Dilgo Khyentse on Malicious Criticism of Dharma Traditions

Dharma Talk

Malicious criticism of other traditions of dharma, in particular, is a major cause of the dharma as a whole declining and being corrupted. View all traditions and views as non-contradictory, and as true expressions of the Buddha’s teachings.

– Dilgo Khyentse Rinpoche

from the book "The Heart of Compassion: The Thirty-seven Verses on the Practice of a Bodhisattva"

frankk:

level 1

lucid24-frankk

·just now

Views like the one in the OP are the reason for the decline of True Dharma.

The lack of critical thinking, the lack of discernment, the gullible following gurus with wrong view are the cause.

AlexCoventry

·11 hr. ago

It's worth noting that the Rinpoche reconfirmed Ösel Tendzin as Trungpa's successor, leading to one of the most disastrous sex scandals in US Buddhist history (Tendzin knowingly infected his students with AIDS, by having sex with them, including one alleged rape.) Perhaps a more critical, less simplistic approach to the views of Tendzin might have helped Dilgo Khyentse Rinpoche to prevent that.

Again, I say this without malice or other ill will.

walking meditation: should I do (some weirdly specific thing like slow zombie walking)?

 

Re: Walking meditation

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Post by frank k » Wed Oct 26, 2022 2:06 am

Mangaka wrote: ↑Sun Oct 16, 2022 10:42 pmHello everybody,
does anyone here know, what is the proper way for practice of walking meditation? Should one be aware of steps itself (like contact of the feet with floor) or it's right to focus on meditation object like breath, mettā or foulness of the body? Or are both methods right?

see AN 3.16
https://lucid24.org/an/an03/an03-v01/index.html#s16

The Buddha says do sitting or walking meditation, all the time.
He doesn't tell you how to allocate how much to do each, so it's an individual choice.
Other suttas mention all four postures (standing, lying down).
So it's not about the posture, or whether you use a chair to sit.
It's the same set of meditation techniques in any posture.
All the weirdly specific walking meditation techniques they teach in modern times, didn't come from the Buddha.

As long as what they teach is in accordance with Dhamma, then nothing wrong with trying it out and seeing if it helps you.
But don't think there's something special you need to do for 'walking meditation'.

MN 19 What would happen to the cowherd following Ajahn Brahm's redefinition of jhāna?

The Buddha's similes are often remarkably apt.

Besides giving us very rich detail about what those states may feel like experientially,

the similes often tells us what those states are NOT.

For example, if you have a wrong definition and understanding of sati, "mindfulness",

the simile will make the error very clear.

In AN 7.67, "mindfulness" is the wise gatekeeper that allows friends to enter the fortress and enemies removed.

If "mindfulness" was a non judgmental, choiceless awareness gatekeeper who only observed without reacting, he would just let anyone waltz through the gate. That is not a wise gate keeper. So clearly that can not be a correct definition of "mindfulness" (sati). 

Similarly, MN 19 gives us a great first jhāna simile, of a cowherd monitoring a herd of cows. 

Prior to first jhāna, the cowherd is kept busy, poking the cows, keeping them in the proper areas and keeping them from wandering into forbidden areas. 

This represents right effort restraining actions and pulling them in line with right view and right resolves. 

When right resolves are qualified for first jhāna, the Buddha then describes the cowherd with this simile: 

MN 19 (simile of cowherd relaxed in jhāna)

seyyathāpi, bhikkhave,	“Just as (in the)
gimhānaṃ pacchime māse	hot-season, (in the) last month,
sabba-sassesu gāmanta-sambhatesu	(when) all-crops (into the) village-(they've been)-stored-up,
gopālako gāvo rakkheyya,	a cowherd {would look after} (his) cows:
tassa rukkha-mūla-gatassa vā	While resting under the shade of a tree or
abbhokāsa-gatassa vā	out in the open,
🐘 sati-karaṇīyam-eva hoti — ‘etā VAR gāvo’ti.	🐘 he simply keeps himself remembering ‘those cows.’
evamevaṃ kho, bhikkhave,	In the same way,
🐘 sati-karaṇīyam-eva ahosi — ‘ete dhammā’ti.	🐘 I simply kept myself remembering ‘those Dhammas.’

(code phrase for successful entry into 4 jhānas)

“āraddhaṃ kho pana me, bhikkhave,	“aroused indeed in me, monks

(7sb → 3. 🏹) vīriyaṃ ahosi a-sallīnaṃ,	(7sb → 3. 🏹), vigor was un-flagging,
(7sb → 1. 🐘) upaṭṭhitā sati a-sam-muṭṭhā,	(7sb → 1. 🐘) established remembering [of which ☸Dhamma to do], not-forgetful,
(7sb → 5. 🌊) passaddho kāyo a-sāraddho,	(7sb → 5. 🌊) Pacified body, un-aroused,
(7sb → 6. 🌄) samāhitaṃ cittaṃ ek’aggaṃ.	(7sb → 6. 🌄) Undistractability-and-lucidity (of) mind (with) singular-preoccupation.

