notes on the Dhamma

  From PED:  Mīḷha  = "shit", not "filthy", not "vile" : Mīḷha [past participle of mih, Vedic mehati to excrete water, i.e. urine, only with reference to the liquid; Sanskrit mīḍha = Latin mictus, past participle of mingo, to urinate. Cf. Avesta maezaiti to urinate, mez urine; Greek ὀμιχεῖν and ὄμιχμα the same; Anglo-Saxon mīgan to ur̥; in Old High German mist and Anglo-Saxon miox the notion refers more to the solid excrement, as in Pāli. — A related root °meigh to shed water is found in megha, cloud (watershedder), q.v. for further cognates] excrement M I 454 = III 236 (°sukhaṃ vile pleasure); A III 241, 242; Thag 1152; Ja II 11; VI 112; Vv 52 11 (with reference to the gūtha-Niraya); Pv III 4 5 (= gūtha Pv-a 194); Dhp-a II 53 (°ṃ khādituṃ). -kāsu cesspool Pañca-g 23; -kūpa pit of excrement, cesspool Pañca-g 22. Mīḷhakā  = "cesspool full of shit", not "pile of vile filth" : Mīḷhakā (feminine) [from mīḷha; cf. BHS mīḍha

Internal 4👑☸ → EBpedia📚 → mudita mudita  : rejoicing in skillful Dharmas ✅ one rejoices in virtuous, skillful Dharmas in oneself, in others, or both in oneself and others. * virtuous skillful Dharma can be a bodily action, a verbal action, or mental action (if you're a mind reader you can rejoice in virtuous thoughts someone is thinking or about to think). * The skillful Dharma can be from the past, present, or future. * an action that deliberately avoids unskillful Dharmas, is also a skillful Dharma. * the person one is observing performing virtuous Dharma is typically, but not necessarily experiencing joy. Example: someone does an action because "it's the right thing to do", but they feel pain instead of joy. ✅ Mudita is nearly synonymous or the immediate precursor to pamojja and pīti in the seven awakening factors  4😁  , and pīti in the first two jhānas. ( AN 4.125  and  AN 4.126 ) ✅ Mudita as a brahma-vihara  3.😊  , in the Buddha's  EBT  , is in some wa

 Example 1: someone performs an action that accords with skillful Dharma, but instead of being joyful, they experience much pain. For example, someone finds a lost wallet with a lot of money, and instead of stealing it and keeping it for themself, they return the wallet to its owner. They experience no joy, but a lot of pain as a result of doing this. The typical examples of Mudita, you experience joy when others are experiencing joy doing some action in accordance with skillful Dharma.  In this example, is it Mudita you experience joy knowing they performed skillful Dharma, even though they feel pain in the moment, because you know in the future, they will experience joy as a result of following skillful Dharma principles? Example 2: someone experiencing gladness at doing actions that are neither skillful nor unskillful Dharmas, just neutral Vimutti magga, stipulates they need to be in accordance with skillful dharmas, and suttas AFAIK imply that and don't give any examples of exp

  Mudita (as one of 4 brahma-vihara) Bodhi translates as: altruistic joy (agreeing with an earlier old PTS translator) Thanissaro has: empathetic joy  Sujato has: rejoicing Other translations: sympathetic joy Sujato isn't necessarily guilty of  TITWOW  here. It depends on how he interprets 'mudita' in the suttas. If he think mudita is vague in the suttas, then he's correct in keeping the english translation and interpretation vague.  I'm of the opinion, and many EBT passages and Vimuttimagga supports me on this, that the joy of mudita is not vague, is specific in that it is the joy that comes from appreciating oneself or others doing virtuous, skillful wholesome actions of the body, speech, or mind. Thanissaro and Bodhi seem to agree it's not just any kind of joy, there's a specific quality that must be met to qualify as mudita.  Visuddhimagga definition of mudita is absolutely wrong, in contradiction with EBT https://lucid24.org/sted/ebt/not/vism/single/ind

4👑☸  →  EBpedia📚  →  TITWOW Syndrome    1 – TITWOW syndrome . . 1.1 – Synopsis T.I.T.W.O.W. = Translators irritatingly translate with one word This is a general problem with translating in general, and is especially important when the text to be translated has precise, technical, nuanced details that need to be conveyed. 2 – Why do they do this? * It makes the target translation more fluent, concise, elegant * It becomes a compulsive, neurotic and unhealthy addiction to find a single word to translate, even if a single word in the target language with equivalent meaning doesn’t exist. * peer pressure: Translators are afraid they’ll look weak or incompetent among the community of translators who also share this compulsive addiction to single word translations.

 Viveka here should be 'discrimination' or ''discernment', not 'seclusion' DN 33, Sujato translation Tisso paññā— Three kinds of wisdom: sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā. (42) the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept. Aparāpi tisso paññā— Another three kinds of wisdom: cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā. (43) wisdom produced by reflection, learning, and meditation. Tīṇāvudhāni— Three weapons: sutāvudhaṃ, pavivekāvudhaṃ, paññāvudhaṃ. (44) learning, seclusion , and wisdom. Tīṇindriyāni— Three faculties: anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ. (45) the faculty of understanding that one’s enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened. Tīṇi cakkhūni— Three eyes: maṃsacakkhu, dibbacakkhu, paññācakkhu. (46) the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.

