Friday, March 15, 2024

Advice to younger meditators on jhāna, sex, porn, masturbation






Someone asked:


Is porn considered harmful sexual.activity?

I don't have a sex life because I don't have a partner and I don't wish to engage in casual sex so I use porn to quench the biological urge to orgasm. I can't see that's it's harmful because nobody is being forced into it. The actors are all paid well and claim to enjoy it etc. The only harm I can see is that it's so accessible these days on smart devices and so children may access it but I believe that this is the parents responsibility to not allow unsupervised use of devices etc. Views?



Frankk response:

In another thread, you asked about pleasant sensations and jhāna.
 I'm guessing you're young, so here's some important advice you won't get from suttas 
 if you're serious about jhāna.
 (since monastics are already celibate by rule) 
 If you want to attain stable and higher jhānas, 
 celibacy and noble silence to the best of your ability are the feedstock and prerequiste to that.
 
 The jhānas and other samādhi attainments are not just a mental transformation but a physical transformation as well.
 Reproduction is one of the most energetically intensive operations a body can do.
 You don't have enough energy to indulge in sexual activity, sensual pleasures, 
 and also attain higher jhānas.
 It's as if you only have 1 million dollars to last your whole life, 
 and stable jhāna costs 600k$,
 and going to the whore house, or having ethical sex with your girlfriend,
or watching porn costs 20k$ each pop.
 Those 20k$ pops don't seem like much when you're young and still have close to a million dollars, 
 but if you don't heed this valuable advice and you're older it will be too late to change your mind.


If you follow 5 precepts and stay with moderate level of ethical sexual activity and sensual pleasures, 
most likely that will put your jhāna ceiling at a mediocre first jhāna and low quality second jhāna.


If you watch a lot of porn and indulge in a lot of sexual activity and sensual pleasures like most lay people,
you're going to experience the typical problems they do.
Anxiety, depression, loss of memory, poor cognitive function, 
poor immune system, head aches, body aches, irritability, etc.

Sexual urges are difficult when you're young.
 Even highly attained spiritual beings find it difficult looking back, see Ajahn Chah's biography for example.
 If I had things to do over and be young again, the way I would deal with urges is have intensive physical exercise as an outlet when urges are especially difficult.

If you jog for several miles for example, the energy in your body is going to circulate and when your mind is off of sex for a while, and the body tired from the exercise, then you'll have some temporary relief.

The main key though is to focus the mind on the downsides of sexual activity and sensual pleasure rather than on the subha nimitta (attractive and alluring elements of the opposite sex and sensual pleasures).

The key to long term success is once you truly see and understand the insatiability, unreliability, and lack of satisfaction in sex and sensual pleasures, you'll gradually lose interest in that.
Just as most people understand how being addicted to heroin and alcohol is a losing proposition.
Once you can file away porn and sexual activity in that same category, you'll not be attracted to it the way most people can be trained not to be attracted to heroin.


Saturday, March 9, 2024

AN 4.41 commentaries with chatGPT AI pali to english translation

How's the AI translation quality? What are the most major errors?


AN 4.41 Samādhi-bhāvanā: Developing undistractible-lucidity [concurrently within 4 jhānas]

(2024 SP-FLUENT translation by frankk‍ )
Arv 12 ∥SA 718 ∥AN 6.29 ∥MN 111

    AN 4.41 - AN 4.41 Samādhi-bhāvanā: Developing undistractible-lucidity [concurrently within 4 jhānas]
        AN 4.41.4.1 – (1. STED 4j🌕 Four Jhānas for pleasant abiding now)
        AN 4.41.4.2 – (2. ASND 🌕🌟‍ luminosity perception → knowledge and vision)
        AN 4.41.4.3 – (3. For S&S🐘💭 rememberfulness & lucid-discerning)
        AN 4.41.4.4 – (4. For destroying Āsava‍ s)
        AN 4.41.5 – (verse from KN Snp‍ 5.4 Puṇṇaka)


Aṭṭhakathā : commentary on root text

AN 4.41 samādhi-bhāvanā-sutta-vaṇṇanā

(2024 translation by chatGPT)