(STED 4 jhānas)

(STED 1st Jhāna)

🚫💑 vivicc’eva kāmehi	🚫💑 Quite-withdrawn (from) sensuality,
🚫😠 vivicca a-kusalehi dhammehi	🚫😠 withdrawn (from) un-skillful Dhamma [teachings & qualities],
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	(V&V💭) With-directed-thought, with-evaluation,
😁🙂 viveka-jaṃ pīti-sukhaṃ	😁🙂 withdrawal-born rapture-&-pleasure,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	🌘 first Jhāna (he) enters, dwells.

(STED 2nd Jhāna)... 4th jhāna

That state involving the 7 awakening factors immediately before first jhāna, is describing what's occuring WHILE one is in first jhāna. MN 125 makes this even more explicit by removing the standard first jhāna formula, and adding a second passage on satipaṭṭhāna.

The cowherd lucidly discerning "those cows" is also describing first jhāna.

Now lets pretend Ajahn Brahm's redefinition of jhāna was the same as the Buddha's jhāna

What would the cowherd be doing? 

He'd be resting under the shade of the tree, thinking: "those cows" (vitakka), referring to the cows serenely chewing on grass and not wandering around.  

But according to Brahm that can't be vitakka (verbal thinking) of first jhāna, since one can not "think" in first jhāna 

That's just access concentration (a concept the Buddha never uses).

Then the cowherd, with the pīti and sukha (physical and mental pleasure) of access concentration, notices the cow kasina counterpart image arise (the Buddha never talked about jhāna with kasinas), or alternatively, the beautiful breath nimitta, a visual bright white vision. 

As the white luminosity gets brighter and bigger, the cowherd absorbs into the nimitta, being completely absorbed in mental bliss. The body senses are shut off, the cowherd can't see, can't hear, can't think. The cowherd could be here in a disembodied frozen state of bliss for hours on end until the cows come home, and the cowherd wouldn't know it. He's just frozen in bliss.

(remember, we're hypothetically assuming Ajahn Brahm's redefinition of jhāna is genuine Buddha's jhāna)

To indicate this is genuine jhāna, the Buddha in the jhāna standard formula helpfully redefines the terms 'body' as "body of mind only factors excluding the body', and vitakka, which means verbal thinking everywhere else in the hundreds of occurrences in the suttas, yet in jhāna, vitakka inexplicably means 'not able to think, mind is frozen in place.'

Does that seem likely to you? That the Buddha would be consistent with the use of 'body' and 'thinking' in every single place in the suttas with a body satipaṭṭhāna context, but just in the four jhānas, he would redefine 'body' as 'not body', and 'thinking' as 'not thinking'? 

Does that seem likely to you?

And he would do this secret redefinition without telling you about it? 

The revelation of the Buddha's secret redefinition would require the external assistance of specially appointed prophets that come 500 years and 2500 years after the Buddha died, to explain those terms vitakka and kāya which have a mysterious counter intuititve redefinition?  

Let's check in on those cows and the cowherd

Earlier, with the cowherd in the disembodied frozen bliss of Ajahn Brahm's "jhāna", the cows peacefully went home. 

But we need to stress test this simile and examine realistic possibilites.

Maybe the cows don't notice the cowherd is frozen, for 20 minutes, 60 minutes. 

But after that, they've grazed the area clean, and need to eat some more.

You ever wonder how vegan, herbivore animals get so massive? 

Cows have four stomachs. Giraffes graze for 12 hours a day.

These cows are still hungry.

One of the cows, Bessy, goes right up to the cowherd, nudges him, gets no reaction, nudges him again and still gets now reaction.

So Bessy thinks to herself and lucidly discerns (using vitakka, vicāra, sati and sampajāno), "if that cowherd can't move, he can't use that stick to hit us when we go graze wherever we want."

So Bessy moos to the other cows letting them know it's safe to go graze wherever they want without repercussion.

The cows go to town, eating and crapping wherever they want, trampling all over king's prized rose garden in his private pleasure garden. The cowherd has an unpleasant surprise waiting for him when he emerges from Ajahn Brahm's "jhāna":

(simile of cowherd busy)

seyyathāpi, bhikkhave,	“Just as,
vassānaṃ pacchime māse	(in) the-rains-period, following (the) last-month,
saradasamaye kiṭṭha-sambādhe	(in the) autumn-season, when the crops are ripening,
gopālako gāvo rakkheyya.	(a) cowherd, (his) cows (he) would look after:
so tā gāvo tato tato daṇḍena	on this side & that (with his) stick,
ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya.	(he would) tap & poke & check & curb them.
taṃ kissa hetu?	Why is that?
passati hi so, bhikkhave,	Because he foresees
gopālako tato-nidānaṃ	(the) cowherd (on) account-of [letting cows run amuck]
vadhaṃ vā bandhanaṃ vā	flogging or imprisonment or
jāniṃ vā garahaṃ vā.	a fine or public censure.

optimal eating strategy, intermittent fasting, mental part most important

 

3.1.1.7.8 - optimal eating strategy for yogi

Most important part of all, your motivation and attitude while eating

* memorize the STED formula for eating from AN 3.16. “...eating not for play, intoxication, … only to sustain body and nutrition to support spiritual practice…”

* recite formula before you eat

* recite it at least once while you’re eating it, preferably with every refill or new dish you eat or drink

* recite it at least once after you’re done with your meal

* When you recite the eating formula, use vitakka, vicāra, upekkha.

