Tuesday, July 23, 2019

unleashing the 7sb dragon

Dragon hidden underwater

If one doesn't practice 4sp remembering faculty assiduously, it's like a dormant dragon hidden underwater. Cool image here, notice the ying yang ☯ embedded.

File:Dragon TT-16.jpg


If you practice 4sp intermittently

It's like the dragon pokes it's head out of the water occasionally

Image result for dragon poking head out of water


If you practice 4sp assiduously, and slurp in 7sb

The hidden dragon steps out of the water, the whole body (7sb), not just the head (sati) is out in the open and ready to rumble.

Related image

If you get the hang of maintaining passadhi all the time while doing 7sb

Then 4 jhanas and samadhi are almost permanently switched on, and your dragon has taken flight.
Related image


SN 46.1 Himavantasutta: The Himalayas




♦ “ye te, bhikkhave, bhikkhū navā
“Monks, the new monks—
acira-pabbajitā
those who have not long gone forth,
adhunāgatā imaṃ dhamma-vinayaṃ,
who are newcomers in this Dhamma & Vinaya—
te vo, bhikkhave, bhikkhū
For those monks,
catunnaṃ satipaṭṭhānānaṃ
(regarding the) four remembrance-establishings,
bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.
should be encouraged, exhorted, & established (by you).
katamesaṃ catunnaṃ?
“Which four?
etha tumhe, āvuso,
‘Come, friends.
kāye kāy-ānupassino viharatha
(the) body as-the-body(he) continuously-sees; (he) abides [in that way]:
ātāpino sampajānā ekodibhūtā
(he is) ardent, a lucid-discerner, transcended-into-singularity,
vippasanna-cittā
clear-minded,
samāhitā
(having become) undistractible-&-lucid,
ek'-agga-cittā,
(with) single-preoccupation-(in)-mind,
kāyassa yathā-bhūtaṃ ñāṇāya;
{for-the-knowledge-of} (the) body as-it-actually-is;
vedanāsu vedanānupassino viharatha
experienced-sensations as-experienced-sensations(he) continuously-sees; (he) abides [in that way]:
ātāpino sampajānā ekodibhūtā
(he is) ardent, a lucid-discerner, transcended-into-singularity,
vippasanna-cittā
clear-minded,
samāhitā
(having become) undistractible-&-lucid,
ek'-agga-cittā,
(with) single-preoccupation-(in)-mind,
vedanānaṃ yathābhūtaṃ ñāṇāya
{for-the-knowledge-of} experienced-sensations as-it-actually-is;
citte cittānupassino viharatha
(the) mind as-the-mind(he) continuously-sees; (he) abides [in that way]:
ātāpino sampajānā ekodibhūtā
(he is) ardent, a lucid-discerner, transcended-into-singularity,
vippasanna-cittā
clear-minded,
samāhitā
(having become) undistractible-&-lucid,
ek'-agga-cittā,
(with) single-preoccupation-(in)-mind,
cittassa yathābhūtaṃ ñāṇāya;
{for-the-knowledge-of} (the) mind as-it-actually-is;
dhammesu dhammānupassino viharatha
(the) Dhamma as-the-Dhamma(he) continuously-sees; (he) abides [in that way]:
ātāpino sampajānā ekodibhūtā
(he is) ardent, a lucid-discerner, transcended-into-singularity,
vippasanna-cittā
clear-minded,
samāhitā
(having become) undistractible-&-lucid,
ek'-agga-cittā,
(with) single-preoccupation-(in)-mind,
dhammānaṃ yathābhūtaṃ ñāṇāya.
{for-the-knowledge-of} Dhamma as-it-actually-is;













































Destruction of the Āsavas, from Māra's point of view:


Related image









What is the 'dhamma' category in 4sp satipatthana?


https://buddhism.stackexchange.com/questions/1313/what-is-the-meaning-of-dhamm%c4%81-in-the-context-of-the-four-satipa%e1%b9%ad%e1%b9%adh%c4%81na/34239#34239

Does anyone have a proper explanation as to why the fourth set is called "dhammas"?
Because the 4th category is not about dhamma (mental qualities or phenomena), it's ☸Dhamma-[teaching that leads directly to nirvana].
The standard Theravada interpretation of the cryptic formula in 4sp satipatthana, is that one focuses on one of the frames to the exclusion of the other 3. But that's not the real purpose. The real meaning, is that one should see "body as body [as it actually is]".http://notesonthedhamma.blogspot.com/2019/05/the-real-meaning-of-cryptic-formula-in.html
For ☸Dhamma, the meaning of seeing ☸Dhamma as ☸Dhamma as it actually is, is very similar in meaning to  ☸Dhamma-anu-dhamma☸📐 {the practice of} dhamma/Dhamma that accords with {the Buddha's} ☸Dhamma. http://lucid24.org/tped/d/dhamma/index.html

