Monday, August 31, 2020

An eminently useful KN index page, complete pali + english EBT portion.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Khuddaka Nikāya

short/small collection

 

I spent about 8 hours yesterday overhauling that index page, 

http://lucid24.org/kn/index.html

All 15 books have their pali titles translated, numbered (some of them correspond to how DPR numbers KN sutta search references), and a brief description about each book pulled from DPR, probably the Pali dictionary of proper names. 

The EBT portion of it, 5 books worth, are on the sticky navigation bar for easy access, and with complete pali + english side by side translation for all of them.

Also for that EBT portion, we have Pali chant recordings for all of them, and English for most of them.

🔊 Audio recordings from EBT KN

Dhp Dhammapada: Pāli - 🔗Ven. Jiv. , 🔗Ariya Dhamma Mahā Thero | 🔗Eng.: Ven.Buddha-Rakkhita 🔗& Chinese 🔗& Hindi
Ud Udāna: [inspired] Utterances 🔗Pāli: Ven. Jiv. | 🔗Eng.: Ven. Ānandajoti
Iti Iti-vuttaka: Thus [was it] - said: 🔗Pāli: Ven. Jiv. | 🔗Eng. J.Ireland
Snp Sutta Nipāta: English 🔗Ven. Thanissaro 🔗PL | Pāli 🔗Ven. Jiv |
Thag, Thig: Pāli 🔗Ven. Jiv





Saturday, August 29, 2020

Pali fun gorilla, and the lucid24.org overhauled indexes for DN and SN

All sutta titles in pali with english translation.

Navigation works well both on PC and mobile devices for these reworked sutta index pages

 DN‍    SN‍ 


Light Rays Coming From Buddha's Body in Pali Canon

 

I've heard that the Buddhavamsa in the Khuddaka Nikāya has a story about multi-colored light rays coming from the Buddha's body. However I can't find an English copy of this sutta to verify that fact and I don't know of any other stories from the Pali Canon where light emits from the Buddha's body. Does anyone know if this comes from the Pali Canon? Thanks!


"āloko udapādi" (light arose) is a frequently occurring phrase, mentioned when special events in the buddha's life happened, during meditation or insights attained. Nothing about colored lights mentioned, I'd always assumed the luminosity was just bright white light, since that's what happens when people's meditation battery are charged and they begin seeing visions with their eyes closed in meditation. Meditators throughout history (of any religion), sometimes have eye witnesses who see light emitting from the meditators. So it's not surprising the Buddha would emit light visible to the audience at times.


Thursday, August 27, 2020

Pali fun gorilla has been hard at work, MN index page reworked, 152 pali words (sutta titles) hyphenated and translated

 And now – gorillas! | Nota Bene: Eugene Kaspersky's Official Blog

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Majjhima Nikāya (MN)

Middle (length) collection (of suttas)

MN has 152 suttas divided into 15 Vaggas (chapters)
Usually 10 suttas per Vagga.

4👑☸ → MN  << link there

MN 79 first 3 jhanas a path to perfect happiness, 4th jhana is realization of it

 

English recording

sutta text: ● MN 79   - 🔗🔊 26m, Cūḷa-sakuludāyi: shorter (discourse to) sakuludayi

Interesting things about jhanas in that sutta:

* “Well sir, what is that grounded path (paṭipadā) for realizing a world of perfect happiness (ekanta-sukhassa lokassa)?”
“It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna.... 2nd... 3rd...".
* 4th jhana with the ability to converse with deities who live in the world of perfect happiness (ekanta-sukhassa lokassa) is the point where the Buddha actually considers it to be having realized that world, whereas the first 3 jhanas are just the preparation, "that grounded path (paṭipadā)."
* interestingly, the 4 jhanas again are somewhat paradoxically part of the list when the Buddha describes the things for which monks ordained, that are better than the realization of the 'world of perfect happiness.'.


Thursday, August 13, 2020

MN 139 Does the Buddha contradict himself and flatter a disciple?