If you recite mindlessly, not pondering the meaning of what you’re saying, that’s just vitakka, thinking at a superficial level.

You only thought about what you’re reciting to the extent that you know you memorized something correctly and recited it correctly.

Using Vicāra means you ponder the meaning of what you’re reciting.

Using upekkha means your vicāra and Dharma investigation, that pondering is powered by jhāna samādhi, so you not only understand theoretically, but you understand directly at a deep level.

Deep enough that it affects your view, your motivation, your habits around eating.

* along with reciting the formula, also use some visualizations from other sutta passages on eating that are helpful. For example, this only takes a second to do, I visualize the simile from SN 12.63^63.1. I visualize a family member, or a close friend, being cut into a thousand pieces of jerky, and I have to live on that to sustain my spiritual practice. There’s no way I overeat or eat for fun and pleasure when I do that visualization, and it only takes a second to do so there’s no excuse to not do it.

Allowable eating period is between local time 6am and 12 noon.

Out of the 24 hour day:

* 6 hour eating period

* 18 hour fasting period, no food, only water.

* Eat in either two sessions, or one session, depending on energetic requirements for the day.

Daily energy requirements will depend on one's activity, also weather.

In cold winter, you may need to eat more for example.

If you study suttas intensely, deep thinking burns calories like you wouldn't believe.

Advantages of eating in two sessions instead of one:

Because you have two opportunities to replenish energy, you can undereat a little bit each session.

So right after eating a meal, you could do sitting meditation and you wouldn't feel uncomfortable.

Eating in one session, you feel pressure to get both a proper mix and enough of all the nutrients so you have enough energy to sustain a 24 hour period.

Never overeat, whether you eat one session or two.

When you overeat, it just stresses your body without gaining what you had hoped to gain, which is extra energy that will give you better energy throughout 24 hour period. Instead, it feels like it just saps your energy in many ways:

* your body doesn't know what to do with surplus food, so more energy to excrete it or store it in liver or fat

* you feel sluggish and unable to do sitting meditation for 2 to 3 hours after overeating.

How not to overeat: this takes much trial and error. But in general, if you wait to get the bodily sensation of overeating, you've already been overeating for a while. Eating more slowly helps to dampen that effect.

There’s a wonderful invention, it’s called a refrigerator.

Don’t use the rationalization of food will go to waste if you don’t overeat.

You only end up wasting energy of your mind and body from having to deal with stress of food coma from overeating.

Also, if you have leftover to put in the fridge, it saves you some time for part of the next day’s meal. If you overeat now, the food tastes terrible. If you eat the leftover tomorrow, the same leftover food will taste great because you’ll be hungry then and need those nutrients. If you overeat that food now, it tastes horrible because your body is trying to tell you “don’t do it!” because the body will waste energy having to store surplus food or excrete it, and make you feel sluggish and useless for a few hours.

natural way of fasting and eating one session a day

Don’t eat your first session of the day until you feel hungry and really need the energy.

If you’re on a meditation retreat where you don’t have to do anything except jhāna, you’ll find your eating window gradually shrinks, and the amount of food you feel you need also shrinks.

When it feels comfortable, try eating one session that day.

If you have strong fourth jhāna, perhaps somedays you’re so energetic you don’t even feel the need to sleep or eat.

On the flip side, if your health is such that it’s not ready to eat less, then doing so can be detrimental.

How do you know if you're really hungry?

0) mental craving - either from habit, or just mentally craving delicious food. This comes not from energetic and nutritional need, just from 5kg and kāma 💘💃‍ sensual desire for pleasure.

1) stomach grumbling from being empty

2) body getting cold, have difficulty maintaining comfortably warm level of body heat

3) energy level weak - even walking, standing, staying awake becomes difficult. Science calls this low blood sugar.

#3 is really the one you really have to be concerned about.

#2, you can wear more layers of clothing, and do the exercise such as 🏃👨‍🍳🥧 to warm up the body, easily maintainable for 30-90 minutes, because you're only using about 10% more exertion than walking.

with #1, if you have plenty of body fat reserves, you can safely ignore stomach grumbling. If you do a gentle exercise like 🏃👨‍🍳🥧, it will smooth out the process of your body kicking into burning body fat for energy reserves.

#0 requires you to learn to distinguish between craving certain nutrients for real need, such as getting enough vitamin C so you don't get scurvy, enough sugar, protein and healthy dietary fat so you have smooth burning energy reserves throughout a 24hr day cycle.

Re: What's wrong with Orthodox Theravāda or being a Fundamentalist
Post by frank k » Thu Oct 20, 2022 4:31 am

PeaceLover wrote: ↑Tue Oct 18, 2022 9:07 am...
...I have trouble understanding why anyone would consider "orthodoxy" or "fundamentalisms" as something in a negative lens? I'd appreciate if anyone could shed some light into my confusion! Thank you in advance...