EA, the MN 10  (satipatthana sutta) parallel in Chinese Agama, supports my interpretation

Or at the very least, has an idea much closer to mine, than to Theravada.
It looks like they're interpretation is that you take any dhamma [thing, quality, phenomena], and put it through a thorough ☸Dhamma investigation, after attaining 4 jhanas via 7sb.
“How does a monk in regard to dharmas contemplate the characteristics of dharmas as a satipaṭṭhāna? Here a monk cultivates the mindfulness awakening factor supported by insight, supported by dispassion, and supported by cessation, discarding evil states.
“He cultivates the [investigation-of-]dharmas awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states].
“He cultivates the energy awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states].
“He cultivates the joy awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states].14
“He cultivates the tranquillity awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states].
“He cultivates the concentration awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states].
「云何比 丘法法相觀意止?於是,比丘修念覺意,依 觀、依無欲、依滅盡,捨諸惡法。修法覺意、 修精進覺意、修念覺意、修猗覺意、修三昧 覺意、修護覺意,依觀、依無欲、依滅盡,捨 諸惡法。如是,比丘法法相觀意止。
“He cultivates the equanimity awakening factor supported by insight, supported by dispassion, and supported by cessation, discarding evil states. In this way a monk [in regard to] dharmas contemplates the characteristics of dharmas as a satipaṭṭhāna.

(1st jhāna)

「復次,比 丘!Fù cì, bǐqiū!
“Further more, Bhikkhus!
於愛欲解脫,Wū àiyù jiětuō,
free from craving for sensual pleasures,
除惡不-善法,Chú è bùshàn fǎ,
removing evil (and) un-wholesome dhamma [qualities],
有覺、有觀,Yǒu jué, yǒu guān,
with coarse-thinking (and) with subtle-thinking,
有猗念,Yǒu yī niàn,
with tranquility (and) mindfulness,
樂於初禪而自娛樂。Lèwū chū chán ér zì yúlè.
(he) delights in first Jhāna, and he experiences delight.
(jhāna is satipaṭṭhāna refrain)
如是,Rúshì,
In this way,
比丘 法 Bǐqiū fǎ
(a) Bhikkhu [in regard to] dhammas,
法相 fǎxiāng
(those) dhamma characteristics
觀意止。 Guān yì zhǐ.
(he) contemplates (as a) satipaṭṭhāna.
(A note on vitakka and vicāra)
Ven. Anālayo translated jue and guan as “directed awareness and sustained contemplation,” but that’s a translation based on an extrapolation of the literal reading of some archaic characters (in non-Buddhist Chinese contexts, they mean “realize” and “observe,” respectively). The Mahaprajnaparamita-sastra and the Yogacarabhumi (texts that are traditionally used as dictionaries), among others, explain that jue and guan should be understood as “coarse thinking” and “subtle thinking,” respectively.

(2nd jhāna)

「復次,比 丘!Fù cì, bǐqiū!
“Further more, Bhikkhus!
捨有覺、有觀,Shě yǒu jué, yǒu guān,
discarding coarse-thinking (and) subtle-thinking,
內 發歡喜,Nèi fā huānxǐ,
Internally arousing joy
專其一意,Zhuān qí yīyì,
the mind being unified,
成無覺、無觀,Chéng wú jué, wú guān,
achieved no coarse-thinking (and) no subtle-thinking,
念猗 Niàn yī
mindful (and) tranquil,
喜安, xǐ'ān,
(with) joy (and) ease,
遊二禪而自娛樂。Yóu èr chán ér zì yúlè.
(he) travels-to second Jhāna and he-himself (experiences) happy pleasure [sukha].
(jhāna is satipaṭṭhāna refrain)
如是,Rúshì,
In this way,
比丘 法 Bǐqiū fǎ
(a) Bhikkhu [in regard to] dhammas,
法相 fǎxiāng
(those) dhamma characteristics
觀意止。 Guān yì zhǐ.
(he) contemplates (as a) satipaṭṭhāna.

(3rd jhāna)

「復次,比 丘!Fù cì, bǐqiū!
“Further more, Bhikkhus!
捨於念,Shě wū niàn,
discarding [joy] mindfully
修於護,xiū wū hù,
(he) cultivates equanimity in this respect,
恒自覺知 身覺樂,héng zìjué zhī shēn jué lè,
constantly he experiences (and) knows (with his) body the-experience-of pleasure [sukha].
諸賢聖所求,zhūxián shèng suǒ qiú,
as sought after by noble ones,
護念清淨,hù niàn qīngjìng,
equanimity (and) mindfulness, (are) pure-(and)-clean,
行於三 禪。xíng wū sān chán.
(he) engages in third Jhāna.
(jhāna is satipaṭṭhāna refrain)
如是,Rúshì,
In this way,
比丘 法 Bǐqiū fǎ
(a) Bhikkhu [in regard to] dhammas,
法相 fǎxiāng
(those) dhamma characteristics
觀意止。 Guān yì zhǐ.
(he) contemplates (as a) satipaṭṭhāna.

