continued from
https://notesonthedhamma.blogspot.com/2020/01/ajahn-brahm-and-visuddhimagga-at.html
A continuation of the adventures of 500 lay people from AN 5.176, where Sariputta had instructed them to practice the piti/rapture from the first two jhanas, now in this sutta they are 500 stream enterers.
Both suttas never use the word 'jhana', but the commentary and common sense dictate that's what it must be. It does use the code phrases 'dittha dhamma sukha vihara' (first 3 jhanas, AN 6.29), and abhi-cetasika (higher mind).
The difference is, instead of the standard 4 jhanas formulas, it's using a variation of the 7sb awakening factor sequence based on AN 6.10, recollecting inspiring joy-producing qualities of Buddha, Dhamma, Sangha, etc.
First jhana is a lot easier than you think, if you can wake up and realize late Theravada is selling a completely different system of jhana samadhi than the suttas. Here, it's made clear from AN 5.176 and AN 5.179 that first jhana was designed by the Buddha to be accessible by even lay people who kept 5 precepts well, were generous, and able to appreciate and immerse in the enjoyment of their virtuous qualities. That's the rapture and pleasure of first jhana, delighting in virtue and freedom from coarse sensual pleasures and non Dharma.
Now there are lots of stubborn blind faith Theravada Vism. followers who will still insist first jhana is something completely different. Then explain this big problem , you blind sheep. How did these 500 people become stream enterers, if they had a samadhi that was less than first jhana quality?
https://notesonthedhamma.blogspot.com/2020/01/ajahn-brahm-and-visuddhimagga-at.html
A continuation of the adventures of 500 lay people from AN 5.176, where Sariputta had instructed them to practice the piti/rapture from the first two jhanas, now in this sutta they are 500 stream enterers.
Both suttas never use the word 'jhana', but the commentary and common sense dictate that's what it must be. It does use the code phrases 'dittha dhamma sukha vihara' (first 3 jhanas, AN 6.29), and abhi-cetasika (higher mind).
The difference is, instead of the standard 4 jhanas formulas, it's using a variation of the 7sb awakening factor sequence based on AN 6.10, recollecting inspiring joy-producing qualities of Buddha, Dhamma, Sangha, etc.
First jhana is a lot easier than you think, if you can wake up and realize late Theravada is selling a completely different system of jhana samadhi than the suttas. Here, it's made clear from AN 5.176 and AN 5.179 that first jhana was designed by the Buddha to be accessible by even lay people who kept 5 precepts well, were generous, and able to appreciate and immerse in the enjoyment of their virtuous qualities. That's the rapture and pleasure of first jhana, delighting in virtue and freedom from coarse sensual pleasures and non Dharma.
Now there are lots of stubborn blind faith Theravada Vism. followers who will still insist first jhana is something completely different. Then explain this big problem , you blind sheep. How did these 500 people become stream enterers, if they had a samadhi that was less than first jhana quality?
AN 5.179 | |
179. Gihisutta
| 179. A Layperson |
Atha kho anÄthapiį¹įøiko gahapati paƱcamattehi upÄsakasatehi parivuto yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di.
| Then the householder AnÄthapiį¹įøika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. |
Atha kho bhagavÄ Äyasmantaį¹ sÄriputtaį¹ Ämantesi:
| Then the Buddha said to Venerable SÄriputta: |
“yaį¹ kaƱci, sÄriputta, jÄneyyÄtha gihiį¹ odÄtavasanaį¹ paƱcasu sikkhÄpadesu saį¹vutakammantaį¹ catunnaį¹ ÄbhicetasikÄnaį¹ diį¹į¹hadhammasukhavihÄrÄnaį¹ nikÄmalÄbhiį¹ akicchalÄbhiį¹ akasiralÄbhiį¹, so Äkaį¹
khamÄno attanÄva attÄnaį¹ byÄkareyya:
| “You should know this, SÄriputta, 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: |
‘khÄ«į¹anirayomhi khÄ«į¹atiracchÄnayoni khÄ«į¹apettivisayo khÄ«į¹ÄpÄyaduggativinipÄto, sotÄpannohamasmi avinipÄtadhammo niyato sambodhiparÄyaį¹o’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.’ |
Katamesu paƱcasu sikkhÄpadesu saį¹vutakammanto hoti?
| And what are the five precepts in which their actions are restrained? |
Idha, sÄriputta, ariyasÄvako pÄį¹ÄtipÄtÄ paį¹ivirato hoti, adinnÄdÄnÄ paį¹ivirato hoti, kÄmesumicchÄcÄrÄ paį¹ivirato hoti, musÄvÄdÄ paį¹ivirato hoti, surÄmerayamajjapamÄdaį¹į¹hÄnÄ paį¹ivirato hoti.
