Wednesday, March 22, 2023
Tuesday, March 21, 2023
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'?
● MN 19 - 🔗🔊 24m, Dve-dhā-vitakka: two-sorts-of-thinking
MN 191 (divide thoughts into 2 groups, good and bad)
MN 192 (how to handle 3 types of wrong thoughts)
MN 192.10 (V&V quality of thinking “bends” mind into habit)
MN 192.11 (simile of cowherd busy)
MN 193 (how to handle 3 types of good thoughts)
MN 193.1 (renunciation in opposition to kāma/lust)
MN 193.1.3 (first jhāna blocked by tired body)
MN 193.1.5 (code phrase for “attempt 4 jhānas”)
MN 193.10 (reiteration: quality of V&V thinking “bends” mind into habit)
MN 193.11 (simile of cowherd relaxed in jhāna)
MN 194 (code phrase for successful entry into 4 jhānas)
MN 195 (Buddhist redefinition of Brahmin 3 Vedas (te-vijja))
MN 196 (simile: mara wants to kill deer, buddha wants to lead them to safety)
The two suttas are extremely simlilar, differences are minor.
MA 102 念: Two sorts of thinking (in first jhāna, and out)
MA 102 T 26.102 念 T i 589a11 MN 19
MA 1021 (divide thoughts into 2 groups, good and bad)
MA 1021.1 (bad: 3 counterparts of right resolve)
MA 1022.11 (simile of cowherd keeping cows in line with stick)
MA 1022.10 (V&V quality of thinking “bends” mind into habit)
MA 1023 (how to handle 3 types of good thoughts)
MA 1023.1.3 (first jhāna blocked by tired body)
MA 1024.1 (This is first jhana, replacing standard STED formula)
MA 1024.1.5 (Allow myself thoughts about Dharma)
MA 1023.11 (simile of cowherd sitting with peaceful thought of just, “cow”)
MA 1023.10 (reiteration: quality of V&V thinking “bends” mind into habit, this time good)
MA 1024.2 (Skip to STED Second Jhana because Dhamma Vitakka above is first jhana!)
MA 1025 (purified, imperturbable 4th jhana directed to realize nirvana)
MA 1026 (simile of deer hunter)
comments
One interesting and notable difference is MA 102 omits first jhāna stanard formula, to emphasize that the previous section IS first jhāna.
This is similar to how EBT Theravada omits first jhāna from MN 125 and adds an extra satipaṭṭhāna section with the same 3 types of thoughts as MN 19.
● MN 125 - 🔗🔊 28m, Danta-bhūmi🐘: Tamed-level: 🔗📝
Gradual training of monk using simile of training wild elephant. Highlights:
MN 1251 - (prince J. doesn’t think that teaching can lead to ekagga citta)
MN 1251.1 - (simile of well trained elephants)
MN 1251.2 - (simile of standing on mountain seeing clearly)
MN 1253.1.1 - (simile: new monk has 5kg desire ordains → elephant still desires pleasures of being wild in forest)
MN 1253.9.1 - (simile: 4sp satipaṭṭhāna nonstop,to subdue thoughts of household and delight in Dharma thoughts → elephant tied to post to keep it from returning to forest, and grow to like men and fortress)
MN 1253.10.1 - (simile: 4sp satipaṭṭhāna again without kama = first jhāna → elephant trained to like and follow commands for good war elephant)
MN 1253.10.2 - (note grass, water, firewood is simile for first jhāna from AN 7.67 )
MN 1253.11 - (skip 1st jhāna, go directly to 2nd jhāna, since the previous stage of satipaṭṭhāna was first jhāna!)
MN 1253.11.1 - (simile: monk developing 2nd through 4th jhāna → elephant tied up so it can’t move while training to be imperturbable to simulated weapons and battle stress)
MN 1255.1 - (simile: successful monk with imperturbable 4th jhāna withstands cold, heat, mosquitoes → elephant in live battle struck by spears, swords, arrows)
If you can think in satipaṭṭhāna ("mindfulness"), then you can think in first jhāna.
Even Abhidhamma vibhanga (book 2 of 7) does not contradict this.