I just made an English audio recording of MN 139.


4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MN 139 sutta text

✴️MN 139 🔗🔊 Araṇa-vibhaṅga: non-conflict analysis

Pāḷi chanting

not yet

English

frankk 22min

☸ Lucid 24.org 🐘🐾‍


 One of the main points of MN 139 is teaching the disciples how to speak Dharma without conflict, without flattering and rebuking individuals and simply describing the Dharma priniciple and how it either leads to suffering or not.


for example:

‘Ye attakilamathānuyogaṃ ananuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—
You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’
na evamāha.
Rather, by saying this you just teach Dhamma:
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;
‘Breaking off the indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.’    


 Does the Buddha contradict himself and flatter a disciple?

Here is the ending of the sutta. What's a little bit odd is Subhuti isn't mentioned anywhere else in the sutta, the Buddha just throws his name out in the end in a somewhat flattering way. I'm assuming this is a reference to the flattery section earlier, and saying this explicit example naming Subhuti doesn't cross the line into flattery, but remains in the safe 'middle way' area of simply stating Dharma principles. 
Another possibility is the Buddha is talking in general terms of monks teaching in public. In private with teacher disciple relationships, plenty of suttas show the Buddha or other arahants sharply rebuking disciples, for example calling them mogha purisa "foolish man", or even personally slamming other non Buddhist teachers for having wrong views that are foolish and incompetent.


Tasmātiha, bhikkhave, ‘saraṇañca dhammaṃ jānissāma, araṇañca dhammaṃ jānissāma;
So you should train like this: ‘We shall know the dharma-[principle]s beset by conflict and the dharma-[principle]s free of conflict.
saraṇañca dhammaṃ ñatvā araṇañca dhammaṃ ñatvā araṇapaṭipadaṃ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.
Knowing this, we will practice the way free of conflict.’
Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṃ paṭipanno”ti.
And, monks, Subhūti, the son of a good family, practices the way of non-conflict.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said. 




🧇B. Sujato V&V contradicts himself multiple times, AN 5.26, AN 8.63, SN 46.3, SN 47.10, SN 54.13

File:Waffles with Strawberries.jpg - Wikimedia Commons


Synopsis

What all of these suttas have in common, AN 5.26, AN 8.63, SN 46.3, SN 47.10, SN 54.13, 

they all involve the 7sb awakening factor sequence, and how vitakka and vicara (V&V) play a critical role in choosing the meditation subject, lead to pamojja and pīti, and the four jhānas (equivalent to the awakening factor of samadhi-sambojjhanga).

First, I present excerpts of my translation of relevant passages from those suttas, showing consistent and coherent behavior when V&V (vitakka and vicara, thinking and evaluation) is translated and interpreted the same way in all of those passages.

Next, we revisit the same excerpts with B. Sujato's inconsistent interpretation of V&V. All passages have vitakka and vicara highlighted in yellow so you can quickly see where B. Sujato can't make up his mind on how to interpret V&V. This does not bode well for his reinterpretation of jhāna, vitakka, vicāra. If you're trying to convince the world that Vism. has the proper understanding of jhāna, overriding the EBT (early buddhist texts) and a straight forward common sense interpretation of the pali suttas, then you better be consistent in your translation and interpretation in the suttas. If you aren't, then it's basically admitting you lack conviction and evidence in your own thesis. 

If you feel overwhelmed by the detailed pali auditing of too many suttas, then focus on just these two, SN 47.10 and AN 5.26, because they are describing the exact same situation of using V&V to select on inspiring meditation topic and arouse joy leading to samadhi (first jhana and jhana 1.5), compared to getting into 4 jhanas without V&V.  B. Sujato glaringly contradicts himself in his interpretation and translation of V&V in those two suttas. 


We're focusing on North American meaning of "waffling" for this article

waf·fle

/ˈwäfəl/

INFORMAL

verb

gerund or present participle: waffling

1.

NORTH AMERICAN

fail to make up one's mind.