Aṅguttara Nikāya,
Aṅguttara Nikāya,
catukkanipāta-aṭṭhakathā,
Book of the Fours - Commentary,
1. paṭhamapaṇṇāsakaṃ,
Chapter 1,
5. rohitassavaggo n,
Section 5: The Rohitassa Chapter
1. samādhibhāvanāsuttavaṇṇanā
Discourse on Cultivation of Concentration
♦ 41. pañcamassa paṭhame ñāṇadassanappaṭilābhāyāti dibbacakkhuñāṇadassanassa paṭilābhāya.
♦ 41. On the First Watch of the Fifth Night - For the Attainment of Knowledge and Vision - The Attainment of the Knowledge of the Divine Eye
divāsaññaṃ adhiṭṭhātīti divāti evaṃ saññaṃ adhiṭṭhāti.
The monk establishes the perception of day, perceiving it as day.
yathā divā tathā rattinti yathā divā ālokasaññā manasi katā,
Just as it is day, so too he perceives night, establishing the perception of light within his mind.
tatheva taṃ rattimpi manasi karoti.
He perceives the night just as it is day.
dutiyapadepi eseva nayo.
This is the second method.
sappabhāsanti dibbacakkhuñāṇobhāsena sahobhāsaṃ.
By the illumination of the divine eye, which is accompanied by the knowledge and vision of the divine eye, he sees visible forms with their corruptions, even though they are similar to the light of the divine eye.
kiñcāpi ālokasadisaṃ kataṃ, attho panettha na evaṃ sallakkhetabbo.
Although it is similar to the light, the meaning should not be interpreted in this way.
dibbacakkhuñāṇāloko hi idhādhippeto.
The light of the divine eye is simply described here.
♦ viditāti pākaṭā hutvā.
♦ "He perceives" - After making it clear.
kathaṃ pana vedanā viditā uppajjanti,
Now, how do feelings arise as perceived?
viditā abbhatthaṃ gacchantīti?
How do they cease to be perceived?
idha bhikkhu vatthuṃ pariggaṇhāti, ārammaṇaṃ pariggaṇhāti.
Here, a monk comprehends an object, he grasps a sense object.
tassa pariggahitavatthārammaṇatāya tā vedanā
Due to grasping at a sense object, feelings arise, are sustained, and cease in this way:
“evaṃ uppajjitvā evaṃ ṭhatvā evaṃ nirujjhantī”ti viditā uppajjanti, viditā tiṭṭhanti, viditā abbhatthaṃ gacchanti nāma.
"Having arisen in this way, ceasing in this way, and remaining in this way."
saññāvitakkesupi eseva nayo.
This is the same method for perceptions and thoughts.
♦ udayabbayānupassīti udayañca vayañca passanto.
♦ "Being mindful of the rise and fall" - He is observing the rise and fall.
iti rūpanti
Thus, regarding form:
evaṃ rūpaṃ ettakaṃ rūpaṃ na ito paraṃ rūpaṃ atthīti.
"Thus, this form is such, it is this much, not other than this, it is thus beyond this form."
iti rūpassa samudayoti evaṃ rūpassa uppādo.
Thus, there is the arising of form.
atthaṅgamoti pana bhedo adhippeto.
And the cessation, on the other hand, is understood separately.
vedanādīsupi eseva nayo.
The same method applies to feelings and others.
idañca pana metaṃ, bhikkhave, sandhāya bhāsitanti, bhikkhave, yaṃ mayā etaṃ puṇṇakapañhe
And regarding this, monks, I say, considering what I have said in the Punnakapañha,
“saṅkhāya lokasmin”tiādi bhāsitaṃ,
"Analyzing the world," etc.
taṃ idaṃ phalasamāpattiṃ sandhāya bhāsitanti attho.
, the meaning of this discourse on fruition attainment is explained.
♦ tattha saṅkhāyāti ñāṇena jānitvā.
♦ "He calculates" - Knowing by wisdom.
lokasminti sattaloke.
"In the world" - in the seven planes of existence.
paroparānīti uccāvacāni uttamādhamāni.
"Above and below" - the highest and lowest.
iñjitanti calitaṃ.
"They tremble" - They waver.
natthi kuhiñci loketi lokasmiṃ katthaci ekakkhandhepi ekāyatanepi ekadhātuyāpi ekārammaṇepi natthi.
"There is nothing" - there is no place in this world, even in a single aggregate, a single sense-sphere, a single element, or a single sense object, where there is no trembling.
santoti paccanīkakilesavūpasamena santo.
"They are peaceful" - They are tranquil.
vidhūmoti kodhadhūmena vigatadhūmo.
"Smokeless" - Free from the smoke of defilements.
evamettha suttante maggekaggatampi kathetvā gāthāya phalasamāpattiyeva kathitāti.
Thus, monks, having elaborated on the pathway in this discourse, and having spoken even in verses, it is indeed the discourse on fruition attainment.



