notes on the Dhamma

  parimukha in breath meditation: case closed 🔗 defn. from Ab Vb, KN Ps, Vism

Re: Abandoning pleasure & pain Post by frank k » Thu Feb 29, 2024 5:40 am Ceisiwr wrote: ↑ Wed Feb 28, 2024 1:06 pm...I think you understood what I meant by "tradition" and "absorbed". I suspect what you might mean, but am not sure. If you're asking what a legitimate EBT interpretation of 4 jhāna formula means, MN 111 and MN 137 make it absolutely clear there's a physical body experiencing physical pain, pleasure, neutral. MN 137 differentiates between upekkha of four jhānas as equanimity towards the 6 sensory gates of the physical body, as opposed to upekkha of formless which is equanimity based on singleness (ekatta) which does not references the 5 bodily senses. So MN 137 is saying upekkha of 4 jhanas is equanimity towards whatever is arising through bodily sense doors. Which can't happen in a Vism. REdefined "jhana" being a frozen disembodied stupor. You can hear sounds in all four jhanas, not just the first. You can feel pain if so

  Re: An Anapanasati Question Edit Delete Report Quote Post   by  frank k  »  Wed Feb 28, 2024 5:05 am Another problem with the [wrong] literal spatial interpretation of parimukha, which I never saw anyone point out, is 'pari-mukham satim upatthavetva' is saying the 'establishing of sati' is 'parimukha', not "the in breath and out breath" is parimukha. Sati means remembering and applying the Dharma. If no 'dharma' is explicitly defined, then default value of Dhamma is 4 satipatthana. Buddha explicitly defines sati = 4 satipatthana in SN 47.2. In breath meditation context, you could say 'dhamma' = the instructions on 16 steps of breath meditation that sati is being "mindful" of. Establishing of sati is what we 'parimukha', we establish remembering and application of the Dharma "in front" [parimukkha], not establish "breathing at the nose". Since establishing of sati is not a physical thing, it makes

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  hirikopīnappaṭicchādanatthaṃ ind. to conceal the genitals; lit. for the purpose of covering the shameful private parts [hirikopīna + paṭicchādana + attha + aṃ] ✓ MN 2.3.1 (Robes to ward off cold and heat, mosquitos...) Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā? And what are the asinine-inclinations that should be given up by using? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati: Take a monk who, reflecting properly, makes use of robes: ‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’. ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering the private parts.’ A nun or monk wears a robe so they don't walk around naked. If someone grabbed their robe and tore it, off, would they feel "shame" because their private parts are exposed? or would they feel "conscience"?  T

I've translated ariya-savaka correctly here, but imagine we're using the wrong translation of "noble disciple" and think about the implications.  7.67.3.2 - (hiri/sense-of-shame → moat deep and wide) Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Just as a fortress has a moat that is deep and wide, Evamevaṃ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. In the same way a noble-one's-disciple has a proper sense of shame. They’re ashamed of bad conduct by way of body, speech, and mind, and ashamed of having any bad, unskillful Dharmas. Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; A noble-one's-disciple with shame as their moat gives up the unskillful and develops the skillful, sāvajjaṃ pajahati, anavajjaṃ bhāveti; they give up the blameworthy

  AN 7.69 Buddha only allows ariya to ordain as monks? Really? AN 7.69: Pāricchattakasutta—Bhikkhu Sujato (suttacentral.net) Such is the majesty of the Shady Orchid Tree. In the same way, when a noble disciple plans to go forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves turn brown. B. Bodhi makes same mistake (1) “So too, bhikkhus, when a noble disciple intends to go forth from the household life into homelessness, on that occasion he is one whose foliage has turned yellow, like the Tāvatiṃsa devas’ pāricchattaka coral tree. MA 2:   BDK translation, Agama chinese parallel, same problem https://lucid24.org/agama/ma/bdk/index.html#2 Again, [when the buds of] the coral tree of the thirty-three gods have opened up and resemble bowls, the thirty-three gods are happy and rejoice: “The coral tree wil soon be in ful bloom!” When the coral tree is in ful bloom, the radiance it emits, the color it reflects, and the fragrance it emits spread a h

What is ubhato-bhāga-vimuttā: liberated both ways? short answer: An arahant who has not only 4 jhānas, but also formless attainments. An arahant who is only wisdom liberated (pañña vimutti) only has 4 jhānas. comprehensive answer: MN  64  categorically states arhantship or nonreturner not possible without 4 jhānas MN  64.7  - (Seven paths for cutting 5 lower fetters are the 4 jhānas, and first 3 formless attainments) MN  64.8  - (difference between ceto-vimutti and pañña vimutti) all the suttas (10) that talk about 'liberated' both ways ubhato-bhāga-vimuttā: liberated both ways (10 suttas) AN  2.48  just talks about assemblies with true Dharma and spirituality and those without AN  7.56  talks about how arahant after death can't be seen by humans or gods AN  8.22  just list of 7, when gods tell Buddha about type of assembly AN  9.47  need all 9 attainments to be freed both ways in "definitive sense" The first 8 attainments only "qualified sense" DN  15  

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 The Ajahn Brahm, Sujato and Vism. camp have a difficult time explaining what SN 36.11 means when it says speech (vāca) ceases in first jhāna. (9 gradual vūpasama/stillings, same as nirodho list) atha kho, bhikkhu, mayā “And I have also {taught} Anu-pubba-saṅkhārānaṃ vūpasamo akkhāto. Step-by-step-co-doings being stilled. (in 4 jhānas one can perceive rūpa ✅ 🚶) 1. paṭhamaṃ jhānaṃ samāpannassa 1. (with) first jhāna attained, 🚫🗣️💬 vācā vūpasantā hoti. 🚫🗣️💬 vocalization-of-speech has been stilled, 2. dutiyaṃ jhānaṃ samāpannassa 2. (with) second jhāna attained, 🚫(V&V💭) vitakka-vicārā vūpasantā hoti. 🚫(V&V💭) directed-thought-&-evaluation has been stilled, 3. tatiyaṃ jhānaṃ samāpannassa 3. (with) third jhāna attained, 🚫😁 pīti vūpasantā hoti. 🚫😁 rapture has has been stilled, 4. catutthaṃ jhānaṃ samāpannassa 4. (with) fourth jhāna attained, 🚫🌬️😤 assāsa-passāsā vūpasantā hoti. 🚫🌬️😤 in-breath-out-breath has been stilled, 1. Does it need to be said deaf people can

  Illustration by Barry Bruner, Tricyle Magazine Summer 2007 https://lucid24.org/sn/main/sn35/index.html#35.247 SN 35.247 Chappāṇakopama: The Simile of Six Animals 247. Chappāṇakopamasutta 247. The Simile of Six Animals “Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṃ paviseyya. “monks, suppose a person with wounded and festering limbs was to enter a thicket of thorny reeds. Tassa kusakaṇṭakā ceva pāde vijjheyyuṃ, sarapattāni ca gattāni vilekheyyuṃ. The kusa thorns would pierce their feet, and the reed leaves would scratch their limbs. Evañhi so, bhikkhave, puriso bhiyyoso mattāya tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha. And that would cause that person to experience even more pain and distress. Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṃ: In the same way, some monk goes to a village or a wilderness and gets scolded: ‘ayañca so āyasmā evaṃkārī evaṃsamācāro asucigāmakaṇṭako’ti. ‘This venerable, acting like this, behaving like