Wednesday, February 27, 2019

book: Bhikkhu Anālayo's mistranslation of V&V

This is why it matters

(V&V💭) vitakka & vicāra = directed-thought & evaluation
(S&S🐘💭) sati & sam-pajāno = remembering & lucid-discerning
VRJ = (Vism. Re-definition of Jhāna)

If one insists on politeness and gentle speech at all times, then it often comes at the cost of clarity.

In the case of V&V, this issue is of vital importance and grave errors need to be clearly expressed.
That includes the degree of severity.
If one is too worried about being polite in how that is expressed,
then it obfuscates the severity of the problem and the nature of the problem.

The Buddha Dhamma comes down to just seeing Dukkha clearly, and abandoning it.
You can only see Dukkha clearly to the degree that samādhi is powerful enough.

If you can’t see it clearly, you won’t abandon it, won’t want to abandon it, don’t realize you would be better off abandoning it.

That’s why samādhi is so important.

The Buddha promised a gradual training, including samādhi.

When you teach V&V (vitakka & vicara) of first jhāna monumentally wrong, you’ve killed the gradual training.

Without first jhāna, people think they “don’t have enough merit and/or wisdom” and need to wait lifetime(s) before they can practice seriously.

This is not conjecture, this is what happened when the VRJ (vism. redefinition of jhāna) became the dominant/popular understanding in Theravada.

Bhante Sujato and B. Analayo  translate V&V following the VRJ model of redefined jhāna (and V&V). There is no support for that anywhere in the EBT.

They need to be held accountable for that.

Until they fix their error, I will keep pointing it out, as politely as I can, but not at the cost of being clear and honest.

I've built a one stop V&V shop containing Bhikkhu Anālayo, Bhikkhu Sujato's views on V&V here:
The one stop V&V shop, where errant views meet the chopping block. 

eighth installment

seventh installment, 3/3/2019

supplementary material:

sixth installment
sunday feb. 24
MN 19, MN 78, MN 125 when Bhikkhu Anālayo met 🔪 Occam's razor ... layo.html

thur. feb 28,
the exciting but bloody conclusion to their meeting:

☸ MN 19, 78, 125 final score: 🔪 Occam's razor six, Bhikkhu Anālayo zero

fifth installment:
Sunday, February 17, 2019
So why are references to MN 117 missing in Bhikkhu Anālayo's EBMS? ... sing.html
(sums up and connects the other posts related to MN 117)

There are several blog posts on MN 117 (in the blog subject titles) between today (2/17) and (2/14).

frank k wrote: 
Sat Feb 16, 2019 5:47 pm
fourth installment:
MN 117 and its implications
It's not easy to explain, so first I need to explain a few concepts.
If you don't understand survivorship bias, bandwagon effect, and cognitive dissonance, it won't be easy to follow the audit.
So first, a parable that explains the big problem that I'm going to expose with Ven. Analayo's lack of mention of MN 117 in EBMS. ... farm.html
A long time ago, in paradise valley, Sid and his family, with the surname of Gotonirvana, had a farm collective, growing a rich variety of fruits. They tasted extraordinary, and the fruit was completely wholesome and nutritious. Their fruit was available far and wide, famous everywhere.

their advertisement read:
Sid and Gotonirvana family farms,
quenching thirst with the tastiest fruit
with an entirely complete and pure variety of fruits.

frank k wrote: 
Wed Feb 13, 2019 4:45 pm
third installment:
Case study on intellectual dishonesty, agendas, biases: Frankk and his views on jhāna, vitakka, vicara ... esty.html

second installment: 
MN 111 Bhikkhu Analayo, circular reasoning and red herrings ... ular.html

First installment: 
covers MN 128, SN 40.1, narrative fallacy ... ayos.html

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