| It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. |
Imesu paƱcasu sikkhÄpadesu saį¹vutakammanto hoti.
| These are the five precepts in which their actions are restrained. |
Katamesaį¹ catunnaį¹ ÄbhicetasikÄnaį¹ diį¹į¹ha-dhamma-sukha-vihÄrÄnaį¹ nikÄmalÄbhÄ« hoti akicchalÄbhÄ« akasiralÄbhÄ«?
| 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, sÄriputta, ariyasÄvako buddhe aveccappasÄdena samannÄgato hoti:
| It’s when a noble disciple has experiential confidence in the Buddha: |
‘itipi so bhagavÄ arahaį¹ sammÄsambuddho vijjÄcaraį¹asampanno sugato lokavidÅ« anuttaro purisadammasÄrathi, satthÄ devamanussÄnaį¹ buddho bhagavÄ’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 paį¹hamo Äbhicetasiko diį¹į¹hadhammasukhavihÄro adhigato hoti avisuddhassa cittassa visuddhiyÄ apariyodÄtassa cittassa pariyodapanÄya.
| 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 caparaį¹, sÄriputta, ariyasÄvako dhamme aveccappasÄdena samannÄgato hoti:
| Furthermore, a noble disciple has experiential confidence in the teaching: |
‘svÄkkhÄto bhagavatÄ dhammo sandiį¹į¹hiko akÄliko ehipassiko opaneyyiko paccattaį¹ veditabbo viĆ±Ć±Å«hÄ«’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 Äbhicetasiko diį¹į¹hadhammasukhavihÄro adhigato hoti avisuddhassa cittassa visuddhiyÄ apariyodÄtassa cittassa pariyodapanÄya.
| This is the second pleasureful meditation … |
Puna caparaį¹, sÄriputta, ariyasÄvako saį¹
ghe aveccappasÄdena samannÄgato hoti:
| Furthermore, a noble disciple has experiential confidence in the Saį¹ gha: |
‘suppaį¹ipanno bhagavato sÄvakasaį¹
gho ujuppaį¹ipanno bhagavato sÄvakasaį¹
gho ƱÄyappaį¹ipanno bhagavato sÄvakasaį¹
gho sÄmÄ«cippaį¹ipanno bhagavato sÄvakasaį¹
gho, yadidaį¹ cattÄri purisayugÄni aį¹į¹ha purisapuggalÄ esa bhagavato sÄvakasaį¹
gho Ähuneyyo pÄhuneyyo dakkhiį¹eyyo aƱjalikaraį¹Ä«yo anuttaraį¹ puƱƱakkhettaį¹ lokassÄ’ti.
| ‘The Saį¹ gha 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 Saį¹ gha 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 Äbhicetasiko diį¹į¹hadhammasukhavihÄro adhigato hoti avisuddhassa cittassa visuddhiyÄ apariyodÄtassa cittassa pariyodapanÄya.
| This is the third pleasureful meditation … |
Puna caparaį¹, sÄriputta, ariyasÄvako ariyakantehi sÄ«lehi samannÄgato hoti akhaį¹įøehi acchiddehi asabalehi akammÄsehi bhujissehi viƱƱuppasatthehi aparÄmaį¹į¹hehi samÄdhisaį¹vattanikehi.
| 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 Äbhicetasiko diį¹į¹hadhammasukhavihÄro adhigato hoti avisuddhassa cittassa visuddhiyÄ apariyodÄtassa cittassa pariyodapanÄya.
| 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. |
Imesaį¹ catunnaį¹ ÄbhicetasikÄnaį¹ diį¹į¹hadhammasukhavihÄrÄnaį¹ nikÄmalÄbhÄ« hoti akicchalÄbhÄ« akasiralÄbhÄ«.
| 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. |
Yaį¹ kaƱci, sÄriputta, jÄneyyÄtha gihiį¹ odÄtavasanaį¹—imesu paƱcasu sikkhÄpadesu saį¹vutakammantaį¹, imesaƱca catunnaį¹ ÄbhicetasikÄnaį¹ diį¹į¹hadhammasukhavihÄrÄnaį¹ nikÄmalÄbhiį¹ akicchalÄbhiį¹ akasiralÄbhiį¹, so Äkaį¹
khamÄno attanÄva attÄnaį¹ byÄkareyya:
| You should know this, SÄriputta, 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: |
‘khÄ«į¹anirayomhi khÄ«į¹atiracchÄnayoni khÄ«į¹apettivisayo khÄ«į¹ÄpÄyaduggativinipÄto, sotÄpannohamasmi avinipÄtadhammo niyato sambodhiparÄyaį¹o’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.’ |
Nirayesu bhayaį¹ disvÄ,
| Seeing the peril in the hells, |
pÄpÄni parivajjaye;
| you should shun bad deeds. |
Ariyadhammaį¹ samÄdÄya,
| Taking up the teaching of the noble ones, |
paį¹įøito parivajjaye.
