notes on the Dhamma

Because he translates both of these terms as 'love':  lust (kāma) and friendliness (metta).    https://suttacentral.net/dn21/en/sujato In the verse section of DN 21, the Gandhaba (Fairy god being) was praising the Buddha, Dharma, and his love interest.  Sakko ce me varaṃ dajjā, If Sakka were to grant me just one wish, tāvatiṃsānamissaro; as Lord of the holy Thirty-Three, Tāhaṃ bhadde vareyyāhe, my darling, you’re the only one I’d wish for, evaṃ kāmo daḷho mama. so strong is the love for you from me. elsewhere in the verse: Sakyaputtova jhānena, Absorbed, the Sakyan meditates (does jhana), ekodi nipako sato; at one, self-controlled, and just mindful, Amataṃ muni jigīsāno, the sage aims right at the deathless state— tamahaṃ sūriyavacchase. like me, oh my Sunshine, aiming for you! Yathāpi muni nandeyya, And just like the sage would

Just as an alert reader should be asking, why is noble silence second jhana, and not first jhana, if all four jhanas one is supposedly [according to  VRJ🐍  (V)isuddhi-magga (Re)-definition of (J)hana and  Jabrama🤡-jhana ] having already cut off thinking, and mind is in a frozen state divorced from the body?  You should be asking the same thing again here, why is it that one exercising the psychic power of mind reading, is it talking about reading a mind of a meditator in second jhana, not first jhana? I've already dissected AN 3.60 elsewhere previously, we'll just focus on MA 143 for now.  Vol. 2 of BDK's MA translation only goes up MA 131, who knows how many years it's going to take before they publish MA 143 in volume 3?  Why wait that long when I can deliver the death blow to the B. Analayo's mistranlsation of vitakka and vicara ("[directed] awareness and [sustained] contemplation")  right now? The section on mind reading is translated by Dr. W. Chu,

 I'm going to help you understand the consequences and ramifications of how they translate, interpret vitakka, vicara, kaya (thinking, difference between mind and body) in right samadhi, the four jhanas. Using their same bag of tricks, I'm going to corrupt the meaning of  'right effort', in a similar way to what they did to the four jhanas in 'right samadhi'. Full definition in pali for  'right effort' is here:   SN 45.8   "Monks, what is right effort?" 1. He does not allow wicked  Dharma s that have not arisen to arise. 2. He abandons wicked  Dharma s that have arisen. 3. He arouses non-wicked  ☸Dharma s that have not arisen. 4. With arisen non-wicked  ☸Dharma s, he maintains, without confusion, increases, makes plenty, develops to their culmination. [In all four modes of right effort], * He generates desire, endeavors, arouses vigor, * exerts and pushes his mind "This, monks, is called right effort." Standard Definition of 'wick

  MA 77 : agama parallel to MN 68, matches closely. Again, notice how it's expected for newly ordained to get first jhana if they can choose delighting in holy life over  5niv⛅ . Also, notice importance of using inspiring  ☸Dharma  vitakka thoughts to launch  7sb☀️  sequence. first jhāna is easier than you think don't give up on jhāna, 🔗 until you drink from the sutta cup. AN 5.176  the Buddha and Sariputta tells 500 lay people to work on first and second jhana. Does that sound like something only 1 in a million can people can do? AN 5.179  same 500 lay people with first jhana from AN 5.176 attain stream entry. DN 18 : 3 ways of using vitakka to attain first jhana. And over 2.4 million lay followers attain stream entry. Does this sound like 'only 1 in a million' can attain first jhana as vism. claims? MN 68 : 🔗 MN 68 case study  on how easy and accessible first jhana is for newly ordained. MA 77 : agama parallel to MN 68, matches closely. Again, notice how it's ex