It's hundreds of years later, with Vism., and then thousands of years later, with Brahm, Sujato, Analayo, where they contradict the suttas above and redefine vitakka and vicāra as "not thinking", instead "placing the mind and keeping it connected [to a breath nimitta or kasina]", in a disembodied frozen stupor.
As MN 125 shows, if you can think and have body awareness in satipaṭṭhāna ("mindfulness"), you can do that in first jhāna as well.
BDK MA middle length chinese translations: wrong translation of vitakka and vicara (thinking and pondering)
First I show my corrected translation of their sutta, which has direct hyper links taking you immediately to the precise location of the crime, with explanatory comments.
Then I quote their sutta passage with their wrong interpretation of vitakka and vicara of first jhāna.
MA 102 念: Two sorts of thinking (in first jhāna, and out)
MA 102 T 26.102 念 T i 589a11 MN 19
MA 1021 (divide thoughts into 2 groups, good and bad)
MA 1021.1 (bad: 3 counterparts of right resolve)
MA 1022.11 (simile of cowherd keeping cows in line with stick)
MA 1022.10 (V&V quality of thinking “bends” mind into habit)
MA 1023 (how to handle 3 types of good thoughts)
MA 1023.1.3 (first jhāna blocked by tired body)
MA 1024.1 (This is first jhana, replacing standard STED formula)
MA 1024.1.5 (Allow myself thoughts about Dharma)
MA 1023.11 (simile of cowherd sitting with peaceful thought of just, “cow”)
MA 1023.10 (reiteration: quality of V&V thinking “bends” mind into habit, this time good)
MA 1024.2 (Skip to STED Second Jhana because Dhamma Vitakka above is first jhana!)
MA 1025 (purified, imperturbable 4th jhana directed to realize nirvana)
MA 1026 (simile of deer hunter)
MA 1024.1.5 is describing first jhāna thoughts. It clearly is not "initial application and sustained application", or "directed awareness." It is linguistic, verbal mental talk, the thoughts of renunciation, good will, and non cruelty, as well as any other thoughts of Dharma in accordance with the Dharma (that's equivalent to frame 4 of satipaṭṭhāna).
In the standard four jhāna formula, they deliberately omit first jhāna to make it clear the immediately preceding section is talking about jhāna. The contrast between cow herd previously being tired, and then relaxed with body pacified (passaddhi pacification awakening factor) is indicating 7 awakening factors are met, and this is samādhi in four jhāna territory.
It's astounding that anyone translating Chinese suttas could think first jhāna vitakka and vicāra is anything other than verbal thinking, when MA 102 goes through the trouble to deliberately delete first jhāna standard formula, and add this section (to replace first jhāna formula they deleted) to give a definitive gloss of V&V:
MA 1024.1.5 (Allow myself thoughts about Dharma)
MA 102 is similar to Theravada's MN 125, where they deliberately omit first jhāna, and add an extra satipaṭṭhāna section with verbal thoughts to very clearly say that jhāna is satipaṭṭhāna, and just as one can think in satipaṭṭhāna with verbal thoughts, one thinks with verbal thoughts in first jhāna as well.
● MN 125 - 🔗🔊 28m, Danta-bhūmi🐘: Tamed-level: 🔗📝
Gradual training of monk using simile of training wild elephant. Highlights:
MN 1251 - (prince J. doesn’t think that teaching can lead to ekagga citta)
MN 1251.1 - (simile of well trained elephants)
MN 1251.2 - (simile of standing on mountain seeing clearly)
MN 1253.1.1 - (simile: new monk has 5kg desire ordains → elephant still desires pleasures of being wild in forest)
MN 1253.9.1 - (simile: 4sp satipaṭṭhāna nonstop,to subdue thoughts of household and delight in Dharma thoughts → elephant tied to post to keep it from returning to forest, and grow to like men and fortress)
MN 1253.10.1 - (simile: 4sp satipaṭṭhāna again without kama = first jhāna → elephant trained to like and follow commands for good war elephant)
MN 1253.10.2 - (note grass, water, firewood is simile for first jhāna from AN 7.67 )
MN 1253.11 - (skip 1st jhāna, go directly to 2nd jhāna, since the previous stage of satipaṭṭhāna was first jhāna!)