AN Tīkā: sub commentary

4.41 – AN 4.41 samādhi-bhāvanā-sutta-vaṇṇanā

(2024 translation by chatGPT)

Aṅguttara Nikāya,
Anguttara Nikaya,
Catukkanipāta-ṭīkā,
Commentary on the Book of the Fours,
1. Paṭhamapaṇṇāsakaṃ,
Chapter 1: The First Fifty,
5. Rohitassavaggo,
Section 5: The Rohitassa Chapter,
1. Samādhibhāvanāsuttavaṇṇanā
Discourse on the Development of Concentration
♦ 41. Pañcamassa paṭhame diṭṭhadhammasukhavihārāyāti
♦ 41. For the Attainment of the Blissful Dwelling in the Present Life -
imasmiṃyeva attabhāve sukhavihāratthāya, nikkilesatāya nirāmisena sukhena viharaṇatthāyāti attho.
The purpose here is for dwelling happily in this very existence, free from defilements, with unworldly bliss, for the attainment of happiness.
Iminā cattāri phalasamāpattijjhānāni khīṇāsavassa āsavakkhayādhigamato aparabhāge adhigatarūpārūpajjhānāni ca kathitāni.
Here, the four attainments of fruition, which are attained through the cessation of the pollutants, are explained.
Dibbacakkhuñāṇadassanappaṭilābhāyāti
For the attainment of the Knowledge and Vision of the Divine Eye -
dibbacakkhuñāṇappaṭilābhatthāya.
For the attainment of the knowledge of the divine eye,
Dibbacakkhuñāṇañhi rūpagatassa dibbassa itarassa ca dassanaṭṭhena idha ‘‘ñāṇadassanan’ti adhippetaṃ.
which is the seeing of visible forms both divine and human, here referred to as "knowledge and vision."
Ālokasaññaṃ manasi karotīti divā vā rattiṃ vā
When he perceives daylight in his mind, he also perceives night in the same way.
sūriyadīpacandamaṇiukkāvijjulatādīnaṃ āloko divā rattiñca upaladdho,
Just as he perceives daylight, so too he perceives night.
yathāladdhavaseneva ālokaṃ manasi karoti citte ṭhapeti, tathā ca naṃ manasi karoti,
When the light is seen just like daylight, he establishes it in his mind as if it were daylight, and so he does not perceive it.
yathāssa subhāvitālokakasiṇassa viya kasiṇāloko
Just as the light of a well-developed light disc is present as he wishes,
yathicchakaṃ yāvadicchakañca so āloko rattiyaṃ upatiṭṭhati,
so too this light remains present at night,
yena tattha divāsaññaṃ ṭhapeti, divā viya vigatathinamiddho hoti.
until he establishes daylight there, and it is as if he has overcome drowsiness during the day.
Tenāha ‘‘yathā divā tathā rattin’ ’ti.
Hence, he says, "Just as it is day, so too it is night."
♦ Yathā divā ālokasaññā manasi katā, tatheva naṃ rattimpi manasi karotīti
♦ Just as he perceives daylight in his mind, so too he does not perceive it at night;
yathā divā diṭṭho āloko, tatheva taṃ rattiṃ manasi karoti.
just as he sees daylight, so too he perceives night.
Dutiyapadeti ‘‘yathā rattiṃ tathā divā’ti imasmiṃ vākye.
In the second line, "just as it is night, so too it is day," this is the meaning.
Esa nayoti
"This is the way" -
iminā yathā rattiyaṃ candālokādi āloko diṭṭho, evameva rattiṃ diṭṭhākāreneva divā taṃ ālokaṃ manasi karoti citte ṭhapetīti
Here, the meaning of "just as it is night, so too it is day" is further explained by saying that just as light, such as moonlight, is seen during the night, so too, the light is established in the mind as if it were daylight.
imamatthaṃ atidisati.
This is the explanation given in detail.
Iti vivaṭena cetasāti evaṃ apihitena cittena, thinamiddhāpidhānena apihitacittenāti vuttaṃ hoti.
Thus, it is stated that it is with a mind that is clearly directed, with a mind that is completely absorbed, and with a mind that is completely absorbed even in overcoming drowsiness.
Apariyonaddhenāti samantato anaddhena asañchāditena.
Kiñcāpītiādinā attanā vuttamevatthaṃ samattheti.
Ālokasadisaṃ kataṃ ‘‘yathā divā tathā rattin’tiādinā.
♦ Sattaṭṭhānikassāti ‘‘abhikkante paṭikkante sampajānakārī hotī’tiādinā (dī. ni. 1.214; 2.376; ma. ni. 1.109) vuttassa sattaṭṭhānikassa satisampajaññassa atthāya.
♦ "Being mindful in going forward and coming back" - It refers to being mindful and aware when going forward and coming back (Dīgha Nikāya 1.214; 2.376; Majjhima Nikāya 1.109) for the purpose of establishing mindfulness and clear comprehension.
Pariggahitavatthārammaṇatāyāti vatthuno ārammaṇassa ca yāthāvato viditabhāvena.
"Grasping the base" - grasping the object and the sense base with full knowledge.
Yathā hi sappaṃ pariyesantena tassa āsaye vidite sopi vidito gahito eva ca hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ vedanāya āsayabhūte vatthumhi ārammaṇe ca vidite ādikammikassapi vedanā viditā gahitā eva hoti salakkhaṇato sāmaññalakkhaṇato ca tassā gahaṇassa sukarattā.
Just as someone grasps a branch after searching for it, having found it, it is also grasped.
