notes on the Dhamma

I always found the image for this simile very striking and memorable   MN  66  – MN 66 Laṭukik-opama: quail simile      MN  66.1  - (not eating after noon, reason Buddha made rule)      MN  66.2  - (simile of quail)      MN  66.3  - (simile of royal bull elephant)      MN  66.4  - (simile of poor man and not the best kind of wife)      MN  66.5  - (simile of rich man)      MN  66.6  - (four kinds of people)      MN  66.7  - (5kg sensuality-strings should be feared)      MN  66.8  - (4j jhānas are to be developed, not feared)      MN  66.9  - (1st jhāna: V&V vitakka & vicara are perturbable/iñjita)      MN  66.10  - (2nd jhāna: piti & sukha are perturbable/iñjita)      MN  66.11  - (3rd jhāna: sukha is perturbable/iñjita)      MN  66.12  - (4th jhāna: is im-perturbable/an-iñjita)      MN  66.13  - (don’t be satisfied with just 1st jhāna)      MN  66.14  - (don’t be satisfied with just the four jhānas)      MN  66.15  - (conclusion: no fetter too small to give up) 66.4 - (s

I don't use the word "fraud" or "criminal" lightly, or hyperbolically.  To wrongly accuse a monastic of crime, is a sure ticket to hell. I did my research carefully for more than 10 years,  and have published detailed audits for at least the past 5. If I don't use strong words to emphasize the situation, then people think it's just some minor error I'm critiquing in a friendly way, or that the source text is somewhat ambiguous and there are different legitimate interpretations. The fact that LBT Theravada works like KN Pe and Vimuttimagga, supports my interpretation of jhāna and vitakka (of just looking at the suttas), gives me complete confidence in its correctness. This is an important topic, and therefore I do not mince words. It would be wrong speech, wrong action, wrong view, wrong intention to downplay a horrific crime of promulgating a corrupt version of Buddha Dhamma, as some trivial difference of opinion. MN 117: Mahācattārīsakasutta—Bhikkhu

This article  is a sequel to: AN 7.67 Who's your gatekeeper (mindfulness/sati) that keeps evil out of the fortress? (illustrated) What kind of gate keeper (sati/"mindfulness") are you?  Do you defend your fortress properly? Do you keep evil Dharmas out, or let them in? Do you recognize their disguises?  Sati Not Sati. Sati Not Sati Sati Not Sati Sati Not Sati Sati Treat the defilements with the respect they deserve

  Re: I figured out what citta samādhi in 4ip (iddhi-pāda) actually means Edit Delete Report Quote Post   by  frank k  »  Tue Oct 08, 2024 3:47 am Neo  wrote:  ↑ Mon Oct 07, 2024 7:20 am Is there a difference between chitta samaadhi & chittaanupashyanaa? There's a big difference between the 3rd satipaṭṭhāna and the 3rd iddhi-pāda. satipaṭṭhāna is about remembering and applying Dharma every moment. In the 3rd frame, it's seeing the mind as a mind truly is, rather than following the unskillful impulses of a deluded mind. The 4 iddhipāda are about how one uses right effort, equivalent to the vīriya awakening factor, and also in the 5 indriya and bala, to perfect four jhānas to the point we can exercise any up to all of the 6 higher knowledges (psychic powers, up to arahantship). As the four jhānas all contain sati and sampajāno, thus 3rd satipaṭṭhāna is contained in all 4 jhānas and 7 perception attainments. So if you want to find a relationship between the two, it's that

  4ip extended formula 4ip* = desire, vigor, mindset, wise discrimination 4ip* samādhip-padhāna-saṅkhāra-samannāgataṃ 4ip* (based) undistractible-lucidity: exertion-co-doings (it) possesses. iddhi-pādaṃ bhāveti, (this) [spiritual] power-base (he) develops. ‘iti me chando Thus my desire na ca atilīno bhavissati, not ** overly sluggish; it shall be, na ca atippaggahito bhavissati, not ** overly active; it shall be, na ca ajjhattaṃ saṃkhitto bhavissati, not ** inwardly restricted; it shall be, na ca bahiddhā vikkhitto bhavissati’. not ** outwardly scattered; it shall be,' Pacchā-pure-saññī ca viharati – (What’s in) front – (what’s) behind – that perception (he) dwells (in). yathā pure tathā pacchā, as in-front, so behind yathā pacchā tathā pure; as behind, so in-front yathā adho tathā uddhaṃ, as below, so above yathā uddhaṃ tathā adho; as above, so below yathā divā tathā rattiṃ, as (by) day, so (by) night yathā rattiṃ tathā divā. as (by) night, so (by) day Iti vivaṭena cetasā apariyon

1. Chanda (desire) The simile says, like a minister's son who has the desire to do all the things to serve all of the king's needs, to get a promotion. 2. Viriya (vigor) This one trumps the previous one, he is not only willing to work hard and devote all his time to serve the king, he rides the chariot out to fight the war for the king, putting his own life at risk. 3. Citta (mind set of certainty, inevitability of success) He's not just a nepo baby (beneficiary of nepotism, elitism, classism, high born rank or class) The simile says, this one trumps the previous two, because not only does he possess the work ethic, bravery, mental toughness of the previous two, he also has the advantage of being born into the right class, rank, to give him a edge.  He knows his success is inevitable, undeniable, a birth right. He can not imagine failure.  His mindset (citta samādhi padhāna sankhāra) sees only one outcome, success at attaining his goal. 4. Vimamsa (wise discrimination) The