Skip to main content

every sutta reference to Dhamma-vitakka

AN 3.102: dhamma vitakka is thoughts connected to Dhamma teaching and meditation, samadhi context, but probably falls short of first jhana
AN 5.73: dhamma vitakka explicit connection to jhana, samadhi, samatha
AN 7.95-96-622 : refers to mano of 6 salayatana
AN 11.22-29-454-501  : refers to mano of 6 salayatana
DN 22: refers to mano of 6 salayatana
KN Iti 68: samadhi implied, usage is similar to SN 56.1 and SN 56.7, since it leads to nirvana
MN 10: refers to mano of 6 salayatana



DN
DN 2, 9. mahāsatipaį¹­į¹­hānasuttaį¹ƒ, samudayasaccaniddeso (DN 22.16), para. 11 ⇒
“rÅ«pavitakko loke. saddavitakko loke. gandhavitakko loke. rasavitakko loke. phoį¹­į¹­habbavitakko loke. dhammavitakko loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati.
DN 2, 9. mahāsatipaį¹­į¹­hānasuttaį¹ƒ, nirodhasaccaniddeso (DN 22.17), para. 11 ⇒
“rÅ«pavitakko loke. saddavitakko loke. gandhavitakko loke. rasavitakko loke. phoį¹­į¹­habbavitakko loke. dhammavitakko loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati.
MN
MN 1, 1. mÅ«lapariyāyavaggo, 10. mahāsatipaį¹­į¹­hānasuttaį¹ƒ, samudayasaccaniddeso (MN 10.17), para. 11 ⇒
“rÅ«pavitakko loke. saddavitakko loke. gandhavitakko loke. rasavitakko loke. phoį¹­į¹­habbavitakko loke. dhammavitakko loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati.
MN 1, 1. mÅ«lapariyāyavaggo, 10. mahāsatipaį¹­į¹­hānasuttaį¹ƒ, nirodhasaccaniddeso (MN 10.18), para. 11 ⇒
“rÅ«pavitakko loke. saddavitakko loke. gandhavitakko loke. rasavitakko loke. phoį¹­į¹­habbavitakko loke. dhammavitakko loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā pahÄ«yamānā pahÄ«yati, ettha nirujjhamānā nirujjhati.
SN
AN
AN 3, 2. dutiyapaį¹‡į¹‡Äsakaį¹ƒ, (10) 5. loį¹‡akapallavaggo, 10. paį¹ƒsudhovakasuttaį¹ƒ (AN 3.102), para. 2 ⇒
“evamevaį¹ƒ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oįø·Ärikā upakkilesā kāyaduccaritaį¹ƒ vacÄ«duccaritaį¹ƒ manoduccaritaį¹ƒ, tamenaį¹ƒ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantÄ«karoti anabhāvaį¹ƒ gameti. tasmiį¹ƒ pahÄ«ne tasmiį¹ƒ byantÄ«kate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiį¹ƒsāvitakko, tamenaį¹ƒ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantÄ«karoti anabhāvaį¹ƒ gameti. tasmiį¹ƒ pahÄ«ne tasmiį¹ƒ byantÄ«kate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā Ʊātivitakko janapadavitakko anavaƱƱattipaį¹­isaį¹ƒyutto vitakko, tamenaį¹ƒ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantÄ«karoti anabhāvaį¹ƒ gameti. tasmiį¹ƒ pahÄ«ne tasmiį¹ƒ byantÄ«kate athāparaį¹ƒ dhammavitakkāvasissati . so hoti samādhi na ceva santo na ca paį¹‡Ä«to nappaį¹­ippassaddhaladdho na ekodibhāvādhigato sasaį¹…khāraniggayhavāritagato hoti. so, bhikkhave, samayo yaį¹ƒ taį¹ƒ cittaį¹ƒ ajjhattaį¹ƒyeva santiį¹­į¹­hati sannisÄ«dati ekodi hoti samādhiyati. so hoti samādhi santo paį¹‡Ä«to paį¹­ippassaddhiladdho ekodibhāvādhigato na sasaį¹…khāraniggayhavāritagato. yassa yassa ca abhiƱƱā sacchikaraį¹‡Ä«yassa dhammassa cittaį¹ƒ abhininnāmeti abhiƱƱā sacchikiriyāya tatra tatreva sakkhibhabbataį¹ƒ pāpuį¹‡Äti sati satiāyatane.
AN 5, 2. dutiyapaį¹‡į¹‡Äsakaį¹ƒ, (8) 3. yodhājÄ«vavaggo, 3. paį¹­hamadhammavihārÄ«suttaį¹ƒ (AN 5.73), para. 5 ⇒
“puna caparaį¹ƒ, bhikkhu, bhikkhu yathāsutaį¹ƒ yathāpariyattaį¹ƒ dhammaį¹ƒ cetasā anuvitakketi anuvicāreti manasānupekkhati. so tehi dhammavitakkehi divasaį¹ƒ atināmeti, riƱcati paį¹­isallānaį¹ƒ, nānuyuƱjati ajjhattaį¹ƒ cetosamathaį¹ƒ. ayaį¹ƒ vuccati, bhikkhu — ‘bhikkhu vitakkabahulo, no dhammavihārÄ«”’.