"Joseph had been waffling over where to go"

"Bhikkhu Sujato couldn't decide whether vitakka means 'thinking' or 'placing the mind'." 

2.

BRITISH

speak or write, especially at great length, without saying anything important or useful.

"he waffled on about everything that didn't matter"


Frankk translation, V&V consistently and coherently vitakka = directed thought, vicāra = evaluation

SN 46.3



So tathā vūpakaṭṭho viharanto
He, thus withdrawn, dwelling,
taṃ dhammaṃ anus-sarati anu-vitakketi,
that Dhamma-[teaching] (he) repeatedly-recollects (and) repeatedly-thinks-over,
. Yasmiṃ samaye, bhikkhave, bhikkhu
. On-the occasion, monks, a-monk
tathā vūpakaṭṭho viharanto
thus withdrawn, dwelling,
taṃ dhammaṃ anus-sarati anu-vitakketi,
that Dhamma-[teaching] (he) repeatedly-recollects (and) repeatedly-thinks-over,
sati-sam-bojjh-aṅgo tasmiṃ samaye
remembrance-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
sati-sam-bojjh-aṅgaṃ tasmiṃ samaye
remembrance-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
sati-sam-bojjh-aṅgo tasmiṃ samaye
remembrance-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.
So tathā sato viharanto
He, {dwelling as} a rememberer,
taṃ dhammaṃ paññāya
that Dhamma-[teaching] (with) discernment,
pa-vicinati pa-vicarati
(he) discriminates, (he) evaluates,
pari-vīmaṃsam-āpajjati.
circumspect-investigation-(he)-enters-upon.
. Yasmiṃ samaye, bhikkhave, bhikkhu
. On-the occasion, monks, a-monk
tathā sato viharanto
Dwelling as a rememberer,
taṃ dhammaṃ paññāya
that Dhamma-[teaching] (with) discernment,
pa-vicinati pa-vicarati
(he) discriminates, (he) evaluates,
pari-vīmaṃsam-āpajjati.
circumspect-investigation-(he)-enters-upon.
Dhamma-vicaya-sam-bojjh-aṅgo tasmiṃ samaye
Dhamma-investigation-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
Dhamma-vicaya-sam-bojjh-aṅgaṃ tasmiṃ samaye
Dhamma-investigation-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
Dhamma-vicaya-sam-bojjh-aṅgo tasmiṃ samaye
Dhamma-investigation-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.

SN 47.10 bhikkhun-upassaya

    ten'-ānanda, bhikkhunā
    then-******** (that) monk,
    kismiñcideva pasādanīye nimitte
    (towards) some inspiring sign.
    cittaṃ paṇidahitabbaṃ.
    (his) mind (he) should-direct.
    tassa kismiñcideva pasādanīye nimitte
    while (towards) some inspiring sign
    cittaṃ paṇidahato
    (his) mind (is) directed (at),
    pāmojjaṃ jāyati.
    virtuous-mirth (is) born.
    (7sb → 4. 😁) pa-muditassa pīti jāyati,
    (7sb → 4. 😁) (For one with) virtuous-mirth rapture (is) born.
    (7sb → 5. 🌊) pīti-manassa kāyo passambhati,
    (7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
    (7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
    (7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
    (7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
    (7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.
    so iti paṭisañcikkhati —
    He then reflects:
    ‘yassa khvāhaṃ atthāya
    ‘The purpose (for the) sake (of which)
    cittaṃ paṇidahiṃ,
    (my) mind (was) directed,
    so me attho abhinipphanno.
    that I have accomplished.
    handa, dāni paṭisaṃharāmī’ti.
    Let me now withdraw it.’
    so paṭisaṃharati ceva
    (So) he withdraws that (mind)
    na ca vitakketi na ca vicāreti.
    {and} doesn’t think {and} doesn’t examine.
    ‘a-vitakkomhi a-vicāro,
    ‘Without-thought (and) without-examination,
    ajjhattaṃ satimā sukham-asmī’ti
    internally mindful, happy-I (am).
    pajānāti”.
    (that, he) understands.”