Pageva pariññātavatthukassa khīṇāsavassa.
Similarly, just as the mind is aware of feelings when the object and the sense base are known, the feelings are known and grasped, as easy to grasp as a branch, both directly and indirectly, and the grasping is easy.
Tassa hi uppādakkhaṇepi ṭhitikkhaṇepi bhaṅgakkhaṇepi vedanā viditā pākaṭā honti ‘‘tā vedanā evaṃ uppajjitvā’tiādinā.
This is the grasp of one who has fully understood the object.
Na kevalañca vedanā eva, idha vuttā saññādayopi avuttā cetanādayopi viditāva uppajjanti ceva tiṭṭhanti ca nirujjhanti ca.
For him, feelings arise, persist, and cease, clearly manifested as, "These feelings arise in this way."
Nidassanamattañhetaṃ, yadidaṃ pāḷiyaṃ vedanāsaññāvitakkaggahaṇaṃ.
Not only feelings, but as mentioned earlier, perceptions and thoughts also arise, persist, and cease, being known, standing, and ceasing.
Tena anavasesato sabbadhammānampi uppādādito viditabhāvaṃ dasseti.
This is only an illustration, namely, the grasping of feelings, perceptions, thoughts, and the taking up of meditation themes.
Therefore, it demonstrates the complete knowledge of all phenomena arising.
♦ Apica vedanāya uppādo vidito hoti, upaṭṭhānaṃ viditaṃ hoti, atthaṅgamo vidito hoti.
♦ Moreover, the arising of feelings is known, the presence of feelings is known, and the ending of feelings is known.
Kathaṃ vedanāya uppādo vidito hoti?
How is the arising of feelings known?
Avijjāsamudayā vedanāsamudayo, taṇhāsamudayā kammasamudayo, phassasamudayā vedanāsamudayoti nibbattilakkhaṇaṃ passantopi vedanākkhandhassa samudayaṃ passati.
Feelings arise due to the arising of ignorance, the arising of craving, and the arising of kamma.
Evaṃ vedanāya uppādo vidito hoti.
Feeling arises due to the arising of contact.
Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti?
Even when one sees the characteristic of arising of the feeling aggregate, one sees the arising of the feeling aggregate.
Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti, dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti, anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti.
Thus, the arising of feelings is known.
Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti.
How is the presence of feelings known?
Iti khayato bhayato suññato jānāti.
When contemplating impermanence, the presence of cessation is known;
Kathaṃ vedanāya atthaṅgamo vidito hoti?
when contemplating suffering, the presence of fear is known;
Avijjānirodhā vedanānirodho…pe… evaṃ vedanāya atthaṅgamo vidito hoti.
when contemplating not-self, the presence of emptiness is known.
Imināpi nayenettha attho veditabbo.
Thus, the presence of feelings is known.
Thus, one knows impermanence, suffering, and not-self.
How is the ending of feelings known?
With the cessation of ignorance, feelings cease.
.. Thus, the ending of feelings is known.
This should be understood in this way.
♦ Iti rūpanti ettha itisaddo anavasesato rūpassa sarūpanidassanatthoti tassa idaṃ rūpanti etena sādhāraṇato sarūpanidassanamāha, ettakaṃ rūpanti etena anavasesato, na ito paraṃ rūpaṃ atthīti tabbinimuttassa aññassa abhāvaṃ.
♦ This is the explanation.
Iti vedanātiādīsupi ayaṃ vedanā, ettakā vedanā, ito paraṃ vedanā natthi.
Here, the word "form" refers to the appearance of form with its characteristics, just as the seeing of form is illustrated, without any other form beyond this.
Ayaṃ saññā…pe… ime saṅkhārā…pe… idaṃ viññāṇaṃ, ettakaṃ viññāṇaṃ, ito paraṃ viññāṇaṃ natthīti evamattho daṭṭhabboti āha ‘‘vedanādīsupi eseva nayo’ ’ti.
This is form.
Similarly, this is feeling.
.. There is no feeling beyond this.
This is perception.
.. These are perceptions.
This is consciousness.
.. This is consciousness.
There is no consciousness beyond this.
This is the way to understand this.
♦ Ñāṇena jānitvā paroparāni.
♦ "Knowing the things going to and fro" - Knowing the higher and lower states.
Paroparānīti parāni ca oparāni ca.
"Higher and lower" - Both higher and lower.
Uttamādhamānīti parattabhāvasakattabhāvādīni uttamādhamāni.
"Uttamādhamānī" - Superior and inferior conditions of existence.
Calitanti taṇhādiṭṭhivipphanditaṃ.
"He leaps over" - He overcomes them, he is free from craving.
Anīghoti rāgādīigharahito.
"He is untied" - He is liberated from attachment.
Atāri soti so evarūpo arahā jātijaraṃ atari.
"He transcends" - He is such a one who, having transcended birth and aging, transcends.
♦ Samādhibhāvanāsuttavaṇṇanā niṭṭhitā.
♦ Thus ends the Discourse on the Development of Concentration.





