notes on the Dhamma

The 4 jhanas standard formula in the agamas of MA, match up very closely with the pali STED 4 jhana formulas. There's a striking difference in the 3rd jhana though, which is not in the pali. There's a sunyata/kong/空 on this part of third jhana: 聖所捨、念、 樂住、 shèng suǒ shě, niàn, lè zhù the noble’s equanimity (捨), mindfulness, happy (樂) abode, 空，kōng and emptiness. 得第三禪成就遊， dé dì sān chán chéngjiù yóu He attains the accomplishment of the third meditation. what is that emptiness? Mystery solved, reading another translation of MA 2 with footnote THE MADHYAMA ĀGAMA MIDDLE-LENGTH DISCOURSES) VOLUME I footnote 47:  Le zhu shi, Pāli sukha-vihāra. In the Chinese textual tradition the final character shi, “room, abode,” is sometimes mistaken as kong, “emptiness.” Another variant is ding, “concentration.” That kong/空 is a scribal error is supported by the lack of a corresponding term in the Pāli version of the formula. full context from MA 2, madhyama agama

how many meditations have the word 'sati' in there? what are all the practices that are "great fruit, great benefit"? Edit Delete post Report this post Quote Post   by  frank k  »  Sat Dec 28, 2019 9:35 am The motivation behind these two questions, is I suspect the Buddha emphasized some meditation practices above others for some reason or other. Obviously everything the Buddha taught would have useful applications at some stage, for some reason. But some practices have been touted as being especially useful for a particular purpose, such as metta to counter ill will. Anapana breath meditation, was the practice the Buddha engaged in on his personal retreats, he seemed to favor that above all else. The 7sb awakening factors, are the samadhi engine that takes in any Dharma (meditation practice) that sati-sambojjhanga (awakening factor) 'remembers' and feeds into the 7sb samadhi engine. The 4sp satipatthana are defined as 'samadhi nimittas&#

evam me sutam (thus I heard)  我聞如是： I smell like this:     In MA 81, parallel, Buddha cusses up a storm, exclaiming "Shite!" (Shit!) many times throughout the sutta. 爾時，眾多比丘於中 食後，集坐講堂，共論此事。「諸賢！世尊甚奇！ 甚特！修習念身，分別廣布，極知極觀，極修習， 極護治，善具善行，在一心中，佛說念身有大 果報，得眼、有目見第一義。」 In the meantime, many bhikkhus ate in the middle, and then sat in the lecture hall to discuss the matter. "Zhuxian! The world respect is very strange! Shite ! Practice the mind and body, spread widely, know the insight, practice, protect, and have good deeds. In one mind, the Buddha said that there is great reward for mindfulness, See the first meaning. "     So true, but not what the sutra actually meant  Vipassana is painful and entertaining, 內 觀痛痛而自娛樂， monk entertains himself by observing 31 body parts 「云何比丘 內觀身而自娛樂？於是，比丘觀此身隨其 性行，從頭至足，從足至頭，觀此身中皆悉 不淨，無有可貪。復觀此身有毛、髮、爪、齒、 皮、肉、筋、骨、髓、腦、脂膏、腸、胃、心、肝、脾、腎之屬，皆 悉觀知。屎、尿、生熟二藏、目淚、唾、涕、血脈、肪、膽， 皆當觀知，無可貪者。如是，諸比丘！當 觀身自

 4👑☸ Cattāri Ariya-saccaṃ 四聖諦  4👑☸  →  STED  →  kāya-gatā-sati 🏃‍       sati 🐘     (⤴)  kāya-gatā-sati  🏃‍kgs  = body-immersed-remembering This practice involves maintaining continuous attention anchored to the physical body, or a bodily process (examples,  SN 47.20 ,  SN 35.247 . Doing so guards the sense doors. Also, like  16APS🌬️😤  breath meditation, which is a subset of 🏃‍kgs, it has the wondrous property of removing unprofitable thoughts and hindrances, since the energy required to monitor physical processes fully occupies one's attentional bandwidth, leaving no room for extraneous thoughts. Comparing  MN 119  (🏃‍kgs sutta) with  MN 10  (sati'paṭṭhāna sutta), the body contemplation (kāya-anu-passana) exercises listed are identical, except that MN 119 🏃‍kgs also includes the 4 jhānas and their similes ( AN 5.28 ). Where the two suttas differ, is that the refrain that follows each exercise, in MN 10 there is a set of vipassana instructions to oberve

https://suttacentral.net/an1.575-615/en/sujato This passage is talking about second jhana. The pacification of body and mind confirms it (passaddhi-sam-bojjhanga). As well as the statement,  vitakka-vicārā -pi   vūpasammanti, which is straight from the second jhana formula.  AN 1 . 583 B. Sujato “When one thing, mendicants, is developed and cultivated the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are fully developed. “Ekadhamme, bhikkhave, bhāvite bahulīkate kāyopi passambhati, cittampi passambhati, vitakka-vicārā -pi vūpasammanti, kevalāpi vijjābhāgiyā dhammā bhāvanāpāripūriṃ gacchanti. What one thing? Katamasmiṃ ekadhamme?   Mindfulness of the body. Kāyagatāya satiyā. When this one thing is developed and cultivated, the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are fully developed.