MN 1253.11.1 - (simile: monk developing 2nd through 4th jhāna → elephant tied up so it can’t move while training to be imperturbable to simulated weapons and battle stress)
MN 1255.1 - (simile: successful monk with imperturbable 4th jhāna withstands cold, heat, mosquitoes → elephant in live battle struck by spears, swords, arrows)
MA 102 BDK wrong translation of vitakka and vicara of first jhāna
I further had this thought: “If I intentionally keep on thinking my body
will lose strength and my mind will be troubled. Let me rather keep my
mind in check within, continuously dwelling in inner tranquility, unified,
having attained concentration, so that my mind will not be troubled.”
Thereafter I kept my mind in check within, continuously dwelling in
inner tranquility, unified, having attained concentration, and my mind was
no longer troubled.
[If] a thought without sensual desire arose in me, I further [allowed]
thoughts to arise that were inclined toward the Dharma and in accordance
with the Dharma. [If] a thought without ill-will, . . . [or] a thought without
cruelty arose, I further [allowed] thoughts to arise that were inclined
toward the Dharma and in accordance with the Dharma. Why was that?
[Because] I did not see that countless evil and unwholesome states would
arise because of [such thoughts].
It is just as in the last month of autumn, when the entire harvest has
been collected, a cowherd boy sets the cows free in the uncultivated fields
and is mindful of them, thinking, “My cows are there in the herd.” Why
is that? Because the cowherd boy does not see that he would be scolded,
beaten, or imprisoned for any trespassing. For this reason he is mindful
of them thus, “My cows are there in the herd.”
In the same way, [if] a thought without sensual desire arose in me, I
further [allowed] thoughts to arise that were inclined to the Dharma and
in accordance with the Dharma. [If] a thought without ill-will, . . . [or] a
thought without cruelty arose, I further [allowed] thoughts to arise that
were inclined to the Dharma and in accordance with the Dharma. Why
was that? [Because] I did not see that countless evil and unwholesome
states would arise because of [such thoughts].
Monks, in accordance with what one intends, in accordance with what
one thinks, the mind takes delight in that. If a monk often thinks thoughts
without sensual desire and abandons thoughts of sensual desire, then
because of often thinking thoughts without sensual desire his mind takes
delight in them.
(this is pīti, sukha, joy of first jhāna Dharma thoughts, which they call "thoughts", not "directed awareness")
If a monk often thinks thoughts without ill-will, . . . [or] thoughts
without cruelty, and abandons thoughts of ill-will, . . . [or] thoughts of
cruelty, then because of often thinking thoughts without ill-will, . . . [or]
thoughts without cruelty his mind takes delight in them.266
(second jhana happening here, first jhana formula omitted and replaced with thoughts of Dharma above)
With the calming of [directed] awareness and [sustained] contemplation,
with inner stillness and mental unification, he dwells having attained the
second absorption, which is without [directed] awareness and [sustained]
contemplation and with rapture and happiness born of concentration.
Monday, March 20, 2023
DN 16, MN 8 Buddha and Alara not hearing sounds from 500 carts and thunderstorm is 'peaceful dwelling', not 'four jhānas'
I found a nice contrast between 'peaceful dwelling' and 'pleasant dwelling' of four jhānas in MN 8.
hearing in jhāna👂🌄 : You can hear sounds in the 4 jhānas. Which samādhis are silent?
'Santa Vihara', Peaceful dwellings, are formless attainments, not 4 jhānas
Besides the imperturbable formless samādhi where one can not hear sounds, the another term that is used is 'Santa Vihara', Peaceful dwellings.
In DN 16 when Buddha and his Teacher can not hear sounds, they are in Santa Vihara.
As MN 8 very clearly delineates, the four jhānas are 'pleasant dwellings', as opposed to the 4 formless attainments which are 'peaceful dwellings.'
● MN 8 - 🔗🔊 22.5m, Sallekha: self effacement
MN 80 (Many wrong views on self and world)
MN 80.3 (how to give up those wrong views? Seeing not mine, not self...)
