contradictions found:
4.11.5 simile of cook, nimitta gets redefined as visual VRJ kasina
Vuttampi cetaį¹ bhagavatÄ – 122.And this has been said by the Blessed One:
(The cook sutta, SN 47.8, in EBT samÄdhi nimitta are not VRJš»š„¶ visual kasinas! They are the 5 types of skillful Dharma thoughts & perceptions to abandon unskillful mental states MN 20)
4.15.5 gloss: sukhaƱca kÄyena paį¹isaį¹vedetÄ«: physical rÅ«pa-kÄya is included by 'kÄya'
IdÄni sukhaƱca kÄyena paį¹isaį¹vedetÄ«ti ettha kiƱcÄpi tatiyajjhÄnasamaį¹
gino sukhapaį¹isaį¹vedanÄbhogo natthi. |
175. Now, as to the clause he feels bliss with his body: here, although in one actually possessed of the third jhÄna there is no concern about feeling bliss, |
Evaį¹ santepi yasmÄ tassa nÄmakÄyena sampayuttaį¹ sukhaį¹. |
nevertheless he would feel the bliss associated with his mental body, |
Yaį¹ vÄ taį¹ nÄmakÄyasampayuttaį¹ sukhaį¹,
taį¹samuį¹į¹hÄnenassa yasmÄ atipaį¹Ä«tena rÅ«pena rÅ«pakÄyo phuį¹o, yassa
phuį¹attÄ jhÄnÄ vuį¹į¹hitopi sukhaį¹ paį¹isaį¹vedeyya. |
and after emerging from the jhÄna he would also feel bliss since his material body would have been affected by the exceedingly superior matter originated by that bliss associated with the mental body. 48 |
TasmÄ etamatthaį¹ dassento sukhaƱca kÄyena paį¹isaį¹vedetÄ«ti Äha. |
It is in order to point to this meaning that the words “he feels bliss with his body” are said. |
frankk Analysis of 4.15.5:
Vism. is equivocal about what kÄya means here, in the 3rd jhÄna formula.
They include both nÄma-kÄya and rÅ«pa kÄya as experiencing sukha.
However, they imply that while in appanÄ (frozen stupor of VRJ jhÄna), one does not feel the physical rÅ«pa kÄya, but only the mental nÄma-kÄya.
But after emerging from VRJ jhÄna, one would then also experience physical sukha of rÅ«pa kÄya.
So what are they claiming the Buddha meant by his instructions with 'kÄya' in 3rd jhÄna?
1. only nÄma-kÄya, which is what most LBT Vism., Abhidhamma, Sujato, Brahm will claim.
2. only rÅ«pa-kÄya, which is what genuine EBT jhÄna would say (excluding fake EBT of Sujato, Brahm).
3. Both nÄma-kÄya and rÅ«pa-kÄya, which is how Vism. reads to me. The problem is, the Buddha, in passages such as KN Snp 5.7, by explicitly referencing realizing nirvana by being freed from nÄma-kÄya while in dimension of nothingness, shows he does specify nÄma or rÅ«pa kÄya when it matters, and that when it's not in contexts such as Snp 5.7 formless dimension, we can safely assume unqualified rÅ«pa, is referring to adjhatta rÅ«pa (internal, meditator's physical body).
In other words, Position #1 is unsupportable, and position #3 is just dogmatic Abhidhamma followers desperately clutching at straws trying to equivocate an explanation that will harmonize the irreconciliable contradictions between EBT and LBT text.
No comments:
Post a Comment