana) as well as from such adversaries as wild thought (vitakka) etc.

 To him, however, who has becomes excellently light (sallahuko) resembling cotton (tūlapicu).

 In this manner, similar to the cotton piece thrown by wind (vātakhittatūla picu), he goes to the world of brahmās with his body being seen as extremely light.” 

 Therefore, he said thus; “Tūlamaiva eritaṃ sālutena, pilavati va me kāyo.” 

 Its meaning is – when I am desirous of going to Brahmā world or any other (heaven) by means of my magic power, then, my body becomes but jumping over (laṅghanto) the sky resembling cotton (tūlapicu) and mind (cittaṃ) moved by the breezy wind.


Forum discussion

Re: Venerable Khitaka, his "body" plus some information from the commentary.

Post by frank k » 

BrokenBones wrote: ↑Thu Jun 10, 2021 2:55 pm
confusedlayman wrote: ↑Thu Jun 10, 2021 10:01 amSo he is taking about jhana ?
He is... the commentary seems to overreach & complicate.
in what way? The important part is the commentary treats kaya as a physical body that levitates, and that the piti sukha are referring to the 4 jhanas.
In other words, they're using the same dictionary as EBT,
kaya = physical body of rupa kaya 4 elements
rupa = physical 4 elements, not just "formless visions seen by the eye" (as Sujato interprets)
piti sukha are referring to jhanas, and not some "non jhanic access concentration" that Vism. and B. Sujato may try to claim.
Vism. and B. Sujato has a "special" dictionary where kaya can mean body of "mind", rupa can be "formless vision", "piti sukha" can be just non 4 jhanic piti sukha.




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Thursday, June 10, 2021

🔗📚 Collection of notes on Abhidhamma

 

Will the real Abhidharma please stand up?




Error found in Abhidhamma Vibhanga 6: kāyasaṅkhāro is not vaci-sankhara and citta-sankhara






Why did Vism.'s Buddhaghosa burn all of the Sri Lanka commentaries?


How many versions of canonical Theravada Abhidhamma exist?


abhihamma redefines 4 jhanas as arupa attainments?


Can mudita (as part of 7sb and brahma vihara) and pīti (rapture as a jhāna factor) include crying tears of joy?


nama and rupa: sutta or abhidhamma definition?




Re: Theravāda and Suttavādins

Unread post by Dhammanando » 

Ceisiwr wrote: ↑Thu Jun 03, 2021 11:54 amAs is well known the Sautrāntikas of old grew out of that other great Sthavira and Abhidhamma tradition, Sarvāstivāda. As far as I'm aware no such sub-school developed within Theravāda until very recently. What could be the reason for this?
We know from Buddhaghosa's introduction to the Atthasālinī that there were individual bhikkhus who didn't admit the Abhidhamma Piṭaka to be buddhavacana. Though he doesn't identify them, it seems likely that he is talking about bhikkhus of Theravada Vinaya lineage, for it is specifically the Theravada Abhidhamma Piṭaka that they were rejecting. I can think of three possible reasons why they might not have wished to form a breakaway school:

1. There may have been too few of them.
2. It may have been politically inexpedient. That is, the Mahāvihāra could have called upon royal power to suppress them, just as it did with the Abhayagiri and Jetavana Viharas.
3. They had other fish to fry. That is, their desire to just get on with their own practice may have weighed more heavily with them than any missionary zeal to persuade Ceylonese Buddhists to revert to what they imagined to have been the proto-Canon.


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Sunday, June 6, 2021

Te Ab Vb 7 Sati-'paṭṭhāna-vibhaṅga: difference between Sampajāno and Anupassana

 

In Abhidhamma gloss of 4sp practice, Sampajāno and Anupassana  are identical. 

'Vipassana' is included as part of the definition of both. 


(from B. Anandajoti tranns.)


‘Anupassī.’ ti
‘Contemplating.’
Tattha, katamā anupassanā?
Herein, what is contemplation?
Yā paññā pajānanā vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,{16}
sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
discernment, discrimination, differentiation,{17}
paṇḍiccaṁ kosallaṁ nepuññaṁvebhabyā cintā upaparikkhā,
erudition, skilfulness, subtlety,{18} clarification, thoughtfulness, consideration,
bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
breadth, intelligence, guidance, insight, full awareness, examination,{19}
paññā Paññindriyaṁ Paññābalaṁ,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,{20}
paññāsatthaṁ paññāpāsādo paññā-āloko
the sword of wisdom, height of wisdom, light of wisdom,
paññā-obhāso paññāpajjoto paññāratanaṁ,
lustre of wisdom, flame of wisdom, treasure of wisdom,{21}
amoho dhammavicayo Sammādiṭṭhi:
non-delusion, investigation of (the nature of) things, Right View:
ayaṁ vuccati ‘anupassanā.’
this is called ‘contemplation.’
Imāya anupassanāya upeto hoti samupeto upāgato samupāgato,
With this contemplation he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).
Tena vuccati ‘anupassī.’ ti
Because of this ‘contemplating’ is said.