MN 80.8.1 (1st jhāna... 4th jhāna is pleasant dwelling, not self-effacement)
MN 80.8.5 (dimension of infinite space... neither perception nor non, is peaceful dwelling, not self-effacement)
MN 81 (Sallekhapariyāya: The Exposition of Self-Effacement, list 44 ways)
MN 82 (Cittupapādapariyāya: Giving Rise to the Thought)
MN 83 (Parikkamanapariyāya: A Way Around)
MN 84 (Uparibhāgapariyāya: Going Up)
MN 85 (Pari-nibbāna-pariyāya: The Exposition by Nirvana)
MN 85.3 (if you’re not nirvana’d you can’t liberate others ↔ if you stuck in mud, can’t pull out others)
DN 16 Buddha was in formless samādhi when he couldn't hear, not four jhānas as Brahm and Vism. wrongly claim
‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā | ‘Just now, sir [Buddha], it was raining and pouring, lightning was flashing, and thunder was cracking. |
dve kassakā bhātaro hatā cattāro ca balibaddā. | And two farmers who were brothers were killed, as well as four oxen. |
Ettheso mahājanakāyo sannipatito. | Then this crowd gathered here. |
Tvaṃ pana, bhante, kva ahosī’ti? | But sir, where were you?’ |
‘Idheva kho ahaṃ, āvuso, ahosin’ti. | ‘I was right here, friend.’ |
‘Kiṃ pana, bhante, addasā’ti? | ‘But sir, did you see?’ |
‘Na kho ahaṃ, āvuso, addasan’ti. | ‘No, friend, I didn’t see anything.’ |
‘Kiṃ pana, bhante, saddaṃ assosī’ti? | ‘But sir, didn’t you hear a sound?’ |
‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti. | ‘No, friend, I didn’t hear a sound.’ |
‘Kiṃ pana, bhante, sutto ahosī’ti? | ‘But sir, were you asleep?’ |
‘Na kho ahaṃ, āvuso, sutto ahosin’ti. | ‘No, friend, I wasn’t asleep.’ |
‘Kiṃ pana, bhante, saññī ahosī’ti? | ‘But sir, were you conscious?’ |
‘Evamāvuso’ti. | ‘Yes, friend.’ |
‘So tvaṃ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṃ assosī’ti? | ‘So, sir, while conscious and awake you neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking?’ |
‘Evamāvuso’ti? | ‘Yes, friend.’ |
Atha kho, pukkusa, tassa purisassa etadahosi: | Then that person thought: |
‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. | ‘It’s incredible, it’s amazing! Those who have gone forth remain in such peaceful meditations, |
Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṃ sossatī’ti. | in that, while conscious and awake he neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking.’ |
MN 8 Sujato encouraging us to extinguish others if we become an arahant?
MN 8: Sallekhasutta—Bhikkhu Sujato (suttacentral.net)
Truly, Cunda, if you’re sinking down in the mud you can’t pull out someone else who is also sinking down in the mud.So vata, cunda, attanā palipapalipanno paraṁ palipapalipannaṁ uddharissatīti netaṁ ṭhānaṁ vijjati.But if you’re not sinking down in the mud you can pull out someone else who is sinking down in the mud.So vata, cunda, attanā apalipapalipanno paraṁ palipapalipannaṁ uddharissatīti ṭhānametaṁ vijjati.Truly, if you’re not tamed, trained, and extinguished you can’t tame, train, and extinguish someone else.So vata, cunda, attanā adanto avinīto aparinibbuto paraṁ damessati vinessati parinibbāpessatīti netaṁ ṭhānaṁ vijjati.But if you’re tamed, trained, and extinguished you can tame, train, and extinguish someone else.So vata, cunda, attanā danto vinīto parinibbuto paraṁ damessati vinessati parinibbāpessatīti ṭhānametaṁ vijjati.
frankk comment:
Nirvana means 'extinguished', like a fire going out, or thirst being extinguished.
Sujato's reason for literal translation of nirvana = extinguishment, is that most people have unhealthy metaphysical wrong views about 'nirvana'.
He has a point. However.
While I often do like literal translations, and as far as I can tell he's been very consistent with 'extinguish' everywhere in his suttas, this translation choice has two major problems.