ChatGPT  3.5 pali -> english translation of root AN 4.41 text

(major errors!)


"Monks, there are these four developments of concentration. What four? There is the development of concentration that, when developed and cultivated, leads to the attainment of direct knowledge and vision. There is the development of concentration that, when developed and cultivated, leads to the attainment of mindfulness and clear comprehension. There is the development of concentration that, when developed and cultivated, leads to the destruction of the taints. 


And what, monks, is the development of concentration that, when developed and cultivated, leads to the attainment of direct knowledge and vision? Here, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the fourth jhana. This is called the development of concentration that, when developed and cultivated, leads to the attainment of direct knowledge and vision.


And what is the development of concentration that, when developed and cultivated, leads to the attainment of mindfulness and clear comprehension? Here, monks, a monk makes the perception of light arise in his mind and establishes the perception of day: as it is during the day, so it is at night; as it is at night, so it is during the day. Thus, with a mind that is open, unenveloped, he develops a mind that is radiant. This is called the development of concentration that, when developed and cultivated, leads to the attainment of mindfulness and clear comprehension.


And what is the development of concentration that, when developed and cultivated, leads to the attainment of mindfulness and clear comprehension? Here, monks, a monk, when feelings arise, understands, attends, and comprehends them; when perceptions arise, he understands, attends, and comprehends them; when thoughts arise, he understands, attends, and comprehends them. This is called the development of concentration that, when developed and cultivated, leads to the attainment of mindfulness and clear comprehension.


And what is the development of concentration that, when developed and cultivated, leads to the destruction of the taints? Here, monks, a monk dwells contemplating the rise and fall in the five aggregates of clinging: 'Such is form, such is the origin of form, such is the cessation of form; such is feeling, such is the origin of feeling, such is the cessation of feeling; such is perception, such is the origin of perception, such is the cessation of perception; such are fabrications, such is the origin of fabrications, such is the cessation of fabrications; such is consciousness, such is the origin of consciousness, such is the cessation of consciousness.' This is called the development of concentration that, when developed and cultivated, leads to the destruction of the taints.


These, monks, are the four developments of concentration."