[360]
[360]
‘Sampajāno.’ ti
‘Full awareness.’
Tattha, katamaṁ sampajaññaṁ?
Herein, what is full awareness?{27}
Yā paññā pajānanā vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of (the nature of) things,
sallakkhaṇā upalakkhaṇā paccupalakkhaṇā,
discernment, discrimination, differentiation,
paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo,
breadth, intelligence, guidance, insight, full awareness, examination,
paññā Paññindriyaṁ Paññābalaṁ,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,
paññāsatthaṁ paññāpāsādo paññā-āloko
the sword of wisdom, height of wisdom, light of wisdom,
paññā-obhāso paññāpajjoto paññāratanaṁ,
lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammādiṭṭhi:
non-delusion, investigation of (the nature of) things, Right View:
idaṁ vuccati ‘sampajaññaṁ.’
this is called ‘full awareness.’
Iminā sampajaññena upeto hoti samupeto upāgato samupāgato,
With this full awareness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samannāgato.
being possessed, truly possessed, furnished (with it).
Tena vuccati ‘sampajāno.’ ti
Because of this ‘full awareness’ is said.


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KN Snp 1.8 Metta [Karaṇīyamettā]: Commentary says this is done with jhāna in all four postures!

 


KN Snp 1.8 Metta [Karaṇīyamettā]

excerpt:

Mettañca sabba-lokasmi,
(With) goodwill (for the) entire-cosmos,
Mānasaṃ bhāvaye a-parimāṇaṃ;
(one's) heart should-be-developed without-limit.
Uddhaṃ adho ca tiriyañca,
above, below, & all-around,
A-sambādhaṃ a-veram-a-sapattaṃ.
without-obstruction, without-hostility-without-hate.
Tiṭṭhaṃ caraṃ nisinno va,
(Whether) standing, walking, sitting **,
Sayāno yāvatāssa vita-middho;
lying-down, as-long-as (one is) not-drowsy,
Etaṃ satiṃ adhiṭṭheyya,
this mindfulness (one) should-resolve (on),
Brahmam-etaṃ vihāram-idham-āhu.
{This} {they-call} Brahma-**** abiding-here [and now].
Diṭṭhiñca anupaggamma,
Not taken with views,
Sīlavā dassanena sampanno;
but virtuous & consummate in vision,
Kāmesu vinaya gedhaṃ,
Regarding-sensual-pleasures, subdued greed (for it),
Na hi jātug-gabbhaseyya puna-retīti.
No way [does one undergo] *****-conception-in-a-womb again *****.


Friend pointed out this:

Here jhana is explained as being done in all four postures. This must be jhana and not “meditation in general” because the commentary says it leads to Non-return, ie it is samma-samadhi.


Why is that astounding?

Because Vism. and commentary usually redefine "jhana" as a disembodied frozen stupor, which one has to "emerge from" before doing metta, or vipassana. Here we have the commentary describing "Jhana" consistent with EBT definition, such as AN 8.63 where 4bv brahmavihara is done as a way to get into 4 jhanas, and then maintained in all 4 postures.


B. Bodhi's translation of the Commentary to this part of the sutta, from his KN Snp translation:

excerpt:


151. Having thus shown the extension of the development of loving-kindness, now showing that there is no fixed posture for one intent on its development, he says: “Whether standing, walking . . . on this mindfulness.” This is its meaning: One developing this mind of loving-kindness in such a way [250] need not adopt a fixed posture as is prescribed for other meditation subjects thus, “He sits down, having folded his legs crosswise, straightening his body,” and so forth. Dispelling discomfort by adopting any posture as one pleases, whether standing, walking, sitting, or lying down, as long as one is not drowsy, one should resolve on this mindfulness of the jhāna of loving-kindness.

