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

Lucid24.org: What's new?

Link to lucid24.org home page :    4šŸ‘‘☸   Remember, you may have to click the refresh button on your web browser navigation bar at to get updated website. 2026 1-30 Overhauled the DN, MN, SN menu pages - Supreme navigation January 30, 2026 2025 12-16 2025-12 December: Major update on look and feel of Lucid24.org 2024 9-17 Lots of new stuff in the last 2 and a half years.  Too many to list. Main one justifying new blog entry, is redesign of home page. Before, it was designed to please me, super dense with everything in one master control panel. I've redesigned it to be friendly to newbies and everyone really. Clear structure, more use of space.  At someone's request, I added a lucid24.org google site search at top of home page. 2022 4-14 Major update to lucid24.org, easy navigation of suttas, quicklink: the ramifications 4-2 new feature lucid24.org sutta quick link 3-28 A new translation of SN 38.16, and first jhāna is a lot easier than you think šŸ”—šŸ“notes relat...
3 comments
Read more

AN 9.36, MN 64, MN 111: How does Ajahn Brahm and Sujato's "Jhāna" work here?

What these 3 suttas have in common, AN 9.36, MN 64, MN 111, is the very interesting feature of explicitly describing doing vipassana, while one is in the jhāna and the first 3 formless attainments. LBT (late buddhist text) apologists, as well as Sujato, Brahm, claim that the suttas describe a jhāna where one enters a disembodied, frozen state, where vipassana is impossible until one emerges from that 'jhāna'.  Since Sujato translated all the suttas, let's take a look at what he translated, and how it supports his interpretation of 'jhāna'.  AN 9.36: Jhānasutta—Bhikkhu Sujato (suttacentral.net) ‘The first absorption is a basis for ending the defilements.’ ‘Paį¹­hamampāhaį¹,   bhikkhave,   jhānaį¹   nissāya   āsavānaį¹   khayaį¹   vadāmÄ«’ti,   iti   kho   panetaį¹   vuttaį¹. That’s what I said, but why did I say it? KiƱcetaį¹   paį¹­icca   vuttaį¹? Take a mendicant who, q uite secluded from sensual pleasures, secluded from unskill...
Post a Comment
Read more

My thoughts on Dalai Lama kissing boy, and the solution

HHDL = His holiness, the Dalai Lama I've collected good references here, including the actual video, and snippets from forums discussions containing valid critcism and explanations of cultural context, and most importantly, what the rules of the actual vinaya that buddhist monks are supposed to follow: 1min. video: Dalai Lama kissing boy and asking him to suck his tongue At the time of this writing, HHDL is about 88 years old. He has an exemplary record devoting his life to compassionate service to all living beings,  as a Tibetan Buddhist monk. In this age of 'me too',  everyone with a cell phone with high resolution cameras, and the ability to quickly publicize any indiscretion or sexual crime, we've seen sexual predators in positions of power being exposed and convicted. Leaders of large corporations,  governments, professional sports, doctors, leaders in all religions. Tibetan Buddhism has an especially poor track record with corrupt sexual predators. https://thewal...
1 comment
Read more