1. In many suttas, most readers don't realize 'extinguish' is referring to a special property of 'nirvana', freedom from all suffering forever, that the sutta has just announced the accomplishment of the ultimate goal.
2. As in this sutta MN 8 passage shows, it reads like a violent command to kill others. In other suttas, it could sound like suicide to oneself.
My translation choice is to leave Nirvana untranslated
5.3 (if you’re not nirvana’d you can’t liberate others ↔ if you stuck in mud, can’t pull out others)
So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjati. | Truly, if you’re not tamed, trained, and nirvana'd you can’t tame, train, and nirvanify someone else. |
So vata, cunda, attanā danto vinīto parinibbuto paraṃ damessati vinessati parinibbāpessatīti ṭhānametaṃ vijjati. | But if you’re tamed, trained, and nirvana'd you can tame, train, and nirvanify someone else. |
Evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. | In the same way, a cruel individual nirvanifyes it by not being cruel. An individual who kills nirvanifyes it by not killing. … |
What do you think?
Does that lead to wrong metaphysical ideas about nirvana that Sujato is worried about?
I don't say Sujato's translation is wrong, but I find it problematic.
Saturday, March 18, 2023
SN 55.7 ariya savaka is not enlightened here
4👑☸ → SN → SN 55📇 → all 74 suttas
SN 55 is all on the topic of stream entry
SN 55.7 Veḷudvāreyya: The People of Bamboo Gate
In this sutta, laypeople are asking the Buddha how they, living their worldly lives, can avoid bad rebirths and gain good rebirths.
So the Buddha gives a gradual training focused mostly on ethical conduct.
“Attupanāyikaṃ vo, gahapatayo, dhammapariyāyaṃ desessāmi. | “Householders, I will teach you an explanation of the Dhamma that’s relevant to oneself. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. | Listen and pay close attention, I will speak.” |
“Evaṃ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ. | “Yes, sir,” they replied. |
The subject going through gradual training is an ariya savaka. (SAV)
....
Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: | Furthermore, a noble-one's-disciple reflects: |
‘yo kho me musāvādena atthaṃ bhañjeyya, na metaṃ assa piyaṃ manāpaṃ. | ‘If someone were to distort my meaning by lying, I wouldn’t like it. |
Ahañceva kho pana parassa musāvādena atthaṃ bhañjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. | But if I were to distort someone else’s meaning by lying, they wouldn’t like it either. |
If the SAV (ariya savaka) is already an arahant, there's no point in making that reflection because they're already beyond that need for training.
...
So iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati. | Reflecting in this way, they give up talking nonsense themselves. And they encourage others to give up talking nonsense, praising the giving up of talking nonsense. |
Evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti. | So their verbal behavior is purified in three points. |
So buddhe aveccappasādena samannāgato hoti— | And they have experiential confidence in the Buddha … |
Why would they have to 'give up talking nonsense themselves.' if they're already an arahant or stream enterer?
...
Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṃ byākareyya: | When a noble-one's-disciple has these seven good qualities and these four desirable states they may, if they wish, declare of themselves: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. | ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” |
Here the SAV (ariya savaka) is getting promoted from just a disciple who practices the Buddha's Dharma, to a stream enterer who gets the guarantee of no more bad rebirths.
If SAV was an arahant, they wouldn't be reborn again and they wouldn't talk about being reborn.
If SAV is less than an arahant, they're getting demoted to a lower station or a lateral move.
Also, it says, " When a noble-one's-disciple has ..."
Which means if SAV was already enlightened, there wouldn't be a question of "when", because it's already "I am and I possess these qualities."
Again, the audience is laypeople who plan to stay lay people, and want to avoid a bad rebirth. So stream entry is their goal, not arahantship.
Why would the Buddha then use as the subject for their SAV model of gradual training who is already an arahant, non-returner, etc.?
The competing option for the laypeople, is a worldly Dharma which will likely lead to a bad rebirth, versus the Buddha's Dharma, which if one follows, leads to good rebirth, and one who follows that way is a disciple of the Buddha's teaching (ariya savaka = disciple of the noble ones), not a disciple of outsider Dharma (a-sutava putthujana, uneducated worldling).
Conclusion
ariya-savaka CAN be but is not necessarily enlightened.