This, monks, is what was said by the Blessed One. This is the meaning, and this is the essence of the purport in the verse:


"Counting the worlds, he transcends both ends,

Untouched, he stirs not in any world;

Calm, smokeless, and with craving fully quenched,

He crosses over birth and aging."



This is the pali root text for AN 4.41 I fed into AI

“Catasso imā, bhikkhave, samādhibhāvanā.

Katamā catasso?

Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati;

atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati;

atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati;

atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.



(the four jhana elision is probably what screwed up AI really hard)

Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati?

Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.

Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.



Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati?

Idha, bhikkhave, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti—

yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati.



Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?

Idha, bhikkhave, bhikkhuno 

viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;

viditā saññā … pe … 

viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.



Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati?

Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:

‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;

iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;

iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;

iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo;

iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.

Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.

Imā kho, bhikkhave, catasso samādhibhāvanā.

Idañca pana metaṃ, bhikkhave, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe:



‘Saṅkhāya lokasmiṃ paroparāni,

Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso,

Atāri so jātijaranti brūmī’”ti.







Thursday, March 7, 2024

SA 718 new translation by William Chu: This is the Agama parallel to SN 46.4, MN 111, and AN 4.41


Very short but important sutta!
It's basically a condensed version of MN 111 (which has no Agama parallel).
The 4 jhānas have 7 factors, the same 7 awakening factors can be independently developed and combined to get any of the 4 jhānas. 

In the EBT (early Buddhist teachings),  7 awakening factors are both a causal sequence and independent jhāna factors.

In LBT Theravada (Late Buddhist Teachings), Jhāna and 7sb  is redefined into an entirely different animal, 
7 awakening factors are not something you do all the time as in EBT, 
but only arise at the time you attain path and fruit.

 SA 718 比丘 Bhikkhu ∥SN 46.4 ∥MN 111 ∥AN 4.41

(2024 translation by William Chu)
    SA 718 - SA 718 比丘 Bhikkhu ∥SN 46.4 ∥MN 111 ∥AN 4.41
        SA 718.1 - (7sb☀️ are seven factors of jhāna that can be used in any combination)
        SA 718.2 - (simile of king wearing any combination of clothes any time, any posture, any activity)

SA 718 (七一八) 比丘
SA 718 (Seven One Eight) Bhikkhu
如是我聞:
Thus have I heard
一時,佛住舍衛國祇樹給孤獨園。
At one time, the Buddha dwelled in Shrāvasti, at Anāthapiṇḍaka’s Park.
爾時,尊者舍利弗告諸比丘:
At that time, Venerable Śāriputra addressed the monks:
「有七覺分。
"There are these Seven Factors of Awakening.
何等為七?
Which Seven?
謂念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、捨覺分。
They are the Awakening Factors of mindfulness, Dharma-investigation, vigor, joy, ease, undistracted-lucidity, and of equanimity.

718.1 - (7sb☀️ are seven factors of jhāna that can be used in any combination)

此七覺分決定而得,不勤而得,我隨所欲,覺分正受。
These Seven Factors of Awakening are developed as I will them, being mastered without straining; As I wish, these Factors of Awakening are developed while I abide in jhānas.*
若晨朝時、日中時、日暮時,若欲正受,隨其所欲,多入正受。
Whether it is in the morning, in the midday, or at dusk, I frequently abide in jhānas this way as I wish.

718.2 - (simile of king wearing any combination of clothes any time, any posture, any activity)

譬如王大臣,有種種衣服,置箱簏中,隨其所須,日中所須、日暮所須,隨欲自在。
To use a simile: a minister of a king has various clothes in his possession. He stores them in a thatched basket, and whatever he may require in daytime or at dusk by ways of clothing, he can put whichever one on as he pleases.
如是,比丘!此七覺分,決定而得,不勤而得,隨意正受。
In the same way, monks, these Seven Factors of Awakening are developed as I will them, being mastered without straining; As I wish, these Factors of Awakening are developed while I abide in jhānas.*
我此念覺分,清淨純白,
[In such an abiding, and] regarding the Awakening Factor of Mindfulness, it is rendered pure, utterly without defects.
起時知起,滅時知滅,沒時知沒,已起知已起,已滅知已滅,
It is known as [the Factor] arises, known as it diminishes, known as it ceases…it is known as it is already arisen in me, it is known as it has already diminished in me.

