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MN 44 Sujato's fraudulent interpretation of 'vitakka' in jhāna via conflating vācā (speech) and vacī-sankhāra (speech co-activities)

MN 44: CÅ«įø·avedallasutta—Bhikkhu Sujato Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaį¹ bhindati, tasmā vitakkavicārā vacÄ«saį¹…khāro. 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 (vacÄ«-sankhāra) Sujato MN 117 excerpt “SaƱƱāvedayitanirodhaį¹ samāpajjantassa kho, āvuso visākha, bhikkhuno paį¹­hamaį¹ nirujjhati vacÄ«saį¹…khāro, tato kāyasaį¹…khāro, tato cittasaį¹…khāro”ti. “The verbal process ceases first, then physical, then mental.” His footnote says: The verbal process (vacÄ«-saį¹…khā
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šŸ”—šŸ“ notes on MN 117

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 saį¹…kappo = 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.
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SN 4.25 Māra's daughters talk to Buddha and try to seduce him WHILE he is in Jhāna

  4.25 - SN 4.25 Māra-dhÄ«tu: Māra’s Daughters (2024  SP-FLUENT  translation by  frankk‍  derived from  B. Sujato‍  )      SN  4.25  - SN 4.25 Māra-dhÄ«tu: 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 māradhÄ«tā bhagavantaį¹ƒ gāthāya ajjhabhāsi: Then Māra’s daughter Discontent addressed the Buddha in verse: (verse) “Kathaį¹ƒvihārÄ«bahulodha bhikkhu, “How does
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SN 4.23 translation error by Sujato, on the arahant said to always (all the time) be enjoying jhāna

  SN 4.23 is about Godhika the arahant who dies, and then Māra the wicked deity looks to see where he is reborn, and can not find him. The Buddha later says a verse in praise of Godhika and his practice,  (my translation with correction, based on Sujato's) Atha kho māro pāpimā beluvapaį¹‡įøuvÄ«į¹‡aį¹ƒ ādāya yena bhagavā tenupasaį¹…kami; upasaį¹…kamitvā bhagavantaį¹ƒ gāthāya ajjhabhāsi: Then Māra, carrying his harp of yellow wood apple, went up to the Buddha and addressed him in verse: (verse) “Uddhaį¹ƒ adho ca tiriyaį¹ƒ, “Above, below, and all around, disā anudisā svahaį¹ƒ; in the four quarters and in-between, Anvesaį¹ƒ nādhigacchāmi, I’ve been searching without success: godhiko so kuhiį¹ƒ gato”ti. where has that Godhika got to?” (Buddha responds) “Yo dhÄ«ro dhitisampanno, “He was a wise and steadfast sage, jhāyÄ« jhāna-rato sadā ; a jhāna meditator who enjoyed jhāna all the time . Ahorattaį¹ƒ anuyuƱjaį¹ƒ, By day and by night he applied himself, jÄ«vitaį¹ƒ anikāmayaį¹ƒ. without concern for his life. Jetvāna maccuno
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SN 4.25 Māra's daughters (illustrated)

4.25 - SN 4.25 Māra-dhÄ«tu: Māra’s Daughters (2024  SP-FLUENT  translation by  frankk‍  derived from  B. Sujato‍  )      SN  4.25  - SN 4.25 Māra-dhÄ«tu: 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)
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SN 4.25, KN Snp 4.9 Māra's 3 daughters: taį¹‡haį¹ aratiį¹ ragaƱca: Sujato claims paįø·i error, Why?

 I believe everyone else translates the daughter arati as "dissatisfaction". Sujato renders it as the opposite 'rati', meaning satisfied, delighted. Why? Snp 4.9: Māgaį¹‡įøiyasutta—Bhikkhu Sujato (suttacentral.net) “Disvāna taį¹‡haį¹ aratiį¹ ragaƱca, “Even when I saw the sirens Craving, Delight, and Lust, Sujato's note: Māra’s daughters, the archetypal temptresses. Their failed seduction is told at SN 4.25 . |  Arati seems to be an error in the Pali tradition for rati. Frankk comment Sujato doesn't explain his reasoning in detail, so we can only guess. In SN 4.25, when Buddha is sitting in meditation attaining enlightenment, Māra sends these 3 daughters to seduce the Buddha. So I can only guess Sujato thinks the 3 daughters are all seductive temptresses,  and therefore their names should be related to lust. However, the first daughter "tanha" (thirst, craving), is not limited to sexual lust. The third daughter 'ragā', is not the usual spelling of &#
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Physics of jhāna

  šŸ”—šŸ“notes related to Jhāna force and J.A.S.I. effect šŸ”—šŸ“ notes on PIE 100% Jhāna in sitting 50-75% jhāna coefficient while walking 30-80% jhāna power in all postures, activities, depending on skill level, PIE
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MN 66 simile of poor man (illustrated)

I always found the image for this simile very striking and memorable   MN  66  – MN 66 Laį¹­ukik-opama: quail simile      MN  66.1  - (not eating after noon, reason Buddha made rule)      MN  66.2  - (simile of quail)      MN  66.3  - (simile of royal bull elephant)      MN  66.4  - (simile of poor man and not the best kind of wife)      MN  66.5  - (simile of rich man)      MN  66.6  - (four kinds of people)      MN  66.7  - (5kg sensuality-strings should be feared)      MN  66.8  - (4j jhānas are to be developed, not feared)      MN  66.9  - (1st jhāna: V&V vitakka & vicara are perturbable/iƱjita)      MN  66.10  - (2nd jhāna: piti & sukha are perturbable/iƱjita)      MN  66.11  - (3rd jhāna: sukha is perturbable/iƱjita)      MN  66.12  - (4th jhāna: is im-perturbable/an-iƱjita)      MN  66.13  - (don’t be satisfied with just 1st jhāna)      MN  66.14  - (don’t be satisfied with just the four jhānas)      MN  66.15  - (conclusion: no fetter too small to give up) 66.4 - (s
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MN 117 Sujato's fraudulent/criminal interpretation of 'vitakka' is based on this sutta

I don't use the word "fraud" or "criminal" lightly, or hyperbolically.  To wrongly accuse a monastic of crime, is a sure ticket to hell. I did my research carefully for more than 10 years,  and have published detailed audits for at least the past 5. If I don't use strong words to emphasize the situation, then people think it's just some minor error I'm critiquing in a friendly way, or that the source text is somewhat ambiguous and there are different legitimate interpretations. The fact that LBT Theravada works like KN Pe and Vimuttimagga, supports my interpretation of jhāna and vitakka (of just looking at the suttas), gives me complete confidence in its correctness. This is an important topic, and therefore I do not mince words. It would be wrong speech, wrong action, wrong view, wrong intention to downplay a horrific crime of promulgating a corrupt version of Buddha Dhamma, as some trivial difference of opinion. MN 117: MahācattārÄ«sakasutta—Bhikkhu
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