4. ♦ “puna caparaį¹ƒ, bhikkhu, bhikkhu
 4. “Then there is the case where a monk
yathā-sutaį¹ƒ
 takes the Dhamma as he has heard
yathā-pariyattaį¹ƒ dhammaį¹ƒ
 & studied it
cetasā anu-vitakketi anu-vicāreti
 and thinks about it, evaluates it,
manas-ān-upekkhati.
 and examines it with his intellect.
so tehi dhamma-vitakkehi divasaį¹ƒ atināmeti,
 He spends the day in Dhamma-thinking.
riƱcati paį¹­isallānaį¹ƒ,
 He neglects seclusion.
nānuyuƱjati ajjhattaį¹ƒ ceto-samathaį¹ƒ.
 He doesn’t commit himself to internal tranquility of awareness.
ayaį¹ƒ vuccati, bhikkhu —
 This is called
‘bhikkhu vitakka-bahulo,
 a monk who is keen on thinking,
no dhammavihārÄ«’”.
 not one who dwells in the Dhamma.
5. ♦ “idha, bhikkhu, bhikkhu dhammaį¹ƒ pariyāpuį¹‡Äti — suttaį¹ƒ, geyyaį¹ƒ, veyyākaraį¹‡aį¹ƒ, gāthaį¹ƒ, udānaį¹ƒ, itivuttakaį¹ƒ, jātakaį¹ƒ, abbhutadhammaį¹ƒ, vedallaį¹ƒ. so tāya dhammapariyattiyā na divasaį¹ƒ atināmeti, nāpi riƱcati paį¹­isallānaį¹ƒ,
 5. “Then there is the case where a monk studies the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions. He doesn’t spend the day in Dhamma-study. He doesn’t neglect seclusion.
anuyuƱjati ajjhattaį¹ƒ cetosamathaį¹ƒ.
 He commits himself to internal tranquility of awareness.
evaį¹ƒ kho, bhikkhu, bhikkhu dhammavihārÄ« hoti.
 This is called a monk who dwells in the Dhamma.

♦ “iti kho, bhikkhu, desito mayā pariyattibahulo, desito paƱƱattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārÄ«.
 “Now, monk, I have taught you the person who is keen on study, the one who is keen on description, the one who is keen on recitation, the one who is keen on thinking, and the one who dwells in the Dhamma.
yaį¹ƒ kho, bhikkhu VAR, satthārā karaį¹‡Ä«yaį¹ƒ sāvakānaį¹ƒ hitesinā anukampakena anukampaį¹ƒ upādāya, kataį¹ƒ vo taį¹ƒ mayā.
 Whatever a teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you.
etāni, bhikkhu, rukkhamūlāni,
 Over there are the roots of trees;
etāni suƱƱāgārāni.
 over there, empty dwellings.
jhāyatha, bhikkhu, mā pamādattha,
 Practice jhāna, monk. Don’t be heedless.
mā pacchā vippaį¹­isārino ahuvattha.
 Don’t later fall into regret.
ayaį¹ƒ vo amhākaį¹ƒ anusāsanÄ«”ti.
 This is our message to you.”    

