notes on the Dhamma

  AN 3.75    a noble-one's-disciple (ariya-sāvakassa) with experiential confidence (aveccappasāde) in the Buddha ... can not be reborn in animal realm, hell, or other unfavorable births.  avecca-p-pasāda masc. perfect clarity; absolute faith; epithet of stream entry [avecca + pasāda] ✓ So what about the ariya savaka who DOESN'T have perfect experiential confidence in Buddha? According to B.Bodhi and Sujato, ariya-savaka is a "noble disciple", someone who is already a confirmed stream enterer or higher attainment. Their translation of AN 3.75, effectively ends up saying, An arahant, nonreturner, once returner, or stream enterer,  IF they have experiential confidence in the Buddha (epithet of someone who is at least a stream enterer), can not be reborn in ... hell, bad realms. Or a more simple example, to illustrate the absurd illogic of it, A stream enterer, if he is a confirmed stream enterer, can not be reborn in hell. By definition, a stream enterer is already a s

Internal 4👑☸ → EBpedia📚 → yoniso   If you really want to know what 'yoniso' means in the suttas, look at how it's used. Here are all the occurrences in the suttas:  EBpedia📚  →  yoniso . Sujato had "rational", I replaced "rational" with "source-seeking" just as a temporary eyesore fix, as I go through fixing all the translations at each reference by hand on lucid24.org. Here's an example of  how I plan to translate 'yoniso' manasi-karoti (literally, mind activities relating to the source): 1.11 - AN 1.11 (subha-nimitta sign of beauty →  kāma 💘💃‍ 11 11 “Nāhaṃ, bhikkhave, aññaṃ Eka-dhammampi samanupassāmi yena anuppanno vā kāmacchando uppajjati uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, subhanimittaṃ. “monks, I do not see a single [bad] Dharma that gives rise to sensual desire, or, when it has arisen, makes it increase and grow [that can compare with] the sign (nimitta) of beauty. Subhanim

someone on suttacentral asked: How to handle difference between Pali and Agama sutra parallels? The answer, if you're Bhikkhu Sujato or Analayo, is pick the school that supports your biased agenda, regard that as "legitimate", and claim the other school made a "transmission error". MN 125 Sujato doubles down on fraudulent interpretation of vitakka in jhāna MN 117 Sujato's fraudulent/criminal interpretation of 'vitakka' is based on this sutta MN 44 Sujato's fraudulent interpretation of 'vitakka' in jhāna via conflating vācā (speech) and vacī-sankhāra (speech co-activities) Also, use fallacious tactics of cherry picking and sophistry, with some ostrich maneuvering, pretending the parallel that disagrees with you doesn't even exist. MN 19 and agama || MA 102 two sorts of thoughts in first jhāna, and out, even Abhidhamma does not contradict this, what are Sujato and Brahm 'thinking'? MA 101 and MA 102, the agama parallels for MN 1

 This is an important passage used repeatedly in the suttas and vinaya (monastic rules), a fundamental everyday aspect of monk community life, describing how metta is practiced among the monk community. MN 48 thanissaro translation (metta = "good will") Then the Blessed One addressed the monks: “Monks, these six are conditions that are conducive to amiability, that engender feelings of endearment, engender feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. Which six? “There is the case where a monk is set on bodily acts of good will with regard to his companions in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. “And further, the monk is set on verbal acts of good will with regard t

  60min. video with transcript on youtube https://discourse.suttacentral.net/t/child-abuse-in-buddhist-monasteries-in-sri-lanka/36513/5 summary by @emptystream In the video, Dr.  Rathnayake shares his experiences and research on child abuse within monasteries in Sri Lanka.  He explains that economic factors and cultural norms, especially in rural areas, lead many families to send their young boys to monasteries, seeing it as a pathway to education and better opportunities.  (I think this is also relevant for Myanmar and Thailand, but unlike those countries, in Sri Lanka ordination is often permanent, with many monks joining as young as age seven. ) This early initiation can expose young boys to a strict, often harsh monastic environment where boundaries are frequently violated. Dr. Rathnayake highlights the troubling prevalence of physical and sexual abuse in monasteries.  His research, including informal surveys with monks and his own lived experience, reveals that over half have expe