(and so on for remaining 6 factors of 7sb☀️ )

如是擇法、精進、喜、猗、定、捨覺分亦如是說。」
In the same way, [in such an abiding, and] regarding the Factor of Dharma-investigation…of equanimity…”
尊者舍利弗說此經已,諸比丘聞其所說,歡喜奉行。
Having heard this discourse delivered by Venerable Sariputra, all the monks happily put it to practice.
(end of sutta⏹️)

* (zhengshou—vihārāya; abiding in jhānas; see, e.g. SA 474SA 748, “qiding zhengshou”—“having emerged from one’s abiding in jhānas”)

 


Sunday, March 3, 2024

right speech, wrong speech cloaked in civil language



From a parting message to a troll:

....


Like upper class folks who've learned how to cloak wrong speech and wrong intentions in socially acceptable language, 
but the words and intent are far more malicious and cutting than run of the mill insults or physical assault.
You can get by the moderators here, but in real life, be careful.
People get stabbed, shot, etc. if you say the wrong thing, 
or even non verbally give off an insulting, disrespectful energy with body language or a glance.
A relative of mine made some insulting comments debating a Tibetan Buddhist one time.
No angry words were exchanged.
But soon after that meeting, my relative developed a severe pain around their neck/shoulder/back that lasted many years.
It must have been more than 5 years later when they finally found a good chinese medicine doctor (who is also an exceptional meditator) who diagnosed and fixed the pain.
The doctor explained that it must have been some high level qigong master or meditator who intentionally put some kind of energy block around the neck.
The doctor's own qigong level was such that he was able to unblock it.
My relative then made the connection that it must have been when they had that debate with the Tibetan Buddhist.

You want to be careful what you say and how you say it no matter who you're talking to.
They may not have an intention or have psychic powers and the skill to put a physical hurting on you, but they may have Deva guardians or demonic spirit companions who do.

Friday, March 1, 2024

MA 198 ariya savaka "noble disciple" loses their "nobility" (enlightenment is reversible? really?) || MN 125

4👑☸ → EBpedia📚 → Ariya‍ 


✅ariya-savaka = noble one’s disciple (might not be enlightened)
⛔ariya-savaka ≠ noble disciple (enlightenment confirmed). Proof: Ariya‍ 2.10

a-sekha = an arahant who no longer needs training of a trainee (sekha). See Ariya‍ 3
sekha = a trainee who has attained at least stream entry, but not an arahant yet. See Ariya‍ 4


MN 125 All you need to become enlightened is shave your head and ordain as a buddhist monk

If we accept most translators' interpretation of "noble disciple", then we have the result that a householder who decides to become monk, they immediately become enlightened, guaranteed arahantship in 7 lifetimes or less. You don't even have to do any work, just shave your head and ordain and you magically become enlightened already.


Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.
A householder hears that teaching, or a householder’s child, or someone reborn in some clan.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.
They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
and reflect:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

125.3.1 - (renounce, shave head, work on sīla)


So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti.
And it’s only then that a noble disciple comes out into the open,
Etthagedhā hi, aggivessana, devamanussā yadidaṃ—pañca kāmaguṇā.
for gods and humans cling to the five kinds of sensual stimulation.



MA 198 is a close parallel to MN 125, with the same "noble disciple" absurdity (shave your head and become an arahant immediately) 




MA 198 also has an even more ridiculous problem not in MN 125, an arahant can lose their enlightenment!

4👑☸ → MA → MA 198 調御地經    || MN 125 


"tamed" = arahantship, or somewhere on the path of irreversible enlightenment

如是,阿奇舍那!若 聖弟子隨如來能堪忍者,彼於爾時調御、 善調御,得上調御、最上調御,得上息,最上 息,除諸曲惡、恐怖、愚癡及諛諂,清淨止塵, 無垢無穢,可呼可請,可敬可重,實可供 養,為一切天人良福田也。
Like this, Aciravata, when the noble disciple follows [the instructions of] the Tathāgata and is able to bear up [with all of this], at that time he is tamed, well tamed, has reached the higher taming, the supreme taming, has reached the higher peace, the supreme peace, has discarded all crookedness, fear, stupidity and deceitfulness, he has become pure, has settled the dust, is free from dirt, free from filth, fit to be praised, fit to be invited, fit to be revered, fit to be respected, truly fit for offerings, an excellent field of merit for all gods and men.