AN 7, 10. āhuneyyavaggo (AN 7.95-96-622), para. 13 ⇒
rÅ«pavitakke . pe . saddavitakke. gandhavitakke. rasavitakke. phoį¹­į¹­habbavitakke. dhammavitakke . pe .
AN 11, 3. sāmaƱƱavaggo (AN 11.22-29-454-501), para. 11 ⇒
4.6-453. į¹›Å«pavitakke. saddavitakke. gandhavitakke. rasavitakke. phoį¹­į¹­habbavitakke. dhammavitakke.
KN
KN It, 3. tikanipāto, 4. catutthavaggo, 7. dhammānudhammapaį¹­ipannasuttaį¹ƒ (KN 4.86), para. 2 ⇒
“dhammānudhammapaį¹­ipannassa bhikkhuno ayamanudhammo hoti veyyākaraį¹‡Äya — dhammānudhammapaį¹­ipannoyanti bhāsamāno dhammaƱƱeva bhāsati no adhammaį¹ƒ, vitakkayamāno vā dhammavitakkaƱƱeva vitakketi no adhammavitakkaį¹ƒ, tadubhayaį¹ƒ vā pana abhinivejjetvā upekkhako viharati sato sampajāno”ti. etamatthaį¹ƒ bhagavā avoca. tatthetaį¹ƒ iti vuccati —

♦ 7. dhamm-ānu-dhamma-paį¹­ipanna-suttaį¹ƒ (KN 4.86)
(thanissaro trans.)
♦ 86. vuttaƱhetaį¹ƒ bhagavatā, vuttamarahatāti me sutaį¹ƒ --
§86. This was said by the Blessed One, said by the Arahant, so I have heard:
♦ “dhamm-ānudhamma-paį¹­ipannassa bhikkhuno ayam-anudhammo hoti veyyākaraį¹‡Äya —
“Monks, with reference to a monk who practices the Dhamma in accordance with the Dhamma,
dhamm-ānu-dhamma-paį¹­ipannoyanti
it is this way of according with the Dhamma that he should be described as practicing the Dhamma in accordance with the Dhamma.
bhāsamāno dhammaƱƱeva bhāsati no a-dhammaį¹ƒ,
When speaking, he speaks Dhamma and not non-Dhamma.
vitakkayamāno vā dhamma-vitakkaƱƱeva vitakketi no a-dhamma-vitakkaį¹ƒ,
When thinking, he thinks about Dhamma and not about non-Dhamma.
tadubhayaį¹ƒ vā pana abhinivejjetvā
Avoiding both these things,
upekkhako viharati sato sampajāno”ti.
he stays equanimous, mindful, alert.”
etamatthaį¹ƒ bhagavā avoca. tatthetaį¹ƒ iti vuccati —
(then he said some more stuff)

(verse)

♦ “dhamm-ārāmo dhamma-rato,
Dhamma his dwelling, Dhamma his delight,
dhammaį¹ƒ anu-vicintayaį¹ƒ.
a monk pondering Dhamma,
♦ dhammaį¹ƒ anus-saraį¹ƒ bhikkhu,
calling Dhamma to mind,
sad-dhammā na parihāyati.
doesn’t fall away from true-Dhamma. --1--
♦ “caraį¹ƒ vā yadi vā tiį¹­į¹­haį¹ƒ,
Whether walking, standing,
nisinno uda vā sayaį¹ƒ.
sitting, or lying down
♦ ajjhattaį¹ƒ samayaį¹ƒ cittaį¹ƒ,
–his mind inwardly restrained–
santi-mevādhi-gacchatÄ«”ti.
he arrives right at peace.
♦ ayampi attho vutto bhagavatā,
(this was spoken (by) the-blessed-one,)
iti me sutanti. sattamaį¹ƒ.
(thus I heard.)
Note
1. This verse = Dhp 364.

KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 8. hemakamāį¹‡avapucchāniddeso, para. 29 ⇒
piyarÅ«pesu hemakāti kiƱca loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ? cakkhu loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, sotaį¹ƒ loke . pe . ghānaį¹ƒ loke. jivhā loke. kāyo loke. mano loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ; rÅ«pā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, saddā loke. gandhā loke. rasā loke. phoį¹­į¹­habbā loke. dhammā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ; cakkhuviƱƱāį¹‡aį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, sotaviƱƱāį¹‡aį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, ghānaviƱƱāį¹‡aį¹ƒ loke. jivhāviƱƱāį¹‡aį¹ƒ loke. kāyaviƱƱāį¹‡aį¹ƒ loke. manoviƱƱāį¹‡aį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, cakkhusamphasso loke. sotasamphasso loke. ghānasamphasso loke. jivhāsamphasso loke. kāyasamphasso loke. manosamphasso loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ; cakkhusamphassajā vedanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ. sotasamphassajā vedanā. ghānasamphassajā vedanā. jivhāsamphassajā vedanā. kāyasamphassajā vedanā. manosamphassajā vedanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ; rÅ«pasaƱƱā loke. saddasaƱƱā loke. gandhasaƱƱā loke. rasasaƱƱā loke. phoį¹­į¹­habbasaƱƱā loke. dhammasaƱƱā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, rÅ«pasaƱcetanā loke. saddasaƱcetanā loke. gandhasaƱcetanā loke. rasasaƱcetanā loke. phoį¹­į¹­habbasaƱcetanā loke. dhammasaƱcetanā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ; rÅ«pataį¹‡hā loke. saddataį¹‡hā loke. gandhataį¹‡hā loke. rasataį¹‡hā loke . phoį¹­į¹­habbataį¹‡hā loke. dhammataį¹‡hā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ; rÅ«pavitakko loke. saddavitakko loke. gandhavitakko loke. rasavitakko loke. phoį¹­į¹­habbavitakko loke. dhammavitakko loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ; rÅ«pavicāro loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, saddavicāro loke. gandhavicāro loke. rasavicāro loke. phoį¹­į¹­habbavicāro loke. dhammavicāro loke piyarÅ«paį¹ƒ sātarÅ«panti — piyarÅ«pesu hemaka.
KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 1. sutamayaƱāį¹‡aniddeso, para. 22 ⇒
cakkhu abhiƱƱeyyaį¹ƒ; sotaį¹ƒ abhiƱƱeyyaį¹ƒ; ghānaį¹ƒ abhiƱƱeyyaį¹ƒ; jivhā abhiƱƱeyyā; kāyo abhiƱƱeyyo; mano abhiƱƱeyyo. rÅ«pā abhiƱƱeyyā; saddā abhiƱƱeyyā; gandhā abhiƱƱeyyā; rasā abhiƱƱeyyā; phoį¹­į¹­habbā abhiƱƱeyyā; dhammā abhiƱƱeyyā. cakkhuviƱƱāį¹‡aį¹ƒ abhiƱƱeyyaį¹ƒ; sotaviƱƱāį¹‡aį¹ƒ abhiƱƱeyyaį¹ƒ; ghānaviƱƱāį¹‡aį¹ƒ abhiƱƱeyyaį¹ƒ; jivhāviƱƱāį¹‡aį¹ƒ abhiƱƱeyyaį¹ƒ; kāyaviƱƱāį¹‡aį¹ƒ abhiƱƱeyyaį¹ƒ; manoviƱƱāį¹‡aį¹ƒ abhiƱƱeyyaį¹ƒ. cakkhusamphasso abhiƱƱeyyo; sotasamphasso abhiƱƱeyyo; ghānasamphasso abhiƱƱeyyo; jivhāsamphasso abhiƱƱeyyo; kāyasamphasso abhiƱƱeyyo; manosamphasso abhiƱƱeyyo; cakkhusamphassajā vedanā abhiƱƱeyyā; sotasamphassajā vedanā abhiƱƱeyyā; ghānasamphassajā vedanā abhiƱƱeyyā; jivhāsamphassajā vedanā abhiƱƱeyyā; kāyasamphassajā vedanā abhiƱƱeyyā; manosamphassajā vedanā abhiƱƱeyyā. rÅ«pasaƱƱā abhiƱƱeyyā; saddasaƱƱā abhiƱƱeyyā; gandhasaƱƱā abhiƱƱeyyā; rasasaƱƱā abhiƱƱeyyā; phoį¹­į¹­habbasaƱƱā abhiƱƱeyyā; dhammasaƱƱā abhiƱƱeyyā. rÅ«pasaƱcetanā abhiƱƱeyyā; saddasaƱcetanā