Nothing wrong with the two terms, going by the dictionary.
The real problem is when people have incoherent, inconsistent, or obviously wrong interpretations of the teachings and then that become the 'traditional' or generally accepted "truth" of the religion.

A couple of examples of problems with "orthodox" Theravada
1.
https://notesonthedhamma.blogspot.com/2 ... -1072.html
2.
viewtopic.php?p=676259#p676259

fundamentalist: a person who believes in the strict, literal interpretation of scripture in a religion.
"religious fundamentalists"
adjective
relating to or advocating the strict, literal interpretation of scripture.
"a fundamentalist Protestant preacher"

orthodox: adjective
1. following or conforming to the traditional or generally accepted rules or beliefs of a religion, philosophy, or practice.
"Burke's views were orthodox in his time"
Similar:
conservative
traditional
observant
conformist
devout
strict
true
true blue
of the faith
of the true faith
2. of the ordinary or usual type; normal.
"they avoided orthodox jazz venues"

glossing all the terms in the four jhānas formula for Sammā Samādhi, using EBT references

 

8.8 - 🌄 Sammā Samādhi: right undistractible-lucidity

Most often defined as 4 jhānas, such as in SN 45.8

8.8.1 - j1🌘 First Jhāna

🚫💑 vivicc’eva kāmehi	Judiciously-secluded from sensuality,
🚫😠 vivicca a-kusalehi dhammehi	Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ	with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	he attains and lives in first jhāna.



TOC for details on first Jhāna in book Goldcraft

        Goldcraft ^4.3.1 j1🌘 First Jhāna
            Goldcraft ^4.3.1.1 vivicceva kāmehi = judicious-seclusion from sensual pleasures
            Goldcraft ^4.3.1.1.5 viveka = judicious-seclusion, discriminative separation
            Goldcraft ^4.3.1.1.6 kāma = desire for sensual pleasure
            Goldcraft ^4.3.1.2 vivicca a-kusalehi dhammehi = judicious-seclusion from unskillful Dharmas
            Goldcraft ^4.3.1.3 sa-vitakkaṃ sa-vicāraṃ =with directed-thought and evaluation
            Goldcraft ^4.3.1.4 viveka-jaṃ pīti-sukhaṃ = rapture and pleasure born from judicious-seclusion
            Goldcraft ^4.3.1.5 paṭhamaṃ jhānaṃ upasampajja viharati =
he attains and lives in first jhāna
            Goldcraft ^4.3.1.6 MN 78 right effort purifying first jhana
            Goldcraft ^4.3.1.7 AN 4.14 right effort part 2, removes “wrong” version of right-resolve
            Goldcraft ^4.3.1.8 physical body in bliss
            Goldcraft ^4.3.1.9 KN Iti 72: escape from kāma is nekkhamma (right resolve’s renunciation)
            Goldcraft ^4.3.1.12 first jhāna is easy! holistic, easily accessible, gradual samādhi
            Goldcraft ^4.3.1.13 Speech ceasing in first jhāna
            Goldcraft ^4.3.1.15 Ekaggata jhāna factor allows “hearing” in jhāna


Essence of j1🌘 First Jhāna

From studying every reference to STED 4j🌕 formula, and examining what happens right before first jhāna, we can see the pattern.

Before one has mastered the skill of stopping internal dialogue at will, entering the 👑😶 noble silence of 2nd jhāna where V&V💭 are shut off and replaced by subverbal awareness and investigation of S&S🐘💭 , one first has to:

0. Understand and memorize the 7sb☀️ awakening factors. Especially SN 46.3. Every meditation technique, including those that use V&V skillfully in first jhana, rely on that as the underlying structure. The 4 jhānas are the 6th factor, samādhi-sambojjhanga, shown clearly in DN 2.

1. Understand the danger, the dukkha, and disadvantages of 5kg and 5niv⛅ . V&V💭 has a large role in accomplishing this, so one should not be too greedy and shoot for 4th jhāna or 2nd jhāna before mastering first jhāna and how to use first jhāna's V&V💭 skillfully.

2. Before one can completely shut off internal dialogue of V&V💭 , one first has to learn how to replace askusala/unskillful v&v with skillful v&v, and then attenuate the v&v so it doesn't block passaddhi/pacification awakening factor and the pīti & sukha (rapture and pleasure) of first jhāna. See MN 19 and vitakka & vicāra in first jhāna.

2b. Remember what 'gradual' means. You have to walk before you can run, and you have to first get rid of akusala vitakka and replace them right away with kusala vitakka (section 2). There's even samādhi in 3 ways to describe an intermediate stage between first and second jhāna for how vicāra is used before being dropped (or more accurately, sublimated). Living beings spent entire lifetimes thinking all the time, the Buddha designed a gradual training system, and he doesn't expect you completely eliminate v&v all at once.

3. The way to stabilize and prolong first jhāna, is by learning how to use V&V💭 skillfully to direct the mind to inspiring themes to stoke the fire of first jhāna and keep it burning. Suttas such as MN 20, SN 47.8, SN 47.10, SN 46.3, AN 6.10, AN 8.30 are a few such examples.