Or alternatively, having thus shown the extension of the development of loving-kindness, now showing mastery over it, he says: “Whether standing, walking.” For one who has achieved mastery wishes to resolve on this mindfuiness of the jhāna of loving-kindness as long as the posture lasts, whether standing, walking, sitting, or lying down. Or else by “standing or walking” he indicates that standing [and walking] are not obstacles to it. Moreover, for as long as one wishes to resolve on this mindfulness of the jhāna of loving-kindness, for just so long one resolves on it without becoming drowsy; there is no sluggishness in regard to it. Hence he says: “Whether standing, walking, or sitting, or lying down, as long as one is not drowsy, one should resolve on this mindfulness.”

This is the purport: “As to what was said, ‘And toward the whole world one should develop an unbounded mind of loving-kindness,’ one should develop it in such a way that, whatever posture one adopts, such as standing, etc., as long as the posture lasts, taking no notice713 that one is standing, etc., as long as one wishes to remain resolved on the mindfulness of the jhāna of loving-kindness, for just so long one can resolve on that mindfulness.”714

While showing what mastery in the development of loving-kindness entails, after enjoining one to dwell in loving-kindness with the words “one should resolve on this mindfulness,” the Blessed One now praises that dwelling with the words “They call this a divine dwelling here.” This is its meaning: They call this dwelling in loving-kindness — as described by the passage that extends from the words “May all beings be happy and secure” down to “one should resolve on this mindfulness” — a divine dwelling, the best dwelling here, in the noble Dhamma and discipline. It is best because it is devoid of faults and because it brings benefits to oneself and others, and a dwelling among the four dwellings: the celestial, divine, and noble [dwellings], and the postures.715 [251] Hence constantly and continuously, without interruption, one should resolve on this mindfulness whether standing, walking, sitting, or lying down, as long as one is not drowsy.




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Saturday, June 5, 2021

'em-bodied' and 'dis-embodied' jhāna: polite terms to describe jhana in mixed company

 



Re: MN 125 in pictures, vism. and ajahn brahm "real jhana"

Post by frank k » 

Coëmgenu wrote: ↑Sun May 16, 2021 8:11 amI think that instead of "light" and "hard," it should be "disembodied" versus "embodied" jhana. When jhana is interpreted in such a way that there is only manovinnana, then the jhana is "disembodied." If you have eye, ear, body, and mind, then the jhana is "embodied."
That's a good proposal.
There's another huge difference though. Not only is VRJ (vism. redefinition of jhana) and jabrama-jhana (ajahn brahm's redefinition) going from embodied to dis-embodied, they resolve to enter a frozen stupor where no vipassana is possible.

Another way to politely discuss jhana in mixed company (Theravada includes Abhdhamma and Vism. followers and followers with straightforward reading of suttas who reject LBT doctrine that contradict sutta).

Whenever the term 'jhana' in the four jhanas context is used, VRJ followers should understand the suttas is talking about post appana samadhi upacara samadhi where the jhana is embodied, and vipassana is possible and expected.

I was looking at Abhidhamma vibhanga and Vism. gloss of 'sampajano' in the 4 jhanas the other day, and it's the same as 'sampajano' in the satipatthana vibhanga. Look it up sometime. Right view (samma ditthi) and non-delusion is part of its definition. And right view is defined as clearly knowing through direct experience the rise and fall of 5 aggregates and the 4 noble truths. You can't do that from a frozen stupor.

This should be blowing the minds of Vism. followers. Why would sati, sampajano, and upekkha be INCLUDED WITHIN 3rd and 4th jhana standard formulas if the term 'jhana' is supposed to be a dis-embodied frozen stupor?

If the Buddha really had intended the four jhanas to be "appana samadhi" that is disembodied and frozen in a stupor where vipassana was not possible, he had the vocabulary and means to express that concisely and clearly.





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Thursday, June 3, 2021

Ideas for lay people, married, children, working, etc.

 

One of the best ideas I've ever heard, comes from another religion, some type of Hinduism. 

They advised married couples who were serious about their spiritual practice:

(just from my recollections, I don't have exact quotes)

Become a celibate couple, keep separate bedrooms, live as brother and sister from now on. 

Keeping brahmacariya and chanting God's name frequently, and other forms of devotional and samadhi practice, within 10 years of serious practice they could be expected to have decent to strong samadhi, even opening the 3rd eye. 

As I recall these would be couples who are middle aged, even retired.


My own thoughts (frankk):

If you have kids, I'd train the kids to be independent and self sufficient, treat your spiritual work as a 50 hour a week  job that takes you away physically from your kids. 