 Read this first Also see  🔗📝  (notes on 'viveka' including Sanskrit definition has 'discernment' and no definition as 'seclusion') Category: 'seclusion' doesn't make sense in these passages, 'discernment/discrimination' does AN 3.93 sutta title is 'pa-viveka' DN 33 viveka as 'seclusion' clearly doesn't fit here, in three types of wisdom section KN Iti 38 is especially noticeable. Analysis here:  🔗📝 KN Snp 5.6 Dhotaka: another sutta where 'viveka' doesn't make sense as 'seclusion', 'discernment' makes more sense Category: both 'discernment' and 'seclusion' apply together in conjunction first jhāna formula 7 awakening factors formula: viveka nissitam, viraga... nirodha... vossagga parinamim viveka not just 'seclusion', but 'judicious seclusion': SN 16.4, MN 4, AN 8.30 Category: 'seclusion' makes sense here, 'discernment' doesn't (can't t

  KN Snp 5.6 Dhotaka-māṇava-pucchā: The Questions of Dhotaka Sutta Nipāta 5.6 Dhotaka-māṇava-pucchā 5.6 The Questions of Dhotaka “Pucchāmi taṁ bhagavā brūhi metaṁ, “I ask you, Blessed One; please tell me this,” (iccāyasmā dhotako) said Venerable Dhotaka, Vācābhikaṅkhāmi mahesi tuyhaṁ; “I long for your voice, great hermit. Tava sutvāna nigghosaṁ, After hearing your message, Sikkhe nibbānamattano”. I shall train myself for nirvanaing.” “Tenahātappaṁ karohi, “Well then, be ardent, alert,” (dhotakāti bhagavā) replied the Buddha, Idheva nipako sato; “and rememberful right here. Ito sutvāna nigghosaṁ, After hearing this message, go on Sikkhe nibbānamattano”. and train yourself for nirvanaing.” “Passāmahaṁ deva-manussaloke, “I see in the world of gods and humans Akiñcanaṁ brāhmaṇamiriyamānaṁ; a brahmin travelling with nothing. Taṁ taṁ namassāmi samantacakkhu, Therefore I bow to you, all-seer: Pamuñca maṁ sakka kathaṅkathāhi”. release me, Sakyan, from my doubts.” “Nāhaṁ sahissāmi pamocanāya, “

  Ways in which pīti in first and second jhāna, and pīti sambojjhanga are the same They're both nirā-misa (spiritual), as opposed to sa-misā (worldly) pīti which are based on 5 cords of sensual pleasure. MN 99 uses the simile of fire that depends on wood to burn, and the jhānic pīti is the superior fire because it doesn't depend on a fuel source, whereas worldly pīti depends on 5 cords of sensual pleasure as the fuel for the fire.  Ways in which pīti in first and second jhāna are different first jhāna pīti is born from viveka (judicious-seclusion). That is,  * the rapture that arises from knowing how to use right view to judiciously separate one self from lust, passion, greed, and unskillful Dharmas. In general, enjoyment of anything in accordance to Dharma.  * also the rapture of enjoying the direct experience of being judiciously secluded from lust, passion, greed, and unskillful Dharmas.  second jhāna pīti is born from samādhi. That is, when verbal thinking from first jhān

Re: Piti and pamojja Post by frank k » Tue Jul 19, 2022 4:15 am I wonder about that. (your assertion that pamojja is less intense than pīti). What happens when people become skilled in all 4 jhānas, and their natural inclination is upekkha, really not prone to any strong emotion? Is it not possible for them to have pīti sambojjhanga and do first and second jhānas anymore because we all assume pīti is intense? I propose that pīti tends to be intense for those first learning lower jhānas, but when one is skilled in all 4 jhānas, pīti, pamojja, and mudita can all be a very subtle mental joy. Similar to how someone who was in extreme poverty became extremely rich. There was initially intense emotional excitement, but once they became accustomed to their new normal of being rich, mental joy is just very subtle as they take it for granted as being 'normal' now.

My translation currently:       DN 2 4.3.2.6  - Second jhāna 4.3.2.6 - Second jhāna 4.3.2.6. Dutiyajhāna 4.3.2.6. Second jhāna Puna caparaṃ, mahārāja, bhikkhu Furthermore, (STED 2nd Jhāna) Vitakka-vicārānaṃ vūpasamā with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts], ajjhattaṃ sam- pasādanaṃ with internal assurance , [of subverbal mental processing focused internally] 🌄 cetaso ekodi-bhāvaṃ his mind becomes singular in focus. 🚫(V&V💭) a-vitakkaṃ a-vicāraṃ Without directed-thought and evaluation, 🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ with [mental] rapture and [physical] pleasure born from undistractible-lucidity, 🌗 dutiyaṃ jhānaṃ upasampajja viharati. he enters and meditates in the second jhāna. 'pasāda' from other translators' second jhāna Sujato: with internal clarity and confidence Bodhi: internal placidity (2012, AN 5.28) Bodhi & Nanamoli: self- confidence (MN 119) Thanissaro: internal assurance Abhdhamma Vibhanga has 'saddh