 Question on forum https://buddhism.stackexchange.com/questions/41637/body-state-after-enlightenment/41687#41687 I've heard (not from Buddhist texts) that after enlightenment the investment in the body dwindles becomes delicate and less resistant to disease ,and that the body needs to be prepared first.So what Buddha had went through before Nirvana was important.Or what the yogis do in kryia yoga . Examples of Ranamnakrishna and Maharishi Raman dying of cancer . There is even claim that some might die right after nirvana. Another claim is that there is no longer unconscious sleep,One is always awake /sleeps less . Example of krishnamurti not sleeping well and having migraines. If there is any such thing what do Buddhist texts say about the state of the body after nirvana ? frankk response As far as EBT (early buddhist texts) go, I'm pretty sure there's nothing to support any of your ideas on what happens to the body of any arahant after nirvana. There is this SN 47.9 Gilāna

Part 2 of the article: MN 125 agama parallel MA 198 調御地經 has some fascinating details about first jhana not in MN 125, through elephant similes In this installment, I'll point out and comment on the specific things relevant to jhanas and vitakka that are in MN 198, but not in MN 125 (4sp satipatthana nonstop,to subdue thoughts of household and  delight in Dharma thoughts) (simile: elephant tied to post to keep it from returning to forest, and grow to like men and fortress) (do 4sp with no kāma-vitakka/thoughts of sensuality) (simile: elephant trained to like and follow commands for good war elephant) (4 jhanas: first jhana here is equivalent to the 4sp instructions immediately preceding) (simile: war elephant following trainer’s instructions on how to be imperturbable in battle) (4sp satipatthana nonstop,to subdue thoughts of household and delight in Dharma thoughts ) ( 4sp🐘 ) 「若聖弟 子護身及命清淨，護口、意及命清淨者，如 來復調御比丘： 16. "When the noble disciple maintains purity of livelihood in body

MN 125 agama parallel MA 198 調御地經 has some fascinating details about first jhana not in MN 125, through elephant similes.  This part 1 of the article. Here is a link to part 2:  MN 125 agama parallel MA 198 調御地經 comparison, part 2 MA 198 調御地經 MA 198 Discourse on the Stages of Taming (prince J. doesn’t think that teaching can lead to ekagga citta) (simile of well trained elephants) (simile of standing on mountain seeing clearly) (simile of catching and training wild elephant) (Buddha is like the wild elephant trainer) (renounce, shave head, work on sīla) (simile: new monk has 5kg desire, just as elephant still desires pleasures of being wild in forest) (4sp satipatthana nonstop,to subdue thoughts of household and delight in Dharma thoughts) (simile: elephant tied to post to keep it from returning to forest, and grow to like men and fortress) (do 4sp with no kāma-vitakka/thoughts of sensuality) (simile: elephant trained to like and follow commands for good war elephant) (4 jhanas: first

 (A sutta from AN I believe) “In the past, brahman males mated only with brahman females and not with non-brahman females. At present, brahman males mate with brahman females and with non-brahman females. At present, male dogs mate only with female dogs and not with female non-dogs. This is the first ancient brahmanical tradition that is now observed among dogs but not among brahmans.… In the past, brahmans did not make a stash of wealth, grain, silver, or gold. At present, brahmans make stashes of wealth, grain, silver, & gold. At present, dogs do not make a stash of wealth, grain, silver, or gold. This is the fourth ancient brahmanical tradition that is now observed among dogs but not among brahmans.” A friend asked me: Why did the Buddha categorically consider the latter brahmans to be inferior?  I thought the latter brahman males may be more evolved as some of them may have overcome their prejudices to not judge people based on castes but on characters.  And why are brahman

Here's a poor fellow (or gal)  who's trying to explain how Vism's "breath" meditation could actually be "breath" meditation if the meditation subject is actually a patch of visible light, and it isn't even possible in that state of VRJ to sense the body, let alone the breath in the body. I counter with the simile of the cheating wife. Re: Jhana/nimitta/vimuttimagga v visuddimagga , etc Edit Delete Report Quote Post   by  frank k  »  Sat Sep 19, 2020 8:17 am auto  wrote:  ↑ Sat Sep 19, 2020 4:58 am ... And now to align with Sutta then the 'i am aware of breathing in' could denote the breath-perception. ... And if you're in an arupa samadhi (Vism. redefinition of "jhana") where you have no perception of body and no perception of the physical breath, that can't denote breath perception. You're like the guy whose wife is cheating on him, all of his friends know it and try to tell him, but he's still so convinced in the d