notes on the Dhamma

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

So why are references to MN 117 missing in Bhikkhu Anālayo's EBMS? February 17, 2019 MN 117 definition of vitakka comes from abhidhamma, not EBT February 14, 2019 MN 117 understanding Survivorship bias, bandwagon effect, herd mentality February 14, 2019 MN 117 samma saṅkappo = vitakka (of first jhana) January 02, 2019 B. Sujato does address MN 117 in his blog article on V&V February 23, 2019 MN 117 Did you know an arahant is not a 'noble disciple'? May 06, 2024 MN 117 Sujato's fraudulent/criminal interpretation of 'vitakka' is based on this sutta October 12, 2024 You can see I've been blowing the whistle on Sujato and Analayo for over 5 years at this point.

  4.25 - SN 4.25 Māra-dhītu: Māra’s Daughters (2024  SP-FLUENT  translation by  frankk‍  derived from  B. Sujato‍  )      SN  4.25  - SN 4.25 Māra-dhītu: Māra’s Daughters          SN  4.25.1  - (Māra feeling sad being defeated by Buddha)              SN  4.25.1.2  – (obsessive singular focus on depression is also called “jhāna” )          SN  4.25.2  - (three daughters approach Buddha)          SN  4.25.3  - (...in the form of 100 maidens to try do seduce him)          SN  4.25.4  - (...in the form of different kinds of women)          SN  4.25.5  - (all attempts to seduce fail)          SN  4.25.6  - (then daughters ask Buddha some questions)              SN  4.25.6.1  – (Buddha describes jhāna as embodied, doing vipassana, realizing Dhamma while in jhāna)          SN  4.25.7  - (daughters report back to Māra) Excerpt Atha kho arati māradhītā bhagavantaṃ gāthāya ajjhabhāsi: Then Māra’s daughter Discontent addressed the Buddha in verse: (verse) “Kathaṃvihārībahulodha bhikkhu, “How does