    AN 5.26

    ♦ “puna ca-paraṃ, bhikkhave, bhikkhuno
    “Again, and-furthermore,
    na heva kho satthā dhammaṃ deseti,
    neither the Teacher teaches the monk,
    aññataro vā garuṭṭhāniyo sabrahmacārī,
    nor does a fellow monk [teach the monk],
    nāpi
    nor does he himself, as he
    yathā-sutaṃ yathā-pariyattaṃ dhammaṃ
    Has-heard (and) has-learned (the) dhamma
    vitthārena paresaṃ deseti
    (and in) detail (to) others (he) teaches,
    nāpi
    nor does he himself, as he
    yathā-sutaṃ yathā-pariyattaṃ dhammaṃ
    Has-heard (and) has-learned (the) dhamma
    vitthārena sajjhāyaṃ karoti
    (and in) detail (he) recites (that) ******.
    api ca kho
    but instead he
    yathā-sutaṃ yathā-pariyattaṃ dhammaṃ
    Has-heard (and) has-learned (the) dhamma
    cetasā anu-vitakketi anu-vicāreti
    (and) mentally (he) ponders (and) examines
    Manas-ān-upekkhati
    (and his mind) carefully-inspects (that)
    .
    .
    yathā yathā, bhikkhave, bhikkhu
    in whatever way, **********, the monk
    yathā-sutaṃ yathā-pariyattaṃ dhammaṃ
    Has-heard (and) has-learned (the) dhamma
    cetasā anu-vitakketi anu-vicāreti
    (and) mentally (he) ponders (and) examines
    Manas-ān-upekkhati
    (and his mind) carefully-inspects (that)

    (refrain: 7sb → jhāna → arahantship)

    tathā tathā so tasmiṃ
    like-that, accordingly, he ******
    dhamme attha-paṭisaṃvedī ca hoti
    {feels [inspiration]} in Dhamma meaning and
    dhamma-paṭisaṃvedī ca.
    {feels [inspiration]} in Dhamma,
    tassa attha-paṭisaṃvedino dhamma-paṭisaṃvedino
    as he {feels [inspiration] in} Dhamma-meaning (and) Dhamma,
    Pā-mojjaṃ jāyati.
    Virtuous-mirth arises.
    (7sb → 4. 😁) pa-muditassa pīti jāyati,
    (7sb → 4. 😁) (For one with) virtuous-mirth rapture (is) born.
    (7sb → 5. 🌊) pīti-manassa kāyo passambhati,
    (7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
    (7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
    (7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
    (7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
    (7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.
    idaṃ, bhikkhave, catutthaṃ vimutt-āyatanaṃ
    This, monks, (is the) fourth liberation-basis,
    yattha bhikkhuno appamattassa
    by means of which, if a monk {dwells} assiduous,
    ātāpino pahitattassa viharato
    ardent, resolute, ********,
    a-vimuttaṃ vā cittaṃ vimuccati,
    (his) un-liberated ** mind (is) liberated,
    a-parik-khīṇā vā āsavā parik-khayaṃ gacchanti,
    un-destroyed ** asinine-inclinations, utterly-destroyed (they) become.
    An-anuppattaṃ vā an-uttaraṃ yogak-khemaṃ
    (the) un-reached un-surpassed security-from-the-yoke
    Anu-pāpuṇāti.
    (he) reaches.”