(4th jhāna)

「復次,比 丘!Fù cì, bǐqiū!
“Further more, Bhikkhus!
捨 苦樂心,Shě kǔ lè xīn,
discarding pain [dukkha] (and) pleasure [sukha] (of) heart/mind,
無復憂喜,wú fù yōu xǐ,
without sadness (and) joy,
無苦無樂,wú kǔ wú lè,
without pain [dukkha] (and) without pleasure [sukha],
護念清淨,hù niàn qīngjìng,
equanimity (and) mindfulness, (are) pure-(and)-clean,
樂 於四禪。lèwū sì chán.
(He) delights in fourth Jhāna.
(jhāna is satipaṭṭhāna refrain)
如是,Rúshì,
In this way,
比丘 法 Bǐqiū fǎ
(a) Bhikkhu [in regard to] dhammas,
法相 fǎxiāng
(those) dhamma characteristics
觀意止。 Guān yì zhǐ.
(he) contemplates (as a) satipaṭṭhāna.

(arising, ceasing, pari-mukhaṃ refrain)

彼行習 法,Bǐ xíng xí fǎ,
“he practices the venue to [its] origination,
行盡法,Xíng jǐn fǎ,
he practices the venue to [its] cessation,
并行習盡之法 Bìngxíng xí jǐn zhī fǎ
and he practices the venue to both [its] origination and cessation.”
而自娛樂, ér zì yúlè,
experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow].
便 得法意止 Biàn défǎ yì zhǐ
He gains the satipaṭṭhāna of dharmas
而現在前。 ér xiànzài qián. (pari-mukha)
and keeps it present in front [of himself].
(A note on pari-mukha)
Visuddhimagga apologists often explain the parimukha-instruction as “bringing attentional focus” to one’s nose-tip. But Chinese passages where that instruction occur actually are virtually identical to what you find here in EA. Here in EA, the expression clearly means something to the effect of “keeping it present,” as a nose-tip focus would not be a sensible starting point for dharma-based satipatthana. If it means “keeping it present” here, why would it mean “fixing on nose-tip” elsewhere?
(EA 12.1 translation notes for STED 4 jhānas and 4sp)
護 is equanimity. This is peculiar to this EA recension.
捨 (Shě) is what most Chinese Agamas have for equanimity.
樂 as sukha is a noun sometimes, but also gets used as a verb "to enjoy" or "to delight in". (such as in 4th jhāna)
意止 (yì zhǐ) in EA is satipaṭṭhāna.
念住 (nianzhu) is the phrase for satipaṭṭhāna used in most Chinese agamas.

可知可見,除去亂想, 無所依猗,不起世間想;已不起想,便無 畏怖;已無畏怖,生死便盡;梵行已立,所作 已辦,更不復受有,如實知之。
“He is able to know, able to see, discarding distracted perceptions, he does not depend on anything and does not give rise to worldly perceptions. Not having given rise to such perceptions he is not agitated, not being agitated he knows as it really is that ‘birth and death have been extinguished, the holy life has been established, what had to be done has been done, there is no more experiencing of [another] existence.’    

AN 5.176 seclusion, rapture, implied V&V of first jhana


https://discourse.suttacentral.net/t/an-5-176-seclusion-rapture-implied-v-v-of-first-jhana/10564

excerpt:

viveka (seclusion) of first jhana, according to B. Sujato ‘viveka’ here means secluded from sensual pleasures, not the mind divorced from 5 sense faculties, such that one could not hear sounds, or feel the sting of mosquito bites.

The discourse is addressed to Anathapindika and other lay supporters known for generously providing requisites for the monks and sangha. They are being exhorted to enter and dwell in the pīti of seclusion from sensual pleasures from time to time. You would not expect lay people with busy lay lives to enter a formless samadhi where the mind is divorced from the body, as a first jhana.

While first and second jhana (they contain pīti) are not explicitly stated in this sutta, the Theravada commentary states that is what Sariputta is referring to, and there is no reason to doubt the commentary here.

So if first jhāna’s pīti is derived (in this sutta) from householders getting a strong emotional uplift reflecting on their generosity to sangha, what do you think V&V (vitakka & vicara) means for their first jhana?