abhiƱƱeyyā; gandhasaƱcetanā abhiƱƱeyyā; rasasaƱcetanā abhiƱƱeyyā; phoį¹­į¹­habbasaƱcetanā abhiƱƱeyyā; dhammasaƱcetanā abhiƱƱeyyā. rÅ«pataį¹‡hā abhiƱƱeyyā; saddataį¹‡hā abhiƱƱeyyā; gandhataį¹‡hā abhiƱƱeyyā; rasataį¹‡hā abhiƱƱeyyā; phoį¹­į¹­habbataį¹‡hā abhiƱƱeyyā; dhammataį¹‡hā abhiƱƱeyyā. rÅ«pavitakko abhiƱƱeyyo; saddavitakko abhiƱƱeyyo; gandhavitakko abhiƱƱeyyo; rasavitakko abhiƱƱeyyo; phoį¹­į¹­habbavitakko abhiƱƱeyyo; dhammavitakko abhiƱƱeyyo. rÅ«pavicāro abhiƱƱeyyo; saddavicāro abhiƱƱeyyo; gandhavicāro abhiƱƱeyyo; rasavicāro abhiƱƱeyyo; phoį¹­į¹­habbavicāro abhiƱƱeyyo; dhammavicāro abhiƱƱeyyo.
KN Paį¹­is, 1. mahāvaggo, 1. Ʊāį¹‡akathā, 1. sutamayaƱāį¹‡aniddeso, para. 140 ⇒
34. tattha katamaį¹ƒ dukkhasamudayaį¹ƒ ariyasaccaį¹ƒ? yāyaį¹ƒ taį¹‡hā ponobhavikā nandirāgasahagatā tatratatrābhinandinÄ«, seyyathidaį¹ƒ — kāmataį¹‡hā bhavataį¹‡hā vibhavataį¹‡hā, sā kho panesā taį¹‡hā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? yaį¹ƒ loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati. kiƱca loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ? cakkhu loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati. sotaį¹ƒ loke . pe . ghānaį¹ƒ loke. jivhā loke. kāyo loke. mano loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati. rÅ«pā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati. saddā loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ . pe . dhammā loke. cakkhuviƱƱāį¹‡aį¹ƒ loke . pe . manoviƱƱāį¹‡aį¹ƒ loke. cakkhusamphasso loke . pe . manosamphasso loke. cakkhusamphassajā vedanā loke . pe . manosamphassajā vedanā loke. rÅ«pasaƱƱā loke . pe . dhammasaƱƱā loke. rÅ«pasaƱcetanā loke . pe . dhammasaƱcetanā loke. rÅ«pataį¹‡hā loke . pe . dhammataį¹‡hā loke. rÅ«pavitakko loke . pe . dhammavitakko loke. rÅ«pavicāro loke . pe . dhammavicāro loke piyarÅ«paį¹ƒ sātarÅ«paį¹ƒ, etthesā taį¹‡hā uppajjamānā uppajjati, ettha nivisamānā nivisati. idaį¹ƒ vuccati dukkhasamudayaį¹ƒ ariyasaccaį¹ƒ.
KN Paį¹­is, 1. mahāvaggo, 2. diį¹­į¹­hikathā, , para. 4 ⇒
rÅ«pasaƱƱaį¹ƒ etaį¹ƒ mama . pe . saddasaƱƱaį¹ƒ etaį¹ƒ mama. gandhasaƱƱaį¹ƒ etaį¹ƒ mama. rasasaƱƱaį¹ƒ etaį¹ƒ mama. phoį¹­į¹­habbasaƱƱaį¹ƒ etaį¹ƒ mama. dhammasaƱƱaį¹ƒ etaį¹ƒ mama, esohamasmi, eso me attāti — abhinivesaparāmāso diį¹­į¹­hi. rÅ«pasaƱcetanaį¹ƒ etaį¹ƒ mama . pe . saddasaƱcetanaį¹ƒ etaį¹ƒ mama. gandhasaƱcetanaį¹ƒ etaį¹ƒ mama. rasasaƱcetanaį¹ƒ etaį¹ƒ mama. phoį¹­į¹­habbasaƱcetanaį¹ƒ etaį¹ƒ mama. dhammasaƱcetanaį¹ƒ etaį¹ƒ mama, esohamasmi, eso me attāti — abhinivesaparāmāso diį¹­į¹­hi. rÅ«pataį¹‡haį¹ƒ etaį¹ƒ mama . pe . saddataį¹‡haį¹ƒ etaį¹ƒ mama. gandhataį¹‡haį¹ƒ etaį¹ƒ mama. rasataį¹‡haį¹ƒ etaį¹ƒ mama. phoį¹­į¹­habbataį¹‡haį¹ƒ etaį¹ƒ mama. dhammataį¹‡haį¹ƒ etaį¹ƒ mama, esohamasmi, eso me attāti — abhinivesaparāmāso diį¹­į¹­hi. rÅ«pavitakkaį¹ƒ etaį¹ƒ mama . pe . saddavitakkaį¹ƒ etaį¹ƒ mama. gandhavitakkaį¹ƒ etaį¹ƒ mama. rasavitakkaį¹ƒ etaį¹ƒ mama. phoį¹­į¹­habbavitakkaį¹ƒ etaį¹ƒ mama. dhammavitakkaį¹ƒ etaį¹ƒ mama, esohamasmi, eso me attāti — abhinivesaparāmāso diį¹­į¹­hi. rÅ«pavicāraį¹ƒ etaį¹ƒ mama . pe . saddavicāraį¹ƒ etaį¹ƒ mama. gandhavicāraį¹ƒ etaį¹ƒ mama. rasavicāraį¹ƒ etaį¹ƒ mama. phoį¹­į¹­habbavicāraį¹ƒ etaį¹ƒ mama. dhammavicāraį¹ƒ etaį¹ƒ mama, esohamasmi, eso me attāti — abhinivesaparāmāso diį¹­į¹­hi. 