(In the  MN 125.5.2 , they link the "tamed" and "untamed" to a "bhikkhu" rather than "noble disciple" so it avoids this absurdity)




Conclusion

✅ariya-savaka = noble one’s disciple (might not be enlightened)
⛔ariya-savaka ≠ noble disciple (enlightenment confirmed). Proof: Ariya‍ 2.10

ariya savaka = "disciple of the noble ones", who may or may not have some degree of enlightenment,
not "noble disciple", 
which is  "a confirmed enlightened noble one, at minimum a stream enterer."


Most translators, In English and Chinese, stubbornly continue to make this error, despite Thanissaro Bhikkhu pointing out this problem and widely publishing correct translations of ariya savaka for over 25 years.

I recently ran most of the Chinese Agama sutras through google translate into English, and guess what?
It translates ariya savaka wrongly because AI can only be as accurate as the source it's trained on.





Will translators fix their errors please?

And will the army of  ardent supporters of those translators give them a nudge to encourage them to do so?

Chinese and Pali source text for 'ariya savaka' has the same issue - grammatically ambiguous supporting both interpretations, 
but logic and coherence demands only one of those interpretations is valid and coherent in every reference.










Thursday, February 29, 2024

🔗📝notes on 'pari-mukha'

 


parimukha in breath meditation: case closed





4th jhāna physical pain and pleasure and neutral. Jhāna doesn't have special nervous system set aside for it




Re: Abandoning pleasure & pain

Post by frank k » Thu Feb 29, 2024 5:40 am

Ceisiwr wrote: Wed Feb 28, 2024 1:06 pm...I think you understood what I meant by "tradition" and "absorbed".
I suspect what you might mean, but am not sure.
If you're asking what a legitimate EBT interpretation of 4 jhāna formula means,
MN 111 and MN 137 make it absolutely clear there's a physical body experiencing physical pain, pleasure, neutral.
MN 137 differentiates between upekkha of four jhānas as equanimity towards the 6 sensory gates of the physical body,
as opposed to upekkha of formless which is equanimity based on singleness (ekatta) which does not references the 5 bodily senses.
So MN 137 is saying upekkha of 4 jhanas is equanimity towards whatever is arising through bodily sense doors.
Which can't happen in a Vism. REdefined "jhana" being a frozen disembodied stupor.

You can hear sounds in all four jhanas, not just the first.
You can feel pain if someone pokes you with a pin all in 4 jhanas.

If the pain is strong enough or sound is loud enough, it can knock you out of 4th jhana or 1st jhana.

If it's mild, no big deal you can ignore.

There's a bodily transformation and jhana battery capacity change that happens over years.
Body gets softer, sensations get smoother, the more the jhana battery is charged up the more neither pain nor pleasure vedana is predominant.
Sukha pleasure faculty (physical) happens when the jhana battery is low.
Exactly the same happens with eating food.
When need is urgent to intake nutrients, you get high dosage of sukha (physical pleasure) when you eat and you're starving.
When you're full, not hungry anymore but you still eat, then you get upekkha and adukkham asukham neutral physical sensation and equanimity mentally.
If you keep eating even when you're stuffed, then you'll get physical pain.

There isn't some special nervous system and new set of pleasure hormones set aside for jhana.
It's the same sukha physical pleasure you experience from sex or eating food when you're hungry.
Same nervous system, same hormones and pleasure chemicals in the brain.
That's why you hear so many religious traditions with mundane jhana experience described as full body orgasm.






Re: Abandoning pleasure & pain
Post by frank k » Fri Mar 01, 2024 5:28 am
...
you asked: why does someone in the 4th Jhāna not feel pain if an insect bites him?

and I responded one DOES feel pain in 4th jhana, because the 5 senses operate.
if the pain is overwhelming, it knocks one out of 4th jhana.
If it's mild pain, one can ignore it.
Vimuttimagga, which is also based on Abhidhamma, supports an EBT based interpretation of sutta jhana.
Their defn. of "access" and "absorption" appana samadhi is different than Vism.
Vimt. uses a straightforward meaning of "sound is a thorn in jhana", and it also mentions sitting a long time leg pain can cause one to exit jhana, which agrees with exactly how I answered your original question.
"access" in vimt. is the same as EBT MN 19 where one over thinks causes body to be tired.
appanaa samadhi in vimt. means one's focus is locked in, never gets interrupted by 5 hindrances.

...