notes on the Dhamma

Re: Forgetfulness in Buddhism Post by frank k » Thu Jun 30, 2022 10:06 am AN 6.29 Buddha calls udāyi a foolish man (mogha purisa) because he answered incorrectly when he asked him to list the 6 topics for recollections anus-sati-thāna It's really built into the oral tradition that memory, recollection, thinking and investigating with vitakka and vicāra, are fundamental skills. The modern way of learning really neglects those important basic skills. Even the most important dhamma are treated as disposable entertainment. in one ear, out the other, soon forgotten. The Dhamma was meant to be memorized, recited frequently, thought about, many times a day, and applied. AN 6.29 is one of the most important suttas, and I'd bet 999 out of 1000 buddhists couldn't tell me what it's about. If the Buddha chastised udāyi for being foolish for not having memorized it, don't you think you guys should at least be able to have a short summary of the sutta memorized? https://lucid2

SP-FLUENT style translation Meaning the priority of this translation is to spell out the meaning of the suttas fluently. No attempt is made to try to mimic any poetic features of verse in Dhammapada. KN Dhp 1: ♦ 1. ♦ mano-pubbaṅgamā dhammā, Mind precedes dharma [which are raw mental sensory data to the mind, or fully formed concepts like the Buddha's Dharma]. mano-seṭṭhā mano-mayā. Mind is their chief; they are all mind-made. ♦ manasā ce pa-duṭṭhena, If the mind contains anger or any impurity bhāsati vā karoti vā. when it speaks or acts, ♦ tato naṃ dukkham-anveti, then pain-&-suffering follows him, cakkaṃva vahato padaṃ. like the wheel that-follows the foot of the ox. KN Dhp 2: ♦ 2. ♦ mano-pubbaṅgamā dhammā, Mind precedes dharma [which are raw mental sensory data to the mind, or fully formed concepts like the Buddha's Dharma]. mano-seṭṭhā mano-mayā. Mind is their chief; they are all mind-made. ♦ manasā ce pasannena, If the mind is pure when it bhāsati vā karoti vā. speaks o

 I love it when I can translate word for word in order from pāḷi to English. sattannaṁ bodhi-pakkhiyānaṁ dhammānaṁ: seven Buddha wings of ☸Dharma This way when you chant the pāḷi, it takes no time to decode/translate the meaning of a phrase compared to the usual of having to unscramble the word order and figure out what goes where and applies to whom.  My translation is not grammatically accurate,  but it's certainly much more poetic and exciting than the usual boring translations like: Seven [sets of] Dhamma that aid in awakening. Buddha = awakened one Bodhi = awakening. pakkhi = bird, literally 'with wings' pakkhiya, figuratively, means belonging to a faction  So if we want to be more accurate,  my translation would be something more along the lines of sattannaṁ bodhi-pakkhiyānaṁ dhammānaṁ: seven Buddhafication wings of ☸Dharma (if we want a little poetic license) or if we want to be clinical and boring: seven [sets of] Dharma that are part of the faction to awakening. Bu

Internal 4👑☸  →  KN‍  →  Iti https://lucid24.org/kn/kn-iti/single/index.html#s82 External KN Iti 82 Deva-sadda: Divine sounds [The Gods Roar in celebration], a new translation Translation Notes sattannaṁ bodhi-pakkhiyānaṁ dhammānaṁ: seven Buddha wings of ☸Dharma Forum discussion Dhammawheel KN Iti 82 are these errors in Sujato's translation?

KN Iti 82 Deva-sadda: The Gods Roar [in celebration] (2022  SP-FLUENT  translation by  frankk‍  ) 82 Deva-sadda-sutta divine sounds discourse Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: This was said by the Buddha, the Perfected One: that is what I heard. “Tayome, bhikkhave, devesu deva-saddā niccharanti samayā samayaṁ upādāya. “monks, these three divine sounds are issued by the gods from time to time. Katame tayo? Which three? 82.1 – (1. Devas celebrate when someone ordains to declare war against Māra) Yasmiṁ, bhikkhave, samaye ariyasāvako kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā When a noble-one's-disciple shaves off their hair and beard, dresses in ocher robes, agārasmā anagāriyaṁ pabbajjāya ceteti, and goes forth from the home life into homelessness, tasmiṁ samaye devesu devasaddo niccharati: At that time the gods cry out [with joy]: ‘eso ariyasāvako mārena saddhiṁ saṅgāmāya cetetī’ti. ‘This noble-one's-disciple made up his mind and declared war on Māra [the Evi

 In the EBT sutta definition of the four jhānas, there is such as thing as 'impure' jhāna, and it's still called 'jhāna'.  MN 127 is an example of this, and many other suttas talk about the ability to see the undercurrents of 5 hindrances bubbling underneath and potentially arresting them before they technically 'out' one from the jhāna. (see  learner's jhāna, impure jhāna, is still called "jhāna"  ) But according to Ajahn Brahm and Vism. redefinition of jhāna, impure jhāna is not possible, since one supposedly can not have will or intention while in jhāna (wrong! see MN 111, first 7 attainments have cetana (will, intention), desire, attention), one would not even be able to do even a first jhāna. If we believe Brahm and Vism., then MN 127 talking about doing impure jhāna (with 5 hindrances) would not be possible, and those meditators with impure 'not jhāna', would not be able to attain rebirth in those deva realms with impure radiance.

internal  ●  MN 127  -  🔗🔊  16m,  Anuruddha : (buddha's cousin, famous for divine eye):          MN 127 1  – (layman Pañcakaṅga invites Anuruddha for meal offering, accepted)          MN 127 2  - (layman asks if appamāṇā ceto-vimutti different than mahaggatā)              MN 127 2.1  – (layman thinks they are the same practice, just different name)              MN 127 2.2  – (Anuruddha corrects him, says they’re two different practices)          MN 127 3  – (Anuruddha explains ap-pamāṇā/measure-less refers to 4bv brahma-vihāra pervaded in 8 directions)          MN 127 4  – (Anuruddha explains mahag-gatā/expansive is pervading 4bv in gradually larger space starting with one tree)          MN 127 5  - (4 kinds of deva realm rebirth commensurate with appamāna and mahaggatā)              MN 127 5.1  – (oil lamp simile: devas gather ↔ can see different colors of flame, but not different radiance)              MN 127 5.2  – (oil lamp simile: devas leave gathering ↔ can see different co

 I highlight the interesting jhāna details: ●  MN 137  -  🔗🔊  22m,  Saḷ-āyatana-vibhaṅga : 6-sense-base-analysis:              MN 137 1.1  – (6 internal bases)              MN 137 1.2  – (6 external bases)              MN 137 1.3  – (6 classes of consciousness)              MN 137 1.4  – (6 classes of contact)          MN 137 2  – (18 mental vicāra/explorations = 6 x [so-manassa + do-manassa + upekkha])          MN 137 3  – (36 positions of sentient beings = 18 x [householder + renunciate])              MN 137 3.1  – (6 kinds of householder mental-joy)              MN 137 3.2  – (6 kinds of renunciate mental-joy = pīti of 7sb and 4 jhānas)              MN 137 3.3  – (6 kinds of householder mental-distress: This is what 4th jhāna formula reference s)              MN 137 3.4  – (6 kinds of renunciate mental-distress)              MN 137 3.5  – (6 kinds of householder equanimous-observation)              MN 137 3.6  – (6 kinds of renunciate equanimous-observation: is what’s in 3rd and 4