It's primarily describing an unawakened being in the process of working towards awakening, a disciple who follows the Buddha's Dharma, usually contrasted against someone who isn't a follower of Buddha.
so the correct translation of ariya-savaka = disciple of the Noble ones.
Forum discussion
The next part ("WHEN") supercedes it.
IF they purify their ethics, AND possess 4 factors of stream entry,
THEN they can declare themselves to be a stream enterer.
Left unsaid for the reader/listener to deduce for themselves, is
IF they don't purify their ethics AND they don't possess 4 factors,
THEN they can not be a stream enterer.
So an ariya savaka CAN be a stream enterer or NOT, depending on their actions.
An ariya must be at least a stream enterer already.
Read the whole sutta again carefully, look at the context.
IF they purify their ethics, AND possess 4 factors of stream entry,
THEN they can declare themselves to be a stream enterer.
Left unsaid for the reader/listener to deduce for themselves, is
IF they don't purify their ethics AND they don't possess 4 factors,
THEN they can not be a stream enterer.
So an ariya savaka CAN be a stream enterer or NOT, depending on their actions.
An ariya must be at least a stream enterer already.
Read the whole sutta again carefully, look at the context.
A new fluent translation of SN 47.4 Sāla, one of the most important suttas on satipaṭṭhāna
The sutta probably only takes 3 minutes to read,
but it's one you should probably revisit frequently until you really get it.
I've translated it in a way it should be much easier to grasp the important points that no one ever talks about.
SN 47.4 Sāla: At Sālā
SN 47.047.4.1 (newly ordained monks)
SN 47.047.4.1.1 (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
SN 47.047.4.1.1.5 (new ordained monk trains for knowledge of seeing things as they truly are, yathā-bhūtaṃ ñāṇāya )
SN 47.047.4.2 (non arahant trainees do same exact practice)
SN 47.047.4.2.1.5 (sekha/trainee trains for complete knowledge of seeing things as they truly are, kāyassa pariññāya;)
SN 47.047.4.3 (arahants do same practice)
SN 47.047.4.3.1.5 (arahant doesn’t need to train, they just do the right thing, being detached from body, kāyena visaṃyuttā;)
(translation style SP-FLUENT by frankk)
4. Sālasutta | 4. At Sālā |
Ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme. | At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā. |
Tatra kho bhagavā bhikkhū āmantesi … pe … etadavoca: | There the Buddha addressed the monks: |
47.4.1 – (newly ordained monks)
“Ye te, bhikkhave, bhikkhū navā acira-pabbajitā | “monks, those monks who are junior—recently gone forth, |
adhun-āgatā imaṃ dhamma-vinayaṃ, | newly come to this Dharma and training— |
te vo, bhikkhave, bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. | should be encouraged, supported, and established in the four kinds of rememberfulness meditation. |
Katamesaṃ catunnaṃ? | Which Four? |
47.4.1.1 – (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
etha tumhe, āvuso, | ‘Come, friends. |
kāye kāy-ānupassino viharatha | live continuously seeing the body as a body [as it truly is], |
ātāpino sampajānā ekodi-bhūtā | be ardent, lucidly-discerning, having become singular [in focus], |
vippasanna-cittā | clear-minded, |
samāhitā | undistractible-&-lucid, |
ek'-agga-cittā, | with a single focus in mind, |
47.4.1.1.5 – (new ordained monk trains for knowledge of seeing things as they truly are, yathā-bhūtaṃ ñāṇāya )
kāyassa yathā-bhūtaṃ ñāṇāya; | [meditate to] understand the body’s true nature; |
(repeat for remaining 4 frames of 4sp🐘 )
vedanāsu vedanānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ yathābhūtaṃ ñāṇāya; | (repeat exercise with vedana/sensations instead of body in 47.4.1.1) |
citte cittānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa yathābhūtaṃ ñāṇāya; | (repeat exercise with citta/’mind’ instead of body in 47.4.1.1) |
dhammesu dhammānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ yathābhūtaṃ ñāṇāya. | (repeat exercise with Dharma instead of body in 47.4.1.1) |
47.4.2 – (non arahant trainees do same exact practice)