Which is more likely:

thinking and pondering their generosity and it’s rewards, leading to rapture, bodily pacification, sukha, samadhi
“placing their minds and keeping it connected” (to what exactly?)
(V&V, jhana, not explicitly mentioned in this sutta)

...

According to AN 5.176, his translation mentions 5 things qualifying the viveka, and it doesn’t include the body disappearing and not being able to hear sounds. In the first jhana formula, B. Sujato may interpret viveka differently, but this just goes to show again the duck connundrum. Then you have all of these things, samadhi while walking, piti that is from first jhana and second jhana, but not actually jhana, levitating but not actually being in 4th jhana. How likely is it that the Buddha has hundreds of categories of sub duck species: access duck, neighborhood duck, momentary duck, walking duck, sitting duck, enraptured duck like he’s in jhana but he’s not actually in jhana, enraptured duck that is walking, but not in jhana, etc?

Or maybe the Buddha was a pragmatist and simply called all that “jhana”?
If it looks like a duck, walks like a duck, quacks like a duck, quietly abides in noble silence like a 2nd jhana duck, it’s a duck!


Straw man argument response to my original post:

Basically, Mat is slapping a sticker on his forehead announcing to the world he's unable to use reason and logic to argue his case, nor able or too lazy to supply counter evidence to prove his point. The internet remembers what you say forever, so think carefully before you post.

10 MONTHS LATER



It’s got feathers, so it must be a duck!


AN 5.179 V&V in first jhana, is thinking and evaluation






Note that:

diṭṭha-dhamma-sukha-vihārānaṃ is a code phrase for first 3 or 4 jhanas (AN 6.29)
adhicitta, and in this sutta, ābhi-cetasikā are also code phrases referring to 4 jhanas.
And Buddha-anussati, Dhamma-anussati..., V&V (thinking and evaluation) not explicitly calling out vitakka, but it's vitakka because it's a complex train of  thought in quotes "That Blessed One is perfected, a fully awakened Buddha, ..."

So clearly what's happening here, is these stream enterer householders, use inspiring thoughts (vitakka & vicara) while in First jhana. V&V can not be the Vism. redefinition of "placing the mind and keeping it connected."

In AN 6.10, the same idea is a little more explicit than here, by including the 7sb sequence.


AN 5.179 

excerpt from:
http://lucid24.org/an/an05/an05-v18/toc-addon/index.html#calibre_link-15


Katamesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?
And what are the four pleasureful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty?
Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti:
It’s when a noble disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
This is the first pleasureful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
Puna caparaṃ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti:
Furthermore, a noble disciple has experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.
‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
This is the second pleasureful meditation …
Puna caparaṃ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti:
Furthermore, a noble disciple has experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
This is the third pleasureful meditation …
Puna caparaṃ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.
This is the fourth pleasureful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind.
Imesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
These are the four pleasureful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty.
Yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ—imesu pañcasu sikkhāpadesu saṃvutakammantaṃ, imesañca catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya:
You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four pleasureful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. 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.’

Monday, July 22, 2019

This is why sati is NOT mindfulness

Face it, it's a lost cause.

The word 'mindfulness', which actually is a great translation and accurate, the way it was coined and originally intended, has been hijacked by  psychotherapy and watered down Buddhism.

These commonly accepted dictionary definitions below for 'mindfulness', completely loses the most important and basic aspect of sati in the EBT. To remember (sati) the Dharma instruction directly relevant to realizing Nirvana.

The problem is intractable. There is no point trying to re-educate people what sati/mindfulness really means. You're totally outnumbered, and convention will always be defined by the popular opinions.

Your best bet is to avoid the term 'mindfulness' completely, and stick with with the original pali, 'sati', or another English word like "remembering", "rememberfulness".




https://www.merriam-webster.com/dictionary/mindfulness#examples

mindfulness

 noun
mind·​ful·​ness | \ ˈmīn(d)-fəl-nəs  \

Definition of mindfulness

1the quality or state of being mindful
2the practice of maintaining a nonjudgmental state of heightened or complete awareness of one's thoughts, emotions, or experiences on a moment-to-moment basisalso such a state of awareness

​a mental state achieved by concentrating on the present moment, while calmly accepting the feelings and thoughts that come to you, used as a technique to help you relax A therapist may teach mindfulness, a concept borrowed from Zen Buddhism. Mindfulness is a way for body and mind to reconnect.

cambridge dictionary:

mindfulness

noun [ U ]
 UK  /ˈmaɪnd.fəl.nəs/ US  /ˈmaɪnd.fəl.nəs/
the practice of being aware of your bodymind, and feelings in the presentmomentthought to create a feeling of calm:
Mindfulness can be used to alleviate feelings of anxiety and depression.