| an astute person should shun them. |
Na hiį¹se pÄį¹abhÅ«tÄni,
| You shouldn’t harm living beings, |
vijjamÄne parakkame;
| as far as that’s possible to do. |
MusÄ ca na bhaį¹e jÄnaį¹,
| Nor should you knowingly speak falsehood, |
adinnaį¹ na parÄmase.
| or take what is not given. |
Sehi dÄrehi santuį¹į¹ho,
| Content with your own partners, |
paradÄraƱca Ärame;
| you should stay away from the partners of others. |
Merayaį¹ vÄruį¹iį¹ jantu,
| A man shouldn’t drink liquor or wine, |
na pive cittamohaniį¹.
| as they confuse the mind. |
Anussareyya sambuddhaį¹,
| You should recollect the Buddha, |
dhammaƱcÄnuvitakkaye;
| and reflect on the teaching. |
AbyÄpajjaį¹ hitaį¹ cittaį¹,
| You should develop a harmless mind of welfare, |
devalokÄya bhÄvaye.
| which leads to the realms of gods. |
Upaį¹į¹hite deyyadhamme,
| When suitable gifts to give are available |
puƱƱatthassa jigīsato;
| to someone who wants and needs merit, |
Santesu paį¹hamaį¹ dinnÄ,
| a teacher’s offering is abundant |
vipulÄ hoti dakkhiį¹Ä.
| if given first to the peaceful ones. |
Santo have pavakkhÄmi,
| I will tell of the peaceful ones, |
sÄriputta suį¹ohi me;
| SÄriputta, listen to me. |
Iti kaį¹hÄsu setÄsu,
| Cows may be black or white, |
rohiį¹Ä«su harÄ«su vÄ.
| red or tawny, |
KammÄsÄsu sarÅ«pÄsu,
| mottled or uniform, |
gosu pÄrevatÄsu vÄ;
| or pigeon-colored. |
YÄsu kÄsuci etÄsu,
| But when one is born among them, |
danto jÄyati puį¹
gavo.
| the bull that’s tamed, |
Dhorayho balasampanno,
| —a behemoth, powerful, |
kalyÄį¹ajavanikkamo;
| well-paced in pulling forward— |
Tameva bhÄre yuƱjanti,
| they yoke the load just to him, |
nÄssa vaį¹į¹aį¹ parikkhare.
| regardless of his color. |
Evamevaį¹ manussesu,
| So it is for humans, |
yasmiį¹ kismiƱci jÄtiye;
| wherever they may be born, |
Khattiye brÄhmaį¹e vesse,
| —among aristocrats, brahmins, merchants, |
sudde caį¹įøÄlapukkuse.
| workers, or outcastes and scavengers— |
YÄsu kÄsuci etÄsu,
| but when one is born among them, |
danto jÄyati subbato;
| tamed, true to their vows. |
Dhammaį¹į¹ho sÄ«lasampanno,
| Firm in principle, accomplished in ethical conduct, |
saccavÄdÄ« hirÄ«mano.
| truthful, conscientious, |
PahÄ«najÄtimaraį¹o,
| they’ve given up birth and death, |
brahmacariyassa kevalī;
| and have completed the spiritual journey. |
PannabhÄro visaį¹yutto,
| With burden put down, detached, |
katakicco anÄsavo.
| they’ve completed the task and are free of defilements. |
PÄragÅ« sabbadhammÄnaį¹,
| Gone beyond all things, |
anupÄdÄya nibbuto;
| they’re nirvana'd by not grasping. |
TasmiƱca viraje khette,
| In that flawless field, |
vipulÄ hoti dakkhiį¹Ä.
| a teacher’s offering is abundant. |
BÄlÄ ca avijÄnantÄ,
| Fools who don’t understand |
dummedhÄ assutÄvino;
| —stupid, uneducated— |
BahiddhÄ dadanti dÄnÄni,
| give their gifts to those outside, |
na hi sante upÄsare.
| and don’t attend the peaceful ones. |
Ye ca sante upÄsanti,
| But those who do attend the peaceful ones |
sappaƱƱe dhīrasammate;
| —wise, esteemed as sages— |
SaddhÄ ca nesaį¹ sugate,
| and whose faith in the Holy One |
mÅ«lajÄtÄ patiį¹į¹hitÄ.
| has roots planted deep, |
DevalokaƱca te yanti,
| they go to the realm of the gods, |
kule vÄ idha jÄyare;
| or are born here in a good family. |
Anupubbena nibbÄnaį¹,
| Gradually those astute ones |
adhigacchanti paį¹įøitÄ”ti.
| reach nirvana.” |
Recollection of the Triple Gem can also lead to the jhanas. This is quite an evidence.
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