I've seen vajrayana and mahayana serious lay yogis do this. Their spouse takes on most of the child raising duties. 


Develop independent lifestyle and practice. For example, don't have a gym membership.

Take yoga and taiji classes enough to learn the basics, after that, quit classes and practice on your own.

People spend 1-2 hours just for preparation and travel time to get to gyms and health classes  (dressing up in a socially acceptable way), not to mention all the socializing afterwards, and social entanglements that commit your time and energy that come with making lots of new friends. 

I get much of the daily exercise I need just in the time people use for overhead in travel and preparation to get to their class, and I avoid all of those entanglements.

Not to mention the kinds of hindrances you have to deal with if you go to health clubs, yoga classes. Pretty men and women in skimpy clothing, loud unpleasant music, etc. 


Keep as many of the 8 precepts as you can.

If you can eat according to 8 precepts, basically a type of intermittent fasting in its easiest form with one breakfast and one lunch, with no eating outside of that window of time, 

you'll save time, money (from eating less), energy (getting more energy from eating less), 

avoid wasted energy and decreased health from using dinner as a social pleasure while eating purely for entertainment and getting overweight like most modern westerners, who then feel guilty about being overweight, then feel compelled to spend extra time in the gym to burn fat, go on an unhealthy fad diet, temporarily lose weight and then gain it all back and then some when the torture of an unhealthy fad diet makes them binge on unhealthy foods. 


Many people won't believe me when I say this, but I restrict myself to eating healthy food, including healthy fats like all the nuts, seeds, avocado, adding as much olive oil into my meal to make it fatty and tasty, all the protein I desire, tempeh, beans, eggs, miso, all the healthy whole grain carbs I desire, brown rice, quinoa, etc., all the sugar I desire from whatever fresh fruits are in season, and smoothies.

Instead of french fries, for example, I steam sliced potatoes, and after it's cooked, I add as much olive oil and salt to taste as satisfying as a french fry, but without any of the carcinogenic overheated refried oil. 

Instead of chocolate chip cookies, I eat oatmeal with a tablespoon of cocoa powder, steel cut whole grain oats,  and a spoonful of honey, and raisins. It's basically a wet chocolate chip cookie, except healthy.

Instead of tortilla chips, I eat various roasted nuts and seeds. They taste better than chips anyway.


I eat as much as I want, and I can't get fat even if I wanted to. If I overeat, I just have bigger bowel movements. I never feel deprived, so there's never a need to binge on ice cream, chocolate cake, and then go on a fad diet that puts on you a merry go around of binge, purge, over exercise to burn off unhealthy carbs and fat.


Make friends with the eminent dead

The covid global pandemic circa 2019, wasn't much of a lifestyle change for me.  I already lived like a hermit and hardly socialized, 

But I never feel lonely, because I have a rich social life with my dead friends, the Buddha and arahants. 

I chant important sutta passages daily, 

and have imaginary discussions with arahants frequently to examine fine points of the Dhamma. 

As Ananda said, great friends are the half of the holy life, and the Buddha corrected him that it's the entire holy life. I have the best friends of all. 

If you have admirable friends that are worth keeping, then it's reasonable to spend some time to socialize occasionally. If they're not admirable friends, then limit or eliminate time spent with them.

If you want the highest quality friends of all, read the suttas frequently, or listen to the suttas in audio recordings. 


Allocate time and energy intelligently


For example, if you're most energetic first thing in the morning, don't use that time doing mindless activity like surfing the web, watching stupid cat videos, etc. Use that energy for meditation.

When you're tired and can't think, but not sleepy enough to nap or sleep, that's the time to do some physical chores, or 

Immortal Fang's Longevity Qigong: Rubbing the Abdomen to Prevent Illness and Prolong Life


Use alarm clocks and timers.

For example, I use my pc timer to limit how much time I spend repsonding to emails for the day.

I use the timer for cooking, etc.

I use alarms for naps if I don't think I can wake up automatically. I usually go to sleep between 9pm and 11pm, wake up automatically between 2 and 3am. 


Have some structure in your daily routine

Many things you need to do trial and error to figure out what works. What foods you need, how much you need to eat, what are your best times for meditating, etc.

If you have a structure, for example AN 3.16 following the Buddha's schedule for when to sleep, eat, do walking meditation, then you have baselines and reference points to compare what is working and what's not, and how to adjust. If you have a random schedule everyday and eat at random times, then you never know for sure if you're drowsy because you just ate, etc. 


(to be continued...)

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