Yepi te, bhikkhave, bhikkhū sekhā | Those monks who are trainees [who are at least stream enterers but]— |
ap-patta-mānasā | who haven’t achieved their heart’s desire, |
anuttaraṃ yogakkhemaṃ patthayamānā viharanti, | live aspiring to the supreme sanctuary— |
47.4.2.1 – (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
tepi | They also, [doing the same practice as new monks], |
kāye kāy-ānupassino viharanti | live continuously seeing the body as a body [as it truly is], |
ātāpino sampajānā ekodi-bhūtā | they’re ardent, lucidly-discerning, having become singular [in focus], |
vippasanna-cittā | clear-minded, |
samāhitā | undistractible-&-lucid, |
ek'-agga-cittā, | with a single focus in mind, |
47.4.2.1.5 – (sekha/trainee trains for complete knowledge of seeing things as they truly are, kāyassa pariññāya;)
kāyassa pariññāya; | [meditating for the purpose of attaining] complete knowledge of the body’s true nature; |
(repeat for remaining 4 frames of 4sp🐘 )
vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ pariññāya; | (repeat exercise with vedana/sensations instead of body in 47.4.2.1) |
citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa pariññāya; | (repeat exercise with citta/’mind’ instead of body in 47.4.2.1) |
dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ pariññāya. | (repeat exercise with Dharma instead of body in 47.4.2.1) |
47.4.3 – (arahants do same practice)
Yepi te, bhikkhave, bhikkhū arahanto | Those monks who are perfected [Arahants]— |
khīṇ-āsavā | who have ended the asinine-inclinations, |
vusitavanto | completed the spiritual journey, |
kata-karaṇīyā | done what had to be done, |
ohita-bhārā | laid down the burden, |
anuppatta-sadatthā | achieved their own goal, |
parik-khīṇa-bhava-saṃyojanā | utterly ended the fetters of rebirth, |
sammadaññā-vimuttā, | and are rightly freed through enlightenment— |
47.4.3.1 – (Variant 4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
tepi | They also, [doing same practice as new monks], |
kāye kāy-ānupassino viharanti | they live continuously seeing the body as a body [as it truly is], |
ātāpino sampajānā ekodi-bhūtā | they’re ardent, lucidly-discerning, having become singular [in focus], |
vippasanna-cittā | clear-minded, |
samāhitā | undistractible-&-lucid, |
ek'-agga-cittā, | with a single focus in mind, |
47.4.3.1.5 – (arahant doesn’t need to train, they just do the right thing, being detached from body, kāyena visaṃyuttā;)
kāyena visaṃyuttā; | [meditating] detached [from any underlying defilements or delusions in regard to] the body; |
(repeat for remaining 4 frames of 4sp🐘 )
vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanāhi visaṃyuttā; | (repeat exercise with vedana/sensations instead of body in 47.4.3.1) |
citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittena visaṃyuttā; | (repeat exercise with citta/’mind’ instead of body in 47.4.3.1) |
dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammehi visaṃyuttā. | (repeat exercise with Dharma instead of body in 47.4.3.1) |
(conclusion)
Yepi te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti. | Those monks who are junior—recently gone forth, newly come to this Dharma and training—should be encouraged, supported, and established in these four kinds of rememberfulness meditation.” |
(end of sutta⏹️)
47.4.100 – commentary
1. as if ‘samādhi’ and ‘ekagga’ weren’t enough to implicate 4 jhānas, the two terms ‘ekodi-bhūtā’ and vip-pasanna-cittā’ use two keywords from j2🌗 second jhāna formula.
2. As MN 125, AN 8.63, and many other suttas show, jhāna and satipaṭṭhāna are done concurrently.
See 4 Jhānas🌕 ≈ 4 Satipaṭṭhāna🐘 for more examples.
3. not only are jhāna and 4sp done simultaneously, you can see here the Buddha expects even newly ordained monks to quickly attain some level of competency with first and second jhāna.
This is a stark contrast to LBT Theravada (in Vism. ) redefining jhāna as a disembodied frozen stupor, and is a skill so hard to attain they estimate less than one in a million serious practitioners can attain their redefined “jhāna”.
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