4. How do you know if you are on the right track for first jhāna? The most important part of first jhāna is not samatha kung fu, but the correct understanding of section #1 (seeing dukkha in 5kg...). The internal test to verify oneself (MN 14), do you genuinely reject 5kg 5 cords of sensual pleasure because rapture & pleasure of first jhāna is much more enticing not just because of the bliss, but because you truly see it doesn't have the drawbacks of 5kg? A samatha kung fu expert who can sit for 5 hours straight and blank their mind out, but then they still lust after sex and 5 cords of sense pleasure, they completely miss the essence of genuine first jhāna. Samatha and Vipassana need to be conjoined and balanced. Genuine EBT jhāna does this.

5. This is why you should be very wary of following non EBT samādhi systems that falsely claim to be genuine jhāna, but tends to segregate samatha from vipassana and overly emphasize samatha kung fu for first jhāna. V&V💭 has an important role to play in this stage of development, and cutting off v&v (by redefining it as 'placing the mind' or 'initial application') is cutting off one's fuel for jhāna (see section 3). How self defeating is that?

Physical side of first jhāna

The above summarises the essentials on the mental side of things.
As far as the physical side, how to pacify (kāya-passaddhi) the body to induce sukha and samādhi-sambojjhanga of first jhāna, see 5🌊, 16🌬️😤‍ especially steps 3 and 4.
Read Jhāna-constipation ⛜🌊 for brutally effective ways to cure jhāna-constipation.

8.8.2 - j2🌗 Second Jhāna

Vitakka-vicārānaṃ vūpasamā	with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ	with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ	his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in second jhāna.



TOC for details on Second Jhāna in book Goldcraft

        Goldcraft ^4.3.2 j2🌗 Second Jhāna
            Goldcraft ^4.3.2.1 vitakka + vicāra = directed-thought and evaluation
            Goldcraft ^4.3.2.2 vūpasamā = subsiding
            Goldcraft ^4.3.2.3 ajjhattaṃ sam-pasādanaṃ = with internal purity and self-confidence
            Goldcraft ^4.3.2.4 cetaso ekodi-bhāvaṃ = his mind becomes singular in focus
            Goldcraft ^4.3.2.6 a-vitakkaṃ a-vicāraṃ = without directed-thought and evaluation
            Goldcraft ^4.3.2.7 samādhi-jaṃ pīti-sukham = [mental] rapture and [physical] pleasure
            Goldcraft ^4.3.2.8 dutiyaṃ jhānaṃ upasampajja viharati = he attains and lives in second jhāna
            Goldcraft ^4.3.2.40 👑😶 Noble Silence, ariyo vā tuṇhī-bhāvo
            Goldcraft ^4.3.2.50 2nd jhāna misc.


Essence of j2🌗 Second Jhāna

* Compared to first jhāna, which still involves linguistic verbal mental talk of V&V💭 ,
* in second jhāna that V&V is sublimated into the subverbal mental processing of S&S🐘💭 .
* That subverbal S&S can either passively enjoy this pleasant abiding, or engage in subverbal Dharma investigation, for example seeing dukkha, seeing cause of dukkha, etc.
* As MN 20 says, starting with second jhāna, one starts to become a master of thinking what one wants to think, and not thinking what one doesn't want to think. In contrast, the first jhāna accomplishment was that one hasn't learned the art of 👑😶 noble silence yet, but one at least prefers thinking skillful Dharma related thoughts over unskillful worldly Dharmas.

8.8.3 - j3🌖 Third Jhāna

🚫😁 pītiyā ca virāgā	With [mental] rapture fading,
👁 upekkhako ca viharati	he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,	remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —	The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti	"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in third jhāna.



TOC for details on third Jhāna in book Goldcraft

        Goldcraft ^4.3.3 j3🌖 Third Jhāna
            Goldcraft ^4.3.3.1 pītiyā ca virāgā = With [mental] rapture fading
            Goldcraft ^4.3.3.2 👁upekkhako ca viharati = he lives equanimously observing
            Goldcraft ^4.3.3.3 sato ca sam-pajāno = he is a rememberer and lucid discerner
            Goldcraft ^4.3.3.4 sukhañca kāyena paṭi-saṃ-vedeti = senses pleasure with body
            Goldcraft ^4.3.3.5 yaṃ taṃ ariyā ācikkhanti = the noble ones praise this
            Goldcraft ^4.3.3.6 ‘upekkhako satimā sukha-vihārī’ = "He lives happily.…"
            Goldcraft ^4.3.3.7 tatiyaṃ jhānaṃ upasampajja viharati = he attains and lives in third jhāna.
            Goldcraft ^4.3.3.22 3rd jhāna misc.