Comments

Post a Comment

Popular posts from this blog

Advice to younger meditators on jhāna, sex, porn, masturbation

Someone asked: Is porn considered harmful sexual.activity? I don't have a sex life because I don't have a partner and I don't wish to engage in casual sex so I use porn to quench the biological urge to orgasm. I can't see that's it's harmful because nobody is being forced into it. The actors are all paid well and claim to enjoy it etc. The only harm I can see is that it's so accessible these days on smart devices and so children may access it but I believe that this is the parents responsibility to not allow unsupervised use of devices etc. Views? Frankk response: In another thread, you asked about pleasant sensations and jhāna.  I'm guessing you're young, so here's some important advice you won't get from suttas   if you're serious about jhāna.  (since monastics are already celibate by rule)   If you want to attain stable and higher jhānas,   celibacy and noble silence to the best of your ability are the feedstock and prerequiste to tha...
Post a Comment
Read more

SN 48.40 Ven. Thanissaro comments on Ven. Sunyo's analysis

This was Ven. Sunyo's analysis of SN 48.40: https://notesonthedhamma.blogspot.com/2024/05/exciting-news-honest-ebt-scholars-like.html And here is Ven. Thanissaro's response to that analysis: I think there’s a better way to tackle the issue of SN 48:40 than by appealing to the oldest layers of commentarial literature. That way is to point out that SN 48:40, as we have it, doesn’t pass the test in DN 16 for determining what’s genuine Dhamma and what’s not. There the standard is, not the authority of the person who’s claiming to report the Buddha’s teachings, but whether the teachings he’s reporting are actually in accordance with the principles of the Dhamma that you know. So the simple fact that those who have passed the Buddha’s teachings down to us say that a particular passage is what the Buddha actually taught is not sufficient grounds for accepting it. In the case of the jhānas—the point at issue here— we have to take as our guide the standard formula for the jhānas, a...
Post a Comment
Read more

1min. video: Dalai Lama kissing boy and asking him to suck his tongue

To give more context, this is a public event,  * everyone knows cameras are rolling  *  it's a room full of children * the boy's mom is standing off camera a few feet away watching all of this * the boy initiated contact, he had already had a hug with Dalai Lama earlier and then asked Dalai Lama for another hug which triggered this segment  17 min. video showing what happened before that 1 min. clip and after, with some explanation https://www.youtube.com/watch?v=bT0qey5Ts78 16min talk from Ajahn Acalo with his thoughts on Dalai Lama kissing boy, relevance to Bhikkhu monastic code, sexual predators in religion in general, and how celibate monastics deal with sexual energy. https://www.youtube.com/watch?v=uK2m0TcUib0 The child's comments about the incident in a filmed interview later https://www.marca.com/en/lifestyle/world-news/2023/04/18/643eba5d46163ffc078b457c.html The child: It's a great experience It was amazing to meet His Holiness and I think it's a great ex...
Post a Comment
Read more