Re: Buddha did not teach12 dependent arising links Edit Delete post Report this post Quote Post   by  frank k  »  Mon Dec 23, 2019 2:52 am Here in SN 35.113 is the most relevant and practical moment to moment portion of 12ps: http://lucid24.org/sn/sn35/sn35-v11/index.html#s113 The fire sutta, guarding the sense doors, most of the major formulas all use that PS sequence. PS (paticca samuppada) occurs all over the EBT, that's indisputable. The only question is how many links were there originally. I suspect SN 35.113 was the original one, with 9 links, repeated for all 6 salayatana. The ubiquitous 12ps, I suspect, was just a memory device to combine the 9 original, with two other types of dependent origination: 1) the mutual dependence between vinnana and nama rupa 2) the avijja underlying kamma/sankhara, tanha and dukkha. Why do I think SN 35.113 with just 9 links was the original? 1. That ps pattern appears more frequently than the 12 (counting all the occurrences of th

what is upasama-anu-s-sati? Edit Delete post Report this post Quote Post   by  frank k  »  Sun Dec 22, 2019 11:18 am From AN 1 485–494 Buddhānussatiṃ bhāveti … dhammānussatiṃ bhāveti … saṅghānussatiṃ bhāveti … sīlānussatiṃ bhāveti … cāgānussatiṃ bhāveti … devatānussatiṃ bhāveti … ānāpānassatiṃ bhāveti … maraṇassatiṃ bhāveti … kāyagatāsatiṃ bhāveti … upasamānussatiṃ bhāveti …. They develop the recollection of the Buddha … the recollection of the teaching … the recollection of the Saṅgha … the recollection of ethical conduct … the recollection of generosity … the recollection of the deities … rememberfulness of breathing … the recollection of death … rememberfulness of the body … the recollection of peace …” The other items listed, aside from upasama sati, are well known Dharma vitakka (thoughts) with pali suttas that explain how one can use them to engage in the 7sb awakening factor sequence, having sati 'remember' that meditation subject. But doing DPR search for

The EBT heart sutra Edit Delete post Report this post Quote Post   by  frank k  »  Sun Dec 15, 2019 10:25 am The EBT heart sutra doesn't exist. So lets compose one. The idea is to summarize the heart/essence of the EBT as concisely as possible, in an easy to memorize composition. Here's my first attempt: It starts with the 4. The 4th slurps in the 8. Sati remembers Dhamma, the first 2 of the 7. Sati, The Dragon's head, pokes above the surface of the ocean, the other 5 segments lurking and now visible. The powers and faculties, are simply the Dragon with Saddha as the samadhi nimitta. Of the four iddhipada, vimamsa is dhamma vicaya and pañña, while the other 3 are factors in samma padhana. Those are the 37, the 7 Buddhafication wings of Dharma. Taking flight and spitting fire, The Dragon emerges from the ocean of samsara. If all that is too much to handle, you only have to remember this holy mantra: See dukkha clearly, then let it go. The

loopable suttas & sutta passages: timeless reminders you never tire of hearing Edit Delete post Report this post Quote Post   by  frank k  »  Wed Dec 04, 2019 7:51 am What are your favorite loopable sutta passages, ones that give profound messages that you could recite over and over again out loud and/or in your mind, for hours at a time, and you never tire of hearing it because it's such a timely reminder of what you should be doing or concerned about right now? They are also great at suppressing and directly developing understanding of how hindrances/defilements arise. Here are a few of mine: 1. STED right effort, the four aspects, such as in SN 45.8 2. AN 4.14 guarding the sense doors 3. SN 46.2 the first 3 hindrances 4. SN 22.29: one who delights [in each of the 5uk aggregates] delights in dukkha. one who delights in dukkha, is not freed from dukkha.

https://www.reddit.com/r/Buddhism/comments/e5g4q7/tips_for_defeating_lust/ Posted by u/donoho-59 1 day ago Tips for Defeating Lust So my whole life I’ve struggled with being overly lustful & I’ve been working to beat a porn addiction for a few months now. It’s also just generally difficult with day to day relationships when I can’t help but see many female friends of mine as being “attractive”. It makes it very hard to be mindful in my present moment as well. This isn’t that surprising as I’m a 20 year old man, but I wondered if there are any mindful practices or Buddhist teachings which could help me out! lucid24-frankk 1 point · just now SN 8.4: Ven. Ananda gives advice to lustful monk http://lucid24.org/sn/sn08/sn08-004/index.html MN 14: pleasures of meditation (once one can do it well) exceeds pleasures of sex https://www.dhammatalks.org/suttas/MN/MN14.html 31 body parts meditation http://lucid24.org/sted/31asb/book/index.

Re: Situation awareness Edit Delete post Report this post Quote Post   by  frank k  »  Wed Nov 27, 2019 6:09 am Dhammanando  wrote:  ↑ Mon Nov 25, 2019 10:56 pm English renderings of  sampajañña  are of broadly three kinds. The rendering "clear comprehension" (or some synonym of this) is usually used by those translators who accept the Abhidhamma's treatment of  sampajañña  as a mode of  paññā : It doesn't need Abhidhamma support to justify that interpretation. AN 4.41 defines sampajano as : STED S&S  definition custom built for in-jhāna usage Now look in AN 4.41, the 4 developments of samadhi sutta, and once again you see the same definition of sampajano as in SN 47.35, the one that fits jhāna perfectly in terms of the most obvious things one would investigate from such a still and refined state of mind. AN 4.41 third of four exercises, for sati and sampajaññāya Katamā ca, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā {and} what, *********, concen