Essence of j3🌖 third Jhāna

* When one is first learning jhānas, first and second jhāna can have strong emotional thrill and excitement.
* On the mental development side of third jhāna, compared to second, we focus on the skill of dispassion (virāga) towards pīti (mental joy).
* Why? Pīti requires an energetic expenditure to fabricate intentions to produce mental joy.
When one already knows how to flip the switch to enter jhāna that is born of samādhi (second jhāna or higher),
one need not expend extraneous energy getting excited about it.
Just like an elite athlete who scores winning plays doesn’t need wild emotional energy expending overt displays of celebration, he calmly goes on in a state of upekkha.
Making winning plays is just expected and normal for him, so he saves his energy for more important Dharmas.
* upekkha, equanimous-observation, becomes prominent in third jhāna. In passive mode, upekkha and sampajāno equanimously observes the experience of pleasant abiding.
In dynamic mode, upekkha and sampajāno investigates the Dharma, for example seeing dukkha and its cause.

8.8.4 - j4🌕 Fourth Jhāna

sukhassa ca pahānā	With the abandoning of [physical] pleasure
dukkhassa ca pahānā	and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ	experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ	his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati	he attains and lives in fourth jhāna.



TOC for details on fourth Jhāna in book Goldcraft

        Goldcraft ^4.3.4 j4🌕 Fourth Jhāna
            Goldcraft ^4.3.4.1 SN 48.37 informs whether sensation is physical or mental
            Goldcraft ^4.3.4.2 sukhassa ca pahānā = abandoning pleasure
            Goldcraft ^4.3.4.3 dukkhassa ca pahānā = abandoning pain
            Goldcraft ^4.3.4.4 pubbeva so-manassa-do-manassānaṃ atthaṅgamā =
previous abandoning of elated and distress...
            Goldcraft ^4.3.4.5 A-dukkham-a-sukhaṃ = neither pain nor pleasure
            Goldcraft ^4.3.4.6 👁🐘 Upekkhā-sati-pārisuddhiṃ =
equanimous observation and remembering purified
            Goldcraft ^4.3.4.7 catutthaṃ jhānaṃ upasampajja viharati = lives in fourth jhāna
            Goldcraft ^4.3.4.22 fourth jhāna misc.
                Goldcraft ^4.3.4.22.1 breathing stops in 4th jhāna
                Goldcraft ^4.3.4.22.3 4th jhāna is prerequisite for arahant?


Essence of j4🌕 fourth Jhāna

* work on imperturbability (aneñja), as exemplified in MN 125 with the war elephant in battle doing his job fearlessly despite being assaulted on all fronts.
* the quintessential quality of sammā samādhi, righteous undistractible lucidity, is khanti, patient-endurance: The ability to bear the onslaught of dukkha arising at all six doors of the senses.
* You can see how upekkha, equanimous-observation, becomes purified in fourth jhāna, with patient-endurance and imperturbability coming into prominence.

(end of 8.8 - 🌄 Sammā Samādhi⏹️)

second jhāna formula, 'pasāda' means both internal purity and self-confidence

 

In answer to the question I posed in an earlier article that surveyed various commentaries on the meaning of 'pasāda' in second jhāna:

pasāda: what does it mean in the second jhāna formula? serenity, confidence/faith, or purity?

After more reasearch, I've reached a conclusion I'm satisfied with.

4.3.2 - j2🌗 Second Jhāna

Vitakka-vicārānaṃ vūpasamā	with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ	with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ	his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in second jhāna.

4.3.2.3 – ajjhattaṃ sam-pasādanaṃ = with internal purity and self-confidence

1. pasāda can mean clarity, purity, for example in sixth abhiñña simile where meditator penetrates four noble truths and attains arahantship, he sees through clear/pure water different fish and marine life. The ‘purity/clarity’ of the water is ‘pasāda’.

1b. purity could also allude to first jhāna, one has used right view to discern and separate from desire for sensual pleasures and evil Dharmas, while second jhāna the distance from impurity is even greater, since one can see even more clearly with purer vision, one’s sword is sharper and cuts deeper, ones eyes are more clear and able to see more lucidly than first jhāna.

2. pasāda also means confidence, such as confidence in Buddha, Dharma, Sangha of monastics.

Thera-vāda commentary favors second definition of pasāda, but since both meanings apply very well, I’m assuming Buddha deliberately meant to invoke both meanings here.

The question is, what is one ‘confident’ about?

First jhāna has waxing and waning of the mental joy and physical pleasure, due to the wavering of vitakka and vicāra.

Second jhāna one has confidence because the samādhi is strong and unwavering.

First jhāna has some doubt whether one really has first jhāna quality of samādhi, or just one has gotten pretty good at thinking thoughts of Dharma that generate a continuous but not very intense or stable whole body level of pīti and sukha.

Second jhāna, there is no doubt that the stability and strength of this samādhi is not an ordinary state of mind. For some meditators, the physical pleasure is so intense it feels like a full body orgasm that can last hours. But whether mild or out of this world, there is self-confidence that this samādhi quality is undoubtedly jhāna, not something any ordinary person can do.

’pasāda’ conclusion

Translators and scholars often treat words as if you always have to make a choice and only go with one interpretation and exlude the others. I believe that’s a mistake, and especially when multiple interpretations satisfy the criteria of being eminently-useful , it seems prudent to accept all qualified interpretations. It’s not only in puns or jokes that the Buddha can intentionally use multiple meanings for a word.