rational defn. From Oxford American Dictionary ˈrashənl; ˈrashnəl 1. ra·tion·al adj. 1) based on or in accordance with reason or logic I'm sure there's a perfectly rational explanation ■ (of a person) able to think clearly, sensibly, and logically Andrea's upset-she's not being very rational. See note at sensible  ■ endowed with the capacity to reason man is a rational being 2) Mathematics (of a number, quantity, or expression) expressible, or containing quantities that are expressible, as a ratio of whole numbers. When expressed as a decimal, a rational number has a finite or recurring expansion 2. ra·tion·al n. Mathematics a rational number Derivatives: rationality ˌrashəˈnalətē n. rationally ˈrashənl-ē; ˈrashnəlē adv. Origin: late Middle English (in the sense ‘having the ability to reason’): from Latin rationalis, from ratio(n-) ‘reckoning, reason’ (see ratio ) 'rational' for 'yoniso' fails in all the important references Take a look at how 'yonis

This is a sequel to: sword of samādhi: "It don't mean a thing, if it ain't got that swing!" At the sight of the blade (Real Buddha's Jhāna),  Demons of defilement keep their distance. The demons also respect this sword, but know the wielder has no idea how to swing it.  That's because all he knows how to do is freeze up and go into a state where the 5 senses of the body shut off. (Ajahn Brahm and Vism. method of corrupt "jhāna") Buddha's genuine jhāna Ajahn Brahm and Vism. "Jhāna" Buddha's Jhāna The demons of lust, anger, delusion know they have no chance in a direct confrontation with the jhāna warrior.  Their only hope is to patiently watch and wait for subtle and hidden defilements to exploit and nurture, playing the long game.   Ajahn Brahm and Vism. counterfeit jhāna They walk right up to the swordsman, laugh at him, taunt him, give him a wedgie. Then they take his blade of samatha away, and use it against him! The demon kings

"Jhāna" isn't the word he used to describe it, but you'll see what he said below matches the Buddha's explicit instructions on doing sati and  jhāna all the time, 24/7 Samādhi & jhāna all the time 24/7 sutta refs (alphabetical) KN Iti 45  mindfulness is 24/7, here explicitly sati WITH jhāna: satimanto ca jhāyino; KN Iti 46   Not just noble ones, Buddha tells all disciples to do enjoy jhāna and be in samādhi all the time, tasmā sadā jhānaratā samāhitā KN Iti 81  jhāna all the time, jhāyinaṁ sātatikaṁ MN  125.3.10  since sati is 24/7, and here sati with no kāma-vitakka/thoughts of sensuality = first jhāna, jhāna is also 24/7 KN Thag 15.2  nāga (elephant and jhāna meditator) always in samādhi, all postures KN Thag 16.7  jhāna while eating, walking and interacting with people on almsround SN  4.23  arahant described by Buddha as always enjoying jhāna, jhāyī jhānarato sadā;  🔗📝 SN  7.9  fire metaphor for jhāna, always blazing in samādhi, Buddha always in samādhi,

MN 44: Cūḷavedallasutta—Bhikkhu Sujato Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṁ bhindati, tasmā vitakkavicārā vacīsaṅkhāro. First you place the mind and keep it connected, then you break into speech.  His footnote to this: That’s why placing the mind and keeping it connected are verbal processes. Vitakka and vicāra have a more basic sense in ordinary states of mind (“thought” and “exploring”)  and a more refined sense in the elevated consciousness of jhāna (“placing the mind” and “keeping it connected”).  They act as a condition for breaking into speech, so any hint of such movement, no matter how subtle, must be abandoned. vitakka relation to speech (vācā) and verbal process (vacī-sankhāra) Sujato MN 117 excerpt “Saññāvedayitanirodhaṁ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti. “The verbal process ceases first, then physical, then mental.” His footnote says: The verbal process (vacī-saṅkhā