    AN 8.63-🔗🔊 In Brief
    tato te,bhikkhu, evaṃ sikkhitabbaṃ:
    “Then you should train yourself thus:
    ‘mettā me ceto-vimutti bhāvitā
    ‘Good-will, as my awareness-release development,
    bhavissati
    (will be) developed,
    bahulī-katā yānī-katā
    Much-pursued, given a means of transport,
    vatthu-katā anuṭ-ṭhitā
    given a grounding, steadied,
    paricitā su-samāraddhā’ti.
    consolidated, & well-undertaken.’
    Evañhi te,bhikkhu, sikkhitabbaṃ.
    That’s how you should train yourself.
    Yato kho te,bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato,
    When you have developed this undistractible-lucidity in this way,
    tato tvaṃ,bhikkhu,
    then

    (combine that with samādhi in 3 ways which fulfills 7sb☀️ and 4j🌕)

    (samādhi in 3 ways fulfills (7sb → 1-6 🐘💭… 🌄) and 4j jhānas)
    imaṃ samādhiṃ
    this undistractible-lucidty
    (1) sa-vi-takkampi sa-vicāraṃ bhāveyyāsi,
    (1) with-directed-thought & with-evaluation (you should) develop,
    (2) a-vi-takkampi vicāra-mattaṃ bhāveyyāsi,
    (2) Without-directed-thought & a-modicum-of-evaluation (you should) develop,
    (3) a-vi-takkampi a-vicāraṃ bhāveyyāsi,
    (3) Without-directed-thought & wiithout-evaluation (you should) develop,
    Sap-pīti-kampi bhāveyyāsi,
    (7sb → 4. 😁) With-rapture (you should) develop,
    nip-pīti-kampi bhāveyyāsi,
    Without-rapture (you should) develop,
    sāta-sahagatampi bhāveyyāsi,
    Endowed-with-satisfaction (you should) develop,
    upekkhā-sahagatampi bhāveyyāsi.
    (7sb → 7. 🛆👁 ) Endowed-with-equanimous-observation (you should) develop,


    B. Sujato translation, V&V sometimes correctly interpreted as 'thinking and considering/exploring', other times 'placing the mind and keeping it connected'

     

    https://suttacentral.net/sn46.3/en/sujato

    Because after hearing the teaching of such mendicants, a mendicant will live withdrawn in both body and mind,Tathārūpānaṃ, bhikkhave, bhikkhūnaṃ dhammaṃ sutvā dvayena vūpakāsena vūpakaṭṭho viharati—kāyavūpakāsena ca cittavūpakāsena ca.as they recollect and think about that teaching.So tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi.


    At such a time, a mendicant has activated the awakening factor of mindfulness;Yasmiṃ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti;they develop itsatisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti;and perfect it.satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.As they live mindfully in this way they investigate, explore, and inquire into that teaching with wisdom.So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati.


    At such a time, a mendicant has activated the awakening factor of investigation of principles;Yasmiṃ samaye, bhikkhave, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti;they develop itdhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti;and perfect it.dhammavicayasambojjhaṅgo



    https://suttacentral.net/sn47.10/en/sujato

    What four?Katamesu catūsu?It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.

    Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

    As they meditate observing an aspect of the body, based on the body there arises physical tension, or mental sluggishness, or the mind is externally scattered.

    Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati.

    That mendicant should direct their mind towards an inspiring foundation.

    Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ.

    As they do so, joy springs up.Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati.

    Being joyful, rapture springs up.Pamuditassa pīti jāyati.

    When the mind is full of rapture, the body becomes tranquil.Pītimanassa kāyo passambhati.

    When the body is tranquil, one feels bliss.Passaddhakāyo sukhaṃ vedayati.

    And when blissful, the mind becomes immersed in samādhi.

    Sukhino cittaṃ samādhiyati.

    Then they reflect:So iti paṭisañcikkhati:‘I have accomplished the goal for which I directed my mind.‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno.Let me now pull back.’Handa dāni paṭisaṃharāmī’ti.

    They pull back, and neither place the mind nor keep it connected.

    So paṭisaṃharati ceva na ca vitakketi na ca vicāreti.

    They understand: ‘I’m neither placing the mind nor keeping it connected. Mindful within myself, I’m happy.’

    ‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti.


    https://suttacentral.net/sn54.13/en/sujato

    And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors?Kathaṃ bhāvitā cānanda, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?Whenever a mendicant meditates by observing an aspect of the body,Yasmiṃ samaye, ānanda, bhikkhu kāye kāyānupassī viharati—their mindfulness is established and lucid.upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti asammuṭṭhā.At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it.Yasmiṃ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā—satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.