5min video: George Costanza from Seinfeld and benefits of celibacy, brahmacariya, abstinence

 

5min video: George Costanza from Seinfeld gives 

brilliant explanation of the dramaic increase in samādhi, sati (remembering, memory, "mindfulness")  potential when one keeps 8 precepts, brahmacariya, celibacy, keeping mind free of lust, sexual desire. 

https://drive.google.com/file/d/1cD2_V_JSWZZT3RnkDvyPcxJYTD1HBFFj/view?usp=sharing

SP-FLUENT translation of 16 steps of breath meditation, with tricky terms like 'body', 'bodily/mental fabrication' spelled out

(updated 2022-10-11): I'm working on adding a little explanation for each of the 16 steps. Since step 3 is one you use all time whenever doing breath meditation, and is the key to entering the genuine 4 jhānas as defined by the Buddha in EBT, it's worth studying carefully.

16 – Ānā-pāna-s-sati: breath meditation

STED 16🌬️😤 instructions

(2022 SP-FLUENT translation by frankk‍ )Here, a monk

[0.1] 🏞️ arañña-gato vā	[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā	🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā	🏕️ to an empty dwelling.
[0.2] nisīdati	[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā	[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya	[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.	[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,	[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati	Always “mindful” of [and applying ☸Dharma], he breathes out.

(4sp🐘 #1 🏃 kāyā-(a)nu-passī)

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,	(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;	(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,	(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;	(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,	(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.	(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].

(4sp🐘 #2 vedanā-(a)nu-passī )

😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,	(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;	(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,	(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;	(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,	(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.	(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’

(4sp🐘 #3 cittā-(a)nu-passī)

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,	(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;	(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,	(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;	(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,	(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;	(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’

(4sp🐘 #4 ☸Dhammā-(a)nu-passī)

‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.	(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;	(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,	(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;	(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,	(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;	(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,	(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.	(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’

clarification of some terms

un·der·lie = verb: underlie; 1. be a significant cause or basis of (something) even if not necessarily manifest or obvious.

'thinking’: Quoted text in the EBT suttas marked by ending with ‘ti’, can be either vitakka and vicāra verbal thoughts that can occur in first jhāna , or subverbal mental processing that can occur in second jhāna and beyond.
In an oral tradition , you hear, memorize, recollect with sati (“mindfulness”), and then ‘think’ about that recollection.
The ‘thinking’ that occurs in the 16 steps, show the role of sati and vitakka, and how vitakka gradually fades into subverbal mental processing done with sampajāno and upekkha of third and fourth jhāna.
Clearly the oral tradition wouldn’t work if you had ‘vitakka’ redefined into ‘placing the mind’.
The ‘thinking’ in those 16 steps clearly can be verbal, linguistic mental talk, the ‘Dharma’ that sati remembers and thinks about.
The Buddha would not be giving coherent Dharma instructions on how those 16 steps lead to jhāna if vitakka suddenly meant ‘placing the mind’.

16.1 – 🔬step 1: breathing long

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,	(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;	(1b) When breathing out long, he discerns that: 'I am breathing out long.'

* The main point of the first two steps, is to make sure you are aware of the physical process of breathing with enough care and attention such that you can discern whether the breath is relatively long or short, as opposed to the mind wandering in distracted thoughts and completely losing track of the breath.* You need not worry about the exact meaning of breath being ‘long’ or ‘short’, whether it means ‘heavy’, or ‘shallow’ breath. The point of breath meditation is to cut off unwanted distracted thoughts and deeply relax the body and mind and easily enter jhāna samādhi, not to disect the characteristics of the breath into fine nuances, stressing yourself out and tensing up body and mind.* The formulation of the first two steps is slightly different than the latter 14. The intent here, is to say that you aren’t forced to breathe in long, then forced to breathe out short to fulfill the purpose of the first two steps. The purpose of the first two steps is a sanity check to make sure your mind is on the breath, not wandering off in distracted thoughts.* You CAN intentionally breathe long/strong/heavy or short/shallow/light if you want, especially if the intention is to fulfill the seven awakening factors 5🌊 pacification/relaxation factor. The conditions of the body are always changing, sometimes it feels more comfortable to get long or short breaths. Intentional long breaths can also help with mild drowsiness.

16.2 – 🔬step 2: breathing short

rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,	(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;	(2b) When breathing out short, he discerns that: 'I am breathing out short.'

See step 1.

