notes on the Dhamma

Internal      Goldcraft  3.1  – Searching for the Anuruddha threshold          Goldcraft  3.1.1  – proper way to eat: Eat for need, not for greed              Goldcraft  3.1.1.1  – sutta passages on eating              Goldcraft  3.1.1.5  – From Ajahn Mun biography              Goldcraft  3.1.1.5.1  –arahant advice on proper way to eat              Goldcraft  3.1.1.5.2  –Even near death, one meal a day and walking almsround              Goldcraft  3.1.1.5.3  –{compassion for animals being eaten}              Goldcraft  3.1.1.7  – eating misc.                  Goldcraft  3.1.1.7.8  - optimal eating strategy for yogi          Goldcraft  3.1.2  – proper way to sleep          Goldcraft  3.1.3  – proper way to chant, as part of integral samādhi External AN 6.19 Paṭhama-maraṇa-s-sati: rememberfulness of Death (illustrated) SN 35....

  excerpt from cdpatton essay: https://discourse.suttacentral.net/t/sa-skara-as-a-member-of-dependent-origination-in-non-theravadin-sources/37046 Saṃskāra as a Member of Dependent Origination in Non-Theravādin Sources Essays Dec 8 12h cdpatton 5d This essay is essentially for information purposes.  There is a lack of awareness of Buddhist teachings outside of the Theravāda tradition given that most people interested in EBT studies are either Theravāda practitioners or scholars who deal mainly with Pali language texts and perhaps some Sanskrit. There is, however, a huge cross section of Buddhist materials preserved in Chinese translation that reveals what the rest of the Buddhist world thought about various subjects.  This essay is about one particular, narrow subject:  How saṃskāra (P.  saṅkhāra) was understood in the context of dependent origination outside of Theravāda sources. The sheer volume and diversity of Buddhist texts that are extant in Chinese makes i...

Jhāna, once you know how to do it, is actually very easy. You just have to do one thing: pacify (passaddhi awakening factor).  Many suttas such as MN 19, MN 20 describe how to pacify the mind. To pacify the body, not much detail is given. The most detail, probably step 3 of 16 step breath meditation.  https://lucid24.org/tped/g/goldcraft/index.html#16.3 Read that before proceeding. People think they're relaxed,  or think they know how to relax (physically). But if you were relaxed (pacified, passaddhi awakening factor),  you'd be able to do jhāna at will, turn it on like switch on demand. Can you do that? If not, you probably aren't doing step 3 of breath meditation thoroughly. "Sabba kāya patisamvedi", as you breathe, you should be able to sense every part of your physical body. Every part. Your hands, arms, fingers, toes. The more years you put into the practice, the more your body feels connected,  like a single unit, rather than feeling your body has distinc...

  Here's the difference between a dry insight meditator without jhāna, and one with (genuine Buddha's EBT jhāna). Let's say both meditators are skilled in watching their mind and body moment to moment. The difference is, the jhāna meditator has a much finer granularity, detail, precision and control, due to the power of the pacification and jhāna power.  In a short duration of time, say 2 seconds, The jhāna meditator has much more power and control to act, perhaps hundreds of times more opportunities to act in that 2 second span. Suppose both meditators were speeding their cars in a suburban neighborhood, and a person suddenly appeared on the crosswalk at an intersection.  Here's what would happen with the dry insight meditator Their samādhi is a Chevrolet Chevette, one of the most reviled cars in automotive history. The meditator saw the cart, wanted to avoid it, acted to avoid it, hit the brakes, but the car wouldn't respond quickly enough. Tires are weak, poor br...

  The proof of the pudding is in the eating. If "love" was a legitimate translation for "metta",  you would expect Sujato and his followers to stand behind it. If it was really easy to disambiguate "love" according to context, as Sujato claims, You would expect Sujato to advertise his yearly "love retreats". But does he?  You won't find it in his advertisements. Doing a google web search,  you see that he only advertises "metta retreat". Whereas people who translate metta as "loving kindness", have no qualms about advertising "loving kindness retreat". From the first page of google search results for "loving kindness retreat" Loving-kindness Retreat Indriya Retreat https://indriyaretreat.org › meditation-retreats-2 › lovin... A retreat with Anthony teaches loving-kindness through guided meditations and inspiring instructions. It focuses on healing ourselves and relationships. Reflections from a week lon...

  https://chicago.suntimes.com/food-and-restaurants/2024/11/08/give-me-some-sugah-bakery-south-shore-mother-son-reunion 2.5 min. video https://www.reddit.com/r/MadeMeSmile/comments/1gp8m48/chicago_man_finds_out_his_favorite_bakery_owner/?rdt=61270

  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 alrea...

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...