    As they live mindfully in this way they investigate, explore, and inquire into that principle with wisdom.So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati.Yasmiṃ samaye, ānanda, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati—At such a time, a mendicant has activated the awakening factor of investigation of principles; they develop it and perfect it.dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (2)



    https://suttacentral.net/an8.63/en/sujato

    When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.

    Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.


    https://suttacentral.net/an5.26/en/sujato

    But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it.Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.Feeling inspired, joy springs up.Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati.Being joyful, rapture springs up.Pamuditassa pīti jāyati.When the mind is full of rapture, the body becomes tranquil.Pītimanassa kāyo passambhati.When the body is tranquil, one feels bliss.Passaddhakāyo sukhaṃ vedeti.And when blissful, the mind becomes immersed in samādhi.Sukhino cittaṃ samādhiyati.This is the fourth opportunity for freedom. …Idaṃ, bhikkhave, catutthaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti. (4)


    Moral of the story and Conclusion

    File:Waffles with Strawberries.jpg - Wikimedia Commons

    Waffles can be delicious, but not when it comes to translating and interpretation of important meditation terms. 


    Wednesday, August 12, 2020

    MN 118 prime example of samadhi in 3 ways (with vitakka, with some vicara, without V&V), B. Sujato AN 8.63 is nonsensical

    The samadhi in 3 ways formula, is not well understood by most people.

    Part of the reason, is because they're trying to understand a corrupted translation of vitakka and vicara. It's complete nonsense if you go by B. Sujato's translation, or Visuddhimagga late Abhidhamma redefinition of what V&V💭 means. 

    But if you follow correct EBT understanding of V&V, 

    vitakka means directed-thought, and vicara means evaluation.

    Now the question is, both vitakka and vicara are 'thinking', so what's the difference between them?

    KN Pe 7.72 explains it succinctly: Vitakka decides on a topic, then gives it to vicara to analyze it further.

    AN 8.63 - 🔗🔊  is the most detailed sutta that talks about samādhi in 3 ways . 
    In it,  4bv☮️ and 4sp🐘 are the 8 types of vitakka used to practice in conjunction with samādhi in 3 ways, to fulfill 7sb☀️ and 4j🌕 and attain arahantship.

    So here are the 8 vitakka's from AN 8.63:
    1. metta Dharma instructions
    2. karuna/compassion Dharma instructions
    3. mudita/virtuous mirth...
    4. upekkha/equanimous observation
    5. kaya anupassana Dharma instructions
    6. vedana...
    7. citta...
    8. Dharma anupassana Dharma instructions

    So with the breath meditation 16APS instructions, it's just 4 tetrads that correspond to the 4 satipatthana (#5-8 above). 

    What vicara without vitakka is doing then, is exploring/evaluating/pondering the subject already determined by one of the 8 vitakka above. We see this in action in MN 118 and the anapana suttas.

    MN 118 the famous breath meditation sutta, is just an expanded version of SN 54.13.

    (SN 54 is the breath meditation samyutta).

    I'm going to point out the connection to AN 8.63 and SN 46.3 that most people won't notice

    So here we see what it means to have no vitakka, and some vicara. Vitakka has already been fixed as the 4 tetrads of breath meditation. So vicara is the evaluation/thinking narrowed down to the vitakka topic of one of those 4sp satipatthana tetrads. 


    Here in detail, we see the instructions for kāya anu passana (body contemplation). The same text is used for vedana, citta, and Dhamma anu passsana as well. 