16.3 – 🔬step 3: sensitive to entire body

🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’

* “sensitive to” = sense the physical tactile sensations in every part of the body, from top of head to toes, on the skin, under the skin.* step 3, step 4, and seven awakening factor of pacification 5🌊 all work together closely. You can’t pacify the body, unless you develop a subtle sensitivity to the entire body. It takes a lot of training to be able to become aware you carry way more tension than necessary. Examples: tight neck, furrowing of brows, lots of wrinkles permanently etched in to your face, etc.Q: but how can you feel the ‘breath’ in all parts of the body, aside from wind on your nostrils and lungs inflating?A: As a beginner, you can’t. But when you’ve put in enough hours, years usually, the body transforms, you accumulate enough 🌟PIE , intrinsic subtle energy, the jhāna force, and equation‍ gets strong enough, you can clearly feel currents of energy traveling around interconnected loops overlaying the physical body, inside, and eventually the radius grows outside the body. The energy is felt as heat, electricity, hydraulic sense, vibrations.Q: but the suttas don’t describe it that way.A: No? See MN 62, four jhāna similes DN 2^4.3.2.5.Q: but that energy is not ‘breath’.A: perhaps from a science or materialist view, but subjectively these currents of energy feel like correlates or an extension of the inhale and exhale of the breath. MN 62 seems to support this, if you accept breath is vāta wind/force, part of the 4 properties of rūpa material form.Q: I still don’t buy this invisible energy business.A: It’s not a matter of belief. If you keep the 8 precepts (or better), spend enough meditating (as opposed to squandering precious internal energy talking, thinking too much, etc.), you will directly sense these currents of energy. They’re tangible, just as real and tangible as a fart, a burp, hiccup, an orgasm that permeates the entire physical body, that can last hours.Q: I can feel tactile sensation, currents of energy and vibrations in some parts of the body, but not the entire body. Why?A: Everybody starts at a different age, with different health conditions. Parts of the body that you can’t feel, have blocked energy channels that take time to fix. Keep 8 precepts and put enough time in, it will get to the point where you can feel the entire body, the entire volume of the body, simultaneously.Prior to first jhāna, step 3 may feel like you’re shining a flashlight that shows a spotlight with one to three inch radius on a particular part of the body, but when you shine the light elsewhere, the tactile sensation fades and sensation appears on the new location where you focus your flashlight/attention. In other words, you can only feel tactile sensation in some small area/volume of the body at one time.With first jhāna, step 3 may feel like you have a much larger area, or several disconnected areas at any one time, and occasionally the tactile sensation suffuses the entire body. But it waxes and wanes.With second jhāna, step 3 feels like suddenly all the loops of energy currents in the body connect, switch comes on and you feel tactile sensation in the whole body, simultaneously, and continuously without waxing and waning like first jhāna.That’s my experience, and the experience of many meditators. But you shouldn’t cling to that description as gospel, it’s just to give you a general idea of how things may progress. 4 jhānas is not an exact science.Q: I also feel a full body orgasm, that lasts a long time, but my body disappeared. My mind is disconnected from the body, I can’t feel where my body is.A: If your mind has separated from your physical body, then you’re not in four jhāna territory anymore, you’re in a formless attainment.See 8 vimokkha and 8 abhi-bh-āyatana to see which formless state it fits in.If you can’t feel your body, then you can’t feel a breath, and if you can’t feel you’re breath you’re not doing breath meditation anymore.LBT and their VRJ👻🥶 redefined “jhāna” is incoherent and incompatible with EBT suttas and the Buddha’s original lexicon. This will be examined in detail in Goldcraft volume 2.

16.3.3 – 409 CE Dhyāna Samādhi Sutra

This is not from the EBT period, but is fully EBT compliant in describing step 3 of 16aps and capturing what is so peaceful, sublime, ambrosia, a brahma dwelling, and the Buddha’s preferred meditation of choice on his retreats.

Dhyāna Samādhi Sutra (corresponds with Ānāpānā step 3, sabba kāya patisamvedi)	Dhyāna Samādhi Sutra (chinese to english trans. By Dr. William Chu)
T15n0614_p0275b25(08)║念諸息遍身。亦念息出入。	“One is mindfully aware of various breaths suffusing the whole body, as one attends to the exhalation and inhalation of the breath.
T15n0614_p0275b26(05)║悉觀身中諸出息入息。	As one pervasively observes the various kinds of inhalation and exhalation inside the body,
T15n0614_p0275b27(14)║覺知遍至身中乃至足指遍諸毛孔如水入沙。	one becomes aware and comprehends what is happening throughout the body, up to and including one’s toes and pores—[awareness] pervades as if water seeps into sands.
T15n0614_p0275b28(13)║息出覺知從足至髮遍諸毛孔亦如水入沙。譬如[夢-夕+棐]囊入出皆滿。	In the same way, with [each] out-breath, awareness and understanding pervade—from the toes to the hairs, permeating all the pores—as if water seeps into sands. Just like a sack that is completely filled from its bottom to its opening,
T15n0614_p0275b29(05)║口鼻風入出亦爾。觀身周遍見風行處。	so too should one experience the body being saturated this way with [each] in-breath coming in from mouth [and/or] nose.
T15n0614_p0275c01(07)║如藕根孔亦如魚網。復心非獨口鼻觀息入出。	One should perceive that throughout the body, where ‘wind’ traverses, it is as if it traverses through the holes of a lotus root; it is as if it traverses through the eyes of a fish net.
T15n0614_p0275c02(06)║一切毛孔及九孔中。亦見息入息出。	Furthermore, one should not just perceive the breath as going in and out of one’s mouth [and/or] nose; one should also see that the breath comes in and out from all the pores and from the nine orifices of the body.
T15n0614_p0275c03(09)║是故知息遍諸身	For this reason, one should understand that the breath pervades throughout the body."