    On the section where it describes how the practice of 16APS breath meditation fulfills the 7sb awakenig factors, 

    ( 6 of the 7 awakening factors are the same as SN 46.3, just the first one, sati being specific with a vitakka for breath meditation here)


    (16🌬️😤‍ is the Dharma that sati-sambojjhanga ‘remembers’/sarati and ‘thinks’(vitakka) about)

    Kathaṃ bhāvitā cānanda, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?
    And how are the four kinds of rememberfulness meditation developed and cultivated so as to fulfill the seven awakening factors?
    Yasmiṃ samaye, ānanda, bhikkhu kāye kāyānupassī viharati—
    Whenever a monk meditates by continuously-seeing the body as a body [as it actually is],
    upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti a-sam-muṭṭhā.
    their remembering [of Dharma] is established and not-forgetful. (in the standard 7sb version such as SN 46.3, sati recollects a Dharma and then vitakka / thinks about it. Whereas here it's already established that sati is dealing with breath meditation vitakka)
    . Yasmiṃ samaye, ānanda, bhikkhuno
    . On-the occasion, ānanda, a-monk
    upaṭṭhitā sati hoti a-sam-muṭṭhā—
    {has} established [Dharma]-remembering, is not-forgetful-
    sati-sam-bojjh-aṅgo tasmiṃ samaye
    remembrance-awakening-factor on-that occasion
    bhikkhuno āraddho hoti;
    (the) monk has-aroused;
    sati-sam-bojjh-aṅgaṃ tasmiṃ samaye
    remembrance-awakening-factor on-that occasion
    bhikkhu bhāveti;
    (the) monk develops;
    sati-sam-bojjh-aṅgo tasmiṃ samaye
    remembrance-awakening-factor on-that occasion
    bhikkhuno bhāvanā-pāripūriṃ gacchati.
    (the) monk has-developed-(and)-fulfilled *******.
    So tathā sato viharanto
    He, {dwelling as} a rememberer,
    taṃ dhammaṃ paññāya
    that Dhamma-[teaching] (with) discernment,
    pa-vicinati pa-vicarati
    (he) discriminates, (he) evaluates (vicāra),
    pari-vīmaṃsam-āpajjati.
    circumspect-investigation-(he)-enters-upon.
    . Yasmiṃ samaye, ānanda, bhikkhu
    . On-the occasion, ānanda, a-monk
    tathā sato viharanto
    Dwelling as a rememberer,
    taṃ dhammaṃ paññāya
    that Dhamma-[teaching] (with) discernment,
    pa-vicinati pa-vicarati
    (he) discriminates, (he) evaluates,
    pari-vīmaṃsam-āpajjati.
    circumspect-investigation-(he)-enters-upon.
    Dhamma-vicaya-sam-bojjh-aṅgo tasmiṃ samaye
    Dhamma-investigation-awakening-factor on-that occasion
    bhikkhuno āraddho hoti;
    (the) monk has-aroused;
    Dhamma-vicaya-sam-bojjh-aṅgaṃ tasmiṃ samaye
    Dhamma-investigation-awakening-factor on-that occasion
    bhikkhu bhāveti;
    (the) monk develops;
    Dhamma-vicaya-sam-bojjh-aṅgo tasmiṃ samaye
    Dhamma-investigation-awakening-factor on-that occasion
    bhikkhuno bhāvanā-pāripūriṃ gacchati.
    (the) monk has-developed-(and)-fulfilled *******.
    (The rest of the 7sb, including Dhamma vicaya above,  is same as the important sutta SN 46.3 on 7sb. In fact 6 of the 7 are the same, just the first one, sati being specific with a vitakka for breath meditation here)


    B. Sujato's translation of AN 8.63 is nonsensical

    https://suttacentral.net/an8.63/en/sujato

    When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity.

    Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi.


    If you go by B. Sujato's translation and actually try to plug in the various type of Dharma instruction meditations for vitakka, then the breath meditation of MN 118, and the 8 vitakkas of AN 8.63 don't make any sense and provide no coherent meditation instruction. It's like a snake trying to eat its own tail, or an infinite recursion. 



    Reference

    Detailed study on samādhi in 3 ways = samādhi in 3 ways

    VRJ🐍 (V)isuddhi-magga (Re)-definition of (J)